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Ní thagann ciall roimh aois

Ní thagann ciall roimh aois

n’iː hag-ən k’iəl riv’ iːs’

Sense does not come before age.

Note: This is not meant to insult the young by implying that youthfulness always equates to foolishness. Rather, it is a reminder that life’s most important lessons can only be truly “learned” from experience. They cannot be absorbed by merely hearing or reading about the exploits of others. In the end, there is no better training academy than the proverbial “School of Hard Knocks”.

Is déirce dá chuid féin don amadán

Is déirce dá chuid féin don amadán

His own share is charity to the fool.

Note: This oxymoron is also loosely translated as the Hiberno-English expression “feeding the dog his tail.” It is an absurdity used to lampoon circular arguments and those who make them. In the Irish, it has the subtle recursive property of imputing that the person making such a specious argument is, of course, a fool. The fool is saying that something he gave himself is charity. It is a most uncharitable rejoinder.

The sting of this week’s seanfhocal hinges on the idiomatic expression “dá chuid,” which is a contraction of “de a chuid” (literally: from his share). Ancient Celts where a communal people who operated as a tribe or clann. All members of the clann contributed to the wealth of the clann, from the farmers, to the warriors, to the druids. Each was therefore deserving of a share.

Hence the Irish word for share, portion, or part, ‘cuid’ is used in many expressions, especially those involving possession. There are no possessive pronouns in Irish, e.g., there is no direct Irish word for ‘mine’ or ‘yours.’ The Irish equivalent for ‘mine’ is ‘mo chuid’ while ‘yours’ is ‘do chuid.’ So, technically, this seanfhocal uses ‘a chuid’ to mean ‘his,’ the possessive pronoun, not the possessive adjective ‘his’ as in ‘his books.’ Possessive adjectives in Irish also require the use of ‘cuid’ when modifying certain nouns, . . . ach sin scéal eile.

Is deacair a bheith ag feadaíl agus ag ithe mine

Is deacair a bheith ag feadaíl agus ag ithe mine

It is hard to whistle and eat at the same time.

Note: Every year on the fourth Thursday in November people in the United States of America, wherever they may live, gather their clans together for a great feast, called Thanksgiving. It celebrates the first harvest of the Puritans in the New World. Traditionally, a large turkey is roasted and eaten along with potatoes, turnips, carrots, onions, and other garden delicacies. After dinner, it is customary for the family to root for their favorite American football team. A snack during the game is not unusual. Those who snack during the game would do well to keep this proverb in mind.

Of course, this week’s seanfhocal is actually to remind you that you can not do two things at once. Perhaps, the more widely known version of this seanfhocal is “Ní féidir le aon duine a bheith ag feadaíl agus ag ithe mine.” (One can’t whistle and drink at the same time.) However, this version comes from the West of Ireland, where, apparently, people are more confident of their capabilities. It may be hard to whistle and eat simultaneously, but it is not impossible for someone from the West.

Note also: The genitive case is used after a verbal noun, i.e., “ag ithe mine”. The word ‘mine’ is the genitive singular of ‘min,’ the word for ‘meal’ as in corn meal (min bhuí), oatmeal (min choirce), wheatmeal (min chruithneachta), barley meal (min eorna), rye-meal (min seagail). So, literally, this seanfhocal translates “It is hard to be whistling and eating meal.” There are three verbal nouns in this proverb, ‘bheith’ (be), ‘feadaíl’ (whistle), and ‘ithe’ (eat). Put the preposition ‘ag’ in front of a verbal noun and it becomes a gerund, e.g., ‘ag feadaíl’ (whistling), ‘ag ithe’ (eating). In any case, a verbal noun acts like a noun. So whether it is two nouns, e.g., ‘min choirce’ (literally, ‘meal of oats’) or a verbal noun and another noun, ‘ag ithe mine’ (literally, ‘eating of meal’), the modifying noun must be in the genitive case.

Más cam nó díreach an ród, ‘s é an bothar mór an t-aicearra

Más cam nó díreach an ród, ‘s é an bothar mór an t-aicearra

Whether the road is crooked or straight,the main road is the short cut.

(Alternatively: The longest way round is the shortest way home.)

Note: For the Gael, the short cut is always supreme, but for the Gall (foreigner) it is to be avoided. Another Irish version of this week’s proverb has the same meaning, “Cam díreach an ród is é an bealach mór.” Through the centuries, the Gaels’ peripatetic journeys tended to be on feet unencumbered by shoes. Even in the twentieth century, a Donegal man living all his life in Clonmany, in the northeast corner of the Inishowen peninsula, recalled,

My father hardly wore shoes or boots about the house in the summer-time. And it wasn’t him alone but everybody else of his time. I knew a man in my time to get married in the second pair of shoes ever went on his feet. I wore no shoes myself when I was young. The men and women used to carry the shoes on their shoulder when going to the chapel until they got as far as Skeeog, and then they would put them on. They would take them off again on their way home.

Charles McGlinchey, The Last of the Name, The Blackstaff Press, 1986, p. 17.

Given this penchant of the Gael for perambulation unfettered by pedal protection, any path that minimizes foot falls is to be preferred.

The Gall, on the other hand, shod in boots, sandals, or shoes, prefers the safest way to the shortest path. This preference can be inferred in the English proverb, “The longest way round is the shortest way home.” The Viscount of St. Albans, the English philosopher Francis Bacon, was more explicit. “It is in life, as it is in ways, the shortest way is commonly the foulest, and surely the faire way is not much about.” (The Advancement of Learning, 1605.) Another English proverb warns, “Better go about than fall into a ditch.” These sentiments were expressed in an ancient Latin proverb, “Short cuts are long ways around.”

Is trom an rud cearc i bhfad

Is trom an rud cearc i bhfad

A hen [carried] far is a heavy thing.

Note: Anything carried a long distance becomes a heavy burden. The notion that easy physical burdens can become exhausting over time would be obvious to any rural farmer. What is not so obvious is that psychological burdens carried a long time can be a heavy thing too. Guilt, anger, fear, hate, and such are natural emotions that come upon us from time to time. In fact, Irish idiom recognizes that these emotions are a burden. For example, in Irish one would literally say, ‘Fear is on you.’ But at some point, you need to let go of these burdens. This proverb could used as a gentle nudge to someone who has carried such a burden too long, to give it up. Lighten up.

Ní hiad na fir mhóra a bhaineas an fomhar i gcónaí

Ní hiad na fir mhóra a bhaineas an fomhar i gcónaí

It is not the great men that always reap the harvest.

Note: Strength is not everything. Even though the bards sing about the exploits of great men, like Fionn and the Fianna, the warrior class of ancient Irish society would not have existed without the farmer. It is the farmer, who reaps the harvest. It is the farmer who was the foundation of the ancient Irish political unit, the tuath. While the tuath was dominated by the neimhidh, the privileged people, i.e., warriors, artisans, bards, priests, etc. it was the farmers who had the greatest numbers. It was the farmer who counted most. This proverb recognizes their unheralded greatness.

Mol an lá um thránóna

Mol an lá um thránóna

Praise the day in the evening.

Note: This popular proverb has been encapsulated in the English expression, “At the end of the day, …” Do not be hasty to praise or even comment on an event, a life, or a period of time while it is in progress. It could change later and make you wrong.

  • Mol an latha math mu oidhche. — Scots Gaelic
  • Moyle y laa mie fastyr (mu fheasgar). — Manx
  • Ruse the fair day at night. — Scots
  • Praise day and night, and life at the end. — English
  • La vita il fine e ‘l dì loda la sera — Italian
  • Schönen Tag soll man loben, wenn es Nacht ist. — German

Perhaps, Alexander Pope said it best. “Some praise at morning what they blame at night, But always think the last opinion right.” An Essay on Criticism. 1711.

Seachnaíonn súil ní nach bhfeiceann

Seachnaíonn súil ní nach bhfeiceann

An eye evades a thing it does not see.

Note: There are a number of English versions of this proverb.

  • What the eye sees not, the heart craves not.
  • What the eye does not see, the heart does not grieve over.
  • Ignorance is bliss.
  • Out of sight, out of mind.

Many languages also have a version or two of this proverb.

  • Celtic Languages:
    • I bhfad as amharc, i gcian as intinn. Irish
      (Out of sight, out of mind.) Béarlachas?
    • An rud ná cloieseann an chluas ní chuireann sé buairt ar an gcroí. Irish
      (What the ear does not hear does not worry the heart.)
    • An té a bhíos amuigh fuaraíonn a chuid. Irish
      (Whoever is often out, his part grows cold.)
    • Fada bhon t-sùil, fada bhon chride. Scots Gaelic
      (Far from the eye, far from the heart.)
    • As an t-sealladh, às a chuimhne. Scots Gaelic
      (Out of sight, out of mind.)
    • Ass shiley, ass smooinagtyn. Manx
      (Out of sight, out of mind.)
    • Allan o olwg, allan o feddwl. Welch
      (Out of sight, out of mind.)
  • Germanic Languages:
    • Was ich nicht weiss macht mich nicht heiss. German
      (What I don’t know does not make me hot.)
    • Aus den Augen, aus dem Sinn. German
      (Out of sight, out of mind.)
    • Langt fra Öine, snart af Sinde. Danish
      (Out of sight, out of mind.)
    • Uit het oog, uit het hart. Dutch
      (Out of sight, out of mind.)
  • Romance Languages:
    • Loin des yeux, loin de coeur. French
      (Out of sight, out of mind.)
    • Qui procul ab oculis, procul a limite cordis. Latin (Out of sight, out of mind.)

We may never know in which language this proverb originated, but we must admit that the Irish version above is original. Using the verb, seachain (meaning avoid, evade, or shun), suggests that the eye is pulled to things it can see and is pushed from things it can not see. It is a bit more mystical than the expression, “Out of sight, out of mind.”

Is doimhin é poll an amhrais

Is doimhin é poll an amhrais

Deep is the hole of doubt.

Note: “Doubts are more cruel that the worst of truths.” Jean Baptiste Poquelin Moliére, Le Misanthrope, Act III, Scene vii. Doubts can cripple you. They can freeze you into inaction. Falling into doubt can be like falling into a deep hole; it is hard to get out.

Attempt the end, and never stand to doubt;
Nothing’s so hard but search won’t find out.
     Robert Herrick, Heperides

Or in the words of copy writer for a more modern sneaker manufacturer, “Just do it.”

Note also: Proverbs are like fossils. They tend to preserve old forms. This week’s proverb is no exception with the spelling of the word “doimhin.” This was the most common spelling for the Irish word for ‘deep,’ before the official standard spelling was introduced in the 1940’s. The official spelling is ‘domhain.’ However, the official spelling for the genitive form is the more retrograde ‘doimhne.’

Is é an duine an t-éadach

Is é an duine an t-éadach

s’ə en din’ -ə ən t’e-dəx

The man (person) is the clothes.

Note: A familiar English language equivalent would be “The clothes make the man”. Of course, since this seanfhocal originated at a time when the clothing was all made by women, this is also a subtle way of saying that a man is only as good as the women in his life.

Is minic cuma aingeal ar an Diabhal féin

Is minic cuma aingeal ar an Diabhal féin

is m’in-ək’ kum-ə aŋ-g’el
er’ ən d’iə-vəl f’em’

There is often the look of an angel on the Devil himself.

Note: A familiar English expression with a similar meaning would be the reference to someone as a wolf in sheep’s clothing. The Irish word cuma has the meaning of shape, form or appearance. Although the camera may not lie, the usage here amounts to an outright affirmation of the fact that appearances are deceiving.

Aithníonn ciaróg ciaróg eile

Aithníonn ciaróg ciaróg eile

ah-n’iːən k’iər-oːg k’iər-oːg el’-ə

A beetle recognizes another beetle.

Note: This seanfhocal can be used dismissively (as in “It takes one to know one”), or as a sign of comraderie (as in “Birds of a feather flock together”).

Is glas iad na cnoc i bhfad uainn

Is glas iad na cnoc i bhfad uainn

is glas iəd nə knik i vad uən’

Distant hills look green.

Note: An American variant of this week’s proverb is, “The grass is always greener in the other fellow’s yard”. We saw a similar seanfhocal earlier, “Bíonn adharca fada ar na ba i gcéin”. (Long horns are [always] on the cows abroad.) Both of these express a cynicism that was justified, at least with respect to America. For most Irish immigrants, America, especially in the nineteenth century, was just a different horror from the one they left behind. Many would escape early death in Ireland to find it in America; excavating the Erie canal, mining coal in Pennsylvania, laying track for the railroads, fighting for the Army, or succumbing to disease in the squalid Irish tenements of New York and Boston.

Note also: The pronunciation of the word ‘cnoic’ (hills) strays a bit from ‘an Lárchanúint’ (the core dialect). ‘An Lárchanúint’ was created for teaching purposes in the early 1980s from the three major dialects of Irish: Munster, Connacht, and Ulster. It is an amalgam of these dialects, containing pronunciations common to them all. Under the spelling conventions of ‘an Lárchanúint’, the letters ‘oi’ are usually pronounced as the short vowel sound o, e.g., coill, soir, goic. So the ‘Lárchanúint’ pronunciation of ‘cnoic’ should be knok´ or knoik. The second k sound is slender, and, therefore, is usually preceded with a barely perceptible short vowel sound i, called a y-glide. However, speakers from all the major dialects have promoted the y-glide to the medial vowel to form knik´. This is to emphasize the plural number of ‘cnoic’. ‘Cnoc’ (knok) is the singular form.

And still, if you listen carefully, you will hear the speaker deviate further from ‘an Lárchanúint’, saying krik instead of knik. This is a regional variation. Speakers of the Munster dialect will tend to say knik while speakers from Ulster and Connacht will tend to say krik. This is true of these dialects for all words with the letter ‘n’ following any another consonant except the letter s, e.g.:

  • cnámh (cra:v) bone
  • gnaoi (gri:) liking
  • gníomh (g´r´i:v) deed
  • mná (mra:) women
  • tnúth (tru:h) envy.

Some samples of how this regional rule does not change the sound of ‘sn’ are: snámh (sna:v) swim, snáth (sna:h) thread, sníomh (s´n´i:v) spin, snoíodóir (sni:-do:r´) sculptor. Linguists call this phenomenon denasalization, replacing the alveolar nasal phoneme with the corresponding nonlateral alveolar liquid phoneme. There is a reverse phenomenon in Old Irish called nasalization, ach sin scéal eile.

Cuir síoda ar ghabhar agus is gabhar i gcónaí é

Cuir síoda ar ghabhar agus is gabhar i gcónaí é

kir’ s’iː-də er É£aur ag-əs
is gaur i goːn-iː eː

Put silk on a goat and it is still a goat.

Note: You can not make a silk purse out of a sow’s ear. This English proverb was more about class distinction than our Irish proverb. It goes back to the sixteenth century where purses were actually made for the masses out of pigs’ ears. Only the nobility could afford a purse made out of silk. Hence, a silk purse became an earmark of nobility.

Our Irish proverb is more about accepting who you are, than about discriminating between classes. An ape’s an ape, a varlet’s a varlet, though they be clad in silk or scarlet. The higher the monkey climbs the more he shows his tail. Pretending to be who you are not, exposes your weaknesses, as the poet Alexander Pope wrote,

The higher you climb, the more you shew your A__. Verified in no instance more than Dulness aspiring. Emblematized also by an Ape climbing and exposing his posteriors.
     Dunciad 1743.

Pretending to be who you are not, exposes you to ridicule, as the director Woody Allen makes clear in his film, Small Time Crooks.

Bíonn gach duine go lách go dtéann bó ina gharraí

Bíonn gach duine go lách go dtéann bó ina gharraí

b’iːn gax di’n-ə gə deːn boː in- ə É£ar-iː

Everybody is good natured until a cow goes into his garden.

Note: Dorothy Parker, the American journalist, once described ‘guts’ as grace under pressure. Goethe said a talent is formed in stillness, a character in the world’s torrent. In a similar vein, this week’s proverb points out that the real test of one’s character comes in times of adversity. Anyone can be good natured when times are good. Only those with ‘guts,’ will remain good natured when their garden has been destroyed by errant bovine behavior.

Ní féasta go rósta, ‘is ní céasta go pósta

Ní féasta go rósta, ‘is ní céasta go pósta

There is no feast like a roast, and no torment like a marriage.

Note: Although your spouse might not like this seanfhocal, it is socially acceptable because it rhymes so nicely.

Ná gabh bean gan locht

Ná gabh bean gan locht

Do not take a wife without fault.

Note: This proverb seems to be exclusive to Goidelic Celts. It has only been found in Irish and Scots Gaelic. “Na gabh tè air bith mar mhnaoi ach tè air am bi athais agad. (Take no woman for a wife in whom you can not find a flaw.)” The reason is simple; a woman without fault does not exist. It is better to find the fault before the wedding than after. By the way, a man without fault does not exist either. Even a wise man has faults. “Ní bhíonn saoi gan locht.”

Is maith an bhean í ach níor bhain sí a broga di go foill

Is maith an bhean í ach níor bhain sí a broga di go foill

She is a good wife, but she has not taken off her shoes yet.

Note: She is a good woman, but it is still quite early in the marriage. She has not taken off her shoes yet from the wedding. She has not yet gotten comfortable in her new situation. The wedding is still on her. Many Irish had only one pair of shoes in their possession. To preserve them, these poor people would only wear shoes at wakes, weddings, baptisms, fairs, and other special occasions. Other normal times, they would go about barefoot. Therefore, when a wife took off her shoes, it was a sign that she had settled in to normal times. When she is truly settled is the time to say whether she is a good woman or not. But the Scots have another proverb, “Am fear a labhras olc mu mhnaoi, tha e cur mi-cliù air fhèin.” (Who speaks ill of his wife dishonors himself.)

Níl aon leigheas ar an ngrá ach pósadh

Níl aon leigheas ar an ngrá ach pósadh

There is no cure for love but marriage.
(The only cure for love is marriage.).

Note: This comes in handy as a wedding toast. The double meaning is sure to both please and bemuse simultaneously.

Is geal leis an bhfiach dubh a ghearrcach féin

Is geal leis an bhfiach dubh a ghearrcach féin

The raven thinks its own nestling fair.

Note: This week’s seanfhocal is a generalization of the English proverb, “Beauty is in the eye of the beholder.” (Margaret Wolfe Hungerford, Molly Bawn, 1878.) Perhaps, closer to the mark is the aphorism, “A mother’s pride, a father’s joy.” (Sir Walter Scott, Rokeby, 1813, canto III, st. 15.) Nature blinds the parent to any imperfections of its offspring. This is a lesson every teacher learns early in a career.

For a demonstration of this phenomenon, visit any sporting event organized for children and watch the parents. Parents have been known to assault other parents at such games over wrongs perceived upon their progeny. One youth league even requires the parents to sign a parental code of conduct before they will admit a child to the program.

Note also: An ancient Druid idiom is embedded in this week’s seanfhocal. Druids worshipped the sun. Nothing could be more pleasing to Druids then to have the sun shine on them. Therefore, to express pleasure with something, it is customary in the Irish language to say that it is bright with you, i.e., like the sun, it shines on you. For example, this week’s proverb literally says, “Its own nestling is bright with the raven.”

Consider other examples. Is geal an scéal liom é. (It is glad news to me. Literally: The story, it [is] bright with me.) Ní geal leat é. (You don’t like him. Literally: He is not bright with you.) Is geal leis a bhfeiceann sé. (He likes what he sees. Literally: What he sees is bright with him.) Note the pattern, “Is geal le …” (Is bright with …)

The same pattern is also used with the Irish verb for shine, taitin. With the preposition ‘le’ (with), taitin is used to express pleasure. Thaitin do theach liom. (I liked your house. Literally: Your house shined on me.) Taitníonn sé leis na daoine. (The people are fond of him. Literally: He shines on the people.) Another way of expressing pleasure is to use the verbal noun of taitin, teatneamh. Níl sé i mo thaitneamh. (I don’t like it. Literally: It is not in my shining [or brightness].) Finally, one of the many ways to say, “I love you.” in Irish is “Mo thaitneamh thú.” (Literally: My brightness [is] for you.)

Folaíonn grá gráin

Folaíonn grá gráin

Love veils ugliness.

Note: The ancient Romans often depicted Cupid, their god of love, as blindfolded because love was thought to be blind. The more common image of Cupid as a winged boy shooting arrows was actually taken from earlier Greek images of Eros, their god of love. But the Greeks also knew that love was blind. Eros was thought to randomly fire his arrows into the hearts of lovers. So no one could explain where their heart led them.

I have heard of reasons manifold
Why love must needs be blind,
But this the best of all I hold —
His eyes are in his mind.
     Coleridge, Reason for Love’s Blindness, 1828.

Some pundits have noted that love is blind but marrage restores sight.

Maireann na daoine ar scáil a chéile

Maireann na daoine ar scáil a chéile

The people live in one another’s shadows.

Note: An English language saying expressing a similar thought is John Donne’s “No man is an island”. Human beings are by nature communal, and what happens to one member affects each member of the community. Although this relationship is not a physical manifestation of nature and can be as ephemeral as a shadow, its strenght and power are pervasive and profound.

Giorraíonn beirt bóthar

Giorraíonn beirt bóthar

Two people shorten a road.

Note: The Irish are a deeply communal people. If a trip is necessary, be it long or short, it is always preferable to have companionship.

Note also: The Irish word “beirt” refers to “two people”. The Irish language uses personal numbers to designate from one to ten persons (and sometimes twelve). When counting people these special numbers must be used. The common numbers which are used to count mere things are not acceptable!

Is maith an scáthán súil charad

Is maith an scáthán súil charad

A friend’s eye is a good mirror.

Note: There is another seanfhocal that expresses a similar sentiment. “Ní cara gach bladaire.” (Every flatterer is not a friend.) It is expected that one will often flatter a friend. Yet another seanfhocal tells us that: “Gineann bladar cradas”. (Flattery begets friendship.) But a true friend will reflect our errors, our misjudgments, our shortcomings, … when necessary.

Warning: If grammar makes your head hurt, just enjoy this seanfhocal as it is, and DO NOT read any further!

The word order in this seanfhocal is not the usual verb–subject–predicate, but verb–predicate–subject. This is because the copula, i.e., the verb ‘is’, is used with an indefinite predicate.

For example, in this case the predicate, ‘a good mirror’, is not specific. It does not tell the reader exactly which mirror is being discussed. Like many proverbs, this one is a metaphor, so it can be any good mirror. Since the predicate is indefinite, and the verb is the copula, then the “classification” rule for the copula requires that the predicate precedes the subject.

All forms of the copula with indefinite predicates put the predicate before the subject. We see this is in the negative form of this seanfhocal, “Ní cara gach bladaire.” (Every flatterer is not a friend.)

On the other hand, when the copula is used with a definite predicate then the usual Irish word order applies.

Síleann do chara agus do namhaid nach bhfaighidh tú bás choíce

Síleann do chara agus do namhaid nach bhfaighidh tú bás choíce

[Both] your friend and your enemy think you will never die.

Note: You are immortal to your friends because they wish it. So it is that one wishes one’s friend a common blessing in Ireland, “Go maire tú an céad.” (May you live to a hundred.)

On the other hand, every instant of your existence is anathema to your enemies. As the Romans used to say, “The body of a dead enemy smells sweet.” Even though it may seem an interminable wait, a Spanish proverb suggests patience. “El que se sienta en la puerta de su casa verá pasar el cadáver de su enemigo.” (He who sits by the door of his house will watch his enemy’s corpse go by.)

Note also: This week’s seanfhocal uses the word ‘choíche’ which means ‘ever’ or ‘never’ depending on the context. It is only used with a verb in the future tense, e.g., … nach bhfaighfidh tú bás choíche. (… that you will never die). Otherwise the synonym ‘riamh’ is used, e.g., “Níor chuala mé an ráfla sin riamh.” (I never heard that rumor.)

Is í an eorna nua tú a fheiceáil

Is í an eorna nua tú a fheiceáil

Seeing you is like seeing the new (season’s) barley.

Note: This is a very enthusiastic expression one would use to greet a favorite friend or relation not seen for a while. Although we translated this seanfhocal as a simile, it is actually a metaphor. (A more literal translation is: “You are the new barley to see.”) This agrarian metaphor is a reminder of the time when the harvest was anticipated by the whole community. Homegrown barley bread would be a welcome change from the usual potatoes and Indian meal. Of course, the “juice of the barley “, poteen (poitín as Gaeilge), would be enjoyed at the harvest celebration of Lughnasa.

Note also: This is another example of fronting. Fronting is a grammatical structure where the copula, ‘is’, is used with an inverted word order to emphasize one part of a sentence over another part. We saw a fronted adjective, ‘Is TEANN gach madra gearr . . .’ (i.e.: ‘It’s BOLD that every terrier is . . .’), emphasized before. Here we have a fronted noun, ‘eorna’. But it is a definite noun, “an eorna”. The copula is never followed immediately by a definite noun. The correct pronoun must separate them. In this case, the definite noun is feminine, so the pronoun must be feminine. “Is í an eorna nua tú a fheiciáil.”

Lá Nollaig go péacach is Lá Féile na Stiofáin ag iarraidh déirce

Lá Nollaig go péacach is Lá Féile na Stiofáin ag iarraidh déirce

A showy Christmas Day and begging on the Feast of St. Stephen.

Note: St. Stephen was the first Christian martyr whose feast day is the day after Christmas. It is a national holiday in Ireland, but its roots go back beyond Chritianity. The tradition is for children to go “hunting the wren” on St. Stephen’s Day. It is killed and its corpse, or its effigy, is put on a pole, or sometimes in a basket. “The wren boys” go from home to home displaying the dead bird and begging for money “to bury the wren.” At the door step of each home the ‘Bean an Tí’ (the woman of the house), is beseeched,

The wren, the wren, the King of all birds,
     St. Stephen’s Day was caught in the furze.
So up with the kettel and down with the pan,
     and give us a penny to bury the wren.

The house that is least generous is likely to have the wren buried under their door step. Killing the wren is considered a good omen, because the wren is believed to be a treacherous bird. Some believe that it was a chattering wren who betrayed St. Stephan’s hiding place. An old Druid story tells of how the birds had a contest to determine who was king of the birds. Whoever flew the highest would be coronated. The wren hid in the back of the eagle. When it was his turn, the eagle soared higher than any other bird. However, when fatigue would let him climb no higher, the wren emerged rested and climbed to the greatest height. So by treachery, the wren became “the king of all birds.”

Is é do mhac do mhac inniú, ach is í d’iníon d’iníon go deo

Is é do mhac do mhac inniú, ach is í d’iníon d’iníon go deo

Your son is your son today, but your daughter is your daughter forever.

Note: A familiar English language equivalent might be: “Your son is your son until he takes a wife, but your daughter is your daughter for the rest of her life.”

Níl aon tinteán mar do thinteán féin

Níl aon tinteán mar do thinteán féin

There’s no hearth like your own hearth.

Note: This is almost certainly the most widely known of all the Irish proverbs. It has the same meaning as the English version: “There’s no place like home”; although it is not considered trite. Perhaps it is best that there is no ‘as Gaeilge’ version of The Wizard of Oz. If you only learn one seanfhocal this week, this should be the one.

Níl aon tóin tinn mar do thóin tinn féin

Níl aon tóin tinn mar do thóin tinn féin

There’s no sore ass like your own sore ass.

Note: The previous editor thought that this was an appropriate offering because it is a play on last week’s seanfhocal: “Níl aon tinteán mar do thinteán féin”. In his defense he noted that this is the most popularly known mock seanfhocal in Ireland. You will be pleased to know that the defense was unsuccessful, and he was stripped of his fáinne. The new editor is a Gaeilgeoir of impeccable moral character, and there will be no repeat of this indiscretion. Gabhaigí ár leithscéal.

An mháthair leis an mac agus an iníon leis an athair

An mháthair leis an mac agus an iníon leis an athair

The mother (sides) with the son, and the daughter with the father.

Note: This is a reference to the alleged tendency of Irish mothers to dote over their sons. It is even felt in some quarters that this tendency still prevails in Irish American families! Likewise, the seanfhocal notes a daughter’s likelihood to side with her father. It is interesting to note that the seanfhocal speaks in terms of females, the mother and daughter. No mention is made of how the males behave in such situations, or even if the males are aware that such interpersonal dynamics exist.

Mol an páiste agus molann tú an mháthair

Mol an páiste agus molann tú an mháthair

Praise the child and you praise the mother.

Note: So, the mother gets all of the credit when the child turns out well. Presumably fathers are entitled to all of the fault when children go bad.

Note also: The two verbs in this seanfhocal are in the [1] imperative/order form (mol) and [2] the present habitual (molann). Although in Béarla these forms are identical (praise), Irish maintains very distinctive forms.

Is fearr beagán den ghaol ná mórán den charthanas

Is fearr beagán den ghaol ná mórán den charthanas

A little kinship is better than a lot of charity.

Note: Charles Dickens wrote, “But charity begins at home, and justice begins next door”(Martin Chuzzelwit 1850). John Ray wrote down the English proverb equivalent to this seanfhocal in his opus English Proverbs (1670), “Blood is thicker than water.” John Wycliffe in his 1380 work Of Prelates ascribes to Theocritus the proverb “Charity begins at home.”

Perhaps this seanfhocal came from Saint Patricks’ bringing the Bible to the Irish. In Paul’s First Epistle to Timothy he says,

“Ach má tá clann nó clann chlainne ag baintreach, tuigidís sin gurb é céad dualgas atá orthu cuidiú lena dteaghlach féin agus cúiteamh a dhéanamh lena dtuismitheoirí, mar gurb áil le Dia é sin.” (If a widow has any children or grandchildren, let these learn that piety begins at home and that they should fittingly support their parents and grandparents; this is the way God wants it to be.) Tiomóid, 5:4.

Paul goes to warn

“an duine nach ndéanann aon chúram dá mhuintir agus do lucht a theaghlaigh féin go háirithe, tá an creideamh séanta aige agus is measa é ná an díchreidmheach. (If anyone does not provide for his own relatives and especially for members of his immediate family; he has denied the faith; he is worse than an unbeliever.) Tiomóid, 5:8.

Maybe Timothy brought this idea directly to the ancient Irish. Timothy ministered to the Ephesians. Ephesus was a city on the Aegean coast of modern Turkey. It was at the edge of an ancient Celtic community centered around what is now the city of Ankara.

Is folamh fuar é teach gan bean

Is folamh fuar é teach gan bean

A house without a woman is empty [and] cold.

Note: This is not to be confused with the English aphorism, “A woman without a man is like a fish without a bicycle”. The word “man” does not appear in this week’s seanfhocal. It is more a recognition that in Ireland women, traditionally, run the house. “Bean an tí” (the lady of the house, the mistress) made a house a home. The expression, “Bean an tí” is so laden with power and responsibility that it can also mean landlady. It would be an anomaly for a house to be without one. Without one, the turf fire might go out. Without one, the furniture might not exist. Without one, the groceries might not be gotten. Without one, the house would, indeed, be a cold and empty place.

Note also: This week’s seanfhocal has two successive adjectives without a comma and without a conjunction like ‘and’, ‘but’ or ‘or’ between them. “Is folamh fuar é …” This would be grammatically incorrect if it were to occur in an English sentence. However, in Irish, it is actually good form. This is especially true if you want to emphasize something by repeating adjectives that are synonyms, e.g., “Bhí sé beag mion”. (It was small little.) The redundancy would be considered poor style in English. Perhaps this proscription is an expression of British reserve. On the other hand, in Irish, some traits are worth repeating.

Is minic ubh bhán ag cearc dhubh

Is minic ubh bhán ag cearc dhubh

A black hen often has a white egg.

Note: This week’s proverb is a little tongue in cheek. Of course, a black hen always lays a white egg. That is why you might hear a slight variant of this proverb, “Beireann cearc dhubh ubh bhán.” (A black hen lays a white egg.) There is a similar Spanish proverb, “Tierra negra buen pan lleva.” (Black land produces good bread.) Perhaps the closest English aphorism comes from Thomas Paine, “Whenever we are planning for posterity, we ought to remember that virtue is not hereditary.” Common Sense, 1776.

Proverbs need not be consistent. Compare this week’s proverb to “Briseann an dúchas trí shúile an chait. (Heredity breaks out in the eyes of the cat.) “Like father, like son.” “The acorn never falls far from the tree.” “The gods visit the sins of the fathers upon the children.” Euripedes. In contrast to all these, this week’s proverb makes the point that virtuous people can spring forth from un-virtuous ancestors.

This idea of good descended from evil is central to the 11th Century Irish epic, Caithe Maige Tuired (The Battle of Mag Tuired). It describes the primordial struggle in Ireland between good and evil, between a divine people, the Tuatha Dé Dannan, and the demonic band, the Fomhóire. Balor of the Evil Eye was the king of the Fomhóire. He gave his daughter, Eithne, to Cian, a young warrior of the Tuatha Dé Dannan. They had a son they named Lugh.

Under Balor, the Fomhóire were massing a formidable army to seize control of Ireland from the Tuatha Dé Dannan. Nuadhu, the King of the Tuatha Dé Dannan, was mustering an Army to resist them at Tara. Young Lugh went to Tara to join the warriors. He so impressed the king with his diverse skills as a warrior, poet, and artisan that Nuadhu gave Lugh command of his army.

Noble Lugh confronted his evil grandfather at Moytirra (in County Sligo). Balor only opened his evil eye in battle. Anyone who looked into it was destroyed. Before Balor could train his evil eye on him, Lugh hit the eye with a stone from his sling. It turned Balor’s eye inward, immediately killing him, winning the battle and the war.

A chomhairle féin do mhac árann ‘s ní bhfuair sé ariamh níos measa

A chomhairle féin do mhac árann ‘s ní bhfuair sé ariamh níos measa

It does not get worse than a dear son that pleases himself.

Note: There is nothing so exasperating to parents then to have their wishes ignored by a beloved child. Parents want the best for their children. They want their children to benefit from their experience in the harsh realities of life. They want them to go to the right schools. They want them to enter the right profession. Then they want to kill them when they demonstrate a mind of their own.

There is little play on words in the Irish of this proverb. Literally, this proverbs means, “His own council for a dear son and it never got worse.” “A chomhairle féin a dhéanamh” is an idiomatic way of saying “he does what he pleases.” He only takes his own advice. Of course, from a parent’s perspective, this is the worst advise he could get. He who takes his own council has a fool for a councilor.

Ní bhíonn an rath, ach mara mbíonn an smacht

Ní bhíonn an rath, ach mara mbíonn an smacht

There is no prosperity unless there is discipline.

Note: Irish makes frequent use of the definite article “the” before nouns which do not refer to physical/tangible objects. Here, for instance, the seanfhocal refers to “an rath” (literally “the prosperity”) and “an smacht” (literally “the discipline/control”). Likewise, even when speaking English, it is often said that someone has “the Irish” (meaning the Irish language), which mirrors the Irish reference to “an Ghaeilge”.

Chíonn beirt rud nach bhfeiceann duine amháin

Chíonn beirt rud nach bhfeiceann duine amháin

Two people see a thing that an individual does not see.

Note: This can be taken on a superficial, physical level such as when people elicit the help of others to find a lost object or person. On another level, this seanfhocal refers to the deeper understanding which can be obtained when multiple people examine (consider) a problem or situation. “Two heads are better than one” as they say. The sharing of ideas and perspectives among a group of people can often develop insights which would otherwise have been missed by an individual.

Note also: In normal “running” speech, neutral vowel sounds tend to get “swallowed up”. For instance, although the speaker here is pronouncing the words here deliberately and distinctly for your benefit, conversational speech would sound somewhat different. For example, the vowel sound at the end of the word “duine” and the vowel sound at the begining of the word “amháin” would overlap and be pronounced as a single sound. As a result the two words would sound almost like one word, “duin-a-mhain.” This change is proper in Irish, and is not in any way equivalent to slurring in English. In general, neutral vowels tend to fall off the end of words that are followed by words beginning with another vowel.

Dia linn is deoch is ní ráibh mé riamh bocht

Dia linn is deoch is ní ráibh mé riamh bocht

God with us and a drink, and may I never be poor.

Note: It has been said that Irish toasts are like prayers. This week’s seanfhocal is a toast that follows in that tradition. Like most prayers it asks God for something. Like most prayers it uses the subjunctive mood to do this, i.e., ‘go raibh’ is the subjunctive mood for the verb ‘be,’ ‘tá.’ The subjunctive is used to express contra-factual ideas, like wishes.

For many Irish who emigrated to America, the wish to never be poor came true.

In the National Opinion Research Center’s (NORC) 1977 and 1978 General Social Survey, 26% of families in America reported an annual income in excess of $20,000; of those who describe themselves as British Protestants, 30% reported more than $20,000 income; and 47% of the Irish-Catholic families reported more than $20,000 in income, a little higher than the 46% of Jewish families and 43% of Italian families.

Andrew M. Greely, The Irish Americans: The Rise to Money and Power, Warner Books, 1993, p.137.

The wish for a drink has come true too. Ach sin scéal eile.

Go ndeine an diabhal dréimire de cnámh do dhroma ag piocadh úll i ngairdín Ifrinn

Go ndeine an diabhal dréimire de cnámh do dhroma ag piocadh úll i ngairdín Ifrinn

May the devil make a ladder of your backbone [and] pluck apples in the garden of hell. 

Note: A great curse seeks to conjure the worst fate that can be conceived for the cursed. This week’s proverb goes beyond the common curse, “Go to hell.” May you go to hell and may you become a living ladder for the devil to climb in his garden. May his evil hooves crush your spine as he picks apples to lure your friends and relations to join you.

If Adam and Eve could not resist the devil’s apples, what chance does your loved ones have? In addition to the pain, you would bear the guilt of being an instrument of the devil. Compared to this curse, simply going to hell would be a walk in the park.

Note also: The verb ‘go ndeine’ is the subjunctive form of the irregular verb ‘dein.’ ‘Dein’ is a variant of ‘déan,’ the standard form of the Irish verb meaning ‘make’ or ‘do.’ Its standard subjunctive form is ‘go ndéana.’ The subjunctive mood is used to the indicate situatuations that are contrary to fact. Consequently, the subjunctive mood is most often used to curse, to bless, and to pray.

Go bhfága Dia do shláinte agat

Go bhfága Dia do shláinte agat

May God spare you your health.

Note: Literally, this proverbs means, “May God leave your health at you.” This implies that if you lose your health it is because God has taken it away from you. God is an active agent in one’s life. Please God and your health is spared. Anger God and your health could be withdrawn. According to an earlier proverb, live long enough and God will take it away from you in the Fiche bliain ag meath.

This idea of supernatural cause and natural effect goes back to the ancient Druids. Druids never composed anything comparable to the Book of Job. They never wondered why there is misery in life. Every thing in nature happens for a supernatural reason. Gods of the underworld controlled the seasons. Planting began only after asking these gods for permission. Harvesting had to be completed before the end of the season when the gods would take back the land. That is why is is still considered bad luck in some part of Ireland to eat wild berries after Lughnasa.

Déan an fál nó iocfaidh tú foghail

Déan an fál nó iocfaidh tú foghail

Make the fence or you will pay the plundering.

Note: Robert Frost quoted an old English proverb similar to this week’s seanfhocal:


He is all pine and I am apple orchard.
My apple trees will never get across
And eat the cones under his pines, I tell him.
He only says, ‘Good fences make good neighbors’.

Frost lived in New Hampshire where the fences are like those of Ireland, made over a long period of time from rocks without mortar. The rocks were extracted from a stony soil by persistent farmers. Frost goes on to wonder:


‘Why do they make good neighbors? Isn’t it
Where there are cows?
But here there are no cows.

But there are cows in Ireland. Is it fences that will prevent plunder? Read The Táin and discover that no fence can protect a cow from the Celt. There is another meaning of “foghail”, trespass. Considering the current politics of Northern Ireland, Frost was correct when he concluded that:

Before I built a wall I’d ask to know
What I was walling in or walling out,
And to whom I was like to give offence.
Something there is that doesn’t love a wall,
That wants it down…

“Mending Fences,” from North of Boston, 1914.

An rud nach mbaineann duit ná bain dó

An rud nach mbaineann duit ná bain dó

Don’t interfere with [any] thing that doesn’t concern you.

Note: This week’s seanfhocal is universal, as many proverbs are. “Is onóir do dhuine aighneas a sheachaint, ach beidh gach amadán ag achrann.” An Bíobla Naofa: Leabhar na Seanfhocal 20:3. (It is an honor for a person to cease from strife: but every fool will be meddling. The Holy Bible: The Book of Proverbs 20:3) “Let every man mind his own business.” Don Quixote de la Mancha, Miguel de Cervantes 1605-1615. “‘If everybody minded their own business,’ said the Duchess in a hoarse growl, ‘the world would go round a deal faster than it does.'” Alice in Wonderland, Lewis Carroll 1865. “Dirt nosed folks always want to wipe other people’s noses.” French proverb. “He who tastes everymans’ broth sometimes burns his mouth.” Danish proverb “It’s ill meddling between the bark and the rind.” Scottish proverb.

Note also: This seanfhocal exhibits the wide semantic range of Irish verbs and their semantic extension under the influence of prepositions. One of the difficulties students of Irish encounter early in their studies is the different semantic range of Irish and English words, i.e., the different meanings of a word. In this case the verb ‘bain’ has many different meanings. By itself, Ó Dónnaill’s Foclóir Geailge-Béarla lists nine different meanings for ‘bain’, from “1. Extract from bed in the ground, dig out” to “8. Win.” and “9. Become due.” Combining the verb with a preposition creates even more varied meanings for the verb. For example, Ó Dónnaill gives additional meanings for ‘bain’ when combined with the set of prepositions below:

  • bain amach, 1. Take out … 7. Spend …
  • bain anuas, Take down …
  • bain ar, 1. Induce, … 2. Lit: (a) Deprive of …
  • bain as, 1. Take, remove, from, … 6. Gut … draw … castrate…
  • bain chuig, chun, Start
  • bain de, 1. Take off, remove … 5. Deprive
  • bain do, 1. Touch, interfere with … 2. Concern, relate to … 3. happen to …
  • bain faoi, 1. Settle; stay, … 4. Lit: Undertake
  • bain le, 1. Touch, interfere with … 2. Concern, relate to …
  • bain ó,1. Take from … 2. Pacify control …
  • bain siar as, 1. ~ siar as an airgead, use the money sparingly …

This seanfhocal plays with two equivocal meanings of ‘bain do,’ namely ‘interfere with’ and ‘concern’. The prepositions here are fused into prepositional pronouns, ach sin scéal eile.

Ni théann cuileog san mbéal a bhíos dúnta

Ni théann cuileog san mbéal a bhíos dúnta

A fly will not go into a mouth that is closed.

Note: The oral tradition of Ireland has always maintained that the Gael came to Ireland from Spain. Perhaps this week’s proverb has the same author as this Spanish proverb, “En boca cerrada no entran moscas.” (The closed mouth swallows no flies.) A similar Spanish proverb may have its origin in the bible, “El pez muere la boca.” (The fish dies because he opens his mouth.)

Ní hé an machnamh is geal leis an amadán,
ach bheith ag tabhairt a thuairime os ard.

Tarraingíonn caint an amadáin aighneas air féin,
agus tugann a bhéal cuireadh chun é a léasadh.
Scriosann béal an amadáin é féin,
agus is gaiste dó a bheola.
          Leabhar na Seanfhocal, 18;2,7,8.

The fool takes no delight in understanding,
but rather in displayng what he thinks.

The fool’s lips lead him into strife,
and his mouth provokes a beating.
The fool’s mouth is his ruin;
His lips are a snare to his life.
          The Book of Proverbs, 18;2,7,8.

We have seen the idea of a mouth provoking a beating before. Is minic a bhris beál duine a shrón. (It’s often that a person’s mouth broke his nose.) Is minic a ghearr teanga duine a scornach. (It is often that a person’s tongue cut his throat.) George Bernard Shaw adapted this theme to the English mouth. “It is impossible for an Englishman to open his mouth, without making some other Englishman hate or despise him; English is not accessible, even to Englishmen.” Pygmalion, preface, 1913.

An té nach bhfuil láidir ní foláir dó a bheith glic.

An té nach bhfuil láidir ní foláir dó a bheith glic.

Whoever is not strong must be clever.

Note: The Scots have a similar proverb, “Wiles help weak folk.” Celtic folklore is rich with stories of the clever overcoming the strong. Consider two other proverbs. Ní bhíonn tréan buan. (Strength is not enduring.) Ní thagann ciall roimh aois. (Sense does not come before age.) Given these cultural beliefs, it is not surprising that most of these tales involve clever old seers. The tradition spans centuries from the ancient mythic personification of wisdom, the sear Find in the Fionn mac Cumhaill sagas, to the later tales of Merlin the Magician.

If you hear this proverb, you might want to respond with a popular play on words, “Agus an tae nach bhfuil ládir ní folair dó a bheith te.” (And the tea that is not strong must be hot.) In the original proverb, “an té” means “whoever,” while in the rejoinder, the homophone, “an tae” means “the tea.”

Note also: This proverb uses a common Irish idiom “ní foláir dó” which means “he must.” If you look up the word “foláir” in your foclóir, you are likely to find it coupled with the negative particle “ní.” It would probably translate “ní folair” as meaning “it is necessary.” So “ní folair dó é” means “it is necessary for him” or more tersely, “he needs it.” The phrase “a bheith glic” means “to be clever.” Put these two together, “ní folair dó a bheith glic,” and you literally get “it is necessary for him to be clever” or “he needs to be clever,” or “he must be clever.”

However, some may be troubled by this negative particle. To understand the negative particle, you need to know that ‘folair’ is a synonym for the noun “foráil” which means “superabundance, excess; too much.” Therefore, “ní foláir dó é” then literally means “it is not too much for him.” This is an indirect way of saying that he really needs it.

Bhí clog sa chill is níor bhinn clog é. Ach tháinig clog eile ‘on cill is rinne clog binn den…

Bhí clog sa chill is níor bhinn clog é. Ach tháinig clog eile ‘on cill is rinne clog binn den…

There was a bell in the church and it wasn’t very sweet sounding.
But another bell came to the church and made a sweet bell of the first one.

Note: This week’s seanfhocal is a play on words and a parable. The word bell appears in two sentences as both the subject and the object of the sentence. In the first sentence, the clock in the church is not sweet. In the second it is. This word play seems designed to confuse. It begs the speaker to say it again.

The parable has a simple moral. No matter what the situation, it could always be worse. Or on this case, we have an example of Robert Burns’ adage, “The best laid schemes o’ mice and men gang aft a-gley.” After all their planning, the parishioners are now saddled with another clinker.

Más maith leat siocháin, cairdeas, agus moladh, éist, feic, agus fan balbh.

Más maith leat siocháin, cairdeas, agus moladh, éist, feic, agus fan balbh.

If you wish for peace, friendship, and praise, listen, look, and stay mute.

Note: Continuing last week’s theme that silence is golden, we present a proverb that goes back to Roman times. The Latin version is, “Audi, vide, tace; si vis vivere in pace.” (Listen, see, be silent; if you wish to live in peace.) It becomes apparent that French derived from Latin in this Gallic proverb, “Oye, vois, et te taise, Si tu veux vivre en paix.” (Listen, look, and keep quiet, if you wish to live in peace.) Spanish has a more curt, imperative variation, “Ver, Oir, y callar.” (Look, listen, and keep quiet.) Benjamin Franklin put a little twist on the theme,”He that speaks much, is much mistaken.” (Poor Richard’s Almanac.)

Ní neart go cur le chéile

Ní neart go cur le chéile

There is no strength without unity.

Note: In Béarla the saying is that “A chain is only as strong as its weakest link”. Since at least the time of Strongbow (and probably longer) disunity has left Ireland open to her enemies. This seanfhocal expresses the still unfulfilled dream of Irish unity, be it political or cultural.

Fóireann spallaí do bhallaí chomh maith le clocha móra.

Fóireann spallaí do bhallaí chomh maith le clocha móra.

Walls require spalls as well as large stones.

Note: Our thanks go to Brendan McSherry for this week’s proverb. In is simplest sense it is a lesson in masonry. A spall or gallet is a small flake or chip of stone produced by splitting a larger stone. Practiced masons can create any size and shape chip they want. A deft blow of the hammer will create a chip to fit any whole in a wall. In fact, the word spall comes from the Old German word spell which means to split. Therefore, walls, especially walls made without mortar, need many of these chips if they are to stand for any length of time.

On a deeper level, it is a metaphor about society and about life. There is the American expression “all chiefs and no Indians” used to deride a group with all leaders and no followers. Such a situation is comically doomed to failure. You obviously need more of the latter than the former to be successful.

Wars may be fought with weapons, but they are won by men. It is the spirit of the men who follow and of the man who leads that gains victory.
      George S. Patton, In the Cavalry Journal, 1933.

Another interpretation of this metaphor concerns a healthy balance in life. It is easy to focus all of our attention on the big things in life and forget the little things. For example, many spend all their energy on advancing their careers. They lose sight of the little things in life, like watching your daughter’s first goal in a soccer match, taking your son to the museum, or simply enjoying a quiet sunset. Their lives, like walls without spalls, will soon collapse under their own weight.

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How Are You?

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Cén chaoi a bhfuil tú?
How are you? (Connemara)
Caidé mar tá tú?
How are you? (Ulster)
Conas tá tú?
How are you? (Munster)
Tá mé go maith.
I am good.
Tá mé go hiontach.
I am wonderful.
Tá mé go dona.
I am (feeling) badly.
Tá mé tinn.
I am sick.
Tá tinneas cinn orm.
I have a headache.
Tá tuirse orm.
I am tired.

Meeting Someone

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Dia duit.
Hello.
(Literally: God to you.)
Dia’s Muire duit.
Reply to hello.
(Literally: God and Mary to you.)
Cén t-ainm atá ort?
What is your name?
Éamonn atá orm.
Éamonn is my name.
Cad is ainm duit?
What is your name?
Síle is ainm dom.
Síle is my name.
Cé hé sin?
Who is he?
Sin é Seán.
He is Seán.
Cé hí sin?
Who is she?
Sin í Máire.
She is Máire.

Goodbye

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Slán agat.
 
Goodbye. (Connemara)
Slán leat.
Goodbye. (Said by person staying.)
Slán abhaile.
Have a safe trip home.
Slán go fóill.
Goodbye for now.

Food & Drink Terms

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

an t-arán

the bread
an t-im
the butter
subh
jam
siúcra
sugar
salann
salt
piobar
pepper
citseap
ketchup
an fheoil
the meat
na pónairí
the beans
na glasraí
the vegetables
an ubh
the egg
na huibheacha
the eggs
an t-anraith
the soup
toradh
fruit
an t-oráiste
the orange
an t-úll
the apple
tráta
tomato
milseáin
sweets
císte
cake
císte milis
sweet cake
an t-uisce
the water
bainne
milk
tae
tea
caife
coffee
Is maith an t-anlann an t-ocras.
Hunger is a good sauce.
An bhfuil ocras ort?
Are you hungry?
Níl. Ach tá tart orm.
No, but I am thirsty.
Cuir chugam an siúcra,
le do thoil.
Pass me the sugar, please.
An bhfuil spúnóg agat? Tá. (Níl.)
Do you have a spoon? Yes. (No.)
Agus cuir chugam an bainne, le do thoil.
And pass the milk, please.
An bhfuil gabhlóg agus scian agat?
Do you have a fork and knife?
Cá bhfuil an salann?
Where is the salt?
Tabhair dom an t-uisce,
le do thoil.
Give me the water, please.
An maith leat beoir?
Do you like beer?
Is maith liom.
I like it.
Ní maith liom.
I do not like it.
Is fearr liom beoir.
I prefer beer.
Is fuath liom fíon.
I hate wine.
Is breá liom caife.
I love coffee.
Ar mhaith leat cupán tae?
Would you like a cup of tea? (Literally: Would a cup of tea be good with you?)
Ba mhaith liom.
Yes. (Literally: It would be good with me.)
Níor mhaith liom.
No. (Literally: It would not good with me.)
An ólann tú sú oráiste?
Do you drink orange juice?
Ólaim.
Yes. (Literally: I drink…)
Ní Ólaim.
No. (Literally: I do not drink…)
An itheann tú císte?
Do you eat cake?
Ithim.
Yes. (Literally: I eat…)
Ní ithim.
No. (Literally: I do not eat…)
Tá an bia go han-mhaith.
The food is very good.
Bhí na béilí ar fheabhas.
The meals were excellent.
An mbeidh cupán tae (caife) agat?
Will you have a cup of tea (coffee)? (Literally: Will there be a cup of tea [coffee] at you?)
Beidh, go raibh maith agat.
Yes, thank you. (Literally: There will be a cup of tea [coffee] at me. May goodness be at you.)
Ní bheidh.
No. (Literally:: There will not be a cup of tea [coffee] at me.)

For more yes-or-no questions and answers, plus a note on the grammar of yes-or-no questions and answers see the page on irregular verbs.

Bed & Bath

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Cá bhfuil mo sheomra leapa?

Where is my bedroom?
Tá sé thuas an staighre.

It is upstairs.
Cé atá i mo leaba?

Who is in my bed?
Tá Mollaí i do leaba, an créatúr bocht.

Mollaí is in your bed, the poor creature.
Tá an leaba briste.

The bed is broken.
Tá an piliúr ró-bhog.

The pillow is too soft.
Tá an blaincéad garbh.

The blanket is rough.
Tá an t-urlár fuar.

The floor is cold.
Tá na ballaí ag éisteacht.

The walls are listening.
Tá na fuinneoga salach.

The windows are dirty.
Las an solas.

Put on the light.
Oíche mhaith. (Standard)

Oíche mhaith. (Ulster)

Good night.
Codladh sámh.

Sleep well.
…ZZZZZZZZZZZZZZ
ZZZZZZZZ…

…ZZZZZZZZZZZZZZ
ZZZZZZZZ…
Dia duit ar maidin.

Good morning.
Cá bhfuil teach an asail? (slang)

Where is the men’s room?
Cá bhfuil an leithreas?

Where is the bathroom/toilet?
Tá Máire ag ní a gruaige.

Máire is washing her hair.
Cá bhfuil mo chíor agus mo scuab?

Where is my comb and my brush?
Tá Órla ag ithe na gallúnaí.

Órla is eating the soap.
Tá Síle ag ní a fiacla le taos fiacal.

Síle is cleaning her teeth with toothpaste.
Tá Pádraigín ag glacadh cithfholctha sa ndorchadas.

Pádraigín is taking a shower in the dark.

Dishes, Cutlery, Furniture

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

an ghloine
the glass
crúsca

jug
crúiscín

jug (small)
cupán

cup
fo-chupán

saucer
sásar

saucer
buidéal

bottle
babhla

bowl
pláta

plate
sáspan

saucepan
scian

knife
forc

fork
spúnóg

spoon
an chiaróg dhubh

the cockroach
bord

table
cathaoir

chair

In the Class Room

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Rang

Class
Tar isteach.

Come in.
Suí síos.

Sit down.
An dtuigeann tú?

Do you understand?
Tuigim.

I understand.
Ní thuigim.

I do not understand.
An bhfuil a fhios agat?

Do you know? (A fact, not a person.)
Tá a fhios agam.

I know.
Níl a fhios agam.

I do not know.
Conas a dearfá
_________ as Gaeilge?

How do you say
_________ in Irish?
Bain triail as.

Try it.
Abair go mall é, ma’s é do thoil é.

Say it slowly, please

Other Rooms & Places

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

For-halla
Entrance way
Seomra suí
Sitting room
Cistin
Kitchen
Halla
Hall
Séipéal
Chapel
Seomra bia
Dining room
Teach an Phobail
Church (Catholic)
Leabharlann
Library

Personal Information

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Cá bhuil tú i do chónaí?
Where do you live?
Tá mé i mo chónaí i bPhiladelphia.
I live in Philadelphia.
Cén post atá agat?
What job do you have?
Is dalta mé.
I am a student.
Is múinteoir mé.
I am a teacher.
Is tábhairneoir mé.
I am a bartender. (publican)
Is adhlacóir mé.
I am an undertaker.

Pleasantries

Click on the Irish phrase to HEAR the phrase pronounced by a native speaker.

Ma’s é do thoil é.
Please.
Le do thoil.
Please.
Go raibh maith agat.
Thank you.
Tá fáilte romhat.
You’re welcome.
Ná habair é.
Don’t mention it.
Dia linn.
God bless you. (After a sneeze)
Buíochas le Dia.
Thank God.
Gabh mo leithscéal.
Excuse me.
Cén fáth?
Why?
B’fhéidir.
Maybe.
Bí ciúin.
Be quiet.
Is dóigh liom.
I suppose.
Is cuma liom.
I don’t care.
Maith go leor.
Good enough / O.K.
Go n’éirí an t-ádh leat.
Good luck!

Present Tense – Regular Verbs

Aimsir Láithreach – Briathra Rialta

Affirmative Statements

In making affirmative statements in the present tense, all changes are made at the end of the verb. First, identify the root of the verb as follows:

  1. For the majority of First Conjugation (usually one syllable) verbs, the entire verb is the root. Please refer to the samplaí (examples) in the chart below. An exception is when the verb ends with “igh.” In that case, if there is an accented vowel immediately before the “igh,” simply drop the “igh” to expose the root. In all other cases, delete the “igh” and replace it with an “í”. Please refer to the samplaí (examples) in the chart below. Also, be aware that there are a few two syllable verbs in the First Conjugation which maintain two syllables in the root. [T]
  2. For Second Conjugation (usually multi-syllable) verbs, part or all of the end of the verb is generally removed to reveal the root. Whenever these verbs end in “(a)igh” (the most common type), simply drop that syllable. Please refer to the samplaí (examples) in the chart below. In most other cases, squeeze the vowels out of the last syllable and tack the remaining consonant(s) onto the end of the first syllable. For example, with the verb “codail,” squeeze the “ai” out of the second syllable and add the remaining “l” to the end of the first syllable to make the root “codl…”. Please refer to the samplaí (examples) in the chart below.

Secound, to the root add these endings:

For First Conjugation verbs, add:

  • “…(a)im” in the first person singular, or
    “…(e)ann” in all other cases.

For Second Conjugation verbs, add:

  • “…(a)ím” in the first person singular, and
    “…(a)íonn” in all other cases.

Negative Statements and Questions

Negative Statements and Questions are constructed in the present tense by making these changes to the affirmative statement form:

  1. Negative Statements – Add “Ní” before the verb, and séimhiú (lenite) the initial consonant in the verb where possible.
  2. Direct Questions – Add “An” before the verb, and úrú (eclipse) the initial consonant in the verb where possible.
  3. Negative Questions – Add “Nach” before the verb, and úrú (eclipse) the initial consonant in the verb where possible. If the verb begins in a vowel, add “n-” in front of the vowel.

Please refer to the samplaí (examples) in the chart below.

Present Tense – Examples

Réimniú
Conjugation
Samplaí
Examples
A 2 Athraíonn Uaitéar a phleananna go minic. Uaitéar often changes his plans.

Ní athraíonn sé… An athraíonn sé…? Nach n-athraíonn sé…?
B 1 Buaileann Beatha madraí dána. Beatha strikes (beats) bad dogs.

Ní bhuaileann sí… An mbuaileann sí…? Nach mbuaileann sí…?
C 2 Codlaíonn Greag i gcró na móna. Greag sleeps in the turf shed.

Ní chodlaíonn sé… An gcodlaíonn sé…? Nach gcodlaíonn sé…?
D 2 Dúisíonn Treasa go moch ar maidin. Treasa awakes early in the morning.

Ní dhúisíonn sí… An ndúisíonn sí…? Nach ndúisíonn sí…?
E 2 Eiríonn Caoimhín leis an ngrian gach lá. Caoimhín arises at sunrise every day.

Ní éiríonn sé… An éiríonn sé…? Nach n-éiríonn sé…?
F 1 Fágann Crios a naionán sna siopaí. Crios leaves her infant in the shops.

Ní fhágann sí… An bhfágann sí…? Nach bhfágann sí…?
G 1 Glanann Máirín a coinsias sa séipéal. Máirín clears (cleans) her conscience in the chapel.

Ní ghlanann sí… An nglanann sí…? Nach nglanann sí…?
I 2 Insíonn Liam bréaga dúinn chomh minic is féidir leis. Liam tells us lies as often as he can.

Ní insíonn sé… An insíonn sé…? Nach n-insíonn sé…?
L 2 Labhraíonn Muiris leis na mairbh san oíche. Muiris speaks to the dead at night.

Ní labhraíonn sé… An labhraíonn sé…? Nach labhraíonn sé…?
M 2 Maraíonn Ethel í fhéin leis an ól gan stad. Ethel ceaselessly kills herself with drink.

Ní mharaíonn sí… An maraíonn sí…? Nach maraíonn sí…?
N 1 Níonn Seosamh a choróin gach lá. Seosamh washes his crown every day.

Ní níonn sé… An níonn sé…? Nach níonn sé…?
O 1 Ólann Éamonn a phiontaí go sciobtha. Éamonn drinks his pints quickly.

Ní ólann sé… An ólann sé…? Nach n-ólann sé…?
P 1 Pósann Bairbe fear nua gach re bliain. Bairbe marries a new man every year.

Ní phósann sí… An bpósann sí…? Nach bpósann sí…?
R 1 Ritheann Sóisear ar nós na gaoithe. Sóisear runs like the wind.

Ní ritheann sé… An ritheann sé…? Nach ritheann sé…?
S1 1 Seasann an ghruaig ar cheann Thomáis. Thomas’ hair stands on end.

Ní sheasann sí… An seasann sí…? Nach seasann sí…?
S2 1 Sroicheann Mollaí pointe áirithe. Mollaí reaches a certain point.

Ní shroicheann sí… An sroicheann sí…? Nach sroicheann sí…?
S3 2 Smaoiníonn Pádraig tamaillín faoi. Pádraig thinks about it for a while.

Ní smaoiníonn sé… An smaoiníonn sé…? Nach smaoiníonn sé…?
T 1 Taispeánann buachaillí a ngliomaigh d’Eibhlín. Boys show their lobsters to Eibhlín.

Ní thaispeánann siad… An dtaispeánann siad…? Nach dtaispeánann siad…?
U 2 Ullmhaíonn Pádraigín deochanna nimhiúla dúinn. Pádraigín prepares poisonous drinks for all of us.

Ní ullmhaíonn sí… An ullmhaíonn sí…? Nach n-ullmhaíonn sí…?

 

Prepositional Pronouns

Reamhfhocal Forainm (Cuspóireach) Preposition
é í muid
(sinn)
sibh siad
ag agam agat aige aici againn agaibh acu at,
possession
ar orm ort air uirthi orainn oraibh orthu on
as asam asat as aisti asainn asaibh astu out of,
from a place
chun, chuig chugam chugat chuige chuici chugainn chugaibh chucu to,
toward, for
de díom díot de di dínn díbh díobh of,
off
do dom duit di dúinn daoibh dóibh to,
for
faoi fúm fút faoi fúithi fúinn fúibh fúthu under,
about
fara faram farat fairis farae farainn faraibh faru along
with
i ionam ionat ann inti ionainn ionaibh iontu in,
into
idir idir mé idir tú idir é idir í eadrainn eadraibh eatarthu between,
both
ionsar ionsorm ionsort ionsair ionsuirthi ionsorainn ionsoraibh ionsorthu to,
towards
le liom leat leis léi linn libh leo with,
ownership
ó uaim uait uaidh uaithi uainn uaibh uathu from, desire or need
roimh romham romhat roimhe roimpi romhainn romhaibh rompu before, in front of
thar tharam tharat thairis thairsti tharainn tharaibh tharstu by,
over
trí tríom tríot tríd tríthi trínn tríbh tríothu through, among
um umam umat uime uimpi umainn umaibh umpu about,
at
me you
(sing.)
him her us you
(plural)
them
Pronoun (as object)

Conditional Mood – Regular Verbs

MODH COINNÍOLLACH – BRIATHRA RIALTA

Affirmative Statements

In making affirmative statements in the conditional mood, changes are made at both the beginning and the end of the verb. The changes made at the beginning of the verb are the same as in the past tense. (See previous lesson on the Please refer to the samplaí (examples) in the chart below.) We identify the root of the verb as follows:

1. For the majority of the First Conjugation (usually one syllable) verbs, the entire verb is the root. Please refer to the samplaí (examples) in the chart below. An exception is when the verb ends in “igh.” In that case, if there is an accented vowel immediately before the “igh,” simply drop the “igh” to expose the root. In all other cases, delete the “igh” and replace it with an “í”. Please refer to the samplaí (examples) in the chart below. Also, be aware that there are a few two syllable verbs in the First Conjugation which maintain two syllables in the root. Please refer to the samplaí (examples) in the chart below.

2. For the Second Conjugation (usually multi-syllable) verbs, part or all of the end of the verb is generally removed to reveal the root. Whenever these verbs end in “(a)igh” (the most common type), simply drop that syllable. Please refer to the samplaí (examples) in the chart below. In most other cases, squeeze the vowels out of the last syllable and tack the remaining consonant(s) onto the end of the first syllable. For example, with the verb “codail,” squeeze the “ai” out of the second syllable and add the remaining “l” to the end of the first syllable to make the root “codl…”. Please refer to the samplaí (examples) in the chart below.

To the root add these endings:

1) For First Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

I would…

…finn

…fainn

You (singular) would…

…feá

…fá

*He/She/We/You (pl.) would*…

…feadh

…fadh

They would…

…fidís

…faidís

2) For Second Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

I would…

…eoinn

…óinn

You (singular) would…

…eofá

…ófá

*He/She/We/You (pl.) would*…

…eodh

…ódh

They would…

…eodís

…óidís

Negative Statements and Questions

Negative Statements and Questions are constructed in the conditional mood by making these changes to the affirmative statement form:

  • 1) Negative Statements – Add “” before the verb, and séimhiú (lenite) the initial consonant in the verb where possible.
  • 2) Direct Questions – Add “An” before the verb, and úrú (eclipse) the initial consonant in the verb where possible.
  • 3) Negative Questions – Add “Nach” before the verb, and úrú (eclipse) the initial consonant in the verb where possible. If the verb begins in a vowel, add “n-” in front of the vowel.

*Note: These endings are followed by specific pronouns (sé, sí, muid and sibh) or by personal names. The rest are combined forms and the pronoun is dropped. Example: “Bhuailfinn” (I would beat) already contains the subject.


Please refer to the samplaí (examples) in the chart below.

Abbreviations

Noda Ginearálta

General Abbreviations

BÉARLA

GAEILGE

LONG FORM

AIDS

SEIF

Siondróm Easpa Imdhíonachta Faighte

a.m.

r.n.

roimh nóin

B.C.

r.c.

roimh Chríost

c/o

f/ch

faoi chúram

c.o.d.

í.a.s.

íoc ar sheachadadh

Dublin

BAC

Baile Átha Cliath

e.g.

m.sh.

mar shampla

etc

srl

agus araile

HIV

VEID

Víreas Easpa Imdhíonachta Daonna

h.p.

f.c.

fruilcheannach (charge/credit purchase)

i.e.

.i.

is é sin

IOU

DDU

dlítear duit uaim

GAA

CLG

Cumann Lúthchleas Gael

inch(es)

orl.

orlach/orlaí

Lower

Íocht.

Íochtarach

Ltd.

teo./tta

teoranta

mph

msu

mílte san uair

no.

uimh.

uimhir

page

lch.

leathanach

p.m.

i.n.

iarnóin

St. (Saint)

N.

Naomh

UN

NA

Náisiúin Aontaithe

U.S.

SAM

Stáit Aontaithe Mheiriceá

Upper

Uacht.

Uachtarach

vol.

iml.

imleabhar

wpm

f.s.n.

focail sa nóiméad

An Séimhiú

 

Le Barra Ó Donnabháin

Ní fheadar a’ bhfuil aon rud is mó a chuireann isteach ar lucht foghlama na Gaeilge ná an séimhiú. Táim-se anois chun cur síos gairid ar stair agus ar fháth an tséimhithe a thabhairt dhaoibh.

Sé atá i gceist le séimhiú ná lagú nó séimhiú a chuaidh ar chonsain aonair nuair a thárla idir gutaí iad. Faoi láthair, cuirtear an séimhiú in iúl tré ‘h’ a scríobh i ndiaidh an chonsain agus fuaimítear an consan agus an ‘h’ le chéile mar aon chonsan amháin agus é análaithe. Cé go dtárlaíonn an saghas seo claochluithe, i lár focal, i ngach teanga nách mór, is sna teangacha ceilteacha amháin a thárlaíonn sé i dtosach focal.

Laidin

Béarla

Gaeilge

Fraincis

Pater

father

athair

pere

Laidin

Gaeilge

Laidin

Gaeilge

Iodálais

Sagitta

Saighead

Imago

íomháigh

casa / la chasa

An tAlt mar a samhlaítear é:

UATHA

Firinscneach

Baininscneach

Neodrach

Ainmneach

Sindas

Sinda

San

Cuspúireach

Sindan

Sindan

San

Geinideach

Sind

Sindas

Sindi

Tabhrach

Sindu

Sinda

Sindu


IOLRA   

Firinscneach

Baininscneach

Neodrach

Ainmneach

Sindi

Sindas

Sindas

Cuspúireach

Sindas

Sindas

Sindas

Geinideach

Sindan

Sindan

Sindan

Tabhrach

Sindaib

Sindaib

Sindaib


Sampla: Ceann an fhir mhóir. An fhir mhóir > sindi werí márí.

An t-athair > sindas athair.

Ó thárla go raibh an ‘S’ sa bhfocal sindas idir gutaí cuireadh séimhiú air. ‘S’ séimhithe = h. Bhain an ‘h’ an glór de “d” agus rinne consan neaghlórach — “t” de. Ansan cailleadh an chéad ‘s’ i Sindas agus fágadh “int athair” (an t-athair).

“Is í aibitír an oghaim an chéad ghléas (dá bhfuil ar eolas againn) a bhí ag na Sean-Ghaeil lena dteanga a bhreacadh síos i bhfoirm scríofa,” deir Anders Ahlqvist, Litriú na Gaeilge, (Caibidil 1, Stair na Gaeilge). Baineann na clocha oghaim leis an dtréimse 400-700 AD. Níl na scoláirí ar aon intinn ina dtaobh. Ní raibh aon chomhartha acu chun séimhiú a chur in iúl ach tógaimís sampla amháin den Oghamchraobh mar léiriú ar ársaíocht na teangan. DALAGNI MAQI DALI. Dá mbeadh an t-ainm sin ar uaigh inniu is mar seo a scriobhfaí é —- Dalláin Mheic Dhaill. Féach, tá séimhiú ar an ‘m’ agus an ‘d’ toisc go mbídís idir gutaí sa chian aimsir.

Tógaimís cúpla sampla eile. Tabhair faoi ndeara sa Nua-Ghaeilge nách bhfuil aon séimhiú ar ainm ná aidiacht i gcás “an fear buí” agus tá séimhiú ar an dá “b” i gcás “an bhean bhuí“. De réir na saineolaithe is ó sindas wiros bodios a eascraíonn an chéad shampla agus ó sinda bena bodia an tarna ceann. Forainm taispeántach a bhíodh san alt ar dtús, ar nós ille, illa, illud na Laidine óna dtagann na hailt, le agus la, na dteangan rómánsacha.

“Forbairt mhór eile (teacht na críostaíochta an chéad cheann) ba ea é gur tosaíodh ar an nGaeilge a scríobh. Ní fios cad a thug an spreagadh dár gcéadscríbhneoirí mar ní raibh an teanga á scríobh ag aon chine eile in iarthar na hEorpa ag an am” —- Pádraig ó Fiannachta, Milis an Teanga. Bhaineadar úsáid as aibítir na Laidine ach bhí faidhbeanna acu conus na claochluithe tosaigh a chur in iúl.

Bhí ‘h’ i ndiaidh ‘c’, ‘p’, agus ‘t’ nádurtha sa Laidin agus baineadh úsáid as chun ‘c’, ‘p’, agus ‘t’ seimhithe a chur in iúl. Bhí ponc an scriosta nó an punctum delens acu sa Laidin chun litir a chur ar ceal. D’fhéadfadh Rómánach botún a dhéanamh chomh maith le cách agus ó bhí páipéar gann bhíodh sé de nós acu ponc a chur ós cionn na litreach lena cur ar ceal. Bhain na Sean-Ghaeil úsáid as an gcóras seo chun ‘s’ agus ‘f’ séimhithe a léiriú.

I ré na Meán Ghaeilge tosaíodh ar fheidhm a bhaint as an bponc ós cionn na gconsan inshéimhithe eile. Faoin am sin bhí an ‘h’ a ghabh le ‘c’, ‘p’, agus ‘t’ á scríobh ós cionn na litreacha sin agus ba ghearr gur cuireadh ponc in ionad an ‘h’, de ghrá na símplíochta is dóca. Mhair an córas sin, an cló Gaelach, go dtí caogaidí na haoise seo. Tá an cló rómhánach againn ó shoin i leith —- ‘h’ in ionad an tséimhithe. Ach mar deir Fiannachta, “Is léir go bhfuil an cló Gaelach agus an cló rómhánach ar aon dúchasach againn ar shlite difriúla.”

Anois, nuair a chastar séimhiú ort ar an tsráid, bain díot do chaipín agus beannaigh dó, mar is iarsmaí ársa é.

Rialacha

I. Séimhiú ar ainmfhocail:

Séimhítear túschonsan an ainmfhocail taréis an ailt mura d, t, s, an consan —

1 San Ainmneach uatha baininscneach. An bhean, an chasóg, an ghé;

2 Sa Ghinideach uatha firinscneach. Hata an fhir. Ceann an chapaill.

3 Sa Tabharthach uatha fir. & bain. taréis den, don agus sa. don fhear, den bhean, sa chathair

4 Sa Tabharthach uatha i gCúige Uladh f. & b.. ar an fhear, ag an bhean.

5 Sa Ghairmeach uatha agus iolra taréis “a”. A fhir, a fheara, a mhná. Bíonn séimhiú ar thúschonsain ainmfhocail i ndiaidh Aidiachtaí áirithe

6 Na huimhreacha, aon, agus chéad, (mura d, t, s, an túschonsan); taréis “dhá” muna mbíonn a baininscneach, nó a iolra, ár, nó bhur roimh an “dhá”; taréis trí, ceithre, cúig, sé, más é an t-uatha a leanann iad. trí bhróg , aon chat amháin, ualach aon chapaill amháin, (i gcaitheamh na haon oíche.) a dhá bó = her two cows. a dhá bhó = his two cows. an chéad chailín. ( an chéad fhear, clann an chéad fhir, an chéad bhean, clann na chéad mhná. Samplaí eile: mac an dara bean, tosach an triú haois, peaca in aghaidh an triú haithne, teach an tseisear sagart.)

7 Taréis na n-aidiachtaí sealbhacha mo, do, a, firinscneach, a pheann, mo chóta.

8 Taréis uile nó chuile (gach uile). chuile dhuine.

9 I ndiaidh an réamhfhocail shimplí: ar*, de, do, faoi, fé, gan*, idir*, mar, ó, roimh, thar, trí, um — agus a<do rud a (do) dhéanamh. Samplaí: do Sheán, ó dhuine, roimh mhaidin, um thráthnóna. Ní leanann séimhiú ag, as, chuig, go, i, le, os, seachas.

10 Shíolraigh “ar” na Nua- Ghaeilge ó thrí réamhfhocal, ar, for, agus iar. Leanadh séimhiú ar agus urú “iar” = taréis, agus ní leanadh tada “for”. Leanann séimhiú “ar” más ionad áirithe atá i gceist — ar chathaoir, ar Sheán. Más ionad ginearálta abairtí dobhriathartha – atá i gceist ní bhíonn aon séimhiú taréis ar. Samplaí: ar farraige, ar muir, ar talamh, ar bord luinge = on board ship, ar bhord luinge = on a ship’s table. Ní leanann séimhiú “ar” nuair is modh atá i gceist — nuair is stáid atá á chur i gcéill. Is ó “for” na Sean-Ghaeilge an réamhfhocal seo. Samplaí: ar buile, ar ceal, ar sodar, ar cosa in airde, ar fónamh, ar meisce, ar crochadh. Ní bhíonn aon séimhiú ann nuair is am a bhíonn i gceist: ar ball, ar maidin.

11 Leanann an Tuiseal Cuspóireach gan agus de ghnáth, cuirtear séimhiú ar thúschonsan an ainmfhocail aonair a leanann é mura t,d,f,s an consan. Samplaí: gan bhun gan bharr, gan mhaith gan bhréag, gan chiall, gan fearg gan fíoch, (ní éisceacht gan fhios mar is “gan a fhios” atá ann). Má bhíonn aidiacht nó fochlásal ag gabháil leis ní leanan séimhiú é. Samplaí: gan pingin rua, gan brí ar bith, gan buíochas dó, gan pingin a fháil.

12 Tá dhá chiall le idir: a. dhá rud le chéile; b. i lár dhá rud. Leanann an Tuiseal Tabharthach idir = an dá rud le chéile agus séimhítear túschonsain an dá fhocal. Samplaí: idir bheag agus mhór, idir fhuil agus fheoil, idir bhuachaillí agus chailíní. Nuair spás nó am a bhíonn i gceist leanann an Tuiseal Cuspóireach idir agus ní leanann séimhiú é. Samplaí: idir Corcaigh agus Port láirge, idir mé agus tú, idir breith agus baisteadh.

13 Séimhítear ainmfhocal cinnte agus ainmfhocal dílis i ndiaidh réamhfhocail chomhshuite agus ainmfhocail eile: os comhair Shíle, in aici Chorcaí, i láthair fhear a’ tí, ar agaidh dhoras an halla amach, cóta Shéamais, asal Pháid, scoil Mháire, scoil Ghaeilge, doras shiopa an bhúistéara, foireann Dhoire, mac fhear na mbróg. Sa tsean aimsir ní bíodh séimhiú ar ainmfhocal dílis ach taréis fhocal baininscneacha: Pota Pádraigh, Coileach Mártain.

14 Séimhítear an dara focal de chomhfhocal: seanfhear, deathoil.

15 I ndiaidh aimsir chaite agus modh coinníollach na copaile, ba, ar, gur, níor, nár: ba cathaoir mhór í, níor bhád beag í.

16 Séimhítear ainmfhocal sa ginideach a bhíonn ag brath ar ainmfhocal baininscneach uatha, nó ar ainmfhocal iolra a chriochnaíonn i gconsan caol, nó ar ainmfhocal firinscneach atá sa ghairmeach uatha: cloch mhine, fir cheoil, goirt choirce, cráin mhuice, maidin gheimhridh, a dhuine ghaoil, a fhir cheoil agus ceann amháin sa ghinideach iolra clann mhac. Arís, de ghnáth, ní séimhítear d, t, s, i ndiaidh d, n, t, l, s. Cos deiridh, slat tomhais, bean tí, báid seoil.

Eisceachtaí.

1 Ní leanann séimhiú ainmfhocal teibí de ghnáth: aois capaill, airde fir, uaisleacht meoin, breáthacht mná.

2 Ní leanann séimhiú ainmfhocal a bhfuil brí — cuid, easpa, iomarca leis: easpa bainne, breis bainne, iomarca cainte, roinnt blianta, díth céille, a chuid bia.

3 Ní bhíonn séimhiú de ghnáth ar ainmfhocal sa ghinideach go mbíonn aidiacht ag gabháil leis taréis ainmfhocail bhaininscnigh: oíche gaoithe móire, scian coise báine.

4 Ní ghabhann séimhiú le ball beatha ná le páirt de rud: adharc bó, lámh cailín, iall bróige, súil buachalla, stiúir báid, cos boird, . Bíonn séimhiú ámh nuair a thugann an ginideach le fios cad is ábhar an ruda: culaith bhréidín, tine ghuail, cos mhaide nó cos chrainn = cos adhmaid, cos crainn = bun crainn, cois cuain, cois cnoic, cois farraige.

5 Ní gnáth séimhiú nuair is ainmní nó gníomhaí an ginideach: géimneach bó, íde béil, léim capaill, coiscéim coiligh, beannacht máthar.

6 Ní chuirtear séimhiú ar thúschonsan ainmfhocail éiginnte i ndiaidh réamhfhocail chomhshuite: go ceann míosa, ar feadh bliana, (ach taréis bháis).

II. An Aidiacht.

Bíonn séimhiú ar thúschonsan aidiachta:

1 San ainmneach uatha baininscneach an bhean bheag.

2 Sa ghinideach uatha firinscneach: ceann an chapaill mhóir. Hata an fhir bhig.

3 Sa ghairmeach uatha gach inscne: a fhir mhóir, a bhean mhaith.

4 San ainmneach agus tabharthach iolra má chríochníonn an t-ainmfhocal ar chonsan caol: na fir mhóra, na cnoic bheaga, na scamaill dhubha. éisceachcaoirigh beaga bána ( Go minic nuair is aidiacht a bhíonn i gceist séimhítear d, t agus s i ndiaidh d,n,t,l,s.)

5 Má ghabhann uimhir 2-19 leis an ainmfhocal san uimhir uatha, séimhítear an aidiacht: dá asal mhóra, trí chat bhána, seacht mbád bheaga, cúig bhó breacha, luach ocht mbó mhóra. ( ach seacht mba móra).

6 I ndiaidh beirt: beirt bhan mhóra, beirt fhear bheaga, neart bheirt fhear mhóra, neart na beirte fear mhóra. ( i ndiaidh triúr, ceathrar 7rl. bíonn an aidiacht san uimhir uatha gan séimhiú — an triúr ban mór, an triúr fear mór)

7 Séimhítear “déag” taréis dó, taréis ainmfhocal uatha a chríochnaíonn i nguta, agus ainmfhocal iolra a chríochnaíonn ar chonsan caol (ach amháin “cinn”): trí bhó dhéag, sé mhí dhéag.

8 I ndiaidh aimsir chaite agus modh coinníollach na copaile ba, ar, gur, níor, nár; ba mhór an rud é, níor mhaith dom é.

III. An Briathar.

Séimhítear túschonsan an briathar:

1 San aimsir chaite, sa ghnáthchaite, sa mhodh coinníollach. Chaith sé, théadh sí, dhéanfadh sibh.

2 I ndiaidh ní, níor, ar, nár, cár, má: níor chaith sé é, ar dhíol sibh an bhó? má bhí.

3 I ndiaidh an fhorainm choibhneasta “a” san ainmneach agus cuspóireach: an duine a bhíonn anso, an fear a dhíolann prátaí.

4 I ndiaidh na míreanna seo leanas: cad, cathain, cé , cén uair, céard, conas, mar, nuair, ó: cé bhí ann? mar a dhéanann siad, ó thárla anso tú.

Autonomous Form

Affirmative Statements

In making affirmative statements in the Autonomous Form, some changes are always made at the end of the verb. First, identify the root of the verb as follows:

1. For the majority of First Conjugation (usually one syllable) verbs, the entire verb is the root. Please refer to the samplaí (examples) in the chart below. An exception is when the verb ends with “igh”. In that case, if there is an accented vowel immediately before the “igh”, simply drop the “igh” to expose the root. In all other cases, delete the “igh” and replace it with an “í”. Please refer to the samplaí (examples) in the chart below. Also, be aware that there are a few two syllable verbs in the First Conjugation which maintain two syllables in the root. Please refer to the samplaí (examples) in the chart below.

2. For the Second Conjugation (usually multi-syllable) verbs, part or all of the end of the verb is generally removed to reveal the root. Whenever these verbs end in “(a)igh” (the most common type), simply drop that syllable. Please refer to the samplaí (examples) in the chart below. In most other cases, squeeze the vowels out of the last syllable and tack the remaining consonant(s) onto the end of the first syllable. For example, with the verb “codail”, squeeze the “ai” out of the second syllable and add the remaining “l” to the end of the first syllable to make the root – “codl…”. Please refer to the samplaí (examples) in the chart below.

Second, to the root add these endings:

1) For First Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

Past Tense

…eadh

…adh

Present Tense…

…tear

…tar

Future Tense…

…fear

…far

Conditional Tense…

…fí

…faí

Past Habitual Tense…

…tí

…taí

2) For Second Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

Past Tense

…íodh

…aíodh

Present Tense…

…ítear

…aítear

Future Tense…

…eofar

…ófar

Conditional Tense…

…eofaí

…ófaí

Past Habitual Tense…

…ítí

…aítí

Conditional and Habitual Past

Conditional and Habitual Past tenses will also require changes at the begining of the verb. Start with the basic verb and séimhiú (add an “h” after) an initial consonant if it is a: B,C,D,F*,G,M,P or T. (In other words, all consonants except L,N,R and sometimes S.) Séimhiú (add an “h” after) an initial ‘S’ only if the following letter is a vowel or an L,N or R. Otherwise, leave an initial ‘S’ unchanged. An initial L,N or R always remain unchanged. Add “D'” before an initial vowel or an initial ‘F*’.

Negative Statements and Questions

Negative Statements and Questions are made in the autonomous form by adding verbal particles before the verb, and often by also making changes to the beginning of the affirmative statement form. The rules follow according to the tense (except for the Past Tense, where séimhiú is not used!). See the appropriate rules listed on the other pages here for the tense needed.


*Note: When ‘F’ takes a séimhiú it becomes silent so that the first sound heard in the verb is the following vowel. Because of this, “D'” is added before “fh” as though the verb started with a vowel.


Please refer to the samplaí (examples) in the chart below.

Autonomous Form – Samples

Réimniú
Conjugation

Samplaí
Examples

A

2

Athraítear na bindealáin chuile lá. The bandages are changed every day.

(Present) Ní athraítear … An athraítear …? Nach n-athraítear …?

B

1

Buailtear an brat le bata adhmaid. The carpet is beaten with a wooden stick.

(Present) Ní bhuailtear … An mbuailtear …? Nach mbuailtear …?

C

2

Codlaíodh an oíche amuigh faoin spéir. The night was slept under the open sky. 

(Past) Níor codlaíodh … Ar codlaíodh …? Nár codlaíodh …?

D

2

Dúiseofar sa leaba mhí-cheart amárach Somebody will awaken in the wrong bed tomorrow. 

(Future) Ní dhúiseofar … An ndúiseofar …? Nach ndúiseofar …?

E

2

Déireofaí ina h-onóir, cinnte. Somebody would rise in her honor, surely.

(Conditional) Ní éireofaí … An éireofaí …? Nach n-éireofaí …?

F

1

Fágadh na prátaí lofa sa ngort. The rotten potatoes were left in the field. 

(Past) Níor fágadh … Ar fágadh …? Nár fágadh …?

G

1

Glanfar an t-iasc ar ball. The fish will be cleaned (gutted) in awhile.

(Future) Ní ghlanfar … An nglanfar …? Nach nglanfar …?

I

2

Inseofar scéalta scanrúla Oíche Shamhna. Scary stories will be told on Halloween.

(Future) Ní inseofar … An inseofar …? Nach n-inseofar …?

L

2

Labhraítí an Ghaeilge ar fud na tíre. Irish used to be spoken throughout the country.

(Past Habitual) Ní labhraítí … An labhraítí …? Nach labhraítí …?

M

2

Mharófaí an fealltóir fuafar. Somebody would kill the loathsome traitor.

(Conditional) Ní mharófaí … An marófaí …? Nach marófaí …?

N

1

Nífí siad murach an easpa uisce. They would be washed but for the lack of water.

(Conditional) Ní nífí … An nífí …? Nach nífí …?

O

1

Ólfar deoch shláinte anseo anocht. A healing potion will be drunk here tonight. 

(Future) Ní ólfar … An ólfar …? Nach n-ólfar …?

P

1

Póstar sa séipéal gach seachtain. Somebody gets married in the chapel every week.

(Present) Ní phóstar … An bpóstar …? Nach bpóstar …?

R

1

Rití chun fógartha a thabhairt. Somebody used to run to give a warning.

(Past Habitual) Ní rití … An rití …? Nach rití …?

S1

1

Sheastaí siad le balla. They used to be stood against the wall.

(Past Habitual) Ní sheastaí … An seastaí …? Nach seastaí …?

S2

1

Sroichfí an cuspóir le pleanáil. The goal could be attained with planning.

(Conditional) Ní shroichfí … An sroichfí …? Nach sroichfí …?

S3

2

Smaoinítí go raibh adharca orthu. It used to be thought that they had horns.

(Past Habitual) Ní smaoinítí … An smaoinítí …? Nach smaoinítí …?

T

1

Taispeánadh a phas don oifigeach. His passport was shown to the officer.

(Past) Níor taispeánadh … Ar taispeánadh …? Nár taispeánadh …?

U

2

Ullmhaíodh dinnéar ar a seacht a chlog. Dinner was prepared at seven o’clock.

(Past) Ní ullmhaíodh … An ullmhaíodh …? Nach n-ullmhaíodh …?

Conditional Form – Examples

Conditional Mood – Regular Verbs

Réimniú
Conjugation

Samplaí
Examples

A

2

D’éireoinn i mo sheasamh chun Moncha a fheiceáil. I would rise to my feet to see Moncha.

Ní éireoinn… An éireoinn…? Nach n-éireoinn…?

B

1

Mharóidís an pleidhce fealltach. They would kill the treacherous fool.

Ní mharóidís… An maróidís …? Nach maróidís …?

C

2

Sheasfadh Áine ar a boinn fhéin. Áine would stand on her own (two) feet.

Ní sheasfadh sí… An seasfadh sí… Nach seasfadh sí…?

D

2

Dhúiseofá na mairbh leis an amhrán géar sin. You would awaken the dead with that shrill song.

Ní dhúiseofá… An ndúiseofá…? Nach ndúiseofá…?

E

2

D’éireoinn i mo sheasamh chun Moncha a fheiceáil. I would rise to my feet to see Moncha.

Ní éireoinn… An éireoinn…? Nach n-éireoinn…?

F

1

Dfhágfaidís gach uile rud ar son Dé. They would leave everything to serve God.

Ní fhágfaidís… An bhfágfaidís…? Nach bhfágfaidís…?

G

1

Ghlanfadh Rath as an áit ar an bpointe. Rath would clear out of the place immediately.

Ní ghlanfadh sí… An nglanfadh sí…? Nach nglanfadh sí…?

I

2

Dinseodh sé a chuid eachtraí dúinn. He would tell (relate) his adventures to us.

Ní inseodh sé… An inseodh sé…? Nach n-inseodh sé…?

L

2

Labhrófá Gaeilge leis an dream uilig. You would speak Irish to the entire group.

Ní labhrófá… An labhrófá… Nach labhrófá…?

M

2

Mharóidís an pleidhce fealltach. They would kill the treacherous fool.

Ní mharóidís… An maróidís …? Nach maróidís …?

N

1

Nífeadh Pádraig é fhéin óna pheacai. Pádraig would clense himself of his sins.

Ní nífeadh sé… An nífeadh sé…? Nach nífeadh sé…?

O

1

Dólfainn an chrois den asal. I would drink ‘heavily’ (Literally: ‘the cross off a donkey’s back’).

Ní ólfainn… An ólfainn…? Nach n-ólfainn…?

P

1

Phósfadh muid an túisce is féidir. We should marry as soon as possible.

Ní phósfadh muid… An bpósfadh muid…? Nach bpósfadh muid…?

R

1

Rithfeá ina dhiaidh na gasúir ainnise. You would run after the wretched children.

Ní rithfeá… An rithfeá…? Nach rithfeá…?

S1

1

Sheasfadh Áine ar a boinn fhéin. Áine would stand on her own (two) feet.

Ní sheasfadh sí… An seasfadh sí… Nach seasfadh sí…?

S2

1

Shroichfidís port roimh an stoirm thoirní. They would reach port before the thunder-storm.

Ní shroichfidís… An sroichfidís…? Nach sroichfidís…?

S3

2

Smaoineoinn ar bhréag níos fearr ná sin. I would think of a better lie than that. 

Ní smaoineoinn… An smaoineoinn…? Nach smaoineoinn…?

T

1

Thaispeánfadh sibh an bealach dóibh. You (plural) would show them the way.

Ní thaispeánfadh sibh… An dtaispeánfadh sibh…? Nach dtaispeánfadh sibh…?

U

2

D’ullmhódh Máire faoi choinne an scrúdaithe. Máire would prepare for the exam. 

Ní ullmhódh sí… An ullmhódh sí … Nach n-ullmhódh sí …?

Future Tense


Affirmative Statements

In making affirmative statements in the future tense, all changes are made at the end of the verb. First, identify the root of the verb as follows:

1. For the majority of First Conjugation (usually one syllable) verbs, the entire verb is the root [B-F-G-O-P-R-S1-S2].An exception is when the verb ends with “igh“. In that case, if there is an accented vowel immediately before the “igh“, simply drop the “igh” to expose the root. In all other cases, delete the “igh” and replace it with an “í[N] . Also, be aware that there are a few two syllable verbs in the First Conjugation which maintain two syllables in the root [T].

2. For Second Conjugation (usually multi-syllable) verbs, part or all of the end of the verb is generally removed to reveal the root. Whenever these verbs end in “(a)igh” (the most common type), simply drop that syllable [A-D-E-M-S3-U]. In most other cases, squeeze the vowels out of the last syllable and tack the remaining consonant(s) onto the end of the first syllable. For example, with the verb “codail“, squeeze the “ai” out of the second syllable and add the remaining “l” to the end of the first syllable to make the root – “codl…” [C-I-L].

Second, to the root add these endings:

1) For First Conjugation verbs, add:

  • “…fidh” if the root’s final vowel is slender (an ‘i’ or ‘e’), or
    “…faidh” if the root’s final vowel is broad (an ‘a’, ‘o’ or ‘u’).

2) For Second Conjugation verbs, add:

  • “…eoidh” if the root’s final vowel is slender (an ‘i’ or ‘e’), or
    “…óidh” if the root’s final vowel is broad (an ‘a’, ‘o’ or ‘u’).

Negative Statements and Questions

Negative statements and questions are constructed in the future tense by making these changes to the affirmative statement form:

  • 1) Negative Statements – Add ” ” before the verb, and “séimhiú” (lenite) an initial consonant in the verb where possible.
  • 2) Questions – Add “An” before the verb, and urú (eclipse) an initial consonant in the verb where possible.
  • 3) Negative Questions – Add “Nach” before the verb, and urú (eclipse) an initial consonant in the verb where possible. If the verb begins with a vowel, “n-” is added before the vowel.

 

Samplaí
(Examples)


Note: The letters like this “[A]” are keys to the linked examples.

Future Tense – Examples


Future Tense – Regular Verbs
Réimniú
Conjugation
Samplaí
Examples
A 2 Athróidh Deirdre dath a cuid gruaige. Deirdre will change the color of her hair.

Ní athróidh sí… An athróidh sí…? Nach n-athróidh sí…?
B 1 Buailfidh Eilís an bithiúnach. Eilís will beat the scoundrel.

Ní bhuailfidh sí… An mbuailfidh sí…? Nach mbuailfidh sí…?
C 2 Codlóidh Cáit sa gcoill leis na h-ainmhithe fiáine. Cáit will sleep in the forest with the wild animals.

Ní chodlóidh sí… An gcodlóidh sí…? Nach gcodlóidh sí…?
D 2 Dúiseoidh Cóilín óna néal codlata le gairid. Cóilín will soon awaken from his snooze.

Ní dhúiseoidh sé… An ndúiseoidh sé…? Nach ndúiseoidh sé…?
E 2 Éireoidh Stiofán as a phost amárach. Stiofán will quit (resign from) his job tomorrow.

Ní éireoidh sé… An éireoidh sé…? Nach n-éireoidh sé…?
F 1 Fágfaidh Bríd a bábóg sa gcliabhán. Bríd will leave her doll in the cradle.

Ní fhágfaidh sí… An bhfágfaidh sí…? Nach bhfágfaidh sí…?
G 1 Glanfaidh an t-arm na daoine ó na sráideanna. The army will clear the people from the streets.

Ní ghlanfaidh sé… An nglanfaidh sé…? Nach nglanfaidh sé…?
I 2 Inseoidh Barra scéal draíochta eile dúinn. Barra will tell us another enchanting story.

Ní inseoidh sé… An inseoidh sé…? Nach n-inseoidh sé…?
L 2 Labhróidh Seán leis na cailíní go léir. Seán will speak to all of the girls.

Ní labhróidh sé… An labhróidh sé…? Nach labhróidh sé…?
M 2 Maróidh Conor an rógaire a ghoid an clog. Conor will kill the rogue who stole the clock.

Ní mharóidh sé… An maróidh sé…? Nach maróidh sé…?
N 1 Nífidh Síle a cuid éadaigh bhréain san abhainn. Síle will wash her filthy clothes in the river.

Ní nífidh sí… An nífidh sí…? Nach nífidh sí…?
O 1 Ólfaidh Dracúla d’fhuil anocht. Dracúla will drink your blood tonight.

Ní ólfaidh sé… An ólfaidh sé…? Nach n-ólfaidh sé…?
P 1 Pósfaidh Daithí an cailín álainn. Daithí will marry the beautiful girl.

Ní phósfaidh sé… An bpósfaidh sé…? Nach bpósfaidh sé…?
R 1 Rithfidh Clár chun fios a chur ar na gardaí. Clár will run to get (send for) the police.

Ní rithfidh sí… An rithfidh sí…? Nach rithfidh sí…?
S1 1 Seasfaidh muid le chéile i gcoinne an namhaid. We will stand together against the enemy.

Ní sheasfaidh muid… An seasfaidh muid…? Nach seasfaidh muid…?
S2 1 Sroichfidh Cinaed na flaithis romhainn. Cinaed will reach heaven before us.

Ní shroichfidh sé… An sroichfidh sé…? Nach sroichfidh sé…?
S3 2 Smaoineoidh Roibeárd fúithi an oíche ar fad. Roibeárd will think about her all night long.

Ní smaoineoidh sé… An smaoineoidh sé…? Nach smaoineoidh sé…?
T 1 Taispeánfaidh Rath a hata nua dena cairde. Rath will show her new hat to her friends.

Ní thaispeánfaidh sí… An dtaispeánfaidh sí…? Nach dtaispeánfaidh sí…?
U 2 Ullmhóidh Cailín cluichí oideasacha daoibh. Cailín will prepare educational games for you.

Ní ullmhóidh sí… An ullmhóidh sí…? Nach n-ullmhóidh sí…?

Habitual Past Tense

AIMSIR GHNÁTHCHAITE – BRIATHRA RIALTA

Affirmative Statements

In making affirmative statements in the habitual past, changes are made at both the beginning and the end of the verb. The changes made at the beginning of the verb are the same as in the past tense. (See previous lesson.) Please refer to the samplaí (examples) in the chart below. First, identify the root of the verb as follows:

1. For the majority of the First Conjugation (usually one syllable) verbs, the entire verb is the root. Please refer to the samplaí (examples) in the chart below. An exception is when the verb ends in “igh.” In that case, if there is an accented vowel immediately before the “igh,” simply drop the “igh” to expose the root. In all other cases, delete the “igh” and replace it with an “í”. Please refer to the samplaí (examples) in the chart below. Also, be aware that there are a few two syllable verbs in the First Conjugation which maintain two syllables in the root. Please refer to the samplaí (examples) in the chart below.

2. For the Second Conjugation (usually multi-syllable) verbs, part or all of the end of the verb is generally removed to reveal the root. Whenever these verbs end in “(a)igh” (the most common type), simply drop that syllable. Please refer to the samplaí (examples) in the chart below. In most other cases, squeeze the vowels out of the last syllable and tack the remaining consonant(s) onto the end of the first syllable. For example, with the verb “codail,” squeeze the “ai” out of the second syllable and add the remaining “l” to the end of the first syllable to make the root “codl…”. Please refer to the samplaí (examples) in the chart below.

Second, to the root add these endings:

1) For First Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

I would…

…inn

…ainn

You (singular) would…

…teá

…tá

*He/She/We/You (pl.) would*…

…eadh

…adh

They would…

…idís

…aidís

2) For Second Conjugation verbs, add:

If last vowel in root is 

‘e’ or ‘i’

a’, ‘o’ or ‘u’

I would…

…ínn

…aínn

You (singular) would…

…íteá

…aíteá

*He/She/We/You (pl.) would*…

…íodh

…aíodh

They would…

…ídís

…aídís

Negative Statements and Questions

Negative Statements and Questions are constructed in the habitual past tense by making these changes to the affirmative statement form:

  • 1) Negative Statements – Add “” before the verb, and séimhiú (lenite) the initial consonant in the verb where possible.
  • 2) Direct Questions – Add “An” before the verb, and úrú (eclipse) the initial consonant in the verb where possible.
  • 3) Negative Questions – Add “Nach” before the verb, and úrú (eclipse) the initial consonant in the verb where possible.If the verb begins in a vowel, add “n-” in front of the vowel.

*Note: These endings are followed by specific pronouns (sé, sí, muid and sibh) or by personal names. The rest are combined forms and the pronoun is dropped. Example: “Bhuailinn” (I used to strike) already contains the subject.

Please refer to the samplaí (examples) in the chart below.

Habitual Past Tense – Examples


Aimsir Ghnáth Caite – Briathra Rialta
Habitual Past Tense- Regular Verbs

Réimniú
Conjugation
Samplaí
Examples
A 2 D’athraíodh Lúcas a chuid éadaí gach bliain. Lúcas used to change his clothes every year.

Ní athraíodh sé… An athraíodh sé…? Nach n-athraíodh sé…?
B 1 Bhuaileadh Seán a chat agus seisean ar meisce. Seán used to beat his cat when he was drunk.

Ní bhuaileadh sé… An mbuaileadh sé…? Nach mbuaileadh sé…?
C 2 Chodlaíodh sé mar a bheadh rón ann. He used to sleep like a log (Literally, like a ‘seal’).

Ní chodlaíodh sé… An gcodlaíodh sé…? Nach gcodlaíodh sé…?
D 2 Dhúisíteá taibhsí le do srannach. You used to awaken ghosts with your snoring.

Ní dhúisíteá… An ndúisíteá…? Nach ndúisíteá…?
E 2 D’éirínn leis na héin. I used to rise with the lark.

Ní éirínn… An éirínn…? Nach n-éirínn…?
F 1 D’fhágaidís bronntanais cois na tine. They used to leave presents beside the fire.

Ní fhágaidís… An bhfágaidís…? Nach bhfágaidís…?
G 1 Ghlanadh Pádraigín a haghaidh le héadach. Pádraigín used to clean her face with a cloth.

Ní ghlanadh sí… An nglanadh sí…? Nach nglanadh sí…?
I 2 D’insíodh sí scéal maith, roimh an timpiste. She used to tell a good story, before the accident.

Ní insíodh sí… An insíodh sí…? Nach n-insíodh sí…?
L 2 Labhraíteá amach go hard ar son na hÉireann. You used to speak out loudly for Ireland’s sake.

Ní labhraíteá… An labhraíteá…? Nach labhraíteá…?
M 2 Mharaídís iad fhéin ag obair. They use to kill themselves working.

Ní mharaídís… An maraídís …? Nach maraídís …?
N 1 Niteá soithí as uisce salach chuile lá. You used to wash dishes in dirty water every day.

Ní niteá… An niteá…? Nach niteá…?
O 1 D’ólainn pionta beorach gach oíche. I used to drink a pint of beer every night.

Ní ólainn… An ólainn…? Nach n-ólainn…?
P 1 Phósadh daoine go hóg ar an oileán fadó. People used to marry young on the island long ago.

Ní phósadh daoine… An bpósadh daoine…? Nach bpósadh daoine…?
R 1 Rithteá timpeall na háite cosnochta. You used to run around the place barefoot.

Ní rithteá… An rithteá…? Nach rithteá…?
S1 1 Sheasadh Máirín ar leathchos sa bpairc. Máirín used to stand on one foot in the field.

Ní sheasadh sí… An seasadh sí…? Nach seasadh sí…?
S2 1 Shroichidís an baile roimh titim na hoíche. They used to reach home before nightfall.

Ní shroichidís… An sroichidís…? Nach sroichidís…?
S3 2 Smaoinínn go raibh an Ghaeilge furasta a fhoghlaim. I used to think that Irish was easy to learn.

Ní smaoinínn… An smaoinínn…? Nach smaoinínn…?
T 1 Thaispeánadh sibh gliomaigh don uaisle. You (plural) used to show lobsters to the nobility.

Ní thaispeánadh sibh… An dtaispeánadh sibh…? Nach dtaispeánadh sibh…?
U 2 D’ullmhaíodh Síle drámaí beaga don stáitse. Síle used to prepare little plays for the stage.

Ní ullmhaíodh sí… An ullmhaíodh sí … Nach n-ullmhaíodh sí …?

Irregular Verbs

Verb

Past

Present

Future


be

An raibh tú?

Bhí mé

raibh mé

An bhfuil tú?

Táim

Nílim

An mbeidh tú?

Beidh mé

Ní bheidh mé

Feic
see

An bhfaca tú?

Chonaic mé

fhaca mé

An bhfeiceann tú?

Feicim

Ní fheicim

An bhfeicfidh tú?

Feicfidh mé

Ní fheicfidh mé

Téigh
go

An ndeachaigh tú?

Chuaigh mé

dheachaigh mé

An dtéann tú?

Téim

Ní théim

An rachaidh tú?

Rachaidh mé

Ní rachaidh mé

Déan
do

An ndearna tú?

Rinne mé

dhearna mé

An ndéanann tú?

Déanaim

Ní dhéanaim

An ndéanfaidh tú?

Déanfaidh mé

Ní dhéanfaidh mé

Faigh
get

An bhfuair tú?

Fuair mé

bhfuair mé

An bhfaigheann tú?

Faighim

Ní fhaighim

An bhfaighidh tú?

Gheobhaidh mé

Ní bhfaighidh mé

Abair
say

An ndúirt tú?

Dúirt mé

dúirt mé

An ndeir tú?

Deirim

Ní deirim

An ndéarfaidh tú?

Déarfaidh mé

Ní déarfaidh mé

Verb

Past

Present

Future

Tar
come

Ar tháinig tú?

Tháinig mé

Níor tháinig mé

An dtagann tú?

Tagaim

Ní thagaim

An dtiocfaidh tú?

Tiocfaidh mé

Ní thiocfaidh mé

Ith
eat

Ar ith tú?

D’ith mé

Níor ith mé

An itheann tú?

Ithim

Ní ithim

An íosfaidh tú?

Íosfaidh mé

Ní íosfaidh mé

Tabhair
give/bring

Ar thug tú?

Thug mé

Níor thug mé

An dtugann tú?

Tugaim

Ní thugaim

An dtabharfaidh tú?

 Tabharfaidh mé

Ní thabharfaidh mé

Beir…ar
catch

Ar rug tú?

Rug mé

Níor rug mé

An mbeireann tú??

Beirim

Ní bheirim

An mbéarfaidh tú?

Béarfaidh mé

Ní bhéarfaidh mé

Clois
hear

Ar chuala tú?

Chuala mé

Níor chuala mé

An gcloiseann tú?

Cloisim

Ní chloisim

An gcloisfidh tú?

Cloisfidh mé

Ní chloisfidh mé

Past Tense

Affirmative Statements

In making the past tense, all changes are made at the beginning of the verb. Start with the basic verb and:

1. Séimhiú (add an “h” after) an initial consonant if it is a [B, C, D, F*, G, M, P] or [T]. Please refer to the samplaí (examples) in the chart below. (In other words, all consonants except L, N, R and sometimes S.) Séimhiú (add an “h” after) an initial [S] only if the following letter is a vowel or an [L, N or R]. Please refer to the samplaí (examples) in the chart below. Otherwise, leave an initial S unchanged. An initial L, N or R remains unchanged. Add [D’] before an initial vowel or an initial [F*]. Please refer to the samplaí (examples) in the chart below.

Negative Statements and Questions

Negative statements and questions in the past tense are made by adding the appropriate “verbal particle” before the basic verb, as follows:

Ar:     Direct Questions

Níor:  Negative Statements

Nár:   Negative Questions

Once the verbal particle has been added before the verb, the basic verb will change (if at all) exactly as in the affirmative statement form, with one exception. Once the verbal particle has been added, “D” is no longer needed before verbs starting with a vowel or an initial F.


* Note: When F takes a séimhiú it becomes silent so that the first sound heard in the verb is the following vowel. Because of this, “D'” is added before “fh” as though the verb started with a vowel.


Please refer to the samplaí (examples) in the chart below.

Past Tense – Examples

Aimsir Chaite – Briathra Rialta
Past Tense – Regular Verbs
Réimniú
Conjugation
Samplaí
Examples
A 2 Dathraigh Uaitéar a phlean. Uaitéar changed his plan.

Ar athraigh…? Níor athraigh… Nár athraigh…?
B 1 Bhuail Beatha an madra dána. Beatha struck the bad dog.

Ar bhuail…? Níor bhuail… Nár bhuail…?
C 2 Chodail Greag i gcró na gcearc. Greag slept in the henhouse.

Ar chodail…? Níor chodail… Nár chodail…?
D 2 Dhúisigh Treasa go moch ar maidin. Treasa awoke early in the morning.

Ar dhúisigh…? Níor dhúisigh… Nár dhúisigh…?
E 2 D’éirigh Caoimhín leis an ngrian, mar is gnách. Caoimhín arose at sunrise, as usual.

Ar éirigh…?… Níor éirigh… Nár éirigh…?
F 1 D’fhág Crios an naíonán sa siopa. Crios left the infant in the shop.

Ar fhág…? Níor fhág… Nár fhág…?
G 1 Ghlan Máirín a coinsias. Máirín cleared (cleaned) her conscience.

Ar ghlan…?. Níor ghlan… Nár ghlan…?
I 2 D’inis Liam bréaga dúinn. Liam told us lies.

Ar inis…?… Níor inis…..? Nár inis…?
L 2 Labhair Muiris leis an bhfear marbh. Muiris spoke to the dead man.

Ar labhair…? Níor labhair… Nár labhair…?
M 2 Mharaigh Ethel í fhéin leis an ól. Ethel killed (destroyed) herself with drink.

Ar mharaigh …? Níor mharaigh … Nár mharaigh …?
N 1 Nigh Seosamh a choróin ríoga. Seosamh washed his royal crown.

Ar nigh …? Níor nigh … Nár nigh …?
O 1 D’ól Éamonn a phionta go sciobtha. Éamonn drank his pint quickly.

Ar ól …? Níor ól … Nár ól …?
P 1 Phós Bairbe go hóg. Bairbe married young.

Ar phós…? Níor phós… Nár phós…?
R 1 Rith Sóisear ar nós na gaoithe. Sóisear ran like the wind.

Ar rith …? Níor rith … Nár rith …?
S1 1 Sheas an ghruaig ar cheann Thomáis. Thomas’ hair stood on end.

Ar sheas…? Níor sheas … Nár sheas …?
S2 1 Shroich Mollaí aois áirithe. Mollaí reached a certain age.

Ar shroich …? Níor shroich … Nár shroich …?
S3 2 Smaoinigh Pádraig tamaillín faoi. Pádraig thought about it for a while.

Ar smaoinigh…? Níor smaoinigh… Nár smaoinigh …?
T 1 Thaispeáin an buachaill a ghliomach d’Eibhlín. The boy showed his lobster to Eibhlín.

Ar thaispeáin …? Níor thaispeáin … Nár thaispeáin …?
U 2 D’Ullmhaigh Pádraigín deoch nimhiúl. Pádraigín prepared a poisonous drink.

Ar ullmhaigh …? Níor ullmhaigh … Nár ullmhaigh …?

Pronunciation Key

VOWELS

STRESSED AND UNSTRESSES SYLLABLES: In multi-syllable words, the syllables which are underlined are stressed (accented) in pronunciation. Keep in mind that as a general rule most Irish words are pronounced with the stress on the first syllable with any remaining syllables being unstressed.

Short Vowels

Symbol Used Here

Irish Examples
Click for sound

Nearest English Equivalent

a

bean, mac

bat

e

ceist, te

set

i

duine, im

sit

o

obair, seo

son

u

dubh, tiubh

book

Long Vowels

Symbol Used Here

Irish Examples
Click for sound

Nearest English Equivalent

a

ard, tá

far

e

mé, tae

i

buí, naoi

me

o

ceol, mór

more

u

siúl, tú

who

The Neutral Vowel

Symbol Used Here

Irish Examples
Click for sound

Nearest English Equivalent

mála, míle

about

Dipthongs

Symbol 

Used 

Here

Irish Examples
Click for sound

Nearest English Equivalent

ai

radharc

I, eye

au

leabhar

cow

bia, pian

pianist

fuar, suas

fluent

Broad Consonants

Symbol 

Used 

Here

Irish Examples
Click for sound

Nearest English Equivalent

b

bán, buí

-

d

-

f

faoin

-

g

Gaeilge

fog

h

hata, thit

hat

k

cad

cot

l

lón, mála

mill

m

maoin, mór

-

n

anam, naoi

-

p

paca

-

r

fuar

-

s

cás

-

t

tacht

-

v

vóta

wore

w

wigwam

wigwam

x

loch

German “Bach”

z

-

longa

long

dhá

Spanish “Agua”

d´z´

jab

job

Slender Consonants

Symbol 

Used 

Here

Irish Examples
Click for sound

Nearest English Equivalent

b

bí, beo

be, beauty

d

deo

-

f

fíon, fiú

feet, few

g

gé, Gaeilge

gay, egg

k

cé, cead

key, came

l

leon, míle

live

m

maoin, mór

may, me

n

ainm, ní

canyon

p

peaca

piece

r

fuair

-

s

cáis

she

t

tacht

-

v

bhí

very

x

cheol

Hugh, German “Ich”

z

xileafón

pleasure

loingeas

sing

dhíol

yes

Prepositional Pronouns – Examples

AG

at: 

Tá Máire ag an doras.

Máire is at the door.

possession:

Tá airgead mór agam.

I have a lot of money.

as a result of:

Tá mo chroí briste agat.

You’ve broken my heart.

AS

out of:

Bain as do phóca é.

Take it out of your pocket.

from a place:

Is as Gaillimh iad.

They are from Galway.

extinguished:

Tá an tine as.

The fire is out (extinguished).

CHUIG

to: 

Tháinig Síle chugam.

Síle came to me.

toward: 

Tarraing chugat iad.

Pull them towards you.

for: 

Rinne muid chuig glóire Dé é.

We did it for the glory of God.

DE

of:

Tá cuid de na daoine ag gáire.

Some of the people are laughing.

off:

Bain díot do chóta.

Take off your coat.

DO

to: 

Tabhair di an bláth.

Give the flower to her.

for: 

Fuair mé duit é.

I got it for you.

FARA

along with:

Bhí Míheál faru.

Míheál was in their company.

FAOI

under: 

Bhí Míheál faru.

The cat is not under the table.

about: 

Tá mé ag caint fút.

I am talking about you.

intention: 

fúm Eibhlín a phósadh.

I intend to marry Eibhlín.

IDIR

between:

Tá míle eatarthu.

There is a mile between them.

both:

Bhí idir sean agus óg ann.

Both young and old were there.

I

in: 

Tá diabhal inti.

There’s a devil in her.
(She’s a devil of a one.)

having become
something:

Táim i mo mhúinteoir.

I’m a teacher.

LE

with:

Tar liom.

Come with me.

as a result of:

Tá Cáit tinn le himní.

Cáit is sick with worry.

for the purpose of:

Tá scéal le hinsint agam.

I have a story to tell.

due to be:

Tá arán ansin le n-ithe.

There’s bread there to be eaten.

against:

Bhí a chos leis an mballa.

His foot was against the wall.

duration:

Tá muid anseo le mí.

We are (have been) here for a month.

ownership:

Is liom é.

I own it. (It’s mine.)

AR

on:

Tá cuileog ar an gcíste.

There is a fly on the cake.

to wear:

Tá hata uirthi.

She has a hat on.
(She is wearing a hat.)

to have an appearance:

Bhí cuma brónach air.

He appeared sorry.

to have a name:

Siobhán atá orm.

My name is Siobhán.

to have a price:

Tá seacht bpunt orthu.

They cost seven pounds.

having to do a thing:

orainn bainne a ól.

We must drink milk.

ROIMH

before:

Chuir Nóra bia romhainn.

Nóra put food before us.

on the arrival:

Bhí Pól roimpi anseo.

Pól was here on her arrival.

THAR

by:

Rith an capall tharainn.

The horse ran by us.

over:

Chuaigh Pádraig thar sáile.

Pádraig went over seas.

exceedingly:

Bhí an seó thar barr.

The show was outstanding.

TRÍ

through:

Chuaigh creathán tríthi.

A shiver went through her.

UM

about:

D’iaigh siad um an rí.

They closed in about the king.

at:

Shiúil sé um Shionainn.

He walked by (at) the Shannonside.

Ó

from:

Labhair Peig ón ardán.

Peig spoke from the stage.

since:

Ní raibh siad sásta ó shin.

They weren’t content since then.

desire or need:

Tá deoch uaim.

I need a drink. (I want a drink.)

SAMHLACHA (SIMILES) A-B

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua
(Compiled by Donncha ÓBroin; The New Bardic School)

A | B

A

Chomh hamh le taos As raw as dough
amh=raw/uncooked, taos=dough/paste
Chomh haibí le huan As frisky as a lamb
(i.e., As fresh as a daisy)

aibí=quick/nimble, uan=lamb
Chomh haibí le spideog As frisky as a robin
(i.e., As fresh as a daisy)

aibí=quick/nimble, spideog=robin
Chomh haerach le druid As light-hearted/chirpy as a starling
aerach=light-hearted/chirpy, druid=starling
Chomh haerach le meannán As light-hearted/chirpy as a kid (goat)
aerach=light-hearted/chirpy, meannán=kid(goat)
Chomh haerach le rí As light-hearted/cheerful as a king
aerach=light-hearted/cheerful, rí=king
Chomh haosta le tor As old as a bush
aosta=old/aged, tor=bush
Chomh haosta leis an gceo As old as the mist
aosta=old/aged, ceo=mist/fog
Chomh haraiciseach le meannán ráithe As hasty/short-tempered as a three-month-old kid
araiciseach=hasty/short-tempered, meannán=goat/kid, ráithe=season/three
Chomh hard le binn an tí As high as the gable of the house
ard=high, binn=gable
Chomh hard le dhá hata As high as two hats
dhá=two, hata=hat
Chomh hard leis an spéir As high as the sky
Irish Bible

ard=high, spéir=sky
Chomh hard leis an iolar As high as the eagle
Irish Bible

ard=high, iolar=eagle
Chomh ata le frog sa bhfómhar As swollen as a frog in the autumn
ata=swollen, fómhar=autumn

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B

Chomh balbh le cloch As dumb as a stone
balbh=dumb/mute, cloch=stone
Chomh balbh le trumpa gan teanga As dumb as a trumpet without a tongue
balbh=dumb/mute, trumpa=trumpet, teanga=tonge
Chomh bán le mo léine As white as my shirt
(ex., of someone ill)

bán=white, léine=shirt
Chomh bán le bainne As white as milk
(impersonal)

bán=white, bainne=milk
Chomh baoth le lao na bó As foolish as the cow’s calf
baoth=foolish, lao=calf
Chomh beag le dreoilín As small as a wren
beag=small, dreoilín=wren
Chomh beag le luch fhéir As small as a field mouse
beag=small, luch=mouse
Chomh beannaithe leis an sagart As blessed/holy as the priest
beannaithe=holy/blessed, sagart=priest
Chomh beannaithe le naomh As blessed/holy as a saint
beannaithe=holy/blessed, naomh=saint
Chomh beathaithe le broc As well-fed (plump) as a badger
beathaithe=well-fed/plump, broc=badger
Chomh beo le h-easóg As lively as a weasel
beo=lively/live, easóg=weasel
Chomh beo le sionnach As lively as a fox
This is a simile from the Old-Irish period)

beo=alive, sionnach=fox
Chomh beo leis an dtine As lively as the fire
beo=lively/live, tine=fire
Chomh binn leis an fhuiseog As sweet as a lark
binn=sweet, fuiseog=lark
Chomh binn le smóilín As sweet as a thrush
binn=sweet, smóilín=diminuative of smólach, thrush
Chomh binn le ceol na n-éan As sweet as the music of the birds
binn=sweet (sound), ceol=music, éan=bird
Chomh bocht leis an deoir As poor as the drop
bocht=poor, deoir=drop
Chomh bocht le bairneach As poor as a limpet
bocht=poor, bairneach=limpet
Chomh bodhar le slis As deaf as a chip/sliver
bodhar=deaf, slis=chip/sliver
Chomh bodhar le cloch As deaf as a stone
bodhar=deaf, cloch=chip/sliver
Chomh bog le bogán As soft as an egg without it’s shell
bog=soft, bogán=boiled egg without it’s shell
Chomh bog le him As soft as butter
bog=soft, im=butter
Chomh breabhsánta le glasóg As sprightly as a wagtail
breabhsánta=sprightly, glasóg=wagtail, a small active bird
Chomh bréagach le táilliúir As false/flattering as a tailor
bréagach=false/flattering, táilliúir=tailor
Chomh bréan le pluais an mhada rua As foul/putrid as a fox’s cave
bréan=foul/putrid, pluais=cave, mada rua=fox
Chomh buan leis na flaithis As lasting as heaven
(Irish Bible)

buan=lasting, flaithis=heaven
Chomh buan le neamh As lasting as heaven
(Irish Bible)

buan=lasting, neamh=heaven
Chomh buí le buachalán As yellow as ragwort
(Irish Bible)

buí=yellow, buachalán=ragwort
Chomh buí le hór As yellow as gold
(This is a simile from the Old-Irish period)

buí=yellow, ór=gold

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SAMHLACHA (SIMILES) E-F

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua (Compiled by Donncha ÓBroin; The New Bardic School)

E | F

E

Chomh héadrom le cleite As light as a feather
éadrom=light, cleite=feather
Chomh héadrom le sop As light as a straw
éadrom=light, sop=wisp of straw
Chomh héadrom le lon ar sceach As light as a blackbird on a thornbush
éadrom=light, lon=bird/blackbird, sceach=thornbush/bramble
Chomh éagánta le cearc As stupid as a hen
éagánta=stupid/silly, cearc=hen
Chomh héasca le meannán As agile/”easy” as a kid (young goat)
éadrom=agile/light, meannán=kid

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F

Chomh fada le Domhnach fliuch As long as a wet Sunday
fada=long, Domhnach=Sunday
Chomh fada le mo lámh As long as my arm
fada=long lámh=hand
Chomh fadálach le meánlae mall As tedious as a slow midday
fadálach=tedious, meánlae=midday, mall=slow/late
Chomh fairsing le féar As plentiful as grass
fairsing=plentiful, féar=grass
Chomh fairsing le gaineamh an trá As plentiful as the sand of the beach
fairsing=plentiful, gaineamh=sand, trá=beach
Chomh fairsing le móin As plentiful as turf
fairsing=plentiful, móin=turf
Chomh fairsing le míoltóga san fhómhair As numerous/plentiful as midges in the Autumn
fairsing=plentiful, míoltóga=midges, fómhar=autumn
Chomh faiteach le coinín As timid as a rabbit
faiteach=timid, coinín=rabbit
Chomh falsa le hasal As lazy as a donkey
falsa=lazy, asal=ass/donkey
Chomh fealltach le Sasanach As treacherous as an Englishman
fealltach=treacherous, Sasanach=English person
Chomh fiáin le fia na mbeann As wild/untamed as the deer of the mountains
fiáin=wild/untamed, fia=deer, beann=maountain/peak
Chomh fíor leis an tSoiscéal As true as the Gospel
fíor=true, soiscéal=Gospel
Chomh foighneach le cat As patient as a cat
foighneach=patient, cat=cat
Chomh foighneach le Iób As patient as Job
foighneach=patient, Iób=Job
Chomh folamh le sac As empty as a sack
folamh=empty, sac=sack
Chomh folláin le breac As healthy as a trout
folláin=healthy, breac=trout
Chomh frithir le driseog As abrasive (of personality) as a thorn-bush
frithir=tearing, driseog=thorn-bush
Chomh fuar le sioc As cold as frost
fuar=cold, sioc=frost
Chomh fuar leis an éag As cold as death (deadly cold)
fuar=cold, éag=death
Chomh fuar leis an mbás As cold as death
fuar=cold, bás=death

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SAMHLACHA (SIMILES) C-D

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua
(Compiled by Donncha ÓBroin; The New Bardic School)

C | D

C

Chomh cabach le giofóg As “gabby”/loquacious as a gypsy
cabach=babbling/talkative, giofóg=gypsy
Chomh caite le scian fheamainne As worn/thin/emaciated as a stalk of seaweed
(Said of a person after illness or hunger)

caite=worn/emaciated, scian fheamainne=stalk of seaweed after it’s leaf is worn away
Chomh caite le cú As thin as a hound
caite=thin/worn/emaciated, cú=hound
Chomh caite le coinlín As worn/wizened as a cut corn-stalk
(Said of an old person’s fingers. Ex., “Bhí a méara chomh caite le coinlí.”)

caite=worn/wizened, coinlín=cut corn-stalks/stubble
Chomh calma le Fionn Mac Cumhaill As brave as Fion Mac Cumhaill
calma=brave, Fionn Mac Cumhaill=legendary leader of the Fianna
Chomh cam le hadharc reithe As crooked as a ram’s horn
cam=crooked, reithe=ram
Chomh cam le tuar ceatha As crooked/bent as a rainbow
(Literally, portent of a shower)

cam=crooked, tuar ceatha=rainbow
Chomh cam le cos deiridh an mhadra As crooked as a dog’s hind leg
cam=crooked, cos=leg, deireadh=end, madra=dog
Chomh cantalach le mála easóg As bad-tempered as a bag of weasels
cantalach=bad-tempered, mála=bag, easóg=weasel
Chomh caoch le smután As blind as a stump
caoch=blind, smután=stump
Chomh caoch le cearc As blind as a hen
caoch=blind, cearc=hen
Chomh caol le cú As slender as a greyhound
caol=slender cú=greyhound
Chomh cas le carr cruite As curly as the shaft of a harp
(This is a simile from the Old-Irish period referring to a person’s hair)

cas=curly/winding, carr=an old word meaning a shaft, cruit=harp
Chomh casta le duisín snáith As complicated as a hank of yarn
casta=complicated, duisín=hank/length, snáth=thread/yarn
Chomh casta le hadharc gabhair As twisted/complicated as a goat’s horn
casta=twisted/complicated, adharc=horn, gabhar=goat
Chomh ceanndána le muc As stubborn as a pig
ceanndána=stubborn muc=pig
Chomh ceanndána le bodóg stailceach As stubborn as a sulky heifer
(Irish Bible)

ceanndána=stubborn, bodóg=heifer, stailceach=sulky
Chomh céasta le scadán rósta As tormented as a roasted herring
céasta=tormented, scadán=herring
Chomh ciallmhar le Solamh As sensible as Solomon
ciallmhar=sensible, Solamh=Solomon (Biblical king)
Chomh cinnte is a ndearna Dia fataí beaga As sure as God made little potatoes
cinnte=sure/certain, fataí=potatoes
Chomh cinnte is a leanann boige earraigh cuisne geimhridh As certain as spring softness follows winter ice
cinnte=sure/certain, earrach=spring, geimhreadh=winter
Chomh cinnte is atá cros ar asal As certain as there is cross on a donkey
cinnte=sure,certain, cros=cross, asal=donkey
Chomh cinnte le breacadh an lae As certain as the dawn
cinnte=sure/certain, breacadh an lae=dawn
Chomh cinnte le sioc As certain as frost
cinnte=sure/certain, sioc=frost
Chomh ciúin le linn As quiet as a pool
ciúin=quiet, linn=pool
Chomh ciúin leis an reilg As quiet as the graveyard
ciúin=quiet, reilg=graveyard
Chomh ciúin leis an uaigh As quiet as the grave
ciúin=quiet, uaigh=grave
Chomh clúdaithe le poll fataí As well covered as a potato hole (clamp)
clúdaithe=covered, poll fataí=potato hole for storing potatoes in the ground
Chomh cnaptha le gráinneog As rolled up/in a lump as a hedgehog
cnaptha=rolled up, gráinneog=hedgehog
Chomh cneasta le sagart As decent as a priest
cneasta=decent/nice, sagart=priest
Chomh colgach le heasóg As angry/bristling as a weasel
colgach=angry/bristling, easóg=weasel
Chomh corrthónach le cearc ar ghreideall As fidgety as a hen on a griddle
corrthó=fidgety, cearc=hen, greideall=griddle
Chomh corrthónach leis an ngaoth Mhárta As fidgety as the March wind
corrthónach=fidgety, gaoth=wind, Márta=month of March
Chomh críonna leis na cait As wise as the cats
críonna=wise/old (age and wisdom are regarded as synonymous)
Chomh crosta le cat fiáin As cross as a wild cat
crosta=cross, cat=cat, fiáin=wild
Chomh crua le cloch As hard as a stone
crua=hard, cloch=stone
Chomh cruachroíach le hostraisí an fhásaigh As hard-hearted as the ostriches of the desert
(Irish Bible)

cruachroíach=hard-hearted, ostrais=ostrich, fásach=desert
Chomh cruinn le liathróid As round as a ball
cruinn=round, liathróid=ball
Chomh cruinn le hubh loin As round as a bird’s egg
(Said of a person’s eyes; from the Old-Irish period)

cruinn=round, lon=bird (particularly a blackbird)
Chomh cúlánta le cailín As shy as a girl
cúlánta=shy, cailín=girl

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D

Chomh daibhir le daol dubh As poor as a beetle (i.e., as poor as a churchmouse)
daibhir=poor, daol dubh=black beetle
Chomh dáigh le diamaint As unyielding as a diamond
(Irish Bible)

dáigh=obstinate/unyielding, diamaint=diamond
Chomh daingean le bun crainn As firm as the base of a tree
daingean=firm/solid, bun=base, crann=tree
Chomh dall le bonn do bhróige As blind as the sole of your shoe
dall=blind, bróg=shoe
Chomh dall le cearc san oíche As blind as a hen in the night
(Said of people who find themselves suddenly in the dark)

dall=blind, cearc=hen, oíche=night
Chomh dána le muc As bold as a pig
dána=bold, muc=pig
Chomh dána leis an diabhal As bold as the devil
dána=bold, diabhal=devil
Chomh daor le h-im na Fraince As dear as French butter
(A simile that was coined in Co. Down in the 18th Century)

daor=dear/expensive, im=butter, an Fhrainc=France
Chomh dealraitheach le solas na gréine As respendent as the sun
dealraitheach= resplendent, solas na gréine=light of the sun
Chomh dealraitheach lena athrach As likely as not
dealraitheach=likely/resplendent, athrach=change/alternative
Chomh dearg le caor As red as a berry
dearg=red, caor=berry
Chomh dearg le fuil As red as blood
dearg=red, fuil=blood
Chomh dearg leis an rós As red as the rose
dearg=red, rós=rose
Chomh dearmadach leis an Diabhal As forgetful as the Devil
dearmadach=forgetful, Diabhal=Devil
Chomh deas le bláth bealtaine As nice/lovely as a May flower
deas=nice, bláth=flower, Bealtaine=May
Chomh deilgneach le gráinneog As prickly as a hedgehog
deilgneach=prickly, gráinneog=hedgehog
Chomh díbhirceach le beach As ardent/eager as a bee
díbhirceach=industrious, beach=bee
Chomh dícheallach leis na beacha As eager/industrious as a bee
dícheallach=doing one’s best, beach=bee
Chomh díomhaoin le damh san eadra As idle as an ox (male) at the midday milking
díomhaoin=idle, eadra=midday milking
Chomh díomhaoin le ladhraicín an phíobaire As idle as a piper’s little finger
díomhaoin=idle, ladhraicín=little finger
Chomh díonmhar le buidéal As watertight as a bottle
díonmhar=waterproof, buidéal=bottle
Chomh díreach le bradán i lár na habhann As straight as a salmon in the middle of the river
díreach=straight, bradán=salmon, lár=middle, abha=river
Chomh díreach le coinneall As straight as a candle
díreach=straight, coinneall=candle
Chomh díreach le feag As straight as a rush
díreach=straight, feag=rush
Chomh díreach le riail As straight as a ruler
díreach=straight, riail= ruler
Chomh díreach le slat As straight as a rod
díreach=straight, slat=(ram)rod
Chomh díscréideach le bosca na faoistine As discreet as the confession box
díscréideach=discreet, bosca=box, faoistin=confession
Chomh dócha lena athrach As likely as not
dócha=likely, athrach=change/alternative
Chomh domhain leis an fharraige As deep as the sea
domhain=deep, farraige=sea
Chomh donnbhuí le cnó capall As yellow-brown as a chestnut
(Expression commenting on a tanned appearance. Ex., “Bhí a chraiceann chomh donnbhuí le cnó capall.” Irish forms new colors by combining existing ones.)

donn=brown, buí=yellow, cnó capall=chestnut
Chomh doshásaithe leis an mbás As insatiable as death
(Irish Bible)

doshásaithe=insatiable, bás=death
Chomh dubh le cleite an fhéich As black as the raven’s feather
dubh=black, cleite=feather, fiach=raven
Chomh dubh le pic As black as pitch
dubh=black, pic=pitch
Chomh dubh leis a mbás As black as death
(Old-Irish period)

dubh=black, bás=death
Chomh dubh leis an daol As black as a beetle
dubh=black, daol=beetle
Chomh dubh leis an tsúiche As black as soot
dubh=black, súiche=soot
Chomh dúr doicheallach le colúr céileachais a mbeadh cochall air le ceann dá threibh As dour/churlish as a courting pigeon whose hackles were up with with one of his own tribe
dúr=obstinate/dour, doicheallach=unhospitable, colúr=pigeon, céileachas=courting, cochall=hackles, treibh=tribe
Chomh dúr le hasal As obstinate as an ass
dúr=obstinate, asal=ass
Chomh dúr le slis As stupid as a chip
dúr=stupid/obstinate, slis=chip/slice

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SAMHLACHA (SIMILES) G-I

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua
(Compiled by Donncha ÓBroin; The New Bardic School)

G | I

G

Chomh gann le hairgead As scarce as money
gann=scarce, airgead=money
Chomh gann le sméara i mBealtaine As scarce as berries in May
gann=scarce, Bealtaine=month of May
Chomh garbh le coirt crann darach As rough as the bark of an oak tree
garbh=rough, coirt=bark, dair=oak (darach in the genitive)
Chomh gasta le cú As quick as a hound
gasta=quick, cú=hound
Chomh gasta le gaoth Mhárta As quick as a March wind
gasta=quick, gaoth=wind, Márta=month of March
Chomh geal le cailc As white as chalk
(Said of someone after fright, etc.)

geal=bright/white, cailc=chalk
Chomh geal le canach an tsléibhe As white as bog cotton
geal=white/bright, canach an tsléibhe=bog cotton
Chomh geal le cúr sceite As bright as blown froth
geal=bright/white, cúr=froth/foam, sceite=blown
Chomh geal le sneachta As white as snow
(Irish Bible)

geal=bright/white, sneachta=snow
Chomh geal le táth lín As white as a tuft of lint
geal=white/bright, táth=tuft/bunch, lín=lint/flax
Chomh geal leis an lil As bright as a lily
geal=bright/white, lil=lily
Chomh géar le bó mhaol As sharp as a hornless cow (i.e., blunt)
géar=sharp, bó=cow, maol=bald/hornless
Chomh géar le nimh As sharp as poison
géar=sharp, nimh=poison
Chomh géar le snáthaid As sharp as a needle
géar=sharp, snáthaid=needle
Chomh géar le súil chailín i lár cuideachtain As sharp as the eye of a girl in the middle of a gathering
géar=sharp, súil=eye, cailín=girl, cuideachta=gathering/amusement
Chomh géarchúiseach le nathair nimhe As “wise”/astute as a serpent
(Irish Bible)

géarchúisteach=astute, nathair=snake, nimh=poison
Chomh géarradharcach le gainéad As sharpeyed as a gannet
géarradharcach=sharpeyed, gainéad=gannet
Chomh glan le criostal As clean as crystal
glan-clean, criostal=crystal
Chomh glan le fíoruisce As clean as springwater
glan=clean, fíoruisce=springwater
Chomh glan le sagart As innocent as a priest
(In this case, glan means not guilty=clear)

glan=innocent (not guilty), sagart=priest
Chomh glan le scilling As clean/clear as a shilling
glan=clean/clear, scilling=schilling
Chomh glan le h-úll As clean as an apple
glan=clean, úll=apple
Chomh glan ó mhilleán le haingeal ó Dhia As clear of guilt as an angel of God
(Irish Bible)

glan=clear/clean, milleán=guilt/blame
Chomh glas le bun cuilinn As green as a holly stump
(Old-Irish period)

glas=green, bun=stump/stock, cuileann=holly
Chomh glas le féar As green as grass
glas=green, féar=grass
Chomh glas le geamhar As green as a springing shoot
glas=féar, geamhar=springing shoot
Chomh glas le spíonán/spÍonóg As green as Gooseberry
glas=green, spíonán/spíonóg=Gooseberry
Chomh glégeal leis an solas As brilliant as the light
(Irish Bible)

glégeal=pure white/brilliant, solas=light
Chomh glórach le cearc ghoir As noisy/vociferous as a broody hen
glórach=noisy/vociferous, cearc ghoir=broody hen
Chomh gnóthach le lúidín an phíobaire As busy as the piper’s little finger (ironical, not busy at all)
gnóthach=busy, lúidín=little finger, píobaire=piper
Chomh goirt le sáile As salty as sea water
goirt=salty, sáile=sea water
Chomh gorm le plúirín As blue as a bluebell
gorm=blue, plúirín=bluebell
Chomh gránna leis an diabhal As ugly as the Devil
gránna=ugly, diabhal=Devil
Chomh greamaithe le bairneach den chloch As stuck as a limpet to the rock
greamaithe=stuck, bairneach=limpet, cloch=rock
Chomh guagach leis an ngealach As fickle as the moon
(Irish Bible)

guagach=fickle, gealach=moon

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I

Chomh hiomadúil leis an dreoilín teaspaigh As numerous as the grasshoppers
(Irish Bible)

iomadúil=numerous, dreoilín teaspaigh=grasshopper
Chomh hiontach le sneachta dearg As wonderful/strange as red snow
iontach=wonderful/surprising, sneachta=snow, dearg=red
Chomh híseal leis an talamh As low as the ground
íseal=low, talamh=ground

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SAMHLACHA (SIMILES) L-M

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua (Compiled by Donncha ÓBroin; The New Bardic School)

L | M

L

Chomh lag le cearc As weak as a hen/chicken
lag=weak, cearc=hen/chicken
Chomh lag le héan gé Lit., as weak as a gosling
(Said after severe illness)

éan=young bird of any species/bird, gé=goose
Chomh lag le héan i mbarrach As weak as an ailing chick
(Lit., as weak as a bird (chick) in tow (of flax, hemp))

éan=bird, barrach=tow
Chomh lag le heilit i mbarrach As weak as a hind in a thicket (i.e., trapped)
(Irish Bible)

eilit=doe/hind, barrach=thicket
Chomh lag le long ar chuan gan tonn As weak as a ship on a harbour without a wave
lag=weak, long=ship, cuan=harbour, tonn=wave
Chomh lag le piscín As weak as a kitten
(Referring to physical strength)

lag=weak, piscín=kitten
Chomh lag leis an uisce As weak as water
(Said of a drink, etc.)

lag=weak, uisce=water
Chomh láidir le capall As strong as a horse
láidir=strong, capall=horse
Chomh láidir le gearrán As strong as a horse
láidir=strong, gearrán=literally a gelding, but in the North often meaning a horse
Chomh láidir le Goll mac Mórna As strong as Goll mac Mórna
(character from tales of the Fianna)
láidir=strong
Chomh láidir le tarbh As strong as a bull
láidir=strong, tarbh=bull
Chomh láidir leis na daracha As strong as the oaks
(Irish Bible)

láidir=strong, dair=oak, daracha=oaks (plural)
Chomh lán le mála píbe As full as a pipebag
lán=full, mála=bag, píb=pipe
Chomh lán le hubh As full as an egg
lán=full, ubh=egg
Chomh lán leis an bhfarraige As full as the sea
lán=full, farraige=sea
Chomh leamh le uisce portaigh As insipid as bog water
leamh=insipid/lifeless, uisce=water, portach=bog
Chomh leathan leis an bhfarraige As broad as the sea
(Irish Bible)

leathan=broad/wide, farraige=sea
Chomh leisciúil le hasal As lazy as an ass
leisciúil=lazy, asal=ass
Chomh leisciúil le cú As lazy as a hound
leisciúil=lazy, cú=hound
Chomh leisciúil leis an nGiolla Deacair As lazy as the Giolla Deacair
(character from folklore)

leisciúil=lazy
Chomh leitheadach leis na cuacha As widespread as the cuckoo
leitheadach=widespread, cuacha (plural of cuach)=cuckoo
Chomh leochaileach leis an éan turcaí As frail/tender/fragile as a young turkey
leochaileach=frail/fragile, éan=bird (young of bird), turcaí=turkey
Chomh liath le broc As grey as a badger
liath=grey, broc=badger
Chomh líonmhar le gaineamh na trá As numerous as the sands of the beach
(Irish Bible)

líonmhar=numerous, gaineamh=sand
Chomh líonmhar le réaltaí neimhe As numerous as the stars of Heaven
(Irish Bible)

líonmhar=numerous, réaltaí=stars
Chomh líonmhar leis na corrmhíola As numerous as the midges
líonmhar=numerous, corrmhíola= midges
Chomh lom le croí do bhoise As bare as the palm of your hand
lom=bare, croí=heart, bos=palm of hand
Chomh lom le croí mo bhoise As bare as the middle of my palm
lom= bare/thin, croí=heart/center, bos=palm
Chomh lom le gé bhearrtha As bare as a plucked goose
lom=bare, gé=goose, bearrtha=plucked/shaved
Chomh lom leis an uisce As dilute as water
lom=thin/bare, uisce=water
Chomh luachmhar le hór As valuable as gold
luachmhar=valuable, ór=gold
Chomh luaineach le dreancaid As jumpy as a flea
luaineach=jumpy, dreancaid=flea
Chomh luath le cú As fast as a hound
luath=fast, cú=hound
Chomh luath le giorria As fast as a hare
luath=fast, giorria=hare
Chomh luath le hintinn mná idir beirt fhear As fast as a woman’s mind between two men
luath=fast, intinn=mind, mná=genitive of “bean” (woman), beirt=two people, fear=man

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M

Chomh macánta leis an sagart As honest as the priest
macánta=honest, sagart=priest
Chomh maisithe le pictiúr As pretty as a picture
maisithe=decorated/pretty, pictiúr=picture
Chomh maith le duine As good as a person (i.e., as good as the next)
maith=good, duine=person
Chomh maith lena fhocal As good as his word
maith=good, focal=word
Chomh mall le seilide As slow as a snail
mall=slow, seilide=snail
Chomh maol le hubh As bald as an egg
maol=bald, ubh=egg
Chomh marbh le hart As dead as a stone
marbh=dead, art=stone
Chomh marbh le scadán As dead as a herring
marbh=dead, scadán=herring
Chomh meabhrach breabhsach le seabhac aille As deep-thinking and sprightly as a cliff-hawk
meabhrach=mindfull/deepthinking,
breabhsach=sprightly (especially in old age), seabhac=hawk, aill=cliff
Chomh mear le míol Márta As quick as a March Louse
mear=quick, míol=louse/bug/creature, Márta=month of March
Chomh meidhreach le dreoilín teaspaigh As cheerful as a grasshopper
meidhreach=cheerful, dreoilín teaspaigh=grasshopper
Chomh meidhreach le héan As cheerful as a bird
meidhreach=cheerful, éan=bird
Chomh meidhreach le héan binne As cheerful as a mountain bird
meidhreach=cheerful, éan=bird, binn=mountain peak/gable of house
Chomh meidhreach le meannán míosa As cheerful as a month-old kid (animal)
meidhreach=cheerful, meannán=kid (animal), míosa=genitive of “mí” (month)
Chomh milis le mil As sweet as honey
milis=sweet, mil=honey
Chomh mín le cat As meek as a cat
mín=meek (i.e., smooth of manner), cat=cat
Chomh mín le gloine As smooth as glass
(Said of clothes after ironing)

mín=smooth, gloine=glass
Chomh mín le plúr As fine as flour
mín=small, fine plúr=flour
Chomh mín le síoda As fine/smooth as silk
mín=smooth, síoda=silk
Chomh mín le smúit na talún As fine as the dust of the earth
mín=smooth, smúit=dust, talún=genitive of “talamh” (land/earth)
Chomh mín le snaois As fine as snuff
mín=small/fine, snaois=snuff
Chomh mín macánta leis an uan As placid and as honest as a lamb
(Said of a person’s temperment)

mín=smooth/placid, macánta=honest (i.e., not devious), uan=lamb
Chomh mínáireach le muc As shameless as a pig
mínáireach=shameless, muc=pig
Chomh minic is atá méara ar do lámh As often as there is fingers on your hand
minic=often, méara=fingers, lámh=hand
Chomh místiúrtha le bean As unmanagable as a woman
místiúrtha=unmanagable, bean=woman
Chomh mómhar le luchóg faoi chois an chait As mannerly as a mouse under the cat’s paw
mómhar=mannerly/graceful, cos an chait=cat’s foot
Chomh mór le chéile agus a bhíonn bó le coca féir As “thick” or “close” as a cow and a haycock
mór le chéile=great/close/thick, coca féir=haycock
Chomh mór le teach As big as a house
mór=big, teach=house
Chomh mór le trosc a chaithfí isteach i mbád As big/wide as a cod that would be thrown into a boat
(Said of mouth, as in “D’oscail sí a clab chomh mór le trosc a chaithfí isteach i mbád.)

mór=big, trosc=cod, caithfí=conditional form of “caith” (as one would throw)

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SAMHLACHA (SIMILES) N-R

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua
(Compiled by Donncha ÓBroin; The New Bardic School)

N | O | P | R

N

Chomh neamhnaofa le doras tigh ósta i nGaillimh As unholy as the door of a hostelry in Galway
(of a place)

neamhnaofa=unholy, tigh ósta=hotel/hostelry, Gaillimh=Galway
Chomh neamhurchóideach leis an leanbh As harmless as a child
neamhurchóideach=harmless, leanbh=child
Chomh nimhneach le heasóg As spiteful/touchy as a weasel
(of a place)

nimhneach=spiteful/touchy/”sore”, easóg=weasel

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O

Chomh hólta le píobaire As drunk as a piper
ólta=drunk, píobaire=piper
Chomh hóltach le bean a’ leanna As drunk as a publican (female)
óltach=drunk, bean=woman, leann=porter

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P

Chomh pioctha le sagart As neat/spruce as a priest
pioctha=neat/spruce, sagart=priest
Chomh pollta le criathar As perforated as a sieve
poll=hole, pollta=perforated, criathar=sieve
Chomh postúil le cat siopa As pompous as a shop cat
postúil=pompous, cat=cat, siopa=shop
Chomh preabúil le gaiscíoch As lively/dashing as a warrior
preabúil=lively/dashing, gaiscíoch=warrior

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R

Chomh raidhseach le cuileoga As plentiful as flies
raidhseach=plentiful, cuileoga=flies
Chomh ramhar le rón As fat as a seal
ramhar=fat, rón=seal
Chomh ramhar le mart As fat as an ox
ramhar=fat, mart=ox
Chomh ramhar sa réasún le muc As fat in reasoning as a pig (i.e., As stupid as a pig)
ramhar=fat, réasún=reasoning, muc=pig
Chomh righin le gad As stiff as a willow rod
(Can be used to describe food: Bhí an sean turcaí sin chomh righin le gad. = That old turkey was as tough as an old boot.)
righin=tough/stiff, gad=rod/rope/tie
Chomh righin leis an táthfhéithleann As stiff as a woodbine
righin=tough/stiff, táthfhéithleann=woodbine/honeysuckle
Chomh ríméadach le cat a mbeadh póca air. As overjoyed/jubilant as a cat who had a pocket
ríméadach=overjoyed, cat=cat, póca=pocket
Chomh ríméadach leis na cuacha As overjoyed/jubilant as the cuckoos
ríméadach=overjoyed, cuach=cuckoo
Chomh rite le bogha fidile As taut as a fiddle bow
rite=taut, bogha=bow, fidil=fiddle
Chomh rite le tarbh a mbeifí á thachtadh As distended as a bull that was being strangled
(said of distended eyes)

rite=distended (the idiomatic use of the verb “rith”, run; indicates that all slack has run out and consequently that whatever is referred to is tight, distended, at maximum extension), tarbh=bull, tachtadh=choking/strangling
Chomh rógaireach le mada rua As mischievious as a fox
rógaireach=mischievious, mada rua=fox

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SAMHLACHA (SIMILES) S-U

Cnuasaithe ag Donncha ÓBroin; An Dámhscoil Nua
(Compiled by Donncha ÓBroin; The New Bardic School)

S | T | U

S

Chomh saibhir le Déamar As rich as Déamar
(rich, historical person)

saibhir=rich
Chomh salach le poll As dirty as a hole
salach=dirty, poll=hole
Chomh sámh le liamhán gréine As tranquil as a basking shark
(Fishermen off the west coast of Ireland often come upon basking sharks asleep on the surface of the water, enjoying the summer weather;
whence the English name basking shark)
sámh=tranquil, liamhán gréine=basking shark
Chomh saothrach le beach As industrious as a bee
saothrach=industrious, beach=bee
Chomh sárlíonta le bairille As well-filled as a barrel
sárlíonta=well-filled, bairille=barrel (which can be filled to the brim)
Chomh sásta le bolg lán As contented as a full belly
sásta=satisfied/contented, bolg=belly, lán=full
Chomh sásta le diúc As contented as a duke
sásta=satisfied/contented, diúc=duke
Chomh sásta le píobaire As contented as a piper (i.e., as pleased as can be)
sásta=contented, píobaire=piper
Chomh sásta le rí As contented as a king
sásta=satisfied/contented, rí=king
Chomh scartha is atá an adharc leis an muc As seperate as the horn is from the pig
scartha=seperated, adharc=horn, muc=pig
Chomh sean leis an gceo As old as the fog
sean=old, ceo=fog/mist
Chomh sean le hOisín As old as Oisín
Oisín=hero of the Fianna who went to Tír na nOg with Niamh for three hundred years
Chomh sean leis an Chailleach Bhéarra As old as Cailleach Bhéarra
sean=old, Cailleach Bhéarra=Hag of Beare (mythological old woman famous for her great age)
Chomh seang le luch As lean/meagre as a mouse
seang=lean/meagre, luch=mouse
Chomh searbh le domlas As bitter as bile
(Irish Bible)

searbh=bitter, domlas=bile
Chomh seargtha le giota adhmaid As withered as a piece of wood
(Irish Bible)

seargtha=dry/withered, giota=piece, adhmad=wood
Chomh seascair le luichín i stáca As snug as a little mouse in a stack of hay
seascair=snug, luch=mouse, luichín=little mouse, stáca=stack of hay
Chomh slán leis an mbradán As healthy as a salmon
slán=well/healthy, bradán=salmon (the salmon and trout are regarded as the symbol of health in Irish-speaking culture)
Chomh sleamhain le heascann As slippery as an eel
sleamhain=slippery, eascann=eel
Chomh sleamhain le heascann cochallach i bpota uisce As slippery as a hooded eel (type of eel) in a pot of water
eacann cochallach=type of eel, pota uisce=pot of water
Chomh smeartha le n-aprún búistéara As smeared/smudged as a butcher’s apron
smeartha=smeared, aprún=apron, búistéir=butcher
Chomh socair le cat As calm as a cat
socair=calm/quiet, cat=cat
Chomh socair le lao na bó As calm as the cow’s calf (i.e., as good as gold)
socair calm/quiet, lao=calf, bó=cow
Chomh socair le huan As calm as a lamb (i.e., as good as gold)
socair=calm/quiet, uan=lamb
Chomh soiléir le cac ar do léine As clear as excrement on your shirt
(rude or humorous statement)

cac=excrement, léine=shirt
Chomh soiléir le grian an mheán lae As clear as the midday sun
soiléir=clear, grian=sun, meán lae=midday
Chomh sona le cuach i nead a comharsan As happy a a cuckoo in the nest of it’s neighbour
sona=happy, cuach=cuckoo, nead=nest, comharsa=neighbour
Chomh státúil le fia As stately le a deer
státúil=stately, fia=deer
Chomh stuama le breitheamh As sober as a judge
stuama=sober/sensible, breitheamh=judge
Chomh suaimhneach le cill As peacful/quiet as a graveyard
suaimhneach=peaceful, cill=graveyard
Chomh suaimhneach le luchógaí beaga As peacful/quiet as mice
suaimhneach=peaceful, luchógaí beaga=mice

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T

Chomh taisfhuar le taobh na huaighe As cold as the side of the grave
(said of a sick person’s hand or body)

taisfhuar is a compound of tais (=damp) and fuar (=cold), uaigh=grave
Chomh tanaí le habhlann As thin as a wafer
tanaí=thin, abhlann=wafer
Chomh tanaí le duilleog eidhinn As thin as an ivy leaf
tanaí=thin, duilleog=leaf, eidheann=ivy
Chomh tapaidh le splanc As quick as a flash
tapaidh=quick, splanc=flash/spark
Chomh te bruite le caiscín ar ghrideall As roasting hot as a wholemeal cake on a griddle
(of person)

te=hot, bruite=roasted/cooked, caiscín=oatmeal cake, grideall=griddle
Chomh te leis an tine As hot as the fire
te=hot, tine=fire
Chomh te teolaí le hubh i dtóin circe As warm and comfortable as an egg in a hen¹s behind
(humorous)

te=hot, teolaí=warm/comfortable, tóin=bottom/posterior, circe=genitive of “cearc” (hen)
Chomh teann le cloch As firm as a stone
(Irish Bible)

teann=firm/tight, cloch= stone/rock
Chomh teann le comhairleoir dlí As tight(lipped) as a legal advisor
(said in phrase “odhún sí a béal chomh teann le comhairleoir dlí”)

teann=tight, comairleoir=advisor, dlí=law
Chomh teann le téad fidile As tight as a fiddle string
teann=tight, téad=string/rope, fidil=fiddle
Chomh tinn le cú As sick as a hound
tinn=sick, cú=hound
Chomh tinn le neascóid As sore as a boil
tinn=sore/sick, neascóid=boil
Chomh tirim le coirt crainn As dry as the bark of a tree
(said of lips)

tirim=dry, coirt=bark, crann=tree
Chomh tirim le fásach As dry as a desert
(Irish Bible)

tirim=dry, fásach=desert
Chomh tirim le feadóg As dry as a whistle
tirim=dry, feadóg=whistle
Chomh tirim le púdar As dry as powder
tirim=dry, púdar=powder
Chomh tirim le snaois As dry as snuff
tirim=dry, snaois=snuff
Chomh tirim le sprís As dry as tinder
tirim=dry, sprís=dry twigs/tinder
Chomh tiubh le clár As thick as a plank/board
tiubh=thick, clár=board/plank
Chomh tiubh le gaineamh an trá As thick/plentiful as the sand of the beach
tiubh=thick/plentiful, gaineamh=sand, trá=beach
Chomh tiubh le sail scafa As thick as a planed beam (approx 9 ins.)
tiubh=thick, sail=beam, scafa=past participle of “scamh” (to peel or plane)
Chomh tráthúil le bille bainc As punctual as a bankbill
tráthúil=punctual/timely (from tráth=hour/time), bille=bill, banc=bank
Chomh tréan le múr clocha sneachta As plentiful or frequent as a shower of hail stones
(said of blows)

tréan=plentiful, múr=shower, clocha sneachta=hail stones
Chomh tréan le sprémhóin As plentiful as old turf
tréan=plentiful; sprémhóin=useless, leftover turf or turf dust, of which there is usually a lot
Chomh trom le cloch As heavy as a stone
trom=heavy, cloch=stone
Chomh trom le cnap miotail As heavy as a lump of metal
trom=heavy, cnap=lump, miotal=metal
Chomh tuartha le gé ghoir As washy as a brooding goose
tuartha=”washy”/whitened, gé=goose, gor=broodiness/heat
Chomh tuirseach le seanchapall As tired as an old horse
tuirseach=tired, sean=old, capall=horse

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U

Chomh húr le geamhar féir As fresh as springing shoots of grass
(Irish Bible)

úr=fresh, geamhar=springing shoot, féar=grass
Chomh húr le nóinín As fresh as a daisy
úr=fresh, nóinín=daisy

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Is fearr filleadh as lár an áthe ná bá sa tuile.


Is fearr filleadh as lár an áthe ná bá sa tuile.

It is better to back out of the middle of the ford than to be drowned in the flood.

Note: This week’s proverb, like many others, may have come from Scotland. The Scots Gaelic version is strikingly similar to the Irish one above. “Is fheàrr tilleadh am meadhan an àtha nà bàthadh uile.” (Better turn mid-ford than be drowned.) “Better wade back mid-water than gang forrat and droun.” — Scots. Better safe than sorry. In any case, this is a proverb that the Gaels share with the Dutch. “Beter ten halve gekeerd dan ten heele gedwaald.”

Note also: Scots Gaelic is nearer to the Ulster Irish dialect than any other. For example, the Ulster version of this proverb is as follows. “Is fearr pilleadh as lár an atha ná bathadh ‘sa tuile.” One of Grimm’s Law states that as languages evolve there is a tendency for the voiceless bilabial stop, p, to change to the voiceless labiodental fricative, f. This implies that the Irish word ‘pilleadh’ is an older form than the standard (caidhgeán) Irish word ‘filleadh.’

The Ulster word is pronounced p’ilu: while the Scots equivalent is pronounced t’ilu:. Both begin with a slender voiceless stop and end with the exact same sound, ilu:. On the other hand ‘filleadh’ begins with a fricative and ends with a schwa, both different from the Ulster and Scots pronunciations. In phonetic spelling given under the seanfhocal above, the schwa looks like an upside down ‘e.’ All three words have the stress placed on the first syllable, typical of Scots Gaelic, caidhgeán Irish, and Ulster Irish. The caidhgeán word, ‘filleadh,’is mostly used in Munster and Connnacht dialects.

Glaonn gach coileach go dána ar a atrainn fhéin.

Glaonn gach coileach go dána ar a atrainn fhéin.

Every cock crows boldly in his own farmyard.

Note: We have run into this notion of being bold in your own home before. Is teann gach madra gearr i ndoras a thí féin. It is a common proverb across Europe. For example, “Is ladarna coileach air ótrach fhéin.” — Scots Gaelic. “Every cock craws crousest on his ain midden.” — Scots. “Chein sur son fumier est gardi.” — French. “Cada gallo canta en su muladar.” — Spanish. “Een haan is stout op zijn eigen erf.” — Dutch. “Gallus in suo sterquilinio plurimum potest.” — Latin (Seneca). All of these would translate into English as, “A cock is bold on his own dunghill.”

Note also: Compare the Scots Gaelic (Gàidhlig) proverb to its Irish Gaelic (Gaeilge) equivalent.

Gàidlig: Is ladarna coileach air ótrach fhéin.
Gaeilge: Is dána coileach ar a atrainn fhéin.

The Scots adapted the Scots Gaelic word “ladarna” for bold or audiacious from the roman word “latro.” Another Scots Gaelic word for bold is ‘dána.’ The Irish Gaelic word ‘atrainn’ is an archaic dative form. Its standard nominative spelling is ‘otrann,’ which also means dungyard as well as farmyard. So you could substitute these words into these proverbs.

Gàidhlig: Is dána coileach air ótrach fhéin.
Gaeilge: Is dána coileach ar a otrann fhéin.

This illustrates that at one time these two Gaelic languages were the same language, with minor dialectical variations.

Is teann gach madra gearr i ndoras a thí féin.

Is teann gach madra gearr i ndoras a thí féin.

Every terrier is bold in the door of its house.

Note: This seanfhocal is very similar to the English proverb, ‘Every dog is a lion at home.’ There are two ways to interpet it. The extreme lion metaphor conjures an image of bravado, a false courage, as in the lion in “The Wizard of Oz,” or Christy Mann in “The Playboy of the Western World.” However, the terrier (madra gearr: literally short dog) subject, a breed known for its intelligence, courage, and tenacity, suggests someone who will defend home and hearth to the death where discretion might prevail elsewhere.

Note also: One could rewrite this seanfhocal, ‘Bíonn gach madra gearr teann i ndoras a thí féin.’ The first few words of this more usual grammatical form tell you that this sentence is about terriers. Suppose, however, you use this week’s alternative grammatical construct, ‘Is [adjective] [noun]…’ Now the first words you hear are ‘Is teann …’ You immediately know that this alternative sentence is about boldness. Therefore, by shifting word order you have naturally shifted emphasis. This method of combining the verb ‘Is’ with a word at the begining of a sentence to show emphasis is called ‘fronting’.

Is fearr rith maith ná droch-sheasamh.

Is fearr rith maith ná droch-sheasamh.

A good run(ning) is better than a bad stand(ing).

Note: The English language equivalent is “It is better to turn and run away and live to fight another day”. This seanfhocal is handy justification once one has already decided to flee the field of battle. Whatever happened to the concepts of a glorious defeat and death with honor?

Ní bhíonn saoi gan locht.

Ní bhíonn saoi gan locht.

There is no wise man without fault.

Note: A comparable English proverb is “Homer sometimes nods.” Perhaps Pliny said it best, “No man is wise at all times.” Pliny deliberately uses the word “man” to talk about wisdom. Like most ancient Romans, he thought wisdom was an exclusive attribute of men. In contrast, the Irish word “saoi” used to mean one who was the head of a monastic order. For Roman Catholics, that position could only be held by a man. However, for earlier druids, the word could be used to refer to a male or a female who attained such a position reserved for those of great wisdom.

Note also: The habitual present form of the verb “to be” is used, namely “bíonn.” This tense is used to describe situations that are usually the case. So the nuance of the verb for this proverb is that it is usually the case that there is no wise person without fault. (This truth is at the heart of the attack campaign which has become such an integral part of American politics.) A negative particle demands the following verb be lenited, hence the form, “Ní bhíonn…

Bíonn caora dhubh ar an tréad is gile.

Bíonn caora dhubh ar an tréad is gile.

There tends to be a black sheep (even) in the whitest flock.

Note: This seanfhocal brings to mind the familiar expression: “There’s one in every crowd”. It also softens the concept of someone as being “the black sheep of the family”, since it implies that every family has one (if not several).

Níor chuaigh fial riamh go hIfreann.

Níor chuaigh fial riamh go hIfreann.

No generous person ever went to hell.

Note: Generosity is a saving virtue. The subject of this week’s proverb, “fial,” is more often translated as an adjective than a noun. As an adjective, it literally means seemly, proper, or noble, but its more usual meaning is generous or hospitable. As a substantive noun, it takes the meaning given here, a generous person.

Consider however, the equivocal nature of this adjective. It could mean generous or it could mean proper. Implicit in the equivocality this Irish word is an Irish cultural value; it is proper and noble to be generous and hospitable.

Dineen also translates “fial” as “liberal,” both as an adjective and as a noun. The word liberal used to be an English synonym for generous or one who is generous, one who understands what the French have called noblesse oblige. In spite of the fact that no liberal ever went to hell, however, a liberal has become a political bete noire. Is mora trua é sin.

Ní thuigeann an sách an seang.

Ní thuigeann an sách an seang.

The well-fed (person) does not understand the slender (person).

Note: This is a tragic seanfhocal. There are a couple of variants of it that suggest that its meaning is deeper than the literal one given above. It is about more than a misunderstanding by the corpulent of the cadaverous. One variant is, “Ní thuigeann an sách an seang, nuair a bhíonn a bholg féin teann.” This literally means, the well-fed one does not understand the slender one, when his stomach is usually taut. In other words, the well-fed do not understand hunger.

Another variant is, “Ní mhothaíonn an sách an seang.” The verb ‘mothaigh’ can be translated as either ‘feel’ or ‘hear.’ Use either English transitive verb and it suggests that the satiated simply do not care about the starved. This attitude is, perhaps, epitomized in the historical figure of Sir Charles Edward Trevelyan, K.C.B., who in 1846 dismantled Peele’s relief scheme for famine-stricken Ireland because he said, “It was the only way to prevent the people from becoming habitually dependent on the government.”

Aithnítear cara i gcruatán.

Aithnítear cara i gcruatán.

A friend is known in hardship.

Note: Unlike a “fair weather friend” (who is no real friend at all), a true friend is one who stands by you in hard times.

Note also: If the verb tense here strikes you as being unfamiliar, it is the ever popular independent form of the present habitual.

An rud a théann i bhfad, téann sé i bhfuaire.

An rud a théann i bhfad, téann sé i bhfuaire.

What drags on grows cold.

Note: Get the job done. Buail an iarann te. Do not get distracted and let the effort linger. Do not procrastinate. As the Scots say, “An rud anns a thèid dàil , thèid dearmad.” (Delay brings neglect.) As the romans said, “Periculum in mora.” (Delays breed dangers.) So don’t delay. Start to learn Irish today. If you did, then you would know that this proverb literally means, “The thing that comes in long (duration), it comes in(to) coldness.”

Note also: This week’s proverb has two eclipsed words, “bhfad” and “bhfuaire.” Both are caused by the preposition “i,” which, of course, means “in.” This is the only preposition in Irish that always requires eclipsis of the following noun. There are some other prepositions, especially “ar,” that only require eclipsis in common set phrases, e.g., ar dtús, ar ndóigh, go bhfios dom, …, ar gcúl.

Éist le fuaim na habhann agus gheobhfaidh tú breac.

Éist le fuaim na habhann agus gheobhfaidh tú breac.

Listen to the sound of the river and you will get a trout.

Note: Catching fish is not the whole of fishing. (An English Proverb) Any pursuit, like fishing, requires preparation, education, and experience to be proficient. For example, if the object of the pursuit is to catch a fish, one has to learn everthing one can about the fish. One has to learn where it lives, how it behaves, how it reacts to changes in its environment, what it eats, what it prefers, … Only after one has done all this work, can one listen to river and know how to catch it.

Ireland has some of the the best trout fishing in the world. The mild rains, the moderate climate, and thousands of brooks and streams make an ideal environment for trout. Brown trout is the native fish found in most parts of Ireland. Fishing season starts at the end of February and runs to the end of September. Fly fishing is all that is allowed. Live bait is prohibited. Rod and line is the only legal way to fish in Ireland’s freshwater. Anglers are limited to a maximum of two lines. Go n-éirí iascaireacht an bhric leat!

An té nach gcuireann san earrach ní bhaineann sé san fhómhar.

An té nach gcuireann san earrach ní bhaineann sé san fhómhar.

Whoever does not plant in the spring does not reap in the fall.

Note: This proverb probably came to the Irish language from St. Paul. St. Paul visited the Galatian community about 48 A.D. Galatia was an ancient Celtic community. They lived in the north of what is presently Turkey, in and around the city of Ankara. Galatians would have spoken a Continental Celtic language similar to Insular Celtic. Irish evolved from Insular Celtic. Paul wrote in his letter to the Galatians, “Mar a chuireann duine an síol is ea a bhainfidh sé an fómhar.” (A man will reap only what he sows.) Litir Naomh Pól chuig na Galataigh 6:7

You will hear a dialectical variation in grammar from the native speaker of this seanfhocal. As is our custom, we have written the seanfhocal in the official standard (caighdeán oifigiúil) form. However, the offical form is “san fhómhair” while the speaker says “sa bhfómhair.” Most dialects lenite the word after ‘sa,’ unless it it begins with a d, t, or s. (Dentals resist lenition ach sin scéal eile.)

However some speakers will eclipse the word after ‘sa’ in certain set phrases. Perhaps, this is a carry over for the preposition ‘i.”Sa’ is the combination of the preposition ‘i’ and the definite article ‘an.’ In Old Irish, the compound word was ‘insan.’ In Modern Irish, only the ‘sa’ survived. The preposition ‘i’ causes the noun that follows it to be eclipsed, e.g., ‘i dtús.’

Gheibheann cos ar siúl rud éigin.

Gheibheann cos ar siúl rud éigin.

A moving leg gets something.

Note: You will never get anything accomplished (like mastering ‘an Ghaeilge’) by just sitting around thinking about it. Active people reap the benefits of their exertions.

Note also: The Irish language has terms for parts and areas of the body which go nameless in other languages. That being said, it is curious that the word “cos” can refer to either the leg or the foot; and it is often used without really differentiating which portion of the appendage is in question.

Ní sheasaíonn sac folamh.

Ní sheasaíonn sac folamh.

An empty sack does not stand.

Note: This seanfhocal can refer to “hollow promises”, arguments that “won’t hold water” or people lacking substance. It is by no means a compliment.

Imíonn an tuirse ach fanann an tairbhe.

Imíonn an tuirse ach fanann an tairbhe.

The tiredness leaves but the profit remains.

Note: This seanfhocal serves to encourage hard work. The Irish as a people much prefer working with family and friends as opposed to solitary labor. A group of people which comes together to help a neighbor or to accomplish some community project is known as a “meitheal”. It would put one in mind of the “barn raisings” which were common in American pioneer days.

Ní chaitheann an chaint an t-éadach.

Ní chaitheann an chaint an t-éadach.

(The) talk doesn’t wear the clothes.

Note: In Béarla they might say “Put up or shut up”. Regardless of the language, however, there are few things more annoying than someone who “talks a good game” but “never lifts a finger” to help.

Molann an obair an fear.

Molann an obair an fear.

The work praises the man.

Note: An English language saying with a similar theme might be “Anything worth doing is worth doing well”. Especially in rural areas, the people are very conscious of who accomplished particular pieces of work. It is common in Connemara, for instance, for people to refer to whose father, great-grandfather, etc., constructed this or that stone wall.

Is fearr greim de choinín ná dhá ghreim de chat.

Is fearr greim de choinín ná dhá ghreim de chat.

On bite of a rabbit is better than two bites of a cat.

Note: This week’s proverb may seem at first glance to be obscure as well as macabre. You might ask yourself what sort of barbarian would eat a cat? With our tongue only slightly in our cheek, we can suggest that the answer is a hungry barbarian. Is maith an t-anlann an t-ocras. Of course, that is hard for us to understand in this Industrial Age. Ní thuigeann an sách an seang. Hunger will make a barbarian of us all. In any case, a rabbit is surely more tasty that a cat.

Perhaps, a less barbaric way to make this point is to use the English proverb, “Quality is better than quantity.” This proverb probably came from the Latin. Non multa sed multum. (Not quantity, but quality. Literally Not many, but much.) Lucius Annaeus Seneca wrote a letter in the first century of the last millennium that said, “It is quality rather than quantity that matters.” This is true in our case since a bite of a tasty rabbit is clearly preferable to two bites of a less tasty cat.

Trí saghas incheann: inchinn reatha, inchinn cloiche, inchinn chéarach.

Trí saghas incheann: inchinn reatha, inchinn cloiche, inchinn chéarach.

Three kinds of brains:
a running brain,
a rock brain,
a wax brain.

Note: Here is another Irish triplet. One could paraphrase this proverb. There are three kinds of brains; a working brain, a stubborn brain, and a receptive brain. A working brain is one that objectively, critically, and rationally analyses inputs to logically draw new conclusions. It can also intuitively create new concepts, new constructs, and new constructions.

On the other hand, a stubborn brain is like a rock. It does not change for anything. It does not change as circumstances change. It is fixed and immovable.

A receptive brain is like one made of wax. It can retain an impression of anything it comes into contact. A wax brain today might be called a photgraphic memory. It can dredge up any impression from the past. Unforetunately, it can not create any new ones. It can reproduce but it can not create.

What kind of brain do you have? Make it a working brain. Study Irish. Exercise your cerebrum regularly at an Irish class near you. You will be glad you did. Labhair Gaeilge linn.

Is iomaí fear fada a bhíonns lag ina lár.

Is iomaí fear fada a bhíonns lag ina lár.

Many a tall man has a weak middle.

Note: In English one might say, “The bigger they are, the harder they fall.” Ironically, this English aphorism was made popular in the 1900s by a Celtic fighter named Robert Fitzsimmons, born May 26, 1863 in the town of Helston in Cornwall. Fitzsimmons was a middleweight with a height of 5 feet, 11 3/4 inches. He weighed between 150 and 175 in his fighting days. Fitzsimmons took the heavyweight crown from a larger Gentlemen Jim Corbett, with a height of 6 feet and 1 1/2 inches. Corbett boxed at a weight between 173 and 190 pounds.

However, Fitzsimmons later discovered , “The bigger they are, the harder they hit.” Fitzsimmons lost the crown to an even larger James J. Jeffries. He knocked Fitzsimmons out in the eighth round. Jeffries was a tall man, 6 foot, 2 1/2 inches. His weight varied from between 206 to 280 pounds during his career. Jeffries won 18 fights to only one loss, to Jack Johnson, the first African American Heavyweight Champion. Jeffries won fifteen of his eighteen fights by knockouts.

This week’s Irish proverb is a little more practical then Fitzsimmons aphorism. It points out that the powerful can be defeated, not that they will. But, there is a chance. An té nach bhfuil láidir ní folair dó a bheith glic. For a Celtic warrior facing a taller opponent, it even suggests where to attack. Fitzsimmons defeated Corbett by creating the solar plexus punch. In other words, Fitzsimmons knocked out the taller Corbett by hitting him in his weak middle. However, in the case of an opponent like Jeffries, perhaps Fitzsimmons should have heeded another Irish proverb. Is fearr rith maith ná droch-sheasamh.

Dá fhada an lá tagann an tráthnóna.

Dá fhada an lá tagann an tráthnóna.

However long the day, the evening will come.

Variants: “Más fada an á tig an oíche faoi dheireadh.” (If the day is long, the night will come at last.) “Dá fhaid é an lá, tagann an oíche.” (However long the day, night will come.) “Dá fhada samhradh, tagann an geimhreadh.” (However long summer, winter will come.) Everything must come to an end. All good things must come to an end. The longest day must have an end. Non vien dì, che non venga sera. – Italian (There is no day without an evening.)

Note: In a sense, this Irish proverb can not be directly translated into English. This is because the Celt has a different world view than the Saxon. Each of these world views is embedded in each language. For the Saxon, night is the end of day. From the given English translation of this proverb, an English speaker might infer that no matter how good the day is, it will end. Or at least, the English speaker must infer that all things must end. However, for the Celt, night is the beginning of the day. Therefore, this proverb actually implies that no matter how bad the day is, a new one is coming, or, at least, tomorrow will be a new day.

Note also: There are four fundamental meanings of the initial word of this proverb, dá.

dá + eclipsed verb in the conditional mood
if, e.g., dá mbeadh an lá fada (if the day were long)
dá + eclipsed verb in the active mood
combination of preposition ‘do’ or ‘de’ + relative article ‘a’ — to or for or on whom or which, e.g., lá dá bhfaca mé é (day on which I saw it/him)
dá + noun
1. combination of preposition ‘do’ + possesive adjective ‘a,’ to or for his, hers, its, or theirs, e.g., dá lá (for his/her/its/their day), dá mhac (for his son)
2. combination of preposition ‘de’ + possesive adjective ‘a,’ of or from or off his, hers, its, or theirs, e.g., dá ceann (from her head)
dá + lenited abstract noun denoting degree
however, .e.g., dá mhéad (however much).

Of course, this last form appears in our proverb. ‘Fada’ is an abstract noun meaning length, distance, or duration, so ‘dá fhada’ means ‘however long.’

Na ceithre rud is measa amú; ceann tinn, béal seirbh, intinn bhuartha, agus poca folamh.

Na ceithre rud is measa amú; ceann tinn, béal seirbh, intinn bhuartha, agus poca folamh.

The four least useful things;
a headache, a bitter mouth,
a worried mind, and an empty pocket.

Note: What good is a headache? It doesn’t get you the riches of muscles aching from work.

When you’re lying awake with a dismal headache,
and repose is taboo’d by anxiety,
I conceive you may use, any language you choose
to indulge in, without impropriety.
     Gilbert & Sullivan, Iolanthe [1882], Act II.

What good is a bitter mouth? People will only dismiss what you say as sour grapes.

The Land of Faery,
…,
Where nobody gets old and bitter of tongue.
     W.B. Yeats, The Land of Heart’s Desire [1894].

What good is a worried mind? It won’t change things.

You’re only here for a short visit. Don’t hurry. Don’t worry. And be sure to smell the roses along the way.
     W.C. Hagen, The Walter Hagen Story [1956].

What good is an empty pocket? Yours isn’t the only one.

Mise Raifteirí an file
Lán dóchais agus grá
Le súile gan solas,
Le ciúnas gan chrá.

Ag dul siar ar m’aistear
Le solas mo chroí
Fann agus tuirseach
Go deireadh mo shlí.

Féach anois mé
Agus m’aghaidh ar bhalla
Ag seinm ceoil
Do phócaí folamh’.
     Antaine Raifeirí, [1784-1835] Raifeirí an File.

Note also: In the expression “na ceithre rud” the article, “na”, is plural while the noun, “rud”, is singular. When counting things, the rule is that the noun is usually in the singular, e.g., rud amháin, dhá rud, trí rud, ceithre rud, … However, the plural article is used to modify things counted from three to nineteen, e.g., na trí rud, na ceithre rud, … na naoi rud déag. Every other counted thing uses the singular particle, e.g., an rud amháin, an dhá rud, … an fiche rud, an ceithre chéad rud.

Trí ní is deacair a thuiscint; intleacht na mban, obair na mbeach, teacht agus imeacht na taoide.

Trí ní is deacair a thuiscint; intleacht na mban, obair na mbeach, teacht agus imeacht na taoide.

Three things hardest to understand;
the intellect of women, the work of the bees,
the coming and going of the tide.

Note: This is our first triad, a usually rhythmical form of seanfhocal that revolves around the mystical number three. Ancient Celts revered the number three. There were three cornerstones of the Druid universe; the earth, the water, and the sky. Three spiral designs appear in Celtic iconography as triskels (An example is shown here on the left). St. Patrick reinforced the sacred character of the number three when he introduced the theological concept of the Holy Trinity to the Irish.

Ní dhéanfadh an domhan capall rása d’asal.

Ní dhéanfadh an domhan capall rása d’asal.

The world would not make a race horse out of an ass (donkey).

Note: Perhaps, the most comparable English proverb is “Horses for courses.” People, like animals, have talents better suited for one thing than another. One has to accept the talents that a person has been given, and not try to make that person do something for which they are ill-suited. This should also be considered when assessing your own talents. As it was inscribed at the Delphic Oracle, “Know thyself.”

Note also: The verb in this week’s seanfhocal is in the conditional mood. Like the future tense of the indicative mood, the conditional mood is used to describe a state of being that has not occured. Therefore, the conditional form,

“Ní dhéanfadh an domhan … (The world could not …),”

is almost the same as the indicative future form,

“Ní dhéanfaidh an domhan … (The world will not …).”

Take the ‘i,’ as in indicative future, out the indicative future form and you get the conditional, at least in the second person (singular and plural) and third person singular.

Bíonn dhá insint ar scéal agus dhá leagan déag ar amhrán.


Bíonn dhá insint ar scéal agus dhá leagan déag ar amhrán.

There are two versions to a story and twelve arrangements to a song.

Note: There are two sides to a story. This classic intepretation of our proverb of the week is the basis of western jurisprudence. Disputes can not be settled in a modern court until both sides of the story are told. This wisdom goes back to the ancient Greeks. Euripides said, “In a case of dissension, never dare to judge until you’ve heard the other side.” Protagoras extended Eurpides’ idea from points of fact to points of law, “There are two sides to every question.” St. Augustine, who built his philosophy on the Greeks, wrote, “Audi partem alteram.” (Hear the other side.) De Duabus Animabus, XIV, 2.

However, the rejoinder to the proverb, “and there are twelve arrangements (versions) to a song” suggests a uniquely Irish interpretation. Irish literature originated in an oral tradition. A Seanchaí (traditional story teller), when telling an old story, would usually personalize the tale as if it happened to him or her self. Local facts might be added to give the yarn a little color. Consequently, stories told in such a way often evolved into two or more versions.

For example, consider the ancient story of the selkie. In the John Sayle’s film, “The Secret Of Roan Inish”, he has the character, Tadhg Conneelly played by John Lynch, retell it to his young cousin. He begins by saying, “Do you know why I am dark?” He goes on to say he is dark because he is descended from a skelkie, a creature that is half seal, half human. Éamonn Kelly tells the begining of the story differently.

As ye all know I’m a stonemason by trade and its behind in Ballinskelligs I was one time building a pier. Tough enough work too, and you’d want to be well paid for it. And in a job like that, down on the brink of the tide, there are times when the shoes’d have to come off. Well, one day I noticed that the man tending me had webbed toes and of course I remarked on it. But it wasn’t until the night above in Main’s Pub that I came by the whole story.

Éamonn Kelly, “The Mermaid,” Ireland’s Master Storyteller: The Collected Stories of Éamonn Kelly, Marino Books, 1998, p. 196.

Kelly then explains that his attendant had webbed toes because he had a selkie in his family line. Both Conneelly and Kelly go on to tell the same story. Each differs only in a few minor details. Every story has two versions.

There is second rejoinder to this week’s proverb, “Bíonn dhá insint ar scéal agus dhá leagan déag ar amhrán agus dhá éiscint fhicid ar riail gramadaí.” (… and there are twenty-two exceptions to a rule of grammar.) Ach sin scéal eile.

Bíonn blás ar an mbeagán.

Bíonn blás ar an mbeagán.

Little things tend to be tasty.

Note: This seanfhocal runs counter to the concept that “bigger is better”. It brings to mind the English language proverb: “Good things come in small packages”. Of course, in this age of conspicuous consumption, if little things are tasty one might just be tempted to eat lots and lots of them.

Seacht seachtaine ramhra ó Shamhain go Nollaig.

Seacht seachtaine ramhra ó Shamhain go Nollaig.

Seven fat weeks from Samhain to Christmas.

Note: It is ironic how this seanfhocal could mark a period using both Christian and Druid feast days. Samhain is one of the four fire festivals in the Druid calendar, marking the end of the year. Halloween originated from it. Christmas marks the beginning of the life of Jesus Christ.

Also ironic is the application of this seanfhocal to both an agrarian past and an urban present. These seven weeks would be considered fat to the ancient Irish farmer because they follow the harvest time. These seven weeks would be considered fat to the urban present because it is the season of good food, good drink, and good company. Two out of the last three of these are rich in calories. Go on a binge now and go on a diet in the New Year.

Forgive us, but the editor can not go another week without mentioning Irish grammar. (It has been four weeks since our last syntactic discourse.) Note that this week’s seanfhocal has an exception to the rule for counting things in the Irish language. Usually, when counting things in Irish you use the nominative singular form of the noun, e.g., cúig mhadra (five dogs), naoi gcapall (nine horses), where English uses the plural form. The word seachtain, however, like other words for time, e.g., bliain (year), uair (hour, time), is an exception, e.g., seacht seachtaine, trí bliana, ceithre uaire.

Ní bhíonn beag bog.

Ní bhíonn beag bog.

Little (things) tend not to be soft.

Note: Small things (and people) are often thought of as being compact and hard. In Julius Caesar, for instance, portly men were felt to be complacent, while those who had a “lean and hungry look” were hard and dangerous.

Note also the slender “b” (written as b´ in the pronunciation key) in the word “beag” followed by a broad “b” (written as b in the pronunciation key) in the word “bog.” Listen after the slender b-sound in beag for a very weak i-sound (as in “sit”). It could be written phonetically as “bieg.” In contrast, the broad b in bog could be written phonetically as “buog.” The u-sound (as in “rule”) in bog is harder to hear because it is magnified and assimilated by the o-sound. This weak i-sound is typical after slender consonants while the weak u-sound is typical after broadz

An té a thabharfas scéal chugat tabharfaidh sé dhá scéal uait.

An té a thabharfas scéal chugat tabharfaidh sé dhá scéal uait.

Whoever will bring a story to you will take two stories from you.

Note: This is more an Irish protocol than a proverb. If someone tells you a story, then you are expected to tell two in return. It is similar to the Irish greeting protocol; if someone greets you with a blessing, “Dia duit” (God to you) then you are expected to return a greater blessing, “Dia’s Muire duit” (God and the Blessed Virgin Mary to you). Another interpretation suggests that the two stories taken from you are the one you told and the one the story-teller told. In any case, you are expected to give at least as good as you got.

John Millington Synge discovered this cardinal principle of Irish hospitality when he visited the Aran Islands. His muse had deserted him in Paris when Yeats suggested he seek her in these remote islands in the Gaeltacht. Synge spent the next four summers learning Irish on Inishmaan (Inis Meáin). His Island hosts wanted to hear his stories about the continent. In return, they regaled him with the folk tales of the Islands. At least four of them ended up as plots in his plays.

“The Playboy of the Western World”, for example, was based on a story Synge heard of a young Connaught man who had actually murdered his Father with a spade in a wild rage. He fled to Inishmaan and asked the Islanders to save him from the despised English law. They hid him in a hole for several weeks until they could arrange his clandestine passage to America. “If a man has killed his father, and is already sick and broken with remorse, they can see no reason why he should be dragged away and killed by the law.”1

1John M. Synge, The Aran Islands, republished by Dover, 1998, p. 44.

Is minic a chealg briathra míne cailín críonna.

Is minic a chealg briathra míne cailín críonna.

Many a prudent girl was led astray with honeyed words.

Note: The translation given above of this week’s proverb may have been been influenced by the English poet, Elinor Hoyt Wylie. She wrote a poem in 1923 called Pretty Words with a more subtle warning;

Honeyed words like bees,
Gilded and sticky, with a little sting.

The above translation was given in Ó Dónaill’s Foclóir Gaeilge – Béarla. It appears to have softened the tone. The verb ‘cealg’ means ‘deceive’ while ‘led astray’ is more of a euphemism. Ironically, ‘cealg’ also means ‘sting,’ as when an insect bites. Is this the reason the translator in Ó Dónaill led the reader astray with a loose translation?

Honey is not actually mentioned in this proverb. Poetic license was apparently taken translating ‘míne.’ It does not mean honeyed. Maybe, the translator used it as a metphor for the genitive form of the noun ‘gentleness.’ Or perhaps it was a word play on the other meaning of ‘caelg.’ “Words of gentleness stung many a prudent girl.”

The given translation is in the passive voice which does not exist in Modern Irish. Maybe, the translator preserved an Old Irish form, which had a passive voice. Maybe, he used the passive voice to accentuate the woman as a victim. In any case, a more literal translation would be in the active voice. “Words of gentleness deceived many a prudent girl.”

Bíonn siúlach scéalach.

Bíonn siúlach scéalach.

Travellers have tales to tell.

Note: This week’s seanfhocal is subject to two seemingly opposing interpretations. One interpretation is a variation of the American proverb, “Travel broadens the mind,” and the English axiom, “He that travels much knows much.” Such a traveller returns with a great store of sagas about his peripatetic exploits. On the other hand, there is another interpretation explicit in the English language proverb that says, “A traveller can lie with authority.” In this case, the travelling storyteller can weave the wildest yarns without fear of being challenged by the untravelled audience. Maybe there is a middle ground. Isn’t it the story itself that is important to the Irish, to every literate person, in fact? Was it any good? Whether it was fiction or non-fiction is of secondary interest.

Note also: Here we have an interesting grammatical case of nouns being converted to adjectives to be used as nouns. The words ‘siúlach’ and ‘scéalach’ are adjectives derived from the nouns ‘siúl’ (walk) and ‘scéal’ (story), respecitvely. Many nouns can be made into adjectives by adding the suffix -lach. As adjectives, they are hard to translate out of context. Ó Dónaill translates ‘siúlach’ using gerunds, “Walking, strolling, roaming,” and a noun clause, “inclined to travel.” However, in this sentence, the adjectives are not modifying any nouns. So the listener has to infer that a traveller is one who is “walking” or “inclined to travel.” The same is true for ‘scéalach.’ In other words, the adjectives are used as nouns.

Is minic a bhíonn ciúin ciontach.

Is minic a bhíonn ciúin ciontach.

The quiet one is often guilty.

Note: “Secret guilt by silence is betrayed.” — John Dryden, The Hind and the Panther [1687]. It takes great skill and strong nerve to tell a lie, even a lie of omission. Consequently, the guilty will often hold their tongue.

Sometimes the guilty conscience will hold one’s tongue. “One that will not plead that cause wherein his tongue must be confuted by his conscience.” — Thomas Fuller, The Holy State and the Profane State. The Good Advocate [1642].

Sometimes the guilty hold their tongue as a matter of jurisprudence. In the United States, for example, the guilty have an absolute right to remain silent.

Nuair a bhíonn an cat amuigh, bíonn an luch ag rince.

Nuair a bhíonn an cat amuigh, bíonn an luch ag rince.

When the cat is outside, the mouse does be dancing.

Note: The English language parallel is “When the cat’s away, the mice will play”. Notice that Irish mice don’t just play – they dance (although the seanfhocal does not dare tread into the political minefield of specifying whether mice prefer céilí or set dances).

Is í an dias is troime is ísle a chromas a cheann.

Is í an dias is troime is ísle a chromas a cheann.

The heaviest ear of grain bends its head the lowest.

Note: The ancient Greeks wrote something similar to this week’s proverb in the Apocrypha, “The greater thou art, the more humble thyself.” Perhaps, the metaphor is a recognition that the greater one’s knowledge becomes, the more one realises how ignorant one is. The more one strives for perfection, the more apparent becomes the futility of such a pursuit. For most of us,

“Buaic na baoise a deir Cóheilit, buaic na baoise! Níl in aon ní ach baois! … Ritheann na haibhneacha go léir isteach san fharraige ach ní líontar í choíche; mar sin féin coinníonn na haibhneacha orthu ag déanamh ar a gceann cúrsa go brách.” (“Vanity of vanities, says the Preacher, Vanity of vanities! All things are vanity! … All rivers go to the sea, yet never does the sea become full. To the place where they go, the rivers keep on going.” )

Cóheilit 1:2,7 (Ecclesiastes 1:2,7)

Ag dul chun dlí leis an ndiabhal is an chúirt i n-ifreann.

Ag dul chun dlí leis an ndiabhal is an chúirt i n-ifreann.

Going to the law with the devil and the court is in hell.

Note: “Going to the law with the devil” was a common metaphor for the system of jurisprudence in Ireland when she was under British rule. Until the 1840’s, most people in the countryside spoke Irish exclusively. The English language was indigenous to the cities only. Being an agrarian economy, Ireland was a country where most of her citizens lived in the countryside. In other words, most peoples’ only tongue was Irish. However, the British installed a legal system where the proceedings were exclusively in English. Thus, any accused Irish defendants found themselves being charged, tried, and convicted in a foreign tongue. Since most could not afford to hire an English-speaking barrister, most would never know why they were imprisoned. The Penal Laws only made the situation worse.

However, there were rare occasions when the Irish successfully defended themselves. The author had a distant cousin, fadó, fadó, (long, long ago) who was walking by the landlord’s castle one day when he smelled the succulent aroma of His Lordship’s breakfast being cooked. He lingered to savor the sweet smell of sausages sizzling in the mouth-watering company of eggs and biscuits. His Honor, the Lord of the Manor, spied the wretch standing stupefied near his kitchen. He asked the cook who the man was and what he was doing. She told His Lordship that he was just one of his tenants vicariously enjoying His Lordship’s breakfast. Then the landlord sent his tenant an invoice for the pleasure.

The tenant refused to pay and was dragged into court. Knowing the danger of the English court, the tenant went begging his friends, relations, and all the other tenants for money to pay a British barrister to defend him. He collected a tidy pile of pennies and half-pennies and put them into a small purse made of pig skin. With it, he got himself a first-rate defender.

The plaintiff’s counsel argued before the local magistrate that his client had provided a service to the tenant. He had given his tenant a measure of joy that now required a measure of payment.

The defendant’s counsel called the landlord to the stand. Throwing the pig’s skin purse full of pennies and half-pennies on the table before him, the lawyer asked, “Is this the recompense you seek?”

“It is,” says the landlord.

“And does the sound of this give you pleasure?” The lawyer shook the purse, clinking the coins inside.

“It does,” says the landlord.

Whereupon, the lawyer petitioned the magistrate that his client’s payment had been made in full. The landlord had given his tenant a measure of joy. Now the tenant has given the landlord a like measure of joy. The debt is paid in kind. The judge agreed. Some thought the tenant had got out of hell by hiring a better devil.

Filleann an feall ar an bhfeallaire.

Filleann an feall ar an bhfeallaire.

The treachery returns to the betrayer.

Note: In the United States the equivalent would be “What comes around goes around”. This seanfhocal is best delivered with a curled lip and menace in the voice.

Bíonn grásta Dé idir an diallait agus an talamh.

Bíonn grásta Dé idir an diallait agus an talamh.

The grace of God is found between the saddle and the ground.

Note: This week’s proverb is a positive way of saying that God hates a coward. His grace is available to those with the courage to jump on a horse and risk falling off. “Great deeds are usually wrought at great risk.” Herodotus.

Keep the faculty of effort alive in you by a little gratuitous exercise every day. That is, be systematically ascetic or heroic in little unnecessary points, do something every day or two something for no other reason than that you would rather not do it, so that when the hour of dire need draws nigh, it may find you not unnerved and untrained to stand the test.
William James,The Sentiment of Rationality (1882)

Is binn béal ina thost.

Is binn béal ina thost.

A silent mouth is sweet.

Note: Silence is golden. — English Proverb. Sprechen is silbern, Schweigen is gelden. (Speech is silver, silence is golden.) — German Proverb. If a word be worth a shekel, silence is worth two. — Hebrew Proverb. Is minic a bhris béal duine a shrón. Is minic a ghearr teanga duine a scornach. Cùm do theanga ‘nad chuimse. (Keep your tongue in hand.) — Scots Gaelic Proverb. The mouth is the tongue’s prison. — Arabic Proverb.

Note also. There is a subtlety in this week’s proverb that is not evident in any of the comparable proverbs above. The phrase ‘ina thost’ is a common idiomatic form. In this case, it literally means ‘in his silence’ with the word ‘his’ a grammatical reference to the masculine noun ‘béal’ (mouth).

It is a noun phrase that is used to convey a temporary sense. For example, if you want to say I am teacher now, but want to infer that it is a temporary state of affairs, you might say, “Tá mé i mo mhúinteoir.” (Literally I am in my teacher(ness).) If you want to convey a sense of permanence then you might say “Is mhúinteoir mé.” (I am a teacher.)

Similarly, if you wanted to infer that silence is always sweet, you could use the adjective for silent, tostach. Is binn béal tostach. Since it was not used, and since the tempory form was used, then we can infer that silence is not always golden.

Níor dhún Dia doras riamh nár oscail Sé ceann eile.

Níor dhún Dia doras riamh nár oscail Sé ceann eile.

God never closed one door without opening another.

Note: There is a Spanish version of this week’s proverb, “Dios que da la llaga, da la medicina.” (God who gives the wound, gives the cure.) Neither the Spanish nor the Irish version expresses a Calvinist notion of predetermination. God may open another door, or offer the cure, but one does not have to go through the door, or accept the cure. The notion of free will is preserved in both proverbs.

Note also: Both verbs in this week’s seanfhocal are in the past tense. We took some poetic license translating the second verb into the English gerund form, ‘opening.’ A more literal translation would be “God never closed a door, He did not open another one.”

Irish has a widely used verb form comparable to the gerund called the progressive form of the verb. It is formed by putting the preposition ‘ag’ before the verbal noun form with the verb to be. So the negative past progressive form is ‘ní raibh Sé ag oscailt’ (He was not opening), while the negative present progressive form is ‘níl Sé ag oscailt’ (He is not opening), and the negative future progressive form is ‘ní bheidh Sé ag oscailt’ (He will not be opening). Each is used to express an ephemeral action, one that is in progress.

Mórán cainte ar bheagán cúise.

Mórán cainte ar bheagán cúise.

Much talk with little reason.

Note: One could use the title of Shakespeare’s comedy, “Much Ado About Nothing,” as a loose translation of this week’s proverb. Shakespeare’s play is about various slanderous and deceitful conversations concerning two pairs of lovers, Hero and Claudio and Beatrice and Benedick.

Don Pedro tries to help Claudio win Hero by posing as Claudio. However, Don Paedro’s deceptions are mistaken as an expression of his own love for Hero. Don John, Don Pedro’s illegitimate brother, tries to spoil the pursuit by spreading slander about Hero’s reputation.

Meanwhile, Beatrice and Benedick berate each other and each vows never to marry. Both are then led to believe that the other has fallen in love with him/her. The play has much talk with little reason.

Note also: This proverb consists of four nouns and one preposition. Two of the nouns are in the common case (i.e., the nominative, accusative, and dative cases are all the same in Modern Irish.), while the other two are in the genitive case.

Both of the nominative case nouns are in the first declension, namely, móran and beagán . All nouns in this group form the genitive by making the last consonant slender, e.g., mórain and beagáin.

Both of the genitive case nouns are in the second declension, caint and cúis. All nouns in this group form the genitive by adding -e after the last consonant, e.g., e.g., cainte and cúise.

Is giorra cabhair Dé ná an doras.

Is giorra cabhair Dé ná an doras.

The help of God is closer than the door.

Note: This week’s seanfhocal is a reminder of the nearness of God and his mercy. He is the loving father, always ready to help his children, if only they would but ask Him. In cotrast is the stern English proverb, “God helps those who help themselves.”

Many have helped themselves to its authorship. Benjamin Franklin published this adage in 1735 in Poor Richard’s Almanac. In 1689, Algernon Sidney published it in his Discourses on Government. George Herbert wrote “Help thyself, and God will help thee.” (Jacula Prudentum 1651) Perhaps, each borrowed the idea from Aesop’s Hercules and the Wagoner, written around 550 B.C. He may have borrowed the idea from Aeschylus who wrote, “God loves to help him who strives to help himself.” Euripides wrote, “Try first thyself, and after call in God; For to the worker God himself lends aid.” Sophocles wrote “Heaven helps not the men who will not act.” While this proverb was lifted from one pen to another in the Greco-Roman-English tradition, the Celtic tradition passed this week’s seanfhocal from one voice to another without any concern about authorship.

Note also: The native speaker this week talks at a coversational pace. So you hear in this proverb how Irish words get fused together in normal discourse. Here the words ‘ná’ and ‘an’ get fused together in speech as if they were spelled ‘nán.’ The rule concerns consecutive words where the first ends in a vowel and the second begins with a vowel. If either of them is the neutral vowel, represented above as an upside-down ‘e’, then that vowel is ‘swallowed up’ in pronunciation. In this case, the article ‘an’ begins with a neutral vowel, so it is not heard.

An té is mó a osclaíonn a bhéal is é is lú a osclaíonn a sparán.


An té is mó a osclaíonn a bhéal is é is lú a osclaíonn a sparán.

The one who opens his mouth the most, ’tis he who opens his purse the least.

Note: This week’s proverb probably came from the Scots, “Am fear nach fhosgail a sporan, fosglaidh e bheul.” — Gaeilge na hAlban. (The man who won’t open his purse will open his mouth.) Some say the Scots are renown for their frugality. This is evident in a similar Scots proverb, “Am fear air am bi beul, bidh sporan.” (He that has a mouth will also have a purse.)

An American might express this idea using the common, if rude, expression, “Put up or shut up!” Another Scots proverb practically makes this sentiment an obligation, “Cha déan fear an sporain fhalaimh ach beag faraim san taigh-òsda.” (The man of empty purse will make but little noise in the inn.)

Note also: The speaker does not pronounce the relative particle, “a,” that appears before each instance of the verb “osclaíonn.” The particle is usually pronounced as a neutral vowel, what linquists call a “schwa.” It is, perhaps, the most common phoneme in Irish. However, when it appears before another word that begins with a vowel, it usually drops out.

Is trom an t-ualach an t-aineaolas.

Is trom an t-ualach an t-aineaolas.

Ignorance is a heavy burden.

Note: Compare this to the popular English proverb, “Ignorance is bliss.”

To each his suff’rings: are all men,
Condemn’d alike to groan,
The tender of another’s pain,
Th’ unfeeling for his own.
Yet ah! why should they know their fate,
Since sorrow never comes too late,
And happiness too swiftly flies?
Thought would destroy their paradise.
No more: where ignorance is bliss,
‘Tis folly to be wise.

This was from Thomas Grey’s poem, “Ode on a Distant Prospect of Eton College,” 1742. This sentiment had been expressed in the Old Testament, “Óir, dá mhéad í ár n-eagna is ea is mó ár gcrá agus dá leithne é ár n-eolas is ea is géire ár bpianpháis. Cóheilt 1,18. (For in much widom there is much sorrow, and he who stores up knowledge stores up grief. Ecclesiastes 1,18)

However true this may be, consider another English proverb, “Knowledge is power.” Again, this second proverb comes from the Old Testament, “Is fearr an críonna ná an tréan, fear na gaoise ná fear [an ghaisce].” Seanfhocail 24,5. (A wise man is more powerful than a strong man, and a man of knowledge than a man of might. Proverbs 24,5.)

We at Daltaí na Gaeilge subscribe to the latter proverb. Knowledge of your language gives you power. It gives you an identity, a pride in a rich heritage. We would encourage you to explore your heritage, your culture, your roots. Dip into the oldest literary tradition in Europe. Enroll at an Irish language course in your area. Sign up for an Irish immersion weekend.

Do not burden yourself with ignorance of an Ghaeilge any longer. Bí linn anois. (Join us now.)

Beagán a rá agus é a rá go maith.

Beagán a rá agus é a rá go maith.

Say little but say it well.

Note: Sometimes you will see this proverb in a contracted form, “Beagán, agus a rá go maith.” Others have conveyed the meaning of this seanfhocal better than we can.

  • “Is le barr baoise a osclaíonn Iób a bhéal, Agus le teann aineolais a labhraíonn sé chomh fadálach sin.” – An Bíobla Níofa, Leabhar Iób, 35:16. (Yet Job to no purpose opens his mouth, and without knowledge multiplies words.)
  • “Brevity is the soul of wit.” – Shakespeare, Hamlet Act II, Scene ii, Verse 97 [circa 1600].
  • “Words are like leaves; and where they most abound, Much fruit of sense is rarely found.” – Alexander Pope, The Temple of Fame, line 109 [1711].
  • “Here comes the orator! with his flood of words and drop of reason.” – Benjamin Franklin, Poor Richard’s Almanac, October [1733].
  • “Blessed is the man who, having nothing to say, abstains from giving in words evidence of the fact.” – George Eliot, Daniel Deronda Book IV, Chapter 31 [1876].
  • “Brevity is the soul of lingerie.” – Dorothy Parker [1893 – 1967].

Dá bhrí sin, éistimid ár mbéala, sula mbeidh amaidí ar fad orainn.

Ní heolas go haontíos.

Ní heolas go haontíos.

You must live with a person to know a person.

Note: Literal translation — ‘No knowledge until cohabitation.’ Ancient Roman citizens learned this wisdom from conscription into the Roman legions. “Homini ne fidas, nisi cum quo modium salis absumperis.” (Do not trust a man unless it is one with whom you have consumed a measure of salt.) The measure of salt is a reference to the preserved meat a soldier would consume in the field. Over a long campaign, one learned whom one could trust in the intimacy of close quarters. Living together over long periods of time naturally reveals one’s true character. Ask anyone who has been married for a while.

Note also: You might expect this proverb to be written, ‘Ní haithne go haontíos.’ This is because the Irish idiom for ‘I don’t know someone’ is ‘Ní aithne agam ar duine éigin.’ But the word ‘aithne’ literally means ‘acquaintaince.’ So ‘knowing’ in this sense is possession of superficial information about a person, like a person’s name and occupation. A deeper ‘knowing’ is conveyed by the word ‘eolas.’ Tá aithne agus eolas agam air. (I know and understand him.) There is a third type of ‘knowing’ in Irish. ‘Tá a fhios agam.’ Ach sin scéal eile.

Ná bíodh do theanga faoi do chrios.

Ná bíodh do theanga faoi do chrios.

Don’t keep your tongue under your belt.

Note: Do not be afraid to speak. This is practically the motto of Daltaí na Gaeilge’s Irish Language immersion weekends. We encourage everyone to speak. We ask people to speak in as much Irish as they have. If one can not speak any Irish, we have a crash phrase course that should get one through the weekend. It is also a great opportunity to listen to the fluent speakers. People are encouraged to eavesdrop on the conversations among Gaelgeoirí. It is the best way to acquire the language. Is fearr Gaeilge bhriste ná Béarla cliste.

Na trí cairde is fearr agus na trí naimhde is measa: tine, gaoth, is uisce.

Na trí cairde is fearr agus na trí naimhde is measa: tine, gaoth, is uisce.

The three best friends and the three worst enemies:
fire, wind, and water.

Note: This triad reveals the fundamental duality of nature. For the Gael, like the Greek, the four elements of nature were earth, air, fire, and water. We can only speculate why earth was chosen not to appear in this triad. Perhaps, it is neutral, a home for the people above the ground and the gods below the ground.

But, everything else in the universe can be either good or bad for you. Fire can keep you from freezing to death. It can also kill you. The wind is a manifestation of the air. Air is necessary for life. A gale wind, on the other hand, can kill you. Nothing can live without water. On the other hand, you can drown in water.

Note also: There is an exception to a counting rule in Irish grammar in this week’s parable. When counting things, one should use the singular number for the noun, e.g., trí chara, trí namhaid. However, one exception is when using the plural definite article ‘na.’ Then one uses the plural form of the noun, e.g., na trí chairde, na trí naimhde.

An áit a mbíonn mná bíonn caint agus an áit a mbíonn géanna bíonn callán.

An áit a mbíonn mná bíonn caint agus an áit a mbíonn géanna bíonn callán.

Where there are women there is talk,and where there are geese there is cackling.

Note: We continue last week’s debate about who the real gabbers are, men or women. This week’s proverb obviously posits the contention that it is women who ‘do be’ the gabbers. The point is made bluntly with the metaphor comparing women to cackling geese. The point is also made subtly with the choice of the last word, ‘callán.’ Our translation takes a bit of poetic license to try and capture this nuance of word. The word ‘callán’ does not actually mean ‘cackling.’ In Irish, the word for cackling would be ‘grágaíl,’ or one of its variants; grágadail, grágáil, grágalach, or grágalíocht. ‘Callán’ actually means noise, or more specifically, a clamor of voices. Therefore, whenever there are geese, then are is a clamor of unintelligible voices, just as whenever there are women.

This allegation is not exclusively Irish. There is a similar Italian proverb, “Dove sono donne ed ocche, non vi sono parole poche.” (Wherever there are women and geese, the words are not few.) A Native American proverbs says, “A squaw’s tongue runs faster than the wind’s legs.” The French have a saying, “Foxes are all tail and women are all tongue.” A German proverb says, “Woman never spoiled anything through silence.” A Spanish proverb says, “The nightingale will run out of songs before the woman runs out of conversation.” A Russian proverb says “A woman’s hair is long; her tongue is longer.” There are a number of these misogynic proverbs in English. “Many women, many words.” “A woman’s strength is her tongue.” “Women’s tongues wag like lambs’ tails.” Charles Dickens wrote in the Pickwick Papers “Tongue; well that’s a very good thing when it an’t a woman’s.” “Silence is a fine jewel for a woman, but it is seldom worn.” “A woman’s heart and her tongue are not related.” “A woman’s tongue is the last thing about her that dies.”

An rud a ghoilleas ar an gcroí caithfidh an t-súil é a shileas.

An rud a ghoilleas ar an gcroí caithfidh an t-súil é a shileas.

What pains the heart must be washed away with tears.

Note: It is interesting to contrast this Celtic sentiment with the Saxon stiff upper lip. It is very British to respond to grief by taking control over it, by suppressing the emotion. Real men do not cry. It is an Imperial attitude. Even the language reflects this emotional Imperialism. In English, one says, “I am sorry,” as if you were telling someone your name, as if it were part of your identity. Since I am rational being, “sorry” is my rational response to the situation.

On the other hand, the Gael says, “Tá brón orm,” for “I am sorry.” Literally, it means “Sorrow is on me.” It is something with which I have no control. It is a burden from beyond, like a sickness. The only way to unload this burden is to let the tears flow. A more literal translations of this week’s proverb would be: The eye must drain what pains the heart. The phrase “sileadh súl” (literally draining an eye) is a common idiom for “weeping.” Koobler-Ross and others have shown that this attitude towards grief is more healthy than to remain in denial indefinitely.

Inis do Mháire i gcógar é, is inseoidh Máire dó phóbal é.

Inis do Mháire i gcógar é, is inseoidh Máire dó phóbal é.

Tell it to Mary in a whisper, and Mary will tell it to the parish.

Note: The world is full of blabbers, or gabbers, like Máire in this week’s proverb.

She was worse than a blabber; she was a hinter. It gave her great pleasure to rouse curiosity and speculation about dangerous things.

Robertson Davies, What’s Bred in the Bone, 1985.

However, for most people in the English speaking world, when they hear the phrase “gift of gab,” they think of the Irish.

Suppose you wanted to say “that boy has the gift of the gab,” in Irish. According to Tomás de Bhaldraithe’s dictionary, one way would be to say “Tá an bhean dhearg go maith ag an mac sin.” Literally, this means “That son has the red woman well.” (English ~ Irish Dictionary, An Gúm, 1992, p. 286, under the word ‘gab.’)

From this, one might infer that our Máire is a ‘bean dhearg’, a red woman. Nonetheless, in the sense used here, ‘dearg’ would actually mean ‘real.’ For example,

Bhí an t-ádh dearg air. He was in real luck.
Tá an diabhal dearg air. He is a real devil.

This interpretation leads to the conclusion, in the Irish language at least, that a ‘real woman’ is a gabber.

On the other hand, one could argue the opposite conclusion. In Irish, real men are the gabbers. This is evident in the fact that virtually every other synonym in Irish for the word ‘gabber’ is in the masculine gender, i.e., ‘cabaire’, ‘plobaire’, ‘clabaire’, ‘duine bÈaloscailte’, ‘duine bÈalscaoilte’, and ‘duine rÛchainteach’. All of these are fourth declension, masculine. Therefore, a ‘real man’ is a gabber.

Some might counter that gender has almost no connection to the meaning of a word. In this case, all these words end in a vowel that just happens to be a hallmark of fourth declension, masculine words. These words are masculine only because of their spelling, or only because of their pronunciation. ‘Bean dhearg’, on the other hand is an idiom that embraces the Irish belief that a ‘real woman’ is a gabber.

In rebuttal, one could counter that there are fourth declension nouns, nouns ending in a vowel, that are feminine, e.g., ‘nóta’, ‘gloine’, ‘sláinte’, ‘taibhse’, … So the bulk of Irish words for ‘gabber’ could have been lumped in the fourth declension but have been viewed as feminine. They were not. Therefore, a ‘real man’ is a gabber.

Is treise dúchas ná oiliúint.

Is treise dúchas ná oiliúint.

Instinct is stronger than upbringing.

Note: The word “dúchas” is difficult to translate into English, making this proverb open to interpetation. In the English form above, this proverb gives the nod to nature over nurture. You are your genes. Heredity overcomes education. Dr. Henry Higgins never had a chance with Eliza Doolittle. Briseann an dúchas trí shúile an chait.

However, “dúchas” also means hertitage. Hertitage is stronger than upbringing. For the Irish diaspora, this could mean that one’s Irish roots provide a greater part of one’s identity than the land in which one was raised. The Japanese have a proverb along these lines, “breeding rather than birth.” You may be an Irish American, but you are more Irish than American.

Ní scéal rúin é ó tá a fhios ag triúr é.

Ní scéal rúin é ó tá a fhios ag triúr é.

It is not a secret after three people know it.

Note: An English variant is “The secrets of two no further will go, the secret of three a hundred will know.” Benjamin Franklin may have been paraphrasing this when he wrote, “Three may keep a secret if two of them are dead.” Shakespeare wasn’t sure even two could keep a secret:

Is your man secret? Did you ne’er hear say
Two may keep counsel, putting one away?

Romeo & Juliet

Gossip is such an integral part of Ireland’s oral tradition that this proverb is widely known in one of several variations, e.g.,

Ní scéal rúin é más fios do thiúr é.
(It is not a secret if three people know it.)

Chan scéal rúin a chluinneas triúr.
(A story that three people hear is not a secret.)

‘Rúin’ is the genitive singular case of ‘rún,’ meaning secret, mystery, purpose, intention, love, or affection. Obviously, it is an ambiguous noun. On the other hand, ‘scéal rúin’ is an idiomatic expression that unambiguously means secret. A secret story (the literal meaning of ‘scéal rúin’) is the stuff of gossip, not the usual arcane grist of espionage.

Putóga dubha na bliana ó Nollaig go Lá Fhéile Bríde.

Putóga dubha na bliana ó Nollaig go Lá Fhéile Bríde.

The darkest part of the year, from Christmas until the Feast of St. Bridgit.

Note: The significance of this proverb stems from ancient Celtic mythology, which divided the year into halves, and those halves into halves . . . ad infinitum. It begins with the dark half, the Night side of the year, called Giamos in Old Celtic. This runs from Samhain to Bealtaine, from November 1 to May 1. The other half is the light or sun half, the Day side of the year, called Samos in Old Celtic. Samhain, the midpoint between the fall equinox and the winter solstice, and Imbolc, the midpoint of the winter solstice and the spring equinox, are the beginning and ending dates of the first half of the Giamos half of the year. The second half of this first half of the Giamos half of the year runs from the winter solstice to Imbolc, i.e., from about Christmas to the Feast of St. Bridgit, Febuary 1.

This eighth of the year marks the victory of Giamos over Samos, of the night over the day, of the dark over the light. However, according to the ancient Celtic Cycle, the seeds of the destruction of the Night are sown at this darkest of times. Samos is conceived and growing in the guts of Giamos. It will one day be born and vanquish the dark. This is implied in the seanfhocal with the use of the words ‘putóga dubha’, which literally means ‘dark guts.’ Some naturally believe that the word ‘Imbolc’ is related to the modern Irish ‘i mbolg’, which means in the belly. However, ‘Imbolc’ actually is derived from the Middle Irish root ‘m(b)lig’ which means ‘lactation’. Imbolc was a time to celebrate the lactation of the ewes. Lactation is a nuturing manifestation of spring, when the lambs are born. So if you are getting depressed by the cold of winter, take heart in the fact that the days are getting longer. Take a cue from the Celtic cosmos and celebrate the imminent potential of sunny, warm weather.

Is minic a ghearr teanga duine a scornach.

Is minic a ghearr teanga duine a scornach.

It is often that a person’s tongue cut his throat.

Note: This might be more colorfully be said as: “It is often that a man’s tongue slit his own throat”. Note also that although the seanfhocal speaks of a “person” (duine), it goes on to refer to “his throat”. Much as in English (in the days before political correctness), when it is necessary to ascribe gender to a person or people, the masculine gender is used. This can be viewed as either giving the subject “the benefit of the doubt”, or as a subtle statement that males come closest to the non-descript (neuter) gender.

Briseann an dúchas trí shúile an chait.


Briseann an dúchas trí shúile an chait.

Heredity breaks out in the eyes of the cat.

Note: The argument of nature vs. nurture has been raging for centuries. Here is a seanfhocal for those on the nature side of the debate. It can be argued that at least some of the attributes of the cat must me ascribed to nature, like the feline eye. The cat clearly has a predatory instinct to kill. Like the cat, man’s propensity for cruelty and savagery has been imputed by Tennyson to “Nature, red in tooth and claw.” In Memoriam, (1850), Conclusion, 56, st.4. Unfortunately, current events may be proving Tennyson’s thesis.

Note also: The dative case has all but disappeared from Modern Irish conversation. A few years ago, this seanfhocal would have used the dative plural case of the word ‘eye,’ ‘shúilibh.’ A number of prepositions used to require the dative case in Old Irish, e.g., the precursors of de, do, ag, and ó. These prepositions are typical of indirect object constructions requiring the dative case in a number of Indo-European languages. The accusative case that used to govern the direct object of a sentence is also gone from the Irish language. All that is left is the nominative, genitive and vocative cases. Be grateful that there are not as many inflections of Irish nouns to learn as there used to be.

Is minic a bhris beál duine a shrón.

Is minic a bhris beál duine a shrón.

It is often that a person’s mouth broke his nose.

Note: This is a play on the multiple meanings of words. In this case the mouth does not physically break the nose in question. Rather, the mouth sets a chain of events in motion by speaking offensive words (by being “mouthy”) which results in injury to its neighbor, the nose.

 

Ní hé lá na gaoithe lá na scolb.

Ní hé lá na gaoithe lá na scolb.

A windy day is not a day for thatching.

Note: There week’s seanfhocal is common in many cultures. It is similar to an Italian proverb. Chi piscia contra il vento si bagna la commiscia. (He that pisseth against the wind, wets his shirt.) In other words, go with the flow. Don’t spit into the wind. An older English equivalent proverb is “A reed before the wind lives on, but the mighty oak falls.” An older and more general version of this proverb appears in the Bible, Ecclesiastes, 3:1, Tá a ionú féin ag gach uile ní agus tá a thráth ann don uile ghnó faoin spéir: tráth breithe, tráth báis, tráth curtha síl, tráth bainte fómhair, … (There is an appointed time for everything, and a time for every affair under the heavens, A time to be born, and a time to die; A time to plant, and a time to uproot the plant, …)

Note also: The Irish definite article, ‘na’, appears twice in the seanfhocal, while the English definite article, ‘the’, does not appear at all. Irish will put the definite article before a noun to make it an abstract noun. In other words, the construction used here, ‘lá na gaoithe’, is used to connote any windy day. Whereas, ‘the windy day’, while literally correct in English, could technically be misconstrued as a specific day. Q: When did you go? A: It was on the windy day last week. This construction is common with seanfhocals since the subject matter is often abstract. Take, for example, the last two proverbs,

Is maith an scáthán súil charad.
(A friend’s eye is a good mirror.)

Mol an óige agus tiocfaidh sí.
(Praise a youth and she will come.)

Ní féidir an seanfhocal a shárú.

Ní féidir an seanfhocal a shárú.

A proverb can not be refuted.

Note: Proverbs capture the wisdom of a culture. They are culled from everyday experience over thousands of years. One can not argue with the collected wisdom of the ages. The word for proverb in Irish, seanfhocal, literally means old word or saying.

Celts subcribe to the wisdom of proverbs. “Ged dh’eignichear an seanfhacal, cha breugaichear e.” (Though the old saying be strained, it can not be belied.)– Scots Gaelic. “Plant gwirionedd yw hen diarhebion.” (Old proverbs are children of the truth.) — Welch

The ancient people of Israel subcribed to the wisdom of proverbs, to the wisdom of Solomon:

Leabhar na Leabhar na SEANFHOCAL Teideal agus Cuspóir an Leabhair
1 Seanfhocail Sholaimh mac Dháiví rí Iosrael:
2 Le go mba eol céard iad an eagna agus an teagasc; le go dtuigfí briathra ciallmhara;
3 Le go bhfaighfí oiliúint in iompar críonna, san fhíréantacht, sa chóir, agus sa cheart.
4 Le críonnacht a thabhairt don saonta, agus eolas agus tuiscint don óg;
5 Le ciall an tseanfhocail agus na solaoide a cheapadh, briathra na saoithe agus a nathanna –
6 éisteadh an t-eagnaí freisin agus beidh breis eolais aige, agus beidh cumas dea-chomhairle ag an bhfear tuisceanach.

Purpose of the Proverbs of Solomon
1 The Proverbs of Solomon, the son of David, king of Israel:
2 The men may appreciate wisdom and discipline, may understand the words of intelligence;
3 May receive training in wise conduct, in what is right, just, and honest;
4 That resourcefulness may be imparted to the simple, to the young man knowledge and discretion.
5 A wise man by hearing them will advance in learning, an intelligent man will gain sound and guidance,
6 That he may comprehend proverb and parable, the words of the wise and their riddles.

We hope these pages bring you, gentle reader, some measure of this ancient wisdom. We also hope it gives you some insight into the the basic truths of Irish culture. You could also use these pearls of wisdom to win an argument or two.

Níor bhris focal maith fiacail riamh.

Níor bhris focal maith fiacail riamh.

A good word never broke a tooth.

Note: A kind word is always welcome. Another variation of this week’s proverb says, “Ní mhillean dea-ghlór fiacail.” (A sweet voice does not injure the teeth.) One’s mother might tell you, “It won’t kill you to be nice.” A French speaker may say, “Douces paroles n’écorchent pas la langue.” (Sweet words will not scrape the tongue.) “Good words are worth much, and cost little.” George Herbert, Jacula Prudentum [1651] no. 155. However, Myles na Gopaleen has reserved his store of kind words for all kinds of Irish words, leaving few kind words to say about the few words in the English lexicon:

     A lady lecturing on the Irish language drew attention to the fact (I mentioned it myself as long ago as 1925) that while the average English speaker gets along with a mere 400 words, the Irish-speaking peasant uses 4,000. Considering what most English speakers can achieve with their tiny fund of noises, it is a nice speculation to what extremity one would be reduced if one were locked up for a day with an Irish-speaking bore and bereft of all means of committing murder or suicide.
     My point, however, is this. The 400/4,000 ratio is fallacious; 400/400,000 would be more like it.
… [For example]
     Your paltry English speaker apprehends sea-going craft through the infantile cognition which merely distinguishes the small from the big. If it’s small, it’s a boat, and if it’s large, it’s a ship. In his great book, An tOileánach, however, the uneducated Tomás Ó Criomhthain uses perhaps a dozen words to convey the concept of varying super-marinity — áthrach long, soitheach, bád, namohóg, bád raice, galbhád, púcán and whatever your having yourself.
     The plight of the English speaker with his wretched box of 400 vocal beads may be imagined when I say that a really good Irish speaker would blurt out the whole 400 in one cosmic grunt. In Donegal there are native speakers who know so many million words that it is a matter of pride with them never to use the same word twice in a life-time. Their life (not to say their language) becomes very complex at the century mark; but there you are.

The Best of Myles, Flann O’Brien, Dalkey Archive Press, 1999, pp. 278-279.

Myles na gCopaleen is the Irish-language pseudonym of Brian Ó Nuallain. Flann O’Brien is the English-language pseudonym of Brian Ó Nuallain. Ó Nuallain was born in Strabane, County Tyrone, in 1911 and he died in Dublin in 1966. He wrote a column called “Cruishkeen Lawn” in the Irish Times, first in Irish, and later in English. The excerpt above is reprinted from one of those columns. Ó Nuallain wrote a classic satire in Irish, An Béal Bocht (The Poor Mouth), in 1941. He wrote several plays and novels in English, most notably, At Swim-Two-Birds in 1939.

Ní fiú scéal gan údar.


Ní fiú scéal gan údar.

There’s no worth to a story without an author.

Note: This seanfhocal is an admonition not to accept anonymous gossip. If the original source of the “information” is not willing to reveal himself/herself, perhaps it’s because the alleged “facts” are fictious.

Note also: The word “Ní” which begins this seanfhocal is the negative form of the verb “Is”. This is the second form of the verb ‘to be’, the other form being “Tá” and its variants.

Is fearr clú ná conach.

Is fearr clú ná conach.

A good name is better than riches.

Note: This week’s proverb comes to us from the Old Testament’s Book of Proverbs, “Tá dea-cháil le roghnú thar bhreis maoine, agus is fearr dea-mheas ort ná airgead nó ór.” (A good name is to be chosen above riches, and a good reputation is better than silver or gold.) Proverbs 22:1 This aphorism appears again in the Book of Ecclesiastes, “Is fearr dea-ainm ná dea-ola agus lá báis ná lá breithe.” (A good name is better than good oinment, and the day of death than the day of birth.) Ecclesiastes 7:1 The word ‘ointment’ here refers to the oils applied to a child at birth. It is a metaphor that means a good name survives even death. There is a Japanese proverb along the same lines. “When a tiger dies it leaves its skin; when a man dies it leaves its name.”

William Shakespeare probably composed the greatest ironic tale about a good name in the English language. The evil lieutenant Iago tells his general, Othello,

Good name in man, and woman, dear my lord,
Is the immediate jewel of our souls.
Who steals my purse steals trash. ‘Tis something, nothing;
‘Twas mine, ’tis his, and has been slave to thousands;
But he that filches from my good name
Robs me of that which not enriches him,
And makes me poor indeed.

The Tragedy of Othello, Act III, Scene III, Verses 178-184.

as he is plotting to besmirch the name of Desdemona, Othello’s wife. Not much is known about Shakespeare’s origins but his genius as a seanchaí (story teller) is indisputable. Consequently, some believe that he is an offspring of an ancient mystical Celtic clann, “Seach-an-spéir” (Beyond the sky).

Bíonn an fhírinne searbh.

Bíonn an fhírinne searbh.

The truth is bitter.

Note: There is no mistake in the phonetics for the third word. When the letter ‘f’ is lenited or aspirated (séimhiú), the result is that the lenited ‘f'(written as in gaelic font and as ‘fh’ in roman font) becomes silent. This is clear when you listen to the audio file for this seanfhocal.

Note also the phonetics of the fourth and final word. The phonetic spelling added a neutral vowel after the “r” and before the “bh” in searbh. So the third word dropped a consonant sound while the fourth word added a vowel sound.

Ná bí róbheag is ná bí rómhór leis an gcléir.

Ná bí róbheag is ná bí rómhór leis an gcléir.

Don’t be too small and don’t be too big with the clergy.

Note: Do not be too small with the clergy. They have answered a call from God. They have sacrificed everything to serve God and minister to God’s community. They deserve respect. Do not be too big with the clergy either. Do not expect them to be without sin. After all, members of the clergy are human, and therefore subject to the same foibles that afflict all human beings. In his writings, St. Patrick reveals both his devotion and his shortcomings.

Mise Pádraig, peacach gan oiliúint ag cur fúm in Éirinn, fógraím gur easpag me.Táim lándeimhin de gur ó Dhia a fuaireas a mbaineann liom. Dá bhrí sin is ar son grá Dé atá cónaí orm i measc na nginte barbaracha, i mo choimhthíoch agus i mo dheoraí. Is finné é Dia gur mar sin atá. Ní hé gur mhian liom aon ní a scaoileadh thar mo bheola ar shlí chomh dian ná chomh géar sin, ach tá dúthracht do Dhia do mo thiomáint agus spreag fírinne Chríost mé de bharr grá comharsan agus clainne, ar thréig mé mo thír dhúchais agus mo thuismitheoirí agus mo shaol go bás ar a son. Más fiú mé é, mairim do mo Dhia, d’fhonn na ginte a theagasc cé gur beag é meas roinnt daoine orm.
     An Litir ag Coinnealbhá Corotícus.

I, Patrick the sinner, unlearned as everybody knows, avow that I have been established as a bishop of Ireland. Most assuredly I believe that I have received from God what I am. And so I dwell in the midst of barbarbous heathens, a stranger and an exile for the love of God. He is witness that this is so. Not that I desired to utter from my mouth anything so harshly and so roughly, but I am compelled, roused as I am by zeal for God and for the truth of Christ; and by love for my nearest friends and sons, for whom I have given up my fatherland and parents, yea and my life to the point of death. I vowed to my God to teach the heathens if I am worthy, though I be despised by some.
     Letter to the Soldiers of Coroticus

Irish was probably Patrick’s third tongue. His first was Latin. Patrick’s father was a decurion, a roman government official in a remote part of Roman Britain. Patrick writes that he had a misspent youth and associated with other wayward youth. Patrick probably spoke a Britannic Celtic language with these youth. It was a language more akin to Welch than Irish. Patrick learned Irish after he was sold into slavery in Ireland in 401 ACE.

Fiche bliain ag teacht, Fiche bliain go maith, Fiche bliain ag meath, is Fiche bliain gan rath.

Fiche bliain ag teacht, Fiche bliain go maith, Fiche bliain ag meath, is Fiche bliain gan rath.

Twenty years coming,
Twenty years good,
Twenty years declining, and
Twenty years useless.

Note: This week’s proverb looks at the stages of life. A person will spend the first score of life coming of age. When one comes to that magic age of 21, one begins the second score of life. It is the prime of your life. It is marked by the mystical number 21, the multiple of two powerful prime numbers, the three of the trinity and the seven days of creation. Some say that life begins at forty. That is not true here. At forty, you begin your third score, an epoch of decline. By sixty, you will have declined to the point of being useless. You will also see an alternative form of this bleak proverb:

 

Fiche bliain ag fás. Twenty years growing.
Fiche bliain faoi bhláth. Twenty years in bloom.
Fiche bliain ag cromadh. Twenty years declining.
Fiche bliain gur cuma ann nó as. Twenty years when it doesn’t matter
whether you’re there or not.

One of the classics of Irish literature takes its title form this alternative proverb, Fiche bliain ag fás. It is a memoir written in 1933 by Muiris Ó Súilleabháin. He was born on Great Blasket Island in 1902. Ó Súilleabháin tells a touching story of life in the islands. It was translated into English as Twenty Years A-Growing the same year it was published in Irish. It was later published into many other languages and has been acclaimed by international critics as a jewel of Irish culture. Ó Súilleabháin died in Connemara in 1950. We hope you get a chance to read this gem in its original language.

Deireadh gach soiscéal an t-airgead.

Deireadh gach soiscéal an t-airgead.

[At the] end of every gospel [is] a collection.

Note: It is a precept of the Church that members must contribute to its support. “Íocaigí le Céasar na nithe is le Céasar agus le Dia na nithe is le Dia.” (Render unto Caesar the things that are Caesar’s and unto God the things that are God’s.) Matha (Mark) 22:21. This includes Peter’s Pence, a tithe created for the Pope in eighth century England. One penny was due from anyone with income greater than thirty pennies per year. It was payable on the Feast of St. Peter.

Peter’s Pence was not paid by medevial Ireland, marking the beginning of an epoch of English rule. Henry II, the King of England, invaded Ireland in 1171 with a Papal Bull, “Laudabiliter,” from Adrian IV, the only English Pope. It authorized the invasion to reform the Irish Church and to collect Peter’s Pence. The Archbishops of Tuam and Cashel and the Kings of Waterford and Dublin met at the Synod of Cashel in late 1171. There it was decreed to submit to the tithe and to conform to the customs of the continental Church. It also recognized Henry as the King of Ireland.

Note also: Both the Irish word ‘soiscéal’ and the equivalent English word ‘gospel’ are translated literally from the Greek word ‘eaungelion,’ which means good tidings. ‘Gospel’ evolved from the Middle English ‘godspell’ that comes from the older Anglo Saxon word ‘gödspel’ which meant ‘good news.’ The Irish prefix ‘so-‘ means ‘easy to’ or ‘good’ while ‘scéal’ means ‘news’ or ‘story.’ Hence ‘soiscéal’ literally means ‘good news.’

Téann an saol thart mar bheadh eiteoga air agus cuireann gach aon Nollaig bliain eile ar do ghualai

Téann an saol thart mar bheadh eiteoga air agus cuireann gach aon Nollaig bliain eile ar do ghualai

Life goes by as if it had wings,
and every Christmas puts
another year on your shoulder.

Note: A Russian poet named Andrei Andreevich Voznesenski paraphrased this proverb for the modern age:

Along a parabola life like a rocket flies,
Mainly in darkness, now and then on a rainbow.
     Parabolic Ballad [1960]

This week’s seanfhocal uses the metaphor that each year of life adds to the burden. Thomas Hobbes built his philosophy around a similar notion in his famous aphorism “the life of man [is] solitary, nasty, brutish, and short.” Hobbes’ axiom was adopted by the X-generation bumper sticker, “Life sucks, then you die.” But the Celtic world-view does not accept such a fatalistic attitude towards life. For example, an unknown medieval Irish poet wrote an epigram:

Avoiding death
takes too much time, and too much care
when at the very end of all,
Death catches each one unaware.
     Peter Berresford Ellis, The Druids 1994, p. 209

Daltaí na Gaeilge wishes that you are burdened by nothing but gifts as this holiday season arrives to close out the year.

Ráithe ó Fhéile Mhichíl go Nollaig.

Ráithe ó Fhéile Mhichíl go Nollaig.

‘Tis three months from the Feast of St. Michael to Christmas.

Note: From the Middle Ages to the ninteenth century, the Feast of St. Michael the Archangel, September 29, was a great holiday. Mayors across Ireland would take office on that day. A messenger from Drogheda would walk to Dublin to tell the Dublin Mayor’s office that the Drogheda mayor had been sworn in. Apparently, it was a custom for the Dublin mayor to be sworn in after the Drogheda mayor.

It was literally a day for a great feast. It was called Fomhar na nGé, the goose harvest, because geese hatched in the spring were now deemed ready for market. So a sumptious goose dinner was the bill of fare for many familes. Others had lamb in deference to an old legend about St. Patrick.

St. Patrick prayed to St. Michael to save the life of Lewey, son of Leary — King of all Ireland, who had taken deathly ill. When Lewey recovered, his grateful mother vowed to sacrifice one sheep from each of her flocks for the poor on behalf of St. Michael. It was called cuid Mhichíl, St. Micheal’s share. Hence, St. Michaels Feast day is a day to feed the poor.

St. Michael’s Feast Day, or Michelmas as the Anglo-Normans called it, was also a day to settle rents for the quarter, an ráithe. If the harvest was good this would not be a problem. On the other hand, if the harvest was bad, and Michelmas passed without paying the rent, eviction would often follow. Michelmas also marked the beginning of the hunting season. If the hunting was good, tenants would be able to pay rent for the next quarter, due around Christmas. Otherwise, it often meant eviction.

Consequently, there is a bright and a dark side to this week’s proverb. On the bright side, it marks two great feast days in the Irish calendar. On the dark side it marks two days when the rent is due. It could either mark feast or frost, i.e., being thrown out into the cold.

Is minic a rinne bromach gioblach capall cumasach.

Is minic a rinne bromach gioblach capall cumasach.

A ragged colt often made a powerful horse.

Note: Parents everywhere are always worried about how their offspring will turn out. This week’s seanfhocal, of course, is meant to soothe those fears, especially for a child whose prospects appear limited. In English, a father may be mollified about the appearance of a daughter’s braces with a reference to the story of the ugly duckling that turned into a swan. A troubled mother with a son having difficulty in school may hear how Albert Einstein’s teachers thought he was slow, or how Thomas Aquinas was called a “dumb ox” in his youth. Unfortunately, children usually grow to become those difficult creatures known as teenagers. To make it worse, in Irish one becomes a teenager (déagóir) sooner than in English, ag a haon bliana déag d’aois.

Note also: This week’s seanfhocal has used the Irish suffix ‘-(e)ach’ to make an adjective out of a noun. ‘Giobal’ is a first declension noun that means ‘rag’. Add the suffix ‘-ach’ and you get ‘gioblach’, a first declension adjective meaning ‘raggy’ or ‘tattered’. Similarly, ‘cumas’ means ‘ability, capacity, talent’, while ‘cumasach’ means ‘able, capable, powerful’. We add ‘-ach’ when the last consonant of the noun is broad. We add the suffix ‘-each’ when the last consonant in the noun is slender, e.g., ‘cruit’ (hump) becomes ‘cruiteach’ (hump-backed). In essence, then, the Irish suffix ‘-(e)ach’ acts like the English suffix ‘-ish’, e.g., the English noun ‘book’ becomes the adjective ‘bookish’.

D’áiteodh sé muc ar shagart (is banbh ar chléireach).

D’áiteodh sé muc ar shagart (is banbh ar chléireach).

He could sell a priest a pig (and the parish clerk a piglet).

Note: This is said of someone with great powers of persuasion. He could sell ice to Eskimos. He could sell sand to Arabs. He could could even convince the most learned person in the parish, the priest, to buy a pig. A priest needs a pig like an Eskimo needs ice, like an Arab needs sand.

Note also: The Irish word ‘ar’ is a simple preposition. A preposition combines with a noun or pronoun to form a phrase, e.g., ‘ar shagart’ (literally: on a priest). A prepositional phrase can modify the meaning of a noun, e.g., ‘muc ar shagart’ (literally: a pig on a priest).

A preposition can also modify the meaning of a verb. In this case, the verb ‘áitigh’ means ‘occupy, settle down to,’ or ‘argue.’ However, the preposition ‘ar’ modifies the verb ‘áitigh’ to mean persuade or convince.

This week’s proverb literally means, “he could argue a pig on a priest.” That is, he could get the priest to take the argument on him, i.e., he could ‘sell’ the priest. This is ‘sell’ in the sense of persuade. ‘Sell’ in the sense of transact’ is ‘díol.’ Dhíolfadh mé muc leis, má tá aon airgead aige. (I would sell him a pig, if he has any money.) ‘Díol’ also means ‘sell out = betray’ or ‘pay.’

Is cum leis an óige cá leagann sí a cos.

Is cum leis an óige cá leagann sí a cos.

Youth does not care where it sets its foot.

Note: Shakespeare had Hamlet argue the inexorable compulsion of youth:

To flaming youth let virtue be as wax,
And melt in her own fire; proclaim no shame
When the compulsive ardor gives the charge,
Since frost itself as actively doth burn,
And reason panders will.

There is an American proverb that compares this youthful impetuosity to the prudence of the aged, “Old age considers; youth ventures.” Similarly, Henry Estienne said, “Si jeunesse savait, si vieillesse pouvait.” (If youth but knew, if old age but could do.) Compare this to an earlier seanfhocal. Henry James wrote, “… I think I don’t regret a single ‘excess’ of my responsive youth — I regret, in my chilled age, certain occasions and possibilities I didn’t embrace.”

Note also: Irish grammar is full of exceptions, and this seanfhocal exhibits one of them. The word ‘oige’ is feminine gender. Therefore, for gender agreement, all pronouns referring to ‘youth’ must also be feminine. However, the prepositional pronoun ‘leis’ (with him/it) is masculine. This is because whenever the preposition ‘le’ is followed by the definite article ‘an,’ the preposition must always take the masculine form of the prepositional pronoun ‘leis an.’ It is translated as simply, ‘with the’ or ‘to the.’ So, literally, this seanfhocal is translated as ‘[It] is [all] the same to youth where she sets her foot.’

Bia is deoch i gcomhair na Nollaig; éadach nua i gcomhair na Cásca.

Bia is deoch i gcomhair na Nollaig; éadach nua i gcomhair na Cásca.

Food and drink for Christmas; new clothes for Easter.

Note: This proverb posits the cyclicality of life as a duality on the liturgical calendar. Food and drink mark the celebration of Christmas, the beginning of the life of Jesus of Nazareth. This is the food and drink earned from the recent harvest. In contrast to the beginning of life inherent in the Nativity, harvest occurs at the end of life, at the death of plants. Something must die that we may live. In contrast, Easter commemorates the resurrection of Christ. At the same time, new clothes are possble because of the spring shearing of sheep. Spring sheering is a sign of the beginning of life.

On a more practical level, feasting is one of the hallmarks of Christmas while a good suit or a fine dress is a hallmark of Easter. Recall an earlier proverb, “Seacht seachtaine ramhra ó Shamhain go Nollaig.” That tradition is evidenced by the fact that for candy companies the two greatest sales days in the year are Samhain and Christmas. There is a variation of this week’s proverb that says, “Bia is deoch na Nollaig, édach glan na Cásca.” The adjective ‘glan’ usually means ‘clean’ but it also means ‘well-made’ or ‘distinct’. In either case, fine clothes are associated with Easter.

Mol an óige agus tiocfaidh sí.

Mol an óige agus tiocfaidh sí.

Praise a youth and she will come.

Note: This proverb was coined many centuries before Dr. Benjamin Spock offered similar advice. Spock advised parents to encourage their children to behave, not to beat them. However, according to the Old Testament, Proverbs, 13:24, “An té a choigleann an tslat, fuathaíonn a mhac; an té a bhíonn fial ag ceartú, bíonn grá aige dó.” (He who spares his rod hates his son, but he who loves him, takes care to chastise him.) One can express this Biblical sentiment with a common, ridiculing retort to the above seanfhocal:

Mol an óige agus tiocfaidh sí.

Bual sa tóin í agus titfidh sí.

In less poetic English, “Praise the youth and she will come. Kick her in the butt and she will fall.”

Note also: The pronoun ‘sí’ in this proverb refers, of course, to the noun ‘óige.’ This noun is feminine for no semantic reason. A ‘youth’ in Irish is not necessarily female. However, the feminine pronoun ‘sí’ is required here to agree with the feminine noun. Agreement is one of the grammatical reasons it is a good idea to memorize the gender of Irish nouns when learning them.

Ní tír gan teanga.


Ní tír gan teanga.

There is no nation without a language.

Note: This is not so much a seanfhocal as it is a modern affirmation of the importance of the Irish language in defining Irish identity. The thought is that if a “nation” expresses itself using some other nation’s tongue, then it really has no seperate identity at all.

Note also: The Irish word “teanga” has the primary meaning of “tongue”. For obvious reasons it has the secondary meaning of “language” as also occurs in English.

Is fearr Gaeilge bhriste, ná Béarla cliste.

Is fearr Gaeilge bhriste, ná Béarla cliste.

Broken Irish is better than clever English.

Note: Although somewhat chauvinistic, this seanfhocal is acceptable in polite company because it rhymes so nicely.

Note also: The Irish word for the English Language is Béarla. Unlike most other cases, the name of the language (Béarla) is not based on the name of the country (Sasana). It is said that the word ‘Béarla’ was originally ‘béalra’ meaning literally ‘mouth speak’ or gibberish. But, that’s enough said on the subject.

Is annamh earrach gan fuacht.

Is annamh earrach gan fuacht.

Seldom is Spring without cold.

Note: You have to take the bad with the good. Even the Spring has cold. You can not have one without the other. You can not have good without bad. You can not have cold without hot. This is a Celtic duality alluded to an in a Scots variant of this week’s proverb, “Cha tig fuachd gu ‘n tig Earrach.” Cold comes not until Sring. The Celtic year begins in winter when it is cold. But in a sense, you can not know it is cold because you do not have warm to compare it with. In the Spring, however, you have both, warm and cold, and each acts as a point of reference for the other. Each allows you to know the other.

Ní hé lá na báistí lá na bpáistí.

Ní hé lá na báistí lá na bpáistí.

The day of rain is not the day of children.

Note: The wisdom of this proverb is self-evident to many. This is true of any caregiver, any parent, any babysitter, who has been imprisoned with children due to inclement weather. These people have discovered that the walls of any enclosure are not capable of releasing the vast stores of energy pent-up in every child.

Note also: This proverb is also a word-play on the genitive case. Irish is an inflected language. This means that the role a noun plays in a sentence is determined by a case ending. For example, if a noun is the subject of the sentence, it would require a nominative case ending. If it were the object of the sentence, it would require the accusative case ending. Consider the following sentence. “The car hit the wall.” A car is doing the action so it is the subject of the sentence. The sentence is about the car. On the other hand, the wall was the object of the action of the car. Therefore, it is the object of the sentence.

English lost all its case endings, except one for the genitive case. Let us modify our earlier example. “John’s car hit the wall.” The noun “John” is said to be in the genitive case, where the “‘s” acts as a genitive case ending. Nouns in the genitive case imply the preposition “of.” We could make this explicit on our example. “The car of John’s hit the wall.” Both examples mean exactly the same thing.

The genitive case is the most important case in Irish. It is used to group nouns into classes called declensions. The declensions all have the same or similar genitive case endings. In our proverb, we have two uses of the genitive case. The first is genitive singular, “lá na báistí” — the day of rain. Báistí is the genitive singular of báisteach. The second is genitive plural, ” lá na bpáistí” — day of the children. “Na bpáistí” is the genitive plural of “an páiste.” The definite article before a genitive plural noun triggers eclipses. Therefore, in this case, the two genitive phrases are pronounced exactly the same.a

Is iomaí athrú a chuireann lá Márta dhe.

Is iomaí athrú a chuireann lá Márta dhe.

There is a lot of weather in a March day.

Note: One meaning of this week’s proverb is the obvious one about the variations of weather in March. “March comes in like a lion and goes out like a lamb.”

Charming and fascinating he resolved to be. Like March, having come in like a lion, he purposed to go out like a lamb.
          Charlotte Brontë, Shirley, 1849

New England has this variety of weather all year long.

There is a sumptious variety about the New England weather that compels the strangers admiration — and regret. The weather is always doing something there; always attending strictly to business; always getting up new designs and trying them on people to see how they will go. … Yes, one of the brightest gems in the New England weather is the dazzling uncertainty of it.
          Mark Twain, Speech, The Weather, 1876

It has been said that if you don’t like New England weather, just wait a minute.

There is another more sublte meaning in this week’s proverb. It is a metaphor for the fickleness of youth. This is hinted at in the use of the word ‘athrú’ which actually means change. The seanfhocal literally means, “‘Tis many a change that a day gets done [in] March.” The word ‘cuir’ used with the preposition ‘d(h)e’ means, among other things, ‘accomplish’ or ‘get done.’ The word ‘March’ is the actual metaphor for youth.

This metaphor is, perhaps, more apparent in a variation of this proverb that comes from the north of Ireland. “Is iomaÌ taghd a thagann i lá earraigh.” (‘Tis many a change that comes in a spring day.) It is implicit in the use of the word ‘taghd’ which usually means ‘fit’ or ‘impulse.’ “Tá taghd ann.” (He is impulsive. Literally: There is impulse in him.) Spring may be a more familiar metaphor for youth than March.

Note also: The speaker pronounces the word ‘iomaí’ as umi: while we represent it above as imi:. The pronunciation umi: is more common in the south and west of Ireland, while imi: is more common in the north. However, the pronunciation imi: was proposed as the Lárchanúint (Core dialect) pronunciation that is used in Foclóir Póca. The “Pronunciation Guide” in Collins Pocket Irish Dictionary also uses the Lárchanúint pronunciation, saying that the spelling ‘io’ is pronunced as a short ‘i,’ e.g., ‘fionn’ where the short ‘i’ is pronounced like the ‘i’ in the English word ‘shin.’

Olc síon an sioc, is fearr sioc ná sneachta agus is fearr sneachta ná síorbháisteach.

Olc síon an sioc, is fearr sioc ná sneachta agus is fearr sneachta ná síorbháisteach.

Frost is bad weather,[but] frost is better than snow, and snow is better than eternal rain.

Note: Your editor took a bus tour of Dublin once. During the tour, the bus driver was heard to comment on the local climate, a common Irish pastime: “Oh, the weather was grand this week last. It only rained twice. Once for three days and once for four days.”

From the lament in this week’s proverb, you would think that Ireland gets a lot of rain. As you will see in the table below, Dublin has an average annual rainfall of 29.7 inches. But, the average annual rainfall for New York City, over the same points in time, is significantly greater at 47.5 inches.

 

IRISH CLIMATE – ANNUAL RAINFALL
Station 1962
(mm)
(inches)
1980
(mm)
(inches)
1990
(mm)
(inches)
1997
(mm)
(inches)
1998
(mm)
(inches)
Cork Airport 1,042.4
41.0
1,303.8
51.3
1,032.7
40.7
1,269.2
50.0
1,378.4
54.3
Dublin Airport 654.2
25.8
825.1
32.5
728.4
28.7
725.9
28.6
832.4
32.8
Kerry 1,232.3
48.5
1,775.5
69.9
1,334.8
52.6
1,393.7
54.9
1,782.3
70.2
Kilkenny 790.5
31.1
898.1
35.4
842.1
33.2
932.6
36.7
977.8
38.5
Malin Head 991.3
39.0
1,084.3
42.4
1,310.8
51.6
999.7
39.4
1,285.2
50.6
Mullingar 968.2
38.1
1,007.6
39.7
1,022.1
40.2
938.6
37.0
1,079.9
42.5
Shannon Airport 921.2
36.3
1,043.1
41.1
1,023.9
40.3
1,026.9
40.4
1,144.5
45.1
Central Park,
New York
998.2
39.3
1,132.8
44.6
1,546.9
60.9
1,115.1
43.9
1,237.0
48.7
Sources: Irish Meteorological Service
U.S. National Weather Service

It rains with about the same frequency in New York and Dublin, about 11 days a month, on average. Yet, it is not common to hear complaints in New York about “eternal rain.” The difference can be attributed to the fact that when the rain is over in New York, the sun comes out and tends to stay out. In Dublin, however, it seems to be eternally overcast, with the sun peeking out of the clouds for only a few hours each month. In New York, when it rains it usually pours. By contrast, Dublin rains tend to be more of a gentle mist. Dublin’s perpetual cloudiness permits this mist to linger in the air indefinitely. This tends to give the impression of “eternal rain”.

Cleachtadh a dhéanann maistreacht.

Cleachtadh a dhéanann maistreacht.

Practice makes mastery.

Note: Most people are familiar with the Modern English proverb, “Practice makes perfect.” It connotes the trials and tribulations of repeated efforts to learn a new task well. It conjures up the image of the beginning musician struggling to learn the cords of her instrument. Perhaps, it evokes the scene of a budding Gaeilgeoir listening to a tape of spoken set phrases and repeating them over and over again.

But there is another subtle semantic variation of this week’s proverb that is better captured in the Old English version of this proverb, “Use maketh mastery.” Here the English word ‘practice’ like the Irish word ‘cleachtadh’ has another meaning. It also means experience. In this sense, mastery comes from doing. The maestro masters his instrument by performance, not just through the repetition of practice exercises. The Gaeilgeoir becomes fluent not from just doing her lessons regularly but by using the language.

In this spirit, we at Daltaí na Gaeilge invite you to do Irish. Join us at an immersion weekend. Use the language you are practicing and you will gain mastery.

Ní chruinníonn cloch reatha caonach.

Ní chruinníonn cloch reatha caonach.

A rolling stone gathers no moss.

Note: This week’s proverb appears in almost every European language. The first known writing of it is attributed to Puplilius Syrus, a first century Latin writer, “Saxum volutum non obducitur musco.” There is a Spanish version of it, “Piedra movediza nunca moho la cobija.”

Italian — “Pietra mossa non fa musco.” French — “Pierre qui rolle n’ amasse point de mousse.” German — “Wälzender Stein wird nicht mossig.” Dutch — “Een rollende steen neemt geen mos mede.” Danish — “Den Steen der ofte flyttes, bliver ikke mossegroet. Scots Gaelic — “Cha chinn còinneach air clach an udalain.” Welch — “Y maen a dreigla ni fysygla.”

The idea is that if you keep yourself busy, if you keep moving, you will be free of the hindrances and distractions that afflict the sedentary. Like the rolling stone, you will not be swallowed up in useless moss. In the parlance of the Television Age, you will not become a couch potato.

Note also: You are not likely to find the word ‘reatha’ in an Irish dictionary, at least not directly. It is not a headword. The head word in this case is ‘rith’ which means ‘run.’ The verbal noun is also ‘rith.’ However, this verbal noun is modifying the noun ‘cloch,’ so it needs to be in the Genitive Case, which is ‘reatha.’

An t-ualach is mó ar an gcapall is míne.

An t-ualach is mó ar an gcapall is míne.

The heaviest load [is] on the gentlest horse.

Note: This proverb, like many, is equivocal. It could be interpreted in two different ways. On the one hand, it could be used as a indicator of a good worker. She doesn’t complain. She gets the job done. Is fearr obair ná caint.

On the other hand, this could also mean that unless one speaks up one is likely to be exploited. Like the horse in George Orwell’s “Animal Farm”, he can passively accept more and more work until his health fails him. He needs to know when to say no. He can not do everything. Ní féidir leis an ngobadán an dá thrá a fhreastal.

Ní dhéanfaidh smaoineamh an treabhadh duit.

Ní dhéanfaidh smaoineamh an treabhadh duit.

You’ll never plough a field turning it over in your mind.

Note: This proverb is akin to the American one, “Wishes won’t wash dishes.” Some people may be daunted by a particular task. While it is wise to plan ahead, to think of the best way to accomplish a task, it can be foolish to dwell upon it. Pondering an unpleasant task only makes it worse. If one has to eat a toad, it is best not to stare at it for too long. Thanks and a Daltaí tip of the hat to Gus O Gormain for contributing this proverb.

Cuid Pháidín don mheacain an t-eireaballín caol.

Cuid Pháidín don mheacain an t-eireaballín caol.

The slender little end is the smallest part of anything.

Note: First things first. This proverb is also an Irish version of the 80-20 rule. The 80-20 rule is based on the Pareto Distribution. Wilfredo Pareto discovered in the later part of the nineteenth century that about 80% of the wealth of a country is usually controlled by about 20% to 40% of the population. This skewed distribution of wealth has been generalized into other areas, e.g., 60% to 80% of revenues are generated by 20% to 40% of one’s customers, 60% to 80% of any job is completed with the first 20 to 40% of effort. So don’t start with the end of a job, with the tail of any job; jump into the meat of it first.

Note also: This weeks’ proverb contains an idiomatic homage to St. Patrick, the patron saint of Ireland and the first bishop of Armagh. The phrase “cuid Pháidín don mheacain” is translated as “the smallest part (or share) of anything.” It literally means “Patrick’s share of the root.” Páid is an abbreviated form of Patrick. Páidín is the diminutive form. So the allusion is to a young St. Patrick.

Young St. Patrick was a slave of an Antrim chieftain named Miliucc, who ruled an area around Slemish Mountain. Tending the flocks, far from his home in Celtic Britannia, he prayed and fasted for redemption. In Patrick’s Confession, he wrote of a dream in which a voice told him “Thou fastest well, soon thy will go to thy Fatherland.” He fled to Wexford where he convinced a sea captain to allow him to escape to the continent. In northern Gaul, young Patrick and his party wandered in a dessert on the verge of starvation. All were amazed that Patrick always eat less than his comrades. On the verge of starvation, Patrick convinced his party to pray for redemption. Shortly afterward, they chanced upon a wild herd of pigs.

Patrick brought this fasting devotion back to Ireland to his ministry of the Gaels. Each Lent, he would fast in solitude at “the places where no man dwells.” In 441 B.C., for example, he climbed a steep mountain on the shores of Clew Bay in what is now County Mayo. There he abstained from meat and fasted, living on meager roots, for forty days and nights. Since then the mountain has been called Croagh Phádraig. Pilgrims climb this mountain every March 17 in his memory, some barefoot, others on their knees. His memory is further honored in the Irish idiom that equates “Patrick’s share of the root” with the “smallest part of anything.”

Ní féidir leis an ngobadán an dá thrá a fhreastal.

Ní féidir leis an ngobadán an dá thrá a fhreastal.

The sandpiper can not attend to the two beaches (ebb-tides).

Note: One cannot be at two places at once. This is the usual English translation for this week’s proverb. It has become an idiomatic expression in the Irish language. For example, suppose one wanted to say in Irish, “He is trying to do two things at once.” Then one could say, “Tá sé ag iarraidh an dá thrá a fhreastal.” (Literally: He is trying to attend to the two beaches.) Another form of the proverb uses an older present tense form of the verb ‘tar,’ namely ‘tig.’ “Ní thig leis an ngobadán an dá thrá a fhreastal.”

In addition to spatial limitations, there is also a sense of temporal limitations in this week’s proverb. This other interpretation hinges on another meaning of the word ‘trá.’ ‘Trá’ is also the verbal noun form for the verb ‘tráigh,’ which means ebb or abate. Consequently, the verbal noun ‘an trá’ means ‘the ebb’ or ‘the ebb-tide.’ Therefore, you can also translate this week’s proverb as, “The sandpiper can not attend to the two ebb-tides.” In other words, one can not work day and night.

Birds, especially marine birds like the sandpiper, had a mystical, almost divine place, in most ancient European cultures. They lived in the four Greek elements of nature; earth, air, fire, and water. They could walk on the earth. They could fly through the air. They could swim in the water. Some believed they flew into the sun at dusk and out of it at dawn. Ancient Celts shared this Greek world view. Druids believed nature’s elements could be reduced to fire and water. Birds, like the Phoenix, could live in either. In any case, one could thus ‘divine’ truth from the observation of these ornithological ‘divinities.’

Chomh glic le sionnach.

Chomh glic le sionnach.

As clever as a fox.

Note: “Sionnach” is one Irish word for “fox.” Ulster Irish, like Scots Gaelic would also use another word for “fox,” namely “madadh ruadh.” “Cho charach ris a’ mhadadh-ruadh.” (As wily as a fox)– Scots Gaelic. This expression would be spelled “madra rua” in the official standard Irish, and literally means “red dog.”

Seán Ó Dálaigh wrote a short story called “Dioltas an Mhada Rua,” showing that a fox is not only clever, but also vengeful:

 

Díoltas an Mhada Rua

Seanfhocal is ea — chomh glic le mada rua. Agus i dteannta é a bheith glic bíonn sé díoltasach. Thaispeáin sé d’fhear ó Dhún Chaoin go raibh sé díoltasach mar b’air féin a d’imir sé an díoltas.

 

Revenge of the Fox

‘Tis a proverb — as clever as a fox. And when he is in a fix he can be vengeful. He showed a man from Dhún Chaoin that he could wreck vengeance when he must be avenged.

Seán Ó Dálaigh lived in the Kerry Gaeltacht. Hence, he uses another dialectical spelling of fox,”mada rua,” quoted above in the title and the first sentence of his story. Ó Dálaigh is the “Máistir Ó Dálaigh” that Peg Sayers writes about in her autobiography.

Buail an iarann te.

Buail an iarann te.

Strike the hot iron.

Note: The English language equivalent, obviously, is “Strike while the iron is hot.” It is interesting to note that the Irish word word “te” translates as both “warm” and “hot”. It is not as though the Irish lack the capacity to be descriptive. The language has, for instance, many words for the various shades of green (much like the Eskimos who have many words to describe the various kinds of snow). Apparently there is not much call for words describing variations in warmth in a country where an 80° F (27° C) day represents an unbearable heat wave.

Má labhríonn an chuach ar chrann gan duiliúr díol do bhó agus ceannaigh arbhar.

Má labhríonn an chuach ar chrann gan duiliúr díol do bhó agus ceannaigh arbhar.

If the cuckoo calls from a tree without leaves, sell your cow and buy corn.

Note: The cuckoo bird is giving a warning. A warning that the season to come, like the tree on which it is perched, will be barren. Therefore, a wise person will sell the clan’s riches, which ancient Gaels measured in cows, and buy food. In the north, there is another version of this proverb, “An tráth a ghaireann an chuach ar an sceach lom, díol do bhó agus ceannaigh arbhar.” (When the cuckoo cries on the bare thorn bush, sell your cow and buy corn.)

Ancient Celts were well known for their powers of augury, the ability to foretell the future from the behavior of animals. Some Celtic diviners specialized in bird augury. Diodorus Siculus, an ancient Roman writer, told of Druids who predicted the future from the flight of birds. “An Irish version of the Historia Brittonum, by the Welsh historian Nennius, includes an ancient poem which refers to six Druids who lived at Breagh-magh and who practiced the ‘the watching of birds’.” (Peter Berresford Ellis, The Druids, William P.Eerdsmans Publishing Company, 1994, p. 223.)

Part of this tradition of ‘the watching of birds’ survives in Irish proverbs. Pádraig Ua Maoileoin, who was called an Seabhac (the Hawk), devotes a whole chapter of Seanfhocail na Mumhan to proverbs about birds. He gives proverb # 2259 “An gobadán (nó gobachán) i mbeale cuaiche.” (The sandpiper (or sharp-tongued person) is in the mouth of a cuckoo.) Here, the Hawk is pointing out that in Irish, the words for sandpiper and sharp-tongued person are synonymous. This is a natural artifact of a belief that the behavior of birds influences the lives of people. In other words, Druid gossips (one type of sharp-tongued people) should be good to sandpipers and listen to cuckoos.

Is fearr obair ná caint.

Is fearr obair ná caint.

Work is better than talk.

Note: A familiar English language equivalent might be: “Put your money where your mouth is”. Note also that although the Irish word “Is” looks exactly like the English word “Is”, the pronunciation is not the same. The Irish sound rhymes with “hiss”, as when you let the air out of a tire.

Is maith an capall a tharraingíos a charr féin.

Is maith an capall a tharraingíos a charr féin.

It is a good horse that pulls its own cart.

Note: Theodore Roosevelt extolled this virtue of self-reliance in a speech given in New York on November 11, 1903: “The first requisite of a good citizen in this Republic of ours is that he shall able and willing to pull his own weight.” Almost two decades later, Micheal Collins argued that this kind of economic independence was a hallmark of ancient Irish culture:

The pertinacity of Irish civilization was due to the democratic basis of its economic system, and the aristocracy of its culture.

It was the reverse of Roman civilization in which the state was held together by a central authority, controlling and defending it, the people being left to themselves in all social and intellectual matters. Highly organized, Roman civilization was powerful, especially for subduing and dominating other races, for a time. But not being rooted in the interests and respect of the people themeselves, it could not survive.

Gaelic civilization was quite different. The people of the whole nation were united, not by material forces, but by spirtitual ones. Their unity was not of any military solidarity. It came from sharing the same traditions. It came form honouring the same heroes, from inheriting the same literature, from willing obedience to the same law, the law which was their own law and reverenced by them.

They never exalted a central authority. Economically they were divided up into a number of larger and smaller units. Spiritually and socially they were one people.

Each community was independent and complete within its own boundaries. The land belonged to the people. It was held for the people by the Chief of the Clann. He was their trustee. He secured his position by the will of the people only. His successor was elected by the people.

Michael Collins, The Path to Freedom, Mercier Press, 1996, pp. 103-4.

In effect, Collins was arguing that the Irish had a federal Republic thousands of years before the United States of America and would return to it soon again. A few months later he was killed by those who thought he had betrayed the Republic.

Bíonn gach tosach lag.

Bíonn gach tosach lag.

Every beginning is weak.

Note: A familiar English language equivalent might be: “You have to learn to crawl before you learn to walk.”

Bíonn adharca fada ar na ba i gcéin.

Bíonn adharca fada ar na ba i gcéin.

Long horns are [always] on the cows abroad.

Note: It is no wonder that this proverb can be heard all across Ireland in one form or another. This variant is from Connacht. In Ulster, you might hear the more alliterative, “Bíonn adharca móra ar bha i bhad ó bhaile.” Whereas, in Munster, one is more likely to hear an older form, “”Bíonn adharca móra ar na buaibh tharr lear,” which retains a dative form not used commonly today. In that ancient agrarian society cows were a form of currency, a measure of one’s wealth. A poor tentant farmer with no cows would, therefore, find the lure of emmigration compelling.

However, this proverb uses the present habitual form of the verb to be, ‘bíonn,’ as an ironic warning that it may not be so. This syntax is used to convey the sense that something is usually the case. We took a little poetic liberty and inserted the word ‘always’ to emphasize this subtle meaning. It is the same meaning as the American proverb, “The grass is always greener in the other fellow’s yard.”

Note also: This seanfhocal is not necessarily a paean to Texas longhorns either. Both the Ulster and the Munster versions use the nominative plural form of the adjective ‘mór’ to describe the horns. It means big. Big horns mean big cows. ‘Long horns’ is just another metaphor for big cows. While the Irish did emmigrate to Texas, others emmigrated to Africa, especially South Africa, and still others to Australia. All these Irish emmigrants would have written home about long horned cattle.

Má bhuaileann tú mo mhadra buailfidh tú mé féin.

Má bhuaileann tú mo mhadra buailfidh tú mé féin.

If you hit my dog, [then] you hit me.

Note: St. Bernard of Clairvaux coined an English proverb similar to this week’s seanfhocal, “Love me, love my dog.” (The Saint Bernard dog was named after another Saint Bernard.) This Irish proverb has the same roots as the story of Cú Chulainn.

Sédanda was the son of the God Lugh, nephew of Conor mac Nessa, King of Ulster. One day Conor rode by while the boy, Sédanda, was playing with a bat and a ball. He asked the King where he was going. The King told him he was going to a feast held by the chief smith, Cullan, and invited the boy to join him. Sédanda said he would follow him later after he finished playing ball.

Conor and the other guests were feasting by the fire when Cullan asked the King if there were any other guests coming. Forgetting about Sédanda, the King said no. To this Cullan explained that it was his custom to unleash his hound at night to protect his property from thieves and robbers. It was a brave hound and a fierce fighter. Cullan feared no man when the hound was out. The King gave him permission to release his hound.

Sédanda arrived before the feast to be confronted by the savage hound. The hound lunged at Sédanda but the boy drove the ball with his stick into the skull of the dog, instantly killing the creature.

Upon arriving at the sight of his dead hound, the smith wept in grief and fear. He argued to the King that the boy’s family must pay a blood fine for such an egregiously inhospitable act. Who would now protect him, his clan, and his property?

The boy agreed to find a pup of a breed superior to the one he had killed and raise it into an even more fearsome defender of the smith’s home. Until the pup was old enough to do this, however, Sédanda said that he himself would replace the hound. He would become the Hound of Cullan, or Cú Chulainn in Irish.

Is iad ná muca ciúine a itheas an mhin.


Is iad ná muca ciúine a itheas an mhin.

It is the quiet pigs that eat the meal.

Note: Spinoza was almost as eloquent as this week’s seanfhocal when he wrote,

Surely human affairs would be far happier if the power in men to be silent were the same as that to speak. But experience more than teaches that men govern nothing with more difficulty than their tongues.

Ethics, pt. III, proposition 2, note.

Silence may be golden, metaphorically, but this seanfhocal alludes to the more tangible rewards of being quiet.

Note also: This week’s seanfhocal strays a bit from the Caighdeán Oifigiúil (the official standard) Irish grammar. According to the official standard, the direct relative clause of the sentence would be “a itheann an mhin” (that [he] eats the meal). However, a special form is widely used in the present and future tenses which appends a broad ‘s’ to the verb. So in this case, the direct relative clause becomes “a itheas an mhin.” The penultimate letter, or the last vowel, ‘a’ in ‘itheas’ is simply an indicator vowel that tells the reader this is a broad ‘s.’ We strayed here because this special form is very often found in conversation, literature, prayers, and in seanfhocail.

Is maith sú bó, beo nó marbh.

Is maith sú bó, beo nó marbh.

The juice of the cow is good, alive or dead.

Note: With apologies to our vegetarian friends, cows are among those few animals who provide us nourishment both when alive (milk) and when departed (a nice juicy steak). Some things in life are unfailingly good, no matter what the circumstances.

Note also: The pronunciation of the words “bó” and “beo” are different. The only phonetic difference between the two pronunciations is that “bó” is pronounced with a broad “b,” while “beo” is pronounced with a slender “b.” If you listen closely to the speaker, you should hear a short i-sound, like the “i” in the English word “hit,” after the “b” of “beo” that is not spoken after the “b” in “bó.” This short, slight, trailing i-sound is characteristic of slender consonants. Slender consonants are indicated when either the vowel “i” or “e” appears next to a consonant.

Fearthain don lao agus grian don tsearrach; uisce don gé agus déirc don bhacach

Fearthain don lao agus grian don tsearrach; uisce don gé agus déirc don bhacach

Rain to the calf and sun to the foal; water to the goose and alms to the beggar(man).

Note: Every one of God’s creatures has its needs. Although their requirements may differ, it is fitting that the needs of each be fulfilled. On another level, this seanfhocal is a reminder that no one is self-sufficient; and we all lack something to make us whole. It is up to the human community to satisfy the needs of its members.

Luigh leis an uan, agus éirigh leis an éan.

Luigh leis an uan, agus éirigh leis an éan.

Lie with the lamb, and rise with the bird.

Note: This is reminiscent of the English language proverb “Early to bed and early to rise makes a man healthy, wealthy and wise”. One obvious difference, however, is that the seanfhocal only gives advice on when to sleep, but does not go on to say what the benefits will be (such as health, wealth and wisdom). Perhaps this is indicative of a lack of conviction about the true value of the advice. The Irish reputation for enjoying the benefits of late night revelry certainly runs contrary to the dour advice offered in this seanfhocal.

Marbh le tae agus marbh gan é.

Marbh le tae agus marbh gan é.

Dead with tea and dead without it.

Note: This week’s proverb is testimony to the indisputable fact that the Irish are mad for tea. Citizens of the Irish Republic drink more tea than anyone else in the world. Every man, women, and child drinks about six cups of tea a day on average, consuming about 3.2 kilograms (7 pounds) per year. That is over 20% more tea consumed than the average British tea drinker. Moreover, Irish tea consumption is currently increasing while British tea consumption is declining. America, which revolted against England because of the British tax on tea, drinks eight times less per capita than the Irish.

Annual Per Capita Consumption of Tea
In Kilograms

Country 1987-89 1988-90 1989-91 1990-92 1991-93 1993-95 average
Ireland
3.00
3.09
3.14
3.00
3.17
3.21
3.10
United Kingdom
2.81
2.74
2.65
2.56
2.62
2.53
2.65
Turkey
2.64
2.33
2.08
2.25
2.15
2.08
2.26
Kuwait
2.12
1.73
1.18
0.99
1.79
2.52
1.72
Iran 
– 
1.62
1.63
1.83
1.74
1.46
1.66
Iraq 
2.54
2.23
1.24
0.53
– 
– 
1.64
New Zealand
1.59
1.58
1.54
1.51
1.38
1.23
1.47
Syria
1.15
1.36
1.36
1.36
1.66
1.55
1.41
Egypt
1.32
1.39
1.32
1.40
1.25
1.04
1.29
Saudi Arabia 
1.17
1.14
1.16
1.24
1.00
0.82
1.09
Australia 
1.12
1.07
1.01
0.96
0.96
0.96
1.01
Japan 
0.97
0.97
0.99
1.02
1.04
1.03
1.00
Pakistan 
0.93
0.95
0.99
0.97
0.99
0.95
0.96
Russia 
0.97
1.10
1.15
0.90
0.73
0.63
0.91
Chile 
0.86
0.85
0.87
0.88
0.89
0.97
0.89
Poland 
0.87
0.78
0.64
0.58
0.69
0.87
0.74
Netherland 
0.65
0.66
0.67
0.66
0.63
0.58
0.64
Canada 
0.55
0.53
0.51
0.49
0.49
0.48
0.51
U.S.A. 
0.34
0.34
0.33
0.33
0.34
0.35
0.34
Germany
0.24
0.23
0.24
0.20
0.22
0.21
0.22
France
0.18
0.19
0.19
0.20
0.21
0.22
0.20
Italy 
0.06
0.07
0.08
0.08
0.09
0.09
0.08

International Tea Committee, Ltd., Annual Bulletin of Statistics; Tea Brokers’ Publications, London (1995)

The Irish lust for tea comes from the British. Originally, all tea came to Ireland from the East India Company, a British trading company established under Queen Elizabeth I in 1600. In 1835, Charles Bewley broke that monopoly when he landed a ship in Dublin with over 2000 chests of tea from Canton. While the monopoly was broken, the Irish continued to buy tea exclusively from British concerns until World War II. In response to the British rationing of tea, the Irish government formed a private company, Tea Importers (Éire) to satisfy their thirst. The Irish Tea Act of 1958 granted this firm a monopoly franchise, not unlike the East India Company. This franchise had to be abolished in 1973 so that Ireland could enter the European Economic Community.

Is minic a lean maidin bhrónach oíche shúgach.

Is minic a lean maidin bhrónach oíche shúgach.

‘Tis many a sad morning followed a merry night.

Note: While the English translation of this week’s proverb could be subject to interpetation, the Irish is unequivocal. Most would infer that the English version is alluding to a hangover. However, it could be interpretted differently. It could mean that bad news follows good times. Alcohol is not necessary in this latter inference.

This is not true for the Irish word ‘súgach’ (merry). It does, in fact, allude to alcohol. ‘Súgach’ is derivative of the Irish verb ‘súigh’ which means ‘suck,’ or ‘absorb.’ The verbal noun of ‘súigh’ is ‘sú’ which means ‘juice.’ Therefore, one who is súgach has gotten merry from absorbing the juice of the barley.

Note also: Both the adjectives in this proverb are lenited. In a Roman font, this is indicated by adding an ‘h’ after the first letter, e.g., bhrónach, shúgach. Lenition is called ‘séimhiú’ in Irish. It literally means softening. In this case, lenition is required because both of the nouns being modified are feminine. Feminine nouns require the adjectives that modify them to be softened.

Is fearr leath builín ná bheith gan arán.

Is fearr leath builín ná bheith gan arán.

Half a loaf is better than to be without bread.

Note: Half a loaf is better than none. Half an egg is better than an empty shell. Mar a deirtear i nGaeilge na hAlban, “Is fheàrr fuine thana na bhith uile falamh.” (As they say in Scots Gaelic, “Thin kneading is better than no bread.) As the Lowland Scots say, “Bannocks are better than nae bread.”

Note also: This weeks seanfhocal uses a negative form after the verbal noun, i.e., [verbal noun.] + gan. In contrast, there is another Irish grammar form that uses the opposite sequence, namely, gan + [verbal noun]. Consider these examples:

Abair leis gan teacht isteach.
Tell him not to come in.

Dúirt sé léi gan dul ansin.
He told her not to go in there.

Bhí an bád gan imeacht fós.
The boat has not left yet.

This form is used to express a negative infintive in English, e.g., not to come, not to go, not to leave. The last example could literally be translated as, “The boat has not to leave yet.” However, that would be incorrect English syntax. In English the two verbs must agree on tense. So the infinitive “to leave” was changed in the example to the Enlgish past perfect, “left.”

Is túisce deoch ná scéal.

Is túisce deoch ná scéal.

A drink comes before a story.

Note: Jonathan Swift, the Dean of St. Patrick’s, wrote disparagingly of the drink. “We were to do more business after dinner; but after dinner is after dinner — an old saying and true, ‘much drinking, little thinking.” (Journal to Stella February 26, 1712.) On the other hand, Gore Vidal commented on one the most common past times of storytellers. “Some writers take to drink, others take to audiences.” (Interview in the Paris Review, 1981). This week’s proverb points out that the storyteller will usually find both at a pub, a fair, or a party. One could say that these are the best venues for story telling.

However, the word “túisce” has a sense of preference or priority. It means “sooner,” not as an antonym to “later” but as “rather,” as shown in the following sentences. Ba thúisce liom mo bhás. (I would sooner/rather die) . Ba thúisce liom suí ná seasamh. (I would sooner/rather sit than stand). In spite of this meaning, it would be a mistake to interpret this proverb as meaning “A drink sooner/rather than a story.”

This is because “túisce” also means “first.” For example, “an té is túisce a labhair” means “the person who spoke first.” Here the word ‘is’ before an adjective of comparative degree marks the adverb as being in the superlative degree. By itself, ” túisce” is the comparative form. It does not need the word “níos” before it as do other adjectives and adverbs of the comparative degree. “Túisce” has no positive form. “Soon” in Irish is another word, “go luath.” Therefore, “is túisce” essentially means “soonest,” i.e., first. Therefore, this week’s proverb means the drink comes first, then the story.

Cibé cé olfhas ‘s é Domhnall a íocfhas.

Cibé cé olfhas ‘s é Domhnall a íocfhas.

Whoever will drink, ’tis Domhnall will pay.

Note: Not that most people would ever need encouragement to go to the pub, but this week’s seanfhocal is just that. The drink tastes sweeter when someone else pays. Domhnall could be anybody who is tricked or cajoled into picking up the tab. Perhaps, the most famous Domhnall is Anthony Raftery (Antoine Ó Reachtabhra), the itinerent, blind poet who lived from 1739 to 1819. The legend is that he was tricked into picking up the tab in a pub in Loughrea (Baile Locha Riach), a town in the middle of County Galway. Never play a joke on a bard; Raftery immortalized the tale in a comic poem called “Baile Locha Riach”:


Chas Dia aon scilling amháin chugam
     agus shíl mé go raibh mo dhíol ann,
Nuair a shíl mé nár ghlaos ach dhá chárta
     bhí ag Conúr im aghaidh trí is bonn.

Fear an Tábhairne
“Is é an dlí a bhíos againn ins an áit seo
     an reicneáil nach n-íoctar in am,
Má éiríonn na daoine ón gclá —
     An fear deiridh bheith síos leis an leann.”


With a shilling that the good God provided
     I thought I’d enough and to spare,
What a shock then when Conor confided
     for two quarts three-and-six I must pay.

Publican
“The rule that in this house we favour
     any reckoning not paid as they sup,
Whoever is last at the table —
     for all that they drank must pay up.”

Blind Raftery; Poems Selected and Translated by Chriostoir O’Flynn, Cló Iar-Chonnachta, 1998, pp. 88-89.

Raftery goes on to curse the publican for taking his hat in payment. According to the legend, Raftery was later told of the joke. His hat and his shilling were returned. After a good laugh was had by all, he was given another drop or two on the house. However, Raftery had the last laugh, omitting this part of the story from his poem.

Ní cheileann meisce rún.

Ní cheileann meisce rún.

Drunkenness hides no secret[s].

Note: The ancient Greeks first said “Truth in wine,” and the Romans later adopted it as the more-widely known, “In vino veritas.” Romans also added, “Drunkenness reveals what soberness conceals.” Chaucer took up this strand of thought when he wrote “For dronkenesse is verray sepulture of mannes wit and his discrecion.” Cantebury Tales. The Pardoner’s Tale, l. 558.

The seanfhocal itself uses the singular number in the object, rún (secret). It is meant to convey the sense that no individual secret is safe when one is drunk. However, some translate this seanfhocal into the plural form, secrets, to convey the vulnerability of all secrets in the possession of the drunk. It was for this reason that when Michael Collins recruited the “Cairo Gang,” the strong arm of his secret service, he looked for men who did not drink.

Note also: This seanfhocal is an example of another interesting difference between Irish and English syntax. English syntax can negate nouns and verbs. In the English translation given above, the noun is negated. “Drunkenness hides no secret[s].” However, Irish syntax can only negate verbs. The negative particle at the beginning of this seanfhocal, “Ní,” negates the verb, “cheileann,” as indicated by the séimhiú. So a more literal but less fluid English translation would negate the verb, i.e., “Drunkness does not hide a secret.”

Is maith an t-anlann an t-ocras.

Is maith an t-anlann an t-ocras.

Hunger is a good sauce.

Note: Dies Alliensis — 18 July, 390 B.C. — was a day of infamy for the Roman state. It was the day the Roman Army was routed by a band of pagan Celts at the banks of the river Allia. This defeat led to the subsequent sack of Rome by these “barbarians”. Almost four centuries later, Julius Caesar would take Rome’s revenge on the clans of the continental Celts. Ceasar’s victory over Vercingetorex marked the beginning of the end of “the First Golden Age of the Celts” (p. 21, Alexei Kondratiev, The Apple Branch: A Path to Celtic Ritual,Collins Press, 1998). Meanwhile, Marcus Tullius Cicero may have borrowed this week’s seanfhocal when he wrote, “Optimum condimentum fames.” (Hunger is the best sauce.)

Note also: The definite article ‘an’ prefixes a ‘t’ in the nominative and accusative case before all singular masculine nouns that begin with a vowel. So the words ‘anlann’ and ‘ocras’ which are masculine gender, singular number, require a ‘t’ before them when they are modified by the definite article ‘an.’

How does one know that these words are masculine gender? Endings can give a clue. Nouns ending in ‘…as’ are almost always masculine. In general, nouns ending with broad consonants are usually masculine. However, there are exceptions. For example, unlike the word anlann, most words ending in ‘…lann’ are feminine like amharclann (theatre), bialann (restaurant), dánlann (art gallery), leabharlann (library), and pictiúirlann (cinema). To be certain, therefore, it is a good idea to memorize the noun’s gender when you learn the noun.

Déanann tart tart.

Déanann tart tart.

Thirst makes (for) thirst.

Note: Thirst leads one to drink which often increases one’s desire for yet another drink. This pattern is often continued on the morning after when “cotton mouth” stimulates one’s desire for a ‘drink’ of the softer variety. This vicious cycle is one of nature’s little jokes.

‘Sé leigheas na póite ól arís.

‘Sé leigheas na póite ól arís.

It is the cure of a hangover (to) drink again.

Note: This is a more direct reference to what in Béarla is known as “the hair of the dog that bit you”. To some it may seem incongruous that drink would both cause and cure the condition; but the logic is often more apparent to one who is suffering the effects of “one too many”.

Nuair a bhíonn an fíon istigh, bíonn an ciall amuigh.

Nuair a bhíonn an fíon istigh, bíonn an ciall amuigh.

nuər’ ə v’iː-ən
ən f’iːn ə-s’t’iɣ
b’iː-ən ən k’iəl ə-miɣ

When the wine is in(side), the sense is out(side).

Note: Clearly this is an admonition about the dangers of consuming alcohol. Most people accept it in good humor, however, since it only mentions “fíon” (wine) and leaves stout, beer and “uisce beatha” unscathed.

Note also: The seanfhocal employs the words “istigh” (the state of being inside) and “amuigh” (the state of being outside). Irish generally makes distinctions between movement towards a location and presence in that location. In English, one could sat that a person went “in” the door and then was “in” the room. In Irish, on the other hand, “istigh” would be used when saying that someone was “in” the room. To indicate the action of going “in”, a different word (isteach) would have to be used. These distinctions are made throughout the language in ways that are sure to delight a Béarla-trained mind.

Ní fearr bia ná ciall.

Ní fearr bia ná ciall.

Ní fearr bia ná ciall

Food is not better than sense.

Note: The sense of this seanfhocal is that it is better to have sense (good judgment) which is permanent than food for just today. With enough good sense, you can always get more of what you need, such as food.

An té atá thuas óltar deoch air. An té atá thíos buailtear cos air.

An té atá thuas óltar deoch air. An té atá thíos buailtear cos air.

The one who succeeds is toasted. The one who fails is kicked.

Note: Success has many fathers but failure is an orphan. The whole world loves a winner. Show me a good loser and I’ll show you a loser. Winning isn’t everything; it’s the only thing. These are universal sentiments, although the Irish language does not have a single word for toast, as in a toast to your health. The literal translation of the first sentence is, “The one who is up, somebody drinks a drink to him.”

Note also: The literal translation in the last sentence is in the active voice, while the poetic translation above is in the passive voice. Somebody drinks — active voice: the subject of this sentence, somebody, performs an action. One … is toasted — passive voice: the subject of this sentence, one, has an action done to him. This points out an interesting feature of Irish.

Irish has no passive voice. In Irish, the subject of a sentence must commit an action; an action can not be committed on the subject. By implication, nothing happens unless somebody does it. Perhaps, this view of the world remains from Celtic times when every event, every season, every occurrence had a natural or a supernatural cause.

The Irish equivalent of the passive voice is the autonomous form of the verb. It is autonomous in that some nameless being commits the action. That nameless being is the implied subject of the sentence. In our case, the verb “óltar” is the present tense autonomous form of ól, meaning “someone drinks.” The someone is implied by the “-tar” ending.

Similarly, “buailtear” is the present tense autonomous form of buail, meaning “someone strikes.” The someone is implied by the “-tear” ending. The second sentence of our proverb literally means, “the one who is down, someone strikes a foot on him.” Why the two different spellings of the endings? Caol le caol agus leathan le leathan ach sin scéal eile.

Is maith an athbhliain a dtig Nollaig i dTús gealaí.

Is maith an athbhliain a dtig Nollaig i dTús gealaí.

The year is good when Christmas comes during the first phase of the moon.

Note: The first phase of the moon is the new moon. A new moon occurs about every 29 1/2 days, the time it takes for the moon to orbit the earth. More specifically, it occurs precisely when the excess of the apparent ecliptic (celestial) longitude of the Moon over that of the Sun is 0 degrees. In other words, it occurs when the moon is exactly between the sun and the earth. At this point no light is reflected off the moon’s surface to the earth. Therefore, when you look at a new moon in a clear night sky, you see no moon, or a completely shaded moon. Ancient Celts knew this precise moment.

A new moon had cosmic significance for the Gael. For the ancient Druids, it is believed that the moon and the planets represented Celtic gods. For this reason, there was a geis, a proscription against speaking or writing their names. Anyone who violated a geis was cursed with an evil spell. So the moon and the planets were referred to with euphemisms. That is why the Irish word for the moon is ‘gealach’ (‘Gealaí’ is the genitive singular form.), a euphemism that literally means ‘brightness.’

When Christianity supplanted Druidism, the new moon took on a new cosmic significance. Jesus Christ was born under a new moon. The beginning of the Savior’s life corresponded with the beginning of the life of the moon. So it is obvious that it is good luck whenever Christmas corresponds with the new moon. The next time the new moon occurs on Christmas will be December 25, 2000 at exactly 5:22 P.M. GMT. However, the good year will mostly be in 2001 since the Irish year begins in November and ends in October.

Tuar maith don athbhlianin na píobairí teallaigh a chloisteáil Lá Nollaig.

Tuar maith don athbhlianin na píobairí teallaigh a chloisteáil Lá Nollaig.

It is a good omen for the coming year to hear crickets on Christmas Day.

Note: If an American heard crickets on Christmas Day, then she would probably make a note to call the exterminator. However, the Irish have a tradition of augury going back to the ancient Druids.

When Dio Chrysostom [born AD 40, died AD 111] said that the Druids were ‘well versed in the art of seers and prophets’ he was simply stating general knowledge of his day. From the earliest Greek and Roman sources it was claimed that the Druids practiced auguries, could foretell the future and ‘interpret nature’. The reputation of the Druids as seers, prophets, diviners and augurers is confirmed by a Celtic writer of the first century B.C. Trogus [The Celtic word ‘Trog’ evolved into the modern Irish word ‘trua’ meaning ‘miserable’.] Pompeius … who wrote … in Latin … with some obvious personal pride and authority, ‘the Gauls excel all others in the skill of augury’.

Peter Berresford Ellis, The Druids, Willam B. Eerdmans Publishing, 1994, pp. 220-221.

That crickets would be a good omen on Christmas Day is hinted at by the Irish word for cricket, ‘píobaire an teallaigh,’ which literally means ‘the piper of the fireplace.’ (‘Teallaigh’ is the genitive singular form of ‘teallach.’) Another word for cricket is ‘píobaire gríosí’ which literally means ‘the piper of the hot ashes (embers)’, i.e., meaning the same as the other word for cricket. ‘ (‘Gríosaí’ is the genitive singular form of ‘gríosach.’) It is, therefore, natural to believe that it is good luck to have a band of insect pipers around your hearth celebrating the birth of the Saviour.

Súil le cúiteamh a mhilleas an cearrbhac.

Súil le cúiteamh a mhilleas an cearrbhac.

Hoping to recoup ruins the gambler.

Note: There is a theological position and a set of mathematical theorems implicit in this week’s proverb. This proverb is not a call to ban gambling. The word ‘cearrbhach’ also means card player. Compare this seanfhocal to a popular English proverb, “Cards are the Devil’s books,” a word play on the seventeenth century name for a deck of cards, “the King’s books” from the French livre des quatre. Presbyterian preachers of the era used this proverb to convey their proscription against card playing. In contrast, this week’s seanfhocal is a proscription against dumb card playing.

This proverb expresses the mathematical certainty that if you gamble against the house long enough, then you will lose, and lose everything. The eminent French, seventeenth-century mathematicians Blaise Pascal and Pierre de Fermat failed in efforts to determine a gambling technique to beat the Casinos at Monte Carlo. (As a by-product of trying to beat the house, they created the mathematical discipline known as Probability Theory.) The famous nineteenth century Russian mathematician, A. Ya. Khintchine showed how the house’s advantage in terms of relative stake ultimately leads to a “gambler’s ruin”. Khintchine was also the first to discover the Law of Large Numbers. Ludwig von Mises, the famous ninteenth century economist, showed how no gambling strategy, other than to exit shortly after entering a game, could overcome the house’s odds.

Edward Thorp, an American mathematician, showed in the 1950s, that the odds (when you include vigorish) of all the games in the Casino favor the Casino. Thorp and others combined this empirical fact with von Mises Theorem, with the Law of Large Numbers, and the theory of “Gambler’s Ruin” to prove that if you play against the house long enough, then you will with certainty, eventually, lose everything.

Since this seanfhocal obviously predates Thorp, than we can assume that Irish folk wisdom acquired this axiomatic truth the hard way, by losing. So if you are gambling and losing, cut your losses and quit playing before you lose everything. There is a variation of this seanfhocal that looks at winning, “Súil le breis a mhilleann an cearrbhac.” (Hoping for more ruins the gambler.) In other words, if you are gambling and winning, take the money and run. Otherwise, you will eventually lose it all. In the long run, you simply can not beat the house.

Ní huasal ná íseal ach thuas seal agus thíos seal.

Ní huasal ná íseal ach thuas seal agus thíos seal.

It is not upper class or lower class, but up a while and down awhile.

Note: Ancient Irish society had a caste system where birth determined your social class. For example, the son of a Druid, i.e., a member of the intelligensia, was deemed to be a Druid, just as the son of Brahmin in Hindu culture was a Brahmin. Unlike other cast societies, however, Irish individuals could move between classes. The son, or daughter for that matter, of a peasant could become a Druid. This cultural value of social mobility is combined with a sense of luck or fortune in this proverb. It warns the well-off and comforts the not-so-well-off that their good (bad) fortune could be reversed soon.

Note also: There is an interesting play on the words ‘up’ and ‘down’ in this proverb. While the seanfhocal suggests that one’s socio-economic position is constantly changing, it uses adverbs that describe fixed positions. Your position in life may be fixed for now, but it can change later.

‘Thuas’ means ‘up’ in the sense that something is fixed above the position of the speaker, while ‘thíos’ has the same fixed sense but in the opposite direction. For example, if someone is standing at the top of the stairs, and you are at the bottom of the stairs, then you might say,”Tá sé thuas an staighre.” (He is up the stairs.)

In all, Irish has three words for ‘up’ and three words for ‘down’. The “extra” words are used to show movement either towards or away from the speaker. For example, if you are downstairs and someone is going upstairs, then you would say “Tá sí ag dul suas an staighre.” (She is going up the stairs.)

Is iomaí cor sa tsaol.

Is iomaí cor sa tsaol.

There is many a twist in life.

Note: The French might say “C’est la vie” to express the same idea. One must accept what has already happened as “fate”; but everything is subject to change. The ups and downs of our fortunes are natural and part of the fabric of life.

Fearthain don lao agus grian don tsearrach; uisce don gé agus déirc don bhacach.

Fearthain don lao agus grian don tsearrach; uisce don gé agus déirc don bhacach.

Rain to the calf and sun to the foal; water to the goose and alms to the beggar(man).

Note: Every one of God’s creatures has its needs. Although their requirements may differ, it is fitting that the needs of each be fulfilled. On another level, this seanfhocal is a reminder that no one is self-sufficient; and we all lack something to make us whole. It is up to the human community to satisfy the needs of its members.

Neantóg a dhóigh mé, copóg a leigheas mé.

Neantóg a dhóigh mé, copóg a leigheas mé.

A nettle burns (stings) me. Dock will cure me.

Note: The English language equivalent is “It is better to turn and run away and live to fight another day”. This seanfhocal is handy justification once one has already decided to flee the field of battle. Whatever happened to the concepts of a glorious defeat and death with honor?

Niorbh a fhiú a dhath ariamh a bhfuarthas in aisgidh.

Niorbh a fhiú a dhath ariamh a bhfuarthas in aisgidh.

Nothing free is ever appreciated.

Note: Thanks and a Daltaí tip of the cap to Ciarán Ó Duibhín for this week’s proverb. It is a good example of Irish idiom. The first idiom is the common expression “a dhath,” which literally means “its color.” However, it translates into English as “any,” “anything,” or, with the negative — “nothing.” So “Niorbh fhiú a dhath” could be translated as “Nothing would be [of] worth.”

The word ‘ariamh’ is an older form of the word ‘riamh’ which means ‘ever’ in this context. “Niorbh fhiú a dhath ariamh” = “Nothing would ever be [of] worth.”.

Next follows an indirect relative clause, “a bhfuarthas in aisgidh.” It is indirect because it is in a genitive relation to the subject of this proverb, ‘nothing.’ “Fuarthas” is the past impersonal (or autonomous) form of the verb ‘faigh.’ The relative article, ‘a,’ causes the eclipsis, “a bhfuarthas.” It means “which one got.”

Finally, the last idiom is given here in a petrified form, “in aisgidh.” The modern form is ‘in aisce.’ ‘Asice’ usually means a ‘favor,’ a ‘request,’ or a ‘gift.’ However, ‘in aisce’ means ‘for nothing’ or ‘gratis.’ So we have the following more literal translation, “Nothing which one got for nothing would ever be [of] worth .”

Ná comhair do chuid sicíní sula dtagann siad amach.

Ná comhair do chuid sicíní sula dtagann siad amach.

Don’t count your chickens before they are hatched.

Note: Obviously, the English borrowed this proverb from the Irish. This reminds us of the story about the travelling salesman who was driving through the Irish countryside. Suddenly he heard a thump. Immediately, he stopped the car and got out to see what had happened. To his utter chagrin, he realized he had killed someone’s prize rooster. Looking down the road, he saw a woman hanging wash in front of her house. He approached the woman with the rooster’s corpse in his hand. He said, “I’m sorry, a Bhean Uasal. I killed you rooster and I’d like to replace him.” “Suit yourself,” said the woman, “the hen house is in the back.”

Is buaine focal ná toice an tsaoil.

Is buaine focal ná toice an tsaoil.

A word is more enduring than worldy wealth.

Note: This proverb is to be expected of a culture that has the oldest continuous literary tradition in Western Europe. The ancient Celtic culture held the Seanchaí (story-teller) in highest esteem. The word ‘seanchaí’ literally means ‘custodian of tradition.’ In the dark ages of Europe, Irish monks’ love of the word preserved the great works of the ancient world, including writings of the Greeks, Romans, Hebrews, and Arabs.

The Irish tradition of valuing words above wealth is well known in the English speaking world. For example, James Joyce has two books in the top ten of the Modern Libary’s 100 Best Twentieth Century English Novels; #1. Ulysses, and #3. A Portrait of the Artist as a Young Man. Joyce had a third book make the top 100, #77. Finnegans Wake. Joyce was born in Rathgar in 1882 and died virtually penniless in Zurich in 1941. Joyce is but one of a galaxy of Irish stars in the English literary universe.

But there is another universe of Irish writers for whom this seanfhocal is most apt, those who choose to write for the smaller body of contemporary Irish language readers. Some wrote in both the English and Irish languages, like Brendan Behan, Mícheál Mac Liamóir, Brian Nualláin (nee Myles na gCopaleen) and Liam Ó Flaherty. Others chose to write exclusively in the language of their heritage, like Seosamh Mac Grianna, Máirtin Ó Cadhain, Pádraic Ó Conaire, Séamus Ó Grianna, and Muiris Ó Súilleabháin. And these are just some of the novelists. Tá ár mbuíochas is mo tuillte acu!

Déanann seilbh sásamh.

Déanann seilbh sásamh.

Possession makes (for) satisfaction.

Note: An English language saying which expresses a similar thought would be “possession is nine-tenths of the law”. When ownership is disputed, he or she who has possession will enjoy the benefits of the property.The other claimants can only comfort themselves with dreams of dispossessing their rivals and claiming the prize for themselves. Everyone wants to be “king of the hill”, even if for just a fleeting moment.

Déanann sparán trom croí éadrom.

Déanann sparán trom croí éadrom.

A heavy purse makes (for) a light heart.

Note: This seanfhocal celebrates the things that money can buy, particularly freedom from material want. Perhaps “money can’t buy happiness”, but poverty is surely no guarantee of bliss.

Note also: The Irish antonyms (opposites) for “heavy” and “light” are obviously related. The basic form is “trom” (heavy) which is converted to its opposite by prefixing “éa…” yielding “éadrom” (light). The change of the ‘t’ in “trom” to a ‘d’ in “éadrom” is just due to a normal shift in pronunciation, and does not occur in some dialects.

Gheibheann pingin pingin eile.

Gheibheann pingin pingin eile.

A penny gets another penny.

Note: A person with a positive attitude might say that “A penny saved is a penny earned” while a cynic might say that “Money comes to money”. This seanfhocal, in any event, encourages saving, whether it be in a mattress, piggy bank or with your friendly nieghborhood banker.

Note also: It is uncertain whether this seanfhocal will be “devalued” when Ireland switches her currency to the Euro.

Is fearr an tsláinte ná na táinte.

Is fearr an tsláinte ná na táinte.

Health is better than wealth.

Note: The two ryhming words in this seanfhocal are both of interest. The word “sláinte” (the “t” is prefixed in the above phrase for grammatical reasons) is also the traditional toast, meaning “To your health”. It is claimed that this is the original toast from which all others on the planet descended. The word “táinte”, meaning wealth, originally referred to (a herd of) cattle which was the basis of wealth in ancient Ireland.

Ní baol don bhacach an gadaí.

Ní baol don bhacach an gadaí.

The thief is no threat to the beggar(man).

Note: This seanfhocal notes one of the “simple joys” of the poor. One of the disadvantages of wealth is that it can be taken from you. The poor are blissfully free of such anxieties, although there are perhaps other worries which can trouble them.

Aithnítear cara i gcruatán.

Aithnítear cara i gcruatán.

A friend is known in hardship.

Note: Unlike a “fair weather friend” (who is no real friend at all), a true friend is one who stands by you in hard times.

Note also: If the verb tense here strikes you as being unfamiliar, it is the ever popular independent form of the present habitual.

Nollag ghlas, reilig mhéith.

Nollag ghlas, reilig mhéith.

A green Christmas, a fat graveyard.

Note: This week’s seanfhocal has found its way into English as the proverb, “A green winter makes a fat churchyard.” This is possible because the Irish word “Nollaig” could be mistranslated as “December.” “A green December makes a fat graveyard” is not a stretch to become “A green winter makes a fat churchyard.” However, the correct Irish word for December is ‘Mí na Nollag,’ which literally means ‘the month of Christmas.’ (The genitive case drops the ‘i’ in ‘Nollaig’ thus broadening the final consonant.)

This astute observation is a macabre irony that gives new meaning to the term “White Christmas.” How could something that is green, the color of life (or, at least plant life) be associated with added deaths? The answer lies in the fact that a mild winter does mean life, but it is also life to the unseen world of deadly microbes and disease. However, a cold winter makes the world a veritable dessert. It effectively removes water from the environment. Nothing can live without water. Microbes either die or hibernate. The absense of microbes greatly reduces human mortality, i.e., a white Christmas makes a thinner graveyard.

Note also: Even such a short proverb as this illustrates some fundamental differences between the Irish and English languages. As in English this proverb has implied the verb. But, the Irish word order is usually the exact opposite of English when it comes to nouns and their modifying adjectives. In English, it is a “green Christmas,” but in Irish it is “Nollaig ghlas.” In English, it is a “fat graveyard,” but in Irish it is “reilig mhéith.” In English, it does not matter what gender the nouns are; the adjectives are always the same. In Irish, a feminine noun requires its modifying adjective to be lenited (séimhiú), e.g., ‘ghlas’ and ‘mhéith.’

Bíonn súil le muir ach ní bhíonn súil le tír.

Bíonn súil le muir ach ní bhíonn súil le tír.

There is hope from the sea, but there is no hope from the land (grave).

Note: Elizabeth Kubler-Ross argued in her book, On Death and Dying, that there are five stages of grief; the first is denial. This week’s proverb is a frank vehicle for helping the survivor get past this first stage. It is similar to a Spanish proverb, “A la muerte no hay cosa fuerte.” (Nothing is stronger than death.) An Italian proverb is equally blunt, “A ogni cosa c’é rimedio fuorché alla morte.” (There is a remedy for everything except death.)

Note also: In Ulster, you might hear a slightly different version of this seanfhocal, “Bíonn dúil le béal farraige ach cha bhíonn dúil le béal uaighe.” (There is hope from the mouth of the sea but not from the mouth of the grave.) The negative particle ‘cha’ is often used in Ulster speech instead of the negative particle ‘ní.’ Like the particle ‘ní,’ the particle ‘cha’ causes the word that follows it to be lenited, except words beginning with ‘d’ or ‘t’ which are eclipsed. For example, ‘cha bhíonn’ in this seanfhocal and ‘cha dtuigim’ instead of ‘ni bhíonn’ and ‘ní thuigim.’ An dtuigeann tú?

Is iomaí lá sa chill orainn.

Is iomaí lá sa chill orainn.

We are in the Churchyard (grave) many a day.

Note: You might hear a more poetic Hiberno-English translation of this seanfhocal, “We spend many a day asleep in the clay.” This is not necessarily the same as the English exhortation “Eat, drink, and be merry, for tomorrow we may die.” One could invoke this proverb to work longer, as well as to play harder. Perhaps, another rhetorical English equivalent was written by Thomas Pinchon who ‘quoted’ an epitaph from an old New England gravestone, “Death is a debt to nature due. Mine is paid. How about you?”

Note also: This seanfhocal is an example of a common idiomatic use of the preposition ‘ar’ and a pronoun. In this case, the preposition ‘ar’ is combined with the old pronoun ‘sinn’ to form the prepositional pronoun ‘orainn.’ ‘Orainn’ means ‘on us.’ So translated literally, this seanfhocal says, “Many a day is in the churchyard on us.” It is a reflection of a different Irish perspective.

  • We are not in the grave. The grave is on us.
  • I do not have a cold. Tá slaghdán orm. (A cold is on me.)
  • You are not hungry. Tá ocras ort. (Hunger is on you.)
  • They are not afraid. Tá eagla orthu. (Fear is on them.)
  • She is not Siobhán. Siobhán atá uirthi. (Siobhan is that [name] on her.)

In Irish, a person does not ‘have’ a sickness. A person is not “one and the same” as his condition, or his emotions, or even his name. These are transient and ethereal things. They are not solid things that one can hold and therefore ‘have’. Isn’t it obvious then, that these are simply things that are on you, like a grave?

Bíonn an bás ar aghaidh an tseanduine agus ar chúl duine óig.

Bíonn an bás ar aghaidh an tseanduine agus ar chúl duine óig.

Death is facing the old (person)
and behind the young (person).

Note: There is a subtle irony in this proverb. It is, of course, obvious that mortality is before us all, but somehow more intimately facing the old. What then do we make of the observation that death is “behind the young?” Is it that the young are aware of death, having seen it in those who came are chronologically behind them, e.g., grandparents. Or, does it mean that death is behind the young where they can not see it, i.e., do the old contemplate their own death while the young only think of others dying?

Note also: In this proverb there is a ‘t’ prefixed before the word “seanduine.” This is how one forms the genitive case for masculine nouns that begin with the letter ‘s’ and are followed by either a vowel, or the consonants l, r, or n. (The genitive case is required for nouns governed by compound prepositions, e.g., ar aghaidh, ar chúl, etc.) In contrast, the definite article ‘an’ prefixes ‘t’ to feminine nouns in the nominative case that begin with the letter ‘s’ and are followed by either a vowel, or the consonants l, r, or n, e.g., “Tá an tseanaois air.” (The old age is on him.).

Nuair a thiocas an bás ní imeoidh sé folamh.


Nuair a thiocas an bás ní imeoidh sé folamh.

When death will come, he won’t go away empty.

Note: This is an obvious reference to “The Grim Reaper” and the inevitability of death.

Note also: Irish uses different verb tenses here than Béarla would. In Béarla the customary sequence is a clause in the present tense (When death comes…) followed by the body of the sentence in the future tense (…he won’t go away empty). Irish, on the other hand, puts both parts of such a sentence in the future tense.

Maireann croí éadrom a bhfad.

Maireann croí éadrom a bhfad.

A light heart lives a long time.

Note: Don’t worry. Be happy. You will live longer. The insight in this week’s proverb can be traced back to the Bible, specifically, Leabhar Shíorach (the Book of Sirach 30:14-25):

 

Sláinte agus Aoibhneas
(Health of Soul and Body)

14   Is fearr as an bochtán ina shláinte agus ina neart, ná an duine saibhir atá á chrá ag drochshláinte.
  (Better a poor man strong and robust, than a rich man with a wasted frame.)
15 Is fearr sláinte agus neart ná ór ar bith, agus colainn dhochaite ná maoin gan áireamh.
  (More precious than gold is health and well-being, contentment of spirit than coral.)
16 Is fearr sláinte choirp ná saibhreas ar bith, agus ní sháraíonn aon aoibhneas an croí suairc.
  (No treasure greater than a healthy body; no happiness, than a joyful heart!)
17 Is fearr an bás ná saol dona, agus suaimhneas síoraí ná breoiteacht bhuan.
  (Preferable is death to a bitter life, unending sleep to constant illness.)
18 Is cuma nithe maithe a chaitheamh le béal iata, nó ofrálacha bia a fhágáil ar uaigh.
  (Dainties set before one who cannot eat are like offerings placed before a tomb.)
19 Cén tairbhe d’íol ofráil torthaí? níl cumas ite ná bolaithe aige; is mar sin don té ar a luíonn an Tiarna.
  (What good is an offering to an idol that can neither taste or smell.)
20 Faigheann sé lán a shúl, agus bíonn ag cneadaíl dála an choillteáin a bhíonn ag cneadaíl agus é ag breith barróige ar mhaighdean.
  (So it is with the afflicted man who groans at the good things his eyes behold.)
21 Ná tabhair thú féin suas don bhrón agus ná bí do do chiapadh féin d’aonghnó.
  (Do not give in to sadness, torment not yourself with brooding;)
22 Maireann an duine ar aoibhneas croí, agus is fad saoil dó an t-áthas.
  (Gladness of heart is the very life of man, cheerfulness prolongs his days.)
23 Cuir lúcháir ar d’aigne agus tabhair sólás do do chroí; cuir an ruaig i bhfad uait ar an mbrón, mar is iomaí duine a scrios an brón, agus ní aon tairbhe é d’aon duine.
  (Distract yourself, renew your courage, drive resentment far away from you; For worry has brought death to many, nor is there aught to be gained from resentment.)
24 Ciorraíonn an t-éad agus an fhearg saol duine, agus déanann imní an tseanaois a bhrostú.
  (Envy and anger shorten one’s life, worry brings on premature old age.)
25 Fear croí éadroim agus fear croí mhóir, beidh [rian a choda] air.
  (One who is cheerful and gay while at table benefits from his food.)

Tá Dia láidir is máthair mhaith aige.

Tá Dia láidir is máthair mhaith aige.

God is strong and He has a good mother.

Note: The Irish language, like the Irish people, has a special place for Mary, the Mother of God. Her name is “Muire” in Irish. This is not to be confused with the other Irish word for Mary, which is “Máire.” In Irish there is only one “Muire,” Máthair Dé (Mother of God), Muire Mháthair (Our Lady, Literally: Mother Mary), An Mhaighean Mhuire (the Virgin Mary), An Mhaighdean Bheannaithe (the Blessed Virgin). All other women named Mary have the name “Máire” on them.

Sé do bheatha, a Mhuire, Hail Mary
atá lán de ghrásta, full of grace,
Tá an Tiarna leat. The Lord is with thee.
Is beannaithe thú idir mná, Blessed art thou amongst women,
Agus is beannaithe toradh
do bhroinne, Íosa.
And blessed is the fruit
of thy womb, Jesus.
A Naomh-Mhuire,
a Mháthair Dé,
Holy Mary,
Mother of God,
Guigh orainn na peacaigh, Pray for us sinners,
Anois agus ar uair ár mbáis.    Now and at the hour of our death.
Amen. Amen

Sláinte chuig na fir agus go maire na mná go deo!

Sláinte chuig na fir agus go maire na mná go deo!

Health to the men and may the women live forever!

Note: This is a popular toast that is often given in two parts. Typically the men will toast themselves first, “Sláinte chuig na fir.” (Health to the men.) Irish protocol requires the women to give themselves a greater toast. So they wish themselves eternal health, “Go maire na mná go deo.” (May the women live forever.) Some bodach (lout), who never has suffered the pain and never will, will often offer this play on words, this very proximate homophone, as a retort, “Go mbeire na mná go deo.” (May the women give birth forever.)

In the south, one is more likely to hear a Munster version of this seanfhocal, “Sláinte na bhfear is go maire na mná go deo.” In this version, the genitive plural is used, ‘na bhfear’ (of the men). The version above used the older dative plural, ‘chuig na fir’ (to the men), which used to be required by the preposition ‘chuig’ or ‘chun’. However, to the delight of beginners and the despondency of purists, the dative form of the noun has practically disappeared from the Irish language. It survives in some old sayings.

Note also: The bodach’s retort sounds almost like the woman’s toast because of the Irish inflection called urú (eclipsis). Eclipsis occurs in certain grammatical contexts when an initial consonant is phonetically replaced by another consonant. For example, to form the subjunctive form of the verb ‘beir’ (give birth to), it is eclipsed, the vowel ‘e’ is appended, and the particle ‘go’ is put in front. The consonant ‘b’ is always eclipsed by the consonant ‘m’. Eclipsis means that the ‘m’ is now pronounced instead of the ‘b’ in ‘go mbeire’ making the eclipsed ‘b’ silent. Therefore, ‘go mbeire’ is almost pronounced like ‘go maire’. The verb ‘go maire’ is also in the subjunctive form. However, the letter ‘m’ is never eclipsed.

Sé leigheas na póite ól arís.

Sé leigheas na póite ól arís.

It is the cure of a hangover (to) drink again.

Note: This is a more direct reference to what in Béarla is known as “the hair of the dog that bit you”. To some it may seem incongruous that drink would both cause and cure the condition; but the logic is often more apparent to one who is suffering the effects of “one too many”.

An té a bhíonn breoite, ní bhíonn feoil air.

An té a bhíonn breoite, ní bhíonn feoil air.

The person who is ailing, there does not tend to be meat on him.

Note: On the surface, this seems merely to be an acknowledgement that the sick often lose weight due to their illnesses. This seanfhocal has a more droll aspect when one considers that “breoite” which generally means “sick”, also has a secondary menaing of “seared”. Hence, the person who is cooked, there does not tend to be meat on him. Is leor sin.

Ní bhíonn tréan buan.

Ní bhíonn tréan buan.

Strength is not enduring.

Note: This, of course, is a reference to the ever-changing cycles of life. A helpless child grows to be a powerful man (or woman), but must eventually yield to the effects of advancing age. In English, the comment is often made that youth is fleeting.

Níl sa saol ach gaoth agus toit.

Níl sa saol ach gaoth agus toit.

In life there is only wind and smoke.

Note: Nothing is at it appears. “I suspect that there are more things in heaven and earth than are dreamed of, in any philosophy.” (J.B.S. Haldane, Possible Worlds 1927.) “There are more things in heaven and earth, Horatio, Then are dreamt of in your philosphy.” (Shakespeare, Hamlet.) Perhaps, Plato best captured the idea of this week’s proverb in his Republic.

Behold! human beings living in an underground den .., they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave.

Plato’s concept of the the ideal, or idea, or form was at the heart of his ethics and metaphysics. Greeks like Plato wrote about the Celts. They even coined the term, “Keltoi.”

Some have argued that the Greeks adopted some Celtic philosophy. Celts conquered Thrace in 298 B.C. The English word philosophy comes from the Greek for lover of truth. The Modern Irish word for philosophy is feallsúnacht which comes from the Old Irish for sophistry, after one of the oldest schools of Greek philosophy. The western world owes its philosophy to the Greeks who go started by the Celts.

Is búaine clú ná saol.

Is búaine clú ná saol.

Fame is more enduring than life.

Note: The most enduring fame achieved in the Irish ‘seanchas béil’ (oral tradition) is when a ‘file’ (poet) composes a poem to commemorate the deeds of a hero. It is a tradition dating from the earliest myths of the Ulster Cycle to the ballad of Kevin Barry. It is even part of the language. The word for hero, or warrior, in Irish is ‘laoch’. Poems about heros are so pervasive in the oral literature that the Irish word for narrative poem is derived from it. A narrative poem in Irish is a ‘laoi’.

Note also: The adjective ‘buaine’ is the comparative degree of ‘buan’, the root word one finds in the dictionary. An adjective’s root form is the nominative singular form (ainmneach uatha) or positive degree (bunchéim). Like all Irish adjectives, ‘buan’ has two different genitive singular forms, one masculine (ginideach firinscneach), is é sin, ‘buain’, and one that is feminine (ginideach baininscneach), in this case, ‘buaine’. The feminine genitive form is used as the comparative form (breischéim) except for a few irregular adjectives.

Is ait an mac an saol.

Is ait an mac an saol.

Life is strange.
[Such is life].

Note: This week’s proverb is an ancient paragon of Irish word play. It literally means “The life is the strange son.” In Irish, the definite article is used to express abstraction whereas in English the same is done with an indefinite article, or no article at all. This week’s subject and predicate are both abstractions so a better English translation would be “Life is a strange son.”

To ancient Celts, both the clan and the world were composed of living things. For example, recall the Lady of the Lake in Celtic, Arthurian legend. She was the living embodiment of the world’s bodies of water. This is why the word ‘saol’ means both life and world.

Now the word “ait” is a play on words. It means pleasant, likeable, fine, excellent, comical, queer (in the sense of strange). Lengthen the vowel and you get “áit” meaning place. One would expect to hear the world is a strange “áit.”

This concept of a living world explains the subtle word play using ‘son’ as a metaphor. It is common, even today, to use ‘a mhic’ (o son) as a term of endearment for addressing any male. So in this case the author used this metaphor to say the world is strange, but it is also a friend.

Is maith an scéalaí an aimsir.

Is maith an scéalaí an aimsir.

Time is a good storyteller.

Note: The English language equivalent of this seanfhocal is: “Time will tell”. In this age of “hype” and “spin doctors” it is good to remember that truth can only be masked for a brief time. In the end, reality cannot be denied.

Note Also: The most common meaning of “aimsir” is “weather”, but it also has a secondary meaning of time (as in a period of history).

Ní fhanann trá le fear mall.

Ní fhanann trá le fear mall.

An ebb(tide) does not wait for a slow man.

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Note: The Béarla equivalent for this seahfhocal would be “Time and tide wait for no man”.

Note also: There are two meanings to “trá” in Irish. The more common meaning is “beach” and in that case “trá” is feminine. For the other usage (such as in this seanfhocal) the noun is masculine and means “ebb” (as in tide).

Note also how the negative particle “Ní” causes the verb that follows it to be lenited. (Lenition or “séimhiú” is represented with a dot over the lenited letter in gaelic font and a trailing “h” in roman font.) Look at the other proverbs (Seanfhocail Eile) that begin with “ní.” Some appear to violate this rule. Look closer and you will see that words that are not lenited are not verbs at all, but nouns. In all of those sentences “Ní:” is the entire verb (not just a particle), and it is just the negative form of the copula “Is.” Please don’t be confused by the fact that “Ní” can do double duty.

Castar na daoine ar a chéile, ach ní chastar na cnoic (ná na sléibhte).

Castar na daoine ar a chéile, ach ní chastar na cnoic (ná na sléibhte).

The people encounter one another, but the hills never meet (nor the mountains).

Note: This is a bit ironic. The hills have all of the time in the world and spend their entire existence in sight of one another, but never get to consort with their own kind. Although we mere mortals may have our days numbered, we can pass them in the warmth of one another’s company.

1845 – 1848

Le Mícheál Ó MáilleMen and women of the Gael, you've been duped for yearsBy self-serving propaganda that's fallen on your ears For the conqueror wrote the history books,which were doctored just to say That the world might understand it...

Admhálacha ó Ghaeilgeoir Spadhrúil

Tá sé níos mó ná daichead bliain anois ón am a chuir mé críoch leis an bhfoghlaim in Éireann. Tar éis cúig bhliain ag freastal ar scoil na Bráithre Críostaí i mBaile an...

Altramas

Na laethanta seo is le tosca diúltacha, den chuid is mó, a bhaineann an t-altramas. Dílleachtaí a bhíonn i gceist nó leanaí nách mbíonn a dtuismitheoirí in ann aire a thabhairt dóibh. Toghann...

An Bhfuil Scéal Grinn Agat?

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An Fáinne, Cuimhní Cinn

Cúpla lá ó shoin agus mé ag síománaíocht thart ar an chathair bhuail mé le sean-chomrádaí nách bhfaca mé leis na blianta. Bhí mo sháith iontais orm a fheiceáil ina...

An gCreideann tú i dTaibhsí ?

Is Iomaí Lá ag an Uaigh orainn!Timpeall a seacht a chlog thosnuigh an bháisteach. "Níl splanc ag an bhfear sin," arsa mo mháthair, "é féin agus a chuid tobac." "Cheapfá go bhféadfadh sé marachtain...

An Limerick sa Ghaeilge

Timpeall na bliana 1750, bhíodh tigh tabhairne ag Seán Ó Tuama an ghrinn agus is ann a bhailíodh filí Cois Máighe go minic. Is i gCroma, Co. Luimnigh a bhí an áit seo. I measc na bhfilí a...

Ná bris do loirgín ar stól nach bhfuil i do shlí.

Ná bris do loirgín ar stól nach bhfuil i do shlí.

Do not break your shin on a stool that is not in your way.

Note: Don’t go out of your way to get in trouble. Never trouble trouble until trouble troubles you. Do not meet troubles half way.

Are you come to meet your trouble?
The fashion of the world is to avoid cost, and you encounter it.
     William Shakespeare, Much Ado About Nothing.

Troubles are like the rough in golf; the trick is not staying out, but getting out after we are in.

Note also: This proverb has two negative verbal particles, ná and nach. Ná is used to give negative commands and does not require the following verb to be lenited or eclipsed. It will put an h before a following verb that begins with a vowel. Ná hól bainne géar. (Don’t drink sour milk.) Nach can be used either as an interogatory verbal particle or as a relative verbal particle. In either case, it requires the following verb to be eclipsed.

An Nollaig – Go Máire an Óige

Tá Nollaig eile buailte linn agus an t-áthas agus an draíocht agus an brón a ghabhann leis. San alt seo táim-se chun giotaí as dhá chur sios ar an Nollaig a thabhairt daoibh. An chead cheann fuaireas san...

Ná nocht d’fhiacla go bhféadair an greim do bhreith.

Ná nocht d’fhiacla go bhféadair an greim do bhreith.

Don’t bare your teeth until you can bite.

Note: There is another variation to this week’s proverb. “Ná taispeáin d’fhiacail san áit nach dtig leat greim a bhaint amach.” (Don’t show your teeth where cannot give a bite. Literally: Don’t show your teeth in a place you may not be able to take a bite out.) In Scots Gaelic, there is a slight variation. “Mur comas dut teumadh, na rùisg do dheudach.” (If you cannot bite, don’t show your teeth.) Sun Tzu knew this in 500 B.C. “He who knows when he can fight and when he cannot will be victorious.” — Sun Tzu, The Art of War, III, 25.

Note also: In the two Irish versions of this week’s proverb, there are two different plural forms of the word ‘fiacail,’ namely ‘fiacla’ and ‘fiacail.’ The first is the official standard plural, ‘fiacla.’ You will see this standard in the Chois Fharraige dialect in county Galway. In parts of Donegal, you will see the non-standard plural, ‘fiacail.’ In these non-standard cases, the nominative sinular form is ‘fiacal,’ not ‘fiacail.’ This is not to say that Galway speakers always use the official standard. Such is not the case. In fact, nobody speaks the official standard. The official standard is a standard for spelling and grammar, not pronunciation. A standard pronounciation was proposed later called ‘an Lárchanúint’ (the core dialect), ach sin scéal eile.

An Rud Is Annamh

Más fíor don sean fhocal chonaiceas rud iontach i nIarthar Chorcaí an bhliain seo caite. Chonaiceas asal. Go dtí sin cheapas go raibh na hasail i gcomhluadar na n-dódónna áit éigin ins na fláithis. (An...

Deireadh Seachtaine Nov 2014 Elmer NJ

Deireadh Seachtaine Nov 2014 Elmer NJ

First thing Saturday morning everyone jumped right into the classes. Both teachers and students work very hard during the weekends to increase their knowledge of Gaeilge.

Seachtain 2014 Esopus, NY

Seachtain 2014 Esopus, NY

What a wonderful week it was! The weather was amazing. The food was outstanding and, of course, the teachers outdid themselves.

Duais Ghlór na nGael – Global Gaeilge 2013

Duais Ghlór na nGael – Global Gaeilge 2013

Irish language committees and groups from all over Ireland and overseas gathered in the Clontarf Castle Hotel on Saturday to celebrate their achievements in the preservation and promotion of Irish in their communities.

Liam Ó Cuinneagáin “Pearsa Thír Chonaill na Bliana”

Liam Ó Cuinneagáin “Pearsa Thír Chonaill na Bliana”

Over 500 people came out to show their support for all the work that he’s done for County Donegal. We flew over to show our appreciation for all that he’s done for Daltaí over the years. Congratulations Liam, and thanks for all the help.

Deireadh Seachtaine Nov 2013 Elmer NJ

Deireadh Seachtaine Nov 2013 Elmer NJ

Our winners for the Fancy Dress Ball: Bishop Criostóir, Rath and her Tardis, and Máire Áine as a Penguin. Krusty’s just there for the attention, but who is that clown?

Manchester United v. Liverpool – Raffle Winner

Manchester United v. Liverpool – Raffle Winner

Jeffrey Senkeleski was the winner of the raffle. Jeff won two tickets to Manchester, England with accommodations for three nights and tickets to see the Manchester United v. Liverpool match in January.

Deireadh Seachtaine Jamison PA (Samhain 2012)

Deireadh Seachtaine Jamison PA (Samhain 2012)

Despite Hurricane-Sandy, Daltaí was back in Jamison PA for our annual Immersion Weekend. While many of us had to deal with cleaning up after the Hurricane and still no power, we still came out to polish our Gaeilge skills.

Seachtain 2012 Esopus, NY

Seachtain 2012 Esopus, NY

We received a very hearty welcome from Brother Don and all his staff when we arrived back at the Marist Center for our Summer Immersion Week!

Seachtain 2011 Esopus, NY

Seachtain 2011 Esopus, NY

We were in Esopus, New York after Hurricane Irene. I couldn’t believe the destruction. But everything is OK now. Thank G-D.

Oireachtas na Gaeilge 2008 (Leagan Gaeilge)

Oireachtas na Gaeilge 2008 (Leagan Gaeilge)

Bhí deireadh seachtaine dár saol ag dream Dhaltaí i gCathair Chorcaí le déanaí. Thugamar ár n-aghaidh ar Óstán Bhaile an Róistigh ina a raibh an ceiliúradh bliantúil, Oireachtas na Gaeilge, ar siúil.

Oireachtas na Gaeilge 2008 (Leagan Gaeilge)

Oireachtas na Gaeilge 2008 (Leagan Béarla)

A group of us from Daltaí had the times of our lives recently in Cork City. We set off together towards the Rochestown Park Hotel where the annual Oireachtas na Gaeilge was being held.