The text comes from The Works of Ossian, the Son of Fingal, 2 vols. (London, 1765), the "third edition." I have omitted Macpherson's notes, and abridged the text to about half its original length. All omissions in the text are indicated by ellipses. The paragraph numbers apply only to this electronic edition.
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 . . . To say, that a nation is void of all religion, is the same thing as to say, that it does not consist of people endued with reason. The traditions of their fathers, and their own observations on the works of nature, together with that superstition which is inherent in the human frame, have, in all ages, raised in the minds of men some idea of a superior being. — Hence it is, that in the darkest times, and amongst the most barbarous nations, the very populace themselves had some faint notion, at least, of a divinity. It would be doing injustice to Ossian, who, upon no occasion, shews a narrow mind, to think, that he had not opened his conceptions to that primitive and greatest of all truths. But let Ossian's religion be what it will, it is certain he had no knowledge of Christianity, as there is not the least allusion to it, or any of its rites, in his poems; which absolutely fixes him to an æra prior to the introduction of that religion. The persecution begun by Dioclesian, in the year 303, is the most probable time in which the first dawning of Christianity in the north of Britain can be fixed. . . .
 Ossian, in one of his many lamentations on the death of his beloved son Oscar, mentions among his great actions, a battle which he fought against Caros, king of ships, on the banks of the winding Carun. It is more than probable, that the Caros mentioned here, is the same with the noted usurper Carausius, who assumed the purple in the year 287, and seizing on Britain, defeated the emperor Maximian Herculius. . . .
 Some people may imagine, that the allusions to the Roman history might have been industriously inserted into the poems, to give them the appearance of antiquity. This fraud must then have been committed at least three ages ago, as the passages in which the allusions are made, are alluded to often in the compositions of those times.
 Everyone knows what a cloud of ignorance and barbarism overspread the north of Europe three hundred years ago. The minds of men, addicted to superstition, contracted a narrowness that destroyed genius. Accordingly we find the compositions of those times trivial and puerile to the last degree. But let it be allowed, that, amidst all the untoward circumstances of the age, a genius might arise, it is not easy to determine what could induce him to give the honour of his compositions to an age so remote. We find no fact that he has advanced, to favour any designs which could be entertained by any man who lived in the fifteenth century. But should we suppose a poet, through humour, or for reasons which cannot be seen at this distance of time, would ascribe his own compositions to Ossian, it is next to impossible, that he could impose upon his countrymen, when all of them were so well acquainted with the traditional poems of their ancestors.
 The strongest objection to the authenticity of the poems now given to the public under the name of Ossian, is the improbability of their being handed down by tradition through so many centuries. Ages of barbarism some will say, could not produce poems abounding with the disinterested and generous sentiments so conspicuous in the compositions of Ossian; and could these ages produce them, it is impossible but they must be lost, or altogether corrupted in a long succession of barbarous generations.
 These objections naturally suggest themselves to men unacquainted with the ancient state of the northern parts of Britain. The bards, who were an inferior order of the Druids, did not share their bad fortune. They were spared by the victorious king, as it was through their means only he could hope for immortality to his fame. They attended him in the camp, and contributed to establish his power by their songs. His great actions were magnified, and the populace, who had no ability to examine into his character narrowly, were dazzled with his fame in the rhimes of the bards. In the mean time, men assumed sentiments that are rarely to be met with in an age of barbarism. The bards who were originally the disciples of the Druids, had their minds opened, and their ideas enlarged, by being initiated in the learning of that celebrated order. They could form a perfect hero in their own minds, and ascribe that character to their prince. The inferior chiefs made this idea character the model of their conduct, and by degrees brought their minds to that generous spirit which breathes in all the poetry of the times. The prince, flattered by his bards, and rivalled by his own heroes, who imitated his character as described in the eulogies of his peers, endeavoured to excel his people in merit, as he was above them in station. This emulation continuing, formed at last the general character of the nation, happily compounded of what is noble in barbarity, and virtuous and generous in a polished people.
 When virtue in peace, and bravery in war, are the characteristics of a nation, their actions become interesting, and their fame worthy of immortality. A generous spirit is warmed with noble actions, and becomes ambitious of perpetuating them. This is the true source of that divine inspiration, to which the poets of all ages pretended. When they found their themes inadequate to the warmth of their imaginations, they varnished them over with fables, supplied by their own fancy, or furnished by absurd traditions. These fables, however ridiculous, had their abettors; posterity either implicitly believed them, or through a vanity natural to mankind, pretended that they did. They loved to place the founders of their families in the days of fable, when poetry, without the fear of contradiction, could give what characters she pleased of her heroes. It is to this vanity that we owe the preservation of what remains of the works of Ossian. His poetical merit made his heroes famous in a country where heroism was much esteemed and admired. The posterity of these heroes, or those who pretended to be descended from them, heard with pleasure the eulogiums of their ancestors; bards were employed to repeat the poems, and to record the connection of their patrons with chiefs so renowned. Every chief in process of time had a bard in his family, and the office became at last hereditary. By the succession of these bards, the poems concerning the ancestors of the family were handed down from generation to generation; they were repeated to the whole clan on solemn occasions, and always alluded to in the new compositions of the bards. This custom came down near to our own times; and after the bards were discontinued, a great number in a clan retained by memory, or committed to writing, their compositions, and founded the antiquity of their families on the authority of their poems.
 The use of letters was not known in the north of Europe till long after the institution of the bards: the records of the families of their patrons, their own, and more ancient poems were handed down by tradition. Their poetical compositions were admirably contrived for that purpose. They were adapted to music; and the most perfect harmony was observed. Each verse was so connected with those which preceded or followed it, that if one line had been remembered in a stanza, it was almost impossible to forget the rest. The cadences followed so natural a gradation, and the words were so adapted to the common turn of the voice, after it is raised to a certain key, that it was almost impossible, from similarity of sound, to substitute one word for another. This excellence is peculiar to the Celtic tongue, and is perhaps to be met with in no other language. Nor does this choice of words clog the sense or weaken the expression. The numerous flections of consonants, and variation in declension, make the language very copious. . . .
 It will seem strange to some, that poems admired for many centuries in one part of this kingdom should be hitherto unknown in the other; and that the British, who have carefully traced out the works of genius in other nations, should so long remain strangers to their own. This, in a great measure, is to be imputed to those who understood both languages and never attempted a translation. They, from being acquainted but with detached pieces, or from a modesty, which perhaps the present translator ought, in prudence, to have followed, despaired of making the compositions of their bards agreeable to an English reader. The manner of those compositions is so different from other poems, and the ideas so confined to the most early state of society, that it was thought they had not enough of variety to please a polished age. . . .
 Frequent transcription and the corrections of those, who thought they mended the poems by modernizing the ideas, corrupted them to such a degree, that the translator was induced to hearken to the solicitations of a gentleman deservedly esteemed in Scotland, for his taste and knowledge in polite literature, and published the genuine copies under the title Fragments of Ancient Poetry. The fragments, upon their first appearance, were so much approved of, that several people of rank, as well as taste, prevailed with the translator to make a journey to the Highlands and western isles, in order to recover what remained of the works of Ossian the son of Fingal, the best, as well as most ancient of those who are celebrated in tradition for their poetical genius. A detail of this journey would be both tedious and unentertaining; let it suffice therefore that, after a peregrination of six months, the translator collected from tradition, and some manuscripts, all the poems in the following collection, and some more still in his hands, though rendered less complete by the ravages of time.
 The action of the poem that stands the first, was not the greatest or most celebrated of the exploits of Fingal. His wars were very numerous, and each of them afforded a theme which employed the genius of his son. But, excepting the present poem, those pieces are in a great measure lost, and there only remain a few fragments of them in the hands of the translator. Tradition has still preserved, in many places, the story of the poems, and many now living have heard them, in their youth, repeated.
 The complete work, now printed, would, in a short time, have shared the fate of the rest. The genius of the highlanders has suffered a great change within these few years. The communication with the rest of the island is open, and the introduction of trade and manufactures has destroyed that leisure which was formerly dedicated to hearing and repeating the poems of ancient times. Many have now learned to leave their mountains, and seek their fortunes in a milder climate; and though a certain amor patriæ may sometimes bring them back, they have, during their absence, imbibed enough of foreign manners to despise the customs of their ancestors. Bards have been long disused, and the spirit of genealogy has greatly subsided. Men begin to be less devoted to their chiefs, and consanguinity is not so much regarded. When property is established, the human mind confines its views to the pleasure it procures. It does not go back to antiquity, or look forward to succeeding ages. The cares of life increase, and the actions of other times no longer amuse. Hence it is, that the taste for their ancient poetry is at a low ebb among the highlanders. They have not, however, thrown off the good qualities of the ancestors. Hospitality still subsists, and an uncommon civility to strangers. Friendship is inviolable, and revenge less blindly followed than formerly.
 To speak of the poetical merit of the poems, would be an anticipation of the judgment of the public: And all that can be said of the translation, is, that it is literal, and that simplicity is studied. The arrangement of the words in the original is imitated, and the inversion of the style observed. As the translator claims no merit from his version, he hopes for the indulgence of the public where he fails. He wishes that the imperfect semblance he draws, may not prejudice the world against an original, which contains what is beautiful in simplicity, and grand in the sublime.
three ages ago — i.e., three centuries ago, before roughly 1460.
the improbability of their being handed down by tradition — This was in fact Samuel Johnson's most pointed criticism of Macpherson.
the Celtic tongue — Macpherson refers to Scots Gaelic, also known at the time as Erse or Earse.
one part of this kingdom — England and Scotland shared a monarch since James VI of Scotland acceded to the English throne and became James I of England. The two nations retained separate parliaments, however, until 1707, when the Act of Union integrated them into one country with one government. Many Scots, particularly the Highlanders, resented the loss of control over their own affairs.
the most early state of society — Speculations on the earliest stages of humanity became very common in mid-eighteenth-century Scotland, including many members of Macpherson's circle. Thomas Blackwell's Enquiry into the Life and Writings of Homer (1735) and Adam Ferguson's Essay on the History of Civil Society (1767) are among the most important.
Fragments of Ancient Poetry — Macpherson's first Ossianic publication was Fragments of Ancient Poetry, Collected in the Highlands of Scotland, and Translated from the Galic or Erse Language (1760).
amor patriæ — "Love of country."
consanguinity — Relation by blood.