The collection opens with a preface in which E. M. Smith-Dampier states that her translations from the Danish adhere strictly to the original metres, while those from Old Norse do not. She describes her original ballads as “pure inventions,” not versifications of Northern legends. This editorial note examines how the volume’s structure—alternating translations with original poems—and its recurring images of sea, bridal journeys, and supernatural encounters shape the reading experience.

Movement Between Worlds: Sea and Shore

Several ballads hinge on a crossing from sea to land or vice versa. In “The Norse King’s Bridal,” a king sails to claim a bride; in “Ballad of the Turning Tide,” a mermaid watches ships “sail in and out / Among the rugged rocks,” and later a rover “leapt to land.” The tide itself becomes a character, whispering “among the reeds” and carrying ships. This repeated movement creates a rhythm of approach and withdrawal, often marking a threshold between mortal and supernatural realms.

Recurring Images: Combs, Locks, and Bridal Garments

Two ballads open with a woman combing her hair: the mermaid “combing her lint-white locks” and, in “Agnes and the Merman,” a similar image. Bridal attire appears in “The Norse King’s Bridal” and “The Bride’s Bracelet,” where a bracelet becomes a token of binding. These objects—combs, locks, bracelets—link femininity, magic, and transition. The combing action, especially, suggests preparation or enchantment, as when the mermaid’s combing precedes her spell.

Voice and Address: Direct Speech and Refrains

Many poems use direct speech to heighten drama. In “Ballad of the Turning Tide,” the mermaid declares, “I’ve laid my love on a mortal man, / And I will have him yet!” Refrains like “Ho, ho, for the kiss of the salt sea-spray” echo across stanzas, giving the collection a song-like quality. The preface notes that the original ballads are “pure inventions,” yet they adopt the same direct, refrain-driven style as the translations, blurring the line between translated and original work.

Structure: Alternating Origins and Originality

The volume is divided into three sections: translations from Old Norse, translations from Danish, and original ballads. This arrangement invites comparison. For instance, “The Waking of Angantheow” (Old Norse) and “The Norse King’s Bridal” (Danish) both involve a quest, but the former is steeped in curse-lore while the latter is a bridal journey. The original poems, such as “Ballad of the Turning Tide,” reuse motifs like mermaids and spells, but with more psychological interiority—the maiden Æthelgif stands “like one in a waking dream.”

Readers may find it useful to read the preface first, as it clarifies Smith-Dampier’s approach to metre and originality. Pay attention to how the same image—a comb, a ship, a bridal dress—recurs across sections, and note where the poet’s own inventions diverge from the translated sources. The collection rewards a non-linear reading, moving between Old Norse, Danish, and original pieces to trace shared patterns.