He took up his residence in Leinster, and after a reign of fifteen years died, and was buried at _Raith Beothaigh_, in _Argat Ross_. This ancient rath still exists, and is now called Rath Beagh. It is situated on the right bank of the river Nore, near the present village of Ballyragget, county Kilkenny. This is not narrated by the Four Masters, neither do they mention the coming of the Cruithneans or Picts into Ireland. These occurrences, however, are recorded in all the ancient copies of the Book of Invasions, and in the Dinnseanchus. The Cruithneans or Picts are said to have fled from the oppression of their king in Thrace, and to have pa.s.sed into Gaul. There they founded the city of Poictiers. From thence they were again driven by an act of tyranny, and they proceeded first to Britain, and then to Ireland. Crimhthann Sciath-bel, one of King Bremen's leaders, was at Wexford when the new colony landed. He was occupied in extirpating a tribe of Britons who had settled in Fotharta,[63] and were unpleasantly distinguished for fighting with poisoned weapons. The Irish chieftain asked the a.s.sistance of the new comers. A battle was fought, and the Britons were defeated princ.i.p.ally by the skill of the Pictish druid, who found an antidote for the poison of their weapons. According to the quaint account of Bede,[64] the Celtic chiefs gave good advice to their foreign allies in return for their good deeds, and recommended them to settle in North Britain, adding that they would come to their a.s.sistance should they find any difficulty or opposition from the inhabitants. The Picts took the advice, but soon found themselves in want of helpmates. They applied again to their neighbours, and were obligingly supplied with wives on the condition "that, when any difficulty should arise, they should choose a king from the female royal race rather than from the male." The Picts accepted the terms and the ladies; "and the custom," says Bede, "as is well known, is observed among the Picts to this day."

Bede then continues to give a description of Ireland. His account, although of some length, and not in all points reliable, is too interesting to be omitted, being the opinion of an Englishman, and an author of reputation, as to the state of Ireland, socially and physically, in the seventh century: "Ireland, in breadth and for wholesomeness and serenity of climate, far surpa.s.ses Britain; for the snow scarcely ever lies there above three days; no man makes hay in summer for winter's provision, or builds stables for his beasts of burden. No reptiles are found there; for, though often carried thither out of Britain, as soon as the ship comes near the sh.o.r.e, and the scent of the air reaches them, they die. On the contrary, almost all things in the island are good against poison. In short, we have known that when some persons have been bitten by serpents, the sc.r.a.pings of leaves of books that were brought out of Ireland, being put into water and given them to drink, have immediately expelled the spreading poison, and a.s.suaged the swelling. The island abounds in milk and honey;[65] nor is there any want of vines, fish,[66] and fowl; and it is remarkable for deer and goats."

The chronology of Irish pagan history is unquestionably one of its greatest difficulties. But the chronology of all ancient peoples is equally unmanageable. When Bunsen has settled Egyptian chronology to the satisfaction of other literati as well as to his own, and when Hindoo and Chinese accounts of their postdiluvian or antediluvian ancestors have been reconciled and synchronized, we may hear some objections to "Irish pedigrees," and listen to a new "Irish question."

Pre-Christian Irish chronology has been arranged, like most ancient national chronologies, on the basis of the length of reign of certain kings. As we do not trace our descent from the "sun and moon" we are not necessitated to give our kings "a gross of centuries apiece," or to divide the a.s.sumed period of a reign between half-a-dozen monarchs;[67]

and the difficulties are merely such as might be expected before chronology had become a science. The Four Masters have adopted the chronology of the Septuagint; but O'Flaherty took the system of Scaliger, and thus reduced the dates by many hundred years. The objection of hostile critics has been to the history rather than to the chronology of the history; but these objections are a mere _pet.i.tio principii_. They cannot understand how Ireland could have had a succession of kings and comparative civilization,--in fact, a national existence,--from 260 years before the building of Rome, when the Milesian colony arrived, according to the author of the _Ogygia_, at least a thousand years before the arrival of Caesar in Britain, and his discovery that its inhabitants were half-naked savages. The real question is not what Caesar said of the Britons, nor whether they had an ancient history before their subjugation by the victorious cohorts of Rome; but whether the annals which contained the pre-Christian history of Ireland may be accepted as, in the main, authentic.

We have already given some account of the princ.i.p.al works from which our annals may be compiled. Before we proceed to that portion of our history the authenticity of which cannot be questioned, it may, perhaps, be useful to give an idea of the authorities for the minor details of social life, the individual incidents of a nation's being, which, in fact, make up the harmonious whole. We shall find a remarkable coincidence between the materials for early Roman history, and those for the early history of that portion of the Celtic race which colonized Ireland.

We have no trace of any historical account of Roman history by a contemporary writer, native or foreign, before the war with Pyrrhus; yet we have a history of Rome for more than four hundred years previous offered to us by cla.s.sical writers[68], as a trustworthy narrative of events. From whence did they derive their reliable information?

Unquestionably from works such as the _Origines_ of Cato the Censor, and other writers, which were then extant, but which have since perished.

And these writers, whence did they obtain their historical narratives?

If we may credit the theory of Niebuhr,[69] they were transmitted simply by bardic legends, composed in verse. Even Sir G.C. Lewis admits that "commemorative festivals and other periodical observances, may, in certain cases, have served to perpetuate a true tradition of some national event."[70] And how much more surely would the memory of such events be perpetuated by a people, to whom they had brought important political revolutions, who are eminently tenacious of their traditions, and who have preserved the memory of them intact for centuries in local names and monumental sites! The sources from whence the first annalists, or writers of Irish history, may have compiled their narratives, would, therefore, be--1. The Books of Genealogies and Pedigrees. 2. The Historic Tales. 3. The Books of Laws. 4. The Imaginative Tales and Poems. 5. National Monuments, such as cromlechs and pillar stones, &c., which supplied the place of the brazen tablets of Roman history, the _libri lintei_,[71] or the chronological nail.[72]

The Books of Genealogies and Pedigrees form a most important element in Irish pagan history. For social and political reasons, the Irish Celt preserved his genealogical tree with scrupulous precision. The rights of property and the governing power were transmitted with patriarchal exact.i.tude on strict claims of primogeniture, which claims could only be refused under certain conditions defined by law. Thus, pedigrees and genealogies became a family necessity; but since private claims might be doubted, and the question of authenticity involved such important results, a responsible public officer was appointed to keep the records by which all claims were decided. Each king had his own recorder, who was obliged to keep a true account of his pedigree, and also of the pedigrees of the provincial kings and of their princ.i.p.al chieftains. The provincial kings had also their recorders (Ollamhs or Seanchaidhe[73]); and in obedience to an ancient law established long before the introduction of Christianity, all the provincial records, as well as those of the various chieftains, were required to be furnished every third year to the convocation at Tara, where they were compared and corrected.

The compilers of these genealogies were persons who had been educated as Ollamhs--none others were admissible; and their "diplomas" were obtained after a collegiate course, which might well deter many a modern aspirant to professorial chairs. The education of the Ollamh lasted for twelve years; and in the course of these twelve years of "hard work," as the early books say, certain regular courses were completed, each of which gave the student an additional degree, with corresponding t.i.tle, rank, and privileges.[74]

"In the Book of _Lecain_ (fol. 168) there is an ancient tract, describing the laws upon this subject, and referring, with quotations, to the body of the _Brethibh Nimhedh_, or 'Brehon Laws.' According to this authority, the perfect Poet or _Ollamh_ should know and practise the _Teinim Laegha_, the _Imas Forosnadh_, and the _Dichedal do chennaibh_. The first appears to have been a peculiar druidical verse, or incantation, believed to confer upon the druid or poet the power of understanding everything that it was proper for him to say or speak. The second is explained or translated, 'the illumination of much knowledge, as from the teacher to the pupil,' that is, that he should be able to explain and teach the four divisions of poetry or philosophy, 'and each division of them,' continues the authority quoted, 'is the chief teaching of three years of hard work.' The third qualification, or _Dichedal_, is explained, 'that he begins at once the head of his poem,'

in short, to improvise extempore in correct verse. 'To the _Ollamh_,'

says the ancient authority quoted in this pa.s.sage in the Book of _Lecain_,' belong synchronisms, together with the _laegha laidhibh_, or illuminating poems [incantations], and to him belong the pedigrees and etymologies of names, that is, he has the pedigrees of the men of Erinn with certainty, and the branching off of their various relationships.'

Lastly, 'here are the four divisions of the knowledge of poetry (or philosophy),' says the tract I have referred to; 'genealogies, synchronisms, and the reciting of (historic) tales form the first division; knowledge of the seven kinds of verse, and how to measure them by letters and syllables, form another of them; judgment of the seven kinds of poetry, another of them; lastly, _Dichedal_ [or improvisation], that is, to contemplate and recite the verses without ever thinking of them before.'"[75]

The pedigrees were collected and written into a single book, called the _Cin_ or Book of Drom Snechta, by the son of Duach Galach, King of Connacht, an Ollamh in history and genealogies, &c., shortly before[76]

the arrival of St. Patrick in Ireland, which happened about A.D. 432. It is obvious, therefore, that these genealogies must have existed for centuries prior to this period. Even if they were then committed to writing for the first time, they could have been handed down for many centuries orally by the Ollamhs; for no amount of literary effort could be supposed too great for a cla.s.s of men so exclusively and laboriously devoted to learning.

As the Milesians were the last of the ancient colonists, and had subdued the races previously existing in Ireland, only their genealogies, with a few exceptions, have been preserved. The genealogical tree begins, therefore, with the brothers Eber and Eremon, the two surviving leaders of the expedition, whose ancestors are traced back to Magog, the son of j.a.phet. The great southern chieftains, such as the MacCarthys and O'Briens, claim descent from Eber; the northern families of O'Connor, O'Donnell, and O'Neill, claim Eremon as their head. There are also other families claiming descent from Emer, the son of Ir, brother to Eber and Eremon; as also from their cousin Lugaidh, the son of Ith. From four sources the princ.i.p.al Celtic families of Ireland have sprung; and though they do not quite trace up the line to

"The grand old gardener and his wife,"

they have a pedigree which cannot be gainsaid, and which might be claimed with pride by many a monarch. MacFirbis' Book of Genealogies,[77] compiled in the year 1650, from lost records, is the most perfect work of this kind extant. But there are tracts in the Book of Leinster (compiled A.D. 1130), and in the Book of Ballymote (compiled A.D. 1391), which are of the highest authority. O'Curry is of opinion, that those in the Book of Leinster were copied from the Saltair of Cashel and other contemporaneous works.

The historical use of these genealogies is very great, not only because they give an authentic pedigree and approximate data for chronological calculation, but from the immense amount of correlative information which they contain. Every free-born man of the tribe was ent.i.tled by _blood_, should it come to his turn, to succeed to the chieftaincy: hence the exact.i.tude with which each pedigree was kept; hence their importance in the estimation of each individual; hence the incidental matter they contain, by the mention of such historical events[78] as may have acted on different tribes and families, by which they lost their inheritance or independence, and consequently their claim, however remote, to the chieftaincy.

The ancient history of a people should always be studied with care and candour by those who, as a matter of interest or duty, wish to understand their social state, and the government best suited to that state. Many of the poorest families in Ireland are descendants of its ancient chiefs. The old habit--the habit which deepened and intensified itself during centuries--cannot be eradicated, though it may be ridiculed, and the peasant will still boast of his "blood;" it is all that he has left to him of the proud inheritance of his ancestors.

The second source of historical information may be found in the HISTORIC TALES. The reciting of historic tales was one of the princ.i.p.al duties of the Ollamh, and he was bound to preserve the truth of history "pure and unbroken to succeeding generations."

"According to several of the most ancient authorities, the _Ollamh_, or perfect Doctor, was bound to have (for recital at the public feasts and a.s.semblies) at least Seven Fifties of these Historic narratives; and there appear to have been various degrees in the ranks of the poets, as they progressed in education towards the final degree, each of which was bound to be supplied with at least a certain number. Thus the _Anroth_, next in rank to an _Ollamh_ should have half the number of an _Ollamh_; the _Cli_, one-third the number, according to some authorities, and eighty according to others; and so on down to the _Fochlog_, who should have thirty; and the _Driseg_ (the lowest of all), who should have twenty of these tales."[79]

The Ollamhs, like the druids or learned men of other nations, were in the habit of teaching the facts of history to their pupils in verse,[80]

probably that they might be more easily remembered. A few of these tales have been published lately, such as the Battle of _Magh Rath_, the Battle of _Muighe Leana_, and the _Tochmarc Momera_. Besides the tales of Battles (Catha), there are the tales of Longasa, or Voyages; the tales of Toghla, or Destructions; of Slaughters, of Sieges, of Tragedies, of Voyages, and, not least memorable, of the Tana, or Cattle Spoils, and the Tochmarca, or Courtships. It should be remembered that numbers of these tales are in existence, offering historical materials of the highest value. The Books of Laws demand a special and more detailed notice, as well as the Historical Monuments. With a brief mention of the Imaginative Tales and Poems, we must conclude this portion of our subject.

Ancient writings, even of pure fiction, must always form an important historical element to the nation by which they have been produced.

Unless they are founded on fact, so far as customs, localities, and mode of life are concerned, they would possess no interest; and their princ.i.p.al object is to interest. Without some degree of poetic improbabilities as to events, they could scarcely amuse; and their object is also to amuse. Hence, the element of truth is easily separated from the element of fiction, and each is available in its measure for historic research. The most ancient of this cla.s.s of writings are the Fenian Poems and Tales, ascribed to Finn Mac c.u.mhaill, to his sons, Oisin and Fergus Finnbheoill (the Eloquent), and to his kinsman, Caeilite. There are also many tales and poems of more recent date. Mr.

O'Curry estimates, that if all MSS. known to be in existence, and composed before the year 1000, were published, they would form at least 8,000 printed pages of the same size as O'Donovan's Annals of the Four Masters.

[Ill.u.s.tration: FROM SCULPTURES AT DEVENISH.]

[Ill.u.s.tration: ROUND TOWER OF DYSART, NEAR CROOM, LIMERICK.]

FOOTNOTES:

[57] _Scota_.--The grave is still pointed out in the valley of Gleann Scoithin, county Kerry.

[58] _Taillten_.--Now Telltown, county Meath.

[59] _Amhergen_.--Annals of the Four Masters, vol. i. p. 25.

[60] _Also_.--This tale bears a simple and obvious interpretation. The druids were the most learned and experienced in physical science of their respective nations; hence the advice they gave appeared magical to those who were less instructed.

[61] _Geisill_.--The scene of the battle was at a place called _Tochar eter dha mhagh_, or "the causeway between two plains," and on the bank of the river _Bri Damh_, which runs through the town of Tullamore. The name of the battle-field is still preserved in the name of the townland of Ballintogher, in the parish and barony of _Geisill_. At the time of the composition of the ancient topographical tract called the Dinnseanchus, the mounds and graves of the slain were still to be seen.--See O'Curry, page 449. The author of this tract, Amergin Mac Amalgaidh, wrote about the sixth century. A copy of his work is preserved in the Book of Ballymote, which was compiled in the year 1391.

There is certainly evidence enough to prove the fact of the _melee_, and that this was not a "legend invented from the tenth to the twelfth centuries." It is almost amusing to hear the criticisms of persons utterly ignorant of our literature, however well-educated in other respects. If the treasures of ancient history which exist in Irish MSS.

existed in Sanscrit, or even in Greek or Latin, we should find scholars devoting their lives and best intellectual energies to understand and proclaim their value and importance, and warmly defending them against all impugners of their authenticity.

[62] _Island_.--The axe figured above is a remarkable weapon. The copy is taken, by permission, from the collection of the Royal Irish Academy.

Sir W. Wilde describes the original thus in the Catalogue: "It is 3-1/8 inches in its longest diameter, and at its thickest part measures about half-an-inch. It has been chipped all over with great care, and has a sharp edge all round. This peculiar style of tool or weapon reached perfection in this specimen, which, whether used as a knife, arrow, spike, or axe, was an implement of singular beauty of design, and exhibits great skill in the manufacture."

[63] _Fotharta_.--Now the barony of Forth, in Wexford.

[64] _Bede.--Ecclesiastical History_, Bohn's edition, p. 6.

[65] _Honey_.--Honey was an important edible to the ancients, and, therefore, likely to obtain special mention. Keating impugns the veracity of Solinus, who stated that there were no bees in Ireland, on the authority of Camden, who says: "Such is the quant.i.ty of bees, that they are found not only in hives, but even in the trunks of trees, and in holes in the ground." There is a curious legend anent the same useful insect, that may interest apiarians as well as hagiologists. It is said in the life of St. David, that when Modomnoc (or Dominic) was with St.

David at Menevia, in Wales, he was charged with the care of the beehives, and that the bees became so attached to him that they followed him to Ireland. However, the Rule of St. Albans, who lived in the time of St. Patrick (in the early part of the fifth century), may be quoted to prove that bees existed in Ireland at an earlier period, although the saint may have been so devoted to his favourites as to have brought a special colony by miracle or otherwise to Ireland. The Rule of St. Alban says: "When they [the monks] sit down at table, let them be brought [served] beets or roots, washed with water, in clean baskets, also apples, beer, and honey from the hive." Certainly, habits of regularity and cleanliness are here plainly indicated as well as the existence of the bee.

[66] _Fish_.--It is to be presumed that fish are destined to prosper in Hibernia: of the ancient deer, more hereafter. The goats still nourish also, as visitors to Killarney can testify; though they will probably soon be relics of the past, as the goatherds are emigrating to more prosperous regions at a rapid rate.

[67] _Monarchs_.--See Bunsen's _Egypt, pa.s.sim_.

[68] _Writers_.--The first ten books of Livy are extant, and bring Roman history to the consulship of Julius Maximus Gurges and Junius Brutus Scoene, in 292 B.C. Dionysius published his history seven years before Christ. Five of Plutarch's Lives fall within the period before the war with Pyrrhus. There are many sources besides those of the works of historians from which general information is obtained.

[69] _Niebuhr_.--"Genuine or oral tradition has kept the story of Tarpeia for _five-and-twenty hundred years_ in the mouths of the common people, who for many centuries have been total strangers to the names of Cloelia and Cornelia."--_Hist_. vol. i. p. 230.

[70] _Event.--Credibility of Early Roman History_, vol. i. p. 101.

[71] _Libri lintei_.--Registers written on linen, mentioned by Livy, under the year 444 B.C.

[72] _Nail_.--Livy quotes Cincius for the fact that a series of nails were extant in the temple of Hostia, at Volsinii, as a register of successive years. Quite as primitive an arrangement as the North American _quipus_.

[73] _Seanchaidhe_ (p.r.o.nounced "shanachy").--It means, in this case, strictly a historian; but the ancient historian was also a bard or poet.

[74] _Privileges_.--We can scarcely help requesting the special attention of the reader to these well-authenticated facts. A nation which had so high an appreciation of its annals, must have been many degrees removed from barbarism for centuries.

[75] _Before_.--O'Curry, p. 240.

[76] _Before_.--This, of course, opens up the question as to whether the Irish Celts had a written literature before the arrival of St. Patrick.

The subject will be fully entertained later on.