On the History and Antiquities of Tara Hill

Each story keeps the passage it was read from. Open one to read the passage as the book has it, and, where the companion has written its own telling, that too.

1. St. Patrick lights the paschal fire at Slane

   Slane · townland · Meath · 432–433

   St. Patrick arrived at Ferta-fer-feic, now Slane, and lit the paschal fire there on Easter-eve, defying the law that no fire should be kindled before the royal fire at Tara. The fire was seen from Tara and alarmed King Laoghaire and his Magi.

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   celebrating that festival near Tara, the Doctor proceeds thus :-^— ^* On the following day, which was Easter-eve, or Holy Saturday, St. Patrick continued his journey, and arrived in the evening at a place called Fertorfer-feic^ now Slane. Having got a tent pitched there, he made preparations for celebrating the festival of Easter, and accordingly lighted the paschal fire about night-fall. It happened tUat at this very time the king, Leogaire, and the assembled princes, were celebrating a religious festival, of which fire-worship formed a part. There was a standing law, that, at the time of this festival, no fire should be kindled for a considerable distance all around, until after a great fire should be lighted in the royal palace of Temoria or Tarah. St. Patrick's paschal fire was, however, lighted before that of the palace, and, being seen from the heights of Tarah, excited great astonishment. On the king's inquiring what could be the cause of it, and who could have thus dared to infringe the law, the Magi told him that it was necessary to have that fire extinguished immediately, whereas, if allowed to remain, it would get the better of their fires, and bring about the downfall of his kingdom. Leogaire, enraged and troubled on getting this information, set out for Slane, with a considerable number of followers, and one or two of the principal Magi, for the purpose of exterminating those violators of the law. When arrived within some distance from where the tent was, they sat down, and St. Patrick was sent for, with an order to appear before the king and give an account of his conduct. It was arranged that no one should show him any mark of respect, nor rise up to receive him. But, on his presenting himself before them. Here, son of Dego, disobeyed the injunction, and standing up, saluted him, and receiving the Saint's blessing, became a believer. He was afterwards Bishop of Slane, and celebrated for his sanctity. Passing over certain contests between St. Patrick and the Magi, and some partly prodigious and partly ridiculous fables, we find St. Patrick the next day (Easter Sunday) in the palace of Tarah, preaching before the king and the states general, and disconcerting the Magi. The only person, that on his appearing there, rose up to pay his respects to him was Dubtach, an eminent poet and instructor of Fieeh, son of Ere, who afterwards became Bishop of Sletty. Dubtach was the first convert on that day, and the saint became greatly attached to him. Thenceforth he dedicated his poetical talents to Christian subjects, and some works of his are still extant/' — Ecdes. Hist. vol. i. pp. 223-5.

   Internet Archive jstor-30078991, Chapter 1

   As the companion tells it

   Somewhere around here at Slane, Patrick lit the paschal fire on Easter Eve, around 432 or 433. The place was then called Ferta-fer-feic. He had a tent pitched and kindled the fire at nightfall, in defiance of a standing law that no fire should be lit in the surrounding area before the great fire at the royal palace of Tara. His fire was seen from the heights of Tara, and it caused great astonishment. King Laoghaire was there with the assembled princes, holding a festival of fire-worship. When he asked who had broken the law, his Magi told him the fire must be extinguished at once, or it would overcome their fires and bring the downfall of his kingdom. Laoghaire, enraged and troubled, set out for Slane with a considerable number of followers and one or two of the principal Magi, intending to exterminate the violators. They sat down some distance from the tent and summoned Patrick to appear and account for himself. It was arranged that no one should rise or show him any mark of respect. But when he came before them, Erech, son of Dego, disobeyed the order and stood up to salute him. He received Patrick's blessing and became a believer, and was afterwards Bishop of Slane. The next day, Easter Sunday, Patrick was at the palace of Tara, preaching before the king and the assembly. The only person who rose to pay him respect was Dubtach, an eminent poet, who became the first convert that day and afterwards dedicated his poetry to Christian subjects.

2. Muirchertach's death by drowning in wine at Cletty on the Boyne

   Cletty · townland · Sligo · 534

   Muirchertach Mac Earca perished at the house of Cletty over the Boyne in 534, drowned in a vat of wine after the house was burned by his vengeful concubine Sheen, according to Tigheamach and the Annals of Ulster.

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   Muirchertach, according to Tigheamach, perished in the house of Gletty, over the Boyne, in 534, after a reign of twenty-four years. His death, and the manner of it are recorded in the Annals of Ulster thus : — ** A. D. Dxxxiii. Demersio Muircertaig^filii Erce^ in dolio plena vino, in arce Cletig supra BoinJ'

   It appears from all the authorities that Muirchertach was a Christian; and he should therefore be regarded as the first Irish monarch who was so. In the

   Internet Archive jstor-30078991, Chapter 3

3. St. Patrick preaches before the king at Tara

   near Tara · hill or hills · Meath · 433

   On Easter Sunday, St. Patrick preached before King Laoghaire and the assembled states general in the palace of Tara, disputing with the Magi. Dubtach, an eminent poet, was the only one to rise in respect and became the first convert of that day.

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   celebrating that festival near Tara, the Doctor proceeds thus :-^— ^* On the following day, which was Easter-eve, or Holy Saturday, St. Patrick continued his journey, and arrived in the evening at a place called Fertorfer-feic^ now Slane. Having got a tent pitched there, he made preparations for celebrating the festival of Easter, and accordingly lighted the paschal fire about night-fall. It happened tUat at this very time the king, Leogaire, and the assembled princes, were celebrating a religious festival, of which fire-worship formed a part. There was a standing law, that, at the time of this festival, no fire should be kindled for a considerable distance all around, until after a great fire should be lighted in the royal palace of Temoria or Tarah. St. Patrick's paschal fire was, however, lighted before that of the palace, and, being seen from the heights of Tarah, excited great astonishment. On the king's inquiring what could be the cause of it, and who could have thus dared to infringe the law, the Magi told him that it was necessary to have that fire extinguished immediately, whereas, if allowed to remain, it would get the better of their fires, and bring about the downfall of his kingdom. Leogaire, enraged and troubled on getting this information, set out for Slane, with a considerable number of followers, and one or two of the principal Magi, for the purpose of exterminating those violators of the law. When arrived within some distance from where the tent was, they sat down, and St. Patrick was sent for, with an order to appear before the king and give an account of his conduct. It was arranged that no one should show him any mark of respect, nor rise up to receive him. But, on his presenting himself before them. Here, son of Dego, disobeyed the injunction, and standing up, saluted him, and receiving the Saint's blessing, became a believer. He was afterwards Bishop of Slane, and celebrated for his sanctity. Passing over certain contests between St. Patrick and the Magi, and some partly prodigious and partly ridiculous fables, we find St. Patrick the next day (Easter Sunday) in the palace of Tarah, preaching before the king and the states general, and disconcerting the Magi. The only person, that on his appearing there, rose up to pay his respects to him was Dubtach, an eminent poet and instructor of Fieeh, son of Ere, who afterwards became Bishop of Sletty. Dubtach was the first convert on that day, and the saint became greatly attached to him. Thenceforth he dedicated his poetical talents to Christian subjects, and some works of his are still extant/' — Ecdes. Hist. vol. i. pp. 223-5.

   Internet Archive jstor-30078991, Chapter 1

4. Patrick's Confrontation with Druids at Tara (Nith)

   Tara · parish · Meath · 432–493

   According to the prefatory account of the Seanchus Mor, a contention took place at a place called Nith between St. Patrick and the pagan Gentiles during the reign of King Laoghaire at Tara. A man of Patrick's household was deliberately wounded before Patrick to test his response, leading to Patrick's confrontation with Laoghaire's druids and a scene where the island of Ireland was described as shaking.

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   Its place is Nithy [so called] from the contention which the Gentiles had there with Patrick. Its time, in the reign of Laoghaire Mac Neill. Its author, Fergus the poet, who joined Patrick after his arrival in Ireland. Others say Temur and Laoghaire, and Dubhthach Mac-U-Lugair, royal poet of the island of Ireland. When the purity of the faith was acknowledged by the men of Ireland, and when the Gospel of Christ was preached to them all, and when Laoghaire, with his Druids, was defeated by the great wonders and miracles wrought by Patrick in the presence of the men of Ireland^ it was then they believed and did the will of Patrick, who requested of them that the choice part of the men of Ireland should come to one place to hold a conference respecting the justness of their covenants and laws ; and messengers were sent by them to Patrick [to state] that they would go to the assembly. The day before Patrick went to them, the men of Ireland conferred on the subject of their meeting. Why, said Laoghaire to them, does what the Cleric has preached to you seem difficult ? They replied. The law of forgiveness is so, for when every one is convinced that what he does of evil will be forgiven, there will be no power over plunderers, and one man will stab the other, &c- What, then, shall we do with him ? My advice is this, said Laoghaire, if it meets your approbation, let his own mind be proved, that is, let one of his people be wounded before his face ; if he forgive, we will agree with that law ; if he does not, &c.

   It was then agreed upon in the council of Laoghaire and the men of Ireland, that a certain person of Patrick's people should be wounded before his (Patrick's) face, when they should approach the assembly, which was done at the request of Laoghaire. After this, then, one of Patrick's people was wounded in the face as he was descending from the chariot. Patrick went up to the crowd, upon which the island of Ireland shook

   Internet Archive jstor-30078991, Chapter 2

5. Abandonment of Tara after St. Ruadhan's curse

   Tara · parish · Meath · 565

   After the death of Diarmaid in 565, Tara was abandoned as a royal residence in consequence of the curse of St. Ruadhan, patron of Lorrah in Tipperary; an ancient Irish poem records that from the reign of Diarmaid onward there was no king at Tara.

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   The reign of Dermot is, however, most memorable, as that of the last monarch who held his residence at Tara, as, according to all the ancient authorities, it was abandoned after his death in 565, in consequence of the curse of St. Ruadhan, the patron of Lorrah, in the County of Tipperary. This fact is thus stated in an ancient Irish poem on the dates of the desertion of the palaces of the different Irish kings :

   O peimiop t)iapmaoa oumn, From the reign of Diarmait, the brown [haired]

   Internet Archive jstor-30078991, Chapter 4

6. Patrick's Paschal fire lit in defiance of the royal fire at Tara

   Tara · parish · Meath · 433

   According to Mocutenius's Life of Patrick, a pagan law required that no fire be lit in the kingdom before the king's fire was kindled at Tara on a certain night; St. Patrick defied this by lighting the Paschal fire, which was seen blazing across the plain.

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   « Sanctus ergo Patricius sanctum Pasca celebrans, incendit divinum ignem valde lucidum et benedictum, qui in nocte reffulgens, a cunctis pene plani campi habitantibus vissus est,

   «< Accidit ergo ut a Temoria videretur, vissoque eo conspexerunt omnes et mirati sunt : convocatisque senioribus et majoribus natu [* dixit ad eos Rex ; quid est hoc ? quis est, qui hsec tanta ausus est facere in regno meo ? pereat ille de populo suo. Respondentibus autem omnibus Senioribus, et Majoribus natu* — ProbtiSy'} regi nesciisse ilium qui hoc fecerit ; Magi responderunt ; Rex in ffiternum vive. Hie ignis quem videmus quique in hac nocte accensus est, antequam succenderetur in domu tua, id est, in palatio Temoriae," nissi extinctus fuerit in nocte hac^ua accensus est, numquam cxtinguetur in aeternum ; insuper et omnes ignes nostr» consuitudinis supergradietur ; et ille, qui incendit, et regnum superveniens a quo incensus nocte in hac, superabit nos omnes, et te, et omnes homines regni tui seducet ; et cadent ei omnia regna ; et ipsum inplebit omnia et regnabit in saecula saeculorum." — Booh of Armagh, fol. 3, p. h, col. 1 & 2.

   Internet Archive jstor-30078991, Chapter 3

7. The stones Bloc and Bluicni and the roaring Lia Fail in royal inauguration

   Tara · parish · Meath

   A legendary account tells how two stones at Tara, Bloc and Bluicni, would open to admit the chariot of a rightful king, while the stone Fal would roar at the chariot's approach; unworthy candidates like Lughaidh Riabhderg were refused, while Conaire Mór was accepted with the stones and Fal responding in his favour.

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   chariot would not admit any person UQworthy of the throne of Temur^ and the horses would start at his presence ; and there was a king^s casal in the chariot, and it would be two large for any one unworthy of the throne of Temur. And there were two stones at Temur called Bloc and Bluicniy which used to open out so that the chariot of the worthy person might pass between them. And Fal was there, a rounded lump of a stone at the head ofAonttch an Charbuid, And when the throne of Temur was to be ceded to the worthy person, the Fal used to roar at the motion of the chariot so that all heard. But when the person was not eligible to the government of Temur, the two stones Bloc and Bluicni did not open out before him. They were so placed as to admit the breadth of the hand only between them ; and when the candidate was not eligible to the throne of Temur, the Fal would not roar to the motion of the chariot. In this manner they refused Lughaidh Riabhderg after the fall of Edersceol.

   Conary went up to Temur to the chiefs and the kingly chariot. The chariot with its horses waited for him, the casal of the king was in the chariot. The horses on either side waited for Conary. " Into the chariot go," said his mother ; Conaire did so, for the chariot received him. " Put on the casaly* said she. He put it on in the presence of the multitudes ; the casal was a fit for him. The chariot moved under him, while he stood in it. He went to Fal with the multitudes about him and his mother before him. The Fal roarerf to the hearing of all the multitudes who were at Temur ; and they delivered hostages to Conaire, and gave him the coarbship of his father. — The Book ofDuald Mac Firhis, p. 384

   Internet Archive jstor-30078991, Chapter 7

8. Fionn Mac Cumhail flourishes under Cormac's reign

   near Tara · hill or hills · Meath · 220–284

   The celebrated Finn Mac Cumhail, identified with Mac Pherson's Fingal, flourished during the reign of Cormac, was his son-in-law and general of his army, and organised a standing army imitating Roman legions.

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   The reign of Cormac is memorable, as the period in which the celebrated Finn Mac Cumhail, the Fingal of Mac Pherson's Ossian, flourished. His death is recorded by Tigheamach, at the year 272 ; but the true date, according to O'Flaherty, is 284. This distinguished man was the son-in-law of Cormac, and general of his army, which, as Pinkerton remarks, seems to have been an imitation of the Roman legions. " He seems," says the writer, " to have been a man of great talents for the age, and of celebrity in arms. His formation of a regular standing army, trained to war, in which all the Irish accounts agree, seems to have been a rude imitation of the Roman legions in Britain. The idea, though simjde enough, shows prudence, for such a force alone could have coped with the Romans had they invaded Ireland. But this machine, which surprised a rude age, and seems the basis of all Finn's fame, like some other great schemes, only lived in its author, and expired soon after him." — Inquiry into the Hist, of Scotland^ vol. ii. p. 77*

   As the successors of Cormac Mac Art, at Tara, to the time of Dermot Mac Ceirbheoil, belong to a period of history now generally received as authentic, and are all in some degree connected with the monuments now or formerly existing there, it will be proper in this place to give a list of them in chronological succession, with an abstract of such important events of their reigns as bear particularly on the subject of this memoir. In this list the authority of Tighearnach will, as usual, be preferred to that of the later annalists ; but, as there is a chasm in the former from the year 360 to the year 489, it will be necessary to use the other annals to supply the requisite links in the historical chain.

   Internet Archive jstor-30078991, Chapter 1

9. Cormac's mill on the Neamhnach stream

   Tara · parish · Meath

   The poem recounts that Cormac Mac Airt built the first mill in Ireland on the Neamhnach stream at Tara, to relieve his bondmaid Ciarnaid from grinding grain by hand after he made her pregnant.

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   glen, On which Cormac placed the first mill. Ciarnaid, the bondmaid of the just Cormac, By whose quern a hundred were fed, Was used to grind ten fniacJu each day» Not work for a vain persop. The noble king took her to him Into his house alone, So that he secretly made her pregnapt, After which she refused to grind. Cormac, I hear, the grandson of Con, Brought a millwright over the great sea, [Who erected] the first mill of Cormac Mac Art, Which was of assistance to Ciarnaid. Caprach Cormaic at RiUh Righ, From Rath Righ east, it is the truth. Is the well of Tuirme Clann, Which is called three names, Liag duel dvhh^ Duirhh TuoMinne^ And Tipra Bo Finne c These three names are called out, To produce the wells of Temur. Another well of great strength Flows south-west of Temur,— Calf IS its name, though not the young of cow: Cuchtair Cormaic [is] on its brink.

   ** Chuaio pop bpu Heamnaiohe.— Z. Buidhe,

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10. Grainne, wife of Finn Mac Cumhaill, and Rath Grainne

    near Tara · hill or hills · Meath

    Rath Grainne at Tara was named for Grainne, daughter of King Cormac and wife of Finn Mac Cumhaill, whose infidelity to her husband became the subject of a famous Irish prose romance and a poem attributed to Ossian.

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    The infidelity of this lady to her puissant husband is remembered traditionally in most parts of Ireland, and has been made the subject of a celebrated prose romance among the Irish, and of a poem attributed to Ossian, which has been equally current throughout Ireland and the Highlands of Scotland.

    0*Flaherty, from the ancient Irish bardic histories, states, somewhat bombastically, that Cormac had a son-in-law, Finn, married to his daughter Graine, but she having eloped with Dermot, the grandson of Duibhne, he gave his other daughter, Abbea, to him in marriage. Finn was the son of Cubhal, by Momea, daughter to the Druid Tadg, of the family of Hy-Baisgne, the descendants of Nuada the White, monarch of Ireland. He was generalissimo of the Irish militia, highly distinguished for his jurisprudence, — dissertations on which, written by him, are extant, — for his poetical compositions in his native language, and, as some write, for his prophecies. His noble military exploits have afforded a vast field of panegyric to the poets. He was reconciled to his wife, after she had, by an illicit connexion with Dermot, four sons, namely, Dunchad, lUand, Ruchlad, and lorruadh.

    Internet Archive jstor-30078991, Chapter 8

11. Monuments of Cu and Cethen on the Leiter

    Tara · parish · Meath

    Two stone monuments on the slope near Rath na Riogh commemorate Cu and Cethen; tradition holds that Cu slew Cethen, Cormac's butler, in the middle of the house, then fled west under Tara's height where he was overtaken and killed by the victim's brother.

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    that it has become a common saying, ^< They have acted like Cu and Cetheuy" u e. Cu slew Cethen, Cormac's butler, in the middle of the house ; and he passed directly under the height of Temur to the west, where he was overtaken and killed by the brother of him whom he had slain. And though Cormac said that Cu should not be killed, no interposer overtook them until he was killed likewise.

    There is a well in the Compan (slope) to the north of Leaeht Cetheru Its name is Laegh^ and [its streamlet] flows directly westwards. The ruins of Cuchtair Chormaic are on its brink in the letter over Laegh to the east*

    Internet Archive jstor-30078991, Chapter 5

12. Patrick's offer and curse of King Lughaidh at Tara

    Tara · parish · Meath · 479–508

    Patrick went to Temur where King Lughaidh resided and offered him prosperity and heaven if he converted, but Lughaidh refused. As a result Patrick cursed Lughaidh and his queen Aillinn, causing perpetual ill luck for queens at Temur.

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    It is in the time of Lughaidh that Patrick came to Ireland ; and he went to Temur, where Lughaidh was, and offered him wheat without tillage, constant milk with kine during his time, and heaven at the end of his life, and success of hounds and horses, and of a queen upon him ; and Lughaidh did not assent to that, and because he did not, Patrick cursed him, and also cursed his queen, i. e. Aillinn, the daughter of Aengus Mac Nadfraich, King of Munster ; so that thenceforward there is an ill luck of queens on Temur, neither has it success of hounds. And Lughaidh, the son of Laeghaire, died at Achadh Farcha^ in consequence of the curse of the Tailginn [saint], i« e. a flash of lightning struck him dead from heaven for having rejected the Tailginn.

    It may be ebserved, that the preceding passage, which is quoted from an abstract of the history of Ireland from the time of the preaching of the Gospel, in the reign of Laoghaire, to that ^f Roderic O' Conor, is obviously taken from the ancient historians of the country, and that, at the period of its composition, whatever inducement might have existed for fabrication to sustain the received history of the Apostle Patrick's life, there could not have been any to controvert it. Indeed, that the compiler of this condensed history clearly understood that the Patrick alluded to in the preceding passage was different from another of the name, who preached the Gospel in the reign of Laoghaire, will appear manifest from the following notice relating to the reign of that monarch, in which the death of a Senex Patricius is recorded : ^' Oo 50b cbpa Laejaipe TTlac Neill Naoijiallaij piji cjncha annis post adventum Patricii tenuit. Secundinus et senex Patricius in pace dormieruni,^^ i. e. Laoghaire, the son of Niall of the Nine Hostages, held the government thirty years after the arrival of Patrick. Secundinus and old Patrick slept in peace. As the passage last quoted has been extracted by O'Flaherty from the Book of Lecan, it is certain that he was

    Internet Archive jstor-30078991, Chapter 3

13. Slaughter of daughters at the Claenferta, Temur

    Tara · parish · Meath

    Dunlaing, son of Enda Niadh, King of Leinster, slaughtered a large number of royal daughters at the Claenferta at Temur (Tara), totaling three hundred and thirty-three; Cormac later executed twelve Leinster kings in retribution and exacted the Boromha tribute.

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    nians, the battle of Beirr^ the battle of Loch Lein, the battle of Lumneachy the battle of Gfiatiy likewise against the MomoDians.^ The battle of Ciastichy the battle of MuirisCy the battle of Ferta^va. which was killed Eochaidh of the Long Side, the son of Aillil Olum, [and] the battle of Ardcam. And the slaughter of the daughters [girls] in the Claenferta^ at Temur, byDunlaing, the son of Enda Niadh, King of Leihster, i. e. thirty royal daughters and one hundred daughters with each daughter of them. Thirty and three hundred was the entire number. Cormac put to death twelve kings of the Lagenians for the deed of one man, and the Borumka was exacted by him with an increase.

    Cormac Ua Cuinn was deposed by the Ultonians.

    Internet Archive jstor-30078991, Chapter 1

14. Connell Cearnach slays Mai and Miodna at Tara

    Tara · parish · Meath

    According to the tale Dearg-Ruathar Chonaill Cearnaigh, Connell Cearnach came to Tara after avenging Cuchullin's death in Muirtheimne and found Mai and Miodna, two chiefs of Ere, playing hurling with Cuchullin's severed head as the ball; enraged, he slew and beheaded both, giving rise to the monument of Mal and Miodna at Tara.

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    you shall be headless for treating his head with such indignity ;" on which he

    slew and beheaded both.

    Internet Archive jstor-30078991, Chapter 8

15. Cormac assembles chroniclers at Temur to compile the Psalter of Tara

    Tara · parish · Meath

    Cormac Mac Art assembled the chroniclers of Ireland at Temur and ordered them to write the Chronicles of Ireland in one book, called the Psalter of Temur, recording synchronisms, kingly rights, and the bounds and measures of Ireland.

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    It is this Cormac Mac Art also that assembled the chroniclers of Ireland together at Temur, and ordered them to write the Chronicles of Ireland in one book, which was called the Psalter of Temur. It was in that book were [entered] the coeval exploits and synchronisms of the Kings of Ireland with the Kings and Emperors of the world, and of the kings of the provinces with the monarchs of Ireland. It was in it was also written what the monarchs of Ireland were entitled to receive from the provincialists, and what the provincialists [i. e. provincial kings] were entitled to receive from their subjects from the noble to the subaltern. It

    Mr. Petbie on the History and Antiquities ofTara Hill. 39

    Internet Archive jstor-30078991, Chapter 1

16. Death of Laoghaire between Erin and Alba near Carn

    Carn · townland · Cavan · 463

    A tale in Leabhar na Huidhre recounts that Laoghaire, son of Niall, having broken his oaths sworn on sun, moon, water, air, day and night after failing to pay the Boromean tribute, died on the side of Carn, in Magh Bhile, between two hills named Briu and Alba, struck down by the sun and wind as foretold, since it was prophesied he would die between Ireland and Scotland.

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    6oi ^^oejaipe cpica tn-bliadan lop fin ippiji h-6penn, hi comlmj ppi pacpaic, ocuf ba oo p^ip pacpaic cena boipeom. 6uiD lapom ^oejaipe plojao co Caijniu, t>o cuincio na 6opomi popaib. *Ro cinolpec ^oyni ocup do paqxxc car do, ocup maici pop ^oejaipe m car, .i. cac Qra oopa. Ro yiboo ^oejaipe ip m car, ocup do bpeca para ppi ^aijniu, .1. jpian ocup epca, upci ocup aep, la ocup aoaij, muip ocup cfp, connd loppao in Tn-6oponii cein bao bed. Ro leceo a[^ lapom. Ipeo cpa po caipnjipeo do Coejaipe co mbao ecep Gpino ocup Qlbam, pojebao a aioio, conio oe pin na oeocaiopium muipcoblac piaim. Cuio qia Coejaipe oopiDipi plojOD mop co ^aijniu, do paijio na 6opoini popaib. Ht cue imoppu a paca Di oiD. O panic lapom gP^ct^^'S n-t>apil, pop caeb Chappi, immaij 6ipi, ecep na oa cnoc .1. Bpiu ocup Qlbu a n-anmano, acbac ano pm o jpem ocup o jciir, ocup o na pacaib a\i cena, ap ni laetnce cuoecc caippiu ip mo ampip pm. ConiD oe pin op bepc in pili:

    etc bar ^oejaipe, TTlac Weill, Pop caeb Chappi — jlap a cip — Dull De, ao poejaio pair,

    Internet Archive jstor-30078991, Chapter 6

17. Dermot Mac Cearbheoil's dream of the golden torque, from the Life of St. Brendan

    Tara · parish · Meath

    An account preserved in the Codex Kilkenniensis describes Dermot Mac Cearbheoil, the last king of Ireland resident at Tara, dreaming that angels took the royal torque from his neck and gave it to a stranger, later identified as St. Brendan visiting saints in Meath. The wise men interpreted this as meaning the kingdom of Ireland would thenceforth be divided between the king and the saints of Ireland.

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    " Venit aliquando sanctus Brendanus visitare sanctos in regione Midi manentes. Tunc Diarmoyt filius Cearbuyll rex Hibernie qui regnabat in urbe Themoria in regione Midi sompnium vidit .i. duos angelos torquem regiam de collo ejus toUentes et dantes homini sibi ignoto. Crastino jam die, pervenit sanctus Brendanus ad regem ilium : cumque vidisset eum lex dixit amicis suis ;

    ♦ It should be observed, that in Irish MSS,, as well as in the spoken language, the word abhall {apple) is applied to any koob or rounded termination.

    Internet Archive jstor-30078991, Chapter 7

18. Erc of Slane converts and blesses St. Patrick

    Slane · townland · Meath · 433

    When St. Patrick was summoned before King Laoghaire near Tara, Erc, son of Dego, alone stood and saluted him, receiving his blessing and becoming a believer; he was afterwards Bishop of Slane.

    Read the passage

    celebrating that festival near Tara, the Doctor proceeds thus :-^— ^* On the following day, which was Easter-eve, or Holy Saturday, St. Patrick continued his journey, and arrived in the evening at a place called Fertorfer-feic^ now Slane. Having got a tent pitched there, he made preparations for celebrating the festival of Easter, and accordingly lighted the paschal fire about night-fall. It happened tUat at this very time the king, Leogaire, and the assembled princes, were celebrating a religious festival, of which fire-worship formed a part. There was a standing law, that, at the time of this festival, no fire should be kindled for a considerable distance all around, until after a great fire should be lighted in the royal palace of Temoria or Tarah. St. Patrick's paschal fire was, however, lighted before that of the palace, and, being seen from the heights of Tarah, excited great astonishment. On the king's inquiring what could be the cause of it, and who could have thus dared to infringe the law, the Magi told him that it was necessary to have that fire extinguished immediately, whereas, if allowed to remain, it would get the better of their fires, and bring about the downfall of his kingdom. Leogaire, enraged and troubled on getting this information, set out for Slane, with a considerable number of followers, and one or two of the principal Magi, for the purpose of exterminating those violators of the law. When arrived within some distance from where the tent was, they sat down, and St. Patrick was sent for, with an order to appear before the king and give an account of his conduct. It was arranged that no one should show him any mark of respect, nor rise up to receive him. But, on his presenting himself before them. Here, son of Dego, disobeyed the injunction, and standing up, saluted him, and receiving the Saint's blessing, became a believer. He was afterwards Bishop of Slane, and celebrated for his sanctity. Passing over certain contests between St. Patrick and the Magi, and some partly prodigious and partly ridiculous fables, we find St. Patrick the next day (Easter Sunday) in the palace of Tarah, preaching before the king and the states general, and disconcerting the Magi. The only person, that on his appearing there, rose up to pay his respects to him was Dubtach, an eminent poet and instructor of Fieeh, son of Ere, who afterwards became Bishop of Sletty. Dubtach was the first convert on that day, and the saint became greatly attached to him. Thenceforth he dedicated his poetical talents to Christian subjects, and some works of his are still extant/' — Ecdes. Hist. vol. i. pp. 223-5.

    Internet Archive jstor-30078991, Chapter 1

    As the companion tells it

    Somewhere around here, in the year 433, St. Patrick arrived on Easter Eve at a place then called Fertorfer-feic, the place we now know as Slane. He had a tent pitched and lighted the paschal fire at nightfall, to celebrate the festival of Easter. But King Laoghaire and the assembled princes were holding their own religious festival nearby, one where fire-worship formed a part. There was a standing law that no fire should be kindled anywhere around until a great fire was first lighted in the royal palace at Tara. Patrick's fire was lighted before the palace fire, and when it was seen from the heights of Tara it caused great astonishment. The king asked what could be the cause and who dared break the law. The Magi told him the fire must be extinguished at once, for if it was allowed to remain, it would get the better of their fires and bring about the downfall of his kingdom. Laoghaire set out for Slane with a considerable number of followers and one or two of the principal Magi, intending to exterminate those who had violated the law. When they were still some distance from the tent, they sat down, and Patrick was summoned to appear before the king and give an account of his conduct. It was arranged that no one should show him any mark of respect or rise to receive him. But Erc, son of Dego, disobeyed the injunction. He stood up and saluted Patrick, and receiving the saint's blessing, became a believer. He was afterwards Bishop of Slane, and celebrated for his sanctity.

19. The Fal stone that roared under kings

    Tara · parish · Meath

    Beside Dumha na n-giall to the north lies Fal, the stone said to have roared under the feet of every king who took possession of Ireland. Its name is explained as meaning 'the under stone', the stone under the king.

    Read the passage

    Fai lies by the side of Dumha na n-giall to the north, i. e. the stone that roared under the feet of each king that took possession of [the throne of] Ireland. Faiy the name of this stone, means po ail, the under stone, i. e. the stone ujtder the king.

    The Monuments ofCu and Cethen lie on the Leiter (slope) in the vicinity of Rath riogh to the west. There are two stones here ; the one, the monument of Cu, the other, that of Cethen. So

    Internet Archive jstor-30078991, Chapter 5

20. The Grave of the Dwarf and the Wonder Tomb of Tara

    Tara · parish · Meath

    A tomb east of the stones at Tara was said to miraculously adjust its size to fit any body laid in it, described as three feet on first measurement and three and a half on the second. This wonder is recorded in ancient Irish poems and prose tracts as one of the thirteen wonders of Ireland.

    Read the passage

    To the east of these stones^ according to the prose account, was situated The Monument of the Dwarf, but of which there are now no remains. This tomb is stated to have been three feet in length, on the first measurement, and three feet and a half on the second ! To the understanding of this statement, it will be necessary to observe, that the miraculous power of this tomb to adapt itself to the si^e of every person is recorded in many ancient Irish poems and prose tracts, as one of the thirteen wonders of Ireland. In one of these poetical accounts called MirahiUa Hibernice^ which is given in a Latin translation by O'Flaherty, the tomb of the dwarf at Tara is thus described :

    ^* Temoriae Nani tumulum lapis obtegit, in quo Vir, puer, aut infans tres, et non amplius, sequat, Quisque pedes longo : numerum discrimine nullo Multiplicat, minuitve pedum proportio dispar."

    Internet Archive jstor-30078991, Chapter 7

21. Sepulchral stones of Cu and Cethen at Tara

    Tara · parish · Meath

    Two stones marking the sepulchres of Cu and Cethen once stood on the slope west of Rath na Riogh, south of the well Laegh, but have disappeared due to long cultivation. According to tradition, Cu slew Cethen, Cormac's distributor, in the king's presence and fled westward before being killed in turn.

    Read the passage

    " Cu slew Cethen, Cormac's Rannaire (distributor) in the presence of Cormac, in the middle of the house, and then passed westwards under the height of Temur, but was pursued and killed by the brother of him whom he had slain. And though Coi-mac said that Cu should not be slain yet no one interposed until

    ♦ Query lawgiver? " Qf e an r-6afpucc 8ipc fi po ba bpeichem oo pacpaic.'* i. c. It is this Bishop Eire who was brehon [judge] to Patrick.— -Fowr Masters, ad ann, 512.

    Internet Archive jstor-30078991, Chapter 6

22. Burial of Laoghaire facing the Lagenians at Tara

    Tara · parish · Meath · 463

    According to tradition preserved in Leabhar na Huidhre, the body of King Laoghaire was interred standing in the external rampart of his royal Rath at Tara, to the south-east, with his shield of valour, facing south as if still fighting against the Lagenians.

    Read the passage

    Of the Rath there are no remains. The poem states, that the monument of Laoghaire was in the middle of his Lios^ partly broken by an upright witness. The prose account, with greater distinctness, states, that the body of Laoghaire stood (interred) in the external rampart of his royal Rath, to the south-east, with his shield of valour, and with his face to the south, (as it were) fighting against the Lagenians.

    This is still more distinctly detailed in a historical tract in Leahhar na Huidhre^ a MS. written at Clonmacnoise in the twelfth century, in the possession of Messrs. Hodges and Smith, entitled " The Meeting of Patrick at Tara and the Death of Laogaire:" — foL 76, p. i, col. 2,

    Internet Archive jstor-30078991, Chapter 6

23. Description of the House of Cormac at Tara with detailed measurements

    Tara · parish · Meath

    The text gives detailed measurements of the House of Cormac at Tara, describing circumvallations, imdas (seats), airels, fireplace dimensions, drinking vessels, and doors, along with an account of Cormac's daily generosity in giving presents of gold, silver, chariots, horses and garments to a thousand people each day.

    Read the passage

    Cormac, [which had existed] before this/* was different; nine [hundred] feet in the [extent of the] houses seven circumvallations around the house ; one hundred and fifty imdcis in it ; one hundred and fifty aireh out from them; sixty men in each air el; nine cubits in the fire*place; three times nine cubits in the foirdles^ one hundred and fifty drinking cups; fifteen cubits [* * *] twelve doors. Cormac gave presents to one thousand persons each day, besides poets and musicians, in gold and silver, and chariots, and horses, and garments.

    The situation oiTeach Midhchuarta here, viz.; twelve seats in each of its two sides ; and three men in each seat ; and sixteen men in each of its two airithers; and eight distributors; and lawgivers, and cupbearers, in the back part^^ of the house ; and two in each of the two seats at the door. One hundred men the entire.^' Two cows, and two tinnes, and two pigs, was thjs quantity for dinner : Mty for each of the two cows and, of the two pigs, and of the two tinnes ; half to one half and half to the other half. Bruiden Midhchuarta [was] the name of this house.

    Internet Archive jstor-30078991, Chapter 7

24. Dubhthach Mac-U-Lugair's Judgment at Tara Assembly

    Tara · parish · Meath · 432–493

    At the assembly convened following the wounding incident, King Laoghaire and the men of Ireland submitted to Patrick's will, and the royal poet Dubhthach Mac-U-Lugair was called upon to give judgement on the law of forgiveness, later being tasked with explaining Irish judicature and poetry before the assembled chiefs.

    Read the passage

    and quaked, and the men trembled, and the host which was at the assembly came to meet him. And they feared with a great fear, and became as dead men, &c. Upon this Laoghaire and the choice of the men of Ireland submitted to the will of God and Patrick. Patience I patience ! O I cleric, said the men of Ireland, you have preached forgiveness. Very good, said Patrick, let all the men of Ireland consider it. The men of Ireland then said to Patrick, as it is ssud, Give advice upon it. It was after this that Patrick said, I will leave it to the decision of the royal poet of the island of Ireland, that is Dubhthach Mac-U-Lugair, a vessel full of the prosperity of the Holy Spirit. Yery good, said Dubhthach; it is severe in thee, O, cleric, to say so to me ; it is ^sagreeable to me to be in that decision between God and man ; for if I say that no eric is to be given for this deed, it will be evil for thy protection, and thou wilt not deem it good ; and if I say that eric and mulct are to be given for it, God will not deem it good, for it is in the Gospel that full remission for every evil is to be given by one neighbour to another. Very good, said Patrick, God will say to thy decision, <*^wien, non vos eHis qui loquiminiysed spi" ritus patris vestn qui loquitur in vobis, &c." It is not ye that speak but the spirit of your* Father which speaketh in you.f Patrick afterwards blessed his mouth, and the prosperity of the Holy Spirit descended upon his eloquence, and he said, « In cuch t n^^inclechc," &c. We require, said the men of Ireland, to settle and arrange every other law whatever among us as well as this. It is better, said Patrick, to do so ; and it is then that the professors of each science in Ireland came forward, and each explained his own art to Patrick in the presence of every chief in Ireland; and Dubhthach was told to explain the judicature and all the poetical compositions of

    ♦ In the Irish it is incorrectly translated m'arap, of my father.

    Internet Archive jstor-30078991, Chapter 2

25. Fire breaking from Patrick's grave during church building

    near Downpatrick · town · Down

    According to Maccuthenius, when men were digging the ground to build a church over Patrick's body, fire broke out from the grave, causing the workmen to flee in fear.

    Read the passage

    The life by Maccuthenius has a more ridiculous legend to account for his interment at Dun-leth-glaisse. It states that the saint, feeling his end approaching, commanded himself to be carried to Armagh, but was prevented by an angel, who desired him to return to Saul ; and that afterwards the same angel advised him as to his burial, and directed that after his death two untamed oxen should be suflPered to proceed wherever they wished, and that where they should rest a church should be founded in honour of his body, which was accomplished accordingly, the Son of God guiding them to Dun-leth-glaisse^ where Patrick was buried. These legends require no comment ; and it is pitiable to find such a man as Dr. Lanigan endeavouring to account for the uncertainty on this point apparent in the lives, by the supposition that the exact spot of his grave only was meant. But, according to Maccuthenius, the exact spot was known, for he says that in after times, when the church was in progress of building over his body, the men who were digging the ground perceived fire to break out from the grave, and retiring, they fled with fear from the flame. It is enough to state that on this point the ancient annals are silent, with the exception of the Annals of Ulster, in which is transcribed from the Life of Columbkille, the legend that narrates that saint's discovery of the sepulchre of Patrick, but without naming the locality.

    From the preceding data, then, it will be apparent :

    Internet Archive jstor-30078991, Chapter 3

26. Mac Con pursues Cormac and destroys Tara's Mur

    Tara · parish · Meath · 225

    After the false judgment was exposed, Mac Con pursued the youth Cormac three times around Temur and, unable to catch him, leapt over the wall, knocking down the Mur and Rath on the western side, giving rise to the name Claonadh Teamrach.

    Read the passage

    Temur; and he gave warning that there would be no restitution of any animals captured in it.- It happened that Cormac allowed the sheep^ of Ciieinechf i. e. of the widow, to go into the little green, and he himself sat to watch them. The caretakers of the green caught them, and took them with them. Caeineach went to King Lughaidh to request him to restore her the sheep, and complained to him of her destitution. The king said they were forfeited for their trespass. Gormac was listening to the king outside the door-post of the royal house, and he said that the sentence was a false judgment, for that the fleeces of the sheep were sufficient payment for the fleece of the green, for they both grow. When Mac Con heard the judgment impugned, he looked to one side, and perceived a beautiful, beardless youth, and perceiving a royal eye in his head, he recognized in him the prophesied son Cormac. He became wroth at the sight, and rushed with rage and impetuosity in pursuit of the royal youth. He fled before him to escape from him. The king proceeds to^pursue him with vigour and fury, until he drove him three times around Temur ; and, as he found no passage out at the door- way of Temur, he sprang over the mound of the Mur, He knocked down the Mur and the Rath, on the western side, for at that time Temur was being renewed by Mac Con. However the youth escaped from him without being caught, so that for that reason Mac Con was called ClaonadhTeamrach (violator oiTemur) ; and hence also the old saying whenever a false judgment was pronounced in I reland, that it violates Temur. When Lughaidh saw that the noble youth escaped from him without being killed he was filled with melancholy, for he perceived that his reign over Ireland was at an end, and he desired to return to his patrimony in Munster. He was afterwards expelled from Temur by Cormac with his hosts, so that he was afterwards slain by the Druid of Oilioll Olum at jird-Feirchis in Munster, having

    Mr. Petrie on the History and Antiquities of Tara Hill. 221

    Internet Archive jstor-30078991, Chapter 8

27. Discovery of the golden Torques near Tara churchyard

    Tara · parish · Meath · 1810

    About the year 1810, golden torques were found in a mound or bank near the churchyard in the immediate vicinity of the Dwarf's Grave monuments at Tara. These were preserved through the liberality of members of the Royal Irish Academy and other individuals, rather than being lost like many Irish antiquities.

    Read the passage

    It was in the immediate vicinity of these monuments, namely, in a mound, or bank, near the churchyard, that about the year 1810, the golden Torques were found, which are now happily saved from the usual fate of antiquities of the kind discovered in Ireland, by the liberality of the Members of the Royal Irish Academy, and other patriotic individuals. These Torques are of a spiral or screw pattern, as will be seen from the subjoined wood-cuts ; and though the design is simple, the workmanship is of great beauty. In both instances the twist is formed of four equidistant radiations from a common centre, subsequently twisted into this spiral form. The first is five feet seven inches from one extremity to the other, and weighs 27 oz. gdwts.

    The second Torque, though of equal diameter, is of more delicate construction and greater lightness — the weight being only 12 oz. 6dwts. A great dif-

    Internet Archive jstor-30078991, Chapter 7

28. Monuments of Cuchullin's Head and Neck at Tara

    Tara · parish · Meath · 2

    Following his death, Cuchullin's head and right hand were carried by his enemies to Temur, where a monument marks the burial place of his head and hand, along with the full of the hollow of his shield filled with clay, as recorded in the Book of Glendalough.

    Read the passage

    After that then the sword fell from the hand of CuchulUn, so that it struck off the right hand of Lughaidh, which fell to the ground. But in revenge his right hand was cut off Cuchullin also. The host then moved away from the place, and carried with them the head and right hand of Cuchullin until they reached Temur, where the burial place of his head and right hand is, and the full of the hollow of his shield of his clay ; of this Kenfaela the son of Ailill spoke in his account of the deaths of the Ultonians.

    Cuchullin, the beauteous tower fell,

    Internet Archive jstor-30078991, Chapter 8

29. Nine sages appointed to compile the Senchus Mor

    Tara · parish · Meath · 432–461

    Nine persons—three bishops, three kings, and three poets—were selected to prepare the great legal compilation known as the Senchus Mor. Patrick, Benignus and Cairnech represented the church; Laoghaire, Dairi and Core the kingship; Dubhthach, Ros Mac Trechim and Fergus the poets.

    Read the passage

    Nine persons were appointed to prepare this book, namely, Patrick, and Benignus, and Cairnech, three bishops ; Laoghaire, the son of Nial, and Dairi, King of Ulster, and Core, the son of Lughaidh of Munster, the three kings ; Dubhthach, Mac-U-Lughair, and Ros Mac Trechim, Professor of the Berla Feiney and Fergus, the three poets. Nofis is the name of the book which they arranged, i. e. the Knowledge of Nine, &cc« Thb is the Cain Patraic : and it is a fact that no individual Brehon of the Gael has dared to abrogate any thing found in the Seanchus Mor.

    Until Patrick came only three in Ireland were permitted to have t^Hafrra, namely, a Chronologist to relate events and tell stories, a Fer Cerda to eulogize and satirise, and a Brehon to pass sentence from the Eoscadh and Fasach* [the poetical

    Internet Archive jstor-30078991, Chapter 3

30. Tea's mur and burial giving Tara its name

    Tara · parish · Meath

    According to the Dinnseanchus tradition, Tea, wife of Heremon, chose a hill in Ireland and built a wall (mur) around her house at Tara; after her death she was buried within this wall, giving the hill the name Teamhair (Tara).

    Read the passage

    Aliter Teamuir, i. e. Teph-mur, i, e. the wall of Teph, the daughter of Bachtir, king of Spain. She was married to Canthon, the son of Caithmend, King of Britain, till she died with him ; and Etiruriy the Idol of the Britons, had been given as a guarantee tor her restoration either dead or alive. After her death she was brought to Spain, and a mur was there erected around her called Tephimur, Tea, the wife of Heremon, saw this mur ; she afterwards came to Ireland with her husband, and he gave her every hill she chose in Ireland, so that she erected a mur similar to the mur of Tephi, where she herself was afterwards interred ; whence it is called Teamair. Temair and Dimim Cain and Liatkdruim, and Cathair Crofinn and Druim n-Descen are five names of Temur,

    Or thusj, Temair* Authors affirm that the

    Internet Archive jstor-30078991, Chapter 5

31. Burial of Sen-Patrick at Glastonbury and the Irish apostle at Downpatrick

    near Downpatrick · town · Down · 457–493

    Irish and foreign authorities disagree on whether one or two Patricks existed; Archbishop Ussher argued that Sen-Patrick died and was buried at Glastonbury in 457, while the great Apostle died in 493 and was interred at Downpatrick.

    Read the passage

    Archbishop Ussher, who endeavours to shew, from a great number of Irish and foreign authorities, that the first, or Sen- Patrick, was a bishop in Ireland, and died and was interred in the Abbey of Glastonbury, in Somersetshire, in 457 ; and that the second, the great Apostle, died in 493, and was interred at Downpatrick, in Ireland. On the other hand, according to Dr. Lanigan, the Sen-Patrick was the only Patrick, and his death and burial occurred at Downpatrick in the year 465.

    It is probable that Ussher may be wrong in the supposition that Sen-Patrick was not the first Patrick who taught Christianity in the country, but it seems infinitely more probable that Lanigan is wrong in the conclusion which he has struggled so laboriously to maintain, that the Sen-Patrick was the only saint of the name. To establish this conclusion he is obliged to reject all the records in the Annals as well as foreign authorities, which place the death of Patrick in 493, and to assume that the true year of Patrick's death was either 458, 47 1, or, truly, as he maintains, 465, and that the story which makes him live 120 years is a mere fabrication to assimilate him with Moses. He is forced also to maintain that all the statements relative to the death and burial of St. Patrick at Glastonbury are monkish forgeries, and that the Patrick of Glastonbury was an abbot of the name, who retired there in the year 850, or some other Patrick, perhaps of the seventh or eighth century, who died on the 24th of August.

    Internet Archive jstor-30078991, Chapter 3

32. Diarmaid's head buried at Clonmacnoise

    Clonmacnoise · townland · Offaly · 565

    After King Diarmaid Mac Fergus Ceirbheoil was killed, his head was buried at Clonmacnoise, separate from his body which was interred near Connor where he died.

    Read the passage

    VI. Diarmaid Mac Fergus CeirhheoiU who was also a great grandson of Niall the Great, succeeded, and, after a reign of twenty-one years, according to Tighearnach and the Annals of Ulster, was killed in 565, at Rathhegy in Mbylinny, in the now County of Antrim. His head was buried at Clonmacnoise, and his body at Connor, near where he was killed.

    Though this monarch was, at least nominally, a Christian, yet it is curious

    Internet Archive jstor-30078991, Chapter 4

33. House burned over Benen and Lucad Mael the druid

    Tara · parish · Meath

    The ruins of a house that was burned over Benen, Patrick's attendant boy, and Lucad Mael, druid of Laoghaire, lie a short distance south-east of Cros Adamnain, at the side of the rath to the north.

    Read the passage

    The ruins of the house, which was burned over Ben en, the boy of Patrick, and Lucad Mael, the druid of Laoghaire, are a short distance to the south-east of Cros Adamnain, that is, at the side of the Rath to the north*

    There are three small stones at the side of Rath na Seanadh to the north. These three stones were placed over the druids who were named Mael, Blocc, and Bluicni : Mael to the east, Blocc to the south, and Bluicni to the north.

    Internet Archive jstor-30078991, Chapter 5

34. Laoghaire buried pagan-style within his own rath at Tara

    Tara · parish · Meath · 461

    The author states that ancient historical evidence will show that Laoghaire was interred after the manner of the pagans within his own rath on the Hill of Tara, rather than in Christian burial.

    Read the passage

    In concluding this notice of the most important facts connected with Tara during the reign of Laoghaire, it may be briefly stated that it will be shewn from very ancient historical evidences, which will be adduced in the succeeding portion of this memoir, that Laoghaire was interred after the manner of the pagans, within his own rath, on the Hill of Tara.

    II. Oilioll MoUj son of Dathi, the predecessor of Laoghaire, after being King of Connaught, succeeded, and, after a reign of twenty years, was killed by Lughaidh, son of Laeghaire, in the battle of Ocha, in the year 482 or 483 of the common era, as thus stated in the Annals of Ulster :

    Internet Archive jstor-30078991, Chapter 3

35. Legend of Patrick's burial at Dun-leth-glaisse via untamed oxen

    near Downpatrick · town · Down

    Maccuthenius's life recounts that an angel instructed that after Patrick's death, two untamed oxen be released to wander, and where they rested a church would be founded over his body; they were guided to Dun-leth-glaisse, where Patrick was buried.

    Read the passage

    The life by Maccuthenius has a more ridiculous legend to account for his interment at Dun-leth-glaisse. It states that the saint, feeling his end approaching, commanded himself to be carried to Armagh, but was prevented by an angel, who desired him to return to Saul ; and that afterwards the same angel advised him as to his burial, and directed that after his death two untamed oxen should be suflPered to proceed wherever they wished, and that where they should rest a church should be founded in honour of his body, which was accomplished accordingly, the Son of God guiding them to Dun-leth-glaisse^ where Patrick was buried. These legends require no comment ; and it is pitiable to find such a man as Dr. Lanigan endeavouring to account for the uncertainty on this point apparent in the lives, by the supposition that the exact spot of his grave only was meant. But, according to Maccuthenius, the exact spot was known, for he says that in after times, when the church was in progress of building over his body, the men who were digging the ground perceived fire to break out from the grave, and retiring, they fled with fear from the flame. It is enough to state that on this point the ancient annals are silent, with the exception of the Annals of Ulster, in which is transcribed from the Life of Columbkille, the legend that narrates that saint's discovery of the sepulchre of Patrick, but without naming the locality.

    From the preceding data, then, it will be apparent :

    Internet Archive jstor-30078991, Chapter 3

36. Rath of Laoghaire at Tara

    Tara · parish · Meath · 428–463

    South of Rath na Riogh lies the Rath of King Laoghaire, who became monarch of Ireland around 428-429 and died in 463; it originally had four doorways facing the cardinal points. Cultivation has destroyed the internal features and much of the outer rampart, though a section of the western wall survives, showing a double ring roughly 300 feet in diameter.

    Read the passage

    The great feature next to be noticed is of still later date, namely, the Rath of LaoghairCi who, as already shewn, according to all the Irish authorities, became monarch of Ireland in 428 or 429, and died in 463. The situation of this Rath, with its 2^20^, or circumvallation, is distinctly pointed out in all the authorities as south of Rath na Riogh ; and it is stated in the prose account, that ^* it had four principal doorways facing the cardinal points.*' The progress of cultivation on the hill has totally destroyed the internal features, and nearly effaced a considerable portion of the external rampart of this fortress. But though the western portion of the rampart only remains in any degree of preservation, it is sufficient to show that, like that of Rath na Riogh, it consisted of a double ring, of which the outer one only is now strongly developed. This Rath occupies that part of the southern end of the hill at the foot of the first slope, where there is a piece of nearly flat ground. The part of the outer circle now remaining is on the edge of the western slope, and the accompanying section, which is from west to east, and on a scale of 120 feet to an inch, will shew the measurements along the slopes.

    The eastern^ southern, and northern parts have been levelled, but the line they occupied can still be traced, and the diameter appears to have been 300 f.

    Internet Archive jstor-30078991, Chapter 6

37. The mounds of Dall and Dorcha, tombs of the blind mendicants

    Tara · parish · Meath

    North of the Rath of the Synods and near the Dwarf's Grave were mounds called Dall and Dorcha, said to be the tombs of two blind mendicants who slew each other. The exact identification of which mound is which is uncertain due to contradictory accounts, but two mounds still remain north and north-west of the Rath of the Synods.

    Read the passage

    The monuments next noticed in the prose account, as being in the immediate vicinity of the Grave of the Dwarf, and north of the Rath of the Synods, are the mounds called Dall and Dorcha — the tombs of the two blind mendicants so named, who slew each other. The accounts of the situation of these monuments, as given both in the prose and verse, are very indistinct ; the prose, as given in most copies, states, that they were to the north of the DwarPs Grave, Doll towards the south, and Dorcha towards the west ; or, as given in the Book of Glendalough, Dall the name of the western mound, and Dorcha the name of the eastern. From the indistinctness and apparent contradiction in these accounts, it is not possible to assign, with any degree of certainty, the proper names to the two mounds, which still remain to the north and north-west of the Rath of the Synods ; but there can be but little doubt that they are the mounds alluded to, as otherwise they would be unnoticed features in all the descriptions.

    The next existing monument, which these records identify with certsunty, is the Teach'Miodhchuarta^ or Banqueting Hall, so celebrated in Irish history and tradition. Of this building, the verse only states, that it was called Cong na Caec — the House of the Heroes ; bapc na m-ban — ^the House of the Women ; r^eac na Laec — the House of the Heroes ; and adds, that it was no weak house, and that it had fourteen doors. The words long and harc^ applied by the poet to this edifice, both which literally signify a ship, have evidently a figurative reference to the long shape of the building, a form very rare in Ireland, and of which this hall was probably the first instance previously to the introduction of Christianity into the country. The word long is explained by Cormac Mac Cul-

    Internet Archive jstor-30078991, Chapter 7

38. The Neamhnach well and Cormac's first mill in Ireland

    near Tara Hill · mountain or mountain range · Wexford

    The well called Neamhnach on the east side of Tara hill poured into the valley a stream called Nith, on which King Cormac erected the first mill in Ireland, obtaining a millwright reputedly sent for across the sea.

    Read the passage

    The features next claiming attention as situated on the eastern and western sides of the hill adjacent to Rath na Riogh are the wells called Neamhnach and Caprach-Cormaic on the east side, and that called Laegh on the west. Neamhnach is described, both in the verse and prose accounts, as pouring into the valley a stream called Nith^ on which king Cormac first erected a mill in Ireland.

    It is an interesting circumstance, that the historical fact herq recorded respecting this mill is still vividly preserved, not only in its immediate locality, but also in many other parts of Ireland ; and a mill — now called LismuUen Mill, from the district through which it flows — and situated on the north side of the river Guara, still exists on the reputed site of the ancient one. It may also be worthy of remark, that the present miller considers himself, and is considered by the people of the district, as the lineal descendant of the Pictish millwright brought over by king Cormac, though the original name of the family — Mac Lamha, or Hand — has, through the failure of the male line in his grandfather, become extinct.

    Internet Archive jstor-30078991, Chapter 6

39. Tredumha of Nesi and Rath of Conchobhar Mac Nesa at Tara

    Tara · parish · Meath · 22

    The Tredumha, or Triple Mound of Nesi, mother of Conchobhar Mac Nesa, stood at the north-eastern end of the Banqueting Hall at Tara, with the Rath of Conchobhar Mac Nesa beside it, its door facing the Sciath Chonchulainn (Shield of Cuchullin) mound, said to contain his ashes.

    Read the passage

    According to the same authority the Rath of Conchobhar Mac Nesa was situated beside the Tredumha to the north, with its door facbg the Ceann and Medhij or Head and Neck of CuchuUin. Near the Medhiweve the ruins of the Sciath* Chonchtdainn^ or Shield of CuchuUin, with its TuU, or hollow. The Rath, it adds, was level with the ground, and there was a small hillock in its centre, with as much of his clay, or ashes, in it as would fill the hollow of his shield.f The verse places all these monuments to the east of the Sheskin^ or Moor, and adds another, omitted in the prose, namely, the Grave and Monument of Mai and Midna.

    Of the persons to whom the preceding monuments referred, there is little or nothing to be found in history, with the exception of Conchobhar or Conor Mac Nesa, king of Emania, or Ulster, and his cotemporary the celebrated hero Cuchullin. Tigheamach places the death of the first as occurring in the eighth year of the reign of the Emperor Tiberius, or the twenty-second of the Christian Era. His mother Nesi, from whom the adjacent Tredumha^ or triple mound, was named, is stated by the same authority to have been the wife of Cathbad the Druid, and to have borne him adulterously ; she is the subject of many revolting legendary Irish stories.

    Internet Archive jstor-30078991, Chapter 8

40. Burial dispute: Patrick at Saul/Downpatrick vs Glastonbury

    Saul · townland · Down

    The lives claim Patrick the Apostle was buried at Saul or Downpatrick, while Sen-Patrick was said to be interred at Glastonbury. Tirechan admits uncertainty over Patrick's actual burial place, though a legend credits Columbkille with revealing the sepulchre at Saul.

    Read the passage

    << Colomb cille Spiritu Sancto instigante ostendit sepulturam Fatricii, ubi est confirmat, id est in tSabul Patricii, id est in aeclesia juxta mare, ubi est couductio martirum, id est ossium Coluimb cille de Brittannia, et conductio omnium Sanctorum Hiberniae in die judicii." — Fol. 15, 6, & 16, a.

    But this legend was evidently fabricated after the death of Columbkille, for the purpose of giving to Saul the honor of having the sepulchre of both.

    Internet Archive jstor-30078991, Chapter 3

41. Cormac composed the Teagasc Riogh at Acill near Tara

    Tara · parish · Meath

    According to Cennfaelad's account, Cormac Mac Art composed his part of the Brehon Laws at Acill, near Temora (Tara), after resigning the sovereignty to his son Carbre, having retired there after losing an eye.

    Read the passage

    <^ Cenfaelad's part consists chiefly of a gloss on the law tisrms used by Cormac ; but this gloss is of the seventh century, the law terms of which are as unintelligible now as those of the third century were then. He adds that Cormac composed his part at AciU, near Temora, after he had resigned the sovereignty to his son Carbre. We have already seen that Cennfaelad wis a writer of the seventh century, and that Acil was one of the Royal residences of Meath.

    Mr. Petrie on the History and Antiquities of Tata Hill. 41

    Internet Archive jstor-30078991, Chapter 1

42. Tempo, Fermanagh, named from the Deisiol custom

    near Tempo · village · Fermanagh

    The seat of the chief of the Maguires in County Fermanagh received its name Tempo Deisiol, later shortened to Tempo, from the ancient pagan sunwise-turning custom; a similar locality called the Deisiol existed in Derry.

    Read the passage

    From this custom the seat of the chief of the Maguires, in the county of Fermanagh, received its name Tempo Deisiolf now shortened into Tempo ; and there was also an ancient locality in Derry, called the DeisioL

    The antiquity of this pagan usage is so satisfactorily shewn by Toland, in the following passage of his Critical History of the Celtic Religion, — ^p. 142, et seq/ — as to preclude the necessity of further illustration :—

    Internet Archive jstor-30078991, Chapter 8

43. The Five Ancient Roads Discovered at Tara

    near Tara · hill or hills · Meath · 177

    According to the Dinnseanchus, five great roads leading to Tara—Slighe Asail, Slighe Midluachra, Slighe Cualann, Slighe Mor, and Slighe Dala—were discovered or made on the night of the birth of Conn of the Hundred Battles. Each road's discoverer and route is named in the ancient tract, linking Tara to the provinces of Ireland.

    Read the passage

    The only ancient topographical features of Tara Hill, which now remain to be noticed, are the ancient roads which led to it from the different provinces of Ireland. These roads are not described in the ancient documents hitherto used, but notices of them occur frequently in Irish histories, and their number, names, and historic origins, are stated in the same topographical tract — the Dinnseanchus — from which the accounts of the monuments of Tara already given have been chiefly derived. They are thus enumerated by O'Flaherty, in his account of the reign of Conn of the Hundred Battles, on the night of whose birth they are recorded to have been found, or perhaps made ; and who, according to 0*Flaherty's chronology, ascended the throne of Temur in the year 177. — " Quinque viae Temoriam versus, quae Quinto rege nascente fuerunt, ut aiunt, detectae, hae memorantur ; Slighe-asuil, Slighe-midhluachra, Slighe-cualann,

    Slighe-mhor, ubi Eskir-rieda se obviam offert, et Slighe-dhala Ogygia^

    Internet Archive jstor-30078991, Chapter 8

44. Cuchullin's residence and Rath at Cuailgne near Dundalk

    Cooley · locality · Louth

    Cuchullin resided in Cuailgne, the country north of Dundalk, where his Rath still remained at the time of writing; this was the setting for the romance Tain bo Cuailgne, the cattle spoil of Cuailgne.

    Read the passage

    The plunder of Cuailgne, the country to the north of Dundalk where CuchuUin resided and where his Rath still remains, formed the subject of a romance called Tain bo Cicailgnej or the cattle spoil of Cuailgne, which is probably one

    * This would appear to have been a mound of earth resembling a shield. f Con in rela oe huip. The meaning of these words in the prose account was not discovered when the sheet was printed.

    Internet Archive jstor-30078991, Chapter 8

45. Diarmaid's body buried at Connor

    Connor · townland · Antrim · 565

    The body of the slain monarch Diarmaid Mac Fergus Ceirbheoil was buried at Connor, close to the site of his death at Rathbeg in Moylinny.

    Read the passage

    VI. Diarmaid Mac Fergus CeirhheoiU who was also a great grandson of Niall the Great, succeeded, and, after a reign of twenty-one years, according to Tighearnach and the Annals of Ulster, was killed in 565, at Rathhegy in Mbylinny, in the now County of Antrim. His head was buried at Clonmacnoise, and his body at Connor, near where he was killed.

    Though this monarch was, at least nominally, a Christian, yet it is curious

    Internet Archive jstor-30078991, Chapter 4

46. Gold ornaments found near Teach Miodhchuarta site now in Academy's possession

    Tara · parish · Meath

    Petrie notes that magnificent gold ornaments, now held by the Academy, were found within a few yards of the site of the Teach Miodhchuarta at Tara, offering physical evidence supporting the poem's claims about precious vessels at the hall.

    Read the passage

    in succeeding ages. The statement respecting the hundred and fifty drinking vessels of carbuncle, gold, and silver, and the seven brazen lamps, or candelabra^ will be received with still greater incredulity. Yet even this statement will not be regarded as wholly fabulous by those who have seen the magnificent gold ornaments, now in the possession of the Academy, which were found within a few yards of this very spot, or the brazen vessels of more exquisite workmanship, and probably of higher antiquity, often found in Ireland, and of which there is a beautiful specimen in the Belfast Museum. Golden vessels have been frequently found in Ireland ; and a passage in the Annotations of Tirechan, in the Book of Armagh, fol. 17, &, h affords an interesting evidence of their existence anterior to the introduction of Christianity. In adducing this passage it will be proper to state, that it has been copied (as indeed all the extracts hitherto given from that most valuable work have been) from the original MS., which has been most kindly placed in the hands of the writer by its proprietor, the Rev. Francis Brownlow. The passage runs as follows : —

    Dippoyjel* Cummen ocup 5perhcm Cummin and Brethan purchased Ochter n^A*

    Internet Archive jstor-30078991, Chapter 7

47. Holy wells Adhlaic and Diadhlaic near Cairn na Macraidhe

    Tara · parish · Meath · 1837

    Two wells called Adhlaic and Diadhlaic, southeast of the Rath of Colman near the Leitiry, flowed down to Cairn na Macraidhe. Considered holy, one was popularly called St. Patrick's Well, with the surrounding ground kept as lay-ground due to belief it was an ancient burial ground; in 1837 one well was covered over.

    Read the passage

    To the south-east of the Rath of Colman, beside the Leitiry or slope of the hill, the prose places the two Wells, called Adhlaic and Diadhlaic, which according to the verse flowed down to Cairn na Macraidhe, or the Cams of the Youths. These natural features have escaped total destruction, although an attempt to obliterate one of them was lately made. In the year 1837 this one was covered over, and, though there is still a strong flow of water at its site, it is no longer an open well. Up to this period these wells had been considered holy, and one of them was popularly called St. Patrick's Well ; about a rood of ground around them had till that time been lay-ground, and kept in that state from a supposition that it had been a burial ground in ancient times, and it is highly probable that this belief was founded in fact. From a record in the Annals of Ulster, it would appear certain that there was a church or ecclesiastical establishment at Tara as early as the fifth century, as it records, at the year 503, the death of a Bishop Cerpan, or Cerban, of Fearti Cherpain at Tara : — " Cerpan mortuus est — Eps, o peapci Cheppani oc Cemuip." Tigheamach also records the death of Cerban, bishop of Ferta Cerbain^ at the year 504, the true year — ^but without naming Tara ; and the Annals of the Four Masters have an entry similar to that in the Annals of Ulster, but which is wholly in Irish, and erroneously placed at the year 499.

    It would appear that this Bishop Cerpan was a convert made by St. Patrick on his memorable visit to Tara in the reign of Laogaire, as it is stated in a passage in the annotations of Tirechan, already quoted, p. 167, — that on this occasion he wrote elements, that is, an alphabet, for Cerpanus.

    Internet Archive jstor-30078991, Chapter 8

48. Senchus Mor compiled at Tara and Rath Guthaird

    Tara · parish · Meath

    The ancient legal text states that the Senchus Mor was compiled at Tara during summer and autumn, and at Rath-Guthaird during winter and spring, the latter chosen for its firewood, water and sheltered situation.

    Read the passage

    The place, and time, and author, and cause of writing the Senchus. Its place Temur, during summer and autumn, (i. e. from its cleanness and amenity,) and Rath-Guthaird during the winter and spring. (They remained at Rath-Guthaird, from the convenience of its fire-wood and water, and from its sheltered situation. Hath Guthaird means Rath of the punishment of a person for his loud voice or for his unlawful voice ; or it may have been named from the voices of the arts i. e. heroes, or from the voices of the ard$, i. e. the nobles.)

    On the brink of Nith Nemanach, (i. e. Nitk is the name of the river, or it was so called &om the nith which the Druids made there with Patrick, i. e. from the conflict or contention made there with him. Nemanche, u e. Nemandach, or pearly, from the fact that lumps of pearl were found in it, or NetnJishoinnmhechf i. e. unprofitable, from the fact that no profit of fish or produce is found in it.)

    Internet Archive jstor-30078991, Chapter 3

49. Similar miraculous tomb legend at Iris Hier, Aran

    Inisheer · townland · Galway

    The tomb of St. Coemgene (Kevin), patron saint of Iris Hier, one of the South Islands of Aran, is still believed by people of the west of Ireland to possess a similar miraculous size-adjusting power. This belief persists despite any demonstration of its fallacy.

    Read the passage

    A similar legend is given by Nennius, in his tract entitled De Mirahilihus Hiberni(Bj but in which the monument is stated to have been on Crucmaur in Cereticum ; and hence Sir James Ware considered, that it should properly have been placed among the wonders of England as it is found in some copies. But, however this may be, the absurdity of the superstition connected with the monument at Tara should not invalidate the fact of its former existence. The tomb of St. Coemgene, or Kevin, the patron saint of Iris Hier, one of the South Islands of Aran, is still universally believed by the people of the west of Ireland to have a similar miraculous power, a belief which no demonstration of its fallacy can shake.

    It was in the immediate vicinity of these monuments, namely, in a mound, or bank, near the churchyard, that about the year 1810, the golden Torques were found, which are now happily saved from the usual fate of antiquities of the kind discovered in Ireland, by the liberality of the Members of the Royal Irish Academy, and other patriotic individuals. These Torques are of a spiral or screw pattern, as will be seen from the subjoined wood-cuts ; and though the design is simple, the workmanship is of great beauty. In both instances the twist is formed of four equidistant radiations from a common centre, subsequently twisted into this spiral form. The first is five feet seven inches from one extremity to the other, and weighs 27 oz. gdwts.

    Internet Archive jstor-30078991, Chapter 7

50. Teach Miodhchuarta banqueting hall layout and seating hierarchy at Tara

    Tara · parish · Meath

    The ancient poem and prose preface describe the Teach Miodhchuarta (Banqueting Hall) at Tara in detail, including its seating arrangement of twelve seats on each side, allocation of food shares (cows, pigs, tinnes) by rank, and specific honors due to poets, druids, historians, and craftsmen according to their degree.

    Read the passage

    The situation oiTeach Midhchuarta here, viz.; twelve seats in each of its two sides ; and three men in each seat ; and sixteen men in each of its two airithers; and eight distributors; and lawgivers, and cupbearers, in the back part^^ of the house ; and two in each of the two seats at the door. One hundred men the entire.^' Two cows, and two tinnes, and two pigs, was thjs quantity for dinner : Mty for each of the two cows and, of the two pigs, and of the two tinnes ; half to one half and half to the other half. Bruiden Midhchuarta [was] the name of this house.

    The situation of Teach Midhchuarta Time for us to describe ;

    Internet Archive jstor-30078991, Chapter 7

51. Claenfearts: slaughter of virgins and the false judgment

    Tara · parish · Meath

    The two Claenfearts lie west of Rath Grainne. In the southern one virgins were slaughtered by the Lagenians on Saman's Day (1 November); in the northern one Lughaidh Mac Con delivered a false judgment concerning a green field eaten by sheep.

    Read the passage

    The two ClaenfearU are to the west ot^Rath Grainne, It was in the southern Claenfeart that the virgins were slaughtered by the Lagenians on Saman's day, (1st of November). It is in the northern Cleanfeari that Lughaidh Mac Con pronounced the false sentence concerning the green field being eaten by the sheep.

    The Cam of the Leinster Youths lies alongside the Sheskin of Temur to the north.

    Internet Archive jstor-30078991, Chapter 5

52. Long na m-ban and the Feis Teamhrach

    Tara · parish · Meath

    Long na m-ban, identified as Teach Midhchuarta, lies north-west of the eastern mound; its ruins show a long house with twelve or fourteen doors. Tradition holds the Feis Teamhrach (Feast of Tara) was held here as it could accommodate the men of Ireland.

    Read the passage

    Long na m-ban^ i. e. Tea^h Midhchuarta, is to the north-west of the eastern mound. The ruins of this house are situate thus: the lower part to the north, and the higher part to the south ; and walls are raised about it to the east and to the west. The northern side of it is enclosed and small ; the lie of it is north and south. It is in the form of a long house, with twelve doors upon it, or fourteen, seven to the west, and seven to the east. It is said, that it was here the Feis Teamhrach was held, which seems true ; because as many men

    «i Supplied from H. 3. 3.

    Internet Archive jstor-30078991, Chapter 5

53. The Sacred Fire Prohibition at Tara

    Tara · parish · Meath · 433

    According to the Tripartite Life of St. Patrick, a prohibition existed against lighting any fire in Ireland until the sacred fire had first been kindled at Tara, this being the special privilege of Temur among the Gael. Patrick's kindling of a fire at Ferta Fer Feic before the fire at Tara enraged King Laeghaire.

    Read the passage

    luib ; ocup nf laihao nech cenio Dpac6D and no one dared to kindle a fire in Ireland on

    1 n-Gipino ipin lou pn, no cu n-ooannca hi that day until it should be first kindled at Temur

    Internet Archive jstor-30078991, Chapter 3

54. Dumha na m-ban-amus, the Mound of the Heroines

    near Tara · hill or hills · Meath

    A small mound at the southern end of the Teach Miodhchuarta, called the Mound of the Women who had been betrayed, has since disappeared with no historical account surviving.

    Read the passage

    The next monument described is Dumha na m-ban-amuSy or the Mound of the Heroines, or, literally, Women Soldiers,* which, according to the prose, was a small mound situated to the south-east of the Teach Miodhchuarta, and at the southern end : the verse states, more simply, that it was situated at the upper or southern extremity, and calls it the Mound of the Women who had been betrayed. This mound has disappeared, and no historical illustration of it has been found.

    Proceeding now to the northern extremity of the Hall, both the prose and verse place here the Rath, and the Leacht, or Grave, of Caelchu. These are described in the prose as being near the northern head of Long na m-ban, and the verse states that the Grave was to its north-east, and adds that it was a heap of stones ; but there is every reason to believe that it should have been written north-west, as the Irish transcribers frequently mistake the word faip for fiap. Both authorities state that this Caelchu was the great-grandson of Cormac Cas, and was one of the Eoganachts of Cashel, and the most distinguished of all the men of Munster for wisdom, and that from him the chiefs of Bos- Teamrach and the tribe of Tuath-cis at Temur were descended. He was cotemporary with the monarch Cormac Mac Art, and his son Cairbre Liffeachair. This

    Internet Archive jstor-30078991, Chapter 8

55. Rath of Concobhar Mac Nesa facing Cuchulainn's monuments

    Tara · parish · Meath

    The Rath of Concobhar Mac Nesa lies beside the Treduma of Nesi to the north, with its door facing east toward the Ceann and Medhi of Cuchulainn, linking the site to the Ulster Cycle hero.

    Read the passage

    The Rath of Concobhar Mac Nesa alongside the Treduma to the north ; its door faces the east opposite the Ceann and Medhi of Cuchulainn,

    The ruins of Sciath Chonchulainn and its Tttl are near the Medhi to the north-east. The Rath is level with the ground, and there is a small hillock in its centre Ian na teala de huir.

    Internet Archive jstor-30078991, Chapter 5

56. St. Patrick's Hymn Invoked at Tara

    Tara · parish · Meath · 432–493

    St. Patrick's Hymn, believed by tradition to have been composed at Tara, invokes the Trinity and various natural and divine powers for protection. The hymn contains pagan allusions suggesting a very early date of composition, before the full establishment of Christian doctrine in Ireland.

    Read the passage

    At Temur to-day I invoke the mighty power of the Trinity. I believe in the Trinity under the Unity of the God of the elements.

    Salvation is the Lord's, salvation is the Lord's, salvation is Christ's. May thy salvation, O Lord, be always with us.

    Internet Archive jstor-30078991, Chapter 2

57. The Feis of Tara recorded in the Annals of Ulster

    Tara · parish · Meath · 454

    The Annals of Ulster record the celebration of the Feis, the supposed triennial assembly of Tara, occurring only once during the reign of Laoghaire, at the year 454, contrary to assumptions of regular triennial gatherings.

    Read the passage

    The Annals of Ulster, in the reign of this prince, record, from various ancient authorities, the celebration of the Feisj or supposed triennial assembly of Tara, as having occurred, according to some, in the year 467 ; according to others, in 469 ; and according to others, in 470 ; but as it can scarcely admit of doubt, that these entries, as the statements of the annalist imply, refer to the one meeting only, and as no subsequent record is found of the assembling of the Feis in this prince's reign, either in these or any other ancient authorities, it would appear certain that the meetings of Tara, if they were ever triennial, ceased to be so subsequently to the introduction of Christianity, and that these assemblies were held but once in the reign of each prince, or, if oftener, upon some important emergencies. Thus also, in the reign of Laoghaire, the same Annals record only one celebration of the Feis Teamhrach^ namely, at the year 454 ; and that this was the only assembly of the kind held in his reign is clearly ptoved from the following entry at the year 461 : — ** Leogaire Jilius Neill post Ceana [caenam] Teamro^ annis vii. et mensibfis vii. et diebus viL vixit,^^ Indeed these records sufficiently indicate that such assemblies were of rare and irregular occurrence ; for, if they had been held annually, or in a triennial cycle, it is highly probable that the circumstance would not have been considered remarkable enough to require a distinct record. Hence, it may be remarked, a historical doubt worthy of attention must arise, as to the truth of the statement found in so many of the old lives of St. Patrick, that it was during the Feis Teamhrachf in 433, that the saint made his famous attempt to convert the monarch and nobility of Ireland. It should be stated, however, that in the oldest lives of St. Patrick, those preserved in the Book of Armagh, as well as in the original Irish MS. copies of the Tripartite Life, preserved in the Leabliar Breac and Book of Lismore, this meeting is no where called the Feis^ and the statements made in all the lives, that the time at which it was held was the eve of Easter Sunday, sufficiently shew that it was not the great national assembly so called, which, according to all the ancient authorities, was always held at the feast of Samhan^ or 1st of November. It may be further stated that the accounts given of this meeting concur in shewing that it was not a political assembly, as the Feis is stated to have been, but rather a religious festival for the celebration of the Bel-tine^ or fire oiBcud. Thus, to adduce one of many testimonies, there occurs in the Life of Patrick, by Mocutenius, the following passage :

    Internet Archive jstor-30078991, Chapter 3

58. The spit of Nechin, chief smith of Tara

    near Tara · hill or hills · Meath

    Nechin, chief smith of Temur, was said to be the first smith who entered Teach Miodhchuarta and made a spit with a mechanism to reach the fire and coil back into its case.

    Read the passage

    Bir Nechin here : Nechin was the chief smith of Temur. He was the first smith who went into Teach Midchuarta^ so that he sunk the spot where a fire should rise, and he made a spit with motion that it might reach the fire, and that it might coil into its durunn another time.

    Tara In the time of the Tuatha-De-Dananns ; as in the following passage from the Leahhar Suidhe, H. 2. 16, coL 245,

    Internet Archive jstor-30078991, Chapter 8

59. The Teach-Miodhchuarta (Banqueting Hall) ruins at Tara

    Tara · parish · Meath

    The Banqueting Hall, called by various names including the House of the Heroes and House of the Women, is described in ancient prose accounts with great accuracy as to situation and form, lying north-west of the eastern mound. Petrie measured the surviving ruin: length 759 feet from the road, present breadth 46 feet, with an estimated original breadth of about 90 feet, oriented north-south on the north slope of the hill.

    Read the passage

    The situation of this ruin is on the north slope of the hill, and its lie, or direction, is very nearly north and south. Its length, taken from the road, is 759 f., and its present breadth at the bottom is 46 f., but its original breadth must have been about 90. The accompanying section, which is from south to north, and on a scale of 150f. to an inch, will shew the slopes and measurements of the length of the building as at present remaining ; but the original length must have been greater, as the northern end appears to have been cut away by the road.

    It will be seen, that the bottom of the Hall has not a regular slope from the

    Internet Archive jstor-30078991, Chapter 7

60. Well Neamhnach identified as source of ancient mill stream

    Tara · parish · Meath

    The Well Neamhnach was identified as lying east of the Mur Tea and north-east according to prose, supplying the stream that turned Ireland's first mill. The well's stream still turns a mill on the ancient site to the present day.

    Read the passage

    erected in Ireland. This well was at once identified, as it is the source of a stream which has turned a mill on the site of the ancient one to the present day.

    2. The next grand feature identified was Rath na Riogh, the most important enclosure on the Hill, which is clearly pointed out by its locality in relation to the Well Neamhnach.

    Internet Archive jstor-30078991, Chapter 5