Douglas Hyde, A Literary History of Ireland from Earliest Times to the Present Day, 1899

When Tuathal or Toole, called Techtmhar, or the Possessor, was High-king of Ireland, at the close of the first century, he had two handsome daughters, and the King of Leinster asked one of them in marriage and took and brought home to his palace the elder as his wife. This was as it should be, for at that time it was not customary for the younger to be married "before the face of the elder." The Leinster men, however, said to their king that he had left behind the better girl of the two. Nettled at this the King went again to Tara and told Tuathal that his daughter was dead and asked for the other. The High-king then gave him his second daughter, with the courteous assurance " had I one and fifty daughters they were thine." When he brought back the second daughter to his palace in Leinster she, like another Philomela, discovered her sister alive and before her. Both died, one of shame the other of grief. When news of this reached Tara steps were taken to punish the King of Leinster. Connacht and Ulster led a great hosting with 12,000 men into Leinster to plunder it. The High-king too marched from Tara through Maynooth to Naas and encamped there. The Leinstermen were at first successful; they beat the Ultonians and killed their prince ; but at last all the invading forces having combined defeated them and slew the bigamist king. They then levied the blood-tax, which was as follows: — Fifteen thousand cows, fifteen thousand swine, fifteen thousand wethers, the same number of mantles, silver chains, and copper cauldrons, together with one great copper reservoir to be set up in Tara's house itself, in which would fit twelve pigs and twelve kine. In addition to this they had to pay thirty red-eared cows with calves of the same colour, with halters and spancels of bronze and bosses of gold.

The consequences of this unfortunate tribute were to the last degree disastrous for Ireland. The High-kings of Ireland continued for ages to levy it off Leinster, and the Leinstermen continued to resist. The Fenians took part in the conflict, for they followed Finn mac Cumhail in behalf of the men of Leinster against their own master the High-king. The tribute continued to be levied, off and on, during the reigns of forty kings, whenever Leinster seemed too weak to resist, or whenever the High-king deemed himself strong enough to raise it: until King Finnachta at last remitted it at the close of the seventh century, at the request of St. Molling.1

"It is beyond the testimony of angels,  It is beyond the word of recording saints,  All the kings of the Gaels That make attack upon Leinster."

Of course the unfortunate province, thus plundered during generations, lost in some measure its nationality, and no doubt it was partly owing to this that it seemed more ready than any other district to ally itself with the Danes. The great Brian is said to have gained his title of Borumha or Boru through his having reimposed the tribute on Leinster, but though he conquered that province and plundered it, I am aware of no good authority for his actually re-imposing the Boru tribute.

Robert Lister Macneil, The Clan MacNeill: Clann Niall of Scotland, 1923

Page vi: From their root insular situation in the Hebrides the Macneils of Barra must have had far closer relations with the Norse invaders than was the case with some of the mainland Clans. Barra was dedicated to and no doubt converted to Christianity by the labors of S. Bairre, Barr of Finbar, first Bishop of Cork, who was a native of Connaught, being the son of Amairgen, son of Dubduibne, son of Art, son of Carthann, son Fland, son of Ninnid, son of Brian, son of Cochaidh Muigmedon, who was High King or Ardrigh of Ireland.

Page xix: Heremon landed in Leinster and became the first Milesian Monarch of Ireland, A.M. 2935-48, B.C. 1028-15. He married Tea, daughter of Lughaidh, son of Ith, and cousin of Milesius. She was buried in County Meath, on a hill, afterwards from her called Tea Mor or Tea’s Mound, now Tara. Here, in after time, the High Kings of Ireland had their principal seat.

Page 1: Irial Faidh, the Prophet, son of Heremon, ruled as High King of Ireland from A.M. 2951 to 2961 (B.C. 1012-02). He built seven royal palaces known as Raths Ciombaoith, Coincheada, Mothuig, Buirioch, Luachat, Croicne and Boachill. He was buried at Magh Muagh. …… His son Foll-Aich was deprived of the kingship by Conmael, but the grandson, Tighernqmas succeeded as High King A.M. 3011, B.C. 952, and reigned for twenty-three years. It was during his time that the first gold mine in Ireland was discovered in County Wicklow. He is said to have been the first to introduce idolatry and to erect pagan altars, about one-hundred years after the landing of the Milesians. According to Keating he was struck down, with the greater part of his subjects, while worshipping his idol Crom Cruadh, a stone capped with gold, about which stood twelve lesser stones, in Magh Sleacht, the Plain of Adoration, in County Craven.

Page 2: His son Aongus Olmucach (Aongus of the Large Hand) became High King in 3151 (B.C. 812) and again subdued the Picts, the inhabitants of Scotland. He was killed at the battle of Carman in the year 3168. The kingship passed his son Maen who was succeeded by his son Rotheachtaigh.

Roitheachtaigh was High King during the years 3192 to 3203 (B.C. 771-760) and was slain by Seadhna. The next two generations, Deman and Dian, did not succeed to the Crown and it was not until 3360 (B.C. 603) that the latter’s son Siorna Saegalach (Siorna the Long-Lived) became Ardrigh or High King. After reigning for twenty-one years he was slain at Aillin by Rotheachta, who usurped the kingship and Siorna’s son Olioll Aolcheoin did without recovering it.

Giolchadh, son of Olioll, became High King in 3389 (B.C. 574). He was killed by Art Imleach nineteen years later and his son Nuadhas Fionn Fail (Nuadhas the Fortunate) succeed him two years later. After being on the throne for thirteen years he, in turn, was slain by Beasioghacta in 3423 (B.C. 540).

Adan Glas, son of Nuadhas, was not successful in his attempt to regain the throne. It was in his tim that the coasts were infested with pirates and a dreadful plague, which appears to have been the smallpox, judging from the sobriquet given his son, Simeon Breac (Speckled Simeon) who became High King in the year 3467 (B.C. 496).

Page 4: Melghe Molbhthach, (Melghe the Praiseworthy) son of Colethach, was High King from 3696 to 3708 (B.C. 267-255). He died at the hands of Modhchorb, a son of Cobhthach Caomh.

His son, Iaran Gleofathach, reigned from 3721 to 3727 (B.C. 242-236). He was said to have been a king of great justice and wisdom and lost his life at the hands of Farchorb, son of Modhchorb.

After a lapse of seven years his son Conla Caomh (Conla the Comely) became High King for four years, when he died a natural death. He was immediately succeeded by his son Olioll Ras-Fiachlach (Olioll of the Crooked Teeth) who, twenty-five years later, was slain by Adhamhar Foltchaion in 3763 (B.C .200).

In 3768 (B.C. 195) Olioll’s son Eochaidh Altleathan (Eochaidh of the Long Hair) secured the throne, which he held for seven years when he died at the hands of Feargus Fortamhail.

Twelve Years later, 3787 (B.C. 176) Eochaidh’s son Aongus Tuirmeach-Teamrach was crowned High King and ruled for thirty-two years, being slain at Tara in 3819 (B.C. 144).

Page 5: The six generations following Enna's reign were excluded from the High-Kingship; they were Labraidh Lorc (the Fierce), Beotact, Blatact, Assaman Eamhna, Roighnen Ruadh (the Red), in whose time there was a great cattle plague, and Fionn Fionnlogha who married Benia, daughter of Crimthan, and had Eochaidh Feidhlioch (Eochaidh of the Constant Sighs) who became High-King in the year 3922 (B.C. 41). He married Crofinna, daughter of Art of Uellthan, and lived in Aileach. He built a royal palace at Druin-na-n Druagh in Connaught and died at Tara in 3934 (B.C. 29). His son Finn Eamhna was excluded from the High-Kingship. Finn's sister, Maeve, Queen of Connaught, is still remembered as the Queen of the Irish fairies.

Finn's son Lughaidh Sriabh-n Dearg (Lughaidh of the Red Circles) succeeded as Ardrigh A.M. 4015, A.D. 63, and ruled for ten years, when he committed suicide by falling on his sword. He married Derbforguill, a Danish Princess, and had Crimthann Niadh Nar (Crimthann the Champion of Nar) who was High-King from A.D. 74 to 90. He married Nar-Tath-Chaoch, daughter of Loich, son of Darletus, King of the Picts. He was slain, with many other princes and nobles at a great feast given in their honour at Magh Cro, near Knockma, County Galway.

Five years later his son Feredach Fionn-Feachtnach (Feredach the Just) was crowned High-King at Tara. He appointed Moran his chief Brehon, or judge and councillor, and under their joint sway the country enjoyed peace and prosperity. The fame acquired by Moran is attributed to the chain called Idh Moran which when put around the neck, of a guilty person would squeeze him to suffocation, but if placed about the neck of an innocent person would expand and fall to the ground. He is said to have received the chain from the Apostle Paul, according to a legend in the Book, of Ballymote.

Page 6: Feredach died peacefully at Tara in A.D. 116, after a reign of twenty-one years. Three years after his death his son Fiacha Fionn Ola (Fiacha of the White Oxen) who married Ethne, daughter of Imgheal, King of the Picts (Scotland) became High-King. Shortly after his accession the provincial kings formed a conspiracy to dethrone him and, about the year 126, his forces being absent in Scotland contending against the Roman Legion, they marched to Tara and slew him in the palace. It was said he died by the sword of Eiliomh Mac Conrach.

Page 7: Art Eanfhear (Art the Lonely) son of Conn became High King in the year 220. He married Trea, daughter of Cian of Munster. It is said he was called the Lonely or the Melancholy because he was the only son of Conn, his two brothers having been murdered by their uncles. He wrote an epitaph on his own sepulchre, and was killed in battle in the year 250. ….. Cribber Lifeachar (Cairbre of the Liffey), son of Cormac, married a daughter of the Prince of the Hebrides and was crowned High King in the year 278. After a region of seventeen years he was slain at the battle of Gabhra by Siomeon, son of Ceirb.

Page 8: Fiacha Srabhteine (Fiacha of Castle Srabhteine), son of Cairbre, succeeded his two cousins in the sovereignty A.D. 297. He married Aoife, daughter of the King of Gall Gaodhal (Prince of the Hebrides). About the year 328 he was slain by the Three Collas, Colla Uais, Colla Mean and Colla da Chrioch. Colla Uais was then proclaimed High-King and held the sovereignty for three years when he was overthrown by Muireadach, son of Fiacha.

Muireadach Tireach, High-King from 331 to 356, married Murion, daughter of Fiachra, Prince of Munster. Calvagh, King of Ulidia, met the Ardrigh in battle at Portri and defeated and killed him, but only held the throne for a few months when he in turn was killed by Eochaidh, son of Muireadach, who was crowned in the same year.

Page 10: Niall's first task as High-King was to subdue the hostile provincial Irish Kings in which he appears to have been highly successful. At the request of the Irish Dalriads, he then led an army against the Picts and obliged them to surrender Ceann Tire and Argyll, in Scotland, to his countrymen. At their request he changed the name of Alba (Scotland) to that of Scotia Minor, as distinguished from Ireland, called Scotia Major, in honour of Queen Scota, wife of Milesius. Having appeased the troubles in Alba, he entered Britain and ravaged the whole country in the year 388.

He then embarked for Armoric Gaul, whence he brought considerable booty and two hundred captives, one of them being St. Patrick, Apostle of Ireland, then in his sixteenth year.

Page 12: Niall married first Righneach, daughter of Medabh, by whom he had several sons, and secondly Ineachtfee, daughter of Dubhteach, son of Moindeach, King of Ulidia, by whom he also had several children, among them being Eoghan, who carried on the direct line.

Of fourteen sons only eight left issue, the first four remaining in Meath, from whom descended the Hy Nials of the South, and from the last four the Hy Nials of the North, and it was from these two branches of the Clan Neil that generally, though not always, the High-Kings of Ireland were alternately elected.

It is in descent from Neil of the Nine Hostages that the Chiefs of the Clan Macneil record their numerical succession.

Page 18: V. Donal became High-King in the year 559, on the death of Dermod, and ruled jointly with his brother Fergus. Two years later they both died of the plague. Donal was known as Donal Ilchealgach, the Deceitful.

VI. Aodh, son of Donald Ilchealgach, ascended the Throne of Ireland in the year 599. He was called Aodh Uariodhnach or Hugh of the Ague. After eight years in the sovereignty his death sickness seized him and he sent for Mura, and Mura came, and the King said to him, "Cleric, thou hast deceived us, for we have neglected our penance, because we through thy word thought it would come to pass that we should be aged in life, and now methinks death is near me." He died, in 607, at Ath-da-Fearta, the Ford of the Two Graves, County Louth.

VII. Maolfreach, son of Aodh Uariodhnach, succeeded as Prince of Ulster, but not as High-King. He was slain between the years 626 and 630.

Page 19: IX. Feargal, High-King of Ireland from 709 to 718. In717 he exacted the Baruma from the Lagenians. This Baruma was a tax which, in present-day standards, would have amounted to more than £250,000. In the following year, however, the Lagenians refused payment. Thereupon Feargal assembled an army of 21,000 and, marching into Leinster, fought the great battle of Allen, County Kildare. Seven thousand are said to have lost their lives, including Feargal and ten grandsons of Maolfreach. Feargal was slain by Aodh Menn, son of the King of Leinster, and his head was presented to Cathal, son of the King of Munster.

Cathal, when he saw the head, was grieved, and had it washed and the hair plaited and combed smooth, "and a cloth of velvet put around it, and seven oxen, seven wethers and seven bacon-pigs, all cooked, were brought. Then the head blushed in the presence of all the men of Munster, and it opened its eyes to God to render thanks for the respect and great honour shown it. Then the food was distributed by Cathal to the neighbouring churches, after which he went with a choice gathering of the men of Munster and gave the head to the Neils in Aileach."

Page 21: XII. Nlall reigned as High-King from 832 to 845. He was called Niall Caille, or Niall of the Callan, from the river in which he was drowned. He married Gormfhliath, daughter of Donogh mac Donal. He was very successful in his battles with the Danes, but on one of his expeditions against them, in the endeavour to save a bodyguard who had fallen into the River Callan, he lost his own life, at the age of fifty-five.

XIII. Aodh, son of Niall, was called Aodh Finnlaith, or Hugh the Hoary. Sixteen years after his father's death, 861, he became High-King of Ireland (known in Gaelic as Ardrigh), King of Aileach and Prince of Ulster. He marched against the Ulidians and the Connacians from whom he exacted hostages and pledges, and in 864 he proceeded against the Danes, whose fortress he plundered, and when the battle was over "twelve score of their heads were counted before him." Again in 871 he captured one of their fortresses, putting 240 of them to the sword and carrying off their goods and many captives.

Page 26: 5. The complete accord of the traditional descents as handed down from generation to generation of Barramen, and which can be checked against known historical facts. This exact knowledge of the generations of the Chiefs of the Clan straight through from Neil of the Nine Hostages to their day was not at all uncommon among the older Barra people of the past century.

In the year 563 Saint Columba, or Colum Cille, a cousin of Donal Hchealgach, V, and Fergus, joint High-Kings of Ireland and Kings of Aileach, of the Clan Niall, left Ireland to carry the teachings of the Saviour to his fellow Scots in Dalriada and to the Picts in the north. He established a monastery on the Isle of Iona, given to him by Bruidhi, King of the Picts, which became the head of the church in Scotland. He also placed smaller monasteries in various parts of the western coast and from these he sent out priests to nearly all the islands of the west. In later years his missionaries established several churches in the Outer Hebrides, there being one or more on each of the Islands. There is a well in the Township of Tangasdale, near Castlebay, Barra, named after him, as well as an old chapel on Mingulay, near Barra.

Saint Columba's teachings were of the purest Christian character, and while the people accepted Christianity they could not completely abandon the pagan rites of their forefathers, so that to this day traces of odd superstitions and old customs which are relics of a pre-Christian era are found.

Porter Garnett, The Grove Plays of the Bohemian Club: St. Patrick at Tara, 1918

Footnote 1: “Now it was a custom of the High Kings to hold a great celebration, called the Feast of Tara, to which the under-kings were invited. It was an opportunity for discussing the common affairs of the realm” — Bury, p. 112.

Page 9: In the year 432 A.D., the news spread over Ireland that a band of missionaries from continental Europe had landed to preach the gospel of Christianity, headed by a Briton, named Patricius or Patrick, who had been consecrated a bishop for that purpose in Gaul. The Christian religion was already known in the southern Province of Munster through British slaves and captives in war, and in the previous year a certain Palladius had been designated by Pope Celestine for the correction of the Pelagian heresy among them, but he had died in Leinster shortly after arriving upon his mission. At the news of the landing of Patrick, the High King of all Ireland, has summoned the kings or chiefs of the kingdoms of Ireland to meet at the holy Hill of Tara in the Meath to consider the way in which the Christian missionaries should be received.

The condition of Ireland in 432 was a condition of tribal warfare. It was true that each of the provinces recognized a sort of supreme chief or king, and that these kings generally elected at this time as high king or ardrigh, the King of the Meath, the central province, in which the sacred Hill of Tara was situated. But the powers of the high king were very limited, and he presided, rather than ruled over Ireland. Occasionally the kings all met at Tara to discuss national questions, but the decisions taken by the council were not binding, and the high king or ardrigh had no power to enforce them. Such a council has been called to discuss the preaching of St. Patrick, and this is the moment chosen for the action of the grove play." The Hill of Tara was surrounded by temporary booths and each king of a province arrived, attended by a large body of retainers. The ardrigh, King of Meath, presided and prepared the meeting place and the necessary banquets. The ruins of the old banqueting hall, the only permanent building at Tara, are still to be seen.

Page 14: The King of Meath in the grove play represents the love of Ireland, a nation; he appears as an old man with white hair and beard; his druid chants the praises of Ireland in “The Song of Erin,” and he himself shows a passionate love for her and her past and her heroes of old time. His opposition to Patrick’s preaching lies in its rejection of her ancestral faith, in its renunciation of her ancestral heroes and it is to convince him that Patrick raise the ghost of Cuchulainn. The historic Laogaire, son of Niall of the Nine Hostages, and contemporary of St. Patrick, was King of Meath and High King or ardrigh of all Ireland from 425 A.D. to 463 A.D. During his reign the Senchus Mor, or code of Irish laws, was drawn up, and many councils are recorded to have taken place at Tara. He showed himself tolerant to Christianity, which was embraced by many of his relatives, but he himself ruffed to be converted and remained faithful to his ancestral religion. Many legends are told of his interviews with St. Patrick and of his obstinate paganism. He fought many wars with Leinster, not always with success, and was killed during one of them in 463, just two years after the death of St. Patrick.

Page 17: The sun rises and the music of an Irish march is heard. Then five processions enter by different entrances; first, the King and Brehon of Leinster in their saffron color robes, with a druid in white and their retainers in light blue; they take their seats to the right of the stage; another blare of the march, and the King and Brehon of Munster, with another druid, enter with their retainers in dark blue; they take their place to the left of the stage; another blare of the march and the Connaught procession enters, clad in dark red, and they take their place to the right of the High King’s throne; another blare of the march and the Ulster procession enters, clad in bright red, and take their place to the left of the High King’s throne; the march rises in intensity and the old High King enters with his brehon and his druid and his retainers in green, and takes his seat in the center of the stage.

Page 18: The music ceases, and the High King signs to his brehon to open the matter, which all have assembled to discuss, when the steward rushes forward and interrupts him with the news that the edict against fire has been infringed and that a red blaze has been seen on the horizon. The Kings of Oriel and Connaught demand the immediate punishment of the offender, though from different standpoints; the Kings of Munster and Leinster counsel mildness and delay, though from different standpoints; the High King accepts this counsel and sends his steward with twelve men, namely, the four servants and two chosen from the retainers of each of the other four kings, to bring the offender before the council. As they go up the hillside, the fire flares up for a last moment.

Page 19: At this moment the “Pange Lingua” is heard from the hilltop, and at the top of the hillside is seen a procession approaching. It is led by a crucifer bearing a cross; he is followed by Patrick in his episcopal robes, and by night missionaries chanting the processional; and after them come the steward of the High King with the twelve men, who had been sent to bring the offender who had lighted the forbidden fire. Those on the stage watch the procession.

When Patrick and his followers reach the stage, the steward declares that he has brought the offender who had lit the forbidden fire. Patrick explains the circumstances, describes his early slave life in Ireland, expounds his mission, and expresses his longing to see Ireland Christian. He is interrupted on all sides, when the High King rises, declares the council adjourned, and announces that the whole matter will be discussed after the usual feast and revels. The kings and their retainers retire to the music of the Irish march in the reverse order from that in which they entered; Patrick looks sadly after them. The missionaries again chant the “Pange Lingua,” and leave the stage, escorted by the steward. The stage darkens and an intermezzo is played by the orchestra.

The second episode begins with the entrance of the retainers of the kings, noisy, exhilarated, and partially intoxicated. The Brehon of Muster leads in a drinking song which is followed by the dancing of an Irish jig. Enter the kings themselves from the banquet. The King of Connaught is quarrelsomely drunk; the King of Munster mellow with liquor; the King of Leinster has drunk enough to loosen his tongue; the King of Ulster is sober and looks cynically on the noisy scene, while his druid is sober and indignant; the old High King takes his seat, looking sadly at the spectacle of such riotous behavior, but yet sympathetically at the joyous nature of the scene. The tumult is hushed; the drunken King of Munster falls into a drunken sleep; and, by the High King’s orders, Patrick and his missionaries are introduced by one entrance, under escort of the steward, and the chieftain, the victim of Care, under the escort of the Brehon of Leinster, by another.

Page 20: The High King presides with dignity. The chieftain is at his entrance utterly indifferent to Patrick, but he gradually becomes absorbed in his words and approaches closer to him.

The High King calls on Patrick to speak. Patrick speaks. As he speaks of the universal character of Christendom and the greatness of Rome, the King of Leinster interrupts and praises the individualism and the political and social freedom of the Irish Celts. Then as Patrick speaks of the sobriety of Christianity, the Brehon of Munster interrupts with the praise of liquor, as “gods’ good creature;” Patrick catches his tone and playfully promises to drive all the snakes out of Ireland, since the snakes are largely the result of the drunkard’s fuddled brain. Then Patrick speaks of the virtues of Christianity and of his God as the God of Peace. The King of Connaught brutally interrupts and shouts his praise of fighting and vice. Then Patrick attacks druidism and the Druid of Oriel opposes Patrick’s teaching as unpatriotic and sacrilegious. The chieftain, victim of Care, is attracted by an allusion to immortality and comes up close to Patrick. Then the High King, in solemn words, speaks of the ancestral heroes of Ireland, and asks if they, even the great Cuchulzinn, are damned because they were not Christians. To this argument Patrick replies with dignity; he calls on God to aid him; his missionaries chant; Patrick prays aloud; he waves his arm; and the spirit of Cuchulainn appears.

Page 21: Suddenly, angry at the attitude of the council and its rallying to Patrick’s side, the Druid of Oriel dash at Patrick with his dagger drawn and strikes at him; but the chieftain, victim of Care, springs to save Patrick and receives the blow. As he sinks to the ground, he asks for a further proof of the truth of the religion he has just embraced; the kings of Leinster and Oriel hold him up, and Patrick waves his arm thrice toward the hillside, where a great white cross appears. The missionaries chant the “Veni Creator”; the crowd all fall upon their knees, except the High King and the druids; even the King of Munster is awakened and flops on his knees; even the King of Connaught is awed;  the forest is illuminated behind the cross; the music indicates the victory of the Christian chant over the music of the opening Irish march; Patrick raise his hand in blessing over the dying victim of Care, who slowly sinks back dead. Page 23: CAST OF CHARACTERS. THE HIGH KING (King of Meath): Mr. Frank P. Deering. ….. THE STEWARD OF THE HIGH KING: MR. W.H. Robinson. Page 25: SCENE I. At the foot of the Hill of Tara, in the Meath, Ireland. Preparation has been made for the Council of the Kings, which has been called upon the news of the landing of Bishop Patrick. There are five thrones for the Kings of Oriel in Ulster, Munster, Leinster, Connaught, and Meath. The throne of the King of Meath, who is Ardrigh or High King of all Ireland, is in the center; to the right, the throne of the Kings of Oriel and Munster; to the left, the thrones of the Kings of Connaught and Leinster. The gray of dawn. [The Steward of the High King enters and with him four Servants, carrying fresh brush.

Page 26: FIRST SERVANT: Why meets the council at this present time? THE STEWARD: The news arrived not many months ago Of foreign wizards landing on this shore, Attacking the beliefs of former days, Disturbing with strange words the minds of men Who worship as their fathers did of old, And working wonders, which surpass in skill, In miracle and in prophetic truth, All that our druids do. This the High King, Learning from many sources, felt to be So great a menace to our Irish faith, That he sent forth his summons through the land To all the kings of Ireland to come here, During the sacred season of Beltane, To the old accustomed council place of kings, The holy hill of Tara, to decide, What steps to take against the wizards, who Have dared deny old Ireland’s cherished gods. Page 27: SECOND SERVANT: By what name, sir, are these foul wizards called? THE STEWARD: I know not; but the leader of the band, A British slave, who broke his bonds and fled, Once kept the flocks of sheep of old Miliucc. He on returning caused the flames to fall From heaven by magic to consume the hall Of his old master and destroy it all. But cease this idle talking; get to work — Give the last touches to the council place — Remove the branches and the leaves that fell During the night; make fair the thrones of kings. For days I’ve labored with unceasing toil That all things shall be fit and proper for This morning’s council. The first streaks of dawn Show in the east. As I cam through the camps, I heard the din among the followers Of Ireland’s kings, for each is trying hard To outshine the others, and I deem it wise In the High King to limit close the force That each might bring to council; else, no doubt, Unequal strength might tempt from words to blows. All night I watched in darkness, for the law Of Beltane’s feast is strict, that none shall light On pain of death a fire upon this night. [While the Steward is speaking, the Servants are busied in removing the litter of branches and leaves. Page 29: FIRST SERVANT (climbing to the High King’s seat, and clearing it of leaves) This, then, must be the seat of Laogaire, High King of Ireland, our most gracious lord, Since it o’erlooks the rest, and he presides In ireland’s councils. SECOND SERVANT (aiding him): But he is also King of the Meath, our middle kingdom famed, Which touches all the others, and itself Is heart of Ireland, for its bounds include This holy Hill of Tara where we pray. THE STEWARD: Yes, make all fit for good King Laogaire, High King of Ireland, valiant, wise, and just, Who ne’er forgives an injury, yet holds Rein on his passions; whose reverend age Makes the more youthful listen, and whose fame Makes them obey; who living well the old Yet lends his ear when novel tales are told. [Red flame flashes up on the hillside.  THIRD SERVANT: Master! the flame! FOURTH SERVANT: Look how it flashes bright! Page 30: THE STEWARD: What mans this fire on Beltan’s sacred night? The law is known. The punishment is death. All night I watched in darkness for the dawn, Despite official duties pressing me. [The flame flares up again. It seems to come from Slaney, just across The valley, and some stranger must have lit A blazing bonfire, for no son of Meath Could have ignored the law. [The flame dies down.     Now it dies down — I must at once to the High King repair And tell him of this sacrilegious fire. For from the other scarpment of the hill The light could not be seen. (moving as though to leave) But ’tis too late; I hear the tramp of footsteps coming near. (returning) So I must wait until the chiefs are set And in full council tell this fearful crime And breach of Beltane’s laws. Stand ye right here, While I prepare to marshal forth the kings. Page 32: MEN OF ULSTER (singing): We, the valiant sons of Ulster, From our hills have come; From the cold, bleak winds of Ulster, From our northern home. Where the ancient gods are loved now, As they were of old, And the Red Branch legends tell how Men were brave and bold. [The High King’s procession enters. Twelve retainers in green march first, in the same quick step as the others, singing, and are followed by the High King, walking very slowly and bowing to the other kings, closely supported by his Brehon and Druid. MEN OF MEATH (singing) We are men to central Ireland, Middle Meath our home; Dwelling in the heart of Ireland All the land’s our home. Here old Ireland’s life we cherish ‘Neath our holy hill; Here all wrath and discords perish; Ireland a nation still! [All talk their seats, group round the five thrones. THE HIGH KING: Welcome to Tara! Now the hour has come When we in solemn council must resolve What steps to take to save old Ireland’s faith. Page 33: THE DRUIDS: The day is propitious, the auguries are fair. THE BREHON OF MEATH: The Council is opened — [The Steward comes forward, raises his hand, checks the Brehon of Meath in the very act of speaking, attracts all eyes, creates silence by his gestures, and addresses the High King. THE STEWARD: Hear me, my lords Ye chiefs and priests of Ireland. As the dawn Showed in the east this day, and as we set The place for this great meeting, forth there flashed Bright flames from Slaney right across the sky, Reddening the heavens and startling all who saw. Whether by mortal or immortal hands The fire was lit, I know not, but the law Of Beltane’s sacred feast by act of man Or act of god was broken, and I deem It was my duty to acquaint ye all With this strange portent ‘ere the council met. Page 34: THE DRUID OF ORIEL: What says the prophecy, that from of old Forbids the lighting of the wonted fires On Beltane’s feast, until the sacred flame Is started with due rites by holy priest? Whenever starts a fire on spring’s first morn, Not lit by druid’s hand, Not fed by druid’s breath, Not blessed by druid’s prayer, The ancient faith of Ireland will give way, The druid faith, before the doctrines new Of the new god, who lit the fated flame. Therefore, the druids made the sacred law To save their faith from peril, that the man Who lights such fire shall surely die the death. My mind misgives me that the fatal day For Ireland’s druid faith has dawned at last, And that the British preacher, whose onset Upon our faith has caused this council here, Makes thus his challenge to our trembling fear. But we invoke the law. [He turns to the King of Oriel and then to The High King.     My chief and I, Druid and King of Oriel, demand The instant punishment of death upon The sacrilegious lighter of the fire Of which the Steward tells us. Page 35: THE HIGH KING. I grant the justice of the druids’ plaint; The law has been infringed; I, like Connaught, Hold close by ancient usage; but I yield To Leinster’s plea for judgment, slow and sure. Give order, breton, for the bringing here At once, without delay, of all who shared In breaking Beltane’s law on this spring morn. Page 36: THE BREHON OF MEATH (to the Steward) Go toward Slaney, where the fire was seen, Taking twelve men, of whom four of thine own And two selected from each chieftain’s train. Find and bring straight before the council here, Without permitting e’en the least delay, All who have broken the most sacred law By lighting fires upon the Beltane feast. [The Steward selects his men, four of his own, the fours servants who were with him in the opening scene, takes two from the retainers of each of the four kings, and, marshaling them, bows to the High King and goes up the hillside; the rest watch them; the light flares up for the last time. While the Steward is selecting the retainers and marching up the hillside with them, the Brehon of Connaught is still showing his indignation at the slurs cast upon the “savage west.” He rises from his seat to protest. Page 37: THE HIGH KING: Brehon, the time has come now to discuss The matter which has led me here to call The chiefs of Ireland. Open thou the cause. Page 38: THE BREHON OF MEATH: Kings, brehons, druids, all, give ear, And hearken to the words that I shall say: Upon the coast of Ireland late there came A former slave, of British birth, who fled From bondage more than twenty years ago. He now returns, and, working magic spells And showing wonders, has bewitched men’s minds So that they doubt the gods of olden time. Hearing these tidings, wise King Laogaire, Remembering prophecies of ancient days, And fearing for the life of druid faith, Resolved to summon here a council great, Such as is won’t to meet at solemn feasts To settle matters of the common weal. The High King deems it well all should agree To face this peril with united strength. Full well he knows that Irishmen hold fast Their fathers’ faith, but also well he knows Concerted action only can be had After due consultation and debate. So now he asks your counsel, one and all, To lure this British wizard to his fall. THE KING OF LEINSTER: The High King knows that Irish chiefs are free, And able to take care of their own lands; His petty realm of Meath, as all men know, Exists by my forbearance, and my septs, The valiant men of Leinster, oft have shown That Loagaire is king in name alone Over all Ireland — [The men of Meath spring from their seats with indignation, but are quieted by the High King.   Page 40: THE KING OF ORIEL (Slowly and with emphasis) It seems, High King, we have forgot the cause That brought us all to Tara. And, alas! The usual brawling threatens Ireland’s peace, And Ireland’s factions ruin Ireland’s hopes. We never work together, yet the times Are evil, and the danger now is great That the one thing that knits all Irish hearts, Our fathers’ faith, may now be torn and lost. I reverence the gods, and I believe The druids are the mouthpieces of heaven, Who know the past and future, and whose prayers Turn the wrath from us, that would surely fall But for the old accustomed sacrifice. So I would bid you hear the sacred words Of the most learned druid of them all, Whose pious life and reverent countenance Have won the allegiance of all Ulster men. Page 42: THE KING OF LEINSTER: Who’s this intruder? By his garb a chief, With mind distraught, a victim of great grief. THE BREHON OF MEATH (after whispering to the High King) Who art thou, man of sorrow? Who art thou, Victim of Care? The High King fain would know Thy purpose and thy aim in coming here, Where Ireland’s chiefs are met on Tara’s hill? THE CHIEFTAIN (rousing himself and looking round) The High King! Ireland’s chief’s and Tara’s hill! What! These are men with eyes to see and hearts To suffer! They shall hear my wingèd words, And, while I rend their breasts with my sad tale, Perchance I shall find solace in my own. Page 43: THE HIGH KING: Speak, chieftain; Ireland’s council is prepared To listen to the tale thou hast to tell. THE KING OF LEISTER (coming down and placing a hand on the Chieftain’s shoulder): High King, I recognize this man at last, A happier, braver chief there never lived Till care and sorrow came across his path. Page 45: THE HIGH KING: And this was done in Ireland. Such a crime Pollutes the very ears of those that hear. THE KING OF MUNSTER: Give him to drink; let him forget his woes. [The Brehon of Munster goes to the Chieftain with the cup; the Chieftain gently repulses him. THE CHIEFTAIN: Forgetfulness cannot be thus attained. Page 47: THE CHIEFTAIN: What! Can my king have done this thing? My old, my trusted friend, with whom I played In childhood’s days — who honored me — and her! I’ll tear his life from out his grinning soul! Let me have vengeance. [The Chieftain rushes at the King of Connaught with his knife drawn; the latter continues to grin sardonically; the Chieftain rush up the steps of his throne; the Brehon of Connaught receives the blow and is wounded, but he throws himself on the Chieftain and saves his king. The Chieftain is secured; at a sign from the High King, the King of Leinster takes charge of the Chieftain, and some of the men of Leinster headed by the Brehon of Leinster, bustle him off the stage. As the excitement subsides the first notes are heard from the top of the hill, and Patrick appears with his process, consisting of the escort under the Steward, the Crucifer and eight missionaries. The crowd below turns and looks at the descending procession; the followers of Patrick chant the first there verses of the Easter hymn, the “Pange Lingua.” When the procession reaches the foot of the hill, Patrick, his Crucifer and the eight missionaries, come forward into the open space before the throne while the rest of the escort falls back. THE STEWARD: This is the man, High King, who lit the fire. We found him making a strange sacrifice, Clad in strange raiment, with these followers, Chanting strange incantations, and we brought Him hither straightway, as the order ran. Page 49: THE KING OF CONNAUGHT (interrupting): A slave escaped from me! Give him to me, High King, I’ll deal with him. Page 51: PATRICK: The law I knew; the prophecy likewise. And, since I come to drive the demons forth And break the druid power, I challenged thus Their ancient custom, and defied their wrath. It happened further that this morning was The Easter morn, and on this holy day We Christians celebrate the paschal feast Which Christ, our Lord, founded before His death. In the full robes a Christian bishop wears I did mine office; as the fire I lit, A little flame, it shot up to the skies And reddened all the heavens, thus showing all The challenge I intend to issue forth. And now, High King, most mighty Laogaire, Son of great Niall, I am eager to contend With all the druids, and to show that Christ, My Master dear, who died upon the cross, Has sent me here to save your souls from hell. Give me the chance to prove my God is truth. Page 53: THE HIGH KING: Welcome are guests to Tara’s banquet hall. Steward, take charge of Patrick and his band. Music, strike up! we’ll march to our repast. [The retainers sing the Chorus of Retreat. CHORUS: Let us march with joy and singing, Revel high to hold; Let us keep the hillside ringing, As was done of old; For all Ireland’s life we cherish,’Neath our holy hill; Now may wrath and discord perish! Ireland a nation still! [The five processions march off in the same direction, singing; the High King closing the march. As the kings pass Patrick they read him with anger, contempt, interest, sympathy or dignity, according to their respective characters. As the music dies away, Patrick turns to his followers, the Cross is raised, the first verse of the “Pange Lingua” is chanted, and the missionaries are led away by the Steward. Page 54: SCENE II. The same as Scene I. The evening of the same day. [The Steward of the High King, the four servants and the retainers of the High King enter bearing torches. THE STEWARD: Now that the fast is o’er, the revels closed, The chiefs will soon return, and I must go To bring forth Patrick and his followers To plead their cause before the Irish kings. (to the Servants) Arrange the torches so that all may see, And make the evening seem as bright as day. [The retainers arrange torches and light braziers. The Steward goes out. Noise heard without. Page 57: FIRST SERVANT: A dance! A dance! What’s song without a dance! SECOND SERVANT: As Ireland has her songs, she has her dances, Unrivaled in their merriment and grace. Come, let the best among you dance for us. [Eight young men — two each from Munster, Ulster, Connaught and Leinster — step forward and begin to dance. When the music ends and during the applause that follows, the High King entry with the Brehon and Druid of Meath, conducted by the Steward. He smiles at the scene and goes to his seat. The retainers settle to their places. THE BREHON OF MEATH (raising his voice): The time for revelry has now expired. The High King bids that silence be proclaimed. [There is a gradual settling down of the crowd under the urging of the Steward. The King of Munster and the King of Connaught fall into drunken sleep. But after their drinking, dancing and revealing, the retains cannot entirely settle down at once. The High King begs our sacred singer here, Druid of Erin, now to sing the song, Which cheers the hearts of loyal Irishmen More than the utterances of drunken joy. Page 59: CHORUS: ’Tis Erin, dear Erin, etc. [While the last chorus is being sung, the Steward, who has left during the song, returns conducting Patrick and his followers, who take up a position in the center of the space before the throes, the Crucifer holding up the cross. At the same time, the Brehon of Leinster brings in the Chieftain, who seats himself moodily below the King of Leinster, alternately glancing fiercely at the King of Connaught and brooding in melancholy fashion. The council settles itself. Patrick faces the High King. THE BREHON OF MEATH: Now we will listen to the argument Made to us by this former British slave. (to Patrick) The High King bids you speak, but bids you fear How you insult belief in holy things. The druids here will quick refute your words, Unless you prove the truth of what you say. Page 64: THE HIGH KING: But, Patrick, is this fearful fate prescribed For those, who never had the chance to hear Your teaching, for the little unborn babes, Like those of Fochland, whose sweet memory Made you come hither, or for those of old, Who lived and died in the druidic faith, Our fathers and the heroes of the past? Page 65: PATRICK (troubled): Most High King, son of Niall, great Laogaire I know not how to answer. I’m unskilled And quite unlearned, so I leave to God The solving of such problems as you set. I know that God is mighty and is just And do not fear to leave to Him the fate Of those who have not heard His blessed word. THE HIGH KING. I cannot leave my question. You must tell The answer. Could I bear to be in heaven, The heaven of Christians, while my father lay In torture of such flames as you describe Burn in the Christian hell, or would I choose To spend eternity in any place, Where great Cuchulainn, Ireland’s hero fame, Is not revered? Answer that question straight! Page 66: PATRICK: Appear Cuchulainn, appear, appear, In such guise as thou livedst upon this earth, [Music is heard and the apparition of Cuchulzinn, in ghostly gray apparel with a long lance in his hand, comes mysteriously into view. The King of Munster is terrified, as are the retains of all the Kings; the Druids are unembarrassed; the King of Connaught grins; the King of Leinster smiles skeptically; the King of Oriel is interested; the High King rises from his seat; the Chieftain, who has now come up to Patrick, does not look at the Apparition, but gazes into Patrick’s ecstatic face. PATRICK (triumphantly): Praise God for all His mercies. (to the Apparition:) Who art thou? THE APPARITION: I was Cuchulainn. God sent me here. THE HIGH KING: Art thou indeed Cuchulainn, dead long since, And passed into the spirit world? THE APPARITION: I am. Page 67: PATRICK (slowly): Spirit of eld, the High King, Laogaire, Will not believe in God the Father’s love, Nor in His Son, nor in the Holy Ghost, And will not hear my word, until he knows Whither thy spirit fled upon thy death, For he desires to be where thou dost rule. Page 68: PATRICK: Oh, tell the king, Oh! tell King Laogaire, tell all within The hearing of thy voice, that God is good And does but seek the soul of men to save. Tell him to look for mercy and to pray That they may meet at other in the heaven Thou mayest not enter. THE APPARTION (to the High King): Listen, thou, to me And save thy soul from death by heeding well The message of the servant loved of God, The Bishop Patrick. [The Apparition vanishes and there is silence for a moment.]  Page 70: PATRICK: Forgive, that thou mayst truly be forgiven; Forgive thine enemies. THE CHIEFTAIN: Yes, all except The King of Connaught, I cannot forgive The King of Connaught. PATRICK: Look, my son, upon The cross, and think what Christ had to forgive. [The Chieftain grows weaker, and is supported with difficulty by the Kings of Oriel and Leinster; the High King comes down from his seat with his Druid and Brehon. The King of Connaught comes down closely surrounded by his retainers, fearing violence. THE CHIEFTAIN: Him also I forgive… But I lose strength. My eyes are growing dim. I cannot se The cross of Christ. Page 71: PATRICK (deeply moved): This, my first convert, gives his life for me, And can I not a miracle perform To aid his dying sight? If God could bring A ghost from hell, at my beseeching Him, Will He not listen to my prayers again, And set the symbol of salvation high Upon the Hill of Tara, as a sign That God has come to Ireland to remain And make this favored land the Isle of Saints. [Patrick blesses the Chieftain, then falls on his knees, and looks ecstatically up the hillside. The “Veni Creator” begins, the torches go out and a great whit cross appears far up the hillside; all rcpt the High King and the five Druids fall on their knees; the Chieftain staggers to his feet, sees the cross and falls back dead. As the “Veni Creator” finally closes, the followers of Patrick carry out the body of the Chieftain. The music ends, the cross disappears and the hillside is illumine as all slowly withdraw.

Will Earhart, Art songs for high schools, 1910

For All These Mercies, from “Joshua,” by George Frederick Handel.

For all these mercies we will sing Eternal praise to heaven’s high King,

American Duroc-Jersey Record, 1911

High Kings Lady — 68728

Arthur O’Clery, The History of Ireland to the Coming of Henry II, 1908

Page 52: PERIOD II. From the accession of Aed Road (730 B.C.) to A.D. 1, there were 37 High-Kings.

Page 53: PERIOD III. From A.D. 1, to the coming of St. Patrick (432) there were 27 High-Kings.

Page 58: This patriarchal figure is, probably, an effort of chronology, to bring the system of the Four Masters into harmony with the Domestic Annals from which the lists of the High-Kings were taken. Gilla Caomain, who followed the Hebrew reckoning, says: — “Sirna held the reigns of power for thrice seven noble years.”

Page 110: It would, however, be a mistake to suppose that such a connection as Carinna’s was regarded as mere concubinage, except by the lawful wife. There was no distinction made between the children whose we should classify as illegitimate and the legitimate children as regards inheritance and succession, and Niall became in fact Ard Righ at Tara,and the ancestor of nearly all the High Kings of Erin down to the time of Brian Boru. Some thought that Carinna should be called a Briton rather than a Saxon.

Page 247: Tara stood on the summit of a grassy slope, 500 feet over the sea level, 200 above the surrounding plain, 26 miles N.W. of Dublin, and 5 1/2 miles S.E. of Navan, which is situated at the confluence of the Blackwater and the Boyne. It was on this hill that the high kings were inaugurated. In all the tribal elections of importance in Erin an inauguration stone was in common use. In other respects the ceremony varied in details. This custom prevail commonly among the Nordic nations. The kings of Sweden were inaugurated on the “great stone,” still seen on the grave of Odin, near Upsala. “Seven stone sats for the emperor and his electors mark the spot where the Lahn joins the Rhine at Lahnstein.” The Anglo-Saxon kings are crowned on the “King’s Stone,” near the Thames. The Lord of the Isles was inaugurated on such a stone.

Page 248: From Laeghaire to Maelseachlann (429-1022) there were thirty-nine high kings, all of whom, except Brian Boru, were of the line of Eremon, and all, except Olioll Moll (a nephew) were descendants of Niall of the Nine Hostages. Niall’s son, Crimthan, and his descendants number 16, Eogan and his descendants 13, Conal and his descendants 7, Laeghaire 1, and Cairbre 1 — total 38. How were these High Kings chosen? ……. Footnote 6: A list of the High Kings, with date, will be found in the Appendix.

Page 249: An examination of this table of High Kings proves that the succession was not hereditary, but selective from the royal stock, and establishes, in our judgment, that where the succession was peaceable, after the time of Niall of the Nine Hostages, the selection was made by the tribesmen, who are commonly referred to as the Ui Neill. there is no trace of federal election. The man who became chieftain of the Ui Niell took possession of Tara and the hostages, and the provincial kings had to submit to his authority. This was when the succession was peaceable. When there were rival candidates in the field the provincial kings had a very effective voice in the section by joining forces with one or other of the rivals. But, as we have sen, up till the time of Brian Boru, no man outside the royal stock of the Ui Niell succeeded in reaching the High Kingship.

Page 413: List of the High Kings of Erin.

Hubert Thomas Knox, The History of the County of Mayo, 1908

Page 4: It is impossible to give any kind of date to these legends except that they are a shadow of events which occurred before the battles of Moytura, which may be dated as not long before the beginning of the Christian era.

The Nemedians appear again as the Firbolgs, who invade Ireland under the command of the five sons of Dela and divide all Ireland among themselves, Connaught falling to Genann. The fact is that they appear as settled in Ireland, in Meath and Connaught, and that members of the family are said to have held the chief sovereignty for thirty-seven years. Their last High King, Eochaidh Mac Erca, made Tara the residence of the High King of Ireland. The other branches of the clan of Nemed, the Tuatha De Danann, appear and challenge the supremacy. The Danonians, having landed on the coast of Sligo according to the legend, encamped on Slievanierin. When the Firbolg under King Eochaidh prepared to meet them, they went to the west and took up a position in front of Mount Belgadan, now called Benlevi, that is at Cong, to the west of Magh Nia, the Plain of Heroes, now called Moytura. It is a curious feature that they are given as an ally Aengabha, King of Iruaithe, which has always been translated Norway, the usual meaning of the word. He played a distinguished part in the battle. In this case Iruaithe did not mean Norway, but the Irish kingdom of Herota or Hirota, which was about Galway, where w find in later days two Delbhna clans.

Page 16: If these changes are taken to have occurred, we must admit that conditions existed in Ireland in the fourth century which have no parallel before or after. As far as we can judge from the legends of earlier and from the historical records of later centuries, the political conditions of Ireland were the same from the time of Queen Meave to the twelfth century. Christianity only softened manners and got rid of some savage customs.

No one could be king of a province, or of a main division thereof, without the support of a large group of families closely related to each other, and forming the foundation of their chief's power over other tribes. The descendants of kings spread over the land, indeed, but by very slow degrees, encroaching on less powerful clans.

Ulster suffers soon another conquest. After the death of Niall of Nine Hostages, his son Laegaire is King of Meath and King of Ireland in succession to Dathi, but his sons Eogan and Conall Gulban are settled in North Ulster, where they leave dominant clans. That the Oirghialla clans of the north would have submitted quietly is incredible, and Meath could not have imposed them violently on that distant part of Ulster. After the fifth century, when the High Kings were of Meath and Connaught alternately, the Hy Neill of Ulster provided almost all the High Kings for 150 years. If Niall of Nine Hostages is the Niall who was buried at Ochaine, it follows as almost a certainty that he was a King of Ulster, and was not son of a King of Meath and Connaught.

In Munster a somewhat similar condition is found, where the King of Munster is generally of the Eoghanacht and only occasionally of the Dalcais race.

In Connaught the chief kings come from Hy Briuin and Hy Fiachrach, north and south, until the former establish a supremacy.

English Historical Review, 1907

Page 337: It is plain that the annalistic accounts do not yield any consistent framework into which an historical Täin can be fitted. The truth is, no doubt, that so far from containing a genuine historical tradition with which the legend can be compared, the Annals draw their materials for this period from the legends themselves. In the form in which we possess them, the Annals are the work of compilers of the eleventh and later centuries. These writers set themselves to construct a continuous history of Ireland, working backwards from their own day. When genuine records failed — and these probably did not extend further back than the fifth, or at best the fourth, century after Christ — they fell back on the legends; these they arranged in an arbitrary sequence, and adjusted them to the chronological framework supplied by Bede or Eusebius. Thus a road was carried through “the dark backward and abysm of time’ to the very doors of Noah's Ark. But difficulties were bound to arise on the way. Although the legends are connected by a very definite logic of their own, and though the relations of the innumerable personages are conceived very clearly, and on the whole very consistently, yet time-determinations are apt to be vague, and make it difficult to construct a consistent chronological scheme. Besides, the annalists were determined to establish a regular succession of high kings with subordinate provincial kings, and it was not always easy to accommodate the legends to this theory. Rival compilers had their different methods of getting over these obstacles: hence the discrepancies which we so often find between the various Annals. The case of the Táin is instructive, and it may be worthwhile to consider it as an example of the procedure employed.

Page 338: Our starting point will be the figure of Eocho Feidlech, high king of Ireland. Through his daughter Medb he is connected with the Táin: through his wife Étáin (some accounts make her his sister-in-law) he is the ancestor of Conaire, and therefore connected with the personages of the Bruden Dá Derga, a romance which tells of the fate of Conaire. Now the Táin Bó Cúalnge and the Bruden Dá Derga (with its introductory tale Tochmarc Etáine) are developed quite independently, and yet are in no way inconsistent. The only direct connexion between the two legends is that the seven Manes, sons of Ailell and Medb, appear in both tales. But when the historiographers of the eleventh century tried to work these two epic narratives into their annalistic framework, difficulties were encountered. If the compiler followed the story of the house of Conaire, he would give the sequence Eocho Feidlech, Eochaid Airem (who is sometimes ignored), Etirscél, Conaire. There was no reason for breaking this order: on the contrary, it was urgently demanded by the logic of the tradition. The story of Conaire is the nearest approach in Irish legend to the Greek idea of the Ate which haunts a family through successive generations: only that here, instead of an impersonal Fate, the foe is the supermatural being Mider, whose enmity, aroused by Eocho Feidlech (or Eochaid Airem), was finally satisfied by the death of Conaire. Now Conaire was great-grandson of Eochaid Airem or Eocho Feidlech, and consequently was two generations junior to Medb : and he reigned seventy years. Therefore the Tăin (in which Medb plays a leading part) must be placed either in the early part of his reign or in a previous reign. But if the compiler respected the authority of the Táin itself he could not very well take this view. Neither Conaire nor any other high king is mentioned in the Táin, except Eocho Feidlech, who is apparently defunct: and the whole action of the story excludes the idea of a high king. This is recognized by the older annalists, who invent a partition of Ireland among the five provincial kings: only they disagree as to the period at which the division took place. The annalist of the Book of Leinster (fol. 28 a) quoted above places the reign of the provincial kings between Etirscél and Conaire (Nuadu Necht, who reigned only six months, may be ignored). The objection to this account is that it creates an interval between Etirscél and Conaire, whereas the Bruden Dá Derga itself makes Conaire succeed Etirscél immediately. Tigernach avoids this difficulty by placing the partition of Ireland after the death of Conaire; but this, as has been shown, involves an impossibility as to the date of Medb. Tigernach was aware that there was a different arrangement from that which he adopted, for although he synchronizes the death of Conaire with the battle of Actium, he has this entry in the reign of the emperor Claudius: Togail Bruidne da Berga ut alii aiunt (sed certe falluntur) for Conaire Mór : ‘the sack of Bruden Da Berga (or Da Derga) over Conaire Mor.’ Similarly, the annalist of the Book of Leinster (fol. 23 a) places the reign of the five provincial kings after that of Etirscél, but recognizes the existence of an alternative arrangement; for after his notice of Conaire he adds no combad andso na coicedaig “ or else it is here the provincial kings should come.’ The Four Masters, though they do not mention the provincial kings nor any of the personages of the Táin, admit an interregnum of six years after the death of Conaire, so that they evidently adopt Tigernach's arrangement. Keating attributes the fivefold division of Erin to Eocho Feidlech, but does not consider it as implying any breach in the series of high kings.

As to the date assigned by the annalists to the action of the Tăin it is no doubt determined by the old legend which connects the birth and death of Conchobar mac Nessa with the birth and death of Christ. Professor Windisch indeed doubtfully admits the possibility that this legend may itself be proof of a ‘vague historical feeling’ as to the period whose conditions are reproduced in the legends. For though the critic summarily dismisses as untenable the notion that the personages are in any proper sense historical figures, he allows a different sort of reality to the cycle of legends to which they belong. Its historical value lies, he says, ‘in the representation of the actual conditions of a definite period.' This is no doubt the right point of view to adopt: it gives the heroic tales a

serious interest for history, quite independent of all controversy as to the actual existence of Conchobar, Cuchulainn, Medb, and the other dramatis personae. The picture of ancient Ireland presented in the Táin has two marks of reality which are wanting to the annalistic compilation. It is self-consistent, and it agrees with such accounts of the Celtic world as we obtain from external sources. These accounts are meager enough: all the information which can be extracted from them is neatly summarized in M. Georges Dottin's ‘Manuel de l'Antiquité Celtique,’ a book which is characterized by sobriety of statement and clearness of arrangement.

University of Ottawa Review: Teamhair Na Riogh, 1906

As, on the day before Clontarf, Donnchadh, son of Brian, passed south from Kilmainham with a battalion of the Dalcassians to ravage traitorous Leinster, which had leagued with the Danes, he must have seen far off in the Meath distances the abandoned fort of the kings of Ireland on Tara. Chiefs of the Fir Bholg or Tuatha De Danann races builded that fort centuries ere Christ was born. From out its gateways rode the high kings and the hosts of the high kings on their way to force the tribute from recalcitrant provinces, or spread the terror of the Irish name throughout the close-lying Roman dominions of Britain and Gaul. In one of its walls, after he had fallen in battle against Leinster, clansmen placed the body of the High King Laoghaire, he that saw Patrick light the fire of the faith in Eire. In his war-gear he died, and in his wargear they left him, helmeted and sworded, standing erect in' his walled tomb, facing to the south, fronting Leinster, unseeing, implacable eyes turned in death on the foe.

Geoffrey Keating, The History of Ireland, 1906

Page 9: Before we speak of the kings of Ireland after the Faith, we shall set down here from the seanchus the manner in which kings were inaugurated in Ireland, and for what object they were inaugurated, including high kings and provincial kings and territorial high chiefs. Know that formerly in Ireland the only title the territorial chiefs had was that of king, as was the custom among the Jewish nation (except that the Jewish nation had dukes), and amongst many other nations; thus the Dal Riada in Scotland had a leader, taoiseach, until Fearghus Mor, son of Earc, was made king over them.

Page 289: Although the seaanchas enumerate high kings as having ruled Ireland after Maoilseachlainn, I do not think that there was a king over the country without opposition until the Norman Invasion, notwithstanding that some of them assumed the sovereignty of Ireland. Here is the testimony of the seancha on this point in this stanza:

After prosperous Maoilseachlainn, Son of Domhnall, son of Donnchadb, To no tribe remained a fair king, And no one king ruled Erin.

Lady Augusta Gregory, Gods and Fighting Men: The Story of Tuatha de Danann, 1905

Page 7: And the Tuatha de Danaan took possession of Teamhair, that was sometimes called Druim Cain, the Beautiful Ridge, and LIathdruim, the Grey Ridge, and Druim na Descan, the Ridge of the Outlook, all this name were given to Teamhair. And from that time it was above all other places, for its king was the High King over all Ireland. The king’s rath lay to the north, and the Hill of the Hostages to the northeast of the High Sea, and the Green of Teamhair to the west of the Hill of the Hostages. And to the northeast, in the Hill of the Sidhe, was a well called Nemnach, and out of it there flowed a stream called Nith, and on that stream the first mill was built in Ireland.

Page 43: So they went to the king that very day, and he asked them what did they mean by getting themselves ready for a journey. “You will hear that, high king,” said Brian; “it is because trained fighting men from Ireland, like ourselves, have always trust put in them by the kings they guard, and we are used to be told the secrets and whispers of any person we are with, and that is not the way you have treated us since we came to you. For you have two horses and a chariot that are the best in the world, as we have been told, and we have not been given a sight of them yet.” “It would be a pity you to go on that account,” said the king, “when I would have showed them to you the first day, if I had known you had a wish to see them. And if you have a mind to see them now,” he said, “you may see them; for I think there never came soldiers from Ireland to this place that were thought more of by myself and by my people than yourselves.”

Page 74: It was Bodb’s swineherd went to Da Derga’s Inn, and his squealing pig along with him, the night Conaire, the High King of Ireland, met with his death; and it was said that whatever fast that swineherd would go to, there would blood be shed before it was over.

Page 91: And when Etain was grown to be a beautiful young woman, she was seen by Eochaid Feidlech, High King of Ireland, and this is the way that happened.

Page 95: But the same thing happened the next day. And when it happened on the third day, and the same man came to meet Etain, she said to him: “It is not you at all I come to meet here, and why is it that you come to meet me? And as to him I came to meet,” she said, “Indeed it is not for gain or through lightness I bade him come to me, but to heal him of the sickness he is lying under for my sake.” Then the man said: “It would be more fitting for you to come to meet me than any other on. For in the time long ago,” he said, “I was your first husband, and your first man.” “What is it you are saying,” she said, “and who are you yourself?” “It is easy to tell that,” he said; “I am Midhir of Bri Leith.” “And what parted us if I was your wife?” said Etain. “It was through Fuamach’s sharp jealousy and through the spells of Bresal Eterlaim, the Druid, we were parted. And will you come away with me now?” he said. But Etain said: “It is not for a man whose kindred is unknown I will give up the High King of Ireland.” And Midhir said: “Surely it was I myself put that great desire for you on Ailell, and it was I hinder him from going to meet you, the way you might keep your good name.”

Page 96: “And will you come there with me, Etain?” he said. But Etain said she would not leave Eochaid the High King. “Will you come if Eochaid gives you leave?” Midhir said then. “I will do that,” said Etain.

One day, after that time, Eochaid the High King was looking out from his palace at Teamhair, and he saw a strange man coming across the plain. Yellow hair he had, and eyes blue and shining like the fame of a candle, and a purple dress on him, and in his hand a five-pronged spear and a shield having gold knobs on it.

Page 99: Then they want to Bri Leith; and Etain’s daughter Esa came to them there, and she brought a hundred of every sort of cattle with her, and Midhir foster her for seven years. And all through that time Eochaid the High King was making a search for them.

Page 100: But there was great danger on Midhir and his people because of their bill being attacked and dug into. And it was in revenge for that insult they brought Conaire, High King of Irland, that was grandson of Eochaid and of Etain, to his death afterwards at Da Derga’s Inn.

Page 101: But he had many places of living, and he was often heard of in Ireland after. It was he sent a messenger to Etain, mother of Conaire the High King, the time she was hidden in the cowherd’s house. and it was he brought up Deirdre’s children in Emhain of the Apple Trees, and it was said of that place, “a house of peace is the hill of the Sidhe of Emhain.” And it was he taught Diarmid of the Fianna the use of weapons, and it was he taught Cuchulain the use of the Gae Bulg, and some say it was he was Deirdre’s father, and that he brought Conchubar, king of Ulstr, to the place she was hidden, and he running with the appearance of a hare before the hounds of the men of Ulster to bring them there.

Page 103: There was a young girl of the name of Tuag, a fosterling of Conaire the High King, was reared in Teamhair, and a great company of the daughters of the kings of Ireland are put about her to protect her, the way she would be kept for a king’s asking. But Manannan sent Fer Ferdiad, of the Tuatha de Danaan, that was a pupil of his own and a Druid, in the shape of a woman of his own household, and he went where Tuag was, and sang a sleep-spell over her, and brought her away to Inver Glas. And there he laid her down while he went looking for a boat, that he might bring her away in her sleep to the Land of the Ever-Living girl, and she was drowned, and Manannan killed Fer Ferdiad in his anger.

Page 164: And after that, Finn being but a young lad yet, made himself ready and went up at Samhain time to the gathering of the High King at Teamhair. And it was the law at that gathering, no one to raise a quarrel or bring out any grudges against another through the whole of the time it lasted. And the king and his chief men, and Goll, son of Morna, that was now Head of the Fianna, and Caoilte, son of Ronan, and Conan, son of Morna, of the sharp words, were sitting at a fast in the great house of the Middle Court; and the young lad cam in and took his place among them, and none of them knew who he was.

Page 165: The High King looked at him then, and the horn of meetings was brought to him, and he put it into the boy’s hand, and asked him who was he.

Page 179: And as to Caoilte, that was a grey thin man, he was the best runner of them all. And h did a good many great deeds; a big man of the Fomor he killed one tim, and he killed a five-headed giant in a wheeling door, and another time he made an end of an enchanted boar that no one else could get near, and he killed a grey stag that had got away from the Fianna through twenty-seven years. And another time he brought Finn out of Teamhair, where he was kept by force by the High King, because of some rebellion the Fianna had stirred up. And when Caoilte hard Finn had been brought away to Teamhair, he went out to avenge him. And the first he killed was Cuireach, a king of Leinster that had a great name, and he brought his head up to the hill that is above Buadhmaic. And after that he made a great rout through Ireland, bringing sorrow into every house for the sake of Finn, killing a man in every place, and killing the calls with the cows.

Page 201: And after a while the High King of Ireland came to Slieve Mis with a great troop of his men, to join with Finn and the Fianna. And they told the High King the whole story, and how the sons of Uar were destroying them, and the three sons of the King of Iruath were helping them against them. “Why would not the men that can do all that find some good spell that would drive the sons of Uar out of Ireland?” said the High King.

With that Caoilte want looking for the three young men from Iruath and brought them to the High King. “The are comely men,” said the High King, “good in their shape and having a good name. And could you find any charm, my sons,” he said, “that will drive out these three enemies that are destroying the Fianna of Ireland?” “We would do that if we could find those men near us,” said they; “and it is where they are now,” they said, “at Daire’s Cairn at the end of the raths.” “Where are Garb-Cronan, the Rough Buzzing One, and Saltran of the Long Heel?” said Finn. “Here we are, King of the Fianna,” said they. “Go out to those men beyond, and tell them I will give according to the judgment of the King of Ireland in satisfaction for their father.” The messengers went out then and brought them in, and they sat down on the bank of the rath.

Then the High King said: “Rise up, Dubh, son of the King of Iruath, and command these sons of Uar with a spell to quit Ireland.” And Dubh rose up, and he said: “Go out through the strength of this spell and this charm, you three enemies of the Fianna, one-eyed, lame-thighed, left-handed, of the bad race. And go out on the deep bitter sea,” he said, “and let each one of you strike a blow of his sword on the head of his brothers. For it is long enough you are doing harm and destruction on the king of the Fianna, Finn, son of Cumhal.”

Page 206: One time the enemies of Ireland gathered together under Daire Donn, High King of the Great World, thinking to take Ireland and to put it under tribute.

Page 213: He went back then to where the king was, and the king asked him which of the men of the Fianna was in it. “it is a kinsman of my own is in it, High King,” said Glas: “and it is weak my heart is, he to be alone, and I have a great desire to go and help him.” “If you go,” said the King of the World, “it is what I ask you, to come and to tell m every day how many of the Fianna of Ireland have fallen by me; and if a few of my own men should fall,” he said, “come and tell me who it was they fell by.” “It is what I ask you,” said Glas, “not to let your armies land till the Fianna come to us, but to let on man only come to fight with each of us until that time,” he said.

Page 215: Then Taistellach that was one of Finn’s messengers came to the White Strand asking news; and Conn bade him go back to where Finn was and tell him the way things were. But Taistellach would not go until he had wetted his sword in the blood of one of the enemies of Ireland, the same as the others had done. And he sent a challenge to the ships, and Coimhleathan, a champion that was very big and tall, cam and fought with him on the strand, and took him in his arms to bring him back living to the ship of the High King; but Taistellach struck his head off in the sea and brought it back to land.

Page 220: Then Glas, son of Dremen, gave out a challenge of fight from Cuban’s son, and the King of Greece answered it. And the two fought hand to hand, and the King of Greece made a great cast of his thick spear at Cuban’s son, that went through his body and broke his back in two. But he did not take that blow as a gift, but he paid for it with a strong cast of his own golden spear that went through the ring armor of the King of Greece. And those two fell together, sole to sole, and lip to lip. “There is grief on me, Cuban’s son to have fallen,” said Finn, “for no one ever went from his house unsatisfied; and a man that I would not keep, or the High King of Ireland would not keep for a week, he would keep him in his house through the length of a year. And let Follamain, his son, be called to me now,” he said, “and I will give him his father’s name and place.”

Page 223: But there was great grief and anger on Dolar Durba, the eldest of the sons of Garb, that had stopped in the ship, and he made a great oath that he would have satisfaction for his brothers. And he went to the High King, and he said: “I will go alone to the strand, and I will ill a hundred men very day till I have made an end of the whole of the armies of Ireland; and if any one of your own men comes to interfere with me,” he said, “I will kill him along with them.”

Page 228: And the fight want on from day to day, and from week to week, and there are great losses on both sides. And when Fergus of the Sweet Lips saw that so many of the Fianna were fallen, he asked no leave but went to Teamhair of the Kings, where the High King of Ireland was, and he told him the way it was with Finn and his people. “That is good,” said the High King, “Finn to be in that strait; for there is no laboring man dares touch a pig or a deer or a salmon if he finds it dead before him on account of the Fianna; and there is no man but is in dread to go from one place to another without leave from Finn, or to take a wife till he knows if she has a sweetheart among the Fianna of Ireland. And it is often Finn has given bad judgments against us,” he said, “and it would be better for us the foreigners to gain the day than himself.”

Page 229: Then Fergus went out to the lawn where the High King's son was playing at ball. “It is no good help you are giving to Ireland,” said Fergus then, “to be playing a game without lasting profit, and strangers taking away your country from you.” And he was urging him and blaming him, and great shame came on the young man, and he threw away the stick and went through the people of Teamhair and brought together all the young men, a thousand and twenty of them that were in it. And they asked no leave and no advice from the High King, but they set out and went on till they came to Finntraigh. And Fergus went to where Finn was, and told him the son of the High King of Ireland was come with him; and all the Fianna rose up before the young man and bade him welcome. And Finn said: “Young man,” he said, “we would sooner see you coming at a time when there would be musicians and singers and poets and high-up women to make pleasure for you than at the time we are in the straits of battle the way we are now.” “It is not for playing I am come,” said the young man, “but to give you my service in battle.” “I never brought a lad new to the work into the breast of battle,” said Finn, “for it is often a lad coming like that finds his death, and I would not wish him to fall through me.” “I give my word,” said the young man, “I will do battle with them on my own account if I may not do it on yours.” Then Fergus of the Fair Lips went out to give a challenge of battle from the son of the High King of Ireland to the King of the World.

“Who will answer the King of Ireland's son for me?” said the King of the World. “I will go against him,” said Sligech, King of the Men of Cepda; and he went on shore, and his three red battalions with him. And the High King's son went against them, and his comrades were near him, and they were saying to him: “Take a good heart now into the fight, for the Fianna will be no better pleased if it goes well with you than if it goes well with the foreigner.” And when the High King's son heard that, he made a rush through the army of the foreigners, and began killing and overthrowing them, till their chief men were all made an end of. Then Sligech their king came to meet him, very angry and destroying, and they struck at one another and made a great fight, but at the last the King of Ireland's son got the upper hand, and he killed the King of the Men of Cepda and struck off his head.

Page 261: And it was after that time the High King sent a messenger to bring the Fianna to the Feast of Teamhair. And they all gathered to it, men and women, boys and heroes and musicians. And Goll, son of Morna, was sitting at the feast beside the king. “It is a great loss you have had, Fianna of Ireland,” said the king, “losing your lord and your leader, Finn, son of Cumhal.” “It is a great loss indeed,” said Goll.

Page 262: The High King called then for Frgus of the True Lips, and he said: “Do you know how long is Finn away from us?” “I know that will,” said Fergus; “it is a month and a quarter and a year since we lost him. And indeed it is a great loss he is to the Fianna of Ireland,” he said, “himself and the men that were with him.” “It is a great loss indeed,” said the king, “and I have no hope at all of finding those six that were the best men of Ireland or of Alban.”

Page 294: And that was the hardest day’s work Caoilte ever did, unless the day he brought the flock of beasts and birds to Teamhair, to ransom Finn from the High King of Ireland.

Page 298: Then Finn and his men came up, but in place of a beast it was a tall man they saw lying dead before them. And the Red Woman came up at the same time, and she said: “High King of the Fianna, that is the King of the Firbolgs you have killed; and his people will put great troubles on this country in the time to come, when you yourself, Finn, and your people will be under the sod. And I myself am going now to the Country of the Young," she said, “and I will bring you with me if you have a mind to come.” “We give you our thanks for that,” said Finn, “but we would not give up our own country if we were to get the whole world as an estate, and the Country of the Young along with it.” “That is well,” said the Red Woman; “but you are going home empty after your hunt.” “It is likely we will find a deer in Gleann-na-Smol,” said Finn. “There is a fine deer at the foot of that tree beyond,” said the Red Woman, “and I will rouse it for you.” With that she gave a cry, and the deer started out and away, and Finn and his men after it, and it never stopped till it came to Gleann-na-Smol, but they could not come up with it. Then the Red Woman came to them, and she said: “I think you are tired now with following after the deer; and call your hounds off now," she said, “and I will let out my own little dog after it.” So Finn sounded a little horn he had at his side, and on the moment the hounds came back to him. And then the Red Woman brought out a little hound as white as the snow of the mountains, and put it after the deer; and it was not long till it had come up with the deer and killed it, and then it came back and made a leap in under the cloak of the Red Woman. There was great wonder on Finn; but before he could ask a question of the Red Woman, she was gone out of sight. And as to the deer, Finn knew there was enchantment on it, and so he left it there after him. And it is tired and empty the Fianna were, going back to Almhuin that night.

Page 310: Now as to Oisin, that was so brave and so comely, and that could overtake a deer at its greatest speed, and see a thistle thorn on the darkest night, the wife he took was Eibhir of the painted yellow hair, that was the foreign sweetheart of the High King of Ireland.

It is beyond the sea she lived, in a very sunny place; and her father’s name was Iunsa, and her sunny house was thatched with the feathers of birds, and the doorposts were of gold, and the doors of ribbed grass. And Oisin went there looking for her, and he fought for her against the High King and against an army of the Firbolgs he had helping him; and he got the better of them all, and brought away Eibhir of the yellow hair to Ireland.

Page 314: “What is her name?” said Finn. “Etain of the Fair Hair," he said; “a daughter of my own, and a darling of the Tuatha de Danaan. And it is the way with her, she has a lover of the men of the Fianna.” “That is well,” said Finn; “and who is that lover?” “It is Osgar, son of Oisin,” said Aedh ; “and it is she herself sent her messenger for you,” he said, “in her own shape, to Slieve Crot in the south. And the son of the High King of Ireland has offered a great bride-price to the Men of Dea for her,” he said, “three hundreds of the land nearest to Bregia and to Midhe, and to put himself and his weight of gold into a balance, and to give it all to her. But we did not take it,” he said, “since she had no mind or wish for it herself, and so we made no dealing or agreement about her.” “Well,” said Finn, “and what conditions will you ask of Osgar?” “Never to leave me for anything at all but my own fault,” said the girl. “I will make that agreement with you indeed,” said Osgar. “Give me sureties for it,” said she ; “give me the sureties of Goll for the sons of Morna, and of Finn, son of Cumhal, for the Fianna of Ireland.”

So they gave those sureties, and the wedding-feast was made, and they stopped there for twenty nights. And at the end of that time Osgar asked Finn where would he bring his wife. “Bring her to wide Almhuin for the first seven years," said Finn.

Page 339: Then Finn and the King of Sorcha called a great gathering of the people and a great meeting. And when it was going on they saw a woman-messenger coming to them through the crowd, and the king asked news of her. “I have news indecd,” she said; “the whole of the bay and the harbour is full of ships and of boats, and there are armies all through the country robbing all before them.” “I know well," said the king, “it is the High King of Greece is in it, for he has a mind to put the entire world under him, and to get hold of this country like every other.” The King of Sorcha looked at Finn then, and Finn understood it was help from him he was asking, and it is what he said: “I take the protection of this country on myself so long as I am in it.” He and his people rose up then, and the King of Sorcha along with them, and they went looking for the strange army. And when they came up with it they made great slaughter of its champions, and those they did not kill ran before them, and made no better stand than a flock of frightened birds, till there were hardly enough of them left to tell the story.

The High King spoke then, and it is what he said: “Who is it has done this great slaughter of my people? And I never heard before,” he said, “any talk of the courage or of the doings of the men of Ireland either at this time or in the old times. But from this out,” he said, “I will banish the Sons of the Gael for ever to the very ends of the earth.”

Page 343: Finn rose up one morning early in Almhuin of Leinster, and he sat out alone on the green lawn without a boy or a servant being with him. And Oisin followed him there, and Diorraing the Druid. “What is the cause of your early rising, Finn?” said Oisin. “It is not without cause, indeed, I rise early,” said Finn, “for I am without a wife or a companion since Maighneis, daughter of Black Garraidh, died from me; for quiet sleep is not used to come to a man that is without a fitting wife.” “Why would you be like that?” said Oisin, “for there is not a woman in all green Ireland you would throw a look on but we would bring her to you, willing or unwilling." “I myself could find a wife would be fitting for you." said Diorraing. “Who is that?” said Finn. “It is Grania, daughter of the High King of Ireland,” said Diorraing; “and she is the woman of the best make and shape and the best speech of the women of the whole world.” “By my word, Diorraing,” said Finn, “there is strife and disagreement between the High King and myself this long time, and it would not be pleasing to me to get a refusal from him. And it is best for you two to go together,” he said, “and to ask his daughter for me in marriage; the way that if he gives a refusal, it will be to you and not to myself he will give it.” “We will go," said Oisin, “even if it is little profit we will get by it. And let no one at all know of our going,” he said, “until such time as we are come back again.”

Page 372: Then Diarmid went to the Surly One, and he chanced to be asleep before him, and he gave him a store of his foot the way he lifted his head and looked up at him, and he said: “Have you a mind to break our peace, Grandson of Duibhne?” “That is not what I want,” said Diarmid; “but it is Grania, daughter of the High King,” he said, “has a desire to taste those berries, and it is to ask a handful of them I am come.” “I give my word,” said he, “if she is to die for it, sh will never taste a berry of those berries.” “I would not do treachery on you,” said Diarmid; “and so I tell you, willing or unwilling, I will take those berries from you.”

Page 379: “Tell me that,” she said, “Grandson of Duibhne, to whom I gave my love.” And Diarmid said: “O Grania, daughter of the High King, woman who never took a step aright, it is because she was frozen to the rocks she gave that cry.” And Grania was asking forgiveness of him, and he was reproaching her, and it is what he said: “O Grania of the beautiful hair, though you are more beautiful than the green tree under blossom, your love passes away as quickly as the cold cloud at break of day. And you are asking a hard thing of me now,” he said, “and it is a pity what you said to me, Grania, for it was you brought me away from the house of my lord, that I am banished from it to this day; and now I am troubled through the night, fretting after its delight in every place.

Page 388: And then he went back to where Diarmid and Grania were, and asked him would he make pace with the High King and with Finn. “I am willing,” said Diarmid, “if they will give the conditions I will ask.” “What conditions are those?” said Angus.

“The district my father had,” said Diarmidd, “that is, the district of Ui Duibhne, without right of hunting to Finn, and without rent or tribute to the King of Ireland, and with that the district of Dumhais in Leinster, for they are the best in Ireland, and the district of Ceis Corainn from the King of Ireland as a marriage portion with his daughter; and those are the conditions on which I will make pac with them.” “Would you be peaceable if you got those conditions?” said Angus. “It would go easier with me to make peace if I got them,” said Diarmid.

Page 389: But at last one day Grania spoke to Diarmuid, and it is what she said, that it was a shame on them, with all the people and the household they had, and all their riches, the two best men in Ireland never to have come to the house, the High King, her father, and Finn, son of Cumhal. “Why do you say that, Grania,” said Diarmuid, “and they being enemies to me?”

“It is what I would wish,” said Grania, “to give them a feast, the way you would get their affection.” “I give leave for that," said Diarmuid.

So Grania was making ready a great feast through the length of a year, and messengers were sent for the High King of Ireland, and for Finn and the seven battalions of the Fianna; and they came, and they were using the feast from day to day through the length of a year.

Page 420: But then Fergus of the True Lips rose up, and the rest of the poets of the Fianna along with him, and they sang their songs and their poems to check and to quiet them. And they left off their fighting at the sound of the poets’ songs, and they let their weapons fall on the floor, and the poets took them up, and made peace between the fighters; and they put bonds on Finn and on Goll to keep the peace for a while, till they could ask for a judgment from the High King of Ireland. And that was the end for that time of the little quarrel at Almhuin.

Page 425: Now, with one thing and another, the High King of Ireland had got to be someway bitter against Finn and the Fianna; and one time that he had a gathering of his people he spoke out to them, and he bade them to remember all the harm that had been done them through the Fianna, and all their pride, and the tribute they asked. “And as to myself,” he said, “I would sooner die fighting the Fianna, if I could bring them down along with me, than live with Ireland under them the way it is now.”

All his people were of the same mind, and they said they would make no delay, but would attack the Fianna and make an end of them. “And we will have good days of joy and of feasting,” they said, “when once Almhuin is clear of them.”

And the High King began to make plans against Finn; and he sent to all the men of Ireland to come and help him. And when all was ready, he sent and bade Osgar to come to a feast he was making at Teamhair.

Page 426: And Osgar, that never was afraid before any enemy, set out for Teamhair, and three hundred of his men with him. And on the way they saw a woman of the Sidhe washing clothes at a river, and there was the colour of blood on the water where she was washing them. And Osgar said to her: “There is red on the clothes you are washing; and it is for the dead you are washing them.” And the woman answered him, and it is what she said: “It is not long till the ravens will be croaking over your own head after the battle.” “Is there any weakness in our eyes,” said Osgar, “that a little story like that would set us crying? And do another foretelling for us now.” he said, “and tell us will any man of our enemies fall by us before we ourselves are made an end of?”

“There will nine hundred fall by yourself” she said; & “and the High King himself will get his death-wound from you.”

Osgar and his men went on then to the king's house at Teamhair, and they got good treatment, and the feast was made ready, and they were three days at pleasure and at drinking. And on the last day of the drinking, the High King called out with a loud voice, and he asked Osgar would he make an exchange of spears with him. “Why do you ask that exchange,” said Osgar, “when I myself and my spear were often with yourself in time of battle? And you would not ask it of me,” he said, “if Finn and the Fianna were with me now.” “I would ask it from any fighting man among you,” said the king, “and for rent and tribute along with it.” “Any gold or any treasure you might ask of us, we would give it to you,” said Osgar, “but it is not right for you to ask my spear.” There were very high words between them then, and they threatened one another, and at the last the High King said: “I will put my spear of the seven spells out through your body.” “And I give my word against that,” said Osgar, “I will put my spear of the nine spells between the meeting of your hair and your beard.”

With that he and his men rose up and went out of Teamhair, and they stopped to rest beside a river, and there they heard the sound of a very sorrowful tune, that was like keening, played on a harp. And there was great anger on Osgar when he heard that, and he rose up and took his arms and roused his people, and they went on again to where Finn was. And there came after them a messenger from the High King, and the message he brought was this, that he never would pay tribute to the Fianna or bear with them at all from that time.

Page 427: And when Finn heard that, he sent a challenge of battle, and he gathered together all the Fianna that were left to him. But as to the sons of Morna, it was to the High King of Ireland they gathered.

And it was at the hill of Gabhra the two armies met, and there were twenty men with the King of Ireland for every man that was with Finn.

And it is a very hard battle was fought that day, and there were great deeds done on both sides; and there never was a greater battle fought in Ireland than that One.

And as to Osgar, it would be hard to tell all he killed on that day; five score of the Sons of the Gael, and five score fighting men from the Country of Snow, and seven score of the Men of Green Swords that never went a step backward, and four hundred from the Country of the Lion, and five score of the sons of kings; and the shame was for the King of Ireland. But as to Osgar himself, that began the day so swift and so strong, at the last he was like leaves on a strong wind, or like an aspen-tree that is falling. But when he saw the High King near him, he made for him like a wave breaking on the strand; and the king saw him coming, and shook his greedy spear, and made a cast of it, and it went through his body and brought him down on his right knee, and that was the first grief of the Fianna. But Osgar himself was no way daunted, but he made a cast of his spear of the nine spells that went into the High King at the meeting of the hair and the beard, and gave him his death. And when the men nearest to the High King saw that, they put the king's helmet up on a pillar, the way his people would think he was living yet. But Osgar saw it, and he listed a thin bit of a slab-stone that was on the ground beside him, and he made a cast of it that broke the helmet where it was; and then he himself fell like a king.

And there fell in that battle the seven sons of Caoilte, and the son of the King of Lochlann that had come to give them his help, and it would be hard to count the number of the Fianna that fell in that battle.

And when it was ended, those that were left of them went looking for their dead. And Caoilte stooped down over his seven brave sons, and every living man of the Fianna stooped over his own dear friends. And it was a lasting grief to see all that were stretched in that place, but the Fianna would not have taken it to heart the way they did, but for being as they were, a beaten race.

Page 457: And Oisin used to be making laments, and sometimes he would be making praises of the old times and of Finn; and these are some of them that are remembered yet: —

I saw the household of Finn; it was not the household of a soft race; I had a vision of that man yesterday.

I saw the household of the High King, he with the brown, sweet-voiced son; I never saw a better man.

I saw the household of Finn; no one saw it as I saw it; I saw Finn with the sword, Mac an Luin. Oh! it was sorrowful to see it.

I cannot tell out every harm that is on my head; free us from our trouble forever; I have seen the household of Finn.

Page 467: Dr. Douglas Hyde, although he placed the Fenian after the Cuchulain cycle in his ‘History of Irish Literature,’ has allowed me to print this note: —

“While believing in the real objective existence of the Fenians as a body of Janissaries who actually lived, ruled, and hunted in King Cormac’s time, I think it equally certain that hundreds of stories, traits, and legends far older and more primitive than any to which they themselves could have given rise, have clusterd about them. There is probably as large a bulk of primitive mythology to be found in the Finn legend as in that of the Red Branch itself. The story of the Fenians was a kind of nucleus to which a vast amount of the flotsam and jetsam of a far older period attached itself, and has thus been preserved.”

As I found it impossible to give that historical date to the stories, I, while not adding in anything to support my theory, left out such names as those of Cormac and Art, and such more or less historical personages, substituting “the High King.” And in the “Battle of the White Strand,” I left out the name of Caelur, Tadg's wife, because I had already followed another chronicler in giving him Ethlinn for a wife. In the earlier part I have given back to Angus Og the name of “The Disturber,” which had, as I believe, strayed from him to the Saint of the same name.

The New Ireland Review: Early Irish History, 1905

Page 167: Within this central plain stood two famous hills — Uisneach and Tara. Uisneach was near the true center of Erin, about nine miles west of Mullingar. It was, according to the legends, the oldest capital, if we may so call it. Afterwards Tara was preferred, and was selected by the Gael for the residence of the Ard-Righ.

Tara stood on the summit of a grassy slope, 500 feet over the sea level, 200 above the surrounding plain, 26 miles N.W. of Dublin, and 5 1/2 miles S.E. of Navan, which is situated at the confluence of the Blackwater and the Boyne. It was on this hill that the high kings were inaugurated. In all the tribal elections of importance in Erin an inauguration stone was in common use. In other respects the ceremony varied in details. This custom prevailed commonly among the Nordic nations. The kings of Sweden  were inaugurated on the “great stone,” still sen on the grave of Odin, near Upsala. “Seven stone sats for the emperor and his electors mark the spot where the Lahn joins the Rhine at Lahnstein.” The Anglo-Saxon kings were crowned on the “King’s Stone,” near the Thames. The Lord of the Isles was inaugurated on such a stone.

Page 168: From Laeghaire to Maelseachlann (429-1022) there were thirty-nine high kings, all of whom, except Brian Boru, were of the line of Eremon, and all, except Olioll Moll (a nephew) were descendants of Niall of the Nine Hostages. Niall’s son, Crimthan, and his descendants number 16, Eogan and his descendants 13, Conal and his descendants 7, Laeghaire 1, and Cairbre 1 — total 38. How were these High Kings chosen?

The succession to the High Kingship in Erin was not hereditary, but selective. The Art right was chosen from the royal stock, and the eligible candidates were styled rig-domma, i.e., royal material. A successor was sometimes chosen in the lifetime of the reigning monarch. He was style a Tanist (Tanairte) — second, i.e., next to ‘succeed.’ ….. Footnote 6: A list of the High Kings, with date, will be found in the Appendix.

Page 169: An examination of this table of High Kings proves that the succession was not hereditary, but selective from the royal stock, and establishes, in our judgment, that where the succession was peaceable, after the time of Niall of the Nine Hostages, the selection was made by the tribesmen, who are commonly referred to as the Ui Neill. there is no trace of federal election. The man who became chieftain of the Ui Niell took possession of Tara and the hostages, and the provincial kings had to submit to his authority. This was when the succession was peaceable. When there were rival candidates in the field the provincial kings had a very effective voice in the section by joining forces with one or other of the rivals. But, as we have sen, up till the time of Brian Boru, no man outside the royal stock of the Ui Niell succeeded in reaching the High Kingship.

Page 170: “Maelseachlan (+1022) was the last King of Ireland of Irish blood that had a crown; yt there were seven kings after without crown before the coming in of the english.” The were Righ-go-fresabhraidh, i.e., kings with opposition, or, rather, under protest. “They were reputed to be absolute monarchies in this manner: If he were of Leah Cuin, or Con’s halfe in Deale (i.e., in quantity, or extent), and had one province of Leahmoye, or Moah’s halfe in Deale at his command, he was count to be of sufficient power to b King of Taragh, or Ireland; but if the party were of Leahmoye, if he could not command all Leahmoye and Taragh with the loppe (i.e., the belt of country) hereunto belonging, and the province of Ulster or Connaught (if not both) he would not be sufficient to be king of all. Dermot McMoylenemoe could command, Leahmoye, Meath, and Connaught and Ulster, therefore by the judgment of all he was reputed sufficient monarch of the whole.” These are the observations, in all probability, of MacGeoghan himself, and not of the analyst, and must be understood to apply only to the period of the High Kings “with opposition,” out of which, under favorable circumstances, a central hereditary monarchy would, probably, have finally emerged.

Folklore Society of Great Britain: Celtic Myth and Saga, Publications, 1893

Page 370: Here we have apparently a very remarkable convergence of testimony archaeological and historical, and there would seem good warrant for asserting both that the New Grange graveyard was started in the early years of the Christian era by the high-kings of Ireland, and also that the dates ascribed to these kings by the 10th-12th century annalists are substantially correct. But the question is a great deal more complicated than appears at first sight. For the very same texts which mention the fact that Crimthann was the first high-king of Ireland buried at New Grange, also insist most strongly upon the importance of the district as the burial-place of the Tuatha de Danann, that euhemerized race of ancient deities who, in the 10th-12th century annals, figure as genuine kings and heroes A.M. 3300-500. Indeed, Crimthann is definitely stated to have fixed his burial place at Brugh, instead of at Cruachan, where his ancestors were interred, because his wife Nar was of the Tuatha De.

All later romantic tradition in Ireland connected with the Brugh district is concerned, not with what we may provisionally assume to be historic, the 1st-5th century burial-place of the high-kings of Ireland, but solely with the legendary burial-place of the Tuatha De.

Page 371: Mr. Coffey would account for these facts as follows. "The association of particular monuments with the Dagda and other divinities and heroes of Irish mythology implies that the actual persons for whom they were erected had been forgotten, the pagan traditions being probably broken by the introduction of Christianity. The mythical ancestors of the heroes and kings interred at Brugh, who, probably, were even contemporarily associated with the cemetery, no doubt subsequently overshadowed in tradition the actual persons interred there" (p. 82).

But is it likely that the "contemporary association", which Mr. Coffey assumes, existed unless there was some basis of fact for it, unless, that is, Crimthann really did choose an ancient hallowed spot for his burial-place? And is it not strange that the introduction of Christianity should, ex hypothesi, have "broken the pagan traditions" connected with the high-kings of Ireland and left whole the far more pagan traditions connected with the Tuatha de Danann?

Future archaeological investigation may perhaps tell us if there are in the Brugh district traces of older burial than that of the first century irish kings, or of an overlapping or mixture of races such as would seem to be implied by the historical tradition.

Fraser’s Magazine: Seven Hundred Years Ago, 1870

This island was ruled by five kings, namely, of Ulster, Connaught, Munster, Leinster, and Meath, one of these being always chosen as sovran or High-King (Ard-Righ) of Erin. During several centuries — say, broadly, between the years 400 and 1000 — the High-Kingship rested in one family, the descendants of King Nial ‘of the Nine Hostages.’ From one of his sons, Conall Gulban, came the Northern branch of the O’Neills (Ui-Niall); from another son, Eogan or Owen, came the Southern O’Neills; and of these two branches of the great O’Neill family thirty High-Kings reigned. From A.D. 722 to 1022, 300 years, reigned seventeen High-Kings, average 17 1/2 years at; one was killed by his countrymen, four fell in battle against the Scandinavian invaders, twelve did a natural death. This shows, for the time of the world, a remarkably well-settled succession.

Abu al-Kasim Hasan Firdausi, Roostum Zaboole and Soohrab, 1829

“Ask her could I escape, though I have stormed Unnumbered Forts and other feats performed; Though I have taken citadels and razed; And though I never yet have been dispraised By once succumbing, on the day of fight, Before superior tact in man or sprite. Enquire what mortal at death’s portal kicks: And what avails to strive against his pricks? For death, upmounted on his phantom-steed, Departs from these scenes with immediate speed. Say, if our days a thousand years surpassed, This is our road and this our end at last. Lift up your eyes and say if you behold Tuhmourus who chained fiends and fiends controlled: Survey around and say if you descry Jumsheed, a Prince who was a sovereign high: Kings they were both and each a nonpareil, But thus Jumsheed, and thus Tuhmourus, fell!

Anthropologia: Definitions of Lycian Words contain in the Opening Line of the Obelisk Inscriptions, etc., 1875

Page 518: The Lycian obelisk inscriptions are characterized by clauses containing unilateral, bilateral, or trilateral words, connected by agglutinative consonants, the study of which is important from their so largely containing the roots or elements of language. These roots develop themselves in varied forms, according to their relative positions, and the language presents great complexity, from the secondary forms assumed by the vowel initial words, from the varying termination in the connected clauses, and from the augmenting or strengthening consonants that are commonly prefixed to the words in forming combinations. The force of these observations will be illustrated by enumerating the vowel roots. The vowel ‘a’ is the term ‘high,’ and appears with this meaning in compound words, as ‘aza,’ high farms, ‘atu,’ high inhabitants, but it most commonly appears in the secondary form of ‘ma,’ as in ‘zeweema,’ the high king.

Page 525: Northeast Side: Decree of the high king. Let the farms give tribute to the king, (and) the inhabitants of the cities around, (and) let the people off for the king of kings. To the cities of the circle, the high cities, the outer cities, the high and the low towns, (and) inhabitants of the territory, (and) all the towns (of the territory), of “the outer farms.” ….

Page 546: swerte, n. nom. s., decree, contraction of see, er, the, the command of the king made. Line 1 N.E. sweet: mezeweema; decree of the high king. ….. me, art., the secondary from of article e. 34 N.W., memome trououde tofe. — Let the outer and near Troad offer. 1 N.E. swerte mezeweema: decree of the high king.

zewe, n. gen. and dat., king, the genitive and dative of zawe. 1 N.E., …. Decree of the high king. Let the farms give tribute to the king, (and) the inhabitants of the cities around, (and) let the people offer for the king of kings. …

ma, adj. high, secondary form of adjective a, high. 1 N.E., swerte mezeweema. — Decree of the high king. …. Offer the low and all the high farms.

Poems of the Late Francis Scott Key, 1857

Page 94: Before the Lord we bow —   The God who reigns above, And rules the world below,   Boundless in power and love.      Our thanks we bring,         In joy and praise,         Our hearts we raise      To heaven’s high King.

Page 97: And when in power he comes,   O, may our native land, From all its rending tombs,   Send forth a glorious band!      A countless throng         Ever to sing,         To heaven’s high King,      Salvation’s song!