In Maire, me previous book o’ the fifth century, the druids were not just the black-robed sacrificers reported by Julius Caesar and other foreign observers of this secretive order, but what I’d call professionals in today’s—a number of an elevated Celtic learned class—spiritual leaders, teachers, lawyers, poets, bards, historians, magicians; often called magi; see Star of Bethlehem.
There were some o’ the dark kind then, mind ye, but never was any evidence o’ human sacrifice found on my shores, like across the sea. And again, God used these enlightened people to pave the way for Christianity, as illustrated in the story of Maire and Rowan’s fifth-century Gleannmara.
Drumceatt, Synod of (Drum-cat): circa 574, this particular synod was perhaps the most significant of the sixth century. Called by the high king, it addressed many issues, but the most important results were as follows:
Me children established the first national secular and clerical education system for the public—a teacher and a priest to every tuath.
They saved me ancient bardic class (see bards, dilemma of).
They decided the major quagmire of just who was in charge o’ Scotia Minor (see Scotland—Scotia Minor, the problem with).
Dublin (dub’-lyn): from duibh-linn, black pool—the color of its Liffey River due to its peat bottom.
dun: a round tower fortification.
eric: a blood price or fine; its value is based on a man’s social standing.
fialtech: a privy or outhouse; the predecessor of the modern porta-potty, set apart from the main quarters for obvious reasons.
Fiana: third century Ireland’s equivalent to special forces; the legendary warrior under Finn MacCool.
fine: a kindred group, a basic social unit of early Irish society.
Finella (fi’-nell-ah): fair; feminine derivative of Fion.
foolraide (foolraid): foolishness; insanity.
fosterage: custom of placing children of noble families into the care of others in order to form political alliances. Like Kieran as a prince was fostered out to Murtagh, champion of the Dromin and father to Riona, for training and schooling, allying the clans of Gleannmara tuath even more. Many times, these children were closer to their foster families than to their own blood.
Fynn (fin): fair—from Fion.
Gadra (gier’-ah): clever—o’ mind, at least, but in this story’s case, not o’ spirit. Now how do ye suppose Maille’s sainted mother knew what a conniver he was goin’ to be?
geis (gish): taboo, something forbidden; to break a geis was to invite certain death.
Gleannmara (glinn-mah-rah): glen/valley overlooking/near the sea.
gleeman: these were the entertainers of the common man as opposed to bards, like meself, who stimulate the mind as well as please the senses. They traveled about much like gypsies, often with reputations to match. Sometimes they journeyed alone, sometimes in groups, afoot or in little wagons. Among the likes were jugglers, songsters, musicians, actors, acrobats, animal trainers, and dancers.
grá (grah): term of endearment for love.
Gray Macha: the loyal steed of the Tain’s warrior hero Cuchulain; Kieran’s roan warhorse.
Green Martyrs (Green Saints): Like their white counterparts, these first Christian arrivals shed no blood for their faith. The good servants chose to live in the wilderness after the example of John the Baptist, which explains why so many o’ the earliest churches were found in remote areas unfit for conventional habitat. No matter how far removed, their voices were heard clear to the royal courts and druidic clusters. (See White Martyrs for the balance o’ the story.)
grianán (gri-nawn’): a solarium; a sun room (or, in me own words, a henhouse). ’Twas a favorite place for the women to gather over their needlework.
hall: the largest room or building in a fortification; used for dining, entertainment, administration, and often sleeping quarters, at least for servants.
Harp of Tara: Pictures of this harp, the likes of which were used in Tara’s legendary halls, resemble Hebrew harps, like the one used by King David himself. ’Tis no small wonder, and that you’ll see plainly, if ye read about the Lia Fal and Hebrews in Ireland. Sure, even our music and ancient language was similar to the Hebrews, another tie to these early roots.
heath fruit: a plant used to make beer. Scholars on ancient Ireland think this is billberry or whortleberry shrubs, rather than actual heath.
*Note: The notion of the heavy drinkin’ Irish as a race came into being in recent history. After the 1400s, the company that came was enough to drive a saint to drink. Till then, ’twas beer/ales and mead/wines as common beverages. Remember, the water for the most part weren’t fit to drink. Usquebaugh (pronouced roughly whus-keh-bach) is thought to be a forerunner of whiskey, imported from the Basque countries.
Hebrews in Ireland: After the Flood, descendants of Noah’s sons, Japeth and Shem, settled in Ireland. Japeth’s people were a reasonable lot, blendin’ in with all them that came, and conquered and ruled for a while. Shem’s were a worrisome lot of pirates and brigands and became known later as the Fomorians. Japeth’s kin married with the Milesians and, hence, were ancestors of the dark-haired, fair-complected Irish. (See Harp of Tara, bride price, Milesians.)
hospitium: the guest lodge at an abbey, and nary a one could earn a five-star rating for accommodation, I assure ye.
iarball (eerball): an animal’s tail or hind; the southernmost part of a creature headed north.
imda: This was a sleepin’ cubicle containin’ a bed or beds, especially if in a hostelry. A couch was usually fixed at the end of it, facin’ the center hearth. The walls fell short of the ceilin’, allowin’ heat to circulate yet allow privacy.
kenning: coloring the cheeks with rouge.
Kieran (ky-ran): dark or black, more reflective of our hero’s humor than his coloring.
leaba (labba): a day couch or bench, usually covered in skins for comfort.
Liex (lew): light, brightness, after the DeDana god Lugh.
Leila (lil): of obscure meaning, a popular saint’s name.
Lige (lee): a testered bed with curtains hung on rings suspended from a copper rod; like as not, there were two to three person in one, lessen’ it was for a king or high official.
Maille (mail’leh): from O’Malley, thought to be derived from ancient word for chief.
máithar (maw’-ther): mother.
Marcus (mar’-cuss): a derivative of the god of war mart/mars or ancient Celtic for male horse.
Maeve/Mebh (mev): intoxicating; she who makes men drunk; most popular Irish name of all time.
Midach: see Airmed’s blanket.
Milesians (mi-lee’-zhuns): the ancestors of the Irish nobility who migrated from the Iberian penninsula circa 1700 B.C.
O’Cuillen (O’Cul-len): holly tree; the Anglicized version is Cullen; clan of Dromin (formerly Drumkilly), descendants of Maire’s captains Eogan and Declan.
oratory: a private chapel.
Picts: ancient people occupying northern Britain before the Irish Dalraida (Scots).
porringer: a low bowl with a single—and usually flat and pierced—handle.
rath: a circular fortification surrounded by earthen walls; home of a warrior chief.
rechtaire: steward; chief of the house, the good noble master’s right-hand man.
redhand(s): murderer.
refectory: the church’s answer to the layman’s great hall, where clergy dined.
*Note: The fare was meager as these good folk intended to live on as little earthly intake as possible and work their best to produce fruit as the Lord commanded, putting in six days with rest on the seventh.
Riona (ree-o-na): queenly, from Rioghan or Regina.
ruam (room): elderberries crushed for rouge.
Scotia Minor: See Scotland.
Scotland (Scotia Minor) the problem with: This became a major issue as what is today’s Scotland grew. It was settled by members of the Dalraidi clan o’ northern Erin, who owed tribute to the king o
f Ulster. But it was its own province with its own king now and declared it owed allegiance to no one save the high king of Ireland.
See: a region assigned to a bishop of the church.
Senan (sheh-nan): old; a derivative of Sean.
sept, subsept: clan, subclan.
setigi: a blanket, hung out and aired every day; the sheets of white linen in a noble house were embroidered.
Siany (slay-nee): health; derivative of Slaine.
Sidhe (sid): the magical faerie people who lived underground and in caves, possibly the remaining members of the Tuatha DeDanans.
slige (slee): a main road.
Star of Bethlehem: A passel o’ scholars believe the wise men who followed the star to the Lord Jesus were druid astrologers. As such, the legend of the birth of the King of kings was preserved in druidic history and paved the way of Christianity to me shores in the fifth century of our sainted Patrick. Some even think this is the origin o’ divine right to rule. See, Ireland was an America o’ the dark ages, where Christians fled. When the Milesians married with the Hebrew daughters, the bloodline o’ Christ was thought continued, and it spread into most o’ the reignin’ houses o’ the European dynasties that came to be. Sure but God’s plan is enough to set the staunchest o’ souls back on their heels when it comes to light. (See Hebrews, Milesians, bride price.)
synod: A synod was a fairlike gathering of the provincial and tuath rulers and their entourages for the settlement of political and law issues. Vendors and entertainers flocked to provide for the attendees, which attracted others whose interest was more of a recreational nature. Games and other diversions took place when the court was not in session. These lasted for weeks due to the distances traveled to participate, so that all might put in their two cents worth prior to final decisions.
Tadgh (tad): poet, tho’ our Tadgh was a poet o’ lies; derivative of Timothy.
Tara: The glorious capital of early Ireland’s five provinces in its Golden Age, until it was cursed in the sixth century under High King Diarmait (early 560s) for his lack of hospitality and disregard for God by a Christian saint. At Diarmait’s death, ’twas abandoned as court of the high king. In the 570s of Riona’s setting, King Baetan, who aspired to be high king—or at least to demand homage from Scotia Minor (Scotland)—ruled the province of Ulster from there before it was abandoned completely to rule.
tech-leptha (tek’-lep-tha): circular bed house with a conical roof apart from hall; a sleepin’ lodge.
to each cow its own calf: this was the first copyright case, the result of a decision handed down by High King Diarmait to the aspiring priest and saint-to-be Columcille. Ye see, the prince-turned-priest borrowed a book of Scripture that his former teacher, Finian of Clonard, had just brought back from Rome itself. Such prizes were rare, so rare that Finian prided himself on havin’ it and told his former student that he might read it only, but not copy it. Well, the temptation was too great for the young Scripture-hungry Columcille, and he copied the work. Finian found out and became so outraged that he went to the high king and demanded the copy be handed over as well. Personally, I’m thinkin’ this Finian a was selfish soul, but Diarmait leaned on the precedent of the old Brehon Law and decreed to each cow its own calf, which was his way o’ sayin’, the copy belongs to the owner of the original. Needless to say, Columcille’s princely pride was pricked sore, settin’ him in an unholy frame o’ mind where Diarmait was concerned. So when Diarmait killed Columcille’s kin, Columcille was already primed for a quarrel. (See Columcille.)
tolg (tahl): ’Twas a noble-class bedframe built to store things in, like swords or clothes, often in yew, not unlike the hold-all furniture of today.
tonsure: a style of haircut with a section shaven; the priests’ were circular with shaven center, while the druids’ were shaven ear to ear across top of the head to form a high brow of intelligence; both were used in sixth century by the clergy, reflectin’ the druidic roots of many of God’s servants.
torque: a neck band, often made of gold or silver; many times took the place of a crown for a king or queen; its degree of elegance often indicated rank in society.
tuath (tuth [short vowel sound]): a kingdom made up of more than one sept/clan and united under one king, to whom the clan chiefs pay tribute/homage. He in turn pays homage to the province king, who pays homage to the high king.
tuatha (tuth-ah): people of a tuath, usually more than one clan/sept, all united by loyalty to tuath’s king.
Tuatha DeDanan (tuth’-ah deh dah’-nahn): An early Irish learned race, who, because of their extensive knowledge of astrology, medicine, and science of the time, were thought by the common man to be gods. Folklore has them becoming the Sidhe (faerie people) after they were conquered by the Milesians, the fair-featured ancestors of the Irish nobility. (See Milesians and Hebrews in Ireland.)
Uliad (uh-lid): predecessor of modern Ulster; the people of the ancient province.
White Martyrs (White Saints): Peculiar to Ireland were the saints (white and green—see Green Saints), who did not have to shed their blood or die the horrible death of a martyr for their faith. These were a pentecostal fire-hearted lot, who sought to spread the Word with love and humility, rather than with force. Their green counterparts came first, settling in the wilderness, like hermits isolated with their Lord and faith. Their followers came to their small stone abodes evolved into monasteries and they into the white saints.
The willingness o’ both to allow me children to keep all familiar and precious customs and laws that did not conflict with Scripture added to the druidic legends and prophesies regarding Christ, and the end of the druidic order as it was known paved the way for the fervent embrace of Christianity. Taking pagan holidays and rededicating all the glory and honor to God, rather than its former god or purpose, was yet another way in which they won the heart and souls of Erin’s children.
These were a feisty lot, a combination of saint and warrior for Christ. They made mistakes in their zeal, just like ordinary folks, but their love for the Truth in the gospel always brought them back in line with Christ’s teachings. I’m proud to boast that Erin produced more missionaries than any other country in time.
And while I’m gettin’ full of meself, I might as well add that it’s my children what preserved civilization and all its records, while the barbarians did their barbarian best to destroy it during the Dark Ages. Sure, they were the first publishers, so to speak. ’Twas to Erin in that Golden Age of Knowledge and the Book of Kells that nobility of continental Europe sent their children for education. Why, ’tis the subject of the whole book How the Irish Saved Civilization by Thomas Cahill!
BIBLIOGRAPHY
Bardon, Jonathan. A History of Ulster. Belfast: Blackstaff Press Ltd., 1992. A fine account from 7000 B.C. to the present of me northeasternmost province.
Bonwick, James. Irish Druids and Old Irish Religions. New York: Barnes and Noble Books, 1986. If this were any more fascinatin’, I couldn’t stand it! Certainly an eye-opener regarding the druids of Ireland in particular. Many of these fellas got a bad rap, take Camelot’s Mordred, for instance, but that’s a whole ’nuther story, ’nuther place, ’nuther time.
Cahill, Thomas. How the Irish Saved Civilization: The Untold Story of Ireland’s Heroic Role from the Fall of Rome to the Rise of Medieval Europe. New York: Doubleday, 1995. An interestin’ peek at just what the world owes me children, preservin’ light and knowledge in a darkening world.
Coglan, Ronan, Ida, Grehan, and P. W. Joyce. Book of Irish First Names—First, Family & Place Names. New York: Sterling Publishing Co. Inc., 1989. Look for the old names that described both a character and/or description, for the roots are in me history itself.
Curtis, Edmund. A History of Ireland. New York: Routledge, 1996. Full of historical information in a scholarly presentation, comprehensive.
Cusack, Mary Frances. An Illustrated History of Ireland from 400 to 1800. London: Bracken Books, 1995. Sigh. ’Tis hard to pick a favorite out of s
o many fine books, but this has to be among the best, written in an academic approach, but with true bardic flair. Like as not, me author will have to get a new copy, for this one’s worn as an old swine’s tooth.
Dunlevy, Mairead. Dress in Ireland: A History. Cork: Collins Press, 1989. A keeper o’ the Art and Industrial Division in The National Museum of Ireland, the author packs these pages full o’ information on fashion and textiles to boot, from me early days through the turn o’ the twentieth century.
Grenham, John. Clans and Families of Ireland: The Heritage and Heraldry of Irish Clans and Families. New Jersey: The Wellfleet Press, 1993. ’Tis a pleasure to see just how me clans and their standards came to be, for they reflect all they stood for.
Ireland Now Media Ltd.: Ireland Now, http://ireland-now.com/ulstercycle/pronunc.htm, 2001.
Laing, Lloyd and Jennifer. Celtic Britain and Ireland: The Myth of the Dark Ages. New York: Barnes and Noble Books/St. Martin’s Press, 1997. Ye’ll never confuse “non-Roman” with “uncivilized” again.
Macalister, R. A. S. Ancient Ireland: A Study in the Lessons of Archaeology and History. New York: Benjamin Blom, Inc., 1972. An arrestin’ plethora of early Irish information, quite scholarly in its presentation, combining the knowledge from historical record and that confirmed by archeological digs.
MacManus, Seumas. The Story of the Irish Race. Greenwich, Conn.: The Devin Adair Co. 1971. Ach, what soul with Celtic blood flowin’ through their veins couldn’t fall in love with this rendition of me children’s story? ’Twill tickle the funny bone, move yer heart, and light yer fancy.
Mac Niocaill, Gearoíd. Ireland Before the Vikings. Dublin: Gill and Macmillan, 1972. We all need this kind of friend to keep us humble. ’Tis an “in yer face” account of how things were in olden times, but I got the impression that, despite himself, this learned fella had to say some wonderful things about me and me children—all of what was true, o’ course. No lore philosophizin’ for this one, but full of spellbindin’ facts, some flatterin’ and some, left to me, best forgotten—unless ye’re writin’ some academic paper or whatnot.
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