CHAPTER I
Celtic Literature—Antiquity of our Annals—Moore—How we should estimate Tradition—The Materials for Irish History—List of the Lost Books—The Cuilmenn—The Saltair of Tara, &c.—The Saltair of Cashel—Important MSS. preserved in Trinity College—By the Royal Irish Academy—In Belgium.
he study of Celtic literature, which is daily becoming of increased importance to the philologist, has proved a matter of no inconsiderable value to the Irish historian. When Moore visited O'Curry, and found him surrounded with such works as the Books of Ballymote and Lecain, the Speckled Book, the Annals of the Four Masters, and other treasures of Gaedhilic lore, he turned to Dr. Petrie, and exclaimed: "These large tomes could not have been written by fools or for any foolish purpose. I never knew anything about them before, and I had no right to have undertaken the History of Ireland." His publishers, who had less scruples, or more utilitarian views, insisted on the completion of his task. Whatever their motives may have been, we may thank them for the result. Though Moore's history cannot now be quoted as an authority, it accomplished its work for the time, and promoted an interest in the history of one of the most ancient nations of the human race.
There are two sources from whence the early history of a nation may be safely derived: the first internal—the self-consciousness of the individual; the second external—the knowledge of its existence by others—the ego sum and the tu es; and our acceptance of the statements of each on matters of fact, should depend on their mutual agreement.
The first question, then, for the historian should be, What accounts does this nation give of its early history? the second, What account of this nation's early history can be obtained ab extra? By stating and comparing these accounts with such critical acumen as the writer may be able to command, we may obtain something approaching to authentic history. The history of ancient peoples must have its basis on tradition. The name tradition unfortunately gives an a priori impression of untruthfulness, and hence the difficulty of accepting tradition as an element of truth in historic research. But tradition is not necessarily either a pure myth or a falsified account of facts. The traditions of a nation are like an aged man's recollection of his childhood, and should be treated as such. If we would know his early history, we let him tell the tale in his own fashion. It may be he will dwell long upon occurrences interesting to himself, and apart from the object of our inquiries; it may be he will equivocate unintentionally if cross-examined in detail; but truth will underlie his garrulous story, and by patient analysis we may sift it out, and obtain the information we desire.
A nation does not begin to write its history at the first moment of its existence. Hence, when the chronicle is compiled which first embodies its story, tradition forms the basis. None but an inspired historian can commence In principio. The nation has passed through several generations, the people already begin to talk of "old times;" but as they are nearer these "old times" by some thousands of years than we are, they are only burdened with the traditions of a few centuries at the most; and unless there is evidence of a wilful object or intent to falsify their chronicles, we may in the main depend on their accuracy. Let us see how this applies to Gaedhilic history. The labours of the late lamented Eugene O'Curry have made this an easy task. He took to his work a critical acumen not often attained by the self-educated, and a noble patriotism not often maintained by the gifted scions of a country whose people and whose literature have been alike trodden down and despised for centuries. The result of his researches is embodied in a work[[1]] which should be in the hands of every student of Irish history, and of every Irishman who can afford to procure it. This volume proves that the early history of Ireland has yet to be written; that it should be a work of magnitude, and undertaken by one gifted with special qualifications, which the present writer certainly does not possess; and that it will probably require many years of patient labour from the "host of Erinn's sons," before the necessary materials for such a history can be prepared.
The manuscript materials for ancient Irish history may be divided into two classes: the historical, which purports to be a narrative of facts, in which we include books of laws, genealogies, and pedigrees; and the legendary, comprising tales, poems, and legends. The latter, though not necessarily true, are generally founded on fact, and contain a mass of most important information, regarding the ancient customs and manner of life among our ancestors. For the present we must devote our attention to the historical documents. These, again, may be divided into two classes—the lost books and those which still remain. Of the former class the principal are the CUILMENN, i.e., the great book written on skins; the SALTAIR OF TARA; the BOOK OF THE UACHONGBHAIL (pron. "ooa cong-wall"); the CIN DROMA SNECHTA; and the SALTAIR OF CASHEL. Besides these, a host of works are lost, of lesser importance as far as we can now judge, which, if preserved, might have thrown a flood of light not only upon our annals, but also on the social, historical, and ethnographic condition of other countries. The principal works which have been preserved are: the ANNALS OF TIGHERNACH (pron. "Teernagh"); the ANNALS OF ULSTER; the ANNALS OF INIS MAC NERINN; the ANNALS OF INNISFALLEN; the ANNALS OF BOYLE; the CHRONICUM SCOTORUM, so ably edited by Mr. Hennessy; the world-famous ANNALS OF THE FOUR MASTERS; the BOOK OF LEINSTER; the BOOK OF LAWS (the Brehon Laws), now edited by Dr. Todd, and many books of genealogies and pedigrees.
For the present it must suffice to say, that these documents have been examined by the ordinary rules of literary criticism, perhaps with more than ordinary care, and that the result has been to place their authenticity and their antiquity beyond cavil.
Let us see, then, what statements we can find which may throw light on our early history, first in the fragments that remain of the lost books, and then in those which are still preserved.
The CUILMENN is the first of the lost books which we mentioned. It is thus referred to in the Book of Leinster:[[2]] "The filés [bards] of Erinn were now called together by Senchan Torpéist [about A.D. 580], to know if they remembered the Táin bó Chuailgné in full; and they said that they knew of it but fragments only. Senchan then spoke to his pupils to know which of them would go into the countries of Letha to learn the Táin which the Sai had taken 'eastwards' after the Cuilmenn. Eminé, the grandson of Nininé, and Muirgen, Senchan's own son, set out to go to the East."
Here we have simply an indication of the existence of this ancient work, and of the fact that in the earliest, if not in pre-Christian times, Irish manuscripts travelled to the Continent with Irish scholars—Letha being the name by which Italy, and especially what are now called the Papal States, was then designated by Irish writers.
The SALTAIR OF TARA next claims our attention; and we may safely affirm, merely judging from the fragments which remain, that a nation which could produce such a work had attained no ordinary pitch of civilization and literary culture. The Book of Ballymote,[[3]] and the Yellow Book of Lecan,[[4]] attribute this work to Cormac Mac Art: "A noble work was performed by Cormac at that time, namely, the compilation of Cormac's Saltair, which was composed by him and the Seanchaidhe [Historians] of Erinn, including Fintan, son of Bochra, and Fithil, the poet and judge. And their synchronisms and genealogies, the succession of their kings and monarchs, their battles, their contests, and their antiquities, from the world's beginning down to that time, were written; and this is the Saltair of Temair [pron. "Tara," almost as it is called now], which is the origin and fountain of the Historians of Erinn from that period down to this time. This is taken from the Book of the Uachongbhail."[[5]]
As we shall speak of Cormac's reign and noble qualities in detail at a later period, it is only necessary to record here that his panegyric, as king, warrior, judge, and philosopher, has been pronounced by almost contemporary writers, as well as by those of later date. The name Saltair has been objected to as more likely to denote a composition of Christian times. This objection, however, is easily removed: first, the name was probably applied after the appellation had been introduced in Christian times; second, we have no reason to suppose that King Cormac designated his noble work by this name; and third, even could this be proven, the much maligned Keating removes any difficulty by the simple and obvious remark, that "it is because of its having been written in poetic metre, the chief book which was in the custody of the Ollamh of the King of Erinn, was called the Saltair of Temair; and the Chronicle of holy Cormac Mac Cullinan, Saltair of Cashel; and the Chronicle of Aengus Ceilé Dé [the Culdee], Saltair-na-Rann [that is, Saltair of the Poems or Verses], because a Salm and a Poem are the same, and therefore a Salterium and a Duanairé [book of poems] are the same."[[6]]
