As to the Iranians, the real Hibernians—the true Hyperborean Tuath-de-danaans, or Magic-god Almoners—they were hurled from the throne, their sanctified ceremonials trampled in the dust, their sacred harps, which before used to swell to the praises of their Divinity, were now desecrated for the inspiration of the Scythian warriors; and their divine Boreades, who ere now composed canticles in adoration of Apollo, were degraded to the secular and half-military occupation of Scythian bards.
The name of the island itself, from “Irin,” or the “Sacred island,” was changed into Scuitte, that is, Scotia or Scythia, or the land of the Scythians. Nor was it until the eleventh century of the present era, that, to remove the ambiguity which arose from the circumstance of there being another country also called by this name, Ireland assumed its former name, Irin, as its people did Irenses, instead of Scoti.[487]
Yet in the general transmutation which so great a revolution bespeaks, we behold the strictest regard paid to the literary fame and the mental acquirements of those sages who had been ejected. They were retained as the instructors of the new establishment; and their refined precepts tending gradually to soften the warlike propensities of this ferocious group, the amalgamation became so complete, and the aristocracy of intellect so recognised, that when religious dissensions were all cancelled in the grave, many of them were able to trace their steps backwards to the forfeited monarchy.
Of this number was Connachar-mor-mac-Nessan, that is, Connor the-great-son-of-Nessan, styled indifferently Feidlimidh and Ollamh Fodlah, i.e. the erudite man (the Budhist) and the Doctor of Budland; and Brien, who ascended the Irish throne, A.D. 1014; and who, after a succession of two thousand two hundred years, was the lineal descendant of Brien, head of the Tuath-de-danaans; and this very extraction, in the confusion of the names, was the circumstance which occasioned the popular belief, not yet exploded, of his having been the founder, by magic creation, in one single night, of those Round Towers of his inheritance! The mistake, however, is of value, as it is a collateral evidence that those edifices have been attributed to their real authors; and the anachronism will be excused, seeing that there is nothing more common than to assign to one Hercules the exploits of another.
Others of this colony, who could not brook the yoke, betook themselves on their downfall to Scotland, and built there the two round temples of Brechin and Abernethy, besides others that have disappeared; from thence, however, they were again dislodged by the barbarous Picts, and obliged to fly for shelter to the Highland fastnesses. These are they whom Macculloch and others have misrepresented as Celts. During their sway in that country, they called it also by the name of Iran or Eran, as the Scotch language is, to this day, called Irish, or Erse. The name of Scoitte, i.e. Scotia, was given it afterwards by the Picts, in compliment to this island, which had furnished them with wives, and otherwise joined their fraternity.[488]
CHAPTER XXIX.
“The Scoto-Milesians,” says Dr. Hales,[489] “reckon twenty-three generations from Feni an fear soid, ‘the Phœnician wise man,’ their ancestor, to Heber and Heremon, who established the last settlement from Spain, as observed before; which, at the usual computation of three mean generations to a century, would give 766 years from Fenius to Heber. But we learn from Coemhain, that the sons of Milesius (this should have been Gallamh)[490] were coeval with Solomon, and that the Gadelians[491] came to Ireland in the middle of the reign of this illustrious prince,” B.C. 1002, according to the Irish chronology. Counting backwards, therefore, from this date, 766 years, we get the time of Fenius about B.C. 1768. And this agrees with sacred and profane history; for Joshua, whose administration began B.C. 1688, according to Hales’s Chronology, notices “the strong city of Tyre” (Josh. xix. 29); which maintained its independence even in David’s days (2 Sam. xxiv. 7); and in Solomon’s (1 Kings ix. 11-14). And Herodotus, that inquisitive traveller and intelligent historian, who visited Tyre about B.C. 448, saw there the temple of the Thasian Hercules; and another erected to him by the Phœnicians at Thasus itself, an island on the coast of Thrace, while they were engaged in search of Europa, the daughter of Agenor, King of Tyre, who had been carried off by some Greeks; an event, says Herodotus, which happened five generations before the Grecian Hercules, the son of Amphitryon, B. ii. sec. 44; who flourished about 900 years before he wrote, sec. 145, or about B.C. 1348, to which adding 166 years for the five generations, we get the rape of Europa about B.C. 1514.
“But the deification of the Thasian Hercules must have been after his death, which may make him contemporary with Joshua, or even earlier. Herodotus relates that the Tyrians themselves boasted of the remote antiquity of their city, founded, as they said, 2300 years before (B. xi. 44), which would carry it higher than the deluge. The high antiquity, however, of Sidon and her daughter Tyre, was acknowledged by Xerxes, king of Persia, when he invaded Greece, B.C. 480; and in a council of his officers allowed her ambassadors the honour of precedence” (sec. 11).