Offa | |
---|---|
King of Mercia | |
Reign | 757 – 29 July 796 |
Predecessor | Beornred |
Successor | Ecgfrith |
Died | 29 July 796 |
Burial | |
Spouse | Cynethryth |
Issue Detail | |
House | Iclingas |
Father | Thingfrith |
Offa (died 29 July 796 AD) was King of Mercia, a kingdom of Anglo-Saxon England, from 757 until his death. The son of Thingfrith and a descendant of Eowa, Offa came to the throne after a period of civil war following the assassination of Æthelbald. Offa defeated the other claimant, Beornred. In the early years of Offa's reign, it is likely that he consolidated his control of Midland peoples such as the Hwicce and the Magonsæte. Taking advantage of instability in the kingdom of Kent to establish himself as overlord, Offa also controlled Sussex by 771, though his authority did not remain unchallenged in either territory. In the 780s he extended Mercian Supremacy over most of southern England, allying with Beorhtric of Wessex, who married Offa's daughter Eadburh, and regained complete control of the southeast. He also became the overlord of East Anglia and had King Æthelberht II of East Anglia beheaded in 794, perhaps for rebelling against him.
Offa was a Christian king who came into conflict with the Church, particularly with Jænberht, the Archbishop of Canterbury. Offa persuaded Pope Adrian I to divide the archdiocese of Canterbury in two, creating a new archdiocese of Lichfield. This reduction in the power of Canterbury may have been motivated by Offa's desire to have an archbishop consecrate his son Ecgfrith as king, since it is possible Jænberht refused to perform the ceremony, which took place in 787. Offa had a dispute with the Bishop of Worcester, which was settled at the Council of Brentford in 781.
Many surviving coins from Offa's reign carry elegant depictions of him, and the artistic quality of these images exceeds that of the contemporary Frankish coinage. Some of his coins carry images of his wife, Cynethryth—the only Anglo-Saxon queen ever depicted on a coin. Only three gold coins of Offa's have survived: one is a copy of an Abbasid dinar of 774 and carries Arabic text on one side, with "Offa Rex" on the other. The gold coins are of uncertain use but may have been struck to be used as alms or for gifts to Rome.
Many historians regard Offa as the most powerful Anglo-Saxon king before Alfred the Great. His dominance never extended to Northumbria, though he gave his daughter Ælfflæd in marriage to the Northumbrian king Æthelred I in 792. Historians once saw his reign as part of a process leading to a unified England, but this is no longer the majority view: in the words of historian Simon Keynes, "Offa was driven by a lust for power, not a vision of English unity; and what he left was a reputation, not a legacy."[1] His son Ecgfrith succeeded him after his death, but reigned for less than five months before Coenwulf of Mercia became king.
Background and sources
In the first half of the 8th century, the dominant Anglo-Saxon ruler was King Æthelbald of Mercia, who by 731 had become the overlord of all the provinces south of the River Humber.[2] Æthelbald was one of a number of strong Mercian kings who ruled from the mid-7th century to the early 9th, and it was not until the reign of Egbert of Wessex in the 9th century that Mercian power began to wane.[3]
The power and prestige that Offa attained made him one of the most significant rulers in Early Medieval Britain,[4] though no contemporary biography of him survives.[3] A key source for the period is the Anglo-Saxon Chronicle, a collection of annals in Old English narrating the history of the Anglo-Saxons. The Chronicle was a West Saxon production, however, and is sometimes thought to be biased in favour of Wessex; hence it may not accurately convey the extent of power achieved by Offa, a Mercian.[5] That power can be seen at work in charters dating from Offa's reign. Charters were documents which granted land to followers or to churchmen and were witnessed by the kings who had the authority to grant the land.[6][7] A charter might record the names of both a subject king and his overlord on the witness list appended to the grant. Such a witness list can be seen on the Ismere Diploma, for example, where Æthelric, son of king Oshere of the Hwicce, is described as a "subregulus", or subking, of Æthelbald's.[8][9] The eighth-century monk and chronicler the Venerable Bede wrote a history of the English church called Historia Ecclesiastica Gentis Anglorum; the history only covers events up to 731, but as one of the major sources for Anglo-Saxon history it provides important background information for Offa's reign.[10]
Offa's Dyke, most of which was probably built in his reign, is a testimony to the extensive resources Offa had at his command and his ability to organise them.[11] Other surviving sources include a problematic document known as the Tribal Hidage, which may provide further evidence of Offa's scope as a ruler, though its attribution to his reign is disputed.[12] A significant corpus of letters dates from the period, especially from Alcuin, an English deacon and scholar who spent over a decade at Charlemagne's court as one of his chief advisors, and corresponded with kings, nobles and ecclesiastics throughout England.[13] These letters in particular reveal Offa's relations with the continent, as does his coinage, which was based on Carolingian examples.[14][15]
Ancestry and family
Offa's ancestry is given in the Anglian collection, a set of genealogies that include lines of descent for four Mercian kings. All four lines descend from Pybba, who ruled Mercia early in the 7th century. Offa's line descends through Pybba's son Eowa and then through three more generations: Osmod, Eanwulf and Offa's father, Thingfrith. Æthelbald, who ruled Mercia for most of the forty years before Offa, was also descended from Eowa according to the genealogies: Offa's grandfather, Eanwulf, was Æthelbald's first cousin.[16] Æthelbald granted land to Eanwulf in the territory of the Hwicce, and it is possible that Offa and Æthelbald were from the same branch of the family. In one charter Offa refers to Æthelbald as his kinsman, and Headbert, Æthelbald's brother, continued to witness charters after Offa rose to power.[17][18]
Offa's wife was Cynethryth, whose ancestry is unknown. The couple had a son, Ecgfrith, and at least three daughters: Ælfflæd, Eadburh and Æthelburh.[19] It has been speculated that Æthelburh was the abbess who was a kinswoman of King Ealdred of the Hwicce, but there are other prominent women named Æthelburh during that period.[18]
Early reign, the midland territories and the Middle and East Saxons
Æthelbald, who had ruled Mercia since 716, was assassinated in 757. According to a later continuation of Bede's Historia Ecclesiastica (written anonymously after Bede's death) the king was "treacherously murdered at night by his own bodyguards", though the reason why is unrecorded. Æthelbald was initially succeeded by Beornred, about whom little is known. The continuation of Bede comments that Beornred "ruled for a little while, and unhappily", and adds that "the same year, Offa, having put Beornred to flight, sought to gain the kingdom of the Mercians by bloodshed."[20] It is possible that Offa did not gain the throne until 758, however, since a charter of 789 describes Offa as being in the thirty-first year of his reign.[18]
The conflict over the succession suggests that Offa needed to re-establish control over Mercia's traditional dependencies, such as the Hwicce and the Magonsæte. Charters dating from the first two years of Offa's reign show the Hwiccan kings as reguli, or kinglets, under his authority; and it is likely that he was also quick to gain control over the Magonsæte, for whom there is no record of an independent ruler after 740.[1][18][21] Offa was probably able to exert control over the kingdom of Lindsey at an early date, as it appears that the independent dynasty of Lindsey had disappeared by this time.[1][22]
Little is known about the history of the East Saxons during the 8th century, but what evidence there is indicates that both London and Middlesex, which had been part of the kingdom of Essex, were finally brought under Mercian control during the reign of Æthelbald. Both Æthelbald and Offa granted land in Middlesex and London as they wished; in 767 a charter of Offa's disposed of land in Harrow without a local ruler as witness.[23] It is likely that both London and Middlesex were quickly under Offa's control at the start of his reign.[24] The East Saxon royal house survived the 8th century, so it is probable that the kingdom of Essex retained its native rulers, but under strong Mercian influence, for most or all of the 8th century.[25]
It is unlikely that Offa had significant influence in the early years of his reign outside the traditional Mercian heartland. The overlordship of the southern English which had been exerted by Æthelbald appears to have collapsed during the civil strife over the succession, and it is not until 764, when evidence emerges of Offa's influence in Kent, that Mercian power can be seen expanding again.[26]
Kent and Sussex
Offa appears to have exploited an unstable situation in Kent after 762.[27] Kent had a long tradition of joint kingship, with east and west Kent under separate kings, though one king was typically dominant.[28] Prior to 762 Kent was ruled by Æthelberht II and Eadberht I; Eadberht's son Eardwulf is also recorded as a king. Æthelberht died in 762, and Eadberht and Eardwulf are last mentioned in that same year. Charters from the next two years mention other kings of Kent, including Sigered, Eanmund and Heahberht. In 764, Offa granted land at Rochester in his own name, with Heahberht on the witness list as king of Kent. Another king of Kent, Ecgberht, appears on a charter in 765 along with Heahberht; the charter was subsequently confirmed by Offa.[29] Offa's influence in Kent at this time is clear, and it has been suggested that Heahberht was installed by Offa as his client.[27] There is less agreement among historians on whether Offa had general overlordship of Kent thereafter. He is known to have revoked a charter of Ecgberht's on the grounds that "it was wrong that his thegn should have presumed to give land allotted to him by his lord into the power of another without his witness", but the date of Ecgberht's original grant is unknown, as is the date of Offa's revocation of it.[30] It may be that Offa was the effective overlord of Kent from 764 until at least 776. The limited evidence for Offa's direct involvement in the kingdom between 765 and 776 includes two charters of 774 in which he grants land in Kent; but there are doubts about their authenticity, so Offa's intervention in Kent prior to 776 may have been limited to the years 764–65.[31]
The Anglo-Saxon Chronicle records that "the Mercians and the inhabitants of Kent fought at Otford" in 776, but does not give the outcome of the battle. It has traditionally been interpreted as a Mercian victory, but there is no evidence for Offa's authority over Kent until 785: a charter from 784 mentions only a Kentish king named Ealhmund, which may indicate that the Mercians were in fact defeated at Otford.[32] The cause of the conflict is also unknown: if Offa was ruling Kent before 776, the battle of Otford was probably a rebellion against Mercian control.[1] However, Ealhmund does not appear again in the historical record, and a sequence of charters by Offa from the years 785–89 makes his authority clear. During these years he treated Kent "as an ordinary province of the Mercian kingdom",[33] and his actions have been seen as going beyond the normal relation of overlordship and extending to the annexation of Kent and the elimination of a local royal line. After 785, in the words of one historian, "Offa was the rival, not the overlord, of Kentish kings".[34] Mercian control lasted until 796, the year of Offa's death, when Eadberht Præn was temporarily successful in regaining Kentish independence.[35]
Ealhmund was probably the father of Egbert of Wessex, and it is possible that Offa's interventions in Kent in the mid-780s are connected to the subsequent exile of Egbert to Francia. The Chronicle claims that when Egbert invaded Kent in 825, the men of the southeast turned to him "because earlier they were wrongly forced away from his relatives".[36] This is likely to be an allusion to Ealhmund, and may imply that Ealhmund had a local overlordship of the southeastern kingdoms. If so, Offa's intervention was probably intended to gain control of this relationship and take over the dominance of the associated kingdoms.[37]
The evidence for Offa's involvement in the kingdom of Sussex comes from charters, and as with Kent there is no clear consensus among historians on the course of events. What little evidence survives that bears on Sussex's kings indicates that several kings ruled at once, and it may never have formed a single kingdom. It has been argued that Offa's authority was recognised early in his reign by local kings in western Sussex, but that eastern Sussex (the area around Hastings) submitted to him less readily. Symeon of Durham, a twelfth-century chronicler, records that in 771 Offa defeated "the people of Hastings", which may record the extension of Offa's dominion over the entire kingdom.[38] However, doubts have been expressed about the authenticity of the charters which support this version of events, and it is possible that Offa's direct involvement in Sussex was limited to a short period around 770–71. After 772, there is no further evidence of Mercian involvement in Sussex until c. 790, and it may be that Offa gained control of Sussex in the late 780s, as he did in Kent.[39]
East Anglia, Wessex and Northumbria
In East Anglia, Beonna probably became king in about 758. Beonna's first coinage predates Offa's own, and implies independence from Mercia. Subsequent East Anglian history is quite obscure, but in 779 Æthelberht II became king, and was independent long enough to issue coins of his own.[40] In 794, according to the Anglo-Saxon Chronicle, "King Offa ordered King Æthelberht's head to be struck off". Offa minted pennies in East Anglia in the early 790s, so it is likely that Æthelberht rebelled against Offa and was beheaded as a result.[41] Accounts of the event have survived in which Aethelberht is killed through the machinations of Offa's wife Cynethryth, but the earliest manuscripts in which these possibly legendary accounts are found date from the 11th and 12th centuries, and recent historians do not regard them with confidence.[42] The legend also claims that Æthelberht was killed at Sutton St. Michael and buried four miles (6 km) to the south at Hereford, where his cult flourished, becoming at one time second only to Canterbury as a pilgrimage destination.[43][44]
To the south of Mercia, Cynewulf came to the throne of Wessex in 757 and recovered much of the border territory that Æthelbald had conquered from the West Saxons. Offa won an important victory over Cynewulf at the Battle of Bensington (in Oxfordshire) in 779, reconquering some of the land along the Thames.[45] No indisputably authentic charters from before this date show Cynewulf in Offa's entourage,[37] and there is no evidence that Offa ever became Cynewulf's overlord.[45] In 786, after the murder of Cynewulf, Offa may have intervened to place Beorhtric on the West Saxon throne. Even if Offa did not assist Beorhtric's claim, it seems likely that Beorhtric to some extent recognised Offa as his overlord shortly thereafter.[45][46] Offa's currency was used across the West Saxon kingdom, and Beorhtric had his own coins minted only after Offa's death.[47] In 789, Beorhtric married Eadburh, a daughter of Offa;[46] the Chronicle records that the two kings combined to exile Egbert to Francia for "three years", adding that "Beorhtric helped Offa because he had his daughter as his queen".[48] Some historians believe that the Chronicle's "three years" is an error, and should read "thirteen years", which would mean Egbert's exile lasted from 789 to 802, but this reading is disputed.[49] Eadburh is mentioned by Asser, a 9th-century monk who wrote a biography of Alfred the Great: Asser says that Eadburh had "power throughout almost the entire kingdom", and that she "began to behave like a tyrant after the manner of her father".[50] Whatever power she had in Wessex was no doubt connected with her father's overlordship.[51]
If Offa did not gain the advantage in Wessex until defeating Cynewulf in 779, it may be that his successes south of the river were a necessary prerequisite to his interventions in the south-east. In this view, Egbert of Kent's death in about 784 and Cynewulf's death in 786 were the events that allowed Offa to gain control of Kent and bring Beorhtric into his sphere of influence. This version of events also assumes that Offa did not have control of Kent after 764–65, as some historians believe.[52]
Offa's marital alliances extended to Northumbria when his daughter Ælfflæd married Æthelred I of Northumbria at Catterick in 792.[53] However, there is no evidence that Northumbria was ever under Mercian control during Offa's reign.[1]
Wales and Offa's Dyke
Offa was frequently in conflict with the various Welsh kingdoms. There was a battle between the Mercians and the Welsh at Hereford in 760, and Offa is recorded as campaigning against the Welsh in 778, 784 and 796 in the tenth-century Annales Cambriae.[54][55]
The best known relic associated with Offa's time is Offa's Dyke, a great earthen barrier that runs approximately along the border between England and Wales. It is mentioned by the monk Asser in his biography of Alfred the Great: "a certain vigorous king called Offa ... had a great dyke built between Wales and Mercia from sea to sea".[56] The dyke has not been dated by archaeological methods, but most historians find no reason to doubt Asser's attribution.[57] Early names for the dyke in both Welsh and English also support the attribution to Offa.[58] Despite Asser's comment that the dyke ran "from sea to sea", it is now thought that the original structure only covered about two-thirds of the length of the border: in the north it ends near Llanfynydd, less than five miles (8 km) from the coast, while in the south it stops at Rushock Hill, near Kington in Herefordshire, less than fifty miles (80 km) from the Bristol Channel. The total length of this section is about 64 miles (103 km).[57] Other earthworks exist along the Welsh border, of which Wat's Dyke is one of the largest, but it is not possible to date them relative to each other and so it cannot be determined whether Offa's Dyke was a copy of or the inspiration for Wat's Dyke.[59]
The construction of the dyke suggests that it was built to create an effective barrier and to command views into Wales. This implies that the Mercians who built it were free to choose the best location for the dyke.[57] There are settlements to the west of the dyke that have names that imply they were English by the 8th century, so it may be that in choosing the location of the barrier the Mercians were consciously surrendering some territory to the native Britons.[60] Alternatively it may be that these settlements had already been retaken by the Welsh, implying a defensive role for the barrier. The effort and expense that must have gone into building the dyke are impressive, and suggest that the king who had it built (whether Offa or someone else) had considerable resources at his disposal. Other substantial construction projects of a similar date do exist, however, such as Wat's Dyke and Danevirke, in what is now Germany as well as such sites as Stonehenge from millennia earlier. The dyke can be regarded in the light of these counterparts as the largest and most recent great construction of the preliterate inhabitants of Britain.[61]
Church
Offa ruled as a Christian king, but despite being praised by Charlemagne's advisor, Alcuin, for his piety and efforts to "instruct [his people] in the precepts of God",[62] he came into conflict with Jænberht, the Archbishop of Canterbury. Jænberht had been a supporter of Ecgberht II of Kent, which may have led to conflict in the 760s when Offa is known to have intervened in Kent. Offa rescinded grants made to Canterbury by Egbert, and it is also known that Jænberht claimed the monastery of Cookham, which was in Offa's possession.[63]
In 786 Pope Adrian I sent papal legates to England to assess the state of the church and provide canons (ecclesiastical decrees) for the guidance of the English kings, nobles and clergy. This was the first papal mission to England since Augustine had been sent by Pope Gregory the Great in 597 to convert the Anglo-Saxons.[64] The legates were Bishop George of Ostia, and Theophylact, the bishop of Todi. They visited Canterbury first, and then were received by Offa at his court. Both Offa and Cynewulf, king of the West Saxons, attended a council where the goals of the mission were discussed. George then went to Northumbria, while Theophylact visited Mercia and "parts of Britain". A report on the mission, sent by the legates to Pope Adrian, gives details of a council held by George in Northumbria, and the canons issued there, but little detail survives of Theophylact's mission. After the northern council George returned to the south and another council was held, attended by both Offa and Jænberht, at which further canons were issued.[65]
In 787, Offa succeeded in reducing the power of Canterbury through the establishment of a rival archdiocese at Lichfield. The issue must have been discussed with the papal legates in 786, although it is not mentioned in the accounts that have survived. The Anglo-Saxon Chronicle reports a "contentious synod" in 787 at Chelsea, which approved the creation of the new archbishopric. It has been suggested that this synod was the same gathering as the second council held by the legates, but historians are divided on this issue. Hygeberht, already Bishop of Lichfield, became the new archdiocese's first and only archbishop, and by the end of 788 he received the pallium, a symbol of his authority, from Rome.[66] The new archdiocese included the sees of Worcester, Hereford, Leicester, Lindsey, Dommoc and Elmham; these were essentially the midland Anglian territories. Canterbury retained the sees in the south and southeast.[67]
The few accounts of the creation of the new archbishopric date from after the end of Offa's reign. Two versions of the events appear in the form of an exchange of letters between Coenwulf, who became king of Mercia shortly after Offa's death, and Pope Leo III, in 798. Coenwulf asserts in his letter that Offa wanted the new archdiocese created out of enmity for Jænberht; but Leo responds that the only reason the papacy agreed to the creation was because of the size of the kingdom of Mercia.[68] Both Coenwulf and Leo had their own reasons for representing the situation as they did: Coenwulf was entreating Leo to make London the sole southern archdiocese, while Leo was concerned to avoid the appearance of complicity with the unworthy motives Coenwulf imputed to Offa. These are therefore partisan comments. However, both the size of Offa's territory and his relationship with Jænberht and Kent are indeed likely to have been factors in Offa's request for the creation of the new archdiocese.[69] Coenwulf's version has independent support, with a letter from Alcuin to Archbishop Æthelheard giving his opinion that Canterbury's archdiocese had been divided "not, as it seems, by reasonable consideration, but by a certain desire for power".[70] Æthelheard himself later said that the award of a pallium to Lichfield depended on "deception and misleading suggestion".[71]
Another possible reason for the creation of an archbishopric at Lichfield relates to Offa's son, Ecgfrith of Mercia. After Hygeberht became archbishop, he consecrated Ecgfrith as king; the ceremony took place within a year of Hygeberht's elevation.[72] It is possible that Jænberht refused to perform the ceremony, and that Offa needed an alternative archbishop for that purpose.[73] The ceremony itself is noteworthy for two reasons: it is the first recorded consecration of any English king, and it is unusual in that it asserted Ecgfrith's royal status while his father was still alive. Offa would have been aware that Charlemagne's sons, Pippin and Louis, had been consecrated as kings by Pope Adrian,[74] and probably wished to emulate the impressive dignity of the Frankish court.[75] Other precedents did exist: Æthelred of Mercia is said to have nominated his son Coenred as king during his lifetime, and Offa may have known of Byzantine examples of royal consecration.[73]
Despite the creation of the new archdiocese, Jænberht retained his position as the senior cleric in the land, with Hygeberht conceding his precedence.[76] When Jænberht died in 792, he was replaced by Æthelheard, who was consecrated by Hygeberht, now senior in his turn. Subsequently, Æthelheard appears as a witness on charters and presides at synods without Hygeberht, so it appears that Offa continued to respect Canterbury's authority.[77]
A letter from Pope Adrian to Charlemagne survives which makes reference to Offa, but the date is uncertain; it may be as early as 784 or as late as 791. In it Adrian recounts a rumour that had reached him: Offa had reportedly proposed to Charlemagne that Adrian should be deposed, and replaced by a Frankish pope. Adrian disclaims all belief in the rumour, but it is clear it had been a concern to him.[78] The enemies of Offa and Charlemagne, described by Adrian as the source of the rumour, are not named. It is unclear whether this letter is related to the legatine mission of 786; if it predates it, then the mission might have been partly one of reconciliation, but the letter might well have been written after the mission.[79]
Offa was a generous patron of the church, founding several churches and monasteries, often dedicated to St Peter.[80] Among these was St Albans Abbey, which he probably founded in the early 790s.[1] He also promised a yearly gift of 365 mancuses to Rome; a mancus was a term of account equivalent to thirty silver pennies, derived from Abbasid gold coins that were circulating in Francia at the time.[81] Control of religious houses was one way in which a ruler of the day could provide for his family, and to this end Offa ensured (by acquiring papal privileges) that many of them would remain the property of his wife or children after his death.[80] This policy of treating religious houses as worldly possessions represents a change from the early 8th century, when many charters showed the foundation and endowment of small minsters, rather than the assignment of those lands to laypeople. In the 770s, an abbess named Æthelburh (who may have been the same person as Offa's daughter of that name) held multiple leases on religious houses in the territory of the Hwicce; her acquisitions have been described as looking "like a speculator assembling a portfolio". Æthelburh's possession of these lands foreshadows Cynethryth's control of religious lands, and the pattern was continued in the early 9th century by Cwoenthryth, the daughter of King Coenwulf.[82]
Either Offa or Ine of Wessex is traditionally supposed to have founded the Schola Saxonum in Rome, in what is today the Roman rione, or district, of Borgo. The Schola Saxonum took its name from the militias of Saxons who served in Rome, but it eventually developed into a hostelry for English visitors to the city.[83]
European connections
Offa's diplomatic relations with Europe are well documented, but appear to belong only to the last dozen years of his reign.[78] In letters dating from the late 780s or early 790s, Alcuin congratulates Offa for encouraging education and greets Offa's wife and son, Cynethryth and Ecgfrith.[84][85] In about 789, or shortly before, Charlemagne proposed that his son Charles marry one of Offa's daughters, most likely Ælfflæd. Offa countered with a request that his son Ecgfrith should also marry Charlemagne's daughter Bertha: Charlemagne was outraged by the request, and broke off contact with Britain, forbidding English ships from landing in his ports. Alcuin's letters make it clear that by the end of 790 the dispute was still not resolved, and that Alcuin was hoping to be sent to help make peace. In the end diplomatic relations were restored, at least partly by the agency of Gervold, the abbot of St Wandrille.[86][87]
Charlemagne sought support from the English church at the council of Frankfurt in 794, where the canons passed in 787 at the Second Council of Nicaea were repudiated, and the heresies of two Spanish bishops, Felix and Elipandus, were condemned.[88] In 796 Charlemagne wrote to Offa; the letter survives and refers to a previous letter of Offa's to Charlemagne. This correspondence between the two kings produced the first surviving documents in English diplomatic history.[78] The letter is primarily concerned with the status of English pilgrims on the continent and with diplomatic gifts, but it reveals much about the relations between the English and the Franks.[86] Charlemagne refers to Offa as his "brother", and mentions trade in black stones, sent from the continent to England, and cloaks (or possibly cloths), traded from England to the Franks.[89] Charlemagne's letter also refers to exiles from England, naming Odberht, who was almost certainly the same person as Eadberht Praen, among them. Egbert of Wessex was another refugee from Offa who took shelter at the Frankish court. It is clear that Charlemagne's policy included support for elements opposed to Offa; in addition to sheltering Egbert and Eadberht he also sent gifts to Æthelred I of Northumbria.[90]
Events in southern Britain to 796 have sometimes been portrayed as a struggle between Offa and Charlemagne, but the disparity in their power was enormous. By 796 Charlemagne had become master of an empire which stretched from the Atlantic Ocean to the Great Hungarian Plain, and Offa and then Coenwulf were clearly minor figures by comparison.[91]
Government
The nature of Mercian kingship is not clear from the limited surviving sources. There are two main theories regarding the ancestry of Mercian kings of this period. One is that descendants of different lines of the royal family competed for the throne. In the mid-7th century, for example, Penda had placed royal kinsmen in control of conquered provinces.[92] Alternatively, it may be that a number of kin-groups with local power-bases may have competed for the succession. The sub-kingdoms of the Hwicce, the Tomsæte and the unidentified Gaini are examples of such power-bases. Marriage alliances could also have played a part. Competing magnates, those called in charters "dux" or "princeps" (that is, leaders), may have brought the kings to power. In this model, the Mercian kings are little more than leading noblemen.[93] Offa seems to have attempted to increase the stability of Mercian kingship, both by the elimination of dynastic rivals to his son Ecgfrith, and the reduction in status of his subject kings, sometimes to the rank of ealdorman.[94] He was ultimately unsuccessful, however; Ecgfrith only survived in power for a few months, and 9th century Mercia continued to draw its kings from multiple dynastic lines.[95]
There is evidence that Offa constructed a series of defensive burhs, or fortified towns; the locations are not generally agreed on but may include Bedford, Hereford, Northampton, Oxford and Stamford. In addition to their defensive uses, these burhs are thought to have been administrative centres, serving as regional markets and indicating a transformation of the Mercian economy away from its origins as a grouping of midland peoples. The burhs are forerunners of the defensive network successfully implemented by Alfred the Great a century later to deal with the Danish invasions.[96][97] However, Offa did not necessarily understand the economic changes that came with the burhs, so it is not safe to assume he envisioned all their benefits.[11] In 749, Æthelbald of Mercia had issued a charter that freed ecclesiastical lands from all obligations except the requirement to build forts and bridges – obligations which lay upon everyone, as part of the trinoda necessitas.[98][99] Offa's Kentish charters show him laying these same burdens on the recipients of his grants there, and this may be a sign that the obligations were being spread outside Mercia.[100][101] These burdens were part of Offa's response to the threat of "the pagan seaman".[102][103]
Offa issued laws in his name, but no details of them have survived. They are known only from a mention by Alfred the Great, in the preface to Alfred's own law code. Alfred says that he has included in his code those laws of Offa, Ine of Wessex and Æthelberht of Kent which he found "most just".[104] The laws may have been an independent lawcode, but it is also possible that Alfred is referring to the report of the legatine mission in 786, which issued statutes that the Mercians undertook to obey.[105]
Coinage
At the start of the 8th century, sceattas were the primary circulating coinage. These were small silver pennies, which often did not bear the name of either the moneyer or the king for whom they were produced. To contemporaries these were probably known as pennies, and are the coins referred to in the laws of Ine of Wessex.[106][107][108] This light coinage (in contrast to the heavier coins minted later in Offa's reign) can probably be dated to the late 760s and early 770s. A second, medium-weight coinage can be identified before the early 790s.[109] These new medium-weight coins were heavier, broader and thinner than the pennies they replaced,[106] and were prompted by the contemporary Carolingian currency reforms.[84] The new pennies almost invariably carried both Offa's name and the name of the moneyer from whose mint the coins came.[106] The reform in the coinage appears to have extended beyond Offa's own mints: the kings of East Anglia, Kent and Wessex all produced coins of the new heavier weight in this period.[110]
Some coins from Offa's reign bear the names of the archbishops of Canterbury, Jænberht and, after 792, Æthelheard. Jænberht's coins all belong to the light coinage, rather than the later medium coinage. There is also evidence that coins were issued by Eadberht, who was Bishop of London in the 780s and possibly before. Offa's dispute with Jænberht may have led him to allow Eadberht coining rights, which may then have been revoked when the see of Lichfield was elevated to an archbishopric.[111]
The medium-weight coins often carry designs of high artistic quality, exceeding that of the contemporary Frankish currency.[109] Coin portraits of Offa have been described as "showing a delicacy of execution which is unique in the whole history of the Anglo-Saxon coinage".[81] The depictions of Offa on the coins include a "striking and elegant" portrait showing him with his hair in voluminous curls, and another where he wears a fringe and tight curls. Some coins show him wearing a necklace with a pendant. The variety of these depictions implies that Offa's die-cutters were able to draw on varied artistic sources for their inspiration.[112]
Offa's wife Cynethryth was the only Anglo-Saxon queen ever named or portrayed on coinage, in a remarkable series of pennies struck by the moneyer Eoba.[113] These were probably derived from contemporary coins from the reign of the Byzantine emperor Constantine VI, who minted a series showing a portrait of his mother, the later Empress Irene,[114] though the Byzantine coins show a frontal bust of Irene rather than a profile, and so cannot have been a direct model.[115]
Around the time of Jænberht's death and replacement with Æthelheard in 792–93, the silver currency was reformed a second time: in this "heavy coinage" the weight of the pennies was increased again, and a standardised non-portrait design was introduced at all mints. None of Jænberht's or Cynethryth's coins occur in this coinage, whereas all of Æthelheard's coins are of the new, heavier weight.[116]
There are also surviving gold coins from Offa's reign. One is a copy of an Abbasid dinar struck in 774 by Caliph Al-Mansur,[117] with "Offa Rex" centred on the reverse. It is clear that the moneyer had no understanding of Arabic as the Arabic text contains many errors. The coin may have been produced to trade with Islamic Spain; or it may be part of the annual payment of 365 mancuses that Offa promised to Rome.[118] There are other Western copies of Abbasid dinars of the period, but it is not known whether they are English or Frankish. Two other English gold coins of the period survive, from two moneyers, Pendraed and Ciolheard: the former is thought to be from Offa's reign but the latter may belong either to Offa's reign or to that of Coenwulf, who came to the throne in 796. Nothing definite is known about their use, but they may have been struck to be used as alms.[119][120]
Although many of the coins bear the name of a moneyer, there is no indication of the mint where each coin was struck. As a result, the number and location of mints used by Offa is uncertain. Current opinion is that there were four mints, in Canterbury, Rochester, East Anglia and London.[119]
Stature
The title Offa used on most of his charters was "rex Merciorium", or "king of the Mercians", though this was occasionally extended to "king of the Mercians and surrounding nations".[121] Some of his charters use the title "Rex Anglorum," or "King of the English," and this has been seen as a sweeping statement of his power. There is debate on this point, however, as several of the charters in which Offa is named "Rex Anglorum" are of doubtful authenticity. They may represent later forgeries of the 10th century, when this title was standard for kings of England.[67] The best evidence for Offa's use of this title comes from coins, not charters: there are some pennies with "Of ℞ A" inscribed, but it is not regarded as definite that this stood for "Offa Rex Anglorum."[111]
In Anglo-Saxon England, Stenton argued that Offa was perhaps the greatest king of the English kingdoms, commenting that "no other Anglo-Saxon king ever regarded the world at large with so ... acute a political sense".[122] Many historians regard Offa's achievements as second only to Alfred the Great among the Anglo-Saxon kings.[123] Offa's reign has sometimes been regarded as a key stage in the transition to a unified England, but this is no longer the general view among historians in the field. In the words of Simon Keynes, "Offa was driven by a lust for power, not a vision of English unity; and what he left was a reputation, not a legacy."[1] It is now believed that Offa thought of himself as "King of the Mercians," and that his military successes were part of the transformation of Mercia from an overlordship of midland peoples into a powerful and aggressive kingdom.[1][124]
Death and succession
Offa died on 29 July 796,[125][126][127][128] and may be buried in Bedford, though it is not clear that the "Bedeford" named in that charter was actually modern Bedford.[129][130] He was succeeded by his son, Ecgfrith of Mercia, but according to the Anglo-Saxon Chronicle Ecgfrith died after a reign of only 141 days.[131] A letter written by Alcuin in 797 to a Mercian ealdorman named Osbert makes it apparent that Offa had gone to great lengths to ensure that his son Ecgfrith would succeed him. Alcuin's opinion is that Ecgfrith "has not died for his own sins; but the vengeance for the blood his father shed to secure the kingdom has reached the son. For you know very well how much blood his father shed to secure the kingdom on his son."[132] It is apparent that in addition to Ecgfrith's consecration in 787, Offa had eliminated dynastic rivals. This seems to have backfired, from the dynastic point of view, as no close male relatives of Offa or Ecgfrith are recorded, and Coenwulf, Ecgfrith's successor, was only distantly related to Offa's line.[133]
See also
References
- Yorke, Kings and Kingdoms, p. 118.
Sources
- Primary sources
- "Medieval Sourcebook: The Annales Cambriae (Annals of Wales)". Annales Cambriae. College of Staten Island, City University of New York. Retrieved 17 December 2007.
- Keynes, Simon; Lapidge, Michael (2004). Alfred the Great: Asser's Life of King Alfred and other contemporary sources. Penguin Classics. ISBN 0-14-044409-2.
- Bede (1991). D.H. Farmer (ed.). Ecclesiastical History of the English People. Translated by Leo Sherley-Price. Revised by R.E. Latham. London: Penguin. ISBN 0-14-044565-X.
- "Offa 7". Prosopography of Anglo-Saxon England. King's College London. Retrieved 6 April 2007.
- Swanton, Michael (1996). The Anglo-Saxon Chronicle. New York: Routledge. ISBN 0-415-92129-5.
- Swanton, Michael (2010). The Lives of Two Offas, Vitae Offarum Duorum. Crediton: The Medieval Press. ISBN 978-0-9557636-8-7.
- Whitelock, Dorothy (1968). English Historical Documents v. 1 c. 500–1042. London: Eyre & Spottiswoode.
- Secondary sources
- Abels, Richard, "Trinoda Necessitas", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- Blackburn, Mark & Grierson, Philip, Medieval European Coinage. Cambridge: Cambridge University Press, reprinted with corrections 2006. ISBN 0-521-03177-X
- Blair, John (2006). The Church in Anglo-Saxon Society. Oxford: Oxford University Press. ISBN 0-19-921117-5.
- Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Campbell, James (2000). The Anglo-Saxon State. Hambledon and London. ISBN 1-85285-176-7.
- Campbell, John; John, Eric; Wormald, Patrick (1991). The Anglo-Saxons. Penguin Books. ISBN 0-14-014395-5.
- Featherstone, Peter, "The Tribal Hidage and the Ealdormen of Mercia", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Fletcher, Richard (1989). Who's Who in Roman Britain and Anglo-Saxon England. Shepheard-Walwyn. ISBN 0-85683-089-5.
- Gannon, Anna (2003). The Iconography of Early Anglo-Saxon Coinage: Sixth to Eighth Centuries. Oxford: Oxford University Press. ISBN 0-19-925465-6.
- Hunter Blair, Peter (1977). An Introduction to Anglo-Saxon England (2nd ed.). Cambridge: Cambridge University Press. ISBN 0-521-29219-0.
- Hunter Blair, Peter (1966). Roman Britain and Early England: 55 B.C. – A.D. 871. New York: W.W. Norton & Company. ISBN 0-393-00361-2.
- Kelly, S. E. (2007). "Offa (d. 796), king of the Mercians". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/20567. (subscription or UK public library membership required)
- Keynes, Simon, "Cynethryth", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- idem, "Mercia", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- idem, "Offa", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- idem, "Mercia and Wessex in the Ninth Century", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Keynes, Simon; Lapidge, Michael (2004). Alfred the Great: Asser's Life of King Alfred and other contemporary sources. Penguin Classics. ISBN 0-14-044409-2.
- Kirby, D.P. (1992). The Earliest English Kings. London: Routledge. ISBN 0-415-09086-5.
- Lapidge, Michael, "Alcuin of York", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- Nelson, Janet, "Carolingian Contacts", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Stafford, Pauline, "Political Women in Mercia, Eighth to Early Tenth Centuries", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Stenton, Frank M. (1971). Anglo-Saxon England. Oxford: Clarendon Press. ISBN 0-19-821716-1.
- Williams, Gareth, "Mercian Coinage and Authority", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- idem, "Military Institutions and Royal Power", in Brown, Michelle P.; Farr, Carole A. (2001). Mercia: An Anglo-Saxon kingdom in Europe. Continuum. ISBN 0-8264-7765-8.
- Wormald, Patrick, "The Age of Offa and Alcuin", in Campbell, John; John, Eric; Wormald, Patrick (1991). The Anglo-Saxons. Penguin Books. ISBN 0-14-014395-5.
- Wormald, Patrick; Bullough, D.; Collins, R. (1983). Ideal and Reality in Frankish and Anglo-Saxon Society. Oxford: B. Blackwell. ISBN 0-631-12661-9.
- Yorke, Barbara (1990). Kings and Kingdoms of Early Anglo-Saxon England. London: Seaby. ISBN 1-85264-027-8.
- Worthington, Margaret, "Offa's Dyke", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
- eadem, "Wat's Dyke", in Lapidge, Michael (1999). The Blackwell Encyclopaedia of Anglo-Saxon England. Oxford: Blackwell Publishing. ISBN 0-631-22492-0.
External links
https://en.wikipedia.org/wiki/Offa_of_Mercia
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The Kingdom of Mercia was a state in the English Midlands from the 6th century to the 10th century. For some two hundred years from the mid-7th century onwards it was the dominant member of the Heptarchy and consequently the most powerful of the Anglo-Saxon kingdoms. During this period its rulers became the first English monarchs to assume such wide-ranging titles as King of Britain and King of the English.
Spellings varied widely in this period, even within a single document, and a number of variants exist for the names given below. For example, the sound th was usually represented with the Old English letters ð or þ.
For the Continental predecessors of the Mercians in Angeln, see List of kings of the Angles. For their successors see List of English monarchs.
Kings of the Mercians
The traditional rulers of Mercia were known as the Iclingas, descendants of the kings of the Angles. When the Iclingas became extinct in the male line, a number of other families, labelled B, C and W by historians, competed for the throne.[1]
All the following are kings, unless specified. Those in italics are probably legendary, are of dubious authenticity, or may not have reigned.
Ruler | Reign | Biographical notes | Died |
---|---|---|---|
Icel | c. 515-c.535 | Son of Eomer, last King of the Angles in Angeln. Led his people across the North Sea to Britain. | c.535 |
Cnebba | ? | Son of Icel. | ? |
Cynewald | ? | Son of Cnebba. | ? |
Creoda | c. 584–c. 593 | Son of Cynewald. Probable founder of the Mercian royal fortress at Tamworth. | c. 593 |
Pybba | c. 593–c. 606 | Son of Creoda. Extended Mercian control into the western Midlands. | c. 606 |
Cearl | c. 606–c. 626 | Named as king by Bede, not included in later regnal lists. | c. 626 |
Penda | c. 626–655 | Son of Pybba. Raised Mercia to dominant status amongst the Anglo-Saxon kingdoms. Last pagan ruler of Mercia. Killed in battle by Oswiu of Northumbria. | 15 Nov 655 |
Eowa | c. 635–642 | Son of Pybba. Co-ruler. Killed in battle. | 5 Aug 642 |
Peada | c. 653–656 | Son of Penda. Co-ruler in the south-east Midlands. Murdered. | 17 Apr 656 |
Oswiu of Northumbria | 655–658 | Briefly took direct control of Mercia after the death of Penda. Also King of Northumbria (655–670). | 15 Feb 670 |
Wulfhere | 658–675 | Son of Penda. Restored Mercian dominance in England. First Christian king of all Mercia. | 675 |
Æthelred I | 675–704 | Son of Penda. Abdicated and retired to a monastery at Bardney. | 716 |
Cœnred | 704–709 | Son of Wulfhere. Abdicated and retired to Rome. | ? |
Ceolred | 709–716 | Son of Æthelred I. Probably poisoned. | 716 |
Ceolwald | 716 | Presumed son of Æthelred I (may not have existed). | 716 |
Æthelbald | 716–757 | Grandson of Eowa. Proclaimed himself King of Britain in 736. Murdered by his bodyguards. | 757 |
Beornred | 757 | No known relation to his predecessors. Deposed by Offa. | ? |
Offa | 757–796 | Great-great-grandson of Eowa. The greatest and most powerful of all Mercian kings, he proclaimed himself King of the English in 774, built Offa's Dyke, and introduced the silver penny. | 29 Jul 796 |
Ecgfrith | 787–796 | Son of Offa. Co-ruler, died suddenly a few months after his father. | 17 Dec 796 |
Cœnwulf | 796–821 | Seventh generation descendant of Pybba, probably through a sister of Penda. Assumed the title of 'emperor'. | 821 |
Cynehelm | c. 798–812 | Son of Cœnwulf. Although he existed, his status as co-ruler and his murder are legendary. Canonised (St Kenelm). | 812 |
Ceolwulf I | 821–823 | Brother of Cœnwulf. Deposed by Beornwulf. | ? |
Beornwulf | 823–826 | Conjectured kinsman of Beornred. Killed in battle against the East Anglians. | 826 |
Ludeca | 826–827 | No known relation to his predecessors. Killed in battle against the East Anglians. | 827 |
Wiglaf (1st reign) | 827–829 | No known relation to his predecessors. Deposed by Ecgberht of Wessex. | 839 |
Ecgberht of Wessex | 829–830 | Briefly took direct control of Mercia after the deposition of Wiglaf. Also King of Wessex (802–839). | 4 Feb 839 |
Wiglaf (2nd reign) | 830–839 | Restored. Although Mercia regained its independence, its dominance in England was lost. | 839 |
Wigmund | c. 839–c. 840 | Son of Wiglaf and son-in-law of Ceolwulf I. Probably co-ruler. | c. 840 |
Wigstan | 840 | Son of Wigmund. Declined the kingship and was later murdered by Beorhtwulf. Canonised (St Wystan). | 849 |
Ælfflæd (Queen) | 840 | Daughter of Ceolwulf I, wife of Wigmund and mother of Wigstan. Appointed regent by Wigstan. | ? |
Beorhtwulf | 840–852 | Claimed to be a cousin of Wigstan. Usurped the kingship and forced Ælfflæd to marry his son, Beorhtfrith. | 852 |
Burgred | 852–874 | Conjectured kinsman of Beorhtwulf. Fled to Rome in the face of a Danish invasion. | ? |
Ceolwulf II | 874–879 or c. 883 | Possibly a descendant of the C-dynasty, of which Ceolwulf I was a member, perhaps via intermarriage with W-dynasty. Lost eastern Mercia to the Danes in 877. | 879 |
Æthelred II (Lord) | c. 883–911 | Recognised Alfred of Wessex as his overlord. Regarded as an 'ealdorman' by West Saxon sources. | 911 |
Æthelflæd (Lady) | 911–918 | Wife of Æthelred and daughter of Alfred of Wessex. Possibly descended from earlier Mercian kings via her mother. With her brother, Edward the Elder, reconquered eastern Mercia. | 12 Jun 918 |
Ælfwynn (Lady) | 918 | Daughter of Æthelred II and Æthelflæd. Deposed by her uncle, Edward the Elder, Dec 918, who annexed Mercia to Wessex. | ? |
Titular kings following Mercia's annexation
Ruler | Reign | Biographical notes | Died |
---|---|---|---|
Æthelstan | 924 | Son of Edward the Elder and nephew of Æthelflæd. Became King of Mercia on Edward's death (Jul 924), and King of Wessex about 16 days later. | 27 Oct 939 |
Eadgar | 957–959 | Nephew of Æthelstan. Seized control of Mercia and Northumbria in May 957, before succeeding to the reunited English throne in Oct 959. | 8 Jul 975 |
Ealdormen and Earls of the Mercians
The chief magnate of Mercia as an English province held the title of ealdorman until 1023/32, and earl thereafter. Both offices were royal appointments, but the latter in effect became hereditary.
Ruler | Reign | Biographical notes | Died |
---|---|---|---|
Ælfhere | 957–983 | Appointed ealdorman of Mercia in 957 by Eadgar, when the English kingdom was disunited. | 983 |
Ælfric Cild | 983–985 | Brother-in-law of Ælfhere. Deposed by Æthelred the Unready in 985. | ? |
Wulfric Spot | ?–1004 | Possibly ealdorman of Mercia after the deposition of Ælfric Cild. | 22 Oct 1004 |
Eadric Streona | 1007–1017 | Appointed by Æthelred. A notorious turncoat, he was later murdered by Cnut for his treachery. | 25 Dec 1017 |
Leofwine | 1017–1023/32 | Possibly appointed by Cnut as ealdorman of Mercia, he was also ealdorman of the Hwicce. | 1023/32 |
Leofric | 1023/32–1057 | Son of Leofwine, appointed by Cnut as earl. Chiefly remembered for his famous wife, Godgifu (Lady Godiva). | 31 Aug or 30 Sep 1057 |
Ælfgar | 1057–1062 | Son of Leofric. Had previously been Earl of East Anglia until succeeding his father to Mercia. | 1062 |
Eadwine | 1062–1071 | Son of Ælfgar. Submitted to William the Conqueror in 1066, but later rebelled, and was betrayed by his own men. Mercia was then broken up into smaller earldoms. | 1071 |
Earls of March
The title Earl of March (etymologically identical to 'Earl of Mercia') was created in the western Midlands for Roger Mortimer in 1328. It has fallen extinct, and been recreated, three times since then, and exists today as a subsidiary title of the Duke of Richmond and Lennox.
Kings of Mercia family tree
Kings of Mercia family tree | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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References
- Zaluckyj, Sarah & Feryok, Marge. Mercia: The Anglo-Saxon Kingdom of Central England (2001) ISBN 1-873827-62-8
https://en.wikipedia.org/wiki/List_of_monarchs_of_Mercia
The Connachta are a group of medieval Irish dynasties who claimed descent from the legendary High King Conn Cétchathach (Conn of the Hundred Battles). The modern western province of Connacht (Irish Cúige Chonnacht, province, literally "fifth", of the Connachta) takes its name from them, although the territories of the Connachta also included at various times parts of southern and western Ulster and northern Leinster. Their traditional capital was Cruachan (modern Rathcroghan, County Roscommon).[1]
https://en.wikipedia.org/wiki/Connachta
Denis O'Conor of Ballinagare (1732–1804), Charles' eldest son, in middle age.https://en.wikipedia.org/wiki/O%27Conor#Don
Charles O'Conor of Mount Allen (1736–1808) as a young man.https://en.wikipedia.org/wiki/O%27Conor#Don
Key figures
Kings of Connacht
- Conchobar mac Taidg Mór 872–882
- Áed mac Conchobair 882–888
- Tadg mac Conchobair 888–900
- Cathal mac Conchobair 900–925
- Tadg mac Cathail 925–956
- Conchobar mac Tadg 967–973
- Cathal mac Tadg d. 973
- Cathal mac Conchobar mac Taidg 973–1010
- Ruaidrí na Saide Buide 1087–1092
- Tadg mac Ruaidrí Ua Conchobair d. 1097
- Domnall Ua Conchobair 1102–1106
- Tairrdelbach Ua Conchobair 1106–1156
- Ruaidrí Ua Conchobair 1156–1186
- Conchobar Máenmaige Ua Conchobhair 1186–1189
- Cathal Carragh Ua Conchobhair 1190–1202
- Cathal Crobderg Ua Conchobair 1202–1224
- Aedh Ua Conchobair 1224–1228
- Aedh mac Ruaidri Ua Conchobair 1228–1233
- Felim mac Cathal Crobderg Ua Conchobair 1233–1256
- Aedh Ó Conchobair 1256–1274
- Murtogh Moynagh O'Conor 1274–1280
- Magnus O'Conor 1288–1293
- Hugh McOwen O'Conor 1293–1309
- Ruaidri Ó Conchobair 1309–1310
- Felim McHugh O'Connor 1310–1316
- Rory na-bhFeadh Ó Conchobair 1316–1317
- Toirdelbach Ó Conchobair first reign 1317–1318 second reign, 1324–1350
- Cathal mac Domhnall Ó Conchobair 1318–1324
- Hugh McHugh Breifne O'Conor 1342; died 1350
- Aedh mac Tairdelbach Ó Conchobair
- Ruaidri mac Tairdelbach Ó Conchobair 1368–1384
Chiefs of the name
- Toirdhealbhach Óg Donn mac Aodha meic Toirdhealbhaigh, d. 9 December 1406.
- Cathal mac Ruaidhri Ó Conchobhair Donn, d. 19 March 1439.
- Aodh mac Toirdhealbhaigh Óig Ó Conchobhair Donn, d.15 May 1461.
- Feidhlimidh Geangcach mac Toirdhealbhaigh Óig Ó Conchobhair Donn, d. 1474 – last fully recognised King of Connacht.
- Tadhg mac Eoghain Ó Conchobhair Donn, d. 1476.
- Eoghan Caoch mac Feidhlimidh Gheangcaigh Ó Conchobhair Donn, d. 1485.
- Aodh Og mac Aodh Ó Conchobhair Donn
- Toirdhealbhach Óg mac Ruaidhri Ó Conchobhair Donn, d. 1503
- Conchobhar mac Eoghain Chaoich Ó Conchobhair Donn
- Cairbre mac Eoghain Chaoich Ó Conchobhair Donn, d. 1546
- Aodh mac Eoghain Chaoich Ó Conchobhair Donn, deposed 1550
- Diarmaid mac Cairbre Ó Conchobhair Donn, d. 1585
- Sir Hugh/Aedh Ó Conchobhair Donn, d. 1632
- An Calbhach mac Aedh Ó Conchobhair Donn, d. 1654 – popularly inaugurated king in 1643.
- Hugh Óg mac Aedh Ó Conchobhair Donn, d. 1662.
- Andrew O'Connor Don of Clonalis
- Dominick O'Connor Don of Clonalis, d. 1795
- Alexander O'Connor Don, d. 1820
- Owen O'Connor Don of Clonalis and Ballinagare, d.1831
- Denis O'Conor Don of Clonalis, 1794–1847
- Charles Owen O'Conor Don, 1838–1906
- Denis Charles O'Conor Don, 1869–1917
- Owen Phelim O'Conor Don, 1870–1943
- Fr. Charles O'Conor Don, 1906–1981
- Denis O'Conor Don, 1912 – 10 July 2000
- Desmond O'Conor Don (Former Chairman of the British-Chile Chamber of Commerce, former banker, resides in Sussex), b.1938
Other notable members of the family
- Hugo Oconór (Spanish Army Officer and Governor of Texas)
- Thomas O'Connor (Writer)
- Charles O'Conor (Irish American Lawyer and Politician)
- Nicholas Roderick O'Conor (British diplomat)
- Roderic O'Conor (Artist)
- Charles O'Conor (historian) (Historian)
- Charles O'Conor (priest) (Priest and historical author)
- Matthew O'Conor (Historian)
- Denis O'Conor (Politician)
- Charles Owen O'Conor (Politician)
- Denis Maurice O'Conor (Politician)
- Denis O'Conor Don (Prior Chief of the Name O'Conor, died 10 July 2000)
See also
- Ó Conchobhair Sligigh
- Clan Muircheartaigh Uí Conchobhair
- Gaelic nobility of Ireland
- Chief of the Name
- Irish nobility
- Irish royal families
- Chief Herald of Ireland
- O'Connor Sligo, a royal dynasty ruling the northern part of the Kingdom of Connacht
References
Footnotes
- O'Donovan, John (1891). The O'Conors of Connaught: An Historical Memoir. Dublin: Hodges, Figgis, and Co.
Bibliography
- Byrne, Vincent (2003). The Hidden Annals: A Thousand Years of the Kingdom of Connaught, 366-1385. Universal Publishers. ISBN 1581125682.
- O'Connor, Roderic, A Historical and Genealogical Memoir of the O'Connors, Kings of Connaught, and their Descendants. Dublin: McGlashan & Gill. 1861.
- O'Donovan, John and the Rt. Hon. Charles Owen O'Conor Don, The O'Conors of Connaught: An Historical Memoir. Dublin: Hodges, Figgis, and Co. 1891
External links
- O'Connor family pedigree at Library Ireland
https://en.wikipedia.org/wiki/O%27Conor#Don
Roderic O'Conor | |
---|---|
Born | 17 October 1860 Castleplunket, County Roscommon, Ireland |
https://en.wikipedia.org/wiki/Roderic_O%27Conor
https://www.dib.ie/
Conchobar mac Taidg Mór (died 882) was a King of Connacht from the Uí Briúin branch of the Connachta. He was the grandson of Muirgius mac Tommaltaig (died 815), a previous king.[1] His father Tadg Mór (died 810) had been slain fighting in Muirgius' wars versus the minor tribes of Connacht.[2] He was of the Síl Muiredaig sept of the Uí Briúin. The Ó Conchobhair septs of Connacht are named for him.
https://en.wikipedia.org/wiki/Conchobar_mac_Taidg_M%C3%B3r
Book of Leinster | |
---|---|
Dublin, TCD, MS 1339 (olim MS H 2.18) | |
Also known as | Lebor Laignech (Modern Irish Leabhar Laighneach); Lebor na Nuachongbála |
Type | miscellany |
Date | 12th century, second half |
Place of origin | Terryglass (Co. Tipperary) and possibly Oughaval or Clonenagh (Co. Laois) |
Scribe(s) | Áed Ua Crimthainn |
Size | c. 13″ × 9″; 187 leaves |
Condition | 45 leaves lost, according to manuscript note. |
Previously kept | by the Ó Mhorda and Sir James Ware |
The Book of Leinster (Middle Irish: Lebor Laignech [ˈl͈ʲevər ˈlaɡʲnʲəx], LL) is a medieval Irish manuscript compiled c. 1160 and now kept in Trinity College Dublin, under the shelfmark MS H 2.18 (cat. 1339). It was formerly known as the Lebor na Nuachongbála "Book of Nuachongbáil", a monastic site known today as Oughaval.
Some fragments of the book, such as the Martyrology of Tallaght, are now in the collection of University College Dublin.[1]
Date and provenance
The manuscript is a composite work and more than one hand appears to have been responsible for its production. The principal compiler and scribe was probably Áed Ua Crimthainn,[2][3] who was abbot of the monastery of Tír-Dá-Glas on the Shannon, now Terryglass (County Tipperary), and the last abbot of that house for whom we have any record.[3] Internal evidence from the manuscript itself bears witness to Áed's involvement. His signature can be read on f. 32r (p. 313): Aed mac meic Crimthaind ro scrib in leborso 7 ra thinoil a llebraib imdaib ("Áed Húa Crimthaind wrote this book and collected it from many books"). In a letter copied by a later hand into a bottom margin (p. 288), the bishop of Kildare, Finn mac Gormáin (d. 1160), addresses him as a man of learning (fer léiginn) of the high-king of Leth Moga, the coarb (comarbu lit. 'successor') of Colum mac Crimthainn, and the chief scholar (prímsenchaid) of Leinster. An alternative theory was that by Eugene O'Curry, who suggested that Finn mac Gormáin transcribed or compiled the Book of Leinster for Áed.[3]
The manuscript was produced by Aéd and some of his pupils over a long period between 1151 and 1224.[3] From annals recorded in the manuscript we can say it was written between 1151 and 1201, with the bulk of the work probably complete in the 1160s. As Terryglass was burnt down in 1164, the manuscript must have been finalised in another scriptorium.[3] Suggested locations include Stradbally (Co. Loais) and Clonenagh (Co. Laois), the home of Uí Chrimthainn (see below).[3]
Eugene O'Curry suggested that the manuscript may have been commissioned by Diarmait Mac Murchada (d. 1171), king of Leinster, who had a stronghold (dún) in Dún Másc, near Oughaval (An Nuachongbáil). Dún Másc passed from Diarmait Mac Murchada to Strongbow, from Strongbow to his daughter Isabel, from Isabel to the Marshal Earls of Pembroke and from there, down several generations through their line. When Meiler fitz Henry established an Augustinian priory in Co. Laois, Oughaval was included in the lands granted to the priory.
History
Nothing certain is known of the manuscript's whereabouts in the next century or so after its completion, but in the 14th century, it came to light at Oughaval. It may have been kept in the vicarage in the intervening years.
The Book of Leinster owes its present name to John O'Donovan (d. 1861), who coined it on account of the strong associations of its textual contents with the province of Leinster, and to Robert Atkinson, who adopted it when he published the lithographic facsimile edition.[3]
However, it is now commonly accepted that the manuscript was originally known as the Lebor na Nuachongbála, that is the "Book of Noghoval", now Oughaval (Co. Laois), near Stradbally. This was established by R.I. Best, who observed that several short passages from the Book of Leinster are cited in an early 17th-century manuscript written by Sir James Ware (d. 1666), found today under the shelfmark London, British Library, Add. MS 4821. These extracts are attributed to the "Book of Noghoval" and were written at a time when Ware stayed at Ballina (Ballyna, Co. Kildare), enjoying the hospitality of Rory O'Moore. His family, the O'Moores (Ó Mhorda), had been lords of Noghoval since the early 15th century if not earlier, and it was probably with their help that he obtained access to the manuscript. The case for identification with the manuscript now known as the Book of Leinster is suggested by the connection of Rory's family to the Uí Chrimthainn, coarbs of Terryglass: his grandfather had a mortgage on Clonenagh, the home of Uí Chrimthainn.[4]
Best's suggestion is corroborated by evidence from Dublin, Royal Irish Academy MS B. iv. 2, also of the early 17th century. As Rudolf Thurneysen noted, the scribe copied several texts from the Book of Leinster, identifying his source as the "Leabhar na h-Uachongbála", presumably for Leabhar na Nuachongbála ("Book of Noughaval").[5] Third, in the 14th century, the Book of Leinster was located at Stradbally (Co. Laois), the place of a monastery known originally as Nuachongbáil "of the new settlement" (Noughaval) and later as Oughaval.[6]
Contents
The manuscript has 187 leaves, each approximately 13" by 9" (33 cm by 23 cm). A note in the manuscript suggests as many as 45 leaves have been lost. The book, a wide-ranging compilation, is one of the most important sources of medieval Irish literature, genealogy and mythology, containing, among many others, texts such as Lebor Gabála Érenn (the Book of Invasions), the most complete version of Táin Bó Cuailnge (the Cattle Raid of Cooley), the Metrical Dindshenchas and an Irish translation/adaptation of the De excidio Troiae Historia, and before its separation from the main volume, the Martyrology of Tallaght.
A diplomatic edition was published by the Dublin Institute for Advanced Studies in six volumes over a period of 29 years.
Notes
- Best, Book of Leinster, vol. 1, p. xi-xv
References
Editions
- Atkinson, Robert. The Book of Leinster, sometimes called the Book of Glendalough. Dublin, 1880. 1–374. Facsimile edition.
- Book of Leinster, ed. R.I. Best; Osborn Bergin; M.A. O'Brien; Anne O'Sullivan (1954–83). The Book of Leinster, formerly Lebar na Núachongbála. 6 vols. Dublin: DIAS. Available from CELT: vols. 1 (pp. 1–260), 2 (pp. 400–70), 3 (pp. 471–638, 663), 4 (pp. 761–81 and 785–841), 5 (pp. 1119–92 and 1202–1325) . Diplomatic edition.
Secondary sources
- Hellmuth, Petra S. (2006). "Lebor Laignech". In Koch, John T. (ed.). Celtic Culture: A Historical Encyclopedia. Santa Barbara, Denver, and Oxford: ABC-CLIO. pp. 1125–6.
- Ní Bhrolcháin, Muireann (2005). "Leinster, Book of". In Seán Duffy (ed.). Medieval Ireland. An Encyclopedia. New York and Abingdon: Routledge. pp. 272–4.
- Ó Concheanainn, Tomás (1984). "LL and the Date of the Reviser of LU". Éigse. 20: 212–25.
- O'Sullivan, William (1966). "Notes on the Scripts and Make-Up of the Book of Leinster". Celtica. 7: 1–31.
External links
- Contents of the Book of Leinster
- Translations into English for much of the Book of Leinster
- Irish text: volumes 1, 2, 3, 4, 5 & 6 at CELT
https://en.wikipedia.org/wiki/Book_of_Leinster
Kings of Connacht | |
---|---|
Rí Chonnacht | |
Details | |
Style | Rí Chonnacht |
First monarch | Genann |
Last monarch | Feidhlimidh Geangcach Ó Conchobair |
Formation | Ancient |
Abolition | 1474 |
Residence | Rathcroghan Carnfree |
Appointer | Tanistry |
Pretender(s) | Desmond O'Conor Don (Ó Conchubhair Donn) |
The Kings of Connacht were rulers of the cóiced (variously translated as portion, fifth, province) of Connacht, which lies west of the River Shannon, Ireland. However, the name only became applied to it in the early medieval era, being named after the Connachta.
The old name for the province was Cóiced Ol nEchmacht (the fifth of the Ol nEchmacht). Ptolemy's map of c. 150 AD does in fact list a people called the Nagnatae as living in the west of Ireland. Some are of the opinion that Ptolemy's Map of Ireland may be based on cartography carried out as much as five hundred years before his time.
The Connachta were a group of dynasties who claimed descent from the three eldest sons of Eochaid Mugmedon: Brion, Ailill and Fiachrae. They took their collective name from their alleged descent from Conn Cétchathach. Their younger brother, Niall Noigiallach was ancestor to the Uí Néill.
The following is a list of kings of Connacht from the fifth to fifteenth centuries.
Prehistoric kings of Ol nEchmacht
- Genann
- Conrac Cas
- Eochaid Feidlech
- Eochaidh Allat
- Tinni mac Conri
- Medb, Queen of Connacht
- Medb and Ailill mac Máta
- Maine Aithreamhail mac Ailill Máta
- Sanbh Sithcheann mac Ceat mac Magha
- Cairbre mac Maine Aithreamhail
- Eochaidh Fionn
- Aodh mac Cu Odhar
- Eochaidh mac Cairbre
- Aonghus Fionn mac Domhnall
- Cormac Ulfhada
- Aonghus Feirt mac Aonghus Fionn
- Connall Cruchain mac Aonghus Feirt
- Fearadach mac Connal Cruchain
- Forghus Fiansa
- Forghus Fiansa and Art mac Conn
- Ceidghin Cruchain mac Connall Cruchain
- Aodh mac Eochaidh
- Aodh Alainn mac Eochaidh Baicidh
- Nia Mór mac Lughna
- Lughaidh mac Lughna Fear Tri
- Aodh Caomh mac Garadh Glundubh
- Coinne mac Fear Tri
- Muireadh Tireach mac Fiachra Sraibrintne
- Eochaid Mugmedon
- Niall Noigiallach/Niall of the Nine Hostages, died c. 450/455
List of historical kings
Uí Fiachrach, 406–482
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Amalgaid mac Fiachrae | 406–440 | Son of Fiachrae | 440 | |
Nath Í mac Fiachrach | 440–445 | Son of Fiachrae | 445 | |
Ailill Molt | 445–482 | Son of Nath Í mac Fiachrach | 482 |
Uí Briúin, 482–500
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Dauí Tenga Uma | 482–500 | Son of Brión mac Echach Muigmedóin | 500 |
Uí Fiachrach, 500–549
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Eógan Bél | 500–542 | Son of Cellaig, the son of Ailill Molt | 542 | |
Ailill Inbanda | 542–549 | Son of Eógan Bél | 549 |
Uí Briúin, 549–600
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Echu Tirmcharna | 549–556 | Son of Fergus mac Muireadach | 556 | |
Áed mac Echach | 556–575 | Son of Echu Tirmcharna | 575 | |
Uatu mac Áedo | 575–600 | Son of Áed mac Echach | 600 |
Uí Fiachrach Aidhne, 600–622
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Colmán mac Cobthaig | 600–622 | Son of Cobthach mac Gabran | 622 |
Uí Briúin, 622–649
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Rogallach mac Uatach | 622–649 | Son of Uatu mac Áedo | 649 |
Uí Fiachrach Aidhne, 649–663
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Loingsech mac Colmáin | 649–655 | Son of Colmán mac Cobthaig | 655 | |
Guaire Aidne mac Colmáin | 655–663 | Son of Colmán mac Cobthaig | 663 |
Uí Briúin Seóla, 663–682
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Cenn Fáelad mac Colgan | 663–682 | Son of Colga mac Aodha | 682 |
Uí Fiachrach Muaidhe, 682–683
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Dúnchad Muirisci | 682–683 | Son of Tipraite mac Máel Dubh | 683 |
Uí Fiachrach Aidhne, 683–696
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Fergal Aidne mac Artgaile | 683–696 | Son of Artgal mac Guaire | 696 |
Uí Briúin Síl Muiredaig, 696–702
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Muiredach Muillethan | 696–702 | Son of Fergus mac Rogallaig | 702 |
Uí Briúin Síl Cellaig, 702–705
King | Clan sept | Reign |
---|---|---|
Cellach mac Rogallach mac Uatach | Uí Briúin | 702–705 |
Uí Fiachrach Muaidhe, 705–707
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Indrechtach mac Dúnchado | 705–707 | Son of Dúnchad Muirisci | 707 |
Uí Briúin Síl Muiredaig, 707–723
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Indrechtach mac Muiredaig | 707–723 | Son of Muiredach Muillethan | 723 |
Uí Briúin Síl Cellaig, 723–728
King | Clan sept | Reign |
---|---|---|
Domnall mac Cellaig mac Rogallach | Uí Briúin Síl Cellaig | 723–728 |
Uí Briúin Síl Cathail, 728–735
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Cathal mac Muiredaig | 728–735 | Son of Muiredach Muillethan | 735 |
Uí Briúin Síl Muiredaig, 735–742
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Áed Balb mac Indrechtaig | 735–742 | Son of Indrechtach mac Muiredaig | 742 |
Uí Briúin Síl Cellaig, 742–756
King | Clan sept | Reign |
---|---|---|
Forggus mac Cellaig | Uí Briúin Síl Cellaig | 742–756 |
Uí Fiachrach Muaidhe, 756–764
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Ailill Medraige mac Indrechtaig | 756–764 | Son of Indrechtach mac Dúnchado | 764 |
Uí Briúin Síl Cathail, 764–768
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Dub-Indrecht mac Cathail | 764–768 | Son of Cathal mac Muiredaig | 768 |
Uí Fiachrach Muaidhe, 768–773
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Donn Cothaid mac Cathail | 768–773 | Son of Cathal mac Ailill Medraige | 773 |
Uí Briúin Síl Cellaig, 773–777
King | Clan sept | Reign |
---|---|---|
Flaithrí mac Domnaill | Uí Briúin Síl Cellaig | 773–777 |
Uí Briúin Síl Cathail, 777–782
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Artgal mac Cathail | 777–782 | Son of Cathal mac Muiredaig | 782 |
Uí Briúin Síl Muiredaig, 782–786
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Tipraite mac Taidg | 782–786 | Son of Tadhg mac Indrechtach | 786 |
Uí Briúin Síl Cathail, 786–792
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Cináed mac Artgail | 786–792 | Son of Artgal mac Cathail | 792 |
Uí Briúin Síl Cellaig, 792–796
King | Clan sept | Reign |
---|---|---|
Colla mac Fergusso | Uí Briúin Síl Cellaig | 792–796 |
Uí Briúin Síl Muiredaig, 796–839
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Muirgius mac Tommaltach | 796–815 | Son of Tommaltach mac Murgail | 815 | |
Diarmait mac Tommaltaig | 815–833 | Son of Tommaltach mac Murgail | 833 | |
Cathal mac Muirgiussa | 833–839 | Son of Muirgius mac Tommaltaig | 839 |
Uí Briúin Síl Cathail, 839–843
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Murchad mac Áedo | 839–840 | Son of Aedh mac Fogartach | 840 | |
Fergus mac Fothaid | 840–843 | Son of Fothaid mac Dub-Indrecht | 843 |
Uí Briúin Síl Muiredaig, 843–848
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Finsnechta mac Tommaltaig | 843–848 | Son of Tommaltach mac Murgail | 848 |
Uí Briúin Síl Cathail, 848–872
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Mugron mac Máel Cothaid | 848–872 | Son of Máel Cothaid mac Fogartaig | 872 |
Uí Briúin Síl Muiredaig, 872–956
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Conchobar mac Taidg Mór | 872–882 | Son of Tadhg Mór mac Muirgius | 882 | |
Áed mac Conchobair | 882–888 | Son of Conchobar mac Taidg Mór | 888 | |
Tadg mac Conchobair | 888–900 | Son of Conchobar mac Taidg Mór | 900 | |
Cathal mac Conchobair | 900–925 | Son of Conchobar mac Taidg Mór | 925 | |
Tadg mac Cathail | 925–956 | Son of Cathal mac Conchobair | 956 |
Ó Ruairc, 956–967
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Fergal Ua Ruairc | 956–967 | Son of Art mac Ruarc | 967 |
Ó Conchobhair, 967–1030
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Conchobar mac Tadg | 967–973 | Son of Tadg mac Cathail | 973 | |
Cathal mac Tadg | 973 | Son of Tadg mac Cathail | 973 | |
Cathal mac Conchobar mac Taidg | 973–1010 | Son of Conchobar mac Tadg | 1010 | |
Tadg in Eich Gil | 1010–1030 | Son of Cathal mac Conchobar mac Taidg | 1030 |
Ó Ruairc, 1030–1046
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Art Uallach Ua Ruairc | 1030–1046 | Son of Aedh mac Fergal | 1046 |
Ó Conchobhair, 1046–1067
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Áed in Gai Bernaig | 1046–1067 | Son of Tadg in Eich Gil | 1067 |
Ó Ruairc, 1067–1087
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Áed Ua Ruairc | 1067–1087 | Son of Art Uallach mac Aedh | 1087 |
Ó Conchobhair, 1087–1092
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Ruaidrí na Saide Buide | 1087–1092 | Son of Áed in Gai Bernaig | 1092 |
Ó Flaithbheartaigh, 1092–1095
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Flaithbertaigh Ua Flaithbertaigh | 1092–1095 | Son of Mac meic Aedh Ua Flaithbheartaigh | 1098 |
Ó Conchobhair, 1092–1097
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Tadg mac Ruaidrí Ua Conchobair | 1092–1097 | Son of Ruaidrí na Saide Buide and Mór Ní Briain | 1097 |
Ó Ruairc, 1097–1102
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Domnall Ua Ruairc | 1097–1102 | Son of Tigernán mac Ualgharg | 1102 |
Ó Conchobhair, 1102–1280
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Domnall Ua Conchobair | 1102–1106 | Son of Ruaidrí na Saide Buide and Mór Ní Briain | 1106 | |
Tairrdelbach Ua Conchobair | 1106–1156 | Son of Ruaidrí na Saide Buide and Mór Ní Briain | 1156 | |
Ruaidrí Ua Conchobair | 1156–1186 | Son of Tairrdelbach Ua Conchobair | 1198 | |
Conchobar Máenmaige Ua Conchobhair | 1186–1189 | Son of Ruaidrí Ua Conchobair | 1189 | |
Cathal Carragh Ua Conchobhair | 1190–1202 | Son of Conchobar Maenmaige Ua Conchobair | 1202 | |
Cathal Crobderg Ua Conchobair | 1202–1224 | Son of Tairrdelbach Ua Conchobair | 1224 | |
Aedh Ua Conchobair | 1224–1228 | Son of Cathal Crobderg Ua Conchobair | 1228 | |
Aedh mac Ruaidri Ua Conchobair | 1228–1233 | Son of Ruaidrí Ua Conchobair | 1233 | |
Felim mac Cathal Crobderg Ua Conchobair | 1233–1265 | Son of Cathal Crobderg Ua Conchobair | 1265 | |
Aedh mac Felim Ó Conchobair | 1265–1274 | Son of Felim Ua Conchobair | 1274 | |
Aedh Muimhnech Ó Conchobair | 1274–1280 | Son of Felim Ua Conchobair | 1280 |
Muircheartaigh Uí Conchobhair, 1280–1293
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Cathal Ó Conchobair | 1280–1288; 1293 | Son of Conchobair Ruadh mac Muirchertaig Ó Conchobair | 1293 | |
Maghnus Ó Conchobair | 1288–1293 | Son of Conchobair Ruadh mac Muirchertaig Ó Conchobair | 1293 |
Ó Conchobhair, 1293–1309
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Aedh Ó Conchobair | 1293–1309 | Son of Eoghan mac Ruaidri Ó Conchobair | 1309 |
Muircheartaigh Uí Conchobhair, 1309–1310
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Ruaidri Ó Conchobair | 1309–1310 | Son of Cathal Ó Conchobair | 1310 |
Ó Conchubhair Ruadh, 1310–1317
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Fedlim Ó Conchobair | 1310–1316 | Son of Aedh Ó Conchobair | 1316 |
Ó Conchobhair, 1316–1317
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Ruaidri na bhFeadh Ó Conchobair | 1316–1317 | Son of Donnchadh mac Eoghan Ó Conchobair | unknown |
Ó Conchubhair Donn, 1317–1350
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Toirdelbach Ó Conchobair | 1317–1318 1324–1350 |
Son of Aedh Ó Conchobair | 1350 | |
Aedh mac Tairdelbach Ó Conchobair | 1324 | Son of Toirdelbach Ó Conchobair | 1345 |
Ó Conchobhair Sligigh, 1318–1324
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Cathal mac Domhnall Ó Conchobair | 1318–1324 | Son of Domnall mac Tadg Ó Conchobair | 1324 |
Muircheartaigh Uí Conchobhair, 1342–1350
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Aedh mac Aedh Breifneach Ó Conchobair | 1342–1350 | Son of Aedh Breifneach mac Cathal Ó Conchobair | 1350 |
Ó Conchubhair Donn, 1368–1474
Name | Reign | Clan Arms | Parentage | Death |
---|---|---|---|---|
Ruaidri mac Tairdelbach Ó Conchobair | 1368–1384 | Son of Toirdelbach Ó Conchobair | 1384 | |
Toirdhealbhach Óg Donn Ó Conchobair | 1384–1406 | Son of Aedh mac Tairdelbach Ó Conchobair | 9 December 1406 | |
Cathal mac Ruaidri Ó Conchobair | 1406–1439 | Son of Ruaidri mac Tairdelbach Ó Conchobair | 19 March 1439 | |
Aedh mac Tairdelbach Óg Ó Conchobair | 1439–1461 | Son of Toirdhealbhach Óg Donn Ó Conchobair | 15 May 1461 |
See also
- List of High Kings of Ireland
- List of kings of Ulster
- List of kings of Leinster
- List of kings of Munster
- List of kings of Mide
Sources
- Annals of the Four Masters, 1990 edition.
- The Annals of Connacht, A. Martin Freeman, 1944.
- Irish Kings and High Kings, Francis John Byrne, 1973.
- Leabhar Mor Genealach, Dubhaltach MacFhirbhisigh, ed. O'Muralie, 2004.
External links
- Ó Conchobair and Burke at The Irish Story
- A Poem on the Kings of Connacht[permanent dead link]
https://en.wikipedia.org/wiki/List_of_kings_of_Connacht
Tadg mac Conchobair (died 900) was a King of Connacht from the Uí Briúin branch of the Connachta. He was the son of Conchobar mac Taidg Mór (died 882), a previous king, the second of his three sons to rule in succession, succeeding his brother Áed mac Conchobair (died 888).[1] He was of the Síl Muiredaig sept of the Uí Briúin. He ruled from 888-900.
Biography
His brother had met his death fighting the Vikings on the side of the high king of Ireland. the annals record that in 891 the men of North Connacht and specifically the Ui Amalgada, a branch of the Uí Fiachrach defeated Norse forces in 891 and slew their leader.[2]
Connacht was generally subjected to the Ui Neill high kings at this time and in 897, the high king Flann Sinna (died 916) attacked Connacht and secured its pledges.[3] In 899 though, the Connachta made a raid into Westmeath but were defeated at Áth Luain.[4] The Annals of the Four Masters associate this raid with the renewal of the fair of Connacht by Tadg.[5] The annals record Tadg's death the next year "after prolonged suffering"[6]
His son Cathal mac Tadg (died 973) was also a King of Connacht: if so, this son died c.73 years after his father; it is alternatively said that the King Cathal mac Tadg who died in 973 was the son of Tadg (king 925-956), son of Cathal (king 900-925), son of Conchobar (king 872-882)
Annalistic references
- M894.9 - The renewal of the fair of Connacht by Tadhg, son of Conchobhar;
https://en.wikipedia.org/wiki/Tadg_mac_Conchobair
The Fenian Cycle (/ˈfiːniən/), Fianna Cycle or Finn Cycle (Irish: an Fhiannaíocht[1]) is a body of early Irish literature focusing on the exploits of the mythical hero Finn or Fionn mac Cumhaill and his warrior band the Fianna. Sometimes called the Ossianic Cycle[2] /ˌɒʃiˈænɪk/ after its narrator Oisín, it is one of the four groupings of Irish mythology along with the Mythological Cycle, the Ulster Cycle, and the Kings' Cycles. Timewise, the Fenian cycle is the third, between the Ulster and Kings' cycles. The cycle also contains stories about other famous Fianna members, including Diarmuid, Caílte, Oisín's son Oscar, and Fionn's rival Goll mac Morna.
List of works
In the introduction to his Fianaigecht, Kuno Meyer listed the relevant poems and prose texts between the seventh and fourteenth centuries[3] and further examples can be adduced for later ages:
- Seventh century
- Poem attributed to Senchán Torpéist, along with Finn's pedigree, in a genealogical tract of the Cocangab Már 'The Great Compilation' (Rawlinson B 502 and the Book of Leinster).[4]
- Late eighth or early ninth century
- Ninth century
- "How Finn obtained knowledge and the Death of the Fairy Culdub"
- Bruiden Âtha Í
- "Find and the jester Lomnae"
- Cormac's Glossary, entry for rincne: Finn as member of Lugaid Mac Con's 'fian,
- "Ailill Aulom, Mac Con and Find ua Báiscne"
- Poem ascribed to Maelmuru Othna in the dindsenchas of Áth Liac Find, where Finn is called 'mac Umaill'.
- Poem ascribed to Flannacán mac Cellaig, king of Bregia, in the Yellow Book of Lecan (125a), on Finn's death on Wednesday.
- Story according to which Mongán was Finn.
- Tenth century
- Triads of Ireland: anecdote about Finn and the boar of Druimm Leithe.
- Poem ascribed to Cináed úa Hartacáin on the cemetery of the Brug on the Boyne: on Finns death.
- Two poems on the dindsenchas of Almu.
- Poem on the dindsenchas of Fornocht
- Poem on the dindsenchas of Ráith Chnámrossa
- Poem ascribed to Fergus Fínbél on the dindsenchas of Tipra Sengarmna
- "Finn and Gráinne"
- "Finn and the Phantoms" (prose)
- Poem on Leinstermen and their expeditions against the Leth Cuinn
- Poems on winter and summer
- Poem ascribed to Erard mac Coisse
- Tochmarc Ailbe
- Aithed Gráinne ingine Corbmaic la Díarmait húa mDuibni (lost)
- Úath Beinne Étair
- Úath Dercce Ferna or Echtra Fhind i nDerc Ferna (lost)
- "The Death of Finn" (fragment).
- Eleventh century
- Poem by Cúán úa Lothcháin on the dindsenchas of Carn Furbaidi and Slíab Uillenn
- Treatise on Irish metrics, on Finn as one of twelve famous poets.
- Fotha Catha Cnucha (Lebor na hUidre)
- Poem "Finn and the Phantoms"
- Poem on the birth of Oisín (two quatrains in LL)
- Notes on Félire Óengusso
- Text on Irish Ordeals
- Poem by Gilla Coemain, "Annálad anall uile" (first line)
- Annals of Tigernach, AD 283, on Finn's death.
- Twelfth century
- Tesmolta Cormaic ui Chuinn ocus Aided Finn meic Chumail
- Boróma
- Prose Dindsenchas
- Poem "They Came a Band of Three" ("Dám Thrír Táncatair Ille") in LL on the hound Failinis from Irúaith.[6]
- Poem on the dindsenchas of Snám Dá Én
- Poem attributed to Finn on the dindsenchas of Róiriu i nHúib Failge
- Macgnímartha Finn, "The Boyhood Deeds of Finn"
- Poem attributed to Oisín
- Poem by Gilla in Chomdéd, "A Rí richid, réidig dam"[7]
- Poem by Gilla Modutu
- Bannsenchas Érenn
- Story of Mac Lesc mac Ladáin and Finn
- Poem attributed to Finn on the dindsenchas of Mag Dá Géise
- Poem ascribed to Oscur on the battle of Gabair Aichle
- Poem attributed to Cáilte, written in the so-called bérla na filed 'the poets' language'.
- Poem attributed to Oisín on the conversion of the fiana
- Poem attributed to Cáilte on the dindsenchas of Tonn Clidna.
- Áirem muintire Finn
- Fianṡruth
- Poem attributed to Finn on the deeds of Goll mac Mornai Glinne Garad.
- Thirteenth and fourteenth centuries
- Acallam na Senórach
- "The Chase of Slieve na mBan"
- Late Fifteenth and early Sixteenth centuries
- Cath Finntrágha ("The Battle of Ventry")
- "Book of the Dean of Lismore" (Scottish)[8]
- Seventeenth century
- Duanaire Finn, book of miscellaneous poems written by Aodh Ó Dochartaigh.[9]
- Tóraigheacht Dhiarmada agus Ghráinne, "The Pursuit of Diarmuid and Grainne"
- Eighteenth century
- Collections made in the Scottish Highlands by Alexander Pope, Donald MacNicol, Jerome Stone, James McLagan, and others
- Nineteenth century
- Further collections in Scotland and Ireland
Twentieth century:
- Tape recordings collected in the Scottish Highlands by Hamish Henderson, John Lorne Campbell and others, of sung performances as well as prose tales.
Description
Finn's conception
The Finn's father Cumhal is discussed as the leader of the Fianna in Fotha Catha Cnucha ("Cause of the Battle of Cnucha"), his elopement and the conception of Finn mac Cumhal[10] is the cause of the battle, in which Cumhal is killed by Goll mac Morna.[11] This work lays down the theme of the rivalry between Cumhall's Clann Baíscne and Goll's Clann Morna, which will resurface time and again under Finn's chieftainship over the Fianna.[12]
The onomastics surrounding Almu, the stronghold of the Fianna is also discussed here, quoting from the Metrical Dindsenchas on this landmark.[10][a][b] And it is stated that when Finn grew old enough, he received the estate of Almu as compensation (éraic) from his grandfather, who was partly to blame for Cumhal's death.[11]
Finn's boyhood deeds
Finn's conception and genealogy is also taken up in the Macgnímartha Finn ("Boyhood Deeds of Finn").[15][c][d]
- Tooth of Wisdom
Cumhal's son is named Demne at birth, but bestowed the name "Finn" after gaining mystical knowledge from eating a salmon.[18] The ability (Thumb of Knowledge,[19] Tooth of Wisdom, dét fis[20]) is manifested by Finn in other works, e. g., the Acallmh,[21] the Ossianic poem about the dog from Iruaidhe,[6] or various lays (duanaire) of the Finn cycle.[22]
- Burner of the síd
Finn's slaying at Holloween (Samain) of the "supernatural burner" Aodh son of Fidga from the síd occurs in the Macgnímartha Finn, but elaboraed in the Acallamh" as well, where Aodh manifests himself under a different name, "Aillen".[23] This episode is also told in the poem by Gilla in Chomdéd,[7]
Fionn and Aillén
Every Samhain, the phantom Aillén mac Midgna, or Aillén the Burner, would terrorise Tara, playing music on his harp that left every warrior helpless. Using a magic spear that rendered him immune to the music, Fionn killed the phantom. As a reward, Fionn was made the leader of the Fianna, replacing Goll, who had to swear fealty to him.
Fionn and Sadhbh
Fionn was hunting a fawn, but when he caught it, his hounds Bran and Sceólang wouldn't let him kill it, and that night it turned into a beautiful woman, Sadhbh, who had been transformed into a fawn by the druid Fer Doirich. The spell had been broken by the Dun of Allen, Fionn's base, where, as long as she remained within she was protected by the spell. They were married. Some while later, Fionn went out to repulse some invaders and Sadhbh stayed in the Dun. Fer Doirich impersonated Fionn, tempting Sadhbh out of the Dun, whereupon she immediately became a fawn again. Fionn searched for her, but all he found was a boy, whom he named Oisín, who had been raised by a fawn. Oisín became famous as a bard, but Sadhbh was never seen again.
Fionn and Diarmuid
One of the most famous stories of the cycle. The High King Cormac mac Airt promises the now aging Fionn his daughter Gráinne as his bride, but Gráinne falls instead for a young hero of the Fianna, Diarmuid Ua Duibhne, and the pair runs away together with Fionn in pursuit. The lovers are aided by Diarmuid's foster-father, the god Aengus. Eventually Fionn makes his peace with the couple. Years later, however, Fionn invites Diarmuid on a boar hunt, and Diarmuid is badly gored by their quarry. Water drunk from Fionn's hands has the power of healing, but when Fionn gathers water he deliberately lets it run through his fingers before he gets back to Diarmuid. His grandson Oscar threatens him if he does not bring water for Diarmuid, but when Fionn finally returns it is too late; Diarmuid has died.
The Battle of Gabhra
Between the birth of Oisin and the Battle of Gabhra is the rest of the cycle, which is very long and becomes too complicated for a short summary. Eventually, the High King Cormac dies and his son Cairbre Lifechair wants to destroy the Fianna because he does not like paying the taxes for protection that the Fianna demanded, so he raises an army with other dissatisfied chiefs and provokes the war by killing Fionn's servant. Goll sides with the king against Clan Bascna at the battle. Some stories say five warriors murdered Fionn at the battle, while others say he died in the battle of the Ford of Brea, killed by Aichlech Mac Dubdrenn. In any case, only twenty warriors survive the battle, including Oisín and Caílte.
Explanatory notes
- Macgnímartha Finn only survives in MSS no earlier than 15c., but the text on linguistic evaluation has been dated by Meyer to the 12c., like the Catha Fotha Chnucha which is found in the 12c. Lebor na hUidre.[17]
References
- Citations
Murphy, Gerard (1926). Duanaire Finn: The book of the Lays of Fionn. pt. 2. ITS 28. For the Irish Texts Society, by D. Nutt.
—— (1953). Duanaire Finn: The book of the Lays of Fionn. pt. 3. ITS 43. index by Anna O'Sullivan. For the Irish Texts Society, by D. Nutt.
- Ó Cathasaigh, Tomás (2005), "The First Anders Ahlqvist Lecture: Irish Myths and Legends", Studia Celtica Fennica, Dublin, II: 19–20
- Bibliography
- Acallam na Senórach
- Tales of the Elders of Ireland. Translated by Dooley, Ann; Roe, Harry. Oxford University Press. 1999. pp. 152–154, 155–158, 174–176 (and endnote) p. 171ff. ISBN 978-0-192-83918-3.
- O'Grady, Standish H., ed. (1892a), "Agallamh na Senórach", Silva Gadelica, Williams and Norgate, pp. 94–232
- O'Grady, Standish H., ed. (1892b), "The Colloquy with the Ancients", Silva Gadelica, translation and notes, Williams and Norgate, pp. 101–265
- Stokes, Whitley, ed. (1900), Acallamh na Seanórach; Tales of the Elders, Irische Texte IV. e-text via CELT corpus.
- Brown, Arthur C. L. (April 1921), "The Grail and the English "Sir Perceval". (Continued)", Modern Philology, 18 (12): 661–673, doi:10.1086/387378, JSTOR 433353, S2CID 161342899
- Campbell, J.F., Leabhar na Feinne. 1872
- Meyer, Kuno (1885), Cath Finntrága or The Battle of Ventry, Mediaeval and Modern Irish Series 1: Part 4, Oxford: Clarendon, ISBN 9780404639549; e-text via maryjones.us
- Meyer, Kuno (1910), Fianaigecht, being a Collection of Hitherto Unedited Irish Poems and Tales Relating to Finn and his Fiana, with an English Translation, Todd Lecture Series 16, Dublin: Dublin Institute for Advanced Studies
- Scowcroft, R. Mark (1995), "Abstract Narrative in Ireland", Ériu, 46: 121–158, JSTOR 30007878
External links
Finn seated in a banquet hall as the Fianna fight with Goll mac Morna's men. Illustration by Arthur Rackham in Irish Fairy Tales (1920).
https://en.wikipedia.org/wiki/Fenian_Cycle
Dindsenchas or Dindshenchas (modern spellings: Dinnseanchas or Dinnsheanchas or Dınnṡeanċas), meaning "lore of places"[1] (the modern Irish word dinnseanchas means "topography"),[2] is a class of onomastic text in early Irish literature, recounting the origins of place-names and traditions concerning events and characters associated with the places in question. Since many of the legends being related also concern the acts of mythic and legendary figures, the dindsenchas has been an important source for the study of Irish mythology.
https://en.wikipedia.org/wiki/Dindsenchas
Finn and Gráinne is a short, probably Middle Irish anecdote of the Finn Cycle about Finn mac Cumaill and his wooing of and eventual divorce from Gráinne, daughter of King Cormac mac Airt.
https://en.wikipedia.org/wiki/Finn_and_Gr%C3%A1inne
Leabhar Mór Leacain | |
---|---|
Royal Irish Academy (302 leaves) Trinity College Library | |
Also known as | Great Book of Lecan |
Type | Compilation of Irish legends |
Date | between 1397 and 1418 |
Place of origin | Clonmacnoise |
Language(s) | Middle Irish |
Scribe(s) | Giolla Íosa Mór Mac Fhirbhisigh, Ádhamh Ó Cuirnín |
Material | Vellum |
Size | 32cm x 22cm |
Format | Folio |
Condition | Pages covered in greasy material |
Script | Irish minuscule |
Contents | genealogy, history, hagiography |
The (Great) Book of Lecan (Irish: Leabhar (Mór) Leacáin) (RIA, MS 23 P 2) is a medieval Irish manuscript written between 1397 and 1418 in Castle Forbes, Lecan (Lackan, Leckan; Irish Leacán), in the territory of Tír Fhíacrach, near modern Enniscrone, County Sligo. It is in the possession of the Royal Irish Academy.[1]
Leabhar Mór Leacáin is written in Middle Irish and was created by Ádhamh Ó Cuirnín for Giolla Íosa Mór Mac Fhirbhisigh. The material within was transcribed from the Book of Leinster, latter copies of the Book of Invasions, the dinsenchas, the banshenchas and the Book of Rights.[1]
At one stage it was owned by James Ussher. After it was seized from Trinity College Dublin by troops under the command of Sir John Fitzgerald, 2nd Baronet in 1689 during the Williamite War in Ireland, James II of England deposited it at the Irish College, Paris.[2] In 1787, the Chevalier O'Reilly returned it to Ireland, where it was at one stage in the possession of Charles Vallancey. He passed it on to the Royal Irish Academy.[3]
There were originally 30 folios; the first nine were apparently lost in 1724. These contained a large section devoted to the pedigrees and history of the Norse and Norse-Gaelic families of Ireland, which are nowhere else preserved.[4]
The pages are covered in a greasy substance which makes them transparent and reduces their legibility.[1]
See also
External links
- Irish Script on Screen has a facsimile
References
- Alexander Bugge (ed. & tr.), of Duald Mac Firbis, On the Fomorians and the Norsemen. Christiania: J. Chr. Gundersens Bogtrykkeri. 1905. See Bugge's introduction.
https://en.wikipedia.org/wiki/Great_Book_of_Lecan
The Pursuit of Diarmuid and Gráinne (Irish: Tóraigheacht Dhiarmada agus Ghráinne or Tóraíocht Dhiarmada agus Ghráinne in modern spelling) is an Irish prose narrative surviving in many variants. A tale from the Fianna Cycle of Irish mythology, it concerns a love triangle between the great warrior Fionn mac Cumhaill, the beautiful princess Gráinne, and her paramour Diarmuid Ua Duibhne. Surviving texts are all in Modern Irish and the earliest dates to the 16th century, but some elements of the material date as far back as the 10th century.[1]
The pursuit
The story begins with the ageing Fionn, leader of the warrior band the Fianna, grieving over the death of his wife Maigneis. His men find that Gráinne, the daughter of High King Cormac mac Airt, is the worthiest of all women and arrangements are made for their wedding. At their betrothal feast, however, Gráinne is distressed that Fionn is older than her father, and becomes enamored with Fionn's handsome warrior Diarmuid (according to oral versions, this is because of the magical "love spot" on his forehead that makes him irresistible.[1]) She slips a sleeping potion to the rest of the guests and encourages Diarmuid to run away with her. He refuses at first out of loyalty to Fionn, but relents when she threatens him with a geis forcing him to comply. They hide in a forest across the River Shannon, and Fionn immediately pursues them. They evade him several times with the help of other Fianna members and Aengus Óg, Diarmuid's foster father, who conceals Gráinne in his cloak of invisibility while Diarmuid leaps over the pursuers' heads.[1]
Different variants from Ireland and Scotland contain different episodes, sending Diarmuid and Gráinne to all manner of places. Commonly Diarmuid refuses to sleep with Gráinne at first out of respect for Fionn; in one version she teases that water that has splashed up her leg is more adventurous than he is. A similar quip appears in some versions of the Tristan and Iseult legend. Another episode describes how the newly-pregnant Gráinne develops a craving for rowan berries guarded by the one eyed giant Searbhán; though at first friendly to the lovers, Searbhán angrily refuses to give up the berries and Diarmuid must fight him. Searbhán's skill at magic protects him from Diarmuid's mortal weapons, but Diarmuid eventually triumphs by turning the giant's iron club against him.[1]
Diarmuid's reconciliation and death
After many other adventures, Diarmuid's foster father Aengus negotiates peace with Fionn. The lovers settle in Keshcorran, County Sligo where they have five children; in some versions, Fionn marries Gráinne's sister. Eventually Fionn organises a boar hunt near Benbulbin and Diarmuid joins, in spite of a prediction that he will be killed by a boar. Indeed, the creature wounds him mortally as he deals it a fatal blow. Fionn has the power to heal his dying comrade by simply letting him drink water from his hands, but he lets the water slip through his fingers twice. Finally Fionn's grandson Oscar threatens him with violence if he does not help Diarmuid, but when he returns from the well on the third attempt it is too late. Diarmuid has died.[1]
Versions differ as to Gráinne's subsequent actions. In some Aengus takes Diarmuid's body to his home at Brú na Bóinne. In some Gráinne swears her children to avenge their father's death upon Fionn, while in others she grieves until she dies herself. In some she is reconciled with Fionn, and negotiates peace between him and her sons; or goes so far as to marry Fionn at last.[1]
Influence
The Pursuit of Diarmuid and Gráinne is notable for its similarities to other tales of love triangles in Irish and European literature. It has a number of parallels with the tale of Deirdre in the Ulster Cycle; like Gráinne, Deirdre is intended to marry a much older man, in this case the King of Ulster Conchobar mac Nessa, but she runs away with her young lover Naoise, who is finally killed after a long pursuit. However, earlier versions of Diarmuid and Gráinne may not have been so similar to the Ulster tale; for instance medieval references imply that Gráinne actually married Fionn and divorced him, rather than fleeing before their wedding.[1] Another tale, Scéla Cano meic Gartnáin, includes an episode in which a young wife drugs everyone in her household besides her desired. As in Diarmuid and Gráinne she eventually convinces the reluctant hero to be her lover, with tragic results.[2]
Various scholars have suggested Diarmuid and Gráinne had some influence on the Tristan and Iseult legend, notably Gertrude Schoepperle in 1913.[1][3] That story developed in France during the 12th century, but its setting is in Britain. The hero, Tristan, falls in love with the Irish princess Iseult while escorting her to marry his uncle Mark of Cornwall. They begin their affair behind Mark's back, but after they are discovered their adventures take on more similarities to the Irish story, including an episode in which lovers stay in a secret forest hideout.
In Ireland, many Neolithic stone monuments with flat roofs (such as court cairns, dolmens and wedge-shaped gallery graves) bear the local name "Diarmuid and Gráinne's Bed" (Leaba Dhiarmada agus Ghráinne), being viewed as one of the fugitive couple's campsites for the night.
In popular culture
- Diarmuid and Grania is a 1901 play in poetic prose by George Moore and W. B. Yeats, based on the translation of the tale by Lady Gregory, with incidental music by Edward Elgar.
- Tóruigheact Dhiarmada agus Ghráinne was translated by Nessa Ní Shéaghda in 1967 and used in schools for study in Irish literature.[4]
- Dancing on Dangerous Ground is a 1999 dance show based on the tale.
- The character Declan tells a version of the tale to Anna in the 2010 film Leap Year.
- The Irish writer and director Paul Mercier updated the story to Dublin's criminal underworld in his 2001 play Diarmuid and Gráinne.[5] The film Pursuit, directed by him with a script adapted from the play, was released in 2015.
Notes
- "Diarmuid and Gráinne". Playography Ireland. Retrieved 27 June 2019.
References
- Toruigheacht Dhiarmuda agus Ghrainne: The pursuit after Diarmuid O'Duibhne and Grainne, the daughter of Cormac mac Airt, king of Ireland in the third century (1857).[1] Edited by Standish Hayes O'Grady. In Transactions of the Ossianic Society,[2] Volume III. Published by the Ossianic Society.
- Jones, Mary. "The Pursuit of Diarmud and Grainne". From maryjones.us. Retrieved 13 April 2007.
- MacKillop, James (1998). Dictionary of Celtic Mythology. Oxford. ISBN 0-19-860967-1.
- Schoepperle, Gertrude (1913). Tristan and Iseult: A Study of the Sources of the Romance. London: David Nutt. ASIN B000IB6WS0.
- A detailed summary of "The Pursuit of Diarmait and Gráinne" – the original story from the Fenian Cycle
- Ossianic Society. Transactions of the Ossianic Society. Dublin.
https://en.wikipedia.org/wiki/The_Pursuit_of_Diarmuid_and_Gr%C3%A1inne
Diarmuid Ua Duibhne (Irish pronunciation: [ˈdʲiəɾˠmˠədʲ uə ˈd̪ˠɪvʲnʲə]), also known as Diarmuid of the Love Spot, was a hero and demigod, son of Donn and one of the Fianna in the Fenian Cycle of Irish mythology (traditionally set in the 2nd to 4th century).[1][2][3] He is best known as the lover of Gráinne, the intended wife of Fianna leader Fionn mac Cumhaill in the legend The Pursuit of Diarmuid and Gráinne. Among his sons were Donnchadh, Iollann, Ruchladh and Ioruad.[4]
In the legend, the Tuatha Dé Danann god of love and creativity Aenghus Óg was Diarmuid's foster father and protector. According to the story, Diarmuid was a skilled warrior and a well-liked and valued member of the Fianna who single-handedly killed 3,400 warriors in a battle, saving Fionn and the Fianna.
Legend
Famous weapons
Aengus Óg owned a deadly sword named Móralltach or Nóralltach – the Great Fury, given to him by the sea-god Manannán mac Lir (Mananaan Son of the Sea). In The Pursuit of Diarmuid and Gráinne it is said of Móralltach that it left no stroke nor blow unfinished at the first trial. Aonghus gave this sword to his foster-son Diarmuid, in addition to a sword named Beagalltach, the Little Fury. Along with these two swords, Diarmuid is known to have wielded two spears, Gáe Buidhe (Yellow Spear) and Gáe Dearg (Red Spear), which inflicted wounds that could not be healed. He used Gáe Dearg and Moralltach for adventures which were matters of life and death, and Gáe Buidhe and Beagalltach for lesser battles.
Vicious curse
Diarmuid's father, Donn, was a warrior of the Fianna. At a dinner party, Donn, jealous of the attention given to the son of Aengus' steward, killed the steward's son, Congus, when no one was looking. Aengus resurrected the steward's son in the form of a boar, but the steward required Fionn to find out the truth and, upon learning the truth, put a curse upon Diarmuid: He was to be killed by the boar, the steward's transformed son.
Magical love spot
Diarmuid was famous for his beauty, and for his 'love spot', which made him irresistible to women. While hunting one night he met a woman who was the personification of youth. After sleeping with him she put a magical love spot under his eye[5] that caused any woman who looked at it to fall in love with him.[6]
Loathly Lady and Cup
One freezing winter's night, a 'Loathly Lady' entered the Fianna lodge where the warriors had just gone to bed after a hunting expedition. Drenched to the bone, her sodden hair was snarled and knotted. She knelt beside each warrior and demanded a blanket, beginning with Fionn. Only young Diarmuid, whose bed was nearest to the fireplace, took pity on the woman, giving her his bed and blanket. She noticed Diarmuid's love spot and said that she had wandered the world alone for seven years. Diarmuid told her she could sleep all night and he would protect her. Towards dawn, she became a beautiful young woman.
The next day, she rewarded Diarmuid's kindness by offering him his greatest wish—a house overlooking the sea. Overjoyed, Diarmuid asked the woman to live with him. She agreed on one condition: He must promise never to mention how ugly she looked on the night they met. After three days together, Diarmuid grew restless. She offered to watch his hound and her new pups while Diarmuid went hunting. On three occasions, Diarmuid's friends, envious of his luck, visited the lady and asked for one of the new pups. Each time, she honoured the request. Each time, Diarmuid was angry and asked her how she could repay him so meanly when he overlooked her ugliness the first night they met. On the third mention, the woman and house disappeared, and his beloved greyhound died.
Realizing that his ungratefulness has caused him to lose everything he valued, Diarmuid sets out to find his lady. He used an enchanted ship to cross a stormy sea to the Otherworld, where he searched for the lady through meadows filled with brightly coloured horses and silver trees. Three times he saw a drop of blood; he gathered each drop into his handkerchief. When a stranger revealed that the King's gravely ill daughter had just returned after seven years, Diarmuid realised it must be his lady. Rushing to her side, he discovered she was dying. The three drops of blood Diarmuid collected were from her heart, spilled each time she thought of Diarmuid. The only cure was a cup of healing water from the Plain of Wonder, guarded by a jealous king and his army. Diarmuid vowed to bring back the cup.
At an impassable river, Diarmuid was helped by the Red Man of All Knowledge, who had red hair and eyes like glowing coals. He helped Diarmuid to cross the river and guided him to the king of the healing cup's country. Diarmuid called out that the cup should be sent out from the king's castle to him, or else champions to fight with him should be sent out. Twice eight hundred fighting men were sent out, and in three hours there was not one of them left to stand against him. Then twice nine hundred better fighters were sent out against him, and within four hours there was not one of them left.[7] The king gave him the cup of healing. On the return trip, the Red Man advised Diarmuid on how to heal his lady. He also warned the hero that when her sickness ended, Diarmuid's love for her would end as well.
Having cured his lover, Diarmuid boarded an enchanted ship to return to the Fianna, where he was greeted by his friends and his greyhound, which the lady had returned to life as her final gift to him.
Diarmuid and Gráinne
Tóraigheacht Dhiarmada agus Ghráinne – in English "The Pursuit of Díarmuid and Gráinne" is a popular romance of a love triangle. Although the surviving text of The Pursuit of Díarmait and Gráinne is dated no earlier than the 17th century, there is a reference to this tale in the late 12th-century manuscript The Book of Leinster.
Fionn Mac Cumhaill, much older than in his other adventures, had several wives over the years. When his last wife died, his son Oisín and his companions one day asked Fionn when he would remarry. Diorruing suggested that the best woman for Fionn would be Gráinne, daughter of Cormac Mac Art, the high king of Ireland.[8]
Gráinne thought that she would be marrying Fionn's son Oisín or grandson Oscar, not the aging Fionn himself. Disappointed to find that her fiancé was old enough to be her grandfather, she determined not to marry Fionn, but to run away with one of the champions of the Fianna.
Grainne administered drugs into the wine of the guests save for Oisín, Oscar, Diarmuid, Caílte and Diorruing. She approached Oisín, who refused her request, then she approached Diarmuid. Diarmuid also objected to her advances because Fionn was a friend and his leader. Grainne imposed a geis on Diarmuid that he must follow her. His friends were saddened, knowing that Diarmuid would die if he came between Fionn and his desired wife. Diarmuid left the palace, knowing that despite being a friend and follower of Fionn, his leader would hunt him down for the betrayal.[9]
When Fionn Mac Cumhaill woke, he sent Clan O'Navnan to track down the fleeing couple. Diarmuid and Gráinne crossed Ath Luain (Athlone), and hid in the Wood of Two Tents. Diarmuid's friends Oisín, Oscar, Caílte and Diorruing were troubled by Fionn's behaviour and determined to secretly help Diarmuid whenever they could.
In the Wood of Two Tents, Diarmuid had erected a fence around him and Gráinne with seven doorways leading to different directions in the wood. Fionn told his followers to surround and capture Diarmuid. Each of them offered to let the lovers through, but Diarmuid refused to allow them to compromise their honour by doing so. Aengus, Diarmuid's foster father and protector, wanted to help him, but Diarmuid insisted that he would leave on his own. Aengus took Gráinne away to the Wood of Two Sallows, and Diarmuid escaped by using his spear to vault over the fence and escaped into the wood.
In the centre of the Forest of Dubros were magical berries from the rowan tree that could restore the youth of an old person, guarded by the giant Searbhan on the instructions of the Tuatha Dé Danann. Diarmuid and Gráinne asked Searbhan if they could live and hunt game in the forest. Searbhan agreed on the condition that they would not eat the berries. Gráinne asked to eat the berries. Searbhan refused and attacked Diarmuid with his massive club. Diarmuid used Searbhan's own weapon to kill him.
Fionn gathered the Fianna and travelled to the wood where he had a fidchell board set up, and played his son Oisín. Oscar and Cailte assisted Oisín in the game, since no one except Diarmuid was a match against Fionn in this game. Diarmuid watched the game from above, and couldn't resist aiding Oisín in the game by tossing berries at the pieces. Fionn lost three straight matches to his son. Fionn realised that the couple were hiding in the tree and ordered men to kill his rival. Diarmuid killed seven warriors named Garbh. Oscar, Fionn's grandson, warned that anyone who harmed Diarmuid would face his anger, and escorted the couple safely away through the forest.
Fionn went to the Land of Promise to ask his old nurse Bodhmall to kill Diarmuid. Diarmuid was hunting in the forest beside the river Boyne and Bodhmall flew through the air on a flying water-lily and hurled poisoned darts that could penetrate his shield and armour. Diarmuid suffered agony where the darts struck him; he killed her with the Gáe Dearg.
Fionn pardoned Diarmuid after Aonghus Óg interceded on the couple's behalf; Diarmuid and Gráinne lived in peace at Ceis Chorainn in Sligo for several years. They had five children, four sons and a daughter. Diarmuid built a fort, Rath Gráinia. However, they went for years without visiting Grainne's father Cormac Mac Art and Diarmuid's former comrades. Gráinne persuaded Diarmuid to invite their friends and relations to a feast, including Fionn and the Fianna. Fionn invited Diarmuid on a boar hunt on the heath of Benn Gulbain; Diarmuid only took his short sword Beagalltach and his yellow spear, Gáe Buide, not his best weapons. He was gored by a giant boar which had already killed a number of men and hounds.
Water drunk from Fionn's hands had the power of healing, but when Fionn gathered water, he twice let it run through his fingers before he could bring it to Diarmuid. Threatened by his son Oisín and grandson Oscar, he fetched water a third time, but this time he was too late: Diarmuid had died.
After Diarmuid's death, Aengus took his body back to the Brugh, where he breathed life into it whenever he wished to speak with the hero.[10]
Tóraigheacht Dhiarmada agus Ghráinne has often been compared with the earlier love triangle between Deirdre, Noísi and King Conchobar of Ulster, Longes mac nUislenn (The Exile of the Sons of Uisliu), which is part of the Ulster Cycle.[11]
Diarmuid Ua Duibhne is said to be the founder of the Scottish Clan Campbell. On the Campbell crest is a boar's head, a reference to Diarmuid's geis and death.[12]
In popular culture
A crater on Europa is named after Diarmuid with many others also named after Celtic figures.[13]
The Digimon Diarbbitmon is named after Diarmuid Ua Duibhne (the bbit coming from rabbit, as the Digimon is a rabbit) with its swords also being named Moralltach and Beagalltach.[14]
References
Diarmuid, illustration by Beatrice Elvery in Violet Russell's Heroes of the Dawn (1914)
https://en.wikipedia.org/wiki/Diarmuid_Ua_Duibhne
Fionn mac Cumhaill (/ˈfɪn məˈkuːl/ FIN mə-KOOL;[a] Old and Middle Irish: Find or Finn[1][2] mac Cumail or mac Umaill), often anglicized Finn McCool or MacCool, is a hero in Irish mythology, as well as in later Scottish and Manx folklore. He is the leader of the Fianna bands of young roving hunter-warriors, as well as being a seer and poet. He is said to have a magic thumb that bestows him with great wisdom. He is often depicted hunting with his hounds Bran and Sceólang, and fighting with his spear and sword. The tales of Fionn and his fiann form the Fianna Cycle or Fenian Cycle (an Fhiannaíocht), much of it narrated by Fionn's son, the poet Oisín.
Etymology
In Old Irish, finn/find means "white, bright, lustrous; fair, light-hued (of complexion, hair, etc.); fair, handsome, bright, blessed; in moral sense, fair, just, true".[3] It is cognate with Primitive Irish VENDO- (found in names from Ogam inscriptions), Welsh gwyn, Cornish gwen, Breton gwenn, Continental Celtic and Common Brittonic *uindo- (a common element in personal and place names), and comes from the Proto-Celtic adjective masculine singular *windos.[4][5]
Irish legend
Fionn's birth and early adventures are recounted in the narrative The Boyhood Deeds of Fionn and other sources. Finn was the posthumous son of Cumhall, leader of the Fianna, by Muirne.[6]
Finn and his father Cumhall mac Trénmhoir ("son of Trénmór") stem from Leinster, rooted in the tribe of Uí Thairsig ("the Descendants of Tairsiu")[7][8] There is mention of the Uí Thairsig in the Lebor Gabála Érenn as one of the three tribes descended from the Fir Bolg.[9]
His mother was called Muirne Muincháem "of the Fair Neck"[10] (or "of the Lovely Neck",[11] or "Muiren smooth-neck"[12]), the daughter of Tadg mac Nuadat (in Fotha Catha Chnucha) and granddaughter of Nuadat the druid serving Cathair Mór who was high-king at the time,[b][10] though she is described as granddaughter of Núadu of the Tuatha Dé Danann according to another source (Acallam na Senórach).[7] Cumhall served Conn Cétchathach "of the Hundred Battles" who was still a regional king at Cenandos (Kells, Co. Meath).[10][14]
Cumhall abducted Muirne after her father refused him her hand, so Tadg appealed to the high king Conn, who outlawed Cumhall. The Battle of Cnucha was fought between Conn and Cumhall, and Cumhall was killed by Goll mac Morna,[10] who took over leadership of the Fianna.
The feud
The Fianna were a band of warriors also known as a military order composed mainly of the members of two rival clans, "Clan Bascna" (to which Finn and Cumall belonged) and "Clan Morna" (where Goll mac Morna belonged), the Fenians were supposed to be devoted to the service of the High King and to the repelling of foreign invaders.[15] After the fall of Cumall, Goll mac Morna replaced him as the leader of the Fianna,[16] holding the position for 10 years.[17]
Birth
Muirne was already pregnant; her father rejected her and ordered his people to burn her, but Conn would not allow it and put her under the protection of Fiacal mac Conchinn, whose wife, Bodhmall the druid, was Cumhall's sister. In Fiacal's house Muirne gave birth to a son, whom she called Deimne (/ˈdeɪni/ DAY-nee, Irish: [ˈdʲɪvʲ(ə)nʲə]),[c] literally "sureness" or "certainty", also a name that means a young male deer; several legends tell how he gained the name Fionn when his hair turned prematurely white.
Boyhood
Fionn and his brother Tulcha mac Cumhal were being hunted down by the Goll, the sons of Morna, and other men. Consequently, Finn was separated from his mother Muirne, and placed in the care of Bodhmall and the woman Liath Luachra ("Grey of Luachra"), and they brought him up in secret in the forest of Sliabh Bladma, teaching him the arts of war and hunting. After the age of six, Finn learned to hunt, but still had cause to flee from the sons of Morna.[18]
As he grew older he entered the service – incognito – of a number of local kings, but each one, when he recognised Fionn as Cumhal's son, told him to leave, fearing they would be unable to protect him from his enemies.
Thumb of Knowledge
Fionn was a keen hunter and often hunted with Na Fianna on the hill of Allen in County Kildare, it is believed by many in the area that Fionn originally caught the Salmon of Knowledge in the River Slate that flows through Ballyteague. The secret to his success thereafter when catching “fish of knowledge” was to always cast from the Ballyteague side of a river. He gained what commentators have called the "Thumb of Knowledge"[d] after eating a certain salmon, thought to be the Salmon of Wisdom.[20][21] The account of this is given in The Boyhood Deeds of Fionn.[22]
Young Fionn, still known by his boyhood name Demne, met the poet Finn Éces (Finnegas), near the river Boyne and studied under him. Finnegas had spent seven years trying to catch the salmon that lived in Fec's Pool (Old Irish: Linn Féic) of the Boyne, for it was prophesied the poet would eat this salmon, and "nothing would remain unknown to him".[22] Although this salmon is not specifically called the "Salmon of Knowledge", etc., in the text, it is presumed to be so, i.e., the salmon that fed on the nut[s] of knowledge at the well of Segais.[20] Eventually the poet caught it, and told the boy to cook it for him. While he was cooking it, Demne burned his thumb, and instinctively put his thumb in his mouth. This imbued him with the salmon's wisdom, and when Éces saw that he had gained wisdom, he gave the youngster the whole salmon to eat, and gave Demne the new name, Fionn.[22]
Thereafter, whenever he recited the teinm láida with his thumb in his mouth, the knowledge he wished to gain was revealed to him.[22][e]
In subsequent events in his life, Finn was able to call on ability of the "Thumb of Knowledge", and Fionn then knew how to gain revenge against Goll.[citation needed] In the Acallam na Sénorach, the ability is referred to as "The Tooth of Wisdom" or "Tooth of Knowledge" (Old Irish: dét fis).[19]
Finn's acquisition of the Thumb of Knowledge has been likened to the Welsh Gwion Bach tasting the Cauldron of Knowledge,[24] and Sigurðr Fáfnisbani tasting Fáfnir's heart.[25][26]
Fire-breather of the Tuatha de Danann
One feat of Fionn performed at 10 years of age according to the Acallam na Senórach was to slay Áillen (or [f]), the fire-breathing man of the Tuatha Dé Danann, who had come to wreak destruction on the Irish capital of Tara every year on the festival of Samhain for the past 23 years, lulling the city's men to sleep with his music then burning down the city and its treasures.[27]
When the King of Ireland asked what men would guard Tara against Áillen's invasion, Fionn volunteered.[g] Fionn obtained a special spear (the "Birga") from Fiacha mac Congha ("son of Conga"), which warded against the sleep-inducing music of Áillen's "dulcimer" (Old Irish: timpán)[h] when it was unsheathed and the bare steel blade was touched against the forehead or some other part of the body. This Fiacha used to be one of Cumall's men, but was now serving the high-king.[30]
After Fionn defeated Áillen and saved Tara, his heritage was recognised and he was given command of the Fianna: Goll stepped aside, and became a loyal follower of Fionn,[31][32] although a dispute later broke out between the clans over the pig of Slanga.[33]
Almu as eric
Before Finn completed the feat of defeating the firebrand of the fairy mound and defending Tara, he is described as a ten-year-old "marauder and an outlaw".[34] It is also stated elsewhere that when Finn grew up to become "capable of committing plunder on everyone who was an enemy", he went to his maternal grandfather Tadg to demand compensation (éric) for his father's death, on pain of single combat, and Tadg acceded by relinquishing the estate of Almu (the present-day Hill of Allen). Finn was also paid éric by Goll mac Morna.[33][i]
Adulthood
Fionn's sword was called "Mac an Luinn".[36]
Love life
Fionn met his most famous wife, Sadhbh, when he was out hunting. She had been turned into a deer by a druid, Fear Doirich, whom she had refused to marry. Fionn's hounds, Bran and Sceólang, born of a human enchanted into the form of a hound, recognised her as human, and Fionn brought her home. She transformed back into a woman the moment she set foot on Fionn's land, as this was the one place she could regain her true form. She and Fionn married and she was soon pregnant. When Fionn was away defending his country, Fear Doirich (literally meaning Dark Man) returned and turned her back into a deer, whereupon she vanished. Fionn spent years searching for her, but to no avail. Bran and Sceólang, again hunting, found her son, Oisín, in the form of a fawn; he transformed into a child, and went on to be one of the greatest of the Fianna.
In The Pursuit of Diarmuid and Gráinne the High King Cormac mac Airt promises the aging Fionn his daughter Gráinne, but at the wedding feast Gráinne falls for one of the Fianna, Diarmuid Ua Duibhne, noted for his beauty. She forces him to run away with her and Fionn pursues them. The lovers are helped by the Fianna, and by Diarmuid's foster-father, the god Aengus. Eventually Fionn makes his peace with the couple. Years later, however, Fionn invites Diarmuid on a boar hunt, and Diarmuid is gored. Water drunk from Fionn's hands has the power of healing, but each time Fionn gathers water he lets it run through his fingers before he gets back to Diarmuid. His grandson Oscar shames Fionn, but when he finally returns with water it is too late; Diarmuid has died.
Death
According to the most popular account of Fionn's death, he is not dead at all, rather, he sleeps in a cave, surrounded by the Fianna. One day he will awake and defend Ireland in the hour of her greatest need. In one account, it is said that he will arise when the Dord Fiann, the hunting horn of the Fianna, is sounded three times, and he will be as strong and as well as he ever was.[37]
Popular folklore
Many geographical features in Ireland are attributed to Fionn. Legend has it he built the Giant's Causeway as stepping-stones to Scotland, so as not to get his feet wet; he also once scooped up part of Ireland to fling it at a rival, but it missed and landed in the Irish Sea — the clump became the Isle of Man, the pebble became Rockall, and the void became Lough Neagh. In Ayrshire, Scotland a common myth is that Ailsa Craig, a small islet just off coast of the said county, is another rock thrown at the fleeing Benandonner. The islet is sometimes referred to as "paddys' mile stone" in Ayrshire.[citation needed] Fingal's Cave in Scotland is also named after him, and shares the feature of hexagonal basalt columns with the nearby Giant's Causeway in Northern Ireland.
In both Irish and Manx popular folklore,[38] Fionn mac Cumhail (known as "Finn McCool" or "Finn MacCooill" respectively) is portrayed as a magical, benevolent giant. The most famous story attached to this version of Fionn tells of how one day, while making a pathway in the sea towards Scotland – The Giant's Causeway – Fionn is told that the giant Benandonner (or, in the Manx version, a buggane) is coming to fight him. Knowing he cannot withstand the colossal Benandonner, Fionn asks his wife Oona to help him. She dresses her husband as a baby, and he hides in a cradle; then she makes a batch of griddle-cakes, hiding griddle-irons in some. When Benandonner arrives, Oona tells him Fionn is out but will be back shortly. As Benandonner waits, he tries to intimidate Oona with his immense power, breaking rocks with his little finger. Oona then offers Benandonner a griddle-cake, but when he bites into the iron he chips his teeth. Oona scolds him for being weak (saying her husband eats such cakes easily), and feeds one without an iron to the 'baby', who eats it without trouble.
In the Irish version, Benandonner is so awed by the power of the baby's teeth and the size of the baby that, at Oona's prompting, he puts his fingers in Fionn's mouth to feel how sharp his teeth are. Fionn bites Benandonner's little finger, and scared of the prospect of meeting his father considering the baby's size, Benandonner runs back towards Scotland across the Causeway smashing the causeway so Fionn can't follow him.
The Manx Gaelic version contains a further tale of how Fionn and the buggane fought at Kirk Christ Rushen. One of Fionn's feet carved out the channel between the Calf of Man and Kitterland, the other carved out the channel between Kitterland and the Isle of Man, and the buggane's feet opened up Port Erin. The buggane injured Fionn, who fled over the sea (where the buggane could not follow), however, the buggane tore out one of his own teeth and struck Fionn as he ran away. The tooth fell into the sea, becoming the Chicken Rock, and Fionn cursed the tooth, explaining why it is a hazard to sailors.
In Newfoundland, and some parts of Nova Scotia, "Fingal's Rising" is spoken of in a distinct nationalistic sense. Made popular in songs and bars alike, to speak of "Fingle," as his name is pronounced in English versus "Fion MaCool" in Newfoundland Irish, is sometimes used as a stand-in for Newfoundland or its culture.
Folktales involving hero Fin MacCool are considered to be classified in Aarne-Thompson-Uther Index as ATU 369, "The Youth on a Quest for his lost Father",[39] a tale type that, however, some see as exclusive to South Asian tradition, namely India.[40][41][42]
Historical hypothesis
The 17th-century historian Geoffrey Keating, and some Irish scholars of the 19th century,[j] believed that Fionn was based on a historical figure.[43]
The 19th century scholar Heinrich Zimmer suggested that Fionn and the Fenian Cycle came from the heritage of the Norse-Gaels.[44] He suggested the name Fianna was an Irish rendering of Old Norse fiandr "enemies" > "brave enemies" > "brave warriors".[44] He also noted the tale of Fionn's Thumb of Knowledge is similar to the Norse tale of Sigurðr and Fáfnir,[45][46] although similar tales are found in other cultures. Zimmer proposed that Fionn might be based on Caittil Find (d. 856) a Norseman based in Munster, who had a Norse forename (Ketill) and an Irish nickname (Find, "the Fair" or "the White"). But Ketill's father must have had some Norse name also, certainly not Cumall, and the proposal was thus rejected by George Henderson.[47][43]
Toponymy
Fionn Mac Cumhaill was said to be originally from Ballyfin, in Laois.[48] The direct translation of Ballyfin from Irish to English is "town of Fionn".
Retellings
T. W. Rolleston compiled both Fenian and Ultonian cycle literature in his retelling, The High Deeds Of Finn and other Bardic Romances of Ancient Ireland (1910).[49]
James Stephens published Irish Fairy Tales (1920), which is a retelling of a few of the Fiannaíocht.[50]
Modern literature
Macpherson's Ossian
Finn mac Cumhal was transformed into the character "Fingal" in James Macpherson's poem cycle Ossian (1760), which Macpherson claimed was translated out of discovered Ossianic poetry written in the Scottish Gaelic language.[51] "Fingal", derived from the Gaelic Fionnghall, was possibly Macpherson's rendering Fionn's name as Fingal based on a misapprehension of the various forms of Fionn.[52] His poems had widespread influence on writers, from the young Walter Scott to Goethe, but there was controversy from the outset about Macpherson's claims to have translated the works from ancient sources. The authenticity of the poems is now generally doubted, though they may have been based on fragments of Gaelic legend, and to some extent the controversy has overshadowed their considerable literary merit and influence on Romanticism.[citation needed]
Twentieth century literature
Fionn mac Cumhaill features heavily in modern Irish literature. Most notably he makes several appearances in James Joyce's Finnegans Wake (1939) and some have posited that the title, taken from the street ballad "Finnegan's Wake", may also be a blend of "Finn again is awake," referring to his eventual awakening to defend Ireland.
Fionn also appears as a character in Flann O'Brien's comic novel, At Swim-Two-Birds (1939), in passages that parody the style of Irish myths. Morgan Llywelyn's book Finn Mac Cool (1994) tells of Fionn's rise to leader of the Fianna and the love stories that ensue in his life. That character is celebrated in "The Legend of Finn MacCumhail", a song by the Boston-based band Dropkick Murphys featured on their album Sing Loud Sing Proud!.
Glencoe: The Story of the Massacre by John Prebble (Secker & Warburg, 1966), has an account of a legendary battle between Fionn mac Cumhaill, who supposedly lived for a time in Glencoe (in Scotland), and a Viking host in forty longships which sailed up the narrows by Ballachulish into Loch Leven. The Norsemen were defeated by the Feinn of the valley of Glencoe, and their chief Earragan was slain by Goll MacMorna.
"Finn Mac Cool" written by American author, Morgan Llywelyn, was released in 1994. The fictional novel vividly recounts Finn's historical adventures saturated with myth and magic. A childhood spent in exile, the love and loss of his beloved wife and child, and his legendary rise from a low class slave to leader of the invincible Fianna.
Finn McCool is a character in Terry Pratchett's and Steve Baxter's The Long War.
The adventures of Fion Mac Cumhail after death is explored by the novella "The Final Fighting of Fion Mac Cumhail" by Randall Garrett (Fantasy and Science Fiction - September 1975).
Finn's early childhood and education is explored in 'Tis Himself: The Tale of Finn MacCool by Maggie Brace.
Other stories featuring Fionn Mac Cumhail are two of three of the stories in The Corliss Chronicles the story of Prudence Corliss. In the stories, he is featured in The Wraith of Bedlam and The Silver Wheel. He is a close confidant to Prudence and allies himself with her to defeat the evil fictional king Tarcarrius.
Plays and shows
In 1987 Harvey Holton (1949-2010) published Finn with the Three Tygers Press, Cambridge. This was a dramatic cycle of poems in Scots for the stage and with music by Hamish Moore, based on the legends of Finn McCool and first performed at The Edinburgh Festival in 1986 before going on tour around Scotland.
In the 1999 Irish dance show Dancing on Dangerous Ground, conceived and choreographed by former Riverdance leads, Jean Butler and Colin Dunne, Tony Kemp portrayed Fionn in a modernised version of The Pursuit of Diarmuid and Gráinne. In this, Diarmuid, played by Colin Dunne, dies at the hands of the Fianna after he and Gráinne, played by Jean Butler, run away together into the forests of Ireland, immediately after Fionn and Gráinne's wedding. When she sees Diarmuid's body, Gráinne dies of a broken heart.
In 2010, Washington DC's Dizzie Miss Lizzie's Roadside Revue debuted their rock musical Finn McCool at the Capitol Fringe Festival. The show retells the legend of Fionn mac Cumhaill through punk-inspired rock and was performed at the Woolly Mammoth Theater in March 2011.[53]
Played by Daniel Quirke on the Edenderry Barge in 2002, with an Emmy Award nominated performance (Art by: Maeve Quinn).
See also
- Irish mythology in popular culture: Fionn mac Cumhaill
- Fenian Brotherhood - a 19th-century Irish revolutionary organisation taking its name from these Fionn legends.
- Daolghas
- Belfast Giants - ice hockey club based in Belfast whose mascot is derived from Fionn
Notes
- John O'Donovan and Eugene O'Curry. Also W. M. Hennessy before having a change of heart.
References
- Citations
- Judkis, Maura. "TBD Theater: Finn McCool". TBD. TBD.com. Archived from the original on 3 October 2011. Retrieved 3 October 2011.
- Bibliography
- Tales of the Elders of Ireland. Translated by Dooley, Ann; Roe, Harry. Oxford University Press. 1999. pp. 152–154, 155–158, 174–176 (and endnote) p. 171ff. ISBN 978-0-192-83918-3.
- O'Grady, Standish H., ed. (1892a), "Agallamh na Senórach", Silva Gadelica, Williams and Norgate, pp. 94–232
- O'Grady, Standish H., ed. (1892b), "The Colloquy with the Ancients", Silva Gadelica, translation and notes, Williams and Norgate, pp. 101–265
- Stokes, Whitley, ed. (1900), Acallamh na Seanórach; Tales of the Elders, Irische Texte IV. e-text via CELT corpus.
- (other)
- Henderson, George (16 January 1905), "The Fionn Saga", Folk-lore, London, 28: 193–207, 353–366
- Meyer, Kuno (1881), "Macgnimartha Find", Revue Celtique, 5: 195–204, 508
- Meyer, Kuno (1904), "The Boyish Exploits of Finn" [tr. of Macgnimartha Find], Ériu, 1: 180–190
- Mackillop, James (1985), Fionn mac Cumhail: Celtic Myth in English Literature, London: Syracuse University Press, ISBN 9780815623533
- Scowcroft, Richard Mark (1995), "Abstract Narrative in Ireland", Ériu, 46: 121–158, JSTOR 30007878
External links
- "The Connection Between Fenian Lays, Liturgical Chant, Recitative, and Dán Díreach: a Pre-Medieval Narrative Song Tradition." An analysis of how the songs (lays) of Fionn Mac Cumhaill may have been sung.
- Fionn MacCool and the Old Man." Montreal storyteller JD Hickey tells a classic Fionn MacCool story.
- The Wisdom of the Outlaw: The Boyhood Deeds of Finn in Gaelic Narrative Tradition, Joseph Falaky Nagy. Berkeley and Los Angeles: University of California Press, 1985. ix + 338 pp. Bibliography; Index.
- Quiggin, Edmund Crosby (1911). . Encyclopædia Britannica (11th ed.).
Fionn mac Cumhaill meets his father's old companions in the forests of Connacht; illustration by Stephen Reid.
https://en.wikipedia.org/wiki/Fionn_mac_Cumhaill
The court cairn or court tomb is a megalithic type of chambered cairn or gallery grave. During the period, 3900–3500 BCE, more than 390 court cairns were built in Ireland and over 100 in southwest Scotland. The Neolithic (New Stone Age) monuments are identified by an uncovered courtyard connected to one or more roofed and partitioned burial chambers. Many monuments were built in multiple phases in both Ireland and Scotland and later re-used in the Early Bronze Age.
Construction and design
Court cairns are characterized as having an uncovered courtyard area connected to one or more covered burial chambers. The boundaries of this open area were typically lined with large standing stones. A narrow, stone lined entry extended from the main area into one or more roofed burial chambers. Courtyards were generally oval or circular in shape, with U-shaped and semi-circular courtyards being the most common layout. Large, standing stones were used to make the walls and roof of burial chambers, normally located at one end of the cairn. Burial chambers are typically divided by jamb stones or jamb and sill stones into consecutive burial compartments.[1][2]
There are variations in the court cairn layout in both Ireland and Scotland. Most examples have a single courtyard connected by one burial tomb or a courtyard connected to two burial tombs, located on opposite ends of the court area. In Ireland, there are also instances of layouts with dual tombs, each with their own courtyard, but both sharing a common burial mound. The court cairn is also found in Western Scotland. The similar layout of tombs found in Ireland and Scotland and the close geographical location of these tombs, separated by the narrow Irish Channel, indicates that these populations moved back and forth on a regular basis between the two countries.[3][4]
History
The earliest megalithic tombs found in Britain, Scotland and Ireland were constructed in early 4th millennium BCE. The first burial monuments in these areas were most likely single chamber dolmens surrounded by large standing stones. A few dolmens can be dated in both Wales and Ireland from 3800 to 3500 BCE. During the same period, passage graves were being developed throughout Ireland, southwest Britain, the Hebrides and the Orkney Islands. Court cairns are unique to Ireland and Scotland.[5] Radiocarbon dating indicates that the earliest court cairns were built around 3750 and new monuments continued to be built and existing ones enlarged until 2900 BCE.[6]
Court cairns in Ireland
There are over 390 court cairns recorded in Ireland, with a majority of monuments found in the northern third of the island. Irish court cairns have a few variations in layout. Most examples have a single courtyard connected by one burial tomb chamber or a single courtyard connected to a single burial tomb on each end. In Ireland, there are also instances of layouts with dual tombs, each with their own courtyard, but both share a common burial mound. Most tombs in Ireland are positioned facing east. Less than 40 tombs have been fully excavated to date, and at the majority of sites, at least one cremated individual has been found. In the Audleystown dual court tomb in County Down, Northern Ireland, the remains of 34 people were found in the burial chamber.[6][7]
Court cairns are found north of a line crossing Ireland from the Burren to the Cooley peninsula. Court cairns are scattered densely across this area of Ireland and Northern Ireland. Thirty percent of all Irish neolithic monuments are court cairns.[1] The court cairn at Creevykeel in County Sligo was the first court cairn to be excavated in Ireland by archaeologists from Harvard University in 1935. They determined that the Neolithic era in Ireland began in 3900 BCE, more than 100 years before the first appearance of court tombs. They also suggested that court tombs were widely re-used during the Early Bronze Age. Excavations of court tombs yielded deposits of cremated and unburnt human bone, round bottomed bowls flat, bottomed pottery vessels, flint, polished axes and stone beads.[1]
Court cairns in Scotland
Burial tombs in Scotland are known as Clyde cairns or Clyde-Carlingford cairns. Generally considered to be the earliest chambered cairns in Scotland,[8] more than 100 Clyde cairns have been found to date. The "Clyde" name is derived from the first discovery of courtyard type burial monuments in the Firth of Clyde region of southwest Scotland. The ancient monuments are distributed from the Solway Firth area north to the southern Hebrides, in the counties of Argyll and Dumfries and Galloway. A few Clyde Cairns have been recorded in North Uist in the Outer Hebrides.[2][9]
Clyde cairns found in Scotland are identified by an open courtyard area surrounded with large stone slabs and attached to one or more roofed burial chamber areas. The burial chamber was often placed at one end of a rectangular or trapezoidal cairn,[2] and was usually divided into separate burial compartments. Previous excavations suggest that these chambers were entered by removing the stone roof slabs. In some areas, Clyde cairns have one or more lateral chambers. The majority of these monuments were sited to have views over hills or mountains and over water. Many are situated alongside lochs. These monuments were often built in multiple phases. Only a few of the Clyde cairns have been fully excavated. Burnt human bone has been found in many Clyde burial chambers. Bowl pottery remnants have also been found. The tombs saw re-use of their burial chambers in the Early Bronze Age.[10]
Gallery
Cairnholy,Dumfries and Galloway, Scotland
See also
- List of megalithic monuments in Ireland
- Prehistoric Ireland
- Prehistoric Scotland
- Passage tombs in Ireland
Notes
- Cummings 2016, pp. 45–52.
Sources
- Cummings, Vicki (2016). "Chapter 3: 'Very Real Shared Traditions?' Thinking about Similarity and Difference in the Construction and Use of Clyde Cairns in the Western Scottish Neolithic". In Brophy, Kenneth; MacGregor, Gavin; Ralston, Ian B. (eds.). The Neolithic of Mainland Scotland. Edinburgh University Press. ISBN 978-0748685721.
- Cunliffe, Barry (2001). Facing the Ocean: The Atlantic and its Peoples. Oxford University Press. ISBN 978-0199240197.
- Noble, Gordon (2006). Neolithic Scotland: Timber, Stone, Earth and Fire. Edinburgh University Press. ISBN 978-0748623372.
- O'Kelly, Michael (1989). Early Ireland: An Introduction to Irish Prehistory. Cambridge University Press. ISBN 978-0521334891.
- Shee, Elizabeth (1990). Irish Megalithic Tombs (Shire Archaeology). Shire Publications. ISBN 978-0747800941.
https://en.wikipedia.org/wiki/Court_cairn
A gallery grave is a form of megalithic tomb built primarily during the Neolithic Age[1] in Europe in which the main gallery of the tomb is entered without first passing through an antechamber or hallway.[1][2][3] There are at least four major types of gallery grave (complex, transepted, segmented, and wedge-shaped), and they may be covered with an earthen mound (or "tumulus") or rock mound (or "cairn").
About gallery graves
Archeologist T. Douglas Price argues that the gallery grave was a form of community burial site. Those placed in a gallery grave were most likely members of the same family or hamlet, and probably were intended to reinforce the sense of community.[3]
Gallery graves may be straight, or they may form an ell.[1] In some cases, a burial chamber exists at the end of the gallery.[4] The walls of gallery graves were built of orthostats, slab-like stones set upright in the earth.[5][6] They were roofed with multiple flat stones, although the burial chamber (if one existed) was usually roofed with a single large stone.[7] Multiple burials could occur all at one time, the grave could be reopened several times to accept new burials, or the grave could remain open over an extended period of time to accept multiple burials.[8]
Burials in gallery graves were made in the gallery itself, or in small burial chambers opening off the gallery.[1][9] This is known as a "complex gallery grave".[1] When the adjacent burial chambers are paired, the structure is known as a "transepted gallery grave".[9][10] Gallery graves may also have their galleries subdivided by interior stone slabs.[1][9] These are known as "segmented gallery graves".[1] When two parallel galleries lead to a single terminal burial chamber, this is known as a "parallel gallery grave".[7]
Some gallery graves were not rectangular in shape, but rather narrowed toward the rear.[11] These are known as wedge-shaped gallery graves.[5] The ceilings of wedge-shaped gallery graves often sloped toward the rear,[5][11] and a sill of stone set some distance inside the away from the entrance[5] or one or two slabs set upright in the earth[11] defined a sort of antechamber. The wedge-shaped gallery grave was usually topped by a cairn (covering of stones) rather than an earthen mound (or "tumulus"),[5] although an earthen mound was sometimes used.[12] The cross-sectional shape of the cairn could be round, oval, or D-shaped, and often a kerb (ring of stone) was used to help revet the cairn and keep it in place.[5][13] Some wedge-shaped gallery graves had curved rear walls, while others were linear.[11] A few had the terminal burial chamber at the rear of the gallery, although this was usually blocked off.[11] Wedge-shaped gallery graves sometimes had a set of outer walls. These could be parallel to the inner walls, or they could be set at an even stronger angle (emphasizing the wedge-like nature of the tomb).[11] Wedge-shaped gallery graves usually faced west, and often had a pair of upright stone slabs linking the inner and outer walls at the entrance.[11]
The tumulus (or "barrow") covering a gallery grave may be ovate or long.[14] The sides of the tumulus may be parallel or not.[15] The tumulus was designed so that the end of the gallery (or the terminal burial chamber, if one existed) was at the center of the tumulus.[7] A tumulus may contain several gallery graves radiating outward from the center.[7] Since the earth atop the gallery grave was only loosely piled up, it often washed away due to erosion. Many gallery graves today lie exposed to the air, when originally they would have lain deep within a tumulus.[16]
Transepted
Transepted gallery graves have burial monuments with side rooms extending laterally from a central chamber. They are found at sites in the Loire valley of France, south west Great Britain and in Ireland and it is thought the builders had cultural links with one another.
Wedge-shaped
A wedge-shaped gallery grave or wedge tomb is a type of Irish chamber tomb. They are so named because the burial chamber narrows at one end (usually decreasing both in height and width from west to east), producing a wedge shape in elevation. An antechamber is separated from the burial area by a simple jamb or sill, and the doorway generally faces west.[17]
A distinguishing characteristic of wedge tombs is the double-walling of the gallery. They were often covered by cairns, which could be round, oval or D-shaped, often with a kerb to revet it. More are low sized, usually about 1.5 metres high, and are generally found on mountainsides, about three-quarters the way up.
Wedge tombs were built between the Irish late Neolithic and middle Bronze Ages (about 2500 to 2000BC). Today, between 500 and 550 known wedge tombs survive in Ireland,[18] and are found predominantly in the west and north west of the island.
Dating
Along with the dolmen and passage grave, the gallery grave is the most common megalithic tomb in western Europe.[19][20]
Gallery graves were usually constructed during the Neolithic Age, which began about 10,200 BC and ended in Europe about 3,200 BC.[1] Some, however, were constructed in the Middle and Late Bronze Age, about 2,300 BC to 600 BC.[5] Dating of some gallery graves is difficult, as the tombs may have been constructed in the Late Neolithic or Early Bronze Age, but reopened and used for burials until the Late Bronze Age.[13]
Gallery vs. passage grave
The difference between a complex gallery grave and a passage grave (which also has smaller burial chambers opening off the main passage) is two-fold. First, the gallery grave gallery will be as high and wide as the side burial chambers, while in a passage grave the passage is not as high or wide as the burial chambers. Second, gallery graves are usually topped by a V-shaped tumulus, while passage graves are almost always covered by a round tumulus.[1]
Recognized gallery graves
Archeologists Ian Shaw and Robert Jameson argued in 1999 that the best-researched gallery graves are the Severn-Cotswold tombs in Wales and South West England in the United Kingdom.[1] Other important gallery graves include:
- Court cairn, found in western and northern Ireland and southwest Scotland
- Giants' grave in Sardinia
- Glantane East wedge-shaped tomb in Ireland
- Naveta grave in Menorca
- Seine-Oise-Marne culture allées couverte in northern France and southern Belgium
- Severn-Cotswold tombs in Wales and South West England in the United Kingdom[1]
- Wartberg culture stone cist group tombs in northern Hesse, southern Lower Saxony, and western Thuringia in Germany
See also
References
- Piggott 1965, p. 61.
Bibliography
- Barber, Martyn; Altena, Jean François van Regteren (1999). European Bronze Age Monuments: A Multilingual-Glossary of Archaeological Terminology. Strasbourg: Council of Europe Publications. ISBN 9789287137128.
- Chadwick, H. Munro; Fox, Cyril; Dickins, Bruce (2013). The Early Cultures of North-West Europe. Cambridge, U.K.: Cambridge University Press. ISBN 9781107686557.
- Daniel, Glyn Edmund (2013). The Prehistoric Chamber Tombs of England and Wales. Cambridge, U.K.: Cambridge University Press. ISBN 9781107697621.
- Kipfer, Barbara Ann (2000). Encyclopedic Dictionary of Archaeology. New York: Kluwer Academic. ISBN 9780306461583.
- Piggott, Stuart (1965). Ancient Europe: From the Beginnings of Agriculture to Classical Antiquity. New Brunswick, N.J.: AldineTransaction. ISBN 9780202309392.
- Price, T. Douglas (2013). Europe Before Rome: A Site-By-Site Tour of the Stone, Bronze, and Iron Ages. New York: Oxford University Press. ISBN 9780199914708.
- Roe, Derek (1970). Prehistory. Berkeley, Calif.: University of California Press. ISBN 9780520022522.
- Shaw, Ian; Jameson, Robert (1999). A Dictionary of Archaeology. Oxford, U.K.: Blackwell Publishers. ISBN 9780470753446.
- Wilder, Harris Hawthorne (1924). Man's Prehistoric Past. New York: Macmillan. ISBN 9781434494399.
https://en.wikipedia.org/wiki/Gallery_grave#Wedge-shaped
Category:Archaeology of death
Articles connected with death in the archaeological record. See also: chamber tombs.
Subcategories
This category has the following 6 subcategories, out of 6 total.
B
- Burial monuments and structures (25 C, 167 P, 1 F)
C
- Chariot burials (15 P)
H
- Human remains (archaeological) (7 C, 46 P)
M
- Mummies (8 C, 71 P)
S
- Ship burials (2 C, 10 P)
T
- Tumuli (6 C, 30 P)
Pages in category "Archaeology of death"
The following 67 pages are in this category, out of 67 total. This list may not reflect recent changes.
C
E
M
S
https://en.wikipedia.org/wiki/Category:Archaeology_of_death
Location | South Uist |
---|---|
Coordinates | 57.17116°N 7.40759°W |
History | |
Periods | Bronze Age |
Site notes | |
Public access | Yes |
Cladh Hallan (Scottish Gaelic: Cladh Hàlainn, Scottish Gaelic pronunciation: [kʰl̪ˠɤɣ ˈhaːl̪ˠɪɲ]) is an archaeological site on the island of South Uist[1][2] in the Outer Hebrides in Scotland. It is significant as the only place in Great Britain where prehistoric mummies have been found.[3][4] Excavations were carried out there between 1988 and 2002, which indicate the site was occupied from 2000 BC.[5][6]
In 2001, a team of archaeologists found four skeletons at the site, one of them a male who had died c. 1600 BC, and another a female who had died c. 1300 BC. (about the same time as King Tutankhamun of Egypt). At first, the researchers did not realise they were dealing with mummies, since the soft tissue had decomposed and the skeletons had been buried.[7] But tests revealed that both bodies had not been buried until about 1120 BC[8] and that the bodies had been preserved shortly after death in a peat bog for 6 to 18 months. The preserved bodies were then apparently retrieved from the bog and set up inside a dwelling, presumably having religious significance. Archaeologists do not know why the bodies were buried centuries later. The Cladh Hallan skeletons differ from most bog bodies in two respects: unlike most bog bodies, they appear to have been put in the bog for the express purpose of preservation (whereas most bog bodies were simply interred in the bog), and unlike most bog bodies, their soft tissue was no longer preserved at the time of discovery.
Analysis
This section needs to be updated.(January 2017) |
The skeletons and other finds are being analysed in laboratories in Scotland, England and Wales. Following the provisions of the Treasure Trove Act, all the finds from Cladh Hallan, including the skeletons, will be allocated to a Scottish museum after the lengthy process of analysis and reporting is completed. According to recent anthropological and DNA-analysis the skeletons of a female and a male were compiled from body parts of at least 6 different human individuals.[8][9]
See also
References
- Kaufman, Rachel (6 July 2012). ""Frankenstein" Bog Mummies Discovered in Scotland; Two ancient bodies made from six people, new study reveals". National Geographic. Retrieved 21 December 2021.
Further reading
- Parker Pearson, Michael; et al. (2004). South Uist: Archaeology and History of a Hebridean Island. Stroud: Tempus. ISBN 0-7524-2905-1.
External links
- grid reference NF7308121962
- South Uist, Cladh Hallan Roundhouses Royal Commission on the Ancient and Historical Monuments of Scotland
https://en.wikipedia.org/wiki/Cladh_Hallan
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