Chapter 31

[1]Preface to "Glossarium Palaeo-Hibernicum."

[2]Red Book in Archives of Diocese of Ossory. The statute is in the barbarous law-French of the period, "et si nul Engleys ou Irroies conversant entre Engleys use la lang Irroies entre eux-mesmes encontre cest ordinance, et de ceo soit attient, soint sez terrez," etc.

[3]Municipal Archives of Waterford. Hist. MSS. Commission, 10th report. Appendix v. p. 323.

[4]Galway Archives.

[5]"Ulster Journal of Archæology."

[6]See"Journal of the Royal Society of Antiquaries of Ireland," 1897, p. 192.

[7]State Papers, part iii. vol. ii. p. 502.

[8]One of the four prophets of Ireland,seech. XVI, note23.

[9]Archdale ii, 27.

[10]Cal. of State Papers, p. 130.

[11]"Tribes of Hy Many," p. 20.

[12]State Papers, Dom. Eliz. an. 1600, p. 496.

[13]This was that Father Nugent who improved and developed the powers of the Irish harp. A letter in Irish to him from Maelbrighte O'Hussey is printed by Father Hogan, S.J., in "Ibernia Ignatiana," p. 167.

[14]Father Hogan's "Distinguished Irishmen of the Sixteenth Century," p. 38.

[15]MS. in Royal Library of Brussels of Stephen White's "Vindiciæ," fo. 62. Consulted by Father Hogan, S.J.

[16]"Transactions of the Ossory Arch. Society," vol. ii. p. 350.

[17]Preface to Halliday's edition of Keating's "Forus Feasa," p. xi. The fine poet, David Bruadar (p. 592), wrote a satiric poem on the haste the Irish made to speak English when the Duke of Ormond was in power, two lines of which I quote from memory:"Is mairg atá gan Béarla binnAr dteacht an Iarla go h-Eirinn."

"Is mairg atá gan Béarla binnAr dteacht an Iarla go h-Eirinn."

[18]Seeabove p.578.

[19]Published by the late Father Denis Murphy, S.J., for the Irish Antiquarian Society.

[20]I fear many of our moderns are also more or less open to this reproach.

[21]"Ar an adhbhar sin as cóir agus as iommochuibhe dúinne na Herenaig bheith ceanamhail gradhach onórach an ar dteangain ndúchais nádurtha féin, an ghaoilag, noch atá chomhfuelethach chomhmúchta soin, nach mór na deacha si as coimhne na nduine; a mhileán so as féidir a chur ar an aois ealathain noch as udair don teangain, do chuir i fá fórdhoreatheacht agus cruos focal, da scribha a modaibh agus fhocalaibh deamhaire doracha, dothuicseanta, agus ni fhoilid saor mórán d'ár nduinibh uaisle dobheir a tteanga dhuchais nadurtha (noch ata fortill fuirithe onórach fólamtha géarchuiseach inti féin) a ttarcuisne agus a neamhchionn, agus chaitheas a n-aimsir á saorthudh agus á foghlaim teangtha coimhtheach ele" (pp. 10 and 11, preface).

[22]"Tertio notandum quod hoc ipsum idioma sit vernaculum toti in primis Hiberniæ, tamsetsi cum aliquo discrimine turn quoad dialectum nonnihil variantem inter diversas provincias, turn quoad artificii observationem inter doctos et vulgares.... Et dialecti quidem variatio ita se habere passim æstimatur, ut cum sint quatuor Hiberniæ provinciæ Momonia Ultonia Lagenia Conactia, penes Conactes sit et potestas rectæ pronunciationis et phraseos vera proprietas, penes Momonienses potestas sine proprietate, penes Ultones proprietas sine potestate, penes Lagenos nec potestas pronunciationis nec phraseos proprietas."—"De Hibernia Commentarius," p. 7. Louvain, 1632. This shows the antiquity of the Irish saying, "tá ceart gan bias ag an Ulltach, ta blas gan ceart ag an Muimhneach, ni'l bias ná ceart ag an Laighneach, tá blas agus ceart ag an gConnachtach."

[23]"Ní maith tuigthear leis an bpobal gcoitcheann éinteangadh acht an ghaoidhealg amháin" (see p.11).Seealso a mandate of the "Sacra Congregatio Visitationis."

[24]"Quando aderit Rector Hibernicus val alius linguæ peritus, legantur ad mensam ter in hebdomada, libri spirituales, in idiomati Hibernico compositi, ne alumni ejus obliviscantur."—Extracted from the "Archiv. Coll. Hib. Romæ.," lib. xxiii., by Father Hogan, S.J.

[25]Ellington's "Life and Writings of Ussher."

[26]Seeabove, p.555.

[27]It was not, I think, until the tithe war took place, that the established clergy began to see anything irrational in their attitude. In 1834, however, the Hon. Power Trench, Archbishop of Tuam, wrote to Phillip Barron, of Waterford, editor ofAncient Ireland, a weekly magazine for the cultivation of the Irish language, regretting that in the whole of his diocese (where probably not one in twenty at that period understood a word of English) he had not outside of his own brother, a single clergyman who had "acquired a proficiency in the Irish language."

[28]"Present State of the Irish Church," seventh edition, 1787, p. 43, quoted by Anderson, in his "Native Irish."

[29]Robert Molesworth's "True Way to Make Ireland Happy," printed in 1697, is also quoted as an authority for this statement, but I have not been able to discover a copy of this book even in the Library of Trinity College.

[30]Roche's "Memoirs of an Octogenarian."

[31]Vol. i. p. 263.

[32]Thus on referring to a recent history of the County Sligo in two volumes by a distinguished author to see how far Irish prevailed in a certain barony, I find the fact that any other language than English either was or is spoken in Sligo, so far as I could see, quietly ignored. It is the same with most authors of local and county histories.

[33]I published this with a translation in the "Journal of Ulster Archæology."

[34]"Das Englische wird vom gemeinen Volke entweder gar nicht oder sehr unvolkommen erlernt" ("Briefe Aus Irland," Leipzig, 1785, p. 214).

[35]Grattan's "Miscellaneous Works," p. 321, edition of 1822.

[36]"Burnocks" does not look like a real word. I have no idea what it means or it is meant for.

[37]This is a singular distortion of the story of Aoife [Eefy] and the coming of her and Cuchulain's son, Conlaoch to Erin.Seeabove p.300.

[38]This of course is a misapprehension.

[39]It is curious to observe that Kohl found the race of harpers by no means extinct in Ireland, and his testimony appears quite disinterested and trustworthy. "I afterwards heard," he says, "that piece (The Fairy Queen) on the pianoforte, but it did not sound half so soft and sweet as from the instrument of this blind young harper.... We were very much delighted with our harper who was certainly an accomplished artist, yet Ireland contains many of still greater ability and celebrity. The most celebrated of all, however, is a man named Byrne, blind also if I do not mistake. When, therefore, Moore sings—"'The harp that once through Tara's hallThe soul of music shedNow hangs as mute on Tara's wallAs if the soul were fled,'"his lamentation must not be literally understood." He also mentions that when he was in Drogheda "a concert was in preparation to be given next week at which seven harpers, mostly blind, were to play together."An English tourist, C. R. Wild ["Vacations in Ireland," London, 1857], mentions meeting a harper at Leenane in Connemara in 1857, who requested permission to play to him during his meal. He describes him as "an ancient man bearing a small Irish harp such as were common in olden days; ... the music produced was, for the most part, plaintive and slow, and the tones particularly soft and melodious." The priest who entertained Kohl had a number of harps in his house, but, unfortunately, the German says nothing of their size or shape. From these instances it would appear that the race of Irish harpers did not quite die out with those who assembled at Belfast at the close of the last century when Bunting secured so many of their airs, but that some lingered on till after the famine. How far these latter harpers could be regarded as the genuine descendants of the old race is doubtful.

"'The harp that once through Tara's hallThe soul of music shedNow hangs as mute on Tara's wallAs if the soul were fled,'

"his lamentation must not be literally understood." He also mentions that when he was in Drogheda "a concert was in preparation to be given next week at which seven harpers, mostly blind, were to play together."

An English tourist, C. R. Wild ["Vacations in Ireland," London, 1857], mentions meeting a harper at Leenane in Connemara in 1857, who requested permission to play to him during his meal. He describes him as "an ancient man bearing a small Irish harp such as were common in olden days; ... the music produced was, for the most part, plaintive and slow, and the tones particularly soft and melodious." The priest who entertained Kohl had a number of harps in his house, but, unfortunately, the German says nothing of their size or shape. From these instances it would appear that the race of Irish harpers did not quite die out with those who assembled at Belfast at the close of the last century when Bunting secured so many of their airs, but that some lingered on till after the famine. How far these latter harpers could be regarded as the genuine descendants of the old race is doubtful.

[40]"Wenn sie unter sich sind so sprechen sie immer das naturale Irisch, aber auch das nicht mehr rein sondern mit corrumpirtem English durchwoben. Alles an diesem Volke ist Fetzenwerk, ihre Kleidung, ihre Wohnung, ihre Sprache" ("Insel der Heiligen," vol. i. p. 185. Berlin, 1860).

[41]See Vol. ii. p. 9 for this interesting conversation in which the attitude of the typical Catholic priest towards his national language is shown.

[42]In spite of the well-known opposition of the National Board the National Schoolmasters themselves as early as 1874 in their Congress unanimously passed the following resolution:—"The peasants in Irish-speaking districts have not English enough to convey their ideas, except such as relate to the mechanical business of their occupation. Hence they are not able in any degree to cultivate or impress the minds of their children (though often very intelligent themselves), who consequently grow up dull and stupid if they have been suffered to lose the Irish language or to drop out of the constant practice of it." This isexactlywhat I and every other spectator have found, and it means that the Board of National Education is engaged in replacing an intelligent generation of men by an utterly stupid and unintelligent one.

[43]Sir Patrick Keenan, C.B., K.C.M.G., who was for a time head of the Educational system in Ireland, and was employed by the Government to report upon the plan of teaching the people of Malta in Maltese, reported to Parliament that the attempt to substitute English or Italian for Maltese in the schools was a fatal one. "Such a course would simply mean that the people are to get no chance, much less choice, of acquiring a knowledge either of their own or any other language." This is exactly true of spots in Ireland, and after his experiences in Donegal, Sir Patrick Keenan drew up the following memorial:—"1. That the Irish-speaking people ought to be taught the Irish language grammatically, and that school books in Irish should be prepared for the purpose. 2. That English should be taught to all Irish-speaking children through the medium of the Irish. 3. That if this system be pursued the people will be very soon better educated than they are now, or possibly can befor many generationsupon the present system. And 4. That the English language will in a short time be more generally and purely spoken than it can be by the present system for many generations." When he became head of the National System of Education, Sir Patrick found himself unable to carry out his own recommendations without personal inconvenience, being probably afraid to offend his colleagues, and nothing has been since done to remove the scandal.

[44]For many years the schoolmaster was not even allowed to explain anything in Irish to a child who knew no English! This, rule, however, has been abrogated.

[45]Dr. Pedersen, a Dane, who recently resided for three months in the Arran Islands to learn the language that is there banned—at the present moment the only inhabitant in one of these islands, not counting coastguards, who does not speak Irish is the schoolmaster!—took down about 2,500 words. I have written down a vocabulary of 3,000 words from people in Roscommon who could neither read nor write, and I am sure I fell 1,000 short of what they actually used. I should think the average in Munster, especially in Kerry, would be between 5,000 and 6,000. It is well known that many of the English peasants use only 300 words, or from that to 500.

[46]A friend of mine travelling in the County Clare sent me three Irish MSS. the other day, which he found the children tearing to pieces on the floor. One of these, about one hundred years old, contained a saga called the "Love of Dubhlacha for Mongan," which M. d'Arbois de Jubainville had searched the libraries of Europe for in vain. It is true that another copy of it has since been discovered, and printed and annotated with all the learning and critical acumen of two such world-renowned scholars as Professor Kuno Meyer and Mr. Alfred Nutt, both of whom considered it of the highest value as elucidating the psychology of the ancient Irish. The copy thus recovered and sent to me is twice as long as that printed by Kuno Meyer, and had the copy from which he printed been lost it would be unique. These things are happening every day. A man living at the very doors of the Chief Commissioner of National Education writes to me thus: "I could read many of irish Fenian tales and poems, that was in my father's manuscripts, he had a large collection of them. I was often sorry for letting them go to loss, but I could not copy the 1/20th of them.... The writing got defaced, the books got damp and torn while I was away, I burned lots of them twice that I came to this country.... I was learning to write the old irish at that time; I could read a fair share of it and write a little." That man should have been taught to read and write his native language, and not practically encouraged to burn the old books, every one of which probably contained some piece or other not to be found elsewhere.Even where the people had no manuscripts in common use amongst them, their minds were well-stored with poems and lays. A friend wrote to me from America the other day to interview a man who lived in the County Galway, who he thought had manuscripts. Not finding it convenient to do this, I wrote to him, and this is his reply: "Dear sir, about twenty years since I was able to tell about two Dozen of Ossian's Irish poems and some of Raftery's, and more Rymes composed by others, but since that time no one asked me since to tell one Irish story at a wake or by the fireside sine the old people died. Therefore when I had no practice I forgot all the storys that ever I had. I am old. Your most Humble Servant, Michael B."Another writes: "I have no written manuscript. I had three poems about the dareg more [Dearg Mor] the first when he came to Ireland in search of his wife that shewed (?) him, when Gaul [Goll] faught him and tied him he come to Ireland, a few years after, when he got older and stronger, and faught Gaul for 9 days in succession the ninth day Gaul killed him then in 18 years after his son called Cun [Conn] came to Ireland to have revenge and faught Gaul, and after eleven days fighting he was killed by Gaul. I had a poem called Lee na mna mora [Laoi na mná móire] or the poem of the big woman who faught Gaul for five days, but Osker [Oscar] kills her. I had the baptism of Ossian by St. Patrick the best of all and many others of Ossians' to numerous to mention now, I also had some poemes of Cucullan the death and the lady in English and in Irish I had the beettle in English and Irish and when fin [Finn] went to denmark in English and Irish and many other rymes of modern times. I seen some address in the Irish times last year where to write to some place in Dublin where Ossians poems Could be got but I forget the Number. The people that is living Now a days could not understand the old Irish which made me drop it altogether their parents is striving to learn their children English what themselves never learned so the boys and girls has neither good english or good Irish. Hoping your friends and well wishers are well, fare well old stock. M...."

Even where the people had no manuscripts in common use amongst them, their minds were well-stored with poems and lays. A friend wrote to me from America the other day to interview a man who lived in the County Galway, who he thought had manuscripts. Not finding it convenient to do this, I wrote to him, and this is his reply: "Dear sir, about twenty years since I was able to tell about two Dozen of Ossian's Irish poems and some of Raftery's, and more Rymes composed by others, but since that time no one asked me since to tell one Irish story at a wake or by the fireside sine the old people died. Therefore when I had no practice I forgot all the storys that ever I had. I am old. Your most Humble Servant, Michael B."

Another writes: "I have no written manuscript. I had three poems about the dareg more [Dearg Mor] the first when he came to Ireland in search of his wife that shewed (?) him, when Gaul [Goll] faught him and tied him he come to Ireland, a few years after, when he got older and stronger, and faught Gaul for 9 days in succession the ninth day Gaul killed him then in 18 years after his son called Cun [Conn] came to Ireland to have revenge and faught Gaul, and after eleven days fighting he was killed by Gaul. I had a poem called Lee na mna mora [Laoi na mná móire] or the poem of the big woman who faught Gaul for five days, but Osker [Oscar] kills her. I had the baptism of Ossian by St. Patrick the best of all and many others of Ossians' to numerous to mention now, I also had some poemes of Cucullan the death and the lady in English and in Irish I had the beettle in English and Irish and when fin [Finn] went to denmark in English and Irish and many other rymes of modern times. I seen some address in the Irish times last year where to write to some place in Dublin where Ossians poems Could be got but I forget the Number. The people that is living Now a days could not understand the old Irish which made me drop it altogether their parents is striving to learn their children English what themselves never learned so the boys and girls has neither good english or good Irish. Hoping your friends and well wishers are well, fare well old stock. M...."

[47]This is the direct result of the system pursued by the National Board, which refuses to teach the children anything about Patrick and Brigid, but which is never tired of putting second-hand English models before them. Archbishop Whately, that able and unconventional Englishman, who had so much to do with moulding the system, despite his undoubted sense of humour, saw nothing humorous in making the children learn to repeat such verses as—"I thank the goodness and the graceWhich on my birth have smiled,And made me in these Christian daysA happy English child!"and the tone of the Board may be gathered from this passage, I believe, which occurred in one of their elementary books: "On the east of Ireland is England, where the Queen lives. Many people who live in Ireland were born in England,and we speak the same language, and are called one nation." The result of this teaching is apparent to every one who lives in Ireland, and does not shut his eyes. "God forbid I should handicap my daughter in life by calling her Brigid," said a woman to me once. "It was with the greatest difficulty I could make any of the Irish christen their children Patrick," said Father O'Reilly of Louisburgh to me, talking of his Australian mission. For the wholesale translation of names, such as O'Gara into Love, O'Lavin into Hand, Mac Rury into Rogers, and so on, which is still going on with unabated vigour, see an article by me in "Three Irish Essays," published by Fisher Unwin.

"I thank the goodness and the graceWhich on my birth have smiled,And made me in these Christian daysA happy English child!"

and the tone of the Board may be gathered from this passage, I believe, which occurred in one of their elementary books: "On the east of Ireland is England, where the Queen lives. Many people who live in Ireland were born in England,and we speak the same language, and are called one nation." The result of this teaching is apparent to every one who lives in Ireland, and does not shut his eyes. "God forbid I should handicap my daughter in life by calling her Brigid," said a woman to me once. "It was with the greatest difficulty I could make any of the Irish christen their children Patrick," said Father O'Reilly of Louisburgh to me, talking of his Australian mission. For the wholesale translation of names, such as O'Gara into Love, O'Lavin into Hand, Mac Rury into Rogers, and so on, which is still going on with unabated vigour, see an article by me in "Three Irish Essays," published by Fisher Unwin.

ABCDEFGHIJKLMNOPQRSTUVWX YZ

Abéloraibél, meaning of,407

Abbots and Abbesses of Kildare,460

Academy, Royal Irish; Irish MSS. in, xi; neglects to purchase MSS.,376,592,599,605

Acta Sanctorum,106,576

Accentuated verse replaces syllabic,541ff.; not necessarily derived from an English source,544

Adonic poem of Columbanus,216

Adamnan, St.,154,234; his life of Columcille,182ff.; his work on sacred places,183,219; his "Mystical Interpretation" and other works,197; attitude on the Boru Tribute,236ff.; death,185

Adam, description of, in Saltair na rami,416ff.

Adventures of Dubh mac Deaghla,376

Advocates in the Brehon Law,585

Aedh Baclamh, saga of,403

Aedh Guaire,228ff.

Aedh Finnliath's sister a poet,441

Aedh mac Ainmirech, High King,489

Aengus Tuirmeach, High King,64

Aed, bishop of Sletty,151

Aedh Mac Aonghasa,494

Aeneid, an Irish,603

Aedh Slane,95

Aedh, High King, and Columcille,235

Agilbert,222

Aimairgin, Whiteknee,241,243-4

Aird-rinn in Irish metric,483

Aitheach Tuata,22,27,28ff.,402

Ailbe,106

Aillinn,117

Aileran, St.,154; his books,197,217

Aileach,169,232,527

Alcuin,206,219

Aldfrid of Northumbria,220

Aldhelm,221

Alexander the Great and the Celts,7,8

Allia, battle of,8

Altars,55

Alphabet, Ogam,112

Allegorical poetry in Irish,596ff.

Altus, the, of Columcille,180

Amra of Columcille,405ff.,479

"Amras" on, St Seran, and Conall of Inskeel,410

Ambicatus, a Celtic aird-righ6,12

Ammianus Marcellinus,22,92

Amergin,8; his poems,478ff.

Amergin Mac Amhalgaidh, author of the Dinnseanchus,93

Anchorites, Irish,193

Anglo-Saxons, flock to Irish schools,220; borrow rhyme from the Irish,481,485; translation,268

Anglo-Normans become Irish,493-4; misrepresented by the later English,557; their pedigrees,563; assume Irish names609; peers ignorant of English,610

Anglo-Irish rhyme,540

Anderson's "Native Irish,"620

Antipodes, the, doctrine of familiar to the Irish,224

Annals, Irish, early mythic history in,371; reliability of,38-43; list of the principal annals,573ff.

Annals of Boyle,581

Annals of Clonmacnois,206,227,426,447

Annals of the Four Masters,573-578,119,138-151,206,227,232,266,409,427,430,441,463,493,557

Annals of Innisfallen,213

Annals of Loch Cé,479,581

Annals of Tighearnach,580,seeTighearnach

Annals compiled by John O'Neaghtan,597

Annals of Ulster,39,210,227,265,445; by whom composed,470; contents,581

Anglicisation,31

Antiphonary of Bangor,41

Angus of the Boyne,48,78

Angus the Culdee,130,165,173,209,217,264-5,268,412ff.

Animosus, Life of St. Brigit,163

Ana, mother of the gods,53

Anastasius, Roman Librarian,218

Aoife, female warrior,299

Aoibheall, the fairy,438,440,602-3

Ap Harry, Captain,610

Apollo,79

Apuleius,276

Aran, or Arran, "of the Saints,"194; Caoilte's poem on Arran,506

Ardee,57

Areiōn, steed of Adrastus,351

Arnold, Matthew,268

Art, history of Irish,453ff.

Art the Lonely, High King,32,60,119

Architecture, Irish,458ff.; ecclesiastical,460; of houses,130,132

Armagh, school of, founded,134,216; plundered for the last time,463

Argonauts, the,58

Argonautics of the pseudo-Orpheus,20

Aristotle,20; his descent,78

Arles, Council of,106

Arthur King, Irish histories of,572

Arthurian Stories in Irish,572

Aracht, Athracht or Atracta, St.,171; lost life of,575

Aryan customs in Brehon Law,587

Ascoli,607

Assimilation of words in Irish,415

Assonance in Irish-Latin poetry,216

Athairne, the poet,243,245,336-7

Athgabhail, or Distress,584

Ath Comair, battle of,402

Atkinson, Dr.,42,172,269: Three Shafts,559; Book of Hymns,xvi

Atticotti, the,22

Augustine, St.,106

Augustine an Irish monk,217

Aughrim, the Irish after,592

Avienus,20

Babington, Fallacies of Race Theories,217

Baile mac Buain,117

Baithine,173,182,187

Ballad, the, not cultivated in Ireland,510; nor the Highlands,549

Banshee of the Kings of Munster,438,440

Bangor, the school of,207ff.,215; abbots of,41

Balor the Fomorian,286ff.

Bards, the, contrasted with the filés,486; their numbers,488; as peacemakers,258; their power,167,194,257ff.; their mode of reciting stories,277; their colleges,490; their importance,491,495ff.; acts passed against them,493,609; Saor and Daor bards,486ff.; their metres,487; their lack of initiative after the Conquest,465; hereditary,465; were not harpers,496; arrogance of,518; bardic families,465

Bardic schools,239ff.,260; intercommunication between,279,496,525; not an unmixed blessing,488,525; inside of a later bardic school described,528ff.; bardic sessions,600; their break-up lamented,522; their end,524

"Bardic Association," proceeding of the great,260,399,411; Saga of,403

Bard Ruadh, the,476ff.

Banba, name for Erin,48

Barrett, Connacht poet,605

Barron, Phillip, of Waterford,620

Bavaria, origin of name,19

Bealtaine—May Day,90

Bede,35,39,41,106,130,137,183,198,220

Béarla Féine, legal or bardic dialect,240,405,410,580,588

Bealach Múghna, battle of,423

Bedell, Bishop,618ff.

Becfola, saga of,403

Belanagare, poem to the House of,545

Bél, pagan god,90

Béli,90

Belgae, the,2,14

Bells struck, not rung,189

Beg mac De, the prophet,232,441,579

Bellerus, Bellerophon,292

Benedictines and St. Aileran,197

Benignus, St.,154,420

Bernard, St.,207,209

Berchan, St., the prophet,210,211,441,611

Bertrand, M.,xvi,5

Betham, Sir William,175

"Besom of devotion,"206

Bible translated,618ff.

Bishops of the Established Church,619

Bingham, cruelties of,476

Bird, soul compared to a,214

Blood, lapping, a sign of affection,352

Blackbird, monk's poem to,485; of Derrycarn,505

Board of National Education,see"National Board"

Bobbio, Irish monastery at,208

Bolgdún, battle of,489

Boniface, Pope,217

Bohemia, whence called,19

Boher-na-breena, origin of the name,389

Bonefire,91

Books, early multiplied in Ireland,220; first printed in Irish,571ff; translated into Irish,572; list of oldest Irish,263; of law,590; lost books,471,575,635ff.,592,605,606; Irish, in German Monasteries,450; given as gifts,520

Book of Acaill,412,584-588

Book of Armagh,36,91,140,147,150,184,218,267,462; described,136ff.; contents of,140; two books of same name,265; on the druids,91

Book of Ballymote,59,70,86,93,108,122,240,241,246,264

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