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Gaelic Ireland
Ireland
(Irish: Éire Ghaidhealach) was the Gaelic political and social order, and associated culture, that existed in Ireland
Ireland
from the prehistoric era until the early 17th century. Before the Norman invasion of 1169, Gaelic Ireland
Ireland
comprised the whole island. Thereafter, it comprised that part of the country not under foreign dominion at a given time. For most of its history, Gaelic Ireland
Ireland
was a "patchwork"[1] hierarchy of territories ruled by a hierarchy of kings or chiefs, who were elected through tanistry. Warfare between these territories was common. Occasionally, a powerful ruler was acknowledged as High King of Ireland. Society was made up of clans and, like the rest of Europe, was structured hierarchically according to class. Throughout this period, the economy was mainly pastoral and money generally not used.[2] A Gaelic Irish style of dress, music, dance, sport, architecture, and art can be identified, with Irish art later merging with Anglo-Saxon styles to create Insular art. Gaelic Ireland
Ireland
was initially pagan and had an oral culture. Inscription in the ogham alphabet began in the protohistoric period, perhaps as early as the 1st century. The conversion to Christianity accompanied the introduction of literature, and much of Ireland's rich pre-Christian mythology and sophisticated law code were preserved, albeit Christianized. In the Early Middle Ages, Ireland
Ireland
was an important centre of learning. Irish missionaries and scholars were influential in western Europe, and helped to spread Christianity to much of Britain and parts of mainland Europe. In the 9th century, Vikings
Vikings
began raiding and founding settlements along Ireland's coasts and waterways, which became its first large towns. Over time, these settlers were assimilated and became the Norse-Gaels. After the Norman invasion of 1169–71, large swathes of Ireland
Ireland
came under the control of Norman lords, leading to centuries of conflict with the native Irish. The King of England claimed sovereignty over this territory – the Lordship of Ireland
Lordship of Ireland
– and the island as a whole. However, the Gaelic system continued in areas outside Anglo-Norman control. The territory under English control gradually shrank to an area known as the Pale and, outside this, many Hiberno-Norman
Hiberno-Norman
lords adopted Gaelic culture. In 1542, Henry VIII of England
Henry VIII of England
declared the Lordship a Kingdom and himself King of Ireland. The English then began to conquer (or re-conquer) the island. By 1607, Ireland
Ireland
was fully under English control, bringing the old Gaelic political and social order to an end.

A page from the Book of Kells, made by Gaelic monastic scribes in the 9th century

Contents

1 Culture and society

1.1 Religion and mythology

1.1.1 Paganism 1.1.2 Christianity

1.2 Social and political structure 1.3 Law

1.3.1 Marriage, women and children

1.4 Settlements and architecture 1.5 Economy 1.6 Transport 1.7 Dress 1.8 Warfare 1.9 Arts

1.9.1 Visual art 1.9.2 Literature 1.9.3 Music and dance

1.10 Sport 1.11 Assemblies

2 List of finte, túatha and kings 3 History

3.1 Before 400 3.2 400 to 800 3.3 800 to 1169 3.4 Anglo-Norman occupation

3.4.1 Invasion 3.4.2 Gaelic resurgence 3.4.3 Gaelic kingdoms during the period

3.5 Tudor conquest and aftermath

4 See also 5 References 6 Further reading

Culture and society[edit] Gaelic culture and society was centred around the clann or fine, and the landscape and history of Ireland
Ireland
was wrought with inter-clan relationships, marriages, friendships, wars, vendettas, trading, and so on. Gaelic Ireland
Ireland
had a rich oral culture and appreciation of deeper and intellectual pursuits. Filí and draoithe (druids) were held in high regard during Pagan times and orally passed down the history and traditions of their people. Later, many of their spiritual and intellectual tasks were passed on to Christian monks, after said religion prevailed from the 5th century onwards. However, the filí continued to hold a high position. Poetry, music, storytelling, literature and other art forms were highly prized and cultivated in both pagan and Christian Gaelic Ireland. Hospitality, bonds of kinship and the fulfilment of social and ritual responsibilities were highly important.[citation needed] Like Britain, Gaelic Ireland
Ireland
consisted not of one single unified kingdom, but several. The main kingdoms were Ulaid
Ulaid
(Ulster), Mide (Meath), Laigin (Leinster), Muma (Munster, consisting of Iarmuman, Tuadmumain and Desmumain), Connacht, Bréifne
Bréifne
(Breffny), In Tuaiscert (The North), and Airgíalla
Airgíalla
(Oriel). Each of these overkingdoms were built upon lordships known as túatha (singular: túath). Law tracts from the early 700s describe a hierarchy of kings: kings of túath subject to kings of several túatha who again were subject to the regional overkings.[3] Already before the 8th century these overkingdoms had begun to replace the túatha as the basic sociopolitical unit.[3] Religion and mythology[edit]

The Tuatha Dé Danann
Tuatha Dé Danann
as depicted in John Duncan's "Riders of the Sidhe" (1911)

A reconstruction of an early Irish Christian chapel and high cross

Paganism[edit] Main article: Irish mythology Before Christianization, the Gaelic Irish were polytheistic or pagan. They had many gods and goddesses, which generally have parallels in the pantheons of other European nations. Two groups of supernatural beings who appear throughout Irish mythology—the Tuatha Dé Danann and Fomorians—are believed to represent the Gaelic pantheon. They were also animists, believing that all aspects of the natural world contained spirits, and that these spirits could be communicated with.[4] Burial practices—which included burying food, weapons, and ornaments with the dead—suggest a belief in life after death.[5] Some have equated this afterlife with the Otherworld realms known as Magh Meall and Tír na nÓg
Tír na nÓg
in Irish mythology.[6] There were four main religious festivals each year, marking the traditional four divisions of the year – Samhain, Imbolc, Bealtaine and Lughnasadh.[7] The mythology of Ireland
Ireland
was originally passed down orally, but much of it was eventually written down by Irish monks, who Christianized and modified it to an extent. This large body of work is often split into three overlapping cycles: the Mythological Cycle, the Ulster Cycle, and the Fenian Cycle. The first cycle is a pseudo-history that describes how Ireland, its people and its society came to be. The second cycle tells of the lives and deaths of Ulaidh heroes such as Cúchulainn. The third cycle tells of the exploits of Fionn mac Cumhaill and the Fianna. There are also a number of tales that do not fit into these cycles – this includes the immrama and echtrai, which are tales of voyages to the 'Otherworld'. Christianity[edit] Further information: History of Christianity in Ireland
Ireland
and Celtic Christianity The introduction of Christianity to Ireland
Ireland
dates to sometime before the 5th century, with Palladius (later bishop of Ireland) sent by Pope Celestine I in the mid-5th century to minister to Irish "believing in Christ".[8] Early medieval traditions credit Saint Patrick
Saint Patrick
as being the first Primate of Ireland.[9] Christianity would eventually supplant the existing pagan traditions, with the prologue of the 9th century Martyrology of Tallaght
Martyrology of Tallaght
(attributed to author Óengus of Tallaght) speaking of the last vestiges of paganism in Ireland.[10] Social and political structure[edit]

A scene from The Image of Irelande (1581) showing a chieftain at a feast being entertained by a fili and a harper

In Gaelic Ireland
Ireland
each person belonged to an agnatic kin-group known as a fine (plural: finte). This was a large group of related people supposedly descended from one progenitor through male forebears. It was headed by a male chieftain, known in Old Irish as a cennfine or toísech (plural: toísig). Although these groups were primarily based on blood kinship, they also included those who were fostered into the group and those who were accepted into it for other reasons. Nicholls suggests that they would be better thought of as akin to the modern-day corporation.[11] Within each fine, the family descended from a common great grandparent was called a derbfine (modern form dearbhfhine), lit. "close clan". The cland (modern form clann) referred to the children of the nuclear family. Succession to the chieftainship or kingship was through tanistry. When a man became chieftain or king, a relative was elected to be his deputy or 'tanist' (Irish: tánaiste, plural tanaistí).[12] When the chieftain or king died, his tanist would automatically succeed him.[12][13] The tanist had to share the same great-grandfather as his predecessor (i.e. was of the same derbfine) and he was elected by freemen who also shared the same great-grandfather. Tanistry
Tanistry
meant that the kingship usually went to whichever relative was deemed to be the most fitting.[12] Sometimes there would be more than one tanist at a time and they would succeed each other in order of seniority.[12] Some Anglo-Norman lordships later adopted tanistry from the Irish.[12] Gaelic Ireland
Ireland
was divided into a hierarchy of territories ruled by a hierarchy of kings or chiefs. The smallest territory was the túath (plural: túatha), which was typically the territory of a single kin-group. It was ruled by a rí túaithe (king of a túath) or toísech túaithe (leader of a túath). Several túatha formed a mór túath (overkingdom), which was ruled by a rí mór túath or ruirí (overking). Several mór túatha formed a cóiced (province), which was ruled by a rí cóicid or rí ruirech (provincial king). In the early Middle Ages the túatha was the main political unit, but over time they were subsumed into bigger conglomerate territories and became much less important politically.[3][14] Gaelic society was structured hierarchically, with those further up the hierarchy generally having more privileges, wealth and power than those further down.

The top social layer was the sóernemed, which included kings, tanists, chieftains, highly skilled poets (fili), clerics, and their immediate families. The roles of a fili included reciting traditional lore, eulogizing the king and satirizing injustices within the kingdom.[15] Before the Christianization
Christianization
of Ireland, this group also included the druids (druí) and vates (fáith). The druids combined the roles of priest, judge, scholar, poet, physician, and religious teacher,[16][17] while the vates were oracles. Below that were the dóernemed, which included professionals such as jurists (brithem), physicians, skilled craftsmen, skilled musicians, scholars, and so on. A master in a particular profession was known as an ollam (modern spelling: ollamh). The various professions—including law, poetry, medicine, history and genealogy—were associated with particular families[18] and the positions became hereditary. Since the poets, jurists and doctors depended on the patronage of the ruling families, the end of the Gaelic order brought their demise.[15] Below that were freemen who owned land and cattle (for example the bóaire). Below that were freemen who did not own land or cattle, or who owned very little. Below that were the unfree, which included serfs and slaves. Slaves were typically criminals (debt slaves) or prisoners of war.[19] Slavery and serfdom was inherited, though slavery in Ireland
Ireland
had died out by 1200. The warrior bands known as fianna generally lived apart from society. A fian was typically composed of young men who had not yet come into their inheritance of land.[20] A member of a fian was called a fénnid and the leader of a fian was a rígfénnid.[21] Geoffrey Keating, in his 17th-century History of Ireland, says that during the winter the fianna were quartered and fed by the nobility, during which time they would keep order on their behalf. But during the summer, from Bealtaine to Samhain, they were beholden to live by hunting for food and for hides to sell.[22]

Although distinct, these ranks were not utterly exclusive castes like those of India.[16] It was possible to rise or sink from one rank to another. Rising upward could be achieved a number of ways, such as by gaining wealth, by gaining skill in some department, by qualifying for a learned profession, by showing conspicuous valour, or by performing some service to the community.[16] An example of the latter is a person choosing to become a briugu (hospitaller). A briugu had to have his house open to any guests, which included feeding no matter how big the group. For the briugu to fulfill these duties, he was allowed more land and privileges,[13] but this could be lost if he ever refused guests.[23] A freeman could further himself by becoming the client of one or more lords. The lord made his client a grant of property (i.e. livestock or land) and, in return, the client owed his lord yearly payments of food and fixed amounts of work. The clientship agreement could last until the lord's death. If the client died, his heirs would carry on the agreement. This system of clientship enabled social mobility as a client could increase his wealth until he could afford clients of his own, thus becoming a lord. Clientship was also practised between nobles, which established hierarchies of homage and political support.[24] Law[edit] Main article: Early Irish law

Ruins of the O'Davoren
O'Davoren
law school at Cahermacnaghten, County Clare

Gaelic law was originally passed down orally, but was written down in Old Irish during the period 600–900 AD. This collection of oral and written laws is known as the Fénechas[25] or, in English, as the Brehon Law(s). The brehons (Old Irish: brithem, plural brithemain) were the jurists in Gaelic Ireland. Becoming a brehon took many years of training and the office was, or became, largely hereditary. Most legal cases were contested privately between opposing parties, with the brehons acting as arbitrators.[14] Offences against people and property were primarily settled by the offender paying compensation to the victims. Although any such offence required compensation, the law made a distinction between intentional and unintentional harm, and between murder and manslaughter.[26] If an offender did not pay outright, his property was seized until he did so. Should the offender be unable to pay, his family would be responsible for doing so. Should the family be unable or unwilling to pay, responsibility would broaden to the wider kin-group. Hence, it has been argued that "the people were their own police".[26] Acts of violence were generally settled by payment of compensation known as an éraic fine;[24] the Gaelic equivalent of the Welsh galanas and the Germanic weregild. If a free person was murdered, the éraic was equal to 21 cows, regardless of the victim's rank in society.[24] Each member of the murder victim's agnatic kin-group received a payment based on their closeness to the victim, their status, and so forth. There were separate payments for the kin-group of the victim's mother, and for the victim's foster-kin.[24] Execution seems to have been rare and carried out only as a last resort. If a murderer was unable/unwilling to pay éraic and was handed to his victim's family, they might kill him if they wished should nobody intervene by paying the éraic. Habitual or particularly serious offenders might be expelled from the kin-group and its territory. Such people became outlaws (with no protection from the law) and anyone who sheltered him became liable for his crimes. If he still haunted the territory and continued his crimes there, he was proclaimed in a public assembly and after this anyone might lawfully kill him.[26] Each person had an honour-price, which varied depending on their rank in society. This honour-price was to be paid to them if their honour was violated by certain offences.[24] Those of higher rank had a higher honour-price. However, an offence against the property of a poor man (who could ill afford it), was punished more harshly than a similar offence upon a wealthy man. The clergy were more harshly punished than the laity. When a layman had paid his fine he would go through a probationary period and then regain his standing, but a clergyman could never regain his standing.[26] Most of the laws are pre-Christian in origin. These secular laws existed in parallel, and sometimes in conflict, with Church law. Although brehons usually dealt with legal cases, kings would have been able to deliver judgments also, but it is unclear how much they would have had to rely on brehons.[27] Kings had their own brehons to deal with cases involving the king's own rights and to give him legal advice.[14] Unlike other kingdoms in Europe, Gaelic kings—by their own authority—could not enact new laws as they wished and could not be "above the law".[28] They could, however, enact temporary emergency laws. It was mainly through these emergency powers that the Church attempted to change Gaelic law.[24] The law texts take great care to define social status, the rights and duties that went with that status, and the relationships between people. For example, chieftains had to take responsibility for members of their fine, acting as a surety for some of their deeds and making sure debts were paid. He would also be responsible for unmarried women after the death of their fathers.[29] Marriage, women and children[edit]

Irish Gaels, c. 1575

Ancient Irish culture was patriarchal. The Brehon law excepted women from the ordinary course of the law so that, in general, every woman had to have a male guardian.[30] However, women had some legal capacity. By the 8th century, the preferred form of marriage was one between social equals, under which a woman was technically legally dependent on her husband and had half his honor price, but could exercise considerable authority in regard to the transfer of property. Such women were called "women of joint dominion".[31] Thus historian Patrick Weston Joyce
Patrick Weston Joyce
could write that, relative to other European countries of the time, free women in Gaelic Ireland
Ireland
"held a good position" and their social and property rights were "in most respects, quite on a level with men".[32] Gaelic Irish society was also patrilineal, with land being primarily owned by men and inherited by the sons. Only when a man had no sons would his land pass to his daughters, and then only for their lifetimes.[24] Upon their deaths, the land was redistributed among their father's male relations.[24] Under Brehon law, rather than inheriting land, daughters had assigned to them a certain number of their father's cattle as their marriage-portion.[30][31] It seems that, throughout the Middle Ages, the Gaelic Irish kept many of their marriage laws and traditions separate from those of the Church.[33] Under Gaelic law, married women could hold property independent of their husbands,[33][34] a link was maintained between married women and their own families,[33][35] couples could easily divorce or separate,[33][34] and men could have concubines (which could be lawfully bought).[33][35] These laws differed from most of contemporary Europe and from Church law. The lawful age of marriage was fifteen for girls and eighteen for boys, the respective ages at which fosterage ended.[35] Upon marriage, the families of the bride and bridegroom were expected to contribute to the match. It was custom for the bridegroom and his family to pay a coibche (modern spelling: coibhche) and the bride was allowed a share of it. If the marriage ended owing to a fault of the husband then the coibche was kept by the wife and her family, but if the fault lay with the wife then the coibche was to be returned.[33] It was custom for the bride to receive a spréid (modern spelling: spréidh) from her family (or foster family) upon marriage. This was to be returned if the marriage ended through divorce or the death of the husband. Later, the spréid seems to have been converted into a dowry.[33] Women could seek divorce/separation as easily as men could and, when obtained on her behalf, she kept all the property she had brought her husband during their marriage.[35] Trial marriages seem to have been popular among the rich and powerful, and thus it has been argued that cohabitation before marriage must have been acceptable.[33] It also seems that the wife of a chieftain was entitled to some share of the chief's authority over his territory. This led to some Gaelic Irish wives wielding a great deal of political power.[33] Before the Norman invasion, it was common for priests and monks to have wives. This remained mostly unchanged after the Norman invasion, despite protests from bishops and archbishops. The authorities classed such women as priests' concubines and there is evidence that a formal contract of concubinage existed between priests and their women. However, unlike other concubines, they seem to have been treated just as wives were.[33] In Gaelic Ireland
Ireland
a kind of fosterage was common, whereby (for a certain length of time) children would be left in the care of other fine members, namely their mother's family, preferably her brother.[35] This may have been used to strengthen family ties or political bonds.[34] Foster parents were beholden to teach their foster children or to have them taught. Foster parents who had properly done their duties were entitled to be supported by their foster children in old age (if they were in need and had no children of their own).[35] As with divorce, Gaelic law again differed from most of Europe and from Church law in giving legal standing to both "legitimate" and "illegitimate" children.[35] Settlements and architecture[edit]

A reconstructed roundhouse and ráth at Craggaunowen, County Clare

For most of the Gaelic period, dwellings and farm buildings were circular with conical thatched roofs (see roundhouse). Square and rectangle-shaped buildings gradually became more common, and by the 14th or 15th century they had replaced round buildings completely.[36] In some areas, buildings were made mostly of stone. In others, they were built of timber, wattle and daub, or a mix of materials. Most ancient and early medieval stone buildings were of dry stone construction. Some buildings would have had glass windows.[37] Among the wealthy, it was common for women to have their own 'apartment' called a grianan (anglicized "greenan") in the sunniest part of the homestead.[37] The dwellings of freemen and their families were often surrounded by a circular rampart called a "ringfort".[34] There are two main kinds of ringfort. The ráth is an earthen ringfort, averaging 30m diameter, with a dry outside ditch.[38] The cathair or caiseal is a stone ringfort. The ringfort would typically have enclosed the family home, small farm buildings or workshops, and animal pens.[39] Most date to the period 500–1000 CE[38] and there is evidence of large-scale ringfort desertion at the end of the first millennium.[39] The remains of between 30,000 and 40,000 lasted into the 19th century to be mapped by Ordnance Survey Ireland.[38] Another kind of native dwelling was the crannóg, which were roundhouses built on artificial islands in lakes. There were very few nucleated settlements in Gaelic areas. However, after the 5th century some monasteries became the heart of small "monastic towns".[34][39] By the 10th century the Norse-Gaelic ports of Dublin, Wexford, Cork and Limerick had grown into substantial settlements.[38] It was at this time, perhaps as a response to Viking raids, that many of the Irish round towers were built. In the fifty years before the Norman invasion, the term "castle" (Old Irish: caistél/caislén) appears in Gaelic writings, although there are no surviving examples of pre-Norman castles.[39] After the invasion, the Normans
Normans
built motte-and-bailey castles in the areas they occupied,[40] some of which were converted from ringforts.[39] By 1300 "some mottes, especially in frontier areas, had almost certainly been built by the Gaelic Irish in imitation".[40] The Normans
Normans
gradually replaced wooden motte-and-baileys with stone castles and tower houses.[40] Tower houses are free-standing multi-storey stone towers usually surrounded by a wall (see bawn) and ancillary buildings.[38] Gaelic families had begun to build their own tower houses by the 15th century.[39] As many as 7000 may have been built, but they were rare in areas with little Norman settlement or contact.[39] They are concentrated in counties Limerick and Clare but are lacking in Ulster, except the area around Strangford Lough.[38] In Gaelic law, a 'sanctuary' called a maighin digona surrounded each person's dwelling. The maighin digona's size varied according to the owner's rank. In the case of a bóaire it stretched as far as he, while sitting at his house, could cast a cnairsech (variously described as a spear or sledgehammer). The owner of a maighin digona could offer its protection to someone fleeing from pursuers, who would then have to bring that person to justice by lawful means.[26]

Carrigaphooca tower house 

Grianan of Aileach
Grianan of Aileach
stone ringfort (see inside) 

Reconstructed crannóg on Loch Tay 

Glendalough
Glendalough
round tower 

Economy[edit] Gaelic Ireland
Ireland
was involved in trade with Britain and mainland Europe from ancient times, and this trade increased over the centuries. Tacitus, for example, wrote in the 1st century that most of Ireland's harbours were known to the Romans through commerce.[41] There are many passages in early Irish literature
Irish literature
that mention luxury items imported from foreign lands, and the fair of Carman in Leinster
Leinster
included a market of foreign traders.[42] In the Middle Ages the main exports were textiles such as wool and linen while the main imports were luxury items.[34] Money was seldom used in Gaelic society; instead, goods and services were usually exchanged for other goods and services. The economy was mainly a pastoral one, based on livestock (cows, sheep, pigs, goats, etc.) and their products.[12] Cattle was "the main element in the Irish pastoral economy" and the main form of wealth, providing milk, butter, cheese, meat, fat, hides, and so forth.[12] They were a "highly mobile form of wealth and economic resource which could be quickly and easily moved to a safer locality in time of war or trouble".[12] The nobility owned great herds of cattle that had herdsmen and guards.[12] Sheep, goats and pigs were also a valuable resource but had a lesser role in Irish pastoralism.[12] Horticulture was practised; the main crops being oats, wheat and barley, although flax was also grown for making linen. Transhumance
Transhumance
was also practised, whereby people moved with their livestock to higher pastures in summer and back to lower pastures in the cooler months.[34][43] The summer pasture was called the buaile (anglicized as booley) and it is noteworthy that the Irish word for boy (buachaill) originally meant a herdsman.[43] Many moorland areas were "shared as a common summer pasturage by the people of a whole parish or barony".[43]

A horse rider from the Book of Kells

Transport[edit] Gaelic Ireland
Ireland
was well furnished with roads and bridges. Bridges were typically wooden and in some places the roads were laid with wood and stone. There were five main roads leading from Tara: Slíghe Asail, Slíghe Chualann, Slíghe Dála, Slíghe Mór and Slíghe Midluachra.[44] Horses were one of the main means of long-distance transport. Although horseshoes and reins were used, the Gaelic Irish did not use saddles, stirrups or spurs. Every man was trained to spring from the ground on to the back of his horse (an ech-léim or "steed-leap") and they urged-on and guided their horses with a rod having a hooked goad at the end.[45] Two-wheeled and four-wheeled chariots (singular carbad) were used in Ireland
Ireland
from ancient times, both in private life and in war. They were big enough for two people, made of wickerwork and wood, and often had decorated hoods. The wheels were spoked, shod all round with iron, and were from three to four and a half feet high. Chariots were generally drawn by horses or oxen, with horse-drawn chariots being more common among chiefs and military men. War chariots furnished with scythes and spikes, like those of the ancient Gauls and Britons, are mentioned in literature.[46] Boats used in Gaelic Ireland
Ireland
include canoes, currachs, sailboats and Irish galleys. Ferryboats were used to cross wide rivers and are often mentioned in the Brehon Laws as subject to strict regulations. Sometimes they were owned by individuals and sometimes they were the common property of those living round the ferry. Large boats were used for trade with mainland Europe.[47] Dress[edit]

Irish Gaels
Gaels
in a painting from the 16th century

Throughout the Middle Ages, the common clothing amongst the Gaelic Irish consisted of a brat (a woollen semi circular cloak) worn over a léine (a loose-fitting, long-sleeved tunic made of linen). For men the léine reached to their ankles but was hitched up by means of a crios (pronounced 'kriss') which was a type of woven belt. The léine was hitched up to knee level. (Gaelicattire.com) Women wore the léine at full length. Men sometimes wore tight-fitting trews (Gaelic triúbhas) but otherwise went bare-legged.[48] The brat was simply thrown over both shoulders or sometimes over only one. Occasionally the brat was fastened with a dealg (brooch), with men usually wearing the dealg at their shoulders and women at their chests.[49] The ionar (a short, tight-fitting jacket) became popular later on. In Topographia Hibernica, written during the 1180s, Gerald de Barri wrote that the Irish commonly wore hoods at that time[50] (perhaps forming part of the brat), while Edmund Spenser
Edmund Spenser
wrote in the 1580s that the brat was (in general) their main item of clothing. Gaelic clothing does not appear to have been influenced by outside styles. Women invariably grew their hair long and, as in other European cultures, this custom was also common among the men.[48][50][51] It is said that the Gaelic Irish took great pride in their long hair—for example, a person could be forced to pay the heavy fine of two cows for shaving a man's head against his will.[26] For women, very long hair was seen as a mark of beauty.[51] Sometimes, wealthy men and women would braid their hair and fasten hollow golden balls to the braids.[51] Another style that was popular among some medieval Gaelic men was the glib (short all over except for a long, thick lock of hair towards the front of the head). A band or ribbon around the forehead was the typical way of holding one's hair in place. For the wealthy, this band was often a thin and flexible band of burnished gold, silver or findruine.[51] When the Anglo- Normans
Normans
and the English colonized Ireland, hair length came to signify one's allegiance. Irishmen who cut their hair short were deemed to be forsaking their Irish heritage. Likewise, English colonists who grew their hair long at the back were deemed to be giving in to the Irish life.[52] Gaelic men typically wore a beard[48][50] and mustache,[51] and it was often seen as dishonourable for a Gaelic man to have no facial hair. Beard
Beard
styles varied – the long forked beard and the rectangular Mesopotamian-style beard were fashionable at times.[51] Warfare[edit] Main article: Gaelic warfare

A cattle raid shown in The Image of Irelande (1581)

A fantasy painting showing legendary hero Cúchulainn
Cúchulainn
in battle

Warfare was common in Gaelic Ireland, as territories fought for supremacy against each other and (later) against the Anglo-Normans.[53] Champion warfare is a common theme in Irish mythology. In the Middle Ages all able-bodied men, apart from the learned and the clergy, were eligible for military service on behalf of the king or chief.[54] Throughout the Middle Ages and for some time after, outsiders often wrote that the style of Irish warfare differed greatly from what they deemed to be the norm in Western Europe.[53] The Gaelic Irish preferred hit-and-run raids (the crech), which involved catching the enemy unaware. If this worked they would then seize any valuables (mainly livestock) and potentially valuable hostages, burn the crops, and escape.[53] The cattle raid was often called a Táin Bó in Gaelic literature. Although hit-and-run raiding was the preferred tactic in medieval times, there were also pitched battles. From at least the 11th century, kings maintained small permanent fighting forces known as "troops of the household", who were often given houses and land on the king's mensal land. These were well-equipped professional soldiers made up of infantry and cavalry.[54] By the reign of Brian Boru, Irish kings were taking large armies on campaign over long distances and using naval forces in tandem with land forces.[54][55] A typical medieval Irish army included light infantry, heavy infantry and cavalry. The bulk of the army was made-up of light infantry called ceithern (anglicized 'kern'). The ceithern wandered Ireland
Ireland
offering their services for hire and usually wielded swords, skenes (a kind of long knife), short spears, bows and shields.[53] The cavalry was usually made-up of a king or chieftain and his close relatives. They usually rode without saddles but wore armour and iron helmets and wielded swords, skenes and long spears or lances.[53] One kind of Irish cavalry was the hobelar. After the Norman invasion there emerged a kind of heavy infantry called gallóglaigh (anglicized 'gallo[w]glass'). They were originally Scottish mercenaries who appeared in the 13th century, but by the 15th century most large túatha had their own hereditary force of Irish gallóglaigh.[53] Some Anglo-Norman lordships also began using gallóglaigh in imitation of the Irish.[54] They usually wore mail and iron helmets and wielded sparth axes, claymores, and sometimes spears or lances. The gallóglaigh furnished the retreating plunderers with a "moving line of defence from which the horsemen could make short, sharp charges, and behind which they could retreat when pursued".[53] As their armour made them less nimble, they were sometimes planted at strategic spots along the line of retreat. The kern, horsemen and gallóglaigh had lightly-armed servants to carry their weapons into battle.[53] Warriors were sometimes rallied into battle by blowing horns and warpipes. According to Gerald de Barri (in the 12th century), they did not wear armour, as they deemed it burdensome to wear and "brave and honourable" to fight without it.[50] Instead, most ordinary soldiers fought semi-naked and carried only their weapons and a small round shield—Spenser wrote that these shields were covered with leather and painted in bright colours.[49] Kings and chiefs sometimes went into battle wearing helmets adorned with eagle feathers. For ordinary soldiers, their thick hair often served as a helmet, but they sometimes wore simple helmets made from animal hides.[49] Arts[edit] Visual art[edit] Main articles: Celtic art
Celtic art
and Insular art Artwork from Ireland's Gaelic period is found on pottery, jewellery, weapons, drinkware, tableware, stone carvings and illuminated manuscripts. Like other kinds of Celtic art, Irish art from about 300 BCE is part of the wider style, which developed in west central Europe. By about 600 CE, after the Christianization
Christianization
of Ireland
Ireland
had begun, a style melding Irish, Mediterranean and Germanic Anglo-Saxon elements emerged, and was spread to Britain and mainland Europe by the Hiberno-Scottish mission. This is known as Insular art
Insular art
or Hiberno-Saxon art, which continued in some form in Ireland
Ireland
until the 12th century, although the Viking invasions ended its "Golden Age". Most surviving works of Insular art
Insular art
were either made by monks or made for monasteries, with the exception of brooches, which were likely made and used by both clergy and laity. Examples of Insular art
Insular art
from Ireland
Ireland
include the Book of Kells, Muiredach's High Cross, the Tara Brooch, the Ardagh Hoard
Ardagh Hoard
the Derrynaflan Chalice, and the late Cross of Cong, which also uses Viking styles.

Book of Kells 

Ardagh Chalice 

Cross of Cong 

Muiredach's High Cross 

Tara Brooch 

Literature[edit] Main article: Early Irish literature Music and dance[edit] Main articles: Folk music of Ireland
Ireland
and Irish dance See also: Sean-nós song and Sean-nós dance Although Gerald de Barri had a negative view of the Irish, in Topographia Hibernica
Topographia Hibernica
(1188) he conceded that they were more skilled at playing music than any other nation he had seen. He claimed that the two main instruments were the "harp" and "tabor" (see also bodhrán), that their music was fast and lively, and that their songs always began and ended with B-flat.[50] In A History of Irish Music (1905), W. H. Grattan Flood
W. H. Grattan Flood
wrote that there were at least ten instruments in general use by the Gaelic Irish. These were the cruit (a small harp) and clairseach (a bigger harp with typically 30 strings), the timpan (a small string instrument played with a bow or plectrum), the feadan (a fife), the buinne (an oboe or flute), the guthbuinne (a bassoon-type horn), the bennbuabhal and corn (hornpipes), the cuislenna (bagpipes – see Great Irish Warpipes), the stoc and sturgan (clarions or trumpets), and the cnamha (castanets).[56] He also mentions the fiddle as being used in the 8th century.[56] Sport[edit] Main article: Gaelic games Assemblies[edit]

The summit of the Hill of Tara

As mentioned before, Gaelic Ireland
Ireland
was split into many clann territories and kingdoms called túath (plural: túatha).[13] Although there was no central 'government' or 'parliament', a number of local, regional and national gatherings were held. These combined features of assemblies and fairs.[13] In Ireland
Ireland
the highest of these was the feis at Teamhair na Rí (Tara), which was held every third Samhain.[13] This was a gathering of the leading men of the whole island – kings, lords, chieftains, druids, judges etc.[13] Below this was the óenach (modern spelling: aonach). These were regional or provincial gatherings open to everyone.[13] Examples include that held at Tailtin each Lughnasadh, and that held at Uisneach each Bealtaine. The main purpose of these gatherings was to promulgate and reaffirm the laws – they were read aloud in public that they might not be forgotten, and any changes in them carefully explained to those present.[13] Each túath or clann had two assemblies of its own. These were the cuirmtig, which was open to all clann members, and the dal (a term later adopted for the Irish parliament – see Dáil Éireann), which was open only to clann chiefs.[13] Each clann had a further assembly called a tocomra, in which the clann chief (toísech, modern taoiseach) and his deputy/successor (tanaiste) were elected. List of finte, túatha and kings[edit]

List of finte List of túatha List of kings

History[edit]

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Before 400[edit] Main article: Protohistory of Ireland 400 to 800[edit] Main article: History of Ireland
History of Ireland
(400–800) 800 to 1169[edit] Main article: History of Ireland
History of Ireland
(800–1169) Anglo-Norman occupation[edit] Main articles: History of Ireland
History of Ireland
(1169–1536) and Lordship of Ireland Invasion[edit]

Ireland
Ireland
in 1300 showing lands held by native Irish (green) and lands held by Normans
Normans
(pale).

Main article: Norman invasion of Ireland Ireland
Ireland
became Christianized between the 5th and 7th centuries. Pope Adrian IV, the only English pope, had already issued a Papal Bull
Papal Bull
in 1155 giving Henry II of England
Henry II of England
authority to invade Ireland
Ireland
as a means of curbing Irish refusal to recognize Roman law. Importantly, for later English monarchs, the Bull, Laudabiliter, maintained papal suzerainty over the island:

“ There is indeed no doubt, as thy Highness doth also acknowledge, that Ireland
Ireland
and all other islands which Christ the Sun of Righteousness has illumined, and which have received the doctrines of the Christian faith, belong to the jurisdiction of St. Peter and of the holy Roman Church. ”

In 1166, after losing the protection of High King Muirchertach Mac Lochlainn, King Diarmait Mac Murchada
Diarmait Mac Murchada
of Leinster
Leinster
was forcibly exiled by a confederation of Irish forces under King Ruaidri mac Tairrdelbach Ua Conchobair. Fleeing first to Bristol
Bristol
and then to Normandy, Diarmait obtained permission from Henry II of England
Henry II of England
to use his subjects to regain his kingdom. By the following year, he had obtained these services and in 1169 the main body of Norman, Welsh and Flemish forces landed in Ireland
Ireland
and quickly retook Leinster
Leinster
and the cities of Waterford
Waterford
and Dublin
Dublin
on behalf of Diarmait. The leader of the Norman force, Richard de Clare, 2nd Earl of Pembroke, more commonly known as Strongbow, married Diarmait's daughter, Aoife, and was named tánaiste to the Kingdom of Leinster. This caused consternation to Henry II, who feared the establishment of a rival Norman state in Ireland. Accordingly, he resolved to visit Leinster
Leinster
to establish his authority. Henry landed in 1171, proclaiming Waterford
Waterford
and Dublin
Dublin
as Royal Cities. Adrian's successor, Pope Alexander III, ratified the grant of Ireland
Ireland
to Henry in 1172. The 1175 Treaty of Windsor between Henry and Ruaidhrí maintained Ruaidhrí as High King of Ireland[57] but codified Henry's control of Leinster, Meath and Waterford. However, with Diarmuid and Strongbow dead, Henry back in England, and Ruaidhrí unable to curb his vassals, the high kingship rapidly lost control of the country.[citation needed] Henry, in 1185, awarded his younger son, John, the title Dominus Hiberniae, "Lord of Ireland". This kept the newly created title and the Kingdom of England personally and legally separate. However, when John unexpectedly succeeded his brother as King of England in 1199, the Lordship of Ireland
Lordship of Ireland
fell back into personal union with the Kingdom of England. Gaelic resurgence[edit]

Ireland
Ireland
in 1450 showing lands held by native Irish (green), the Anglo-Irish (blue) and the English king (red).

By 1261, the weakening of the Anglo-Norman Lordship had become manifest following a string of military defeats. In the chaotic situation, local Irish lords won back large amounts of land. The invasion by Edward Bruce
Edward Bruce
in 1315–18 at a time of famine weakened the Norman economy. The Black Death
Black Death
arrived in Ireland
Ireland
in 1348. Because most of the English and Norman inhabitants of Ireland
Ireland
lived in towns and villages, the plague hit them far harder than it did the native Irish, who lived in more dispersed rural settlements. After it had passed, Gaelic Irish language
Irish language
and customs came to dominate the country again. The English-controlled area shrank back to the Pale, a fortified area around Dublin. Outside the Pale, the Hiberno-Norman lords intermarried with Gaelic noble families, adopted the Irish language and customs and sided with the Gaelic Irish in political and military conflicts against the Lordship. They became known as the Old English, and in the words of a contemporary English commentator, were "more Irish than the Irish themselves." The authorities in the Pale worried about the Gaelicisation of Norman Ireland, and passed the Statutes of Kilkenny
Statutes of Kilkenny
in 1366 banning those of English descent from speaking the Irish language, wearing Irish clothes or inter-marrying with the Irish. The government in Dublin
Dublin
had little real authority. By the end of the 15th century, central English authority in Ireland
Ireland
had all but disappeared. England's attentions were diverted by the Hundred Years' War
Hundred Years' War
(1337–1453) and then by the Wars of the Roses
Wars of the Roses
(1450–85). Around the country, local Gaelic and Gaelicised lords expanded their powers at the expense of the English government in Dublin. Gaelic kingdoms during the period[edit] See also: List of Irish kingdoms Following the failed attempt by the Scottish King Edward Bruce
Edward Bruce
(see Irish Bruce Wars 1315–1318) to drive the Normans
Normans
out of Ireland, there emerged a number of important Gaelic kingdoms and Gaelic-controlled lordships.

Connacht. The Ó Conchobhair
Ó Conchobhair
dynasty, despite their setback during the Bruce wars, had regrouped and ensured that the title King of Connacht was not yet an empty one. Their stronghold was in their homeland of Sil Muirdeag, from where they dominated much of northern and northeastern Connacht. However, after the death of Ruaidri mac Tairdelbach Ua Conchobair in 1384, the dynasty split into two factions, Ó Conchobhair
Ó Conchobhair
Don and Ó Conchobhair
Ó Conchobhair
Ruadh. By the late 15th century, internecine warfare between the two branches had weakened them to the point where they themselves became vassals of more powerful lords such as Ó Domhnaill of Tír Chonaill and the Clan Burke of Clanricarde. The Mac Diarmata Kings of Moylurg retained their status and kingdom during this era, up to the death of Tadhg Mac Diarmata in 1585 (last de facto King of Moylurg). Their cousins, the Mac Donnacha of Tír Ailella, found their fortunes bound to the Ó Conchobhair Ruadh. The kingdom of Uí Maine
Uí Maine
had lost much of its southern and western lands to the Clanricardes, but managed to flourish until repeated raids by Ó Domhnaill in the early 16th century weakened it. Other territories such as Ó Flaithbeheraigh of Iar Connacht, Ó Seachnasaigh of Aidhne, O'Dowd
O'Dowd
of Tireagh, O'Hara, Ó Gadhra and Ó Maddan, either survived in isolation or were vassals for greater men. Ulster: The Ulaid
Ulaid
proper were in a sorry state all during this era, being squeezed between the emergent Ó Neill of Tír Eógain in the west, the MacDonnells, Clann Aodha Buidhe, and the Anglo- Normans
Normans
from the east. Only Mag Aonghusa managed to retain a portion of their former kingdom with expansion into Iveagh. The two great success stories of this era were Ó Domhnaill of Tír Chonaill and Ó Neill of Tír Eógain. Ó Domhnaill was able to dominate much of northern Connacht
Connacht
to the detriment of its native lords, both Old English and Gaelic, though it took time to suborn the likes of Ó Conchobhair Sligigh and Ó Raghallaigh of Iar Breifne. Expansion southwards brought the hegemony of Tír Eógain, and by extension Ó Neill influence, well into the border lordships of Louth and Meath. Mag Uidir of Fear Manach would slightly later be able to build his lordship up to that of third most powerful in the province, at the expense of the Ó Raghallaigh of Iar Breifne and the MacMahons of Airgíalla. Leinster: Likewise, despite the adverse (and unforeseen) effects of Diarmait Mac Murchada's efforts to regain his kingdom, the fact of the matter was that, of his twenty successors up to 1632, most of them had regained much of the ground they had lost to the Normans, and exacted yearly tribute from the towns. His most dynamic successor was the celebrated Art mac Art MacMurrough-Kavanagh. The Ó Broin and Ó Tuathail largely contented themselves with raids on Dublin
Dublin
(which, incredibly, continued into the 18th century). The Ó Mordha of Laois and Ó Conchobhair
Ó Conchobhair
Falaighe of Offaly
Offaly
– the latter's capital was Daingean
Daingean
– were two self-contained territories that had earned the right to be called kingdoms due to their near-invincibility against successive generations of Anglo-Irish. The great losers were the Ó Melaghlins of Meath: their kingdom collapsed despite attempts by Cormac mac Art O Melaghlain to restore it. The royal family was reduced to vassal status, confined to the east shores of the River Shannon. The kingdom was substantially incorporated into the Lordship of Meath which was granted to Hugh de Lacy in 1172.

Irish Gaels, c. 1529

Munster:

Desmond: See Kingdom of Desmond, Barony of Carbery, Battle of Callann Thomond: Despite huge setbacks, the descendants of Brian Bóruma had, by surviving the Second Battle of Athenry and winning the decisive battles of Corcomroe and Dysert O'Dea, been able to suborn their vassals and eradicate the Normans
Normans
from their home kingdom of Thomond. Their spheres of interest often met with conflict with Anglo-Normans such as the Earls of Desmond and Earls of Ormond, yet they ruled right up to the end of Gaelic Ireland, and beyond, by expedient of becoming the O'Brien Earls of Thomond.

Tudor conquest and aftermath[edit] Main article: Tudor conquest of Ireland From 1536, Henry VIII of England
Henry VIII of England
decided to conquer Ireland
Ireland
and bring it under English control. The FitzGerald dynasty
FitzGerald dynasty
of Kildare, who had become the effective rulers of the Lordship of Ireland
Lordship of Ireland
(The Pale) in the 15th century, had become unreliable allies and Henry resolved to bring Ireland
Ireland
under English government control so the island would not become a base for future rebellions or foreign invasions of England. To involve the Gaelic nobility and allow them to retain their lands under English law the policy of surrender and regrant was applied. In 1541, Henry upgraded Ireland
Ireland
from a lordship to a full kingdom, partly in response to changing relationships with the papacy, which still had suzerainty over Ireland, following Henry's break with the church. Henry was proclaimed King of Ireland
Ireland
at a meeting of the Irish Parliament that year. This was the first meeting of the Irish Parliament to be attended by the Gaelic Irish princes as well as the Hiberno-Norman
Hiberno-Norman
aristocracy. With the technical institutions of government in place, the next step was to extend the control of the Kingdom of Ireland
Kingdom of Ireland
over all of its claimed territory. This took nearly a century, with various English administrations in the process either negotiating or fighting with the independent Irish and Old English lords. The conquest was completed during the reigns of Elizabeth and James I, after several bloody conflicts. The flight into exile in 1607 of Hugh O'Neill, 2nd Earl of Tyrone
Hugh O'Neill, 2nd Earl of Tyrone
and Hugh Roe O'Donnell, 1st Earl of Tyrconnell following their defeat at the Battle of Kinsale
Battle of Kinsale
in 1601 and the suppression of their rebellion in Ulster
Ulster
in 1603 is seen as the watershed of Gaelic Ireland. It marked the destruction of Ireland's ancient Gaelic nobility following the Tudor conquest and cleared the way for the Plantation of Ulster. After this point, the English authorities in Dublin
Dublin
established greater control over Ireland, establishing - or, at least, attempting to establish - a centralised government for the entire island, and successfully disarmed the Gaelic lordships.[citation needed] O'Donnell - often known as Red Hugh O'Donnell - died in the famous archive castle of Simancas, Valladolid, in September 1602, when petitioning Philip II of Spain (1598-1621) for further assistance. His son, Rory, succeeded him as the Earl of Tyrconnell and was active in armies fighting for Madrid in the Low Countries and Spain. He died at the Battle of Barcelona in 1642, a naval engagement against the French fleet. England and Scotland merged politically in 1707 after the crowns of both counties were united in 1603, but the crown of Ireland
Ireland
did not merge with the Union until 1800. Part of the attraction of the Union for many Irish Catholics was the promise of Catholic Emancipation, allowing Roman Catholic
Roman Catholic
MPs, who had not been allowed in the Irish Parliament. This was however blocked by King George III who argued that emancipating Roman Catholics would breach his Coronation Oath, and was not realised until 1829. The Gaelic roots that defined early Irish history still persisted, despite this Anglicisation of Irish culture and politics, as Christianity became the prominent expression of Irish identity in Ireland. In the time leading up to the Great Famine of the 1840s, many priests believed that parishioner spirituality was paramount, resulting in a localised morphing of Gaelic and Catholic traditions.[58] See also[edit]

Dál Riata Scotland in the High Middle Ages

References[edit]

^ Whilst Ireland
Ireland
had a single, strong, unifying culture, "patchwork" is a very common way to describe the political arrangement of Gaelic Ireland. For example: Dáibhí Ó Cróinín (1995). Dáibhí Ó Cróinín, ed. Early medieval Ireland, 400–1200. Longman History of Ireland. 1. London: Longman. p. 110. ISBN 0-582-01566-9. By the time of our earliest documentary evidence (law texts, genealogies, and annals), the vision of Ireland
Ireland
as a unitary state, ruled by a 'high-king', had apparently disappeared, to be replaced by a patchwork of local tribal kingdoms, each confident in its own distinctiveness.  ^ Simms, Katharine (1978). "Guesting and Feasting in Gaelic Ireland". Journal of the Royal Society of Antiquaries of Ireland. 108: 67–100. JSTOR 25508737.  ^ a b c Jaski, Bart (2005). "Kings and kingship". In Duffy, Seán. Medieval Ireland: An Encyclopedia. Routledge. pp. 417–422. ISBN 978-1-135-94824-5.  ^ Green, Miranda (1992). Animals in Celtic Life and Myth. London: Routledge. p. 196. ISBN 0-415-05030-8.  ^ Cunliffe, Barry W. (1997). The Ancient Celts. Oxford University Press. pp. 208–210. ISBN 978-0-19-815010-7.  ^ Dunning, Dr Ray. The Encyclopedia of World Mythology. p. 91. [full citation needed] ^ Koch, John T. (2006). Celtic Culture: a Historical Encyclopedia. ABC-CLIO. p. 332. ISBN 978-1-85109-440-0.  ^ Mary Cusack (1868). "Mission of St Palladius". An Illustrated History of Ireland. Irish National Publications – via LibraryIreland.com.  ^ Edmund Lenthal Swifte (1809). The Life and Acts of Saint Patrick: The Archbishop, Primate and Apostle of Ireland. Hibernia Press Company – via Archive.org.  ^ Matthew Kelly (1857). Calendar of Irish saints, the martyrology of Tallagh, with notices of the patron saints of Ireland, and select poems and hymns. J. Mullany – via Google Books.  ^ Nicholls, Kenneth W. (2003) [1972]. Gaelic and Gaelicised Ireland
Ireland
in the Middle Ages (2nd ed.). Dublin: Lilliput Press. ^ a b c d e f g h i j Nicholls, Kenneth W. (2008) [1987]. "Chapter XIV: Gaelic society and economy". In Cosgrove, Art. A New History of Ireland, Volume II: Medieval Ireland
Ireland
1169-1534. Oxford University Press. pp. 397–438. doi:10.1093/acprof:oso/9780199539703.003.0015. ISBN 978-0-19-953970-3.  ^ a b c d e f g h i Ginnell, Laurence (1894). "Chapter IV: Legislative Assemblies". The Brehon Laws: A Legal Handbook. Library Ireland.  ^ a b c Simms, Katharine (2000) [1987]. "The King's Administration". From Kings to Warlords: The Changing Political Structure of Gaelic Ireland
Ireland
in the Later Middle Ages. Boydell & Brewer. p. 79. ISBN 978-0-85115-784-9.  ^ a b Duffy, Seán, ed. (2005). Medieval Ireland: An Encyclopedia. Routledge. p. 11. ISBN 978-1-135-94824-5.  ^ a b c Ginnell, Laurence (1894). "Chapter V: Classification of Society". The Brehon Laws: A Legal Handbook. Library Ireland.  ^ Hutton, Ronald (2007). The Druids. Hambledon Continuum. p. 2. ISBN 978-1-85285-533-8.  ^ Jefferies, Henry A. "Culture and Religion in Tudor Ireland, 1494–1558 (replacement source)". University College Cork. Retrieved 23 June 2008.  ^ Duffy, Seán, ed. (2005). Medieval Ireland: An Encyclopedia. Routledge. p. 713. ISBN 978-1-135-94824-5.  ^ Ó Cróinín, Dáibhí (1995). Early Medieval Ireland, 400-1200. Routledge. p. 88. ISBN 978-1-317-90176-1.  ^ Quin, E. G. (1983). Dictionary of the Irish Language: Compact Edition. Royal Irish Academy. pp. 299, 507. ISBN 978-0-901714-29-9.  ^ Keating, Geoffrey (2002). "The History of Ireland". University College, Cork. Section 45.  ^ Kelly, Fergus. A Guide to Early Irish Law. pp. 36–7.  ^ a b c d e f g h Duffy, Seán, ed. (2005). Medieval Ireland: An Encyclopedia. Routledge. pp. 72–74. ISBN 978-1-135-94824-5.  ^ Ginnell, Laurence (1894). "Chapter I: Ancient Law". The Brehon Laws: A Legal Handbook. Library Ireland.  ^ a b c d e f Ginnell, Laurence (1894). "Chapter VII: Criminal Law". The Brehon Laws: A Legal Handbook. Library Ireland.  ^ Kelly, Fergus. A Guide to Early Irish Law. pp. 23–5, 52.  ^ Kelly, Fergus. A Guide to Early Irish Law. pp. 21–22.  ^ Kelly, Fergus. A Guide to Early Irish Law. pp. 13–14.  ^ a b Encyclopædia Britannica (10th ed.), 1902, p. 639  ^ a b Encyclopædia Britannica (6th ed.), 1823, p. 588  ^ Joyce, Patrick Weston (1906). "Chapter XV: The Family, part 2". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ a b c d e f g h i j Kenny, Gillian (2006). "Anglo-Irish and Gaelic marriage laws and traditions in late medieval Ireland" (PDF). Journal of Medieval History. Elsevier. 32: 27–42. doi:10.1016/j.jmedhist.2005.12.004. [permanent dead link] ^ a b c d e f g Connolly, Sean J (2007). "Chapter 2: Late Medieval Ireland: The Irish". Contested island: Ireland
Ireland
1460–1630. Oxford University Press. pp. 20–24.  ^ a b c d e f g Ginnell, Laurence (1894). "Chapter VIII: Leges Minores". The Brehon Laws: A Legal Handbook. Library Ireland.  ^ Joyce, Patrick Weston (1906). "Chapter XVI: The House, Construction, Shape, and Size". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ a b Joyce, Patrick Weston (1906). "Chapter XVI: The House, Interior Arrangements and Sleeping Accommodation". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ a b c d e f Barry, Terry (1995). Rural settlement in Ireland
Ireland
in the middle ages: an overview (PDF). Ruralia 1.  ^ a b c d e f g O'Keeffe, Tadhg (1995). Rural settlement and cultural identity in Gaelic Ireland
Ireland
(PDF). Ruralia 1.  ^ a b c Glasscock, Robin Edgar (2008) [1987]. "Chapter 8: Land and people, c.1300". In Cosgrove, Art. A New History of Ireland, Volume II: Medieval Ireland
Ireland
1169–1534. Oxford University Press. pp. 205–239. doi:10.1093/acprof:oso/9780199539703.003.0009.  ^ Tacitus, Agricola 24 ^ Joyce, Patrick Weston (1906). "Chapter XXIV: Locomotion and Commerce, Foreign Commerce". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ a b c Evans, E Estyn (2000). "Bally and Booley". Irish Folk Ways. Courier Dover Publications. pp. 27–38.  ^ Joyce, Patrick Weston. A Smaller Social History of Ancient Ireland (1906). Chapter 24 part 1. Library Ireland. ^ Joyce, Patrick Weston (1906). "Chapter XXIV: Locomotion and Commerce, Horse-Riding". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ Joyce, Patrick Weston (1906). "Chapter XXIV: Locomotion and Commerce, Chariots and Cars". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ Joyce, Patrick Weston (1906). "Chapter XXIV: Locomotion and Commerce, Communication by Water". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ a b c Connolly, Sean J (2007). "Prologue". Contested island: Ireland 1460–1630. Oxford University Press. p. 7.  ^ a b c Logan, James (1831). The Scottish Gael. Smith, Elder and Co.  ^ a b c d e The Topography of Ireland
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by Giraldus Cambrensis (English translation) ^ a b c d e f Joyce, Patrick Weston (1906). "Chapter XVIII: Dress and Personal Adornment, The Person and the Toilet". A Smaller Social History of Ancient Ireland. Library Ireland.  ^ Bartlett, Robert (1994), "Symbolic Meanings of Hair in the Middle Ages", Transactions of the Royal Historical Society, Sixth series, 4: 43–60, doi:10.2307/3679214, ISSN 0080-4401, JSTOR 3679214  ^ a b c d e f g h Ó Cléirigh, Cormac (1997). Irish frontier warfare: a fifteenth-century case study (PDF). Archived from the original (PDF) on 30 December 2010.  ^ a b c d Duffy, Seán, ed. (2005). Medieval Ireland: An Encyclopedia. Routledge. pp. 54–55. ISBN 978-1-135-94824-5.  ^ Flanagan, Marie Therese (1996). "Warfare in Twelfth-Century Ireland". A Military History of Ireland. Cambridge University Press. pp. 52–75.  ^ a b Flood, William H. Grattan (1905). A History of Irish Music: Chapter III: Ancient Irish musical instruments.  ^ McCourt, Malachy (2004). Malachy McCourt's History of Ireland. Running Press. In the Treaty of Windsor, Rory accepted Henry II as the overlord and promised to pay annual tribute gathered from all of Ireland
Ireland
to him. For his part, Rory would remain King of Connaught and High King of all unconquered lands in Ireland.  ^ Larkin, Emmet (June 1972). "The Devotional Revolution in Ireland, 1850-75". The American Historical Review. 77 (3): 625–652. doi:10.2307/1870344. JSTOR 1870344. 

Further reading[edit]

Kelly, Fergus (1988). A Guide to Early Irish Law. Early Irish Law Series 3. Dublin: DIAS. ISBN 0901282952.  Duffy, Patrick J.; David Edwards; Elizabeth FitzPatrick, eds. (2001). Gaelic Ireland, c. 1250—c.1650: land, landlordship and settlement. Dublin: Four Courts Press.  Fitzpatrick, Elizabeth (2004). Royal inauguration in Gaelic Ireland
Ireland
c. 1100–1600: a cultural landscape study. Studies in Celtic History 22. Woodbridge: Boydell.  Mooney, Canice (1969). The Church in Gaelic Ireland, thirteenth to fifteenth centuries. A History of Irish Catholicism 2/5. Dublin: Gill and Macmillan.  Nicholls, Kenneth W. (2003) [1972]. Gaelic and Gaelicised Ireland
Ireland
in the Middle Ages (2nd ed.). Dublin: Lilliput Press.  Simms, Katherine (1987). From kings to warlords: the changing political structure of Gaelic Ireland
Ireland
in the later Middle Ages. Studies in Celtic History 7. Woodbridge: Boydell. 

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Kingdom of Munster

Túatha

Eóganachta

Eóganacht Chaisil Eóganacht Glendamnach Eóganacht Locha Léin Eóganacht Raithlind Eóganacht Áine Eóganacht Airthir Cliach Eóganacht Ninussa

Érainn

Corcu Baiscind Corcu Duibne Corcu Loígde Múscraige Corca Oiche

Ulaid

Corco Mruad Ciarraige Luachra Ciarraige Chuirchi Ciarraige Áei Ciarraige Choinnenn Orbraige Aradh

Others

Deirgtine Dáirine Mairtine Déisi
Déisi
Muman Dál gCais Uí Fidgenti Uí Liatháin Uí Duach Éile Cenél Cerdraige Osraige Fir Maige Féne Aes Ealla Uaithne Glasraighe Dál Coirpri Aradh

Reigning clans

Kindreds

Dáirine Deirgtine Corcu Loígde Eóganacht Áine Eóganacht Glendamnach Eóganacht Chaisil Múscraige Eóganacht Raithlind Uí Ímair Dál gCais

Septs

Ó hEidirsceoil Ó Ciarmhaic Ó Caoimh Ó Súilleabháin Mac Cárthaigh Ó Donnagáin Ó Donnchadha Ó Mathghamhna Ó Briain

Successor realms

Osraige Desmond Thomond Ormond Lordship of Ireland

General

List of kings of Munster Province of Munster Munster
Munster
Irish Annals of Inisfallen Senchas Fagbála Caisil Caithréim Chellacháin Chaisil Cogad Gáedel re Gallaib

Celts
Celts
portal Ireland
Ireland
portal Category WikiProject

v t e

Kingdom of Connacht

Túatha

Connachta

Uí Briúin
Uí Briúin
Ai Uí Briúin
Uí Briúin
Bréifne Uí Briúin
Uí Briúin
Seóla Uí Briúin
Uí Briúin
Maille Uí Fiachrach Aidhne Uí Fiachrach Muaidhe Partraige Uí Maine Ui Fiachrach Finn Cairbre

Ulaid

Conmhaícne Mara Conmhaícne Cenéoil Dubáin Conmhaícne Cúile Tolad Conmhaícne Maigh Rein Conmhaícne Maenmaigh Conmhaícne Sléibe Formaile Ciarraige Áei Ciarraige Locha na nÁirne Ciarraige Airtech Ciarraige Óic Bethra Soghain

Deirgtine

Lúighne Corca Fhir Trí Gailenga Delbhna Éile

Érainn

Cálraighe Dartraighe

Others

Fir Ol nEchmacht Dál nDruithne Gamanraige Fir Domnann Senchineoil Grecraige Delbhna
Delbhna
Tír Dhá Locha Delbhna
Delbhna
Cuile Fabhair Delbhna
Delbhna
Nuadat Delbhna
Delbhna
Sith Neannta Uaithne Masraige Corco Moga

Reigning clans

Kindreds

Uí Fiachrach Uí Briúin Uí Fiachrach Aidhne Uí Briúin
Uí Briúin
Seóla Uí Fiachrach Muaidhe Uí Briúin
Uí Briúin
Ai

Septs

Ó Seachnasaigh Ó Conchobhair Ó Dubhda Ó Flannagáin Ó Ruairc Ó Flaithbheartaigh

Successor realms

Uí Maine
Uí Maine
(including Síol Anmchadha, Máenmaige
Máenmaige
and Clann Uatach) Bréifne
Bréifne
(including East and West Bréifne) Uí Díarmata Síol Maelruain Moylurg Umhaill Iar Connacht Lordship of Ireland Kingdom of Ireland

General

List of kings of Connacht Ráth Cruachan Connacht
Connacht
Irish Annals of Connacht Táin Bó Flidhais Cóiced Ol nEchmacht Nagnatae Auteini Three Tuathas Clann Taidg Uí Díarmata Clann Fhergail Muintir Murchada Maigh Seóla

Celts
Celts
portal Ireland
Ireland
portal Category WikiProject

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Irish states since 1171

Ireland
Ireland
(1937 onward) United Kingdom
United Kingdom
of Great Britain and Northern Ireland
Ireland
(1922† onward)

Medieval period

Gaelic Ireland
Ireland
(until 1607) Lordship of Ireland
Lordship of Ireland
(1171–1541)

Modern period

Kingdom of Ireland
Kingdom of Ireland
(1541–1801) United Kingdom of Great Britain and Ireland
United Kingdom of Great Britain and Ireland
(1801–1922†)

Twentieth century

Irish Free State
Irish Free State
(1922–37)

Notable declared states

Republic of Connacht
Connacht
(1798) Irish Republic
Irish Republic
(1919–22)

See also

Confederate Ireland
Ireland
(1642–53) Commonwealth of England, Scotland and Ireland
Ireland
(1649–60) Patriot Parliament (1689)

† This date marks the secession of the majority of Ireland
Ireland
from the United Kingdom
United Kingdom
rather than the creation of a new state. Official name was changed in 1927.

v t e

Ireland
Ireland
topics

Republic of Ireland
Ireland
topics Northern Ireland
Ireland
topics

History

Timeline

Prehistory Protohistory Early history Gaelic Ireland / Lordship of Ireland

800–1169 1169–1536

Kingdom of Ireland

1536–1691 1691–1801

United Kingdom
United Kingdom
of Great Britain and Ireland

1801–1923

United Kingdom
United Kingdom
of Great Britain and Northern Ireland

since 1922

Irish Free State
Irish Free State
(1922–1937) Ireland
Ireland
(since 1922)

Events

Battles of Tara / Glenmama / Clontarf Norman invasion Bruce campaign Black Death Tudor conquest Desmond Rebellions Spanish Armada Tyrone's Rebellion Flight of the Earls Plantation of Ulster 1641 Rebellion / Confederate War Cromwellian conquest / Settlement of 1652 Williamite War Penal Laws First Great Famine 1798 Rebellion Act of Union (1800) 1803 Rebellion Tithe War Second Great Famine Land War Fenian Rising Dublin
Dublin
Lock-out Home Rule crisis Easter Rising War of Independence Anglo-Irish Treaty Civil War The Emergency IRA Northern Campaign IRA Border Campaign The Troubles Peace process Economy of the Republic of Ireland Celtic Tiger Post-2008 Irish economic downturn Post-2008 Irish banking crisis

Other topics

List of conflicts in Ireland List of Irish tribes List of Irish kingdoms List of High Kings Gaelic clothing and fashion List of World Heritage Sites in the Republic of Ireland

Geography

Natural

Climate Coastline Extreme points Fauna Islands Loughs Mountains Rivers

list

List of national parks of the Republic of Ireland / in Northern Ireland

Human

Architecture

Notable buildings Tallest buildings and structures

Cities Counties Demographics of the Republic of Ireland / of Northern Ireland Ports Provinces ROI–UK border Towns Tourist attractions Transport

Politics

Ideologies

Nationalism Republicanism Ulster
Ulster
loyalism Unionism

Republic of Ireland

Constitution Economy Education Foreign relations Government

local

Oireachtas
Oireachtas
parliament

Dáil Éireann
Dáil Éireann
(lower house) Seanad Éireann
Seanad Éireann
(upper house) President

Northern Ireland

Assembly

D'Hondt method

Economy Education Government

local

Peace process

Culture

Cuisine

Food

List of dishes Barmbrack Boxty Champ Coddle Colcannon Drisheen Goody Skirts and kidneys Soda bread Stew Ulster
Ulster
fry

Drinks

Coffee Cream Guinness Mist Poitín Whiskey

Dance

Jig Sean-nós Set dancing Stepdance

Festivals

Imbolc Saint Patrick's Day Bealtaine The Twelfth Lúnasa Rose of Tralee Samhain / Halloween Wren Day

Languages

Hiberno-English Irish Shelta Ulster
Ulster
Scots

Literature

Annals Fiction Gaeilge Poetry Theatre Triads

Music

Ballads Céilí Folk music

session

Instruments Rock music Traditional singing

Mythology

Cycles

Fenian Mythological Ulster

Aos Sí Echtrai Immrama Tuatha Dé Danann Legendary creatures

People

Anglo-Irish Gaels

Gaelic Ireland

Hiberno-Normans Irish diaspora List of Irish people Travellers Ulster
Ulster
Scots

Sport

Association football Camogie Gaelic football Gaelic handball Hurling Martial arts Road bowling Rounders Rugby union

Symbols

Brighid's Cross Cláirseach County coats of arms Flags

N. Ireland
Ireland
flags issue

Irish Wolfhound National coat of arms Red Hand Shamrock

Other

Calendar Homelessness Names Place names in Ireland / outside Ireland Prostitution (Republic) / in Northern Ireland Public holidays in the Republic of Ireland / in Northern Ireland Public houses

Ireland
Ireland
portal

v t e

Gaels

General history

Gaelic Ireland High King of Ireland Gaelic Irish kingdoms Dál Riata Alba Nine Years' War Statutes of Iona Flight of the Earls Plantation of Ulster 1641 Rebellion Act for the Settlement of Ireland
Ireland
1652 Jacobite risings Bliadhna Theàrlaich Penal Laws Great Hunger Irish diaspora Highland Clearances Gaelic Revival Gaeltacht Gàidhealtachd

Gaelic culture

Ogham Brehon law Gaelic mythology Lebor Gabála Érenn Gaelic warfare Gaelic astrology Gaelic kinship Bardic poetry Gaelic literature
Gaelic literature
(Early Irish, Modern Irish, Scottish Gaelic
Scottish Gaelic
& Manx) Gaelic type Insular script Fáinne Gaelic music Sean-nós song Oireachtas
Oireachtas
na Gaeilge Am Mòd Gaelic games Highland games Insular Christianity Gaelic Christian mission

Language

Primitive Irish Old Irish Middle Irish Classical Gaelic Irish Manx Scottish Gaelic

Major tribes or clans

Connachta
Connachta
(incl. Uí Néill, Clan Colla, Clan Donald, Uí Maine, etc) Dál gCais
Dál gCais
(incl. Déisi) Eóganachta Érainn
Érainn
(incl. Dál Riata, Corcu Loígde, Clan Conla, Dál Fiatach, etc) Laigin Ulaid
Ulaid
(incl. Dál nAraidi, Conmhaícne, Ciarraige, etc)

Prominent organisations

Údarás na Gaeltachta Foras na Gaeilge Bòrd na Gàidhlig Culture Vannin Conradh na Gaeilge An Comunn Gàidhealach Manx Gaelic Society Seachtain na Gaeilge Gael Linn ULTACH Trust Comunn na Gàidhlig Columba Project Clans of Ireland An Coimisinéir Teanga An Comunn Gàidhealach
An Comunn Gàidhealach
America

Related subjects

Haplogroup R-M269
Haplogroup R-M269
(human genetics) Celts Norse– Gaels
Gaels
(incl. Uí Ímair
Uí Ímair
and Clan MacLeod) Kingdom of the Isles Gaelicisation

Celts
Celts
portal Ireland
Ireland
portal Scotland portal Isle of Man portal Cat

.