Gaelic Chronology

Dating of the various texts in relation to other sources, archaeology, geology, genetics etc.
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Cú Chulainn
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Gaelic Chronology

Post by Cú Chulainn »

This post avoids diluting the original thesis’ intent in the Radical chronology revision thread to likewise expand the Chronology topic’s breadth as a whole.

The purposes of the Gaelic Chronology thread are:
  • To diverge from the Radical chronology revision thread, to establish a uniform Gaelic history.
  • To coordinate chronology of peoples associated with likened diaspora from previous cataclysms.
  • To assess found and potential sites related to archeological significance above and below water.
  • Ultimately, to expound a truthful telling of history based on “X happened, Y # of years back”.
While Radical chronology revision thread builds a vast breadth of data sets for individual cultures, both unique and potentially duplicate, this focuses on the Gael with intent to help sift through muck that arises from looking into like peoples and potentially duplicate peoples.

Rather than dominoes, or puzzle pieces, finding the right tree, cut down or not, is the correct approach to connect the branches we already have for the leaves to grow again in the sunlight which ever continues to persist.

This does go on long, yet so be it aligned with the length of the wit necessary to understand history that exceeds the cycles of a fortnight.

To wit, for successive posts, anyone is encouraged to lend data in attesting and detesting, since errors are important in disseminating histories, especially when once culture is valued over another.

Gaelic Chronology Part 1 of 2:

The Makings of a Scotic Epic

For purposes of obvious concordance, there is a general narrative of clear disparity in Gaelic scholars’ timelines themselves (Four Masters and Keating have 412 years difference in the end of the first Érimónian king’s reign).
  • See Four Master’s Annals Volume 1, 2, 3, 4, 5, 6, 7
Coinciding data identified with great difference in prominent kings’ reigns (Túathal, Niall) and the core assertion that the current missive of Niall being the RM-222 Y-DNA Haplogroup originator is incorrect.
  • Túathal as the RM-222 origin heightens potential to push the reigns forward about 300 years
  • “200 years” of Irish history is said to be lost for the Northern Uí Néill (in the time period of 900s-1200s which pushes reigns backwards substantially)
This constitutes a near 500 year gap for a singular timeline that branches into two clear historical threads between Túathal and Niall (both these kings being dead by circa 106 CE and 405 CE, respectively).

With evidence of the aforementioned 400 year disparity between contemporary Irish historians of the 1600s, it is pertinent to discern, between genetics and histories, the proper dating of prominent figures to increase the likely hood of matching geological events with cultures.

Many connections can be made between the longest known agnatic history that connects to the RM-222 genetics and features a burial mound (that isn’t under water) at New Grange located in County Meath, with corresponding cultures that have dated structures and cataclysm myths across continents.

The Gaelic scholars in Contention of the Bards (CotB) dictate their history’s total years prior to the well-known and controversial Flight of the Earls in 1607, indicating a timeframe available for listings of rulers with their reigns.

Their work details a bardic poetry debate of the last true Ollamh trained Filidh who represented different parts of Ireland (North and South) starting with two poems in the narration of Torna Eices, the Ollamh Érenn, and his having mediated the dispute of Niall and Corc of Cashel, largely growing into gauging the superiority of royal stocks of the island over the others based on their rights to rule.
  • See Contention of the Bards Parts 1 and 2
With the work of Roger O’Connor, a historian post dating the CotB by 200 years, the Gaelic peoples wandered some time before conquering Ireland, as forbearers of kings argued in the CotB, thus, it is likely Gaelic Scholars would total history with their wanderer years included.
The Book of Ireland’s Taking relays conquerings of Ireland by different inhabitants, including the story of the Gael, with their time in Iberia being described as part of 440 years of wandering, as prophesied by one of their seers, succeeding their diaspora from surrounding Scythia.
Their wanderings (the Gael) not only coordinate from Scythia, yet include traversing through the Black Sea and Aegean Sea, into Egypt, along the Mediterranean Sea, then finally establishing themselves in Iberia along the Ebro River within its furthest extent near Cantabria.

Their burial mound, in Ireland, predates the current fixing of Stone Henge, and post dates the actual topographical analysis of the largest pyramids in Egypt.

With water erosion assessed near the Sphinx suggesting the Pyramids were built before the current dating to the extent of sometime around the Younger Dryas cataclysm (another data set that can be used to date real points in time, backwards), it determines that New Grange is actually younger than those pyramids by a great deal.

Meaning, with the Gael, there are comparison sites (New Grange, Tara) and comparison figures (Érimón, Úgaine, Túathal, Niall) that can establish cross referencing with the numerous overlapping periods of time, significant sites, figures of prominent interest, and cultural maxims of importance (such as OL).

Were Frisians to have their kings clearly defined, it may be easier to use them as the model, yet a timespan of asserting the original OL was sometime developed between the 2,997 years, between 2194 BC and 803 CE, provides points of interest to determine which king was which (there are posts here relating Fionn Mac Cumhaill from the etymology’s meaning; maybe a different Finn).

Although where that king ruled (either their established kingdom or by extension through tribute), is a lot easier with the Gael, since Niall ruled the “mead-drinking manor” of Tara, with descendents as Kings of Ailech.
It is drunkeness that made him in the daytime thus mention Conn's Teamhair, for he would never get the mead-drinking manor from Eireamhon's sons without a fight. (Said Niall)

Tadhg mac Dáire, Southern Poet
Contention of the Bards Poem II Quatrain 16
Meaning, Niall’s predecessors and descendants were not doing their kingly feats and festivals outside Ireland, unless it was on raids or diplomatic excursions.

Established Kingdoms Meet More Invasions: Ethnic Cleansing of Gaels

So in relation to the Gael, those men being certainly of the Scythian stock, their origins were nomadic sea fairing mercenaries, while at sea, and tent stationed warriors, while on land, prior to founding sustained kingdoms for hundreds and thousands of years on a specific island.
As to what belongs to the history of Ireland, it should be considered that it is authentic, because it used to be purged at the Feis Teamhrach every third year, in the presence of the nobility, clergy, and ollamhs.

Geoffrey Keating, Irish Scholar
Upon creating their own kingdoms, with a Book of Rights that defined the assembly of kings, among works that founded law like the Senchas Már and Tecosca Cormaic in their Brehon system, their inter-clan feuds persisted albeit on a personal basis, rather than ethnically fueled, since regular festivals and cultural dynamics persisted.
  • The Aonach assemblies, with similar meetings such as the festivals (feis) at the Feis of Tara and Óenach Tailten, cultivated regional and national discourse on an annual and triennial basis
Gradual incursions from other peoples, like Vikings, culminated in the eventual landing and ever presence of the Danes, who generated permanent settlements in Dublin, Waterford, Cork, Wexford, and Limerick.
To wit, the farmer kings more likely than not came later, as the Norman, Tudor, and Cromwelian “conquests” were certainly about planting, as opposed to the attempted reconquering by Robert Bruce’s brother, Edward Bruce.

This paved way for century after century of repeated attempts to destroy the cultural cohesion of the Gael.
  • 1315-1318: Bruce campaign in Ireland coincided the First War of Scottish Independence, and although unsuccessful it severely weakened the initial Norman invasion’s influence, restricting much of the English rule to the Pale, undoubtably paving way for the next English conquest attempt
  • 1542-1603: Tudor conquest of Ireland built upon the Crown of Ireland Act by Henry VIII of England that elevated the English’s “Lord of Ireland” title to “King of Ireland”
  • 1649-1653: Cromwellian conquest of Ireland was a formal reconquest of Ireland by Oliver Cromwell after the failure to hold the Gaelic population down with English plantations
Although they were hated viciously by other peoples, the Gael shares a common background with a people that is commonly referred to as Scots.

Their line (the Bruce’s) hailed from the actual Scots, the Gaels, or Scoti in Latin, of prior ages in Ireland, as also indicated in Domhnall’s Remonstrance.
And that we may be able to attain our purpose more speedily and fitly in this respect, we call to our help and assistance Edward de Bruyis, illustrious earl of Carrick, brother of Robert by the grace of God most illustrious king of the Scots, who is sprung from our noblest ancestors.

Domhnall Ua Néill, King of Tyrone
Remonstrance to Pope John XXII 37th Paragraph
Such a document, to the patriarchal leader of an entire faith, in Christendom, highlights a period of successive centuries where the Gael coordinated efforts to protect ethnic solidarity, coinciding the newer invasions of an island that bases much of its early history on such acts.
Although among the more learned of Europa was any empathy to be found, and in support militarily, the Gael would provide the latter unto this day for kingdoms and nations whom left an ethnicity to rely on themselves.

Themselves being the descendents of once conquering, yet eventually retreating, rulers, that held an obviously higher morale standard than most others, even of the same root stocks, evident of a cultural connection to the gnosis of this forum’s purpose.

Wanderers to Rulers: Kings of All Ireland for More Than 3,000 Years

Regarding Ireland’s whole history, that of the Gael, it needs be mentioned that its validity is without question from the standpoint of a Gaelic ethnic heritage.

Domhnall’s letter details the Scotland and Ireland of 1317 being named “lesser Scotia” and “greater Scotia“, and therefore, a likewise historical timeline length.
For know, our revered Father, that besides the kings of lesser Scotia who all drew the source of their blood from our greater Scotia, retaining to some extent our language and habits

Domhnall Ua Néill, King of Tyrone
Remonstrance to Pope John XXII 41st Paragraph
Thus, it is determinable that the Scots of Scotland held two root stocks, in the Scots of Ireland and the Picts of Pictland, thus giving way to the supremacy of the Irish kingdom from a standpoint of heritage, so to say, the Scottish cultural gnosis branches from a singular trunk of the same tree regarding the Irish’s (Gael’s) own.
and he (Niall) was the first to give the name Scotia to Alba, being requested to do so by the Dal Riada and the Scotic race, on the condition that she should be called Scotia Minor or Lesser Scotia, while Ireland should be termed Scotia Major or Greater Scotia

Geoffrey Keating, Irish Scholar
The History of Ireland Section XLVIII Page 374
This descendent of Niall, in Domhnall, by one of Niall’s sons, Legarius (Lóegaire in Gaelic), dictates another timespan, although exceeding the CotB’s timeframe, as well as Keating and the Four Masters.

The timeframe disparities firstly being a foremost note to hone toward the true number of years backwards, such as with Keating’s and the Four Masters’ difference in the beginning of Érimón’s reign.

Secondly, the timeframe discrepancies as to whether Domhnall and the CotB Filidh are doing the same, or, assessing the beginning of the Gael’s cultural gnosis, as the Book of Ireland’s taking suggests, coordinating similar regional beginning as with O’Connor.

Domhnall in his letter justifies 3,500 years from his time for the Gael’s conquest of Ireland, which would be 2183 BCE, in regards to asserting this as the start of Érimón’s reign, which is 483 years sooner than the Four Masters (1700 BCE) for their computation.
Know then, most Holy Father, that since the time when our early ancestors, the three sons of Milesius or Micelius of Spain, by God's will came into Ireland (then destitute of all inhabitants) with a fleet of thirty ships from Cantabria, a city of Spain standing on the bank of the river Ebro or Hiberus (from which we take the name we bear), 3,500 years and more have passed, and of those descended from these men 136 kings without admixture of alien blood assumed the monarchical rule over all Ireland down to king Legarius, from whom I, Donald, have derived my descent in a straight line.

Domhnall Ua Néill, King of Tyrone
Remonstrance to Pope John XXII 2nd Paragraph
With the CotB’s dating computation, in the number of years of Gaelic history, from 1607’s Flight of the Earls, Domhnall’s letter adds 290 years prior to 1607 thus making Domhnall’s total over 3,790 years in comparison to the CotB figures of dating.

With adding the time span of 1607 to 2026, there is a clear, distinctly permeable numerical figure, to add to Keating’s and the Four Masters’, set to 4,209 total years.

As with the works of Keating and the Four Masters, the CotB differs from Domhnall’s letter by giving two figures regarding the furthest extension of their history.

Meaning, while determining the validity of their kings, the length of their total reigns can be set at two points in the past, the first being the reign of the Gael’s first king in Ireland, in Érimón, as a total figure backwards from the current day.

Alongside a second figure that adds their 440 total years of wandering, prior to Érimón’s reign, which can be further elongated by the work of Roger O’Connor, if his work is to be taken as serious literature since etymology and additional narratives legitimately heighten the breadth, in terms of data itself, of the Gael’s story.

So, there a four chronological dating mechanisms available, without question, regarding the four works mentioned in this thesis pertaining to the Gael’s foundation for the reign of Érimón (with purpose to lengthen the history by adding pre-reign numbers).
  • Geoffrey Keating’s figure of 3,313 years ago from 2026 (dating this as the start of Érimón’s reign)
  • The Four Masters’ figure of 3,726 years ago from 2026 (dating this as the start of Érimón’s reign)
  • The CotB’s two figures of
  • Domhnall’s letter’s figure of 4,209 years ago from 2026 (insinuating the start of Érimón’s reign)
This is a pure indication of the probable timeframe that Érimón’s reign would have endured, without the more radical, fringe perspectives that shape this post’s introspection into other cultures.

Since, the words of Domhnall are by Érimón’s own descendent, arguably descendents of Érimón in the scholars as well, yet at the very least, from scholars who were learned in the Gaelic histories of contemporary learning, practice, dictation, and publishing thereof.

Clearly Defined Royal Branches: Érimónians, Éberians Lead the Gael

To fill out an extended timeline of such magnitude in relation to the Gael’s span of ruling kingdoms, there must be a related computation of kings to rule.

In the aforementioned works, there are annotations in the literary productions of Gaelic scholars which give kings lists, once such being the Roll of Kings, and for this thesis, Domhnall’s figure in his letter and the CotB’s figures.

The letter later expands upon the totaling of kings from 136, the number from Érimón to Lóegaire, to a total of 197, from the time of Érimón to Domhnall himself.
a hundred and ninety seven kings of our blood have reigned over the whole island of Ireland.

Domhnall Ua Néill, King of Tyrone
Remonstrance to Pope John XXII 41st Paragraph
It must be noted that the Gael had a large family involved in establishing themselves in Ireland as its kings, with brother-sister and cousin marriages, with several members dying both before landing and after getting a foothold on the island.

There are four primary royal branches of these Gaels, those being three descendents of Gallamh, in his three sons, and by a son of Gallamh’s uncle, Íth (his death being one of the major reasons the Gaels chose to go to Ireland), him being brother to Bilé.

O’Connor treats Gallamh as Eocaid the Hero, with Gallamh being an eponym given by their Ollamhs, and to wit, the misnomer of Mil, Miled, Milesius, and Milecius all being but a misappropriation of another leader that is conflated with the Gaels whom are a distinct Scythian stock from others.
by Phoenicians arriving from Spain, whose last settlement in the island was established by Heber and Heremon, sons of Milesius, and descendants of Feni an fear soid, " the Phoenician wise man,"—it is pointed out that Heber and Heremon (brothers of Amergin, the bard) were in reality the sons of Gallamh, and invaded Ireland at the head of a Scythian, not Phoenician, colony (p. 393).

W. Thacker & Co., Foreword to Henry O’Brien
History of the Tuatha Dé Danann Pages LVI-LVII
but as giving us an insight into that mysterious personage whom our modern chroniclers would fain represent as the father of Heber and Heremon a greater error, whether voluntary or accidental, was never incurred. Heber and Heremon were the sons of Gallamh, and invaded this island at the head of a Scythian colony, distinct in all respects, save that of language, from their Tuathan predecessors.

Henry O’Brien, Irish Scholar
History of the Tuatha Dé Danann Page 393
Meaning, the term sons of Mil, or Milesians, is pertinent to the tale of Ireland, yet it is erroneously misappropriated to the sons of Eocaid, or Gollamh in title, thus making Eocaid the ancestors of all Scots, both in Ireland and Scotland, including their diasporas (Irish, Scottish), with this name being the name of their people, and the term Gael equating to another ethnic name based on another ancestor, for all lines in the lineage.
  • A first line in Éber, eldest brother to make it alive upon landing in Ireland, joint king with Érimón
  • A second line in Ir (who died attempting to land in Ireland) in his son, also an Éber (Er according to O’Connor)
  • A third line in Érimón, being the most prominent of Gael to land in Ireland and establish his progeny, chosen by Amergin (Blat as per O’Connor) to lead (to Éber’s well known detesting that resulted in their single combat at Geashill)
  • A fourth line, in Lugaid mac Íth, the first cousin of Milesius
The CotB corroborates Domhnall’s computation of 197 kings with breaking down the race (branches coinciding the aforementioned lines) in which each king belonged to.
Five of Eibhear's sons held sway in strong Teamhair some time after their father. They did not let it pass from their prescriptive right to it.

Twenty-eight descendants of one of them flourished before Corc—an accurate statement—over Teamhair of the heroes. Niall could not have gainsaid it.

Tadhg mac Dáire, Southern Poet
Contention of the Bards Poem III Quatrain 14-15
One hundred and six kings of Eireamhon's race before and after Niall are in the Roll of Kings.

Lughaidh Ó Cléirigh, Northern Poet
Contention of the Bards Poem IV Quatrain 46
Thus, 140 of the 197 Kings detailed in the letter by Domhnall are attributed by the poets in the CotB, with 34 (after 5 sons of Éber held sway as “king” in Tara, 28 of one of the son’s descendents, and 1 from Brian Ború) being of the race of Éber, and 106 being of the race of Érimón (the former being the latter’s elder brother).

47 of the Érimónian kings were after Niall (of his line) to the South’s (the descendent’s of Éber’s domain) one king in Brian Ború, meaning that prior to Niall there were 58 Érimónian kings.

The portion of the 197 kings descended from Lugaid mac Íth and Eber mac Ir were much less in total than the totals of Érimón and Éber in regards to their descendents who became king.

A poet, apparently not associated with either the North or the South, further goes on to coordinate confirmation of the number of kings and denouncing of their importance regarding which race they belonged to.
You counted twenty-eight kings on your sid —great was the inferiority,—Lughaidh (counted) a hundred and six correctly. Poor is your (Tadhg’s) display beside them!

Roibeard Mac Artúir, Independent poet
Contention of the Bards Poem XIII Quatrain 23
..but in comparison with your twenty-eight who ruled before the holy doctrine came! Likely enough it is difficult for you to come down bravely into the fight with your single Brian to do credit to Eibhear's race, against the forty-seven kings of Eireamhon's race..

Roibeard Mac Artúir, Independent poet
Contention of the Bards Poem XVI Quatrains 116-117
Therein, the Gael constitutes a cultural cohesion that transcends doubt regarding a timeframe of their history starting minimally 3,313 to 4,209 years ago from the current date of 2026.

Therefore, with addition of their 440 years wandering, the furthest extant length they can be said to have existed as a people with an intact memory would be 3,753 to 4,649 years.

The Gael’s Cataclysm Comparison

Although the timeframe does differ by 896 years, it is grounded in the span of 4 cohesive works that have backing in material the modern person will never get their hands on, whether due to burning of manuscripts or not, would that it were the Gael were to have intact manuscripts found in disheveled state for later people to decipher, as with the OL.
  • Earliest to latest beginning of Érimón’s reign:
    3,313 to 4,209 years ago
  • Earliest to latest beginning of Gael’s wandering:
    3,753 to 4,649 years
Speaking of which, this falls within the timeframe as per the earliest year available for the prospective writing of the OL, at 4,220 years before 2026, which, with the new redefining of Túathal and Niall’s reigns, would both keep the Gael having their history after to cataclysmic forces made recognizable in the aforementioned text and go to make them compare as reputable sourcing for the memory of such an event.

To wit, with the furthest dating made possible by the Gael’s wandering being included with the dictation of Domhnall’s letter, the Gael would have arrived in Ireland sometime shortly after the writing of the OL, and it would corroborate the notion Domhnall refers to that the island was “void of prior inhabitants”.

However, this is unlikely, as other testaments indicate the island was populated, if not to the extent of later times, yet minimally by peoples such as the Tuath Dé Danann and Fír Bolg, those people having succeeded the peoples mentioned in the Book of Ireland’s Taking,

Thus, with the Book of Ireland’s taking referencing a cataclysmic event in a deluge, where the first people to be recorded as inhabiting that island were met by a flood, then this event must corroborate that sinking of Atland that is mentioned in the OL, and with this as the case, the figure of Domhnall must be incorrect, and the timeframe would be closer to the 3,753 furthest extant years before 2026 given when assessing Keating.

The red wind of humanity does posit the notion their ancestors sought refuge in Wind Cave of the Black Hills, where they emerged some 7,000 years ago after a cataclysm similar to a deluge of water and then established their oral memory.

The literary inference that a deluge of peoples against the Gael is suggested by O’Connor, in a way that attributes the nearness of Noah (as Ard Féar), this person would have existed after a deluge for sometime.

Thus further, it corroborates that the Gael was remnant diaspora of the cataclysm, with a cultural gnosis of being a Scotic people, with foundations in surrounding regions of Scythia, who escaped less fortunate circumstances in battling the hordes of multitudes that arose due to the actual deluge, for them to then make way to their prophesied fair isle.

Now, the Younger Dryas cataclysm poses questions about the furthest dating of the cataclysm that was water, such needed to make a sinking, yet the case of cyclical cataclysms is evident, as 12,900 years ago it is more likely a meteoric impact hit the North American continent by way of such force which left geological evidence to refute naysayers of there being any cataclysm at all.

Meaning, the closest cataclysm is beyond the extant history of the Gael, that has wisps of cultural memory of surviving this among other survivors, corroborating a time frame of sometime beyond 6,000 years, with, for attesting the cyclical nature of these cataclysms, there being strong evidence that a similar one, occurred well beyond the common supposition of that usual figure.

The Archaeology of the North Sea Landscapes
The Archaeology of the North Sea Landscapes
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Source: here and here

In an attempt to avoid the posting of any other inline graphics within this thread, the above image was too good to not embed, since, clearly the legend offers a sweet spot proposition of the landmass in dark green having sunk around 9,000 years ago, which would align conspicuously with all of the aforementioned data, both past the 6,000 year mark, as well as corroborating the data from cultures on the North American continent.

There seems to be a commonality in there being an age of the world where there is a start, yet this is surely a reference to the beginning of civilization anew, for whomever deems the dating to be sufficient when determining that the a new synchronizing of clocks must occur for the obvious prop of societal structures.
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Filí na hÉireann
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Re: Gaelic Chronology

Post by Cú Chulainn »

Gaelic Chronology Part 2 of 2:

Gaelic Chronology Among Others: Island Specific Groupings

Thus, finally, the point is made that the Gael has cross reference in of itself (primary research for RM-222 originator and the oldest extensive archeological burial mound in existence), as well as cross reference to other peoples outside of their ethnocentricity.

Other peoples, in particular, related to antiquity and preceding what is known as Medieval times, whether unique or duplicate, being additions to help refine the dating of the hypothesis that Túathal and Niall have very large differing ends of their reigns, meaning they are closer than the current dating (106 CE and 405 CE).
  • See the Picts of Pictland here
Although this is the portion of the Gael’s tale which becomes most controversial, the further one delves into the past, it is certainly historical, as is a primary point made from this Gaelic Chronology thesis, from this point onward (the Gael’s conquering of Ireland), however there are keen differences made when analyzing the contemporary peoples of the Gael in and directly surrounding Ireland.

Differences in the story arise (as with most mythos) as to why the Gael invaded Ireland, with it being because Íth was killed, either by the Tuatha Dé Danann (traditional story) or three Canaanites (see Book of Tephi).

With another reason they left Cantabria being Milesius having died (along with three of his other sons as per O’Connor) fighting against a vast army (in Spain) to defend his tribe.

The story of Íth’s death describes the Gaels being at odds with the Tuath Dé (due to their slaying Íth) while the latter indicates an alliance between the Gael (Miled or Milesians, traditionally) and the Tuath Dé to suggest Lugh to be the Lugaid mac Íth of the Gael while they (the Gael and Tuath Dé) fight Balor of the Evil Eye (leader of the Fomorians).

What is intriguing about the Lugh is Lugaid hypothesis is texts attribute both their fathers being killed by three people, with the former, in Lugh mac Cían, his father being slain by the sons of Turieann (whom Lugh sends on a Hercules sequence of sorts), and the latter in Lugaid mac Íth, his father dying by the three Canaanites (or at the bequest of the three kings of the Tuath Dé).

In fact, it is Lugh Lámfada himself who was killed by the three Tuatha Dé Danann kings (juxtaposing the supposed killing of Íth by the same three) at the time of the Gael’s landing in Ireland, the three sons of Cermait (Mac Cuill, Mac Cecht, Mac Gréine), grandsons of the Dagda (ruler of Man) by their father, thus, further blending tales which may, go figure, disseminate the truth of the Gael and Tuatha Dé Danann’s historic truths among other peoples such as the Fír Bolg, Fomorians, and even the Israelites (Tea, or Tephi, being a supposed descendent of David, however, Érimón’s sister is noted as being Tea).

The parallels are uncanny, as Lugh slew his grandfather, Balor, with a champion stone in a sling (see David slaying Goliath), and Lugh was a factual king of the Tuath Dé, being half of their people and half of the Fomorians, thus proving distinct peoples intermarrying among the obvious interconnectedness of many of the aforementioned by traversing the Mediterranean Sea’s network across the lands and waterways which brought them to Ireland.

The mist is cleared further through collaborative data that sets apart the children who slew Lugh’s father from solely being descendents of the Tuath Dé while at the same time tying them to the misnomer of Milesius.
These predecessors were headed by three brothers, Brien, Iuchordba, and luchor, the sons of King Miledh, a Fomorian, by a queen of the Tuath de danaan race, agreeably to this record in the Book of Lecean, viz. :—"D'Hine fine Fo-mora dosomh de shaorbh a athor, agus do Tuathabh Dadanan a mhathar"—that is, the father was of the race of the Fomorians, and the mother a Tuath de danaan. Again, in the Seabright Collection, this genealogy is prosecuted further, and from it, General Vallancey translates some lines, which are by no means irrelevant, as follows, viz.: "Cuill, Ceacht, and Grian, were the children of little Touraine—and their descendants, Uar, Jurca, Jureatha; and from Uar was descended Brian, who was named Touran; and many others not here enumerated.”

Henry O’Brien, Irish Scholar
History of the Tuatha Dé Danann Page 393–394
Thus, it can be determined that the confusion of Milesius and Gollamh, Lugh and Lugiad, Miled and Dagda, and the three kings of the Tuath Dé and the three sons of Turieann, is all conflated within one another as occurs through weaving of cultural gnosis by both oral traditions and redacting assemblies.

The relevancy of this is monumental, as it concretely solidifies the Gael as being historic among their own subsequent lineages, while also delineating facts from myth regarding peoples that are described to be gods (Tuath Dé) and monsters (Fomorians).

Related to the slaying of Balor by his grandson, Lugh, Dr. O’Donovan expresses his thoughts, involving this very occurrence of compacted gnosis.
"This story," says the learned historian, "is evidently founded on facts; but from its having floated on the tide of tradition, for, perhaps, three thousand years, names have been confounded, and facts much distorted."

Edmund Getty, Irish Scholar
Ulster Journal of Archealogy The Island of Tory; Its History and Antiquities. Part II Page 114
Either way, how they landed and what transpired before and during, the Gaelic kin perpetuated centuries and millennia by their descendents having claimed the title—King of Ireland.

Tuatha Dé Danann: A Learned People

Out of all the landed peoples in Ireland’s lore, the Tuatha Dé Danann, or Tuath Dé, are among the most shrouded in intrigue and mystery, with the conflations among the Gael being but a drop in their own history.

It is important to track the trajectory of the Tuath Dé, since they coordinate a similar path, unto Ireland, as well as in their origin regarding the way they wandered, or, chose to flee.

What is clear is how there were successive clans of the overarching tribe of the Tuath Dé Danann which chose to settle in Ireland and Scotland, however the common assumption is the later landing was the only one which resulted in some 200 years of their ruling the island.

To wit, with an exact figure given as 197 years anterior to that of the Gael’s own establishing themselves as the preeminent rulers of what is known as an isle of destiny.

Supposing the research surrounding their true origins is correct, and that their closeness to the Gael in both culture and language (they both spoke the Scotic tongue) was evident, it is possible the aforementioned would be more likely than not to occur where many, many successive generations later, through the redactions made by the Gael at their feis, the Tuath Dé would blend into the Gaelic mythos as both allies and enemies.

Gaelic Chronology Among Others: Contemporary Groupings Abroad

Additional peoples outside the island of Ireland and its immediate vicinity, as thus far mentioned, include prominent persons, ethnicities, states, and cultures of renown.

Such peoples, whether phonetically similar based in languages, or phenotypically represented in expressed synergistic features, expound catalysts for developing a framework of checks and balances regarding Gaelic chronology and additional, matching timelines for the histories of others which occurred, yet may not be truly represented due to the modern conflagrations.

To wit, this poses a shattering of the shepherds over the sheep class structures of scripture which often depict there to be a chosen people selecting itself above the groups they attempt to rule.

Meaning, with each respective culture, those stocks of tribes and kingdoms which grew from the survivors of a prior catastrophic upheaval, in the realm of 9,000 years ago, there happens to be an each to his own exalting of chosen leaders that emboldens later descendents to classify their ancestors as the chosen over any of the other modern descendants of different chosen that held equal, or more, power.

This would be like comparing the Roman empires as an extreme example of superiority over an obvious counter and argument for more impact in the Mongol empires of the Khans.

What unimportant features are so important to include that one would forgive another in rectifying a clear history of the Gael is not known, for it is clear that much data in the OL timeline span reference peoples in the likened dating per assessment that the Frisian text was written in that 4,220 years prior to 2026,

However for this chronology, near and supposed distant kin of the Gaelic Scots are the prescribed metric, as important features of legitimacy, that builds to substantiate a delineation of at least one, singular timespan that can be posited as a tie to the timelines which clearly represent history, albeit in juxtaposed hierarchy of importance.
  • Phoenicians: Initiating vast correspondence with the peoples of the Mediterranean, potentially linked to Fénius Farsaid they highlight a key error in the story of the Gael based on a person in Milesius being attributed to Gallamh
  • Israelites: Either the Old Testament (OT) figure, in Moses, or a Hebrew healer, healed Goídel Glas in Egypt, with the line of David intersecting with the Gael through Tea (Tephi), unless, the Israelite rulers are synonymous with the dynasty of Scota’s father, who married her to Milesius, thus making the Gaelic-Israelite connection through Milesius (Eocaid) and Scota, rather than Tea
  • Egyptians: Pharaoh Necto II is the father of Scota and ruler during the 26th dynasty (610 BCE to 596 BCE), although, their is a second Scota whom married Nel (1:21 degree of Milesius) many generations before, calling for discernment of either a duplicate or continued rhyme of continuity
  • Macedonians: Alexander having his reign ending within Érimón’s makes one of the most compelling discrepancies considering the wide disparity of the latter’s reigning years in Ireland
  • Romans: Stilicho referred to the Gael’s under their leader, a “Scot”
  • Britains: Albion as a whole was under threat from the Scots, among a variety of invasions, throughout their connected histories from the North, South, East, and West
  • Gauls: the Frank’s of Gallic peoples intermarried during the time of Úgaine, Gaul was invaded by Niall
  • Scandanavians: Frisia and Scandinavia both received raids and sent raids involving the Gael
With the Moses reference, the Gael intersects at a critical point of the OT transition from every part of Egypt to the current Mediterranean coastline that is perpetually contested in the Levant.

As the story goes, one of the Gaelic ancestors, and a potential eponym of the terms “Gael” and “Gaelic” themselves (with their being numerous name variants in the Irish spelling), Goídel Glas, was healed by Moses during their time abroad in their season of 440 years wandering.

With Moses current dating set to 1271 BCE (as per “rabbinical” dating), the dating range of Érimón’s death as per Keating (1 year after 1262 BCE) suggests that Moses is inherently dated wrong by Keating’s work alone, since Érimón is 20th in descent from Goídel Glas, in a degree computation system of Érimón being 1 and Goídel Glas being 21 (1:21 degrees of ancestral descent).

Although this is contested fable, it is likely that this confection to the Hebrew practitioners is rooted in the timeline for those needing Wyrd threads to unweave the layer of shrouding veil for purposes of reweaving the true iteration of fate that has transpired.

As for Érimón being a contemporary of Alexander, the Macedonian, the end of his reign (Érimón) is featured in the beginning of this post as a key factor in devising a refined Gaelic chronology since the Annals of the Four Masters (who date his reign 1,700BC to 1684BC) and Keating (dating as 1287BC to 1,272BC) differ so greatly.

Whoever dated Érimón to having been a contemporary of Alexander’s reign may have been looking at an entirely different chronology altogether however, since one piece of data suggests the former was 5 years into his reign when the latter perished.

Alexander passing in Babylon during June 323 BCE is glaring when comparing the suggested contemporary nature of his reign with Érimón’s, since it is clearly over 900 years post dating the Gaelic king, and nearly 1400, when using both Keating and the Annals estimates.

The contemporary reigns come more into the realm of possibility when redacting the Gaelic kings lives and reigns, however this will be detailed in the following post due to the nature of the computations.

Stilicho’s example is striking as the Latin from Claudian’s panegyric on the general relates that Roman Britain called for aid from Rome itself, with a note of interest regarding the term Saxon being used, potentially hinting at the dating error of not only Niall’s life, however the Roman civilization as well:
She owed her safety to that able commander when the Scot had put all Ierna in motion; when the ocean was agitated into a foam by hostile oars. He delivered her from the terrors of a Scottish war, from Pictish incursions, and from beholding piratical squadrons of Saxons coming to her coasts with the veering winds.
Saxons would not have been prominent to reference for any “Roman” from a kingdom standpoint in Britain until at least the 6th century (heptarchy), however Saxons from mainland Europe in “Old Saxony” may have been the pirates referenced since it connects closely to the Frisian region as a close launching point.

Thus, the data allows for cross referencing two cultural memories between a healing act so the information is a tendril salve that can be untouched by the falsity of the clear divisiveness of modern histories’ perspectives.

Now, these many examples are very, very major hitting historical narratives, and whether fabricated or duplicate, there is extensive evidence of the latter being more likely than the fabrication, especially regarding the OT being after the New Testament (NT) since there are certainly plenty of archetypes preceding time associated with the title given to the Emanuel of the NT.

An Established Gaelic Timeline

Regarding native authority on Gaelic matters, the late Irish native and scholar, Patrick Flannery, offers a variety of lectures on pertinent topics discussed throughout the majority of part 1 and part 2 of the OP.
  • See Patrick’s lecture on Niall of the Nine Hostages
  • See Patrick’s lecture on the Great O’Neill
  • See Patrick’s lecture on O’Donnel Chief of Tirconnel
  • See Patrick’s lecture on the Norman Invasion
  • See Patrick’s lecture on the Flight of the Earls
  • See Patrick’s lecture on Spain and Ireland
  • See Patrick’s lecture on Brehon Law
Pat Flannery, born in Connaught, vehemently states, in his 10 part lecture on Niall, that he was killed by lightening which is entirely different than any of the narratives of his (Niall’s) triple death motif by arrow.

It is of paramount importance to not gloss over the easy, low hanging fruit (pun intended) that actually enables asserting trajectory for a “new” timeline, rather than pandering the falsity that certainly features both the fabrication and duplication more often than meets the eyes, like in the duplication case of Niall and Dathí.

Such a reference itself is important because Niall’s supposed nephew (whom I’ve identified as a duplicate), in Nath Í (Dathí), was supposedly killed by lightening at the Alps as well.

Additional insights, building upon the extant texts that are linked in this topic, similar to the format of Flannery, come from Brehon Academy, which delves into all lore of Ireland and the Gael meticulously.
  • See video on Niall of the Nine Hostages
  • See video on Social Status in Early Ireland
  • See video on the 7 Grades of Wisdom
  • See video on Queen Scotia
A thesis regarding Niall’s own revised chronology is in development, coinciding the much larger exposition of Gaelic chronology, as a form of foundational narrative for a modern, comprehensive Scotic Epic, as a part of Filí na hÉireann, with which this forum has helped.

Since, the Contention of the Bards was preserved in a similar way to the OL, and the Irish Text Society, with promotion by the Royal Irish Academy, is likened to a formalized constituency of modern Gaelic wisdom keeping that supersedes elementary framing.

Although, the CotB was backed by a formal institution, rather than the mystical nature of the latter’s survival, which needs thorough defense, in comprehending others’ intuition to do as such regarding cultural theses of significance, that is often erroneously posed as pseudo history, in the case of OL, and unfortunately for the Gael as well, including misnomers of its polemic intent when judging intentions of original authors.

Thus, after hundreds of edits, and continual reframing of this new topic on this particular forum, there is a now made available a significant dent into the spectrum of Gaelic chronology within the confines of a new timeline that offers boundaries for events characterized as no more than mythos of a people postulating their own antiquity.

Instead, this antiquity of renown renders clear, clean cut anthologies that continuously are redacted, albeit from the foundations of a true telling in its origin, where the lenses is through sight of its own people, rather than the culmination of works established by contemporary or post-contemporary authors whom posit inclinations and musings, as opposed to the hearty facts that bear weight enough to persist in digitized form.

As for the printed works of old Irish, many texts are still untranslated, with only a handful of people able to read works that survived the attempted ethnic cleansings of the Gael, offering insight into what may be confirmed and rediscovered.

Would that it were there was a congregation of Filidh remaining able to contest the claims of Gaelic history, that of the Scots, to be no more than pseudo fantasy.
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