The Irish Parliaments

The great conventions or legislative assemblies of Tara were instituted by the celebrated Ollamh Fodhla, Monarch of Ireland, before Christ, 1317. This name, pronounced “Ollav Fola,” signifies The Sage of Ireland, and is derived from “Ollamh,” a sage or learned man, and “Fodhla,” one of the ancient names of Ireland. This Irish monarch is celebrated in ancient history as a sage and legislator; eminent for learning, wisdom, and excellent institutions; and his historic fame has been recognised by placing his medallion in basso relievo with those of Moses, and other great legislators, on the interior of the dome in the Four Courts of Dublin. The convention of Tara, called in Irish Feis Teamrach, from “Feis,” which signifies a convention or assembly, was ordained by Ollav Fola, to be held every third year in the royal residence at Tara; and was attended by the provincial kings, princes, and chiefs—the druids, the brehons or judges, and the bards in the pagan times; and, after the introduction of Christianity, by the bishops, abbots, and superior clergy; and great numbers of the people also attended at those assemblies, which were held every third year, in the month of November. “Here, the poet-historians brought each his record of the events which happened in his province or district, during the time that had elapsed since the last assembly; here, also, the national records were examined with the greatest care; family pedigrees were also carefully examined and corrected in this assembly. This was a point of great importance; for a man’s right of inheritance to property depended on his genealogy, except in rare cases where might took place of right, as will happen in civilized nations; hence the care of the ancient Irish in transmitting to posterity the names of their ancestors.”—(Miss Cusack.) The ancient records and chronicles of the kingdom were, by Ollav Fola, ordered to be written,[1] and carefully preserved at Tara.

After the Anglo-Norman invasion, the Anglo-Irish barons and chief governors held many great councils, sometimes called Parliaments; but, according to Lord Mountmorres, in his “History of the Irish Parliaments,” the first parliament regularly assembled in Ireland was, A.D. 1316, in the reign of Edward the Second; convened in consequence of the invasion of Ireland by Edward Bruce. The Anglo-Irish parliaments were convened chiefly in Dublin, but often also at various other cities and towns, as Drogheda, Trim, Kildare, Naas, Castledermot, Carlow, Kilkenny, Cashel, Limerick, Waterford, and Wexford. It was at a great parliament assembled in Dublin by the lord deputy, Anthony St. Leger, A.D. 1541, that the title of “King of Ireland” was conferred on Henry the Eighth: the Kings of England being until that time, styled only “Lords of Ireland.” In A.D. 1613, in the reign of James the First, a great parliament was held in Dublin, by the lord deputy, Sir Arthur Chichester, at which attended a great many of the representatives of the chief Milesian families. Down to this time, the ancient Irish regulated their affairs according to their ancient institutions, called Brehon Laws; but in the reign of James the First, the Laws of Brehonism and Tanistry were abolished by Act of Parliament. At the parliament held at Drogheda, A.D. 1494, in the reign of Henry the Seventh, by the lord deputy, Sir Edward Poyning, an Act, called “Poyning’s Law,” was passed, which rendered the Irish Parliament completely subordinate to the Parliament of England; and no Act could be passed in Ireland without the consent of the Privy Council and Parliament of England. Poyning’s Law continued in force for a period of 288 years, namely, to A.D. 1782; when the independence of the Irish Parliament was obtained. After a period of eighteen years, the Irish Parliament was A.D. 1800, extinguished; and became merged, by the “Act of Union,” in the Parliament of Great Britain.

There are few faults in the Irish character more remarkable than the neglect of native literature which has, till quite recently, pervaded the higher and middle ranks of our countrymen. Many are the evils which flow from this source: but none is more remarkable than the neglect of Ancient Irish History. So long has this anti-Irish feeling prevailed, that, from ignorance, men have proceeded to scepticism; and we have found men even to dispute the existence of historical records of a remote period in Ireland. The curious researches of a few among the learned, during the past five or six centuries, has been devoted to the cultivation of our ancient literature, and the vindication of its authenticity and importance; but, even up to this day, so imperfect have been their labours, in general, that there is not, at this moment, in the English language, a single history of Ireland that can be considered complete or satisfactory. And yet no country in the world contains more ample and faithful details of early times, or presents a more interesting subject to the statesman or the scholar, than does Ireland. It is not within the province of this Work to discuss the causes of this indifference or hostility heretofore manifested on all sides, to the pursuit of Irish literature; it is enough for us to state, that the obstacles opposed to it in the past, were too great to be surmounted by individual exertion. While we deplore the consequences to the country, of such obstacles, we trust that, henceforth, circumstances will be more propitious to this branch of education.

The subject of this brief notice—OllamhFodhla—seems to have been one of the most extraordinary men of the early times in which he lived. He was sixth in direct descent from Ir, the fifth son of Gallamh (Milesius of Spain), and twenty-seventh Prince of the Milesian race that enjoyed the sovereignty of Ireland. We read that Milesius had thirty-two children, of whom twenty-four were by concubines; the remaining eight he had by his two wives: first, Seang, daughter of Reffleoir, King of Scythia; and, second, Scota, daughter of “Pharaoh Nectonebus,” King of Egypt. These eight sailed from Spain for Ireland, but three only survived to possess the country: viz.—Heber, Amergin, and Heremon; Donn, Ir, Aireach, Feabhruadh, Arranan, and Colpa having perished on the coast. In the original division of the Island made by Heber Fionn, and Heremon, they allotted to Heber, the son of Ir, a considerable portion of the province of Ulster, and divided the remaining territory between themselves: the former retaining the province of Munster, in which he had first landed; and the latter, Leinster and Connaught. Yet, though their possessions were so much less in extent, the Princes of Ulster more than once held the chief dominion of the entire kingdom, to the exclusion of the others, previous to the accession of Ollamh Fodhla. This Prince, like too many noticed in Irish history, succeeded to the throne by the strong hand; for we read in O’Donovan’s translation of the Annals of Ireland:

“Age of the World, 3882. After Faildeargdoid had been ten years in the sovereignty, he fell by Ollamh Fodhla, son of Fiacha, Finscotbach, in the battle of Teamhair. It was by the King Faildeargdoid that gold rings were first worn upon the bands of chieftains in Ireland.”

“Age of the World, 3883. The first year of the reign of Ollamh Fodhla, son of Fiacha Finscothach.”

“Age of the World, 3922. Ollamh Fodhla, after having been forty years in the sovereignty of Ireland, died at his own mur (house), at Teamhair (Tara), He was the first King by whom the Feis-Teamhrach (or Convention of Tara) was established; and it was by him Mur-Ollamhan was erected at Teamhair. It was he also that appointed a chieftain over every cantred, and a Brughaidh over every townland, who were all to serve the King of Ireland. Eochaidh was the first name of Ollamh Fodhla; and he was called Ollamh (Fodhla) because he had been first a learned Ollamh, and afterwards King of (Fodhla, i.e. of) Ireland.”

“Age of the World, 3923. This was the first year of the reign of Finnachta, son of Ollamh Fodhla, over Ireland.”

We see that Ollamh Fodhla died B.C. 1377, and, by taking note of the remarkable dates of other European Nations, we will see how far Ireland was in advance of them. For instance, it was about this time the Hebrews were in servitude to Eglon, when Ehud delivered them. At this period even God’s chosen people were only just emerging from the wild life of wandering Arabs. Ireland was then a settled Kingdom, holding a definite place in the world of letters, and far advanced in the arts of civilized life. Where was Rome? In what state was Greece? Rome had no existence; it was not until 627 years later that Romulus collected his horde together, and erected a number of mud huts on the Tiber. Exactly one hundred and ninety years after the death of Ollamh Fodhla, Troy was captured, to revenge the rape of Helen. And about 273 years from the same time (death of Ollamh Fodhla) marks the return of the Heraclidæ, and the conquest of the Peloponnesus by the Dorians. Coming down 783 years after the death of Ollamh Fodhla, we find as Athenian archon, Solon, the Grecian Legislator. And, when afterwards, fourteen centuries had elapsed, we find Julius Cæsar, the semi-barbarous Roman, invading Britain. In fine, compared with Ireland, the origin of every other state and empire in Europe, is but as yesterday.

Ollamh Fodhla is celebrated as a philosophical statesman, for his improvements in the science of government, and for the mild and enlightened principles of his policy. Previous to his time, his countrymen and kindred had been too much engaged in the rude arts of war to bestow much attention on the more happy and honourable pursuits of peace. Of his predecessors only two or three men seem to have given their consideration to civil affairs: Eithrial (the eleventh Milesian Monarch), son of Irial Faidh, son of Heremon, was an author, distinguished for his excellent learning, and wrote with his own hand the history and travels of his ancestors, the Gadelians or Gael; Tighearnmas (son of Follain, son of Eithrial, son of Irial Faidh or Irial the prophet, son of Heremon), the 13th Monarch, marked the distinctions of ranks in Ireland by the colours of the people’s dress: the clothes of a slave should be of one colour; the habit of a soldier, two colours; the dress of a commanding officer to be of three colours: the apparel of a gentleman, who kept a hospitable table for the entertainment of strangers, was to consist of four colours; five colours were allowed to the nobility of the country; the King and Queen and Royal Family were confined to six (some say seven) colours; and the chronologers and Ollamhs were privileged with the same number: thus showing the rank then assigned to men of learning! It was this Monarch who introduced the worship of Crom[2] Cruadh or “fire-worship;” in the practice of which he afterwards lost his life. Muneamhoin (or Munmoin), the 25th Monarch, contributed to the arrangements of the different ranks in society, which was also strictly observed: he it was who first directed that the gentlemen of Ireland should wear gold chains about their necks.

Ollamh Fodhla found the government a monarchy, in which the people submitted to the chief ruler (or Ard Righ) as their acknowledged head; but they were practically rendered independent of his authority, except during war, by the intervention of popular councils, and the influence of provincial Princes. There was no intermediate power, no opportunity of mutual appeal, and consequently no medium between the forcible assertion of claims on the one hand, and resistance on the other. For the purpose of remedying this defect, Ollamh Fodhla instituted a senatorial assembly, resembling modern parliaments: it was in pagan times composed of the druids, brehons, bards, provincial kings, chiefs, princes, and peoples; and, after the introduction of Christianity, of provincial kings, bishops, bards, brehons, abbots, higher clergy, chiefs, princes, and people. This Parliament[3] was vested with both legislative and judicial functions on all affairs relating to the general interests of the state; and to such private concerns as minor tribunals could not settle. The Feis-Teamhrach met triennially, about the festival of All-Saints (Samhuin), at Tara, which was the royal residence; and where palaces were erected for the accommodation of the provincial kings, and others whose duties demanded their attendance on these occasions.

“In this assembly” says Keating, “the ancient records and chronicles of the Kingdom were perused and examined, and if any falsehoods were detected they were instantly erased, that posterity might not be imposed upon by false history; and the author, who had the insolence to abuse the world by his relation, either by perverting matters of fact, and representing them in improper colours, or by fancies and inventions of his own, was solemnly degraded from the honour of sitting in that assembly, and was dismissed with a mark of infamy upon him. His works likewise were destroyed, as unworthy of credit; and were not to be admitted into the national archives, or received among the records of the kingdom. Nor was this expulsion the whole of his punishment: for he was liable to a fine or imprisonment, or whatever sentence the justice of the Parliament thought proper to inflict. By these methods, either out of scandal or disgrace, or of losing their estates, their pensions and endowments, and of suffering some corporal correction, the historian of those ages were induced to be very exact in their relations, and to transmit nothing to posterity, but what had passed this solemn test and examination, and had been recommended by the sanction and authority of that learned assembly.”

When the historical records had been thus thoroughly examined and revised they were inserted in the Psalter of Tara. In the Book of Nachongbhail we read:

“Judging of the Psalter of Tara by the fragments which have come down to us, we may safely affirm that a nation which could produce such a work must have attained to no ordinary pitch of civilization and literary culture.”

We have now seen that the national records of the kingdom were carefully kept with the strictest accuracy by Ollamh Fodhla, thirteen hundred years before the Christian era; that they were embodied in one MS., called afterwords the Psalter of Tara; and that in the third century the Monarch Cormac MacArt made further additions to it, bringing the annals down to his own times. In the “Book of Ballymote” we read—

Cormac gained fifty battles:

He compiled the Saltair of Temur.

In that Saltair is contained

The best summary of history: &c.

After the public records had been thus carefully revised, the Feis sat in its legislative capacity. As may be anticipated, the services it rendered and the influence it exercised were of the highest importance. In receiving, as it did from Ollamh Fodhla, the concession of some of the privileges of the Crown, it was able to abridge the power of any Monarch to gratify his impulse to mischief or tyranny; while it secured to him his legitimate authority by its salutary restraint on the people. Many excellent laws were passed by it during the reign of this Monarch: among the rest one making violation of female chastity punishable by death, without power of reprieve or pardon; which is valuable as proving the honourable feeling of delicacy and gallantry which even then existed in Ireland. To strike, or do any violence to, or commit any robbery on, a member of Parliament while attending his duties at the was likewise punishable by death without mercy. The Militia of the Kingdom (see Paper headed “Feine,” No. 68 in this Appendix) was placed under the control of the parliament; and thus the nation was secured from the dangerous power which an army always places within the grasp of ambitious or despotic Rulers.

Such an institution and form of government, which the experience of the most civilized times in Europe has not excelled, are sufficient to secure their founder the reverential respect of all nations, and every age. But it is not on these alone that his fame rests. He devoted himself to the moral and intellectual improvement of his people, with equal assiduity. He was the founder of those great seminaries, where not only Irishmen but foreigners received gratuitous instruction in all the arts, sciences, and accomplishments then known in Europe; and which subsequently contributed principally to redeem Europe from the barbarism which succeeded the downfall of the Roman Empire. These institutions were sustained munificently by the state; and the members of the different learned professions were not only liberally endowed with property, for their wants, but they were exempted from the personal services and pecuniary aid which were exacted from all other subjects during war and other public exigencies. It was thus in the reign of the Monarch Ollamh Fodhla that those privileges were first conceded to the Fileas (or philosophers) and bards, including the musicians and genealogists, or heralds, which were afterwards so much abused as to create very dangerous disturbances, on account of the arrogance and rapacity of those classes; but which in the earlier ages enabled them to devote themselves entirely to the pursuit of those studies, by which many of them rose to the highest fame, and elevated the character of their country with their own. Perhaps the greatest error of this system was the exclusion of all, save those of noble descent, from the right to practice the learned professions; and the limitation of it to those who could claim by hereditary descent. But this unwise injustice was in some degree remedied by the free participation in the benefits of instruction permitted to all ranks of the people; and the strict care taken that none should be admitted to the dignity, as it was then regarded, of teaching the public, who were not properly qualified: so that even the eldest son was set aside, if unfit for the office, and some other selected. The principal subjects of instruction were Metaphysics (under this head some very ingenious and curious doctrines of mind were taught); Mathematics, in which it is undeniable that the ancient Irish were great proficients; History, Poetry, Genealogy, and the Arts of Government and War.

It was Ollamh Fodhla, who, by armorial bearings, originated the plan of distinguishing the different families of nobility and chief officers of state; and established it in Ireland, though it was never generally adopted throughout Europe until the time of the crusades, when, it is erroneously supposed by modern historians, the custom commenced. It is said he received the idea from the device of the dead serpent and rod of Moses, which the standard of his own family bore from the period of their sojourn in Egypt, and which always stimulated their followers to deeds of heroism. He believed that an honourable spirit of emulation would be created by these badges of distinction; and such was naturally the result.

This Monarch, like Eithrial, was not only a patron of literature in his dominions, but was himself an author; having written a history of his ancestors and their adventures, down to his own times. Even the brief sketch we are enabled to give of his reign and character is sufficient to prove that he was one of the wisest and best of princes. His reign lasted forty years, and was one of perfect tranquillity: thus proving how much benefit a good monarch can confer on a people; and the peaceful tendencies of mankind when justly governed.

It is remarkable how much men are misled by names of authority: for instance, the ancient law-givers of Greece have been extolled for centuries as the greatest sages of the world; and every portion of their labours minutely investigated and explained through the accident of their language and philosophy having been studied by the Romans, who led the mind of Europe so long before and after the Christian era; while such characters as that of Ollamn Fodhla have been neglected and despised, through the same caprice of custom. Those who are best acquainted with them contend that the Irish Annals are far more perfect and trustworthy than those of the Greeks, and yet they are utterly unheeded. If we were to compare the labours of Ollamh Fodhla with those or Lykourgos (or Lycurgus), and of Solon, we think it would not be difficult to prove their great superiority in all that is truly estimable. His system of government was as remarkable for its enlarged, liberal, and gentle adaptation to the wants and interests of the people, and its encouragement and cultivation of their highest qualities, as theirs was for an arbitrary, limited, and harsh policy, which aimed at repressing the most amiable attributes of man’s nature, and only fostered his sterner and least estimable feelings. His was fitted for all mankind; theirs, but for a small community. Owing to the internal dissensions of the state, the operation of his system was interrupted for some time after his death, but was revived in precisely the same form, and continued unchanged in its chief points for many centuries: thus excelling even that of Greece in point of permanency.

In the reign of Cormac MacArt, at the Feis held every three years in his palace at Tara, the provincial kings are stated to have sat in his following order: the monarch himself sitting on a throne in the middle of the assembly-hall, the King of Orgiall, sitting immediately by his side on his right hand, the Kings of the two Munsters on his left, the King of Leinster in front, and the King of Connaught behind the throne; the princes, chiefs, druids, brehons, and bards, also arranged in their own due order. These Parliaments of ancient Ireland continued to be held at Tara, down to the middle of the sixth century; the last convention of the states at Tara, being, according to the Annals of Tigearnach, held, A.D. 560, in the reign of the Monarch Diarmaid, son of Feargus Cearbheoil, son of Conall Creamthann, son of Niall of the Nine Hostages. We are told that in this reign Tara was cursed by St. Rodanus, of Leothra, in Tipperary, in punishment for violation of Sanctuary; and so complete was its subsequent desertion, that in 975 it was described as a desert overgrown with grass and weeds (See Paper No. 111 in this Appendix).

Unlike many of our Monarchs, Ollamh Fodhla died a natural death, and he was quietly succeeded by his son. Those who are fond of historical portraits will rejoice to learn that they can see a Medallion of the head of Ollamh Fodhla, worked in the dome of the hall of the “Four Courts,” in Dublin: but they must not expect us to vouch for its fidelity, as a resemblance. It presides over the entrance to the King’s Bench; and with more chronological accuracy than architects are generally guilty of, it is placed between the heads of the Hebrew Moses, and the Saxon Alfred!

Relative to the burial place of Ollamh Fodhla, we read in the Leabhar-na h-Uidhri, [Lhouar naheera]: “H-i Talltin, imorro, h-adnaictis.i. Ulaid Ollamh Fotla co na chlaind, co tenic Conchobor .i ar is and ro thogside a thabairt eter slea agus muir, agus aiged sair, Fodeig na creitmi rom bôi.” (At Taillten the Kings of Ulster, were used to bury, viz., Ollamh Fodhla, with his descendants down to Conchobhor, who wished that he should be carried to a place between Slea and the Sea, with his face to the East, on account of the Faith which he had embraced.) Again, at p. 38, col. 2, of same MS., we read:

“The chiefs of Ulster before Conchobhor were buried at Taillten, viz., Ollamh Fodhla, and seven of his sons, and grandsons, with others of the chiefs of Ulster.”

Until lately, the exact site of the Cemetery of Taillten was forgotten. In the year 1863, the late Dr. Conwell, Inspector of Irish National Schools, first visited the Sliabh na Caillighe (“Loughcrew Hills”), and after some laborious investigations was able to identify the multitudes of Cairns scattered over those hills, as the once famous Taillten. The same gentlemen likewise discovered the tomb of our great legislator Ollamh Fodhla, during his explorations in 1865; the covering stones of which are covered with curiously strange inscriptions: most probably representing ideas, the key of which is yet to be discovered.—See Tomb of Ollamh Fodhla.


[1] Written: Ollav Fola, it is evident, would not have ordered the ancient records and chronicles of the kingdom to be “written,” unless writing was then known in Ireland.

[2] Crom: After this Crom, Cromleacs are so called—See the Paper “Cromleacs,” marked No. 50 in this Appendix.

[3] Parliament: Some educated members of the Masonic Craft are of opinion that, at the Feis-Teamhrach or Convention of Tara, Ollamh Fodhla first established regular Masonic Meetings in Ireland: and that “Masonry” itself was first introduced into Ireland by Heber and Heremon, the first Milesian Monarchs of that country.