PART I
Brian Boruâs world
| THE FAMILY OF BRIAN BORU
We must not think of Brian BĂłraime as a man raised from the dust, a pauper-turned-prince. He was born into nobility. True, as we have seen, the wider dynastic group to which he belonged has a name, the DĂ©isi, that means âvassalryâ, but it does not imply non-noble status, merely a position subordinate to the main royal lineages of Munster, the EĂłganachta.1
THE DĂIS TUAISCIRT
Brian belonged to a branch of the DĂ©isi called DĂ©is Tuaiscirt (Northern DĂ©is), and they get honourable mention in public affairs as far back as the year 680 or thereabouts, when an ordinance was promulgated in west Munster called CĂĄin Fhuithirbe (âFuithibreâs Lawâ). This contains a catalogue of southern lords, among whom we find âthe king of the DĂ©is Tuaiscirt,â although his name is not given.2
Some years later, in 697, a great gathering of the kings and leading churchmen of Ireland, DĂĄl Riata and Pictland was held at Birr (Co. Offaly), at which the CĂĄin AdomnĂĄin (âAdomnĂĄnâs Lawâ) was put into effect. Otherwise known as the Lex Innocentium (âLaw of the Innocentsâ), it was a remarkable measure for protecting non-combatantsâwomen, children, and clericsâfrom violence and the effects of war by means of a system of fines and guarantors. Included in the list of guarantors are ninety-one senior Irish and Scottish ecclesiastical and secular figures, and among the dozen or so Munster kings listed we find âAndelaith, king of the DĂ©is Tuaiscirt (Andelaith rĂ in Deissi Tuaiscirt)â.3 This Andelaith, or Andlid, as the genealogists call him, had a brother who is credited with bestowing Inis Sibthonn (Kingâs Island at Limerick) on St MainchĂn or Munchin, which if true would prove that the dynasty ruled that area by the late seventh century.4 And what the annals for 744 bluntly describe as âDestruction of Corco Mruad by the DĂ©is (Foirddbe Corcu Mu Druadh don Deiss)â was presumably a milestone on the advance of the DĂ©is Tuaiscirt in Co. Clare, as this was the Corco Mruadâs homeland. This would explain why Aindlidâs grandson Torpaid, who died in the late 760s, is styled in one set of annals tigherna na n-DĂ©isi (âlord of the DĂ©isiâ) and in another rĂg Corc m-DrĂșad (âking of Corco Mruadâ).5
UĂ THAIRDELBAIG
But Aindlid and Torpaid were not direct ancestors of Brian (see table 1).6 They, and no doubt several of their heirs as kings of the DĂ©is Tuaiscirt, were of the branch of the dynasty called UĂ Ăengusso, descended from Aindlidâs great-grandfather Ăengus (son of CĂĄirthenn Finn son of Blat), who lived about the year 600. Instead Brianâs people were descended from Ăengusâs brother Eochu Ballderg, and their lineage name was UĂ Thairdelbaig, from an eponym Tairdelbach who lived seven generations before Brian, some time in the eighth century. Tairdelbach had five sons, one of whom was St FlannĂĄn of Killaloe, which accounts for the familyâs patronage of this ecclesiastical site. If these traditions are true, and as Tairdelbach probably lived before the Viking Age, this areaâvery much the dynastyâs later heartlandâwas presumably theirs already at that time.7
From another of Tairdelbachâs sons, Mathgamain, the lineage traced its descent, through his son AnlĂłn (see table 2). The latter, the genealogists tell us, had one son, Corcc, who in turn had only one son, Lachtna, who, rather remarkably, also had only one sonâshowing how fragile a lineage can beâand he was Brianâs grandfather, LorcĂĄn.
We do not know when and how UĂ Thairdelbaig managed to outmanoeuvre their UĂ Ăengusso kinsmen and gain the ascendency. One possibility is that the latter were undermined by the Vikings of Limerick. We know from the annals that the year 836 witnessed a âslaughter of battle over the DĂ©is Tuaiscirt by the heathens (Ar catha forsin Dess Tuaisceirt o genntib),â8 and the pseudo-historical tract called Cogadh GĂĄedhel re Gallaibh (âThe war of the Irish with the Foreignersâ) places among the events of the following year a revenge victory by the DĂ©is Tuaiscirt on Lough Derg,9 although Limerick is not specifically mentioned in either account.
By 845, however, there was known to be a Viking fleet operating out of the Shannon Estuary. Its forces raided inland to capture the abbot of Armaghâthen making a circuit of the districtâat Cluain Comarda (Colmanswell, Co. Limerick) and brought him back a hostage to longaibh Luimnigh, the ships in the estuary at or near Limerick.10 When this later became a permanent base the Viking fortress was on Inis Sibthonn (Kingâs Island), and we have seen that this may previously have belonged to UĂ Ăengusso (if the tradition of their granting a church site there to St MainchĂn is to be believed).
All we can say for certain is that by the time of Brianâs grandfather LorcĂĄn or even of his great-grandfather Lachtna the UĂ Ăengusso were in rapid decline and a transfer of power to Brianâs line of the dynasty was in prospect. We can tell this from the very first recorded mention of UĂ Thairdelbaig. It is in a version of the Tripartite Life of St Patrick that was possibly written some time after 900 or so, which, in describing Patrickâs alleged journeys around Ireland, is careful to include encounters with all the people who matter. It is interesting, therefore, that the account of the saintâs journey through north Munster has him at Saingel (Singland, just east of Limerick), where he met a certain CĂĄirthenn Finn, son of Blat. This man was the father of both Ăengus (ancestor of the UĂ Ăengusso) and Eochu Ballderg (from whom the UĂ Thairdelbaig descend).
If the UĂ Ăengusso were still on top we might expect some mention; instead CĂĄirthenn Finn is called simply âancestor of Clann Tairdelbaig (sen Clanne Tairdelbaig)â, i.e. the UĂ Thairdelbaig. What is more, we are told that before being blessed and baptised by Patrick all CĂĄirthennâs children were born deformed but that the saint worked a miracle that brought forth Eochu, who was given the nickname Ballderg (âred-spotâ or âred-memberâ) in memory of the blood clot from which Patrick created him!11 Obviously, the author is working hard to prove that the rightful kings of the DĂ©is Tuaiscirt are UĂ Thairdelbaig.
BRIANâS EARLIEST KNOWN FAMILY MEMBERS
The earliest members of Brianâs family mentioned in the historical record (other than a later genealogy) are Connadar and AinĂ©islis âof the UĂ Thairdelbaig (dâĂibh Tairdealbaigh)â, who are said to have been killed at the great battle of Belach Mugna (Ballaghmoon, Co. Carlow) in 908.12 Brianâs grandfather LorcĂĄn was probably the head of the lineage at that point, and Connadar and AinĂ©islis may have been his siblings (and perhaps they were unknown to later genealogists because of their early death without issue). Belach Mugna was the battle in which the UĂ NĂ©ill king of Tara, Flann Sinna of Clann CholmĂĄin, triumphed over the EĂłganacht king of Cashel, Cormac mac CuilennĂĄin, but the UĂ Thairdelbaig died fighting on the latterâs losing side.
If true, this is potentially significant, because such an association with the EĂłganachta might well help to explain how the UĂ Thairdelbaig came to displace their UĂ Ăengusso kinsmen. The problem is that the story of the menâs deaths is not preserved in the straightforward annalistic accounts of the battle but rather in the so-called âFragmentaryâ Annals of Ireland, a later narrative in which the bare contemporary record has been much embellished for literary effect. So perhaps we should not read too much into it. Interestingly, though, appended to the annal entry is a poem on the battle that also refers to Connadar and AinĂ©islis. It is ascribed to DallĂĄn mac MĂłire, the earliest of the Irish court poets whose work survives in any quantity. He was the ollam or chief poet to the UĂ FĂĄelĂĄin king of Leinster, Cerball mac MuirecĂĄin (died 909), and six poems survive that are generally thought to be authentic.13 If DallĂĄnâs poem is genuine it would obviously serve to corroborate the annal account, especially as part of it (though unfortunately not the quatrain referring to Connadar and AinĂ©islis) is attested elsewhere, being preserved in the Annals of the Four Masters.
THE MAG ADAIR INAUGURATION SITE
As well as listing Connadar and AinĂ©islis among the dead in the battle at Ballaghmoon, DallĂĄn refers to Connadar as being âof Mag Adair (Connadhar din Adhar-mhaigh)â and to AinĂ©islis as âof the BĂłrama (Aineslis din Borumha)â. Mag Adair (Moyare Park) is the plain between Tulla and Quin on which the dynastyâs inauguration site was situated, and this flat-topped mound still survives (see plate 7), surrounded by a bank and ditch, not far from which is a stone pillar that may also have played a part in the inauguration of the king.14 The site also had a sacred tree called a bile, which evidently played a role in the fertility rite that was part of the royal inauguration ceremony, during which at a later period, presumably reflecting an ancient ritual, the new king was conferred with a white wand called the ârod of kingship (slat na rige)â, which was doubtless cut from the sacred tree.15
The significance of this tree as a symbol of sovereignty is evident from enemy attacks on it. In 981, when the king of Tara brought an army south to counter the rising threat from Brian, âthe bile of Ăenach Maige Adair was cut, after being dug from the earth along with its roots (bile Aonaigh Maighe h-Adhar do thesccadh iarna tochailt a talmhain cona frĂ©maibh),â presumably in an attempt to deny Brian his legitimacy; but another was apparently planted in its place, because we know that seventy years later âthe bile of Mag Adair was felled by Ăed Ua Conchobair (Bile Maige Adar do thascrad do Ăed h-Ă Chonchobuir)â when the latter king of Connacht invaded Munster.16
The mention in 981 that the sacred tree was in Ăenach Maige Adair is also significant, because it shows that Mag Adair was not merely Brianâs inauguration place but the site of his dynastyâs Ăłenach, the meeting-place for the assembly of its inhabitants, where public business was conducted, where the king might promulgate an ordinance in a time of crisis, where sporting contests took place between the communities, and where no doubt a market-place evolved (and thus in later Irish the word aonach came to mean a fair or market). Indeed the great Limerick antiquary Thomas Johnson Westropp visited the site in 1891 and reported that even then âthe older peasantry remembered its great meetings, held down to the time of the famine, no doubt a survival of the ancient fair, or merrymaking of Eanagh Magh Adhair.â17
BĂRAMA
The AinĂ©islis who died in 908 is referred to in DallĂĄnâs poem as âof the BĂłrama (Aineslis din Borumha)â. The word bĂłrama comes from bĂł-rĂm or bĂł-rĂme (âcattle-countingâ) and came to mean âcattle-tributeâ, but the âBĂłramaâ of the poem is a place, a place that presumably got its name because it was where cattle offered as tribute were gathered and counted.18 And the place in question, sometimes called BĂłrama and sometimes BĂ©l BĂłraime (âthe mouth of BĂłramaâ, i.e. the entrance to BĂłrama), is an impressively large ring-fort on the west bank of the Shannon less than 2 km north of Killaloe (see plates 2 and 3). It may have taken its name from the ford at Killaloe on the Shannon (where the bridge is now), which is called Ăth na BĂłraime (plate 1; map 7), either because it was the ford that cattle-tribute was traditionally brought across or because it was the ford one crossed to get to BĂłrama. And presumably AinĂ©islis is referred to in DallĂĄnâs poem as âof the BĂłramaâ because of a belief that he resided in or was associated with the great ring-fort of that name.
This word bĂłrama, of course, gives us Brianâs famous epithet, generally anglicised as Boru. There has always been a doubt about whether he got the nickname because of a reputation for imposing cattle-tribute or because of an association with the place called BĂłrama or BĂ©l BĂłraime near Killaloe. In other words, is he âBrian of the cattle-tributeâ or âBrian of BĂ©l BĂłraimeâ? The balance of the evidence favours the latter explanation. There is one piece of evidence that would point to âBrian of the cattle-tributeâ, and that is a poem by the great twelfth-century historian and bardic poet Gilla na NĂĄem Ua Duinn (died 1160), which refers to the Battle of Clontarf as âthe battle of Brian of the cattle (cath Bhriain in buair)â.19 Evidently, if he was Brian of a place called BĂłrama rather than a thing called bĂłrama (i.e. cattle-tribute) the confusion began early!
We must balance Ua Duinnâs poetic reference against another in a poem (on the subject of three famous trees of Ireland) that is said to have been written by Brianâs famous contemporary CĂșĂĄn ua LothchĂĄin (died 1024), a man who would have known Brian well, having served at the court of his rival and predecessor as kigh-king, MĂĄel Sechnaill mac Domnaill. In this poem the author specifically refers to him as âBrian of Ireland from BĂłrama (Brian na Banba a BĂłrumi)â.20 This strikingly parallels the poem ascribed to DallĂĄn mac MĂłire that described Brianâs putative ancestor AinĂ©islis as âof the BĂłrama (Aineslis din Borumha)â. The historical tract on Brian called Cogadh GĂĄedhel re Gallaibh refers to Brianâs dynasty as âDĂĄl Cais of BĂłrama (Dail Cais Boruma)â, includes an elegy for Brianâs brother Mathgamain in which the latter is styled âfiery king of BĂłrama (rĂ bruthmar BĂłroimhe)â, and specifically includes BĂłrama among the fortifications of Munster that it claims Brian built (do ronad . . . Boruma).21 In an elegy allegedly written for Tadc Ua Cellaig, the king of UĂ Maine who died fighting alongside Brian at Clontarf, the high-king is referred to variously as Brian BĂłraime and Brian BĂłirne; and as the latter refers to a place, the Burren in Co. Clare, it heightens the chances that the former does likewise, i.e. the ring-fort at BĂłrama or BĂ©l BĂłraime.22
If this poem, sometimes ascribed to Muirchertach mac Liacc (died 1014 or 1016), were genuinely of that vintage it would be the earliest occurrence of the famous soubriquet; but there are reasons for doubting it.23 Likewise, he is called Brian BĂłraime in an entry in the Annals of Tigernach for the year 992, but with annals one can never rule out the possibility that they have been tampered with at a later date; at least with a poem it was harder to do this, as the requirement for rhyme and alliteration minimises the opportunities to cut and paste. As against this we can be reasonably confident of the early date of the king-list preserved in the Book of Leinster, attributed to the eleventh-century historian and poet Gilla CĂłemĂĄin, which mentions âthe destruction of Brian BĂłraime (dĂbad Briain Boroma)â.24
Other evidence suggests that there is every likelihood that Brian did have BĂłrama as one of his principal residences, along with Cenn Corad (usually anglicised as Kincora), which seems ...