O Ireland isn't it grand you look--
Like a bride in her rich adornin?
And with all the pent-up love of my heart
I bid you the top o' the mornin!
-John Locke
elvesandgnomes:

Deirdre and Leabharcham, John D Batten, 1892
Deirdre of the Sorrows is one of the best known tragedies of the ancient Irish traditions and has been worked on by more modern writers such as JM Synge and WB Yeats. It is of the Ulster Cycle and its Irish name is Clann Uisnigh.
Originally, these stories were recounted by a special class, the fili (poets), who travelled Ireland and were welcomed by chieftains to stay and entertain their people with the heroic sagas. Until the Christianisation of the island all these stories lived through being told. When the monks brought latin to Ireland they began to write the myths down.
As a result, even today many different tellings of the story exist. Tellers will often embellish with minor devices of their own invention. But essentially the story is a much longer and more detailed version of this:
The Early Days
The bard Fedlimid held a ceili (festival of music) in honour of his local chieftain, Conchur MacNeasa, the King of Ulster. During the night’s celebrations a wailing brought a halt to the proceedings; Fedlimid’s wife was giving birth to a daughter; Deirdre.
Cathbad, the druid, prophesised that this girl would become the most beautiful woman in the world and would, in time, be the cause of many deaths in Ulster, including some of the greatest warriors. The warriors who were gathered insisted that the baby be killed. Conchur MacNeasa would have none of it, instead demanding that the baby grow up in isolation and she would become his wife.
The Troubles Begin
Deirdre grew up knowing only three people; her nurse, her fosterer and Leabharcham her teacher. One day Deirdre watched a calf being killed in the snow, a raven appeared as its blood flowed. That night she dreamt of a man with skin as white as snow, lips as red as blood and hair as black as a raven.
She told Leabharcham of this premonition and that if she met such a man she would take off with him. Leabharcham told her that although she was to be married to Conchur that such a man existed; Naoise was the son of another powerful family; Usnach (Clann Uisnigh in Irish).
Deirdre convinced Leabharcham to arrange a meeting. Naoise arrived and Deirdre made quite an impression on him. She told him she wished to run away with him. At first he protested that the Conchur would follow and exact his revenge, but Deirdre persisted and they escaped that night along with Naoise’s brothers Ainle and Ardan. They made for Alba (Irish for Scotland).
Duplicity
Meanwhile Conchur set his men a question – why let the brothers rot in exile when they were more useful to the kingdom as the great warriors they were? The warriors said they were of the same opinion and Conchur said he would send for them to return.
Before he did this he asked Conall what his response would be if while accompanying the brothers, under oath of safe conduct, back to Ireland they were to be killed? Conall replied his response would be swift – kill any who were part of such a scheme against his comrades.
Conchur asked the same of Cuchulainn (the main hero of Ulster Cycle stories). No man would be safe from his vengeance.
Conchur’s third target said he would spare no-one but Conchur, his king. Fergus was despatched with his men immediately.
On arrival in Alba, he called out unseen. The Usneach brothers recognised him as an Irishman and wanted to speak with him. Deirdre was wary and pleaded against this. In the end Fergus compelled them to return in safety to their homeland.

Once again on home soil they had several warnings of what was to happen. All was well until a messenger from the king stole a glance at Deirdre; Naoise gouged his eye out. In retaliation Fergus’s men burnt the house of the Red Branch warriors (comrades of the Usneach). The fighting went on through the night until morning. Conchur, after promising not to harm the Usneachs and Deirdre, had Cathbad cast a spell to disorientate them. They were condemned to death. In the face of the kings treachery no Irishman would commit the executions, the job of which fell to a norseman.
In some versions of the tale Deirdre the escaped from Conchur’s clutches and cast herself into the sea from a height, or leaning from a chariot dashed her head against a rock, or even just died of grief at seeing the bodies of the three brothers.
War
Cathbad’s prophesy was fulfilled when the Ulstermen lost faith in their king’s fitness to rule. War broke out and people killed former allies, including Fergus who crossed swords with his own son. Ulster’s power in Ireland went on the wane. A grassy mound now stands where Emain Macha, Conchur’s palace, once stood.
Pronunciations
Clann Uisnigh; clawn ish-nigUsneach; ish-nawcFedlimid; fay-lim-eejceili; kay-leeConchur MacNeasa; cuh-hoor mak mee-asahLeabharcham; law-war-camAinle; ayn-laArdan; arh-dawnConall; cun-ullEmain Macha; ah-wan mock-ah
BibliographyCeltic Fairy Tales, edited by Joseph Jacobs and illustrated by John D. Batten, London: David Nutt, 1892Mythic Ireland, Michael Dames, Thames and Hudson, 1992A long(er) versionThe official website of Conchur’s palaceCeltic Stories onlineMore Wikipedia
This article was posted by Ronan McDonnell on Thursday, January 29th, 2009 at 05:56. It is archived in Art, History, Ireland, Myth, Wild Places and tagged ancient, History, Ireland, Myths.
aonaran:


Sinn Fein newsletter ‘The Voice’ for the Whiterock area of West Belfast.
Archaeological News: Scientists Finally Pinpoint the Pathogen That Caused the Irish Potato Famine

archaeologicalnews:

image

For nearly 150 years, starting in the late 17th century, millions of people living in Ireland subsisted largely off one crop: the potato. Then, in 1845, farmers noticed that their potato plants’ leaves were covered in mysterious dark splotches. When they pulled potatoes from the ground, most…

(via nightstalker666)

Dying for Ireland: A brief history of Irish Franchise - because everyone needs one

onepotatotwopotatothreepotato:

1800 Union, less than 1/8 have the vote.

1829 takes away vote from 40 shilling freeholders, makes it £10 suffrage.  - reduces electorate by 1/6

1832: Great Reform Act - more far reaching effect in GB than in Ireland, 1/8 have the vote

1850 Franchise Act - enfranchises lots who LOST the vote in 1829 + more, by this time tenants have more land, demand more rights, —> this is post famine so landholding system has changed.

1867 2nd Reform Act - enfranchises the skilled working class, more affects Ulster than the rest of Ireland, as there are fewer skilled workers! 1/3 of them have the vote

1872 Secret Ballots Act — brings down power of Ascendancy

1883, corrupt ballots Act - can’t bribe

1884/5 3rd Reform Act. Many more constituencies. double the franchise (1/2)

1911 Parliament Act - lords has two years suspensive veto.

1918 Representation of the Peoples’ Act: men over 21, women over 30 100% franchise!

the-village-green:

Thomas Moore, Shamrock Quick Step, 1837 (source).
(via aleyma)
idlepaddy:

41 years ago today Ireland voted on joining ‘The Common Market’. The Irish Farmers Association campaigned for a Yes vote, using this bit of electioneering. 
http://phaedrus.cs.tcd.ie/petty/petty/

westmeathlibrary:

Taken in the years 1656-1658, the Down Survey of Ireland is the first ever detailed land survey on a national scale anywhere in the world. The survey sought to measure all the land to be forfeited by the Catholic Irish in order to facilitate its redistribution to Merchant Adventurers and English soldiers. Copies of these maps have survived in dozens of libraries and archives throughout Ireland and Britain, as well as in the National Library of France. This Project has brought together for the first time in over 300 years all the surviving maps, digitised them and made them available as a public online resource.

The world is quiet here: The Rose Tree

vincentvangodot:

‘O words are lightly spoken,’
Said Pearse to Connolly,
‘Maybe a breath of politic words
Has withered our Rose Tree;
Or maybe but a wind that blows
Across the bitter sea.’

‘It needs to be but watered,’
James Connolly replied,
‘To make the green come out again
And spread on every side,
And shake the blossom from the bud
To be the garden’s pride.’

‘But where can we draw water,’
Said Pearse to Connolly,
‘When all the wells are parched away?
O plain as plain can be
There’s nothing but our own red blood
Can make a right Rose Tree.’

—W.B. Yeats

The day has passed for patching up the capitalist system; it must go. And in the work of abolishing it the Catholic and the Protestant, the Catholic and the Jew, the Catholic and the Freethinker, the Catholic and the Buddhist, the Catholic and the Mahometan will co-operate together, knowing no rivalry but the rivalry of endeavour toward an end beneficial to all. For, as we have said elsewhere, socialism is neither Protestant nor Catholic, Christian nor Freethinker, Buddhist, Mahometan, nor Jew; it is only Human. We of the socialist working class realise that as we suffer together we must work together that we may enjoy together. We reject the firebrand of capitalist warfare and offer you the olive leaf of brotherhood and justice to and for all.
James Connolly (1910) - Labour, Nationality & Religion (via whereangelsfear)
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