83-1322: This article lists the rulers of Tyrconnell ( Irish : Tír Ċonaıll ), a medieval Irish kingdom which covered much of what is now County Donegal . It was founded in the fifth century by a son of Niall of the Nine Hostages , Conall Gulban , of whom the Cenél Conaill are descended. They ruled the kingdom until the Flight of the Earls in September 1607, which marked the end of the kingdom. Eigneachan mac Dalach Domhnall Mór mac Eicnechain Ó Domhnaill Maol Seachlainn Ó Domhnaill Gofraidh Ó Domhnaill Domhnall Óg Ó Domhnaill Aodh Ó Domhnaill Toirdhealbhach Ó Domhnaill Aodh Ó Domhnaill Tairrdelbach an Fhiona Ó Domhnaill Niall Garbh Ó Domhnaill Neachtan Ó Domhnaill Aodh Ruadh mac Néill Gairbh Ó Domhnaill Aodh Dubh Ó Domhnaill Maghnas Ó Domhnaill Calbhach Ó Domhnaill Aodh mac Maghnusa Ó Domhnaill Aodh Ruadh Ó Domhnaill Ruaidrí Ó Domhnaill Tyrconnell Tyrconnell ( Irish : Tír Chonaill , meaning 'Land of Conall '), also spelled Tirconnell and Tirconaill ,
166-404: A briugu (hospitaller) could have twice the normal property qualifications of a lord of whatever grade (and this can extend, in theory, up to the qualifications of a king). Further, a briugu had to open his house to any guests. This included feeding them, no matter how large the group—he could lose his status if he ever refused a guest. Because of that stipulation, the position of briugu
249-470: A túath normally had a low status, as status was based not only on property but also on familial connections. There are two main ranks of commoners, the ócaire (lit. "young lord") and bóaire ("cow lord"), though Binchy thinks the ócaire is a recent offshoot of the latter, who had less property but was still a freeman. In addition are the bóaire febsa (a bóaire of quality who had an honour-price of 5 séts ). The highest commoner
332-566: A broader meaning than lord] between two [types of] aires ). According to Críth Gablach , these individuals had status in between a commoner and a full lord. In the case of poets, a poet with skill qualifications but who did not have proper training was a bard . According to Breatnach poets who were not allied with the church were given this rank for that reason. In addition, there were ways that, in an extraordinary circumstance, an individual could achieve higher status without having parents with such qualifications. Someone who chose to become
415-409: A fixed period of time. The client owed service to his lord, and at the end of the grant period returned the grant with interest. Any increase beyond the agreed interest was his to keep. This allowed for a certain degree of social mobility as an astute free client could increase his wealth until he could afford clients of his own, thus becoming a lord. A poorer man could become a "base client" by selling
498-441: A person with a certain status could have that status themselves, assuming they had the proper qualifications, even if their father did not. This created an interesting in-between stage. A commoner who had the property qualifications but not the parentage to become a lord is variously referred to as a flaith aithig , (a commoner lord), a fer fothlai (a man of withdrawal), or an aire iter da airig (an aire [here with
581-403: A physician. Some suggest that the effects of the wound would be clear to a physician at that point if not before. First, either the victim would have died if such was likely, or it would be clear that the patient was in danger. If the first was the case, the injurer had to face punishment for murder, and in the second he had to pay a heavy fine called a crólige báis , "blood-lying of death." If
664-502: A reputation among modern scholars as rather progressive in their treatment of women, with some describing the law as providing for equality between the sexes. The Laws generally reflect a patriarchal and patrilineal society in which the rules of inheritance were based on agnatic descent. It has sometimes been assumed that the patriarchal elements of the law are the result of influence by canon law or continental practice displacing an older, more egalitarian ancient Celtic tradition, but this
747-469: A retinue with them. A lord not only had greater ability but also needed to take greater steps to preserve their honour, lest they lose their lordship. The order of lords varies, but in Críth Gablach it is as follows: aire déso ("lord of vassals"), aire ard ("high lord"), aire tuíseo ("lord of precedence"), and the aire forgill ("lord of superior testimony"). After the normal lords were
830-409: A share in his honour price, making his lord entitled to part of any compensation due him. The lord could make him a smaller grant of land or livestock, for which the client paid rent in produce and manual labour. A man could be a base client to several lords simultaneously. On account of the structure of early Irish society, all law was essentially civil and offenders had to answer only to the victim or
913-405: A whole plough-share or all the rights in a mill. Above these are a series of lords who apparently had clients of their own—the primary factor in lordship—as well as more property and a higher honour price. According to Críth Gablach , each grade of lord increase by 5 séts for each rank, and also increased the number of clients. In addition, when they travelled they were expected to maintain
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#1732868983164996-436: Is a valid historical account, given the lateness of the story (originating hundreds of years after Patrick's time). Early Irish law recognised a number of degrees of agnatic kinship , based on a belief that there was a common male ancestor. The closest kin group that is defined is gelfine (bright-kin)—descendants of a common grandfather (including the grandfather's relationships to his descendants and his children). This
1079-400: Is actually correct) who then gives it as a judgment in a case. It is not clear how much kings made judgments by themselves and how much they had to follow professional advice. The kings do not appear to have stood as judges in all cases, and in some cases, the professional jurists took that role. One subject the laws did cover is how the king fit within the rest of the legal system. The king
1162-588: Is based mainly on conjecture and there is little hard evidence to support such claims. Cáin Adomnáin , a Christian Law, promulgated by the Synod of Birr in 697, sought to raise the status of women of that era, although the actual effect is unknown. Regardless, although Irish society under the Brehon Laws was male-dominated, women had greater freedom, independence and rights to property than in other European societies of
1245-585: Is clearly old. A number of legal terms have been shown to have originated in the period before the Celtic languages split up, because they are preserved both in Old Irish and in the Welsh legal texts. On the other hand, this is not regarded as unquestionable evidence that the practices described by such terms are unchanged or even have their origins in the same period as do the terms. Another important aspect when considering
1328-401: Is entitled to while being nursed according to his rank, it also mentions that the practice was no longer in use, and instead, an additional fine encompassed the same provisions the injurer would have had to pay for under sick maintenance. Bretha Crólige does not mention anything about the practice being obsolete. It does mention that certain types of person could not be maintained because of
1411-462: Is for racing horses , and Saturday is for judging (a different word from Monday, but the distinction is unclear). According to the introduction to the Senchas Már , the world had numerous problems before the creation of that text. Among those problems was that everyone was in a state of equality. Unequal status was of great import to early Irish Christian society and it is recorded in many places in
1494-563: Is known also as the rí ruirech (king of overkings) and rí cóicid (king of a province). To a certain degree, kings acted as agents of the law. While other kings in Europe were able to promulgate law, such as Alfred the Great and his Doom book , Irish kings had very little authority to do so. They could collaborate on law authored by the church. Cáin Adomnáin has the names of many kings attached to it who apparently enacted and enforced
1577-473: Is likely. In all other cases, an injurer was responsible for paying a fine . The legal text Bretha Déin Chécht "The Judgments of Dían Cécht " goes into considerable detail in describing the fines based on the location of the wound , the severity, and in some cases the type. According to that text, the payment was decided by a physician after nine days. Prior to that, the victim was cared for by his family and
1660-548: Is only incidental to a regulation on the compensation for bee stings when the legal tract Bechbretha relates the story of Congal Cáech , who was deposed on account of being blinded by a bee. A fair amount of the material on kings relates to their position within the Irish laws of status, which see, of which the king is ranked at the top, parallel with the Bishops and the highest level of poets . Three levels of kings are referred to in
1743-423: The brithem could achieve, and the honour price apparently did not vary based on skill. Other professionals, such as makers of chariots or engravers, had still lower honour prices (less than that of a bóaire ). Finally, a few professions received only meagre ranks, as with the lowest poets, and the authors may be actively making fun of some of the professions, such as comb makers. Status in early Ireland
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#17328689831641826-410: The taman , drisiuc , and oblaires. Their honour prices are no more than a pittance, and their poetry is apparently painful to hear. Other professions could give status based on the profession and the skill, but no professions besides poets could have a status as high as the bishop, king, or highest poet. For instance, in one text the jurist or brithem had three ranks, and the highest
1909-402: The tánaise ríg , who was supposed to be heir to the throne. He had higher property qualifications than the aire forgill , but his prime claim to higher status was that he would one day be king. Kings held the highest status that the laws describe. The basic king had an honour price of seven cumals , and higher kings had yet a higher status. Having the highest status, the king especially
1992-828: The Attorney General in 2003, the Genealogical Office discontinued the practice of recognising Chiefs of the Name. The Hereditary Seneschal of Tyrconnell (currently vested in a living O'Donnell, who was already ennobled as a Knight of Malta , and who inherited the Seneschalship from his father), survives under the auspices of the Hereditary Great Seneschal or Lord High Steward of Ireland , currently Charles Chetwynd-Talbot, 22nd Earl of Shrewsbury , senior direct descendant of George Carpenter, 2nd Earl of Tyrconnell (of
2075-565: The Eastern Church there were normally five or six grades (sometimes more), and the Western Church typically had eight or nine grades. Although the various groups were theoretically on par with each other, the church apparently had supremacy. Críth Gablach states "Who is nobler, the king or the bishop? The bishop is nobler, for the king rises up before him on account of the Faith; moreover,
2158-405: The Flight of the Earls . It lay in the area now more commonly referred to as County Donegal , although the kingdom and later principality of Tyrconnell was larger than that, including parts of Sligo, Leitrim (in present-day Republic of Ireland ), Tyrone , Fermanagh and a southern part of Londonderry (in present-day Northern Ireland ). According to Geoffrey Keating , by the 16th century it
2241-525: The Northern Uí Néill and although they ruled, there were smaller groups of other Gaels in the area. From the 5th century founding of Cenél Conaill, the tuatha was a sub-unit of the larger kingdom of Ailech , along with their Cenél nEógain cousins, fellow descendants of Niall of the Nine Hostages . Their initial ascent had coincided with the decline of the Ulaid , whose kingdom of Ulster receded to
2324-627: The 4th creation), and senior kin of Richard Talbot, Duke of Tyrconnel . The religion which predominated at an official level in Tyrconnell was Catholic Christianity . The territory of Tyrconnell was associated with the Diocese of Raphoe under the Bishop of Raphoe , which had been formed in 1111. It was mentioned at the Synod of Ráth Breasail and covered Tír Conaill. Inis Eogain is in the Diocese of Derry . Indeed,
2407-517: The Christian religion was of particular significance to the O'Donnell rulers of Tyrconnell, as their kinsman St. Colm Cille (also known as St. Columba), born at Conwal and Leck , was regarded as one of the three patron saints of Ireland. Their founder and namesake of the kingdom, Conall Gulban , had been the first nobleman converted by St. Patrick . Indeed, they later took up the symbol of the cross as part of one of their heraldic identifiers and adopted
2490-591: The Old Testament although church authorities opposed it. Under Western Catholic church law, women were still largely subject to their fathers or husbands and were not normally permitted to act as witnesses, their testimony being considered "biased and dishonest". While scholars have discovered a fair amount of information about how Irish Kingship worked, relatively little is actually related to early Irish laws. In particular, very little material survives regarding succession practices, which have been reconstructed as
2573-472: The Saint supervised the mixing of native Irish law and the law of the church. A representative of every group came and recited the laws related to that group, and they were written down and collected into the Senchas Már , excepting that any law that conflicted with church law was replaced. The story also tells how the law transitioned from the keeping of the poets , whose speech was "dark" and incomprehensible, to
List of rulers of Tyrconnell - Misplaced Pages Continue
2656-470: The Senchas Már", a late introduction to the main collection of Irish law, makes a claim on how this came about. It declares that prior to the coming of St. Patrick , Irish law demanded capital punishment in all cases of murder. Christianity was supposed to preach forgiveness. The two fines are apparently a compromise so that the murderer is both punished and forgiven. It is at least dubious whether or not this
2739-617: The abolition of Tanistry and Brehon Law , the Chief of the Name is known as The O'Donnell of Tyrconnell, as recognised by the Chief Herald of Ireland , as the legitimate successor in a putative sequence of Chiefs of the Name (by male primogeniture), and would default to the Duke of Tetuan in Spain in succession to the current Chief, a Franciscan priest, who has no eligible progeny. However, following advice by
2822-569: The baronies of Carbury ( Cairbre , in County Sligo ), Rosclogher ( Dartrighe , in County Leitrim ), and Magheraboy ( Machaire Bui , mainly Toorah or Tuath Ratha) and Firlurg ( Lorg , in County Fermanagh ). As such it had a size varying between that of Corsica (8,680 km ) and Lebanon (10,452 km ). Although the elective Chieftaincy of O'Donnell is extinct since
2905-401: The bishop raises his knee before the king." This relative ranking is reflected elsewhere. In addition, according to Críth Gablach the ranking of the lay grades was modeled after the ecclesiastical grades in that there should be seven grades, a number rarely met perfectly. Irish law recognised a number of classes, from unfree to king, which were ranked within the status tracts. Little space
2988-488: The death of the father. A young son just out on his own was called a fer midboth (a man of middle huts), apparently, someone who occupied a hut on his father's land. These persons were semi-independent but did not have the full honour price of a free man until they reached 20. Even after a certain age, a "Son of a Living Father" was expected to be dutiful to his father and could only set up an independent household with his father's permission. In addition, those from outside
3071-434: The difficulty in doing so. Thus it was very hard to provision those of the highest rank and obviously impossible to find a substitute to do their work. Certain professionals could similarly be difficult. On the other hand, a number of persons could cause difficulty to the people maintaining the victim. Such troublesome individuals included the insane and women likely to cause trouble for those nursing them. Early Ireland has
3154-462: The distinction of being one of the first areas to shun capital punishment. While a murderer might be killed for his/her crime, this was the option of last resort. Instead, the murderer typically had to pay two fines. One is the fixed éraic or cró , that is either a "body fine" or a " wergild ", and the other is the Log nEnech , an honour price owed to the kin of the victim that varied according to
3237-529: The early Irish laws. The Irish law texts describe a highly segmented world, in which each person had a set status that determined what legal tasks they could undertake and what recompense they could receive when a crime was committed against them. Críth Gablach and Uraicecht Becc are two of the main texts focusing on lay landholders, the latter of which also briefly covers the status of skilled individuals and of clerics . Other texts describe other groups, such as Uraicecht na Ríar , which focuses on
3320-476: The ground. Some of the texts give considerable detail on diet, tools owned, the number of livestock, and even the size of the house a person of a given status had. Modern scholars have generally assumed such details rarely match exactly what someone of a given rank had. In addition, Críth Gablach contains the fee a client paid to a lord, according to rank from the lowest free man through the noble ranks, even though no noble would be another's client. Paralleling
3403-416: The household. A husband was legally permitted to hit his wife to "correct" her, but if the blow left a mark she was entitled to the equivalent of her bride-price in compensation and could, if she wished, divorce him. The property of a household could not be disposed of without the consent of both spouses. Polygamy was also supported, and regulated with complex codes. Later it was justified by reference to
List of rulers of Tyrconnell - Misplaced Pages Continue
3486-492: The ideas in the tale may be correct, and it has been suggested by modern historians that the Irish jurists were an offshoot from the poetic class that had preserved the laws. According to the Annals of Ulster , the Senchas Már was written in AD 438. For some time, especially through the work of D. A. Binchy , the laws were held to be conservative and useful primarily for reconstructing
3569-443: The importance of keeping a proper environment for the victim during his sick-maintenances. Largely this means that anything that might cause loud noise was prohibited in the vicinity. This included fights by men as well as by dogs, the playing of games and even the disciplining of children. It is clear from the law tracts that the practice of Sick Maintenance was being discarded. Críth Gablach mentions some of what each individual
3652-414: The injurer had to find a suitable location and move the victim. Then the injurer had to pay for food for the victim and a retinue—which could be considerable depending on the victim's rank. The injurer also had to provide someone to fulfil the victim's duties while he was incapacitated. He also had to pay a fine for the missed opportunity for procreation if appropriate. Bretha Crólige also goes into
3735-403: The keeping of each group who had an interest in it. The story is extremely dubious as not only is it written many centuries after the events it depicts, but it also incorrectly dates the collection of the Senchas Már to the time of St. Patrick while scholars have been able to determine that it was collected during the 8th century, at least three centuries after the time of St. Patrick. Some of
3818-459: The king directly, a dependent of the king known as an aithech fortha (substitute churl) was enforced against instead, and the king was responsible for repaying the substitute churl. The laws also specified certain cases in which a king lost his honor price. These included doing the work of a commoner, moving around without a retinue, and showing cowardice in battle; again, though, it is unclear how often such stipulations were followed. Finally,
3901-410: The law. Additionally, a king could issue a temporary law in times of emergency. But kings could not, by their own authority, issue permanent law codes. Kings also acted as judges, although the extent of their power compared to that of professional jurists has been debated. One law tract, Gubretha Caratniad , describes a brithem giving advice to a king (in this case, advice that seems flawed but
3984-543: The laws and customs of the Proto-Indo-Europeans just as linguists had reconstructed the Proto-Indo-European language . For instance, historians have seen similarities between Irish and Indian customs of fasting as a method of shaming a wrongdoer to recover a debt, or to demand the righting of a wrong. Other legal institutions prominent in early Irish law but foreign to most contemporary legal systems, such as
4067-413: The laws commented on how the king was to arrange his life and holdings and how many individuals should be in his retinue. In particular, Críth Gablach gives a highly schematized and unrealistic account of how the king spends his week: Sunday is for drinking ale , Monday is for judging, Tuesday is for playing fidchell , Wednesday is for watching hounds hunt, Thursday is for sexual union , Friday
4150-401: The lector in a third position. The seven grades are subsumed into the Irish law of status, but it is unclear to what degree they conformed to all of the various status stipulations. According to Críth Gablach , the seven grades of the church are the basis for the theoretical seven lay and poetic grades (see below). At the same time it is clear that the number seven is an insular invention, in
4233-533: The major legal schools, as they are known: those that produced the Bretha Nemed and Senchas Már . Indications of women's status is indicated by the honour price system. A typical woman did not carry an honour price: a position shared with children, the insane, slaves, and others. However, there were many exceptions: for example, status was gained through inheritance. At times, some rose to ranks of leadership, and women, like men, were Brehons. Brehon Laws have
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#17328689831644316-597: The motto in hoc signo vinces . Brehon Law Early Irish law , also called Brehon law (from the old Irish word breithim meaning judge ), comprised the statutes which governed everyday life in Early Medieval Ireland . They were partially eclipsed by the Norman invasion of 1169, but underwent a resurgence from the 13th until the 17th century, over the majority of the island, and survived into Early Modern Ireland in parallel with English law. Early Irish law
4399-405: The murderer into slavery, or kill the murderer. Even then, the monetary possibilities may have discouraged capital punishment in some cases. In certain cases, though, where the murderer and victim were relatives, capital punishment could not be carried out as it would make the executioner commit fingal or kin-slaying . Another situation where the murderer could be killed was when the murderer
4482-523: The north-east coast. In the 12th century the kingdom of Ailech split into two sovereign territories and Cenél Conaill became Tír Chonaill under the Ó Domhnaill (O'Donnell) clan. It was the location of fighting during the Nine Years' War (Ireland) at the end of the 16th century. It continued to exist until the 17th century when it was incorporated into the English-ruled Kingdom of Ireland following
4565-634: The oaths of those of lower status. In part, the seven ecclesiastical grades originate outside Ireland (as holy orders , later subdivided into minor orders and major orders ) although their position in Ireland has been shaped by local thinking. The grades are given in Uraicecht Becc as liachtor ( lector ), aistreóir ( doorkeeper ), exarcistid ( exorcist ), subdeochain ( sub-deacon ), deochain ( deacon ), sacart (priest), and escop (bishop) although Bretha Déin Chécht puts
4648-501: The origins is that the early Irish law texts are not always consistent. Early Irish law is, like the Old Irish language, remarkably standard across an Island with no central authority; as one scholar wrote, "The edifice of the law stands above all local and regional rivalries as a unified system." Even so, close examination has revealed some variations. Among these one can especially point to variations both in style and content between two of
4731-446: The practice described by the legal term has not changed. Today, the legal system is assumed to contain some earlier law influenced by the church, and adaptation through methods of reasoning the Irish jurists would have sanctioned. There is a dispute as to just how large a role each of these aspects may have played in creating the legal texts. The evidence leaves important scope for debate. In one area, scholars have found material that
4814-412: The same rights. The qualifications for each grade is where the difference occurs. The qualifications fit into three categories, the status of the poet's parent or grandparent, their skill and their training. A particular number of compositions are given for each rank, with the ollam having 350. In addition to the seven main ranks, variously named ranks below these seem to be names for unskilled poets,
4897-508: The seventh century and compiled in the eighth century. Early Irish law consisted of the accumulated decisions of the Brehons , or judges, guided entirely by an oral tradition. Some of these laws were recorded in writing by Christian clerics. The earliest theory to be recorded is contained in the Prologue to the Senchas Már . According to that text, after a difficult case involving St. Patrick ,
4980-463: The skill and training of a rank, but not the proper familial qualifications received half the honour price that his skill and training otherwise earned. A member of the property-owning classes could advance himself by becoming a "free client" of a more powerful lord, somewhat akin to the Roman system of clientship . The lord made his client a grant of property (sometimes land, but more usually livestock) for
5063-438: The status of poets. Much depended on status, and each rank was assigned an honour that was quantified in an honour-price to be paid to them if their honour was violated by certain crimes. The types of food one received as a guest in another's house, or while being cared for due to injury varied based on status. Lower honour prices limited the ability to act as sureties and as witnesses. Those of higher status could "over-swear"
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#17328689831645146-424: The status of the kinsman to whom it was owed and the closeness of his relationship to the victim. Should the murderer be unable to pay by himself, his family was normally responsible for paying any amount the murderer could not pay. Should the family be either unable or unwilling to pay, the victim's family took custody of the murderer. At this point, the victim's family had three options. They could await payment, sell
5229-421: The status of the lay grades are the grades of the filid (poets). Each poetic rank corresponds to a particular lay (and ecclesiastical) rank, from Bóaire to king. In Uraicecht na Ríar these are given as fochloc , macfuirmid , dos , cano , clí , ánruth , and ollam . These are given the same status as and the same honour prices as the lay grades, and hence have effectively
5312-424: The status tracts, such as Críth Gablach : rí benn , (the king of peaks) who is identified elsewhere as the rí túaithe (king of a [single] túath ), who is below the rí buiden (the king of bands) who is identified with the rí túath (king of [multiple] túaths ) or ruiri (overking), who in turn is below the rí bunaid cach cinn (the ultimate king of every individual) who
5395-652: The system of Tanistry . A section of the Senchas Már tract on status was apparently devoted to succession, although little survives. Most early material on succession was collected by Domhnal O'Davoren in the 16th century. Another seemingly important omission is that the laws never mention the High King of Ireland centred at Tara . Likewise, the laws only once mention the practice of individuals being ineligible for kingship if they are blemished (a practice more widely evident elsewhere, especially in Irish mythology ). That mention
5478-440: The time. Men and women held their property separately. The marriage laws were very complex. For example, there were scores of ways of combining households and properties and then dividing the property and its increase when disputes arose. Divorce was provided for on a number of grounds (that ultimately deal with the inability to have a child), after which property was divided according to what contribution each spouse had made to
5561-487: The use of sureties , have been considered as survivals from earlier periods. More recently historians have come to doubt such attributions. While few historians argue that all Irish law comes from church influence, they are today much more wary as to what material is a survival and what has changed. A past may still be suggested for a certain legal concept based on Irish legal terms' being cognate with terms in other Celtic languages, although that information does not prove that
5644-419: The victim had recovered but his wound was still present, it was measured and a fine paid. Bretha Déin Chécht describes that the wound was measured according to how many grains of a certain plant fit in the wound. The higher the status one was, the smaller the grain used. Thus, there are nine grains mentioned in the text, from a grain of wheat to a bean. If the wound did not heal, and thus the physical blemish
5727-410: The victim's representative. This is important to point out, as in case of serious injury it is in stark contrast to most modern legal systems. Although early Irish law recognised a distinction between intentional and unintentional injury, any type of injury was still normally unlawful and requiring compensation. The main exception is injuries received when the victim has gone into a place where an injury
5810-489: The wholly unfree, a few individuals were semi-free. The senchléithe (hereditary serf) was bound to work the land of his master, whereas the fuidir had no independent status or land of his own, but could at least leave as he might desire. Others might be of less than full status, based on age or origin. The status of children was based on their parents, and they could not act independently. The rights of sons increased with age, but they did not fully increase until after
5893-484: The wound is one of "the seven principal bone-breakings ," or if it causes constant vomiting or bloody urine the physician also received a greater fee. If it seemed that the patient would recover but still needed nursing, the injurer was responsible for that. This was known as sick maintenance , rendering variously crólige , folog n-othrusa , folog , or othrus in different texts. Bretha Crólige goes into great detail about this process, describing how
5976-400: Was a kingdom of Gaelic Ireland . It is associated geographically with present-day County Donegal , which was officially named County Tirconaill between 1922 and 1927. At times it also included parts of County Fermanagh , County Sligo , County Leitrim , County Tyrone and County Londonderry at its greatest extent. The kingdom represented the core homeland of the Cenél Conaill people of
6059-428: Was a problem for the victim's honour, further payments were required. Early Irish law saw certain locations, known as the "twelve doors of the soul" were considered particularly severe. It has been suggested that this is because of the potential for such wounds to turn deadly, although the law texts do not suggest any reason. In such cases, the physician was entitled to a greater share of the fine—one half. Similarly, if
6142-465: Was at large and the fines had not been paid. The victim's family apparently was responsible to launch a blood feud . It is unclear how often capital punishment was carried out in situations where it would be licit without any records other than the legal tracts. It is clear that that punishment could be avoided in most cases. The origin of this particular legal provision is as unclear as the rest of Irish law. The so-called "Pseudo-Historical Prologue to
6225-517: Was expected to be careful to keep his honour. Cowardice, as demonstrated in flight from battle, as well as taking up manual labour might cost him his honour-price. These grades are generally equated with the seven grades of clerics, although there is some discrepancy as to how the grades line up, with various texts doing it in different ways and selecting only certain lay grades and ignoring others. The ranking of lay grades has been seen by many scholars as rather schematic and not reflecting realities on
6308-474: Was foreign to Ireland's early jurists. They show Ireland in the early medieval period to have been a hierarchical society, taking great care to define social status, and the rights and duties that went with it, according to property, and the relationships between lords and their clients and serfs. The secular legal texts of Ireland were edited by D. A. Binchy in his six-volume Corpus Iuris Hibernici . The oldest surviving law tracts were first written down in
6391-431: Was given an honour price only halfway up the other scales. The ranking of a brithem was based on his skill and whether he knew all three components of law (here: traditional law, poetry, and canon law), or fewer. A craftsman who worked with wood could have similar honour prices but these were based on his craftsmanship. A physician and a blacksmith , among other ranks, had an even lower honour price—less than half what
6474-494: Was given to the unfree, which reflects the lack of dependence upon slaves as opposed to other societies, such as Ancient Rome . The laws discuss slaves, both male and female, and the term for a female slave, Cumhall , became a broader currency term. Anthropologist David Graeber suggests this indicates a significant trade in female slaves was present not long before the laws were written. As unfree, slaves could not be legal agents either for themselves or others. In addition to
6557-450: Was not entirely rigid and it was possible for a family to raise its status. If three consecutive generations—grandfather, father, and son—had the property qualifications of a lord, or the poetic qualifications of a higher level poet, etc., then the member of the third generation became a lord. On the other hand, the son or grandson of a lord, or a poet , etc., who did not have the proper qualifications, did not have that status. The grandson of
6640-409: Was not supposed to be above the law. Some stipulations applied specifically to the king. With a king being the most powerful individual, and the one with the highest honour in an area, it was difficult to enforce the law against him. Although it might have been possible to proceed against the king as against any other, the laws also had an innovative solution to this quandary. Instead of enforcing against
6723-421: Was often mixed with Christian influence and juristic innovation. These secular laws existed in parallel, and occasionally in conflict, with canon law throughout the early Christian period . The laws were a civil rather than a criminal code, concerned with the payment of compensation for harm done and the regulation of property, inheritance and contracts; the concept of state-administered punishment for crime
6806-500: Was potentially ruinous, and this outcome is portrayed in a number of tales such as in Togail Bruidne Da Derga and Scela Mucce Meic Datho . A commoner might also ascend to the status of a lord if he is a aire échta (lord of violence). Such a person helped individuals to avenge deaths committed in another túath for a limited time after the cessation of hostilities, although the details are unclear. A poet who had
6889-437: Was the mruigfer ("land man"). Either of the last, according to Binchy, may be the "normal bóaire " who appears within the law texts. The three ranks of commoners, at least according to the status tract, vary in the type of clientship they undertook and the property they could hold, though it is unclear how this worked in practice. Commoners apparently had to co-operate in farming as they did not have enough property to own
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