Na Fineachan Gaidhealach: The Day Before Mons Graupius

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Battle of the Worlds

Na Fineachan Gaidhealach (1):
The Day Before Mons Graupius

If a flock of birds graze
upon Mag Murthemne ,
you shall have a duck
with half of another;
if fish come into the estuaries,
you shall have a salmon
with half of another;
you shall have the three sprigs,
the spray of watercress,
the spray of marshwort,
and the spray of seaweed,
and a drink of cold
sandy water after it.
You shall have some-one
in the ford in your place,
if it should happen to be your
watch, until you have slept.
-- Cu-Chulainn ,
209 Current Era (C.E.).

The Battle Stone at Aberlemno commemorates the victory of Na
(The) Fineachan (Boors, Families, Farmers, Fenians, Fingalians, Fianna
Eireann, Fionntaidh, Soldiers, Surnames, Nations, Tribes, Clanns,
Giants, Plowmen, Kindred, and\or Warriors) Gaidhealach (Gaelic) - The
Clanns of Gaeldom - against the Sasunnaich (ancestors of today's
English) at Dun (2) (Hill) Neachdainn ( Tribes and\or Families) =
Tribes' Hill (3), and its variations, Dunachton (3) and Dunaughton (3)
- in 685 C.E. As a result, Neachdainn and its variations, Nathad (4),
Nachdan (5), Nachtan (6), Naughton (7), Naiton (4), Nethan (4), Nethad
(4), Netthan (4), Netthad (4), Nectane (4), Nechtan (8 and 9), Nechton
(4), Necthon (4), Nectan (10), MacNachdan (5 and 11), MacNachton (11),
MacNaghten (9 and 11), MacNauchton (11), MacNaughtan (6,9, and 11),
MacNaughtane (5), MacNaughton (6,9,12, and 13), MacNaughten (6 and 9),
MacNeachdain (14), MacNeachdainn (6, 8, and 12 ), and Gart-nait (15)
became popular personal names in Scotland (Alba and\or Albainn, a
pre-Lady Thatcher nation on the island of Britain (Breatunn, Breatuinn,
Pretan, Prydein, Cruithinn, and\or Quruithinn).
It's also found in Ireland (see below).

The aims of Na Fineachan Gaidhealach (The Kindred Gaelic) are to cultivate and help rescue from oblivion , all and\or copies of all Scottish (Albannach) Gaelic (A' Ghaidhlig), Irish (A' Ghaedhilge and\or A' Ghaeilge), Proto-Celtic (Common Celtic) and\or Pictish (Cruithnach) books, including but not limited to language books.
The words Ghedhilge, Ghaeilge, Ghaidhlig, Gaelic, Gaedhilge, Gaeilge, Gaidhlig, and Gaidhealach are all pronounced about the same, today, through the process known as synizesis. "Synizesis is when two [sometimes more] vowels [sounds] coalesce into a single long vowel [sound]. Very frequently the first vowel in the group will be epsilon, such as in the genitive ending -ew in, for example, [the Greek word] Phlhi?dew in the first line of the Iliad." (Annis, January 2006, Introduction to Greek Meter) Consonant sounds in Gaidhealach languages that are aspirated and written with an h immediately after them, an i immediately before them, and\or a . (dot) immediately above them, are also pronounced just as they are pronounced without aspiration - with some very important exceptions. b into bh and\or ib f into fh and\or if s into sh and\or is d into dh and\or id t into th and\or it c into ch and\or ic g into gh and\or ig p into ph and\or ip All of the above aspirated consonants can also have a dot above them, with or without an h immediately after them and\or an i immediately before them. For example, the word oghum is commonly pronounced as if it is spelled ogum. The aspirated consonants are considered to be a softening in pronunciation of their unaspirated consonanats. Furthermore, aspirated consonants tend to be no longer pronounced and oghum is sometimes pronounced: oum. The bh in the word dubh is commonly not pronounced, as if dubh is spelled du. The aspirated bh is also pronounced like v: duv and sometimes, as the unaspirated b: dub. Some dictionaries have these variations, if there's a recorded instance of them. "Etymology teaches us that when a consonant is aspirated [indicated by placing an "i" just before the consonant, an "h" just after it, and\or a dot just above it] the cause is generally traced to the fact that it is flanked on both sides by a vowel before and after it, the latter [a vowel at the end of the word] if final having dropped away in the course of time" (MacLaren, 1998, p. 3). In Wales (Cuimridh) the name Lugh [Brightness (-fear [man] = Lucifer) is pronounced similar to: Lu. Though, in Cuimridh (Wales) it's spelled: Llu. It's also spelled: Lug. So, the names Lug and Lugh are pronounced: Lu (Llu), Lug, and Lugh. All of the other aspirated consonants are also pronounced either unaspirated, softened (aspirated), and\or not pronounced - with some very important exceptions. In some cases, the aspirated consonant is pronounced as an: h. For example, Eochaidh = Yohee in Ireland, but Yokee and\or Yokhee in Albainn. In the Gaidhealach languages, the letter k is replaced by the letter c. The letter c is always pronounced as a k and the aspirated c - ch -is never pronounced as the ch in the English language word: charm. Variations in pronounciation and spelling are quite common in A' Gaedhilge (Irish), which has a 2,000 year written record, four language periods, 11 liturature phases, more than seven dialects (counting that learned in the Maze by Nationalist and Republican prisoners during the Troubles), and borrowings from Latin (from the Roman Catholic Church), Scandinavian (from the Vikings: the Lochlannaich [Danes] and the Fionn Lochlainnich [Norwegians]), French (from the Normans [Tormoidibh]), English (A' Bheurla, from the Sasunnaich [English]) and 20th century C.E. modernisms, such as telefon. In Gaidhealach languages, the spelling and pronunciations of words are governed by cases and gender. The above catagories of people are expressed in the following ways. Some of the very important exceptions that require spelling and pronouncing consonants with aspiration and without aspiration at certain times are also shown below. Bean = Female, She-goat, Nimble, Quick, Active, Woman, Wife --------------------------------- Definite -------- Singular Plural -------- ------ Nominative a' bhean na mnathan Dative (do) 'n mhnaoi (do) na mnathaibh Genitive na mna nam ban Vocative ris a' mhnaoi ris na mhathaibh Indefinite ---------- Nominative bean mnathan and\or mnai Dative mnaoi mnathaibh Genitive mna bhan Vocative a bhean! a mhnathan! (Dwelly, 1994, p. 82) note: "bh is pronounced as "v," "mh" is pronounced as "v," "mhn" as "vr," and "mn" as "mr." Fear = Husband, Male, Man, Any object or person of the masculine gender ---------------------------------------- Definite -------- Singular Plural -------- ------ Nominative am fear na fir Dative (do) 'n fhear (do) na fearaibh Genitive an fhir nam fear * Dwelly doesn't list the vocatives * Indefinite ---------- Nominative fear fir Dative fear fearaibh Genitive fir fhear Vocative fhir! fheara! (Dwelly, 1994, p. 422) note: "fh is not pronounced." ------------------------------------------------- Nominative Case --------------- bean-Lochlann = a Danish woman mnathan-Lochlann and\or mnai-Lochlann = Danish women fear-Lochlann = a Danish man fir-Lochlann = Danish men neach-Lochlann and\or Lochlannach = a Danish person luchd-Lochlann and\or Lochlainnich = Danish people __________________________________________ bean-Fionn Lochlann = a Norwegian woman mnathan-Fionn Lochlann and\or mnai-Fionn Lochlann = Norwegian women fear-Fionn Lochlann = a Norwegian man fir-Fionn Lochlann = Norwegian men neach-Fionn Lochlann and\or Fionn Lochlannach = a Norwegian person luchd-Fionn Lochlann and\or Fionn Lochlainnich = Norwegian people ___________________________________________ bean-Tormoid = a Norman woman mnathan-Tormoid and\or mnai-Tormoid = Norman women fear-Tormoid = a Norman man fir-Tormoid = Norman men neach-Tormoid and\or Tormoideach = a Norman person luchd-Tormoid and\or Tormoidich = Norman people _____________________________________ bean-Sasunnach = an English woman mnathan-Sasunnach and\or mnai-Sasunnach = English women fear-Sasunnach = an English man fir-Sasunnach = English men neach-Sasunnach and\or Sasunnach = an English person luchd-Sasunnach and\or Sasuinnich = English people _____________________________________________________ One is free to pronounce and spell aspirated words in several ways - with some very important exceptions - in Gaidhealach areas; especially Ireland. Consider that the name for Ireland itself has so many variations: 1. Banba (16) = Ban: genitvie plural of bean (Female and\or Woman) - ba and\or bath: the sea, slaughter, death, massacre, and\or murder = Women of slaughter (female-warriors) 2. Fail (17) = genitive singular of Fal = of a Noble and\or King and\or plural of Fal = Nobles and\or Kings or A contraction of "Faileas:" Shadow, Shade, Spectre, Ghost, and\or Reflected Image. It refers to the shadow cast by a sunken moulding and\or a hollow of a great stone (Lia) talisman and\or sacred throne. "The [Gaidhealach] words, Lia Faileas and\or Lia Fail and the Greek word Scota or Scotia mean the same thing in the end"... (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 12, Appendix Page The Stone of Destiny) = Scots and\or Scotti (one of the three names of the Irish) Nominative Case --------------- bean-Scot and\or bean-Albannach = a Scottish woman mnathan-Scot mnathan-Albannach mnai-Scot and\or mnai-Albannach = Scottish women fear-Scot and\or fear-Albannach = a Scottish man fir-Scot and\or fir-Albannach = Scottish men neach-Scot Scotach neach-Albannach Albannach = a Scottish person luchd-Scot Scoitich luchd-Albannach and\or Albainnich = Scottish people note: Scot can also be spelled Shut, Schot, Schut, Scod, Scead, Sgath, and Ysgod (see below). All of them are pronounced about the same with and without aspiration. Albainnich specifies Scotti in Alba and some other peoples there. Just as Picts specifies Cruithnich and some other people in Alba. The name of the woman warrior, Scathach the Amazon (Squire, 2001, pp. 163, 164, and 176), who trained Cu-Chulainn, means Scot and she was a member of the Smer-tae (female-Heroes) tribe (see below). __________________________________________ bean-Cruithneach = a Pictish woman mnathan-Cruithneach and\or mnai-Cruithneach = Pictish women fear-Cruithneach = a Pictish man fir-Cruithneach = Pictish men neach-Cruithneach and\or Cruithneach = a Pictish person luchd-Cruithneach Cruithnich and\or Cruithin-tuatha = Pictish people and\or Wheat people __________________________________________________ bean-Eireannach = an Irish woman mnathan-Eireannach and\or mnai-Eireannach = Irish women fear-Eireannach = an Irish man fir-Eireannach = Irish men neach-Eireannach and\or Eireannach = an Irish person luchd-Eireannach and\or Eirinnich = Irish people note: There're at least eight different ways to spell the Gaidhealach variation for the word Ireland (see below): Erin (21) Erinn (22) Eriu (20) Eueriio Eire Eireann (23) Eirin (16) Eirinn Each of these variations can be used to form each of the words for a person or people of Ireland: bean-Erineach Mnathan-Erinneach mnai-Eriunnach fear-Eueriionnach fir-Eireanach neach-Eireannach Eirineach luchd-Eirinnach Erinich bean-Erinneach - and so on - __________________________________________________ 3. Fotla (15) and\or Fodhla (Foladh and\or Folladh) = Fo: Sovereign and\or King; Fod: Science, Skill, and\or Art; Fodh: Skillfulness and\or Knowledge; - dlige: law, duty, and\or ordinance; Foladh: Power; Folladh: Government; Fodhla: Learned (Squire, 2001, p. 231 by Eochaid O'Flynn, about 1,400 C.E., BOOK OF BALLYMOTE) 4. Hibernia = h: "Before an initial vowel, h is sometimes inserted and sometimes not, after certain words. In Skye [Sloc (Hollow, Hold, Hole, Dungeon, Dell, Den, Ditch, Grave, Gutter, Cavity, Marsh, Plough, Pool, and\or Pit)-buidhe (Golden, Yellow, and\or Yellow-colour)], the tendency is to insert that letter as shown by Mary MacPherson (Moire NicMuirich) in her book of poems - after prepositions" ...(18) -Ib [-Iob: Cake before being fired and\or Death; Iobair: Sacrifice and\or Offering]; -ni [-neach: person; - neachd: family and\or tribe]; ia: country = country of people of Sacrifice In addition to the Irish (Finn, Scotti, Tuath de Danaan, Cruithnich), other Afro-Asiatic (Hamito-Semitic) people include: Basques, Bel-gae, Iberians, Celt-Iberians, and Pictones. (MacGregor, La-Luain 7 Iuchar 2008, paragraph 1, Forward and pargraph 12, Celtic Civilization & Languages and Y-DNA Testing). Nominative Case --------------- bean-Danach = a woman of Dana, Danu, Ana, and\or Anu mnathan-Danach and\or mnai-Danach = women of Dana, Danu, Ana, and\or Anu fear-Danach = a man of Dana, Danu, Ana, and\or Anu fir-Danach = men of Dana, Danu, Ana, and\or Anu neach-Danach and\or Danach = a person of Dana, Danu, Ana, and\or Anu luchd-Danach Dainich and\or Tuatha De Danaan = People of [the] Diety Dana, Danu, Ana, and\or Anu and\or People of [the] Diety of Poets. An, An-u, and En-u were the names of a Sumerian diety (see below). __________________________________________________ "In her work, published in 2000, Ms Evans, an Egyptologist, pursues and cultivates her persuasive view that ancient Egyptians (the Fail and\or the Scotti) came to settle in [Breatunn] Britain, and in particular [Alba] Scotland and [Banba]. `We are now left with one final enigma. Very high frequencies of [group] O blood, similar to those found in much of [Cuimridh], [Albainn] and [Fotla], are rarely encountered.' Apart from a few islands in the Aegean Sea and pockets in the Western Caucasus, [Mr.] Irwin Morgan-Watkins ([Cuimreach] Welsh geneticist and author of ABO BLOOD GROUP DISTRIBUTION IN WALES IN RELATION TO HUMAN SETTLEMENT) discovered that the only other region of the world which produced similar gene frequency results to those of [Breatuinn] was North Africa, particularly the so-called Hamatic tribes, which, as we have seen, are the accepted descendants of the ancient Egyptians. Along the Atlantic seaboard the only other correlation with [Pretan] was to be found upon the peculiarly named `Island of Ra', just off the North African coast." (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 2, Appendix Page 1 Where Did They Come From and What Happened to Them?) ..."it has been widely accepted that the language spoken in the South of Pictland was a form of P-Celtic, rather similar to that spoken by the [Breatunnaich] Britons of Strathclyde [Srath Chluaidh] or the early [Cuimbrich] Welsh, and that the language spoken in the North (though this view has somewhat fallen out of favour in recent years), may have been an aboriginal non-Indo-European speech: possibly akin to Basque. Curiously, as regards the Basque theory at any rate, extensive D.N.A. research, carried out during 2004 by a team from Trinity College, Dublin, shows striking genetic affinities between the [Albannaich], [Hibernian] and [Cuimbrich] and the people of N.W. Spain: in particular the Basque Region and Galicia. The study was published in the American Journal of Human Genetics, in an article entitled: `The Longue Duree.' (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 3, Appendix Page 3 The Pictish Language) Nominative Case --------------- bean-Breathnach bean-Cuimbreach and\or bean-Cuimear = a Walsh and\or Welsh woman mnathan-Breathnach mnathan-Cuimbreach mnathan-Cuimear mnai-Breathnach mnai-Cuimbreach and\or mnai-Cuimear = Walsh and\or Welsh women fear-Breathnach fear-Cuimbreach and\or fear-Cuimear = a Walsh and\or Welsh man fir-Breathnach fir-Cuimbreach and\or fir-Cuimear = Walsh and\or Welsh men neach-Breathnach neach-Cuimbreach neach-Cuimear Breathneach Cuimbreach and\or Cuimear = a Walsh and\or Welsh person luchd-Breathnach luchd-Cuimbreach luchd-Cuimear Bruithnich Cuimbrich and\or Cuimir = Walsh and\or Welsh people __________________________________________________ Briefly, the Afro-Asiatic (Hamito-Semitic) Quruithin (Cruithnich) occupied part of the Lowlands (Venicones = Fineachan = Phoenician = Finn (one of the three names for the Irish) = Fianna), North Highlands (the Decantae = Deagh-Cheann-tighe [Royal-Chieftain] = Clann Gunnr and the Lugi = Clann MacKay), Western Highlands, and parts of Fodhla (Clann Curtin). The Cruithnich in the North Highlands and and Western Highlands comprised the kingdom called: Cruithin-tuatha. During the historical period, all of them spoke Goidelic (Q-Celtic). The Indo-European Celts: Caledonii = Coille-Daoine [Forest-People] = Clann Brodie, occupied the Central Highlands. They comprised the kingdom called: Northern Pictland. During the historical period, they spoke Brythonic (P-Celtic). The Indo-European Celts Tazali (Goidel = Gaidheil and later joining the Finn = Maeatae = Clann Graham and Clann Kennedy) occupied the Lowlands and Northwestern part of the Southern Uplands (Clann Kennedy) and most of Folladh (Clann Curtin). These Gaidheil in Alba comprised the kingdom called: Southern Pictland. During the historical period, they spoke Gaidhealach. Any remnants of a non-Indo-European (Hamito-Semitic and\or Afro-Asiatic) speech in the British Isles would be difficult to separate from the Celtic languages. For example: Phonecian = Finneachan = Finn: one of the three names for the Irish. Also, Llu = Lug = Lugh = Lugh-fear = Lucifer. A difference in just two consonants, such as Q-Celtic versus P-Celtic, probably does not indicate different language families. Iobhair is a very old word, indeed. However, at a certain point in time, the descendants of the Afro-Asiatic people, in Alba at least, had switched from sacrificing humans as burnt offerings (19) - the infamous wicker-men - to cooking oats. Sacrificing humans may have started with cooking and eating monkeys and other primates. It's highly unlikely that Neanderthals (Homo sapiens neanderthals) were canibals. More likely, Homo sapiens sapiens and\or Cro-Magnons (Homo sapiens cro-magnon) preyed upon Neanderthals for food. They may have learned about religion from Neanderthals and consequently sacrificed Neanderthals as burnt offerings before eating them. Long before peak-Neanderthal our ancestors would have suffered from a shortage of victims and switched to offering humans as burnt offerings. Because of religeous beliefs, they probably would not have eaten their human victims. Of course, human sacrifice couldn't last either, in the new global community (N.G.C.) that included the Sasunach (and other Germans), the Roman Empire, and the Vikings. Christianity was as good an excuse as any, for a badly needed attitude-adjustment. If words ever had meaning though, then Clann Dughaill earned its name the old fashioned way - becoming the Vikings' worst nightmare - while helping Somairle clean the Vikings out of the Western Isles during the 12th Century C.E.). Du and\or Dubh [Black, Blackness, Blacken, Blot out, Habitation, Land, Stain, Sad, Dark, Dark-haired, Darkness, Darken, Disastrous, Country, Mournful, Place of Abode, and\or Wicked] -gail (goil and\or goill [Bravery, Bloodshed, Battle, Boil with rage, Fume, Fight, Fury, Slaughter, Shield, Smoke, Chivalry, Rage, Any cause of grief, Prowess, Power, Valour, and\or War]: the real bad-ass Gaidheil) Somerled and\or Somhairle: the Old Testament Biblical name: Samuel -e, -ed, and\or -edh = like, as, ish: Samuel-like). The Biblical Samuel was a member of the tribe of Dan. This tribe was known as the Tuath de Danaan in Irish history, a Phoenician (Fineachan = Finn, one of the three names for the Irish) tribe that settled in the British Isles and was part of the Afro-Asiatic (Hamito-Semitic) Quruithinn (Cruithin). Somerled may have been a direct descendant of the original Afro-Asiatic settlers of the British Isles, rather than a Christian or Jew. Mac: Mac (Son) Gillebrigta (Gille [Boy, Lad, Man-servant, Ploughman, and\or Youth] -brigta [Benifit, Strength, Sap, Substance, Capacity, Essence, Energy, Pith, Valour, Vigour, Virtue] = Samuel-like Son [of a] Man-servant [of] Valour and\or Son [of a] Man-servant or Gille-Brighde [Oyster-catcher and\or Sea-piet = "Guide of Bridget"]; Gillebrigta and\or Gille-Brighde may have been the name of the Boy Troop and under the protection of the Goddess Brighid before any of the Albannaich and Eireannaich switched to Christianity or Judaism) Cu-Chulainn: "Why are the MacDougals burning all the Santa Clauses, Scathach?" Scathach (Scot): "They're making a list, Checking it twice, Trying to find out, Who's naughty or nice, Santa Clauses are Wicker Men, My hound." King (Righ) Conchobar also earned his name the old fashioned way. Con and\or Conch (Wolf) -obar (iobhair [Hibernian]), Conachar (Conhower, and\or Connor; Squire, 2001, n. 1, p. 1), and\or Concharra (Dog-like) and\or (Wolf [of] Iberians), and\or Connor Mac Nessa (Ni-Asa (Ni [Not] -Asa [-Asa and\or -Fasa [Easier]; -Furas, and\or -Furasda [Easy] and\or [of] [easy-accomplishment] = Not-Easy): the name of Connor's mother - primitive Irish social relations were surprisingly modern in some ways - and\or Connor Mac Nessa (Wolf of Hiberians Son [of] Not-Easy). Connor and his mum Nessa give an idea of what bad-asses the Irish used to be. 5. Eriu (20), Eueriio, and\or Eire = Er and\or Earr: Noble, Heroism, Champion, and\or Great; i: island = Noble-island. The first Indo-Europeans who settled the Western coast of Europe and the British Isles, had and still have difficulty pronouncing the "Qu" sound beginning some words such as "Quruithin," which was one of the names of the previous Bronze-Age Phoenician (Sea Peoples) settlers of those areas or the name of the previous Neo-lithic inhabitants of those areas. (MacGregor, La-Luain 7 Iuchar 2008, paragraphs 5, 6, and 7, Celtic Civilization & Languages) So, some of the Indo-European and\or Afro-Asiatc (Phoenician = Fineachan = Finn) people just dropped the "Q" sound. The name of the island is also the root of the word: Europe (Euro-pe) and is connected with the names of the Sumerian cities of Ur and Er-ech. An, An-u, En-u are the names of a Sumerian Diety. These names and also the names: Dana and Danu are the names of an Irish diety as mentioned above (see below). They are connected with the river Danube, the Danaan people (pre-Hellenic Greeks) in Homer's poems, and the tribe of Dan (pre-Jewish nation) in the Bible (Torah). Apparently, some Afro-Asiatic (Hamito-Semitic) people settled around the mouths of the Danube river on the Black Sea. They were connected with the Afro-Asiatic Akkadians who had settled in Sumeria to the Southeast and were also connected with the Phonecians to the Southwest. The "B" sound at the beginning of the words Breatunn, Breatuinn, and Britain is a later softening of a "P" sound (Pretan and\or Prydein) - the Pretannic Isles of the pre-Hellenic (Afro-Asiatic) Greeks who are called the Tuatha (Laity, Farmers, Husbandmen, Tenants, Tenantry, Country-people, Aggregate number of any land proprietors, Peasantry) De Danann in Irish history. Some Indo-Europeans changed the tongue-twisting "Qu" sound into a "P" sound: P-Celtic. 6. Erin (21), Erinn (22), Eireann (23), and\or Eirin (16), Eirinn = The double n - "nn" - in some words is a feature of Albannach-Gaidhlig; genitive of Eriu, Eueriio, and Eire = Noble-island. 7. Inisfail (24) and Innis-fail (25) = The hyphen in compounds is a feature of Gaidhlig; Inis and\or Innis: Island; fail: genitive singular of Fal and\or plural of Fal: Noble and\or King and\or Nobles and\or Kings = Island of a King and\or Island of Kings. or A contraction of "Faileas:" Shadow, Shade, Spectre, Ghost, and\or Reflected Image. It refers to the shadow cast by a sunken moulding and\or a hollow of a great stone (Lia) talisman and\or sacred throne. "The Gaelic words, Lia Faileas and\or Lia Fail and the Greek word Scota or Scotia mean the same thing in the end"... (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 12, Appendix Page 2 The Stone of Destiny) = Scot-Island. 8. (17) Ivernia = Iobh: Cake before being fired and\or Death; Iobhair: Sacrifice and\or Offering; -neach: person and\or -neachd: family and\or tribe; and\or -ia: country = country of Sacrifice. 9. Iweridd (26) = Cuimrig [Welsh] for Hibernia and\or Ivernia. Spain (Iberia) is more than "a post-Christian euphemism for the Celtic Hades." (Squire, 2001, pp. 68, 120, 121, 230, 231, and 386)

The word Perth in Albainn is Cuimrig (Welsh) for Quruithin. This is very interesting in that the area of Perth-shire (a pre-Lady Thatcher administrative unit) was part of the Q-Celtic Irish settlement in Alba from at least the time of Claudius Ptolemaeus in about 140 C.E. Historicallly, a son of Perth [Quruith and\or Cruithne], named Fortrenn [For = Fear (Man) and trenn = treun (brave, brave man, strong, strength, hero, champion, mighty, powerful, the acme or pitch of strength, valiant, vigorous, warrior)], was king of a Cruithnach (Pictish) area with the same name, that included Strathearn [Strath = Srath (Low-lying or flat part of a valley district or farm, the Low - inhabited part of a country - in contra-distinction to its hilly ground, Dell, Marshy ground, Meadow, Any low-lying country along a river, Plain beside a river, Valley through which a river runs) and -earn and\or Eireann = Ireland, in Southern Perth-shire. (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph ?, Cruithne )

For-trenn is a variation of Trenfher. "[The god] Ogma was also known as Trenfher, "strong man," or champion; he was a hero of the Tuath de Danann. He held a valued place in their fighting army and is mentioned as nearly as often as the [God] Dagda [Dag (Dabhach = Large tub, Mashing vat, and\or Vat..."the mystical cauldron of plenty" -da, dagh, and\or deagh (good, excellent, and\or worthy): Good-Cauldron] for his warrior prowess." (O'Brien, 2005, pp. 44, 59 and 60 and Dwelly, 1994, pp. 305, 306, 310, 313 - 315, 978).

The Upper Danube regions in Bavaria, Bohemia, and Austria were where the Indo-European Hallstatt Celts (MacGregor, paragraph 7, Celtic Civilization & Language ) originated. The Hallstatt Celts developed from Bronze-Age pre-Indo-European Homo-sapiens-sapiens (the Homo-sapiens-neanderthals were long gone) and Indo-Europeans. "The Danube begins as two small springs - the Breg and the Brigach - that emerge from the eastern slopes of the Black Forest Mountains" (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 3, p. 880). This area is the original home of the Brigantes (Clann Brodie and their Goddess: Brighid and\or Bridget, see below).

The pre-Hellenic (Afro-Asiatic) Greeks at that time, were known as Danaan (Lang, Leaf, and Myers, 1996, pp. 11 and 15). Of course, they were famous as poets - the ODYSSEY and the ILIAD - during the Hallstatt period, as were the Celts and they shared many other cultural features with the Celts. "Danaus, in Greek legend, [was] son of Belus, king of Egypt"...(THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 3, p. 871). The Greek "Danaus" and "Danaan" with the Celtic "Dana," "Danaan," and "Danu" and with the Sumerian\Akkadian "An," "An-u," and\or "En-u." The Greek and Celtic "Belus" with the Sumerian\Akkadian "Bel" and the connection between Egypt and the Scotti (see below). Furthermore, "Dan [was], one of the 12 tribes of Israel (an Afro-Asiatic [Hamito-Semitic] nation). The tribe was named after the first of two sons born to Jacob (also called Israel) and Bil-hah, the maidservant of Jacob's second wife, Rachel" (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 3, p. 870). The name Bil-hah contains a form of Bel (Baal) as does the name Jeze-bel and bothe are related to the Greek words "Belus" and\or "Belos" (THE NEW ENCYCLOPAEDIA BRITANNICA, Micropaedia, 2003, vol. 2, pp. 55 and 762). The tribe of Dan provides a Biblical connection, among many connections, with the Celts, the Greeks, the Egyptians, the Scots, the Bel-gae (Bel Gaidheil and\or Gaidheil of Bel), going as far back as the Sumerians (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 2, p. 55). Finally, there's the Amazons, Ban-ba (Women of Slaughter), Smior-te (female Heroes), and Scathach the Amazon.
"Dana and\or Danu" "Modern Uses: Mother Goddess, magical ancestor. Goddess of Soil and irrigation. Protector of the land. Goddess of fertility and bounty. Great Queen of all, mate of the Dagda." "She [the goddess Danu] is interconnected with Anu, who is credited with the great prosperity of Munster [in Fodhla]. A fertility and land goddess, without a doubt, we can see to this day the two mountain tops called Da Chich nAnann, which means the two "paps of Anu"...It is interesting to note that the pronunciation of Da Chich nDanaan is exactly the same as Da Chich nAnann, as the D falls silent...If Anu is a later form of Danu, the name might have come from a connection between the land's fertility and the word anae, which meant "wealth" [Sumer was in the Fertile Cresent and was wealthy as a result of this connection]. "Danu was possibly viewed in triplicate form. Her followers were named as fir tri nDea, which means either "men of the three gods" or "men of the three goddesses." There are also many mentions of the "three gods of Danu." This may be a later development, as O'Rahilly puts forth, but also may be evidence of the goddess in triplicate form." (O'Brien, 2005, pp. 46 and 47) "Bel (Akkadian), Sumerian Enlil [En-Lil and\or An-Lil], Mesopotamian god of the atmosphere and a member of the triad of gods completed by Anu [En-u and\or An-u, a possible contraction of Enlil] and Ea (Enki [En-ki])." The En in Enlil and Enki and the An in Anu, Danu, and Dana in Sumerian, Celtic, and Akkadian probably stem from the same meaning. "Although An (Anu) was the highest god [Irish: Mother Goddess and Great Queen of all?] in the Sumerian pantheon, Enlil [Bel] had a more important role... Enlil [Bel] was also the god of agriculture...Another myth relates Enlil's (Bel's) rape of his consort Nin-lil (Akkadian: Belit [Irish: Bel and Anu, two of aspects of the triplicate form?]), a grain goddess... This myth reflects the agricultural cycle of fertilization, ripening" [Irish Goddess of fertility and bounty?]... "The name of his [Enlil's] Akkadian counterpart, Bel, is derived from the Semitic word baal, or "lord." Bel had all the attributes of Enlil, and his status and cult were much the same." (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 2, p. 55) "Baal, god worshipped in many ancient Middle Eastern [Afro-Asiatic and\or Hamito-Semitic] communities, especially among the Canaanites, who apparently considered him a fertility diety and one of the most important gods in the pantheon. As such [a god of distinct character], Baal designated the universal god of fertility, and in that capacity his title was Prince, Lord of the Earth. He was also called Lord of Rain and Dew, the two forms of moisture that were indispensable for fertile soil [Irish: Goddess of Soil and irrigation?] in Canaan. In Ugaritic [Northern Syria] and Old Testament Hebrew, Baal's epithet as the storm god was He Who Rides on the Clouds. In Phoenician he was called Baal Shamen, Lord of the Heavens." "But Baal was not exclusively a fertility god. He was also king of the gods" [Irish Danu\Anu: Mother Goddess and Great Queen of all?]"... "The worship of Baal was popular in Egypt from the later New Kingdom in about 1,400 B.C.E. to its end (1,075 B.C.E.). Through the influence of the Aramaeans, who borrowed the Babylonian pronunciation Bel, the god utimately became known as the Greek Belos [the Scotti being influenced by both the Greeks and the Egyptians; see below], identified with Zeus." "In the formative stages of Israel's history, the presence of Baal names did not necessarily mean apostasy or even syncretism. The Judge Gideon was also named Jerubaal (Judges 6:32) and King Saul had a son named Ishbaal(I Chronicles 8:33). For these early Hebrews, "Baal" designated the Lord of Israel, just as "Baal" farther north designated the Lord of Lebanon or of Ugarit. What made the very name Baal anathema to the Israelites was the programme of Jeze-bel, in the 9th century B.C.E. [the time of the Hallstatt Culture of the Danube River], to introduce into Israel her Phoenician cult of Baal in opposition to the official worship of Yahweh (I Kings 18)" (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 2, p. 762) "Danaus, in Greek legend, son of Belus, king of Egypt, and twin brother of Aegyptus [Egypt]. Driven out of Egypt by his brother, he fled with his 50 daughters [the Danaids] to Argos [Greece], where he became king" (THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, Micropaedia, vol. 3, p. 871). The earliest history of the Scotti. The above information exposed by Lora O'Brien in IRISH WITCHCRAFT FROM AN IRISH WITCH and by THE NEW ENCYCLOPAEDIA BRITANNICA, is The Big Secret that secret societies of the Western world have been protecting and the Roman Catholic Church and the rulers of modern Western society have been trying to suppress, for thousands of years, according to Philip Gardiner in SECRET SOCIETIES: GARDINER'S FORBIDDEN KNOWLEDGE: REVELATIONS ABOUT FREEMASONS, TEMPLARS, ILLUMINATI, NAZIS, AND THE SERPENT CULT, 2007. The Bolgi, Builg, Belgae, Fir Bholg, and Firbolg, knew this (see below). The Scotti brought not only secrets of sacred stone masonry (see below) with them when they landed in Foladh, but also, were the Tuatha de Danaan themselves. This, according to Gardiner, would be the only true or real secret masonry. All other masonry, even Freemasonry of the Scottish Rite, are controlled by the Roman Catholic Church, as are all other secret societies, in order to divert attention from the Big Secret (that O'Brien is dribbling out to the public, bit by bit), according to Gardiner. The real history of Europe. The Pretannic Isles were the last refuge of the Truth and Dwelly recorded the few bits that were left.

"Treun-mor [Treun (Champion) -mor (great): great Champion or Treun-mhor (very-Brave)] "the great-grandfather of Fin-gal" [Finn (Fine, Fineachan, Phoenician) -gal (goidil and\or gaidhealach): Combined tribes of the Phoenicians and Goidil (Celts)] was also known as the god Ogma, of the Tuatha De Danaan, "collected and joined the warlike clanns [including Clann Graham ( Graeme, Greme, Greumach, Griom (Battle and\or War), Gurum, and\or Girim ) and Clann Kennedy (Ceannaideach
Ceann [Chief] -deach and\or -deagh [-good, -excellent, and\or -worthy]. Royal Chief. The captains of Clann Muintircasduff Muintir and\or Muinntir [Family, Farm-hands, Servants, Household, Tribe, Clann, Men, Relation, Inhabitants, and\or People] -cas-dubh and\or -cas-duff [having black feet and\or black legs] They were the Attecotti Aiteachadh, Aiteach, and\or Aitich [Settle, Habitation, Dwell, Dwelling, Till, Cultivate, Cultivating, Agriculture, Inhabit] -ti, -tighe, -taigh, and\or -teach [house and\or dwelling place]

and the clanns that were broken while fighting the invaders during the War of 209 - 211 C.E.], "and opposed their united strength to the Roman invaders, thus forming a barrier, which defeated all the strength and discipline of the legions of Rome." (Dwelly, 1994, p. 1,034)
But the Britons thinking themselves baffled, not so much by our valour as by our general's skilful use of an opportunity, abated nothing of their arrogant demeanour, arming their youth [the Boy Troop in the TAIN BO CHUAILGNE], removing their wives and children to a place of safety, and assembling together to ratify with sacred rites, a confederacy [Coille Daoine] of all their states. Thus, with angry feelings on both sides, the combatants parted....For the Britons, indeed, in no way cowed [a poor choice of words for anyone familiar with Celtic society] by the result of the late engagement, had made up their minds to be either avenged or enslaved, and convinced at length that a common danger must be averted by union, had, by embassies and treaties, summoned forth the whole strength of all their states [including Erinn]...(Murray, January 2006, Agricola - Mons Graupius - Calgacus, paragraphs 7 and 8)

Gal-ca-gus (Gaidheil-cath-gus and\or Gaidheil-cathach-gus)
Gal: Gaidheil (plural of Gaidheal and\or Goidel) ca, cath, and cathach are pronounced very much the same -cat, cath and\or caith: battle, fight, struggle, strive, carry on war, contest, and\or contend -cathach: fighting, soldier, champion, of or pertaining to war, warlike, and\or warrior - gus: force, sharpness, strong, smartness, death, anger, and\or keen = Strong-warrior-of-[the]-Gaidheil - OR -

Calga-cus (Calgach-cus, Colgach-cus, and\or Cuilgach-cus)
Cail: Shield, Spear, and\or Assembly Calg, Cailg, Colg, and\or Cuilg are pronounced very much the same: Shield, Sting, Spear, Sword, Rage Ardour, Arrow, Prick, Pierce, and\or Wrath Calgach: Sharp-pointed, Prickly, and\or Piercing Colgach and\or Cuilgach: Furious, Fierce, Stern, Ardent, and\or Wrathful - cus: no fear = Fierce-no-fear There's an Irish family in Saint Paul, Minnesota in the United States of America with the last name of Deathrage. This stuff is real and the legend continues.

"collected and joined the warlike clanns and opposed their united strength to the Roman invaders" (Dwelly, 1994, p. 1,034) according to Tacitus. Calgacus was the Ceann-cath (Chief of War; Johnson and Bacon, 1981, pp. 13 and 14) who led the Celts at the battle of Mons Graupius. No matter how you portion (dail) your taigeis (haggis), an Irishman saved Alba. Not exactly "How the Irish Saved Civilization," but not far off the mark, either.

It's not a question of whether the war-Chief (Ceann-cath) of the Caledonii, by whatever name, who saved Albainn at the battle of Mons Graupius, was a man or a god. In the first book of the ILIAD composed during the 9th or 8th century B.C.E., which was the time of the Hallstatt Celts up around the Danube river, the Greek poet Homer wrote:
"So said he [Agamemnon], and the old man [Chryses, a priest of the god Apollo] was afraid and obeyed his word, and fared silently along the shore of the loud-sounding sea. Then went the aged man apart and prayed aloud to king Apollo [a God], whom [the Goddess] Leto of the fair locks bare: "Hear me, god of the silver bow, that standest over Chryse and holy Killa, and rulest Tenedos with might, O Smintheus! If ever I built a temple gracious in thine eyes, or if ever I burnt to thee fat flesh of thighs of bulls or goats, fulfil thou this my desire; let the Danaans pay by thine arrows for my tears."

A God (Apollo) had the human attributes of a king or a king was deified. The pre-Hellenic Greeks (Danaans, Afro-Asiatic) from the mouths of the Danube River were diefied as the Tuatha De Danaan in Irish history and\or were named after one of their Dieties. So, it can't be stated with certainty, that the champion of the Coille Daoine (Britons) at the Battle of Mons Graupius was the God Ogma (Trennfhir) himself who had the attributes of a Celtic war-Chief or a Celt who was deified, maybe by having used shamanistic practices or Irish witch-craft as described by O'Brien.

The Vennicon-es (Fineachan = Fianna-Eirinn) occupied the ithsmus between the Forths of Firth and Clyde, "thus forming a barrier, which defeated all the strength and discipline of the legions of Rome" (Dwelly, 1994, p. 1,034). Later they were known as the Maeatae (Meadhan: "Middle" and -tighe: "House" = Middle Kingdom) and later, Miathi. A Middle Kingdom is a Irish development and further evidence that the Picts, the Southern Picts, to be more Specific, with their capital at Scone (Sgain), were Irish.
------------------------------------------------------- A feature of the Gaidhealach languages that may be similar to other inflected languages which use infixes (changes) within words more than they use prefixes and suffixes added to words, is that some words can sometimes be used as nouns, verbs, and\or adjectives. For example, the Gaidhlig word: Albannach, in English means Scottish and is used as an adjective. Yet, it is also used in Gaidhlig as a noun, to mean a person who is Scottish. The difference is known by the way the word is used in a sentence and\or phrase. Additionally, in the Gaidhealach languages, the gender of nouns and other words affected by nouns, in sentences and phrases - all such, which can be classified as either Feminine, Neuter, and\or Masculine - is very important and each such word can thereby communicate more information by itself as well as add information to a sentence and\or phrase that would require several words and sentences in other languages. Briefly, the noun: Alba, is feminine. But, the noun: Albannach (short, for a Scottish person, see below), is a masculine noun. The Gaidhlig word for a Scottish-woman is sometimes spelled bean-Albannach, depending upon its case and some of the plurals of bean-Albannach (the English-language words woman and women show that English, too, uses infixes sometimes) are mnathan-Albannach and mnai-Albannach (Thomson, 1996, p. 186 and see below). When the luchd-Albannach (people who are Scottish) switched to Christianity, women were reduced to a second class status and men were considered to be the norm. Therefore, many nouns having to do with people, such as Albannach, dropped the word for man that was affixed to it, when that word referred to a man and\or men and later both the female and male gender. The nouns for the names of countries, such as Alba, being feminine, would indicate that peoples' relationships such as family and citizenship, stem from mother-hood. Classifying nouns and words affected by nouns, according to gender in Gaidhealach languages, is not misogynous or bigoted if, when a noun that is used to refer to a woman and\or women, affixes the word "bean" or one of its variations (see below) to it, and that noun affixes the word "fear" or one of its variations to it, when that word is used to refer to a man and\or men. Eliminating the gender case in the Gaidhealach languages is not necessary to eliminate hatred of women in modern society. Sexism in Celtic civilization did not start with the imposition of Christianity and\or Judaism. The Celtic god Lugh-fear [Brightness-man (Lucifer)] was developing into a monotheistic patriarchal diety before the Celts switched to the Roman Catholic religion (see below). Lugh-fear (Lucifer) could have been either an Afro-Asiatic (Hamito-Semitic; which includes Christianity and Judaism) God or an Indo-European (Celtic) God. The word "luchd" (folks, company, and\or people) [is] "used instead of fir, when the reference may be to women as well as to men." "Neach" is used when the reference may be to an individual woman as well as an individual man (Dwelly, 1994, pp. 605 and 686). The ancient names "Fir Bholg" and "Firbolg" indicate that separate prefixes for men and women were frequently used in earlier times. Some very limited examples of earlier, non-sexist forms that can be used in modern Gaidhealach languages are (see above): a Scotsman = fear-Albannach Scotsmen = fir-Albannach a Scotswoman = bean-Albannach = mna-Albannach Scotswomen = ban-Albannach = mnai-Albannach a Scottish person = neach-Albannach Scottish people = luchd-Albannach The words for man and woman and their plurals, have a great many variations in spelling and pronunciation, depending upon the different grammatical cases, in the Gaidhealach languages. (Dwelly, 1994, pp. 82 and 422) The above words can be used when speaking and\or writing in the English language, with little confusion. But, would be incorrect in the Gaidhealach languages without considering the different cases such as the nominative and the dative. So don't, until you know what you're doing (see below).

The aims of Na Fineachan Gaidhealach (The Kindred Gaelic) also include cultivating and helping to rescue from oblivion the Gaidhealach languages themselves and their antecendants - including but not limited to:
Scytho-Sarmatian (Old Ossetic) (Gardiner, 2007, pp. 84 and 86 and Spindler, 1994, pp. 46, 168-170, 172, 173, and 271) Common Celtic (Proto-Celtic and\or Pictish) 2,000 B.C.E.- Dwelly Q-Celtic - P-Celtic and\or F-Celtic - V (BH)-Celtic Hamito-Semitic (Afro-Asiatic) (Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 2, Appendix Page 1 Where Did They Come From and What Happened to Them?) and Cohane, 1970, p.19) Cuimrig (Brythonic and\or Welsh) Goidelic unknown - unknown Oghum 300 C.E.-500 C.E. Saint Patrick's lost century - forgotten March 15 of every - year or is it April 17? We - can't remember. Old Gaelic (Old Irish) Old Irish 600 C.E.-900 C.E. Middle Gaelic (Middle Irish) Middle Irish 900 C.E.-1,200 C.E. Classical Modern Irish 1,200 C.E. -1,600 C.E. Modern Gaelic (Gaidhlig) New Irish (Gaedhilge, 1,600 C.E. - to the present Gaeilge, Modern Irish, Erse and\or Irish) 1,600 C.E. - to the present (Languages of the World. THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, vol. ?, pp. 573, 582, 594, 667, 722, and 783, Macropaedia)

and the legends, literature - including but not limited to
Oghum | Medieval Irish | Literature Period Early Irish | Literature Period | - Late Middle | Irish - Archaic Irish | | - Classical - Old Irish | Modern Irish | - Early Middle Irish | Late Irish Literature | Period (dialects) Irish (Gaedhilge and\or Gaeilge) Revival Literature Period Albannach Gaelic (Gaidhlig) (Celtic Literature. THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, vol. 3, p. 17, Micropaedia and vol. 15, p. 594, Macropaedia)

scripts, drawings, designs, traditions, tattoes (Spindler, 1994, p. 167), clothing, culture, customs, manuscripts , maps, music, alphabets, art, oghams, inscriptions, images, prose, paintings, pictures, and poetry of the luchd-Albannach and luchd-Eireannach including, but not limited to
Scotti = ..."the word `Scota' (the [Egyptian] Pharaoh's daughter), which we find is not a person's name at all, but is indeed a Greek word, meaning `shadow,' `secrecy,' `darkness' and `obscurity.' The great stone (Lia Faileas and\or Lia Fail), we recall, was described as being round and hollowed, so it should come as no surprise to us to learn that the word `Scota' is an archaic architectural term which was used to describe a sunken moulding, or a hollow, so called from the dark shadow it casts. In other words, our Lia Faileas." "Scota, the daughter of an Egyptian Pharaoh; both cautiously identified by Egyptologist Lorraine Evans in her book "Kingdom of the Ark" as Princess Meritaten and her father, Pharaoh Akhenaten." "Scota is supposed to have fled Egypt with her Greek husband Gathelos (Goidel-os), or Gaidelon, and his followers sometime around 1,335 B.C.E. following a rebellion in which Akhenaten was overthrown by Horemheb, the army commander." "Some intriguing evidence of an Egyptian contact and influence during this period does appear to have been found in Tara, Ireland... Bronze Age inhumation...with a bronze age dagger and pin,and wearing a necklace of Egyptian `Faience' beads. These beads, a type of ceramic, were found to be of genuine Egyptian origin and were quite unknown in Northern Europe. The skeleton was carbon dated to c. 1,350 B.C." "The Ancient Egyptians believed that a human being consisted of five separate parts or elements (dail = portions)...The shadow of the body was considered an important and integral part of an individual and its name, according to Egyptologists, was the `shut' ...In the Celtic languages we have [Cuimrig] `ysgod,' [Goidelic] `sgath' and Cornish `scod'...and we are already aware of the Greek word `scota.' Could our word `Scota' have developed, perhaps via Greek, from a metamorphosed form of the Egyptian word `Shut,' the `spiritual shadow' of a person? It's not impossible. We cannot be sure at this distance in time just how the ancient Egyptians pronounced many of their words. They may have pronounced the SH in the word `shut' with a quite discernible gutteral sound. A bit like Schut (CH as in loch) or Schot. Indeed, the Sasunach (English) word `shade' was itself originally written `sceadu.' "The Gaelic words, Lia Faileas and\or Lia Fail and the Greek word Scota or Scotia mean the same thing in the end... (Henderson, Diar Daoin 10 Faoillteach 2008, paragraphs 8, 10, 12, 18, 19, and 21, Appendix II Page 2 The Stone of Destiny)" The Dal Riatach from Eueriio who settled in Argylshire [Earra: Boundary, Limit, End, and\or Extremity] -gyll: [Gaidheil: Boundary of gaidheil -shire; a pre-Lady Thatcher admninistrative unit) and gave Scotland its name were called Scots. Taezali (Taidh or Tighe [House and\or Multitude] "The tribes of the Medes [who were Indo-Europeans] were called "BIT" so-and-so, meaning house of so-and-so, like the Semitic habit ("Beth," "Beit")...The Society of Jerusalem was a feudal class system based on aristocracies called "houses" of princes and nobles, rulers and elders. The Persian governor [who was Indo-European] was the top official but then came the priestly houses"...(Magee, August 2007, paragraphs 29 and 58, How Persia Created Judaism I (1. How Persia Created Judaism, Jewish Mythology. AskWhy! Publications). Evidence such as this and the maps of Ptolemaeus, make it highly unlikely that other than Phoenician (Fineachan, Venicones, Finn), remnants of any other pre-Celtic and\or non-Indo-European languages, including Neanderthal can be found in the language of the Picts. The "z" in the Latin alphabet represents the "gh" sound [Bain, 1984, p. 238] and has a separate character in the Oghum alphabet (-ghaidheil = Goidil; one of the three names that the Irish called themselves (Squire, 2001, p. 120). -i [of, the suffix i in Celtic indicated the genitive case possessive]. (Celtic Language, THE NEW ENCYCLOPAEDIA BRITANNICA, 2003, vol. 3, p. 17, Micropaedia)] = House-of-Goidel (Gaidheil) or Multitude-of-Goidel (Gaidheil). A house of course, is always related to a place; even a mobile-home has license plates from a certain place and the owner of the mobile-home has a drivers' license from a place. Clanns and tribes (confederations of Clanns) in Pretan were always related to a place and if there's any justice for the Irish, the British government will return the Lowlands - maybe a United Scottish Lowands and Northern Ireland or at least allow a Gaedhilge elective in grammar school. Since the Iron Lady is out of office, there might be a chance - a snowball's chance in Hell, that this could happen. Sinn Fein and Gerry Adams would find this, time better spent, than agitpropping the rights of their enslaved Spanish Basque cousins who are forced to work in naked and unshod in total darkness, in deep underground mines, digging golden nuggets out of the rock with their bare hands and then carrying both dirt and gold in leather bags up notched wooden posts to the surface of the ground where the High (Ard) Righ (King) of Spain sits on his throne (Lia Faileas, Lia Fail, and\or Scota), weighing each bit of ore. Time better spent - than trying to enlighten Columbian jungle-bunnies by showing them the most current techniques of debate. Jerry, for gods' sake, Sinn means "Us" and\or "We." Sinn Fein is a prepositional pronoun and is the emphatic of Sinn - meaning the Irish. Emphatic doesn't mean "Looney" and Sinn Fein doesn't mean you and I and they and thou and Etruscans and Incas and everyone else, including the Man in the Moon. Where does it stop? Why not Galatia (Turkey) and Galicia (more of Spain) or are you refering to Poland?. Then what? Porpoises and hugging trees? Why doesn't the whole world join hands next May Day and sing Kum-bah-yah in Chinese? Enough! Step away from the World Atlas, open a Guinness, and chill out - do it, do it now. Vacomagi (Fa and\or Fabh [Thick]-choill [wood]: Full of woods; -mag and\or -magh [level country, field, field of battle, field that can be ploughed, arable land, arable field, very broad ridge of land]) -i [of] = [tribe] [of] field of Thick-woods. The F and V sounds were interchangeable in the Celtic languages. [Cohane, 1970, p. 78] The use of F in place of V and vice versa, may indicate differences in dialect between Alba and Ulster [Ulaidh] or between Q-Celtic and P-Celtic. It may also be a peculiarity of the Greek language spoken by Ptolemaeus on who's map of Alba the Votadini are shown. According to the THE NEW ENCYCLOPAEDIA BRITANNICA, 15th edition, 2003 ("European Religions, Ancient," vol. 18, p. 766, Macropaedia), "[Julius] Caesar makes no mention of a Gaulish [god named] Vulcan though insular [the British Isles] sources reveal that there was one and that he enjoyed high status. His name in [Gaeilge], Goibhniu, and [Cuimrig], Gofannon, derived from the Celtic word for smith ["gobhainn" in Gaidhlig]." The "bh" consonant combination in Gaedhilge and Gaidhlig is pronounced as a "v" or "w" sound or is silent. The "v" sound in Celtic, later softened into an "f" sound in many cases. Whatever the case may be, this interchangability of f and v is evident in many sources, such as the Oghum alphabet and early British history [for example, in the Gaidhlig form of the Clann names: MacDuff (MacDhuibh = Son of Duff), MacFie (Mac Dubh-shithe = Son of Fie), and\or MacPhie (Mac Dubh-shithe = Son of Phie); the "bh" in these examples, represents an original v sound], as well as in Roman records. It should be kept in mind that in Celtic grammar, the "b" sound in some words is aspirated and pronounced as a "v" sound and spelled "bh," in different cases that include the feminine case, the masculine case, the genitive case, and the dative case, to name a few. Votadini (Vota = Fodha [Under] or Fod [Science] and\or Fodh [Knowledge] -dini = daoine [people]) = people-of-Knowledge and\or Dwarf-people (Fo-dhuine) (Squire, 2001, pp. 19, 21, and 231, O'Flynn, BOOK OF BALLYMOTE, about 1400 C.E.). The Irish. Vennicnii (Bheanachan, Vinneachan, Fineachan, Phoenician [Families, Soldiers, Surnames, Nations, Heathans, Tribes, Clanns, Gentiles, and\or Kindred]; a vowel was originally pronounced between the "c" and the "n" ("The combination of lingual consonants with labials and also g and ch is noted in that they interpolate an added vowel sound between them and one generally correspondent to the preceding vowel. Thus, the combinations lb, lch, lg, lm, lp, and so on, interpolate this distinct drawl vowel between them. Falbh (faluv); Alba (Alabu); tilg [tchilik] etc." (MacLaren, 1998, p. 15); -neach and\or -neachd = tribes and\or people of the Kindred = Finn (The Fianna-Eirinn of Gaidhealach legend. (Squire, 2001, p. 203). The word Bean (Woman) is sometimes aspirated and pronounced Ven. It is the root of the tribal names: Phoenician, Vennicnii, Venicones, the Irish heroes known as: Feinn, Feinne, Fingalian, Fiann (Giant and\or Warrior), Fianntan (Champions), Fianna, Fianna-Eireann, Fianntaidh (Hero and\or Giant), Fionn, and Fionnaidh, and a Dwarf of theirs: Fianntachan. It's also the root of one of the three names that the Irish called themselves: Finn (Squire, 2001, p. 120) as well as fine and fineachan. Bean = Female, She-goat, Nimble, Quick, Active, Woman, Wife --------------------------------- Definite -------- Singular Plural -------- ------ Dative (do)'n mhnaoi (do)na mnathaibh Nominative a' bhean na mnathan Genetive na mna nam ban Vocative ris a' mhnaoi ris na mhathaibh Indefinite ---------- Dative mnaoi mnathaibh Nominative bean mnathan and\or mnai Genetive mna bhan Vocative a bhean! a mhnathan! (Dwelly, 1994, p. 82) note: "bh is pronounced as "v," "mh" is pronounced as "v," "mhn" as "vr," and "mn" as "mr." Not all "v" and\or "f" sounds represent an original "b," however. Fod, Fodh, Fodha, and Vota may not represent words that originally started with a "b" sound. Venicones (Bheanachan, Vineachan, Vennicnii, and\orFineachan) Finn = Bhan, Bhean, Ban, and Bean - abbreviation of Fine-achan and Phoenician; one of the three names for the Irish and they were the Fianna-Eirinn of Gaidhealach history; Squire, 2001, p. 203). Vennicnii and Taezali = Na Fineachan Gaidhealach (The Clanns of Gaeldom and\or The Gathering of the Clanns) = The Irish and\or the Albainnich of today.

and Proto-Gaidhealach people - including, but not limited to
Bolgi = Bol: Skill, Art, and\or Poet; Bal: the Sun; Ball: Member of a society; and\or Balg: Man of Learning; -gi: goidil and\or gaoil (family and\or kindred) = Man of learning and\or Member of Goidel = the Irish. Builg = Buil: Men of Learning or Members of -g: Goidel = the Irish. Belgae = Beall: Bel and\or Belus, a Hamito-Semitic (Afro-Asiatic) sun god; Beoll: fire, glowing fire, and\or ember; -gae: goidel and\or gaoil (family and\or kindred) = Goidel of [the] Sun. Also, associated with the ancient inhabitants of the area of present-day Belgium. Fir Bholg = Fir: Men; Bhol = Skill, Art, and\or Poet and\or Male members of; -g: Goidel = the Irish. Firbolg = Men of the Men of learning and\or Male members of; -g: Goidel = The Irish. Lugi (Lugh, Lugus, and\or Lucifer) = of Lug. "According to Caesar the god most honoured by the Gauls was "Mercury,"...His Celtic name is not explicitly stated [by Caesar], but it is clearly implied in the place-name Lugudunon ("the fort or dwelling of the god Lugus"); Laons, Leyden, and Lyons (Squire, 2001, pp. 276 and 277)...The [Gaeilge] and [Cuimrig] cognates of Lugus are Lugh and Lleu, respectively, and the traditions concerning these figures mesh neatly with those of the Gaulish god." Because Lugh was the most honoured of all the gods, "possessed of many talents" (which apparently, did not include an understanding of the feminine mind of the "Women of Slaughter" - see below) "the devine exemplar of sacral kingship," and the god of sovereignty (European Religions, Ancient, THE NEW ENCYCLOPAEDIA BRITANNICA, 15th ed., 2003, vol. 18, p. 765, Macropaedia), naming the Irish religious confraternity class after him makes sense. The Lugi were one of the three powerful classes of Celtic society - the religeous = Clann MacKay (Mhic and\or Mac -Hugh, -Heth, -Aodh (-Fire), -Aoidh (-Stranger, -Skilful person, -Hero, -Traveller, and\or -Guest), -Aed, and\or -Eth). The existence of the Lugdach in 800 C.E. in the area previously occupied by the Vennicnii in Donegal in Western Ulaidh, the existence of Clann MacKay in the area previously occupied by the Lugi, the "Gaelic [of Clann MacKay having] been closer to that of Southern [Eueriio] than to the Scottish version...the patronymic [of] Clann [MacKay] "Aodh" being an attribute of the god Lug, all indicate that the Western and North Highlands were settled by the Cruithin from Eueriio. When the Lugi switched to Christianity and were no longer allowed to use the name of the god Lugh, they used an attribute of his: Aodh (fire) and\or Aoidh (Skilful person, etc.), hence the Clann name: MacKay. That Clann Mackay spoke the Gaelic of Southern Eueriio, before the English made them stop, is not unusual. "Max Muller has shown that the texts of the Vedas [which are Indo-European] have been handed down orally for a period of more than 2,000 years, with such exactitude that there can hardly be found a doubtful accent anywhere in them." (La ciencia de la religion, Ed. Albatros, 1945; Girard, 1979, p. 15) "Interestingly, the Gaelic languages of Scotland and Ireland are mutually understandable to some greater or lesser degree, with Donegal Irish Gaelic distinctly closer to Scottish Gaelic. A little study shows the huge overlap clearly." (McCooey, January\February 2008, p. 45) The Fianna-Eirinn from all over Ulaid gathered in Donegal during the 2nd Century C.E. before sailing to Alba to have a go at the Roman legions. All religious confraternities every where at all times have been very conservative. Furthermore, Southern Eueriio has always been more civilized (not always a good thing, especially if you're on the receiving end) than Ulaidh and the pre-Christian patriarchal Celtic religion with Lugh developing into a Monotheistic diety would have spread from the South into the matriarchal Ulaidh and Alba. So, the descendants of the old religious confraternity (Clann MacKay) would have tended to retain more of their old ways, including language, while other members of their society next to them would have adopted newer ways, including language (not always a good thing). Fidach = Fiadhach and\or Fiadhaidh: Fierce, Savage, Untamed, and\or Wild; Caledones, Caledonii and\or Coille Daoine; Braigheach (Highlander), Brothaigh, Brideach (Dwarf), and\or Bride (Bridget and\or Brighid) = Clann Brodie. Smertae (Smear, Smeur, and\or Smiuir [Smear] -ta and\or -te) Smear, Smeur, Smiar, Smior, Smeur-dubh (-du, -dubh, and\or duibh [black, blackness, blacken, blot out, land, lean (as of flesh), stain, sable (as in heraldry), sad, habitation, dark, dark-haired, darken, darkness, disastrous, condemn, country, mournful, great, ink, place of abode, pupil of the eye, and\or wicked]), Smiur, and\or Smiuir-ta [Blackberry, Brambleberry, Smear, Mulberry, and\or Anoint] Smir and\or Smior [Best part of anything, Strength, Spirit, Heroes, Courage, Marrow, Mettle, Power, Pith, Vigour, and\or Vivacity] -ta: indicates the past participle -taidh: multitude -te: female, woman, used of any object and\or thing of the female gender -tighe: house = Female-heroes. Alba was doomed when Christians banned women and the Boy Troop from combat when Righ (King) Brude Mac Derili ratified the Law of Innocents of Saint Adamnan in about 700 C.E. (Henderson, Diar-Daoin 10 Faoillteach 2008, number 50, BIOGRAPHIES OF THE KINGS PAGE 5). Before being outlawed, the Smertae, along with Clann MacKay and Clann Gunn and\or Gunnr (War) became part of the confederation of tribes named Cat (Cath) in the Pictish province of the same name, which included most of the Western and North Highlands: -cath and\or caith: battle, fight, struggle, strive, carry on war, contest, and\or contend The Smertae were part of one of the three powerful classes of Celtic society - the warrior. Because Clann MacKay was another of the three powerful classes of Celtic Society, in the same area that was almost inaccessable to people who didn't walk, until the English brought us roads, and existing records show that Clann MacKay is from Southern Eriu, the Smertae are without a doubt, the Banba (Women of slaughter), also from Eriu and were the ultimate warriors. Not so? "As was common in barbarian [free and\or pre-Christian] society, women were as likely as men to be warriors. A medieval account of the period relates: "Now Ronait (Ronadh and\or Ronnadh [Staff and\or Club]: the Roman Catholilc Church stretched the truth a wee bit inventing this "morality tale"), Saint Adomnan's mother, saw a woman with an iron reaping hook in her hand, dragging another woman out of the enemy host with a hook fastened in one of her breasts. For men and women were equally to battle at that time (about 700 C.E.)." During the Roman occupation of Southern Breathunn, the Fianna-Eireann (Venicones, Taezali, and\or Maeatae) and the Coille-Daoine in battle, broke down the practically solid wall of Roman legionare shields by tossing tabars on them while the Smiorte pulled down the "Roman Wall" by yanking legionaires through it with their reaping hooks on the end of chains. The Picts had come a long way since Queen [Ban-righ and\or Ban-righinn] Boadicea's [Buidhe (Beautiful, Beauty, Lilly, Linnet, Fair, Handsome, Handsomeness, Daisy, Creaping crowfoot, Comely, Cow of a yellowish colour, Goldfinch, Golden, Any small bird of a yellowish colour, Any yellow flower, Elegance, Pretty, Yellow, and\or Yellow seaweed)] Revolt and the battle of Mons Graupius, whereat the Britons used long bronze swords that had a tendency to bend." "Perhaps women in Rome would have submitted to this [the rape of her two daughters by Roman legionaires and the whipping of herself], but [Ban-righ and\or Ban-righinn] Queen Boadicea did not. Instead she mounted her war chariot and led both the Iceni and the nearby Trinovantes [Treun = Strong; -van = women; -taidh = multitude] against the iron legions." "Dio Cassius described the Celtic queen: "She was huge of frame, terrifying of aspect, and with a harsh voice. A great mass of bright red hair fell to her knees; she wore a great twisted necklace ("torc" [monarch's necklace]) and a tunic (leine) of many colours ("tartan" which the English outlawed when they conquered Scotland), over which was a thick mantle ("brat" which the English outlawed when they conquered Ireland), fastened by a brooch (braist). Now she grasped a long spear, to strike fear into all who watched her..." "Speaking of the continental Gauls, a Roman writer said: "A whole band of foreigners would not be able to withstand a single Gaul if he called his wife to his assistance, who is usually very strong, and with blue eyes; especially when, swelling her neck, gnashing her teeth, and brandishing her sallow arms of enormous size, she begins to strike blows mingled with kicks." "Although removed from the forefront of battle, women maintained their equality in Scotland. In the 17th century C.E. women led the riots against the imposition of Episcopalianism in the Presbyterian southwest. In the 19th century, women armed with stone filled stockings battled against police and Royal Marines during the Clearances and Crofting disturbances." (Archibald, March\April 1996, pp. 20, 22, and 26) "Maybe more significant was the presence of a crowd of serving women (at the Kirk of Saint (St.) Giles square in the center of Edinburgh's High Street)." "Perhaps they had been hired to keep a place for the nobility; perhaps they had been paid for a more sinister purpose; or perhaps they were ordinary church-goers, angry with events. Whatever their motive, these women were to stir the conscience of a nation, help create a dynamic kirk and, incidently, cost a king a crown and his head [there seems to be a connection between severed heads and women]." "When the dean rose to read from the prayer book, it was the women who led the protests. "Traitors, belly gods and deceivers!" they yelled. When a gentleman mumbled a quiet amen to the dean's prayer, a woman turned on him. "Traitor!" she shrieked. Dost thou say mass in my Lug?" She whacked him in the face with her Bible. The dean was attacked and his white surplice ripped from him as the women threw their Bibles." "The disturbance rose to a riot. "Deile colic the wame o' ye!" shouted one woman. As the Bishop of Edinburgh spoke from the pulpit, another cried, "Pull him down! Stone him!" Eventually, soldiers thrust the rioters from the kirk, but they remained outside, hammering at the great doors and hurling stones at the windows until the bishop left, to be chased and stoned by the mob." "The St. Giles riot was not an isolated incident. Clergymen throughout Edinburgh were heckled and pursued by angry women, and that evening the bishop was again stoned. This was no spontaneous outburst but a well-organized expression of public feeling." "In a fleet of requisitioned colliers, [The Marquis of] Hamiliton's planned sail north was stalled by the discomfiture of [The Marquis of] Huntly. Instead, he tried the Forth, but this was worse. Those formidable women of Edinburgh had been at it again, building a defensive wall around the town and the port of Leith, which also had a boom." "When Hamilton entered the Firth [sic], the beacon fires were flaring from Fife Ness to the Queensferry. Not only that, but a lady marchioness was riding at the head of her troops, fully armed with pistol and carbine and threatening to personally shoot Hamilton if he landed. That must have been particularly discouraging to Hamilton...because the lady was his own mother!" (Archibald, March/April, 2008, pp. 35, 36, and 38) Just ask Cu-chulainn, Righ Conchobar Mac Ni-Asa, the Red Branch, and the Fianna. The female warriors of the TAIN BO CHUAILGNE and\or TAIN BO CUALNGE who trained Cu-Chulainn and the other warriors of Ulaidh were located in the North Highlands of the Cruithin-tuath, the Pictish province of Cat [War], which included Sloc-Buidhe (the Isle of Skye). Dal nAraide = Dal and\or Dail: Share, Tribe, and\or Portion; n: inserted for the smooth flow of speech; Ar: Battle, Land, Field of Battle, Slaughter, Till, Tillage, Cultivate, Agriculture, Earth, Plough, and\or Ploughing; Arad: Brave and\or Strong; Araidh: Hero, Proper, and\or Worthy; rath: fortress; raidh: threaten, menace, and\or rank of soldiers; and\or raith: threaten = Tribe of Heroes. Decantae -Deagh [Good, Excellent and\or Worthy. It "always precedes its noun, which it aspirates. It never predicates of its noun"...Dwelly, 1994, p. 315] -cheann ["Head," "Top," "Chief," and\or "Extremity"] -cheann-tighe: house-chief and\or chieftain ("Chieftain is a strictly territorial title, always related to `place'...(Johnson and Bacon, 1981, p. 22) = Royal-chieftain. The Royalty of the Cruithin-tuath. The Decantae were one of the three powerful classes of Celtic society - the aristocratic. The Pictish (Irish) province of Cat (Battle) where the Decantae were located, received its name in honour of the fighting spirit of the Cruithin and of course, Royalty in the British Isles are and have always been warriors. Clann Gunnr (War in Norwegian) and\or Gunn are the Decantae and are also the Royal House of the Pictish province of Cat. When the Vikings overran the North Highlands, Clann Gunn (or Cat) led the stay-behind team that fought the Vikings to a stand-still. Unfortunately, Clann Gunnr (or Cat) didn't write the history books. The Anglo-Normans did. They were bent on destroying the Celtic spirit (Freedom) in the British Isles and therefore, recognized the sovereignty of the Scandinavians in occupied Scotland. Don't confuse Clann Gunnr (the tribe of Cat and\or Cath of the Pictish province of Cat) with those Scots who dream about a return of the long-boats to Loch Ness, manned by the descendants of the Fair Maid of Norway - Team Margaret and who hold Viking-days (Scandinavian Days) every Oktober. They're little different than the English today who dress up as Roman legionaires and turn their backs on their ancestors who stopped the Romans legions in the Black Forest. Most of the modern Viking wannabees live in the Shetlands and don't present a threat to Celtic civilization. They're not connected with Clann Gunnr (in spite of its Norwegian name) and which is a broken clann that can't reclaim it's Celtic names. Caledones and\or Caledonii = Caile: Shield, Strength, Sense, Spear, and\or Assembly and\or Coille: Forest, Grove, and\or Wood; -dhuine and\or -daoine: people; Braigheach (Highlanders), Brothaigh, Bridget, Bride, Brideach (Dwarf), Brighid, Brigantes, Fidach, Fiadhach and\or Fiadhaidh; people of assembly and\or people of [the] Woods = Clann Brodie. The "Q" sound at the beginning of the names for the Quruithin of the Western Highlands by that time, had changed into a "C" sound (Caereni and Cerones). This change is a feature of the Q-Celtic of Eriu, not the P-Celtic of enslaved Southern Prydein. All things considered, the Lowlands, the North Highlands, the Western Highlands, and part of the Southern Uplands, were probably occupied by people from Ireland at the time of Ptolemy - about 140 C.E. Only Caledonia (the Central Highlands) and possibly part of the North Highlands (Ross-shire, a pre-Lady Thatcher administrative unit) remained free of the Irish. Cruithin-tuath = Cruithineachd: wheat; -neachd: tribe; -tuath: northern and\or north highland = north-highland tribe of wheat. Wheat farmers in the Western Highlands including the Caereni and the Cerones = Clann MacKay and Clann Gunn. Descendants of the Bronze Age Hallstatt Celts who called themselves Quruithin. The Q sound was later shortened to a hard C sound by speakers of the Q-Celtic languages in some cases. On the other hand, the later Iron Age La Tene Celts (speakers of P-Celtic) in Gaul (the area of present-day France), Southern Britain (the area of present-day England), Caledonia, Cornwall, the Isle of Man, and Wales, changed the Qu sound to a P sound. (MacGregor, La-Ciadainn 9 Iuchar 2008, paragraphs 8, 9, 10, 11, and 14, Celtic Civilization & Languages and paragraph 1, The "Dalriadic Scots," The Origins of the Irish Picts "Cruithne" (from the Gaelic word for creator = "Cruithear")) The speakers of Q-Celtic in Eueriio sometimes changed the P sound at the beginning of some words, to a C sound. The Brigantes in Southestern Eueriio spoke P-Celtic when they migrated from Britain to Ireland. Caereni = Quruithini, Cruithin, and\or Cruithne = Tribe of Wheat. Hallstatt Celts. Coranians = Quruithin, Caereni, Cerones and\or Partholon in Cuimbrich = Dwarves. Hallstatt Celts. (Squire, 2001, p. 377) Coriondi = Coranians (Dwarves; Squire, 2001, p. 377), Quruithini, Cruithin, Cruithne, and\or Partholon: Tribe of Wheat. Hallstatt Celts. In Gaeilge, the "P" sound with which some British words began and that represented an earlier "Q" sound, was changed to a "C" sound. Considering that the Coriondi were in Southern Ireland and were not Goidelic, the connection between Clann Mackay and the language of Southern Ireland, and the Partholan being in the North Highlands, Clann Mackay is a direct descendant of the Coriondi. (Squire, 2001, pp. 385 and 386) "He [Bel-inus: "Lightness", the brother of Brenn-ius and\or Bran: "Darkness"] was succeeded by Gurgiunt Brabtruc [the Gargantua of Rabelais], who, as he was returning by way of the Orkneys [Arcaibh] from a raid on the Danes, met the ships of Partholon and his people [Clann Gunn and Clann MacKay] as they came from Spain to settle in Ireland. The North Highlands are a long way from Tipperary. Cenel Lugdach = (Ceann-iuil [Guide, Leader of the way, and\or Chieftain] Lugdach (the suffix -ach indicates the genitive; for example, the name MacDonald is also Donaldach (try not to pronounce it like Donald Duck or at least don't quack)) and\or Lugdoch [one's native country] = Chieftain ("Chieftain is a strictly territorial title, always related to a place"... (Johnson and Bacon, 1981, p. 22) of Lug (the religious). The Lugdach were one of the three powerful classes of Celtic society - the religious. Cerones = Quruithini, Cruithin, and\or Cruithne = Tribe of Wheat. Hallstatt Celts. Quruithin = Cruithin and\or Cruithne. Indo-Europeans. The root of the words: Breatunn, Breatuinn, Britain, Erin, Erinn, Eriu, Eueriio, Eire, Eireann, Eirin, Europe, Pretan, and Prydein. Menapii = unknown. -nap- may represent neachd: Tribe and\or tribe. Ui Bairrche = Ui: From, Grandchildren of, and\or Out of; Bairrche and\or Bairche: Brave = Grandchildren of [the] Brave. Ui Failge = Ui: From, Grandchildren of, and\or Out of; Fail: Noble and\or King; -ge: goidil and\or gaoil: family and\or kindred = Grandchildren of kindred of a King. Maybe The Royal Family of Erinn. An "i" is sometimes inserted into words in order to indicate the plural = Grandchildren of kindred of Kings (a royal race) Ui Maic Cairthinn = Ui: From, Grandchildren of, and\or Out of. Maic: Sons; Cairthin: Cruithinn: Grandchildren of Sons of Cruithin = Clann Curtin. This clann is a direct descendant of the Phoenicians in Eueriio and is still in its original Irish homeland. Remarkable, considering the Plantation of Ulaidh starting in the 17th Century C.E. They are truly the Brodies of Eire. The letters "ai" after the "C" in Cairthinn, demonstrate that the original spelling of Cruithin is Quruithin. Furthermore, the names of two tribes in the Western Highlands: Caereni and Cerones and in Eire, the Coriondi too, are variations of Quruithin, clearly demonstrating that the original pronunciation is Quruithinn. Ui Enechglaiss = unknown; Ui: Grandchildren of

These people of the British Isles (Prydein and Eueriio) and their descendants in Alba - the Gaidhealach Scots (the Albainnich ); in Eueriio - the Gaidhealach Irish (Finn, Scotti, Cruithin); and in America (Ameireagaidh); to acquire all and\or copies of all books, laser discs, scripts, drawings, designs, digital files, Digital Video Discs (DVD), tattoes, tapes, manuscripts and other papers, mini- and micro-discettes, alphabets, analogue files, audio and video cassettes, Compact Discs (CD), oghams, inscriptions, images, paintings, pictures, and other records and recordings bearing upon all of the literature, history , material interests, and antiquities of Alba , Eueriio , the Albannaich , the Eireannaich, and the Proto-Gaidhealach people; to vindicate the rights and character of the Gaidheil; and generally to further the interests of the Albannaich, the Eireannaich, and their descendants in Ameireagaidh.

The objectives of Na Fineachan Gaidhealach also include supporting and developing all aspects and periods of Gaidhlig , Gaedhilge; and Gaidhealach and pre-Gaidhealach heritage, history, clothing, culture, and art at local, national, regional, and international levels by:
Promoting the study and development of all periods of Gaidhlig, Gaeilge, and Gaidhealach and pre-Gaidhealach literature, scripts, drama, drawings, designs, tattoes, clothing, music, alphabets, oghams, painting, poetry, pictures, and all other related art forms of the British Isles. Promoting the use of all periods of Gaidhlig and Gaeilge, and Gaidhealach and Proto-Gaidhealach clothing of the British Isles in everyday community life. Co-operating with all other organisations engaged in the provision of all periods of Gaidhlig, Gaeilge, and Common Celtic (Proto-Celtic); and Gaidhealach and Pre-Gaidhealach culture of the British Isles.

Na Fineachan Gaidhealach actively encourages the teaching, learning and use of Gaidhlig, Gaeilge, and Proto-Gaidhealach languages, Gaidhealach and Proto-Gaidhealach clothing, and the study and cultivation of Gaidhealach and Proto-Gaidhealach literature, scripts, history, drama, drawing, designs, tattoes, music, alphabets, art, oghams, painting, poetry, and pictures.

Membership is open to anyone sharing the above objectives and includes:
24 hours a day, 7 days a week use of Na Fardach (House) Cinnidhean (Kindred) (The Kindred House) with the following included: 1. Bathing. 2. Laundry. 3. Long distance and local telephone service. 4. Facsimile (fax). 5. Hiking and camping support on the nearby public land. 6. Computer with broad-band internet access. 7. Cooking facilities (with an attendant on hand 24 hours a day - 7 days a week to demonstrate turning the appliances on and off in case Clann Brodie shows up). 8. Gaidhealach and pre-Gaidhealach books. 9. Reading room. 10. Educational materials. 11. Outside yard with a fence for pets. 12. Excersize equipment, not just for Rowdy Roddy Piper.

The annual price of membership is:
family $100.00 couple $ 50.00 individual $ 30.00

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The Vennicnii [Fineachan, Finn, and\or Fianna-Eirinn] on the Northwest coast of Ulaidh were probably "The Gathering of the Clanns" there that sent warriors to Alba to mix it up with the Supreme-All-Conquering-Always-Victorious Romans when the legions marched North to build the Antonnine Wall. The disappearance of the Vennicnii and the lack of any record of their descendants by that name, at an early period in Eireannach history, along with the presence of the Goidil in Alba during the second century C.E., when there's not supposed to have been any Goidil in Alba at that time, indicate that the Fianna-Eirinn dispersed soon after the Roman challenge had been met; not to gather again in Ulaidh until the Maeatae - Roman war of 209 - 211, when they built and held the Black Dykes around Ulaidh. Obviously, there's more to the Vennicnii than meets the eye.

The Irish called the people of the Western Highlands: " Cruithin-tuath ." (Dwelly, 1994, pp. 282 and 978). The Irish called themselves: "Finn," "Scot," and\or "Goidel" (Squire, 2001, p. 120) Considering that the Coille Daoine (Caledonians) may have been led by someone designated as a Goidel at the battle of Mons Graupius and the additional distinction drawn between the Highlanders of the Central Highlands (Caledonia) and the Gaidheil, by the bad connotations of the word Goid and its variations in Dwelly's dictionary (for example: "goid" and its varitations, meaning: slipping away cautiously, stolen goods, steal, stealth, sneak, theft, creeping, and inclined to pilfer), the Coille Daoine were not Gaidhealach by any stretch of the imagination. They probably spoke Brythonic or Common Celtic (Proto-Celtic). The land of the Cruithin-tuath (later the Pictish province of Cat (battle, fight, and war) may have been the place of refuge to where the Coille Daoine removed their children and wives.

By 140 C.E., there seems to have been four confederations in Northern Alba.
1. Na Fineachan Gaidhealach = Finn (Venicones) and Goidil (Tazali), also called Fianna-Eirinn, Maeatae, Na Neachdainn, and later Picts and\or Southern Picts - Clann Graham and Clann Kennedy in and around the Lowlands: the Irish. 2. The Kingdom of the Dal Riatach in Earra-gaidheil which was known as the Epidii: the Irish. 3. The kingdom of the Cruithin-tuath = Lugi (Clann MacKay), Smertae (Smior-te = female heroes, the Ban-ba = Women of Slaughter), and Deagh-Ceann-tighe (Royal Chieftain - Clann Gunn) in most of the Western and the North Highlands, that included the Caereni and the Cerones: the Irish. 4. the Coille Daoine (Caledonii) = the Cuimbrich) - Clann Brodie in the Central Highlands and the area of modern-day Ross-shire (a pre-Lady Thatcher administrative unit): The Welsh.

Because the Roman Army was in Caledonia, Breathnaich (Cuimbrich) refugees, including Royalty, who refused to submit to the Roman Empire, had to have been there, too and Tacitus refers to the Coille Daoine (Caledonii) as Breathnaich refugees. Ban-righ (Queen) Boadicia and her daughters, of the Iceni, may have escaped London. The Coille Daoine were a confederation predominately of Breathnaich from the South. The description of the Caledonii (Coille Daoine):
1. [Roman] writers - of Tacitus (AGRICOLA, chap. xi), who tells us that the `Caledonians' of the North differed from the Southern [Breathnaich] in being larger limbed and redder-haired, 2. and of Strabo (GEOGRAPHICA, Book iv, chap. v), who described the tribes in the interior of Breathunn as taller than the Gaulish (Gaidhealach) colonists on the coast, with hair less yellow and limbs more loosely knit. 3. ...Gaul was divided into three parts, one of which was inhabited by the Belgae, another by the Aquitani, and the third by those who called themselves Celtae, but were termed Galli [Gauls, Goidels, and\or Gaidheil] by the Romans; and that they all differed from one another in language, customs, and laws. Of these, Professor Rhys identifies the Belgae with the [Breathnaich], and the Celtae with the Goidels, the third people, the Aquitani, being non-Celtic and non-Aryan [non-Indo-European in today's terminology], part of the great Hamitic-speaking Iberian stock (`Scottish Review,' [An Giblean], 1890) 4. Equally do the classic authorities agree in recognizing the `Silures' of South [Cuimridh] as an entirely different race from any other in Britain. The dark complexions and curly hair of these Iberians [Hamito-Semites and\or Afro-Asians] seemed to Tacitus to prove them immigrants from Spain. (Squire, 2001, p. 22)

and the description of Ban-righ Boadicia, who was in Roman occupied Britain, are almost the same. The long bronze swords that the Caledonii used at the battle of Mons Graupius are the same as those that were used by the Celts in Southern Breathunn before they were conquered by the Romans - further confirmation that the Coille Daoine (Forest People) were a predominately Breathnach confederation.
"For his part, Rab'inal Achi [Q'alel Achi (Man of Glory; equivalent to Feargus = Man-of-Strenth and\or Man-of-no-fear)] calls his captive "Kaweq K'eche Winaq," "Cawek of the Forest People," which reveals that the social relationship between the two of them is an asymmetrical one. Kaweq is the name of the first-ranking royal house of the K'iche' [the Quiche-nation], indicating that the captive is noble by birth [This is equivalent to King Bride of clann Brodie of the Northern Picts]...For much of their history, the lords of the [Rab'inal]were members of a confederation that was headed by the lords of the K'eche Winaq or "Forest People," more commonly known as the K'iche' (Quiche [Qiche] -nation)." (Tedlock, 2003, p. 176) Clann Chattan, which still exists, took its name from the earlier Pictish province of Cat which was also the name of the Pictish king who founded that province. The Pictish province of Cat was the earlier kingdom of the Cruithin-tuath. Clann Chattan included many of the clanns in the former areas of the Cruithin-tuath, Cat, as well as clanns from Caledonia.

By 209 C.E., according to the Romans and later research, there were two confederations in Northern Alba:
1. The Cuimreach Coille Daoine (later called Northern Picts). 2. The Gaidhealach Maeatae (later called Southern Picts). "As for the meanning of "Forest People," that depends on who is using these words. When members of the Quiche...used them to refer to themselves, they were were calling up the memory of their rise to greatness from humble origins in a great forest. But when [Rab'inal Achi] uses the same words while speaking angrily to the man who is his opponent and will soon be his prisoner, and when Lord Five Thunder later uses them while describing the prisoner's behavior as that of an animal, they shift the meaning. In everyday speech (as opposed to courtly poetry), "forest people" meant people who were foolish, rustic, and gross." (Tedlock, 2003, p. 176) When the Northern Picts (Brythonic) - who's capital was at Inbhir Nis - were united with the Southern Picts (Gaidhealach) - who's capital was at Sgain (Scone) in Southern Pictland - in 560 C.E., by Righ Brude Mac Maelchom (Mailcon and\or Maelgwn (White-stone), the famous Righ of Gwynedd in North (Cuimridh)), the Caledonii (Clann Brodie) were thereafter called Fidach (Savages). This indicates an asymetrical relationship between the royal house of the Welsh Caledonii and the royal house of the Gaidhealach Southern Picts. North Cuimridh was the land of the Brigantes - Braigheach (Highlanders), Brothaigh, Bridget, Bride, Brideach (Dwarf), Brighid - Clann Brodie's original home in the British Isles. A strange parallel is that of the Maya name or title: Lord Five Thunder and the Pictish kings: Tharain Drust Mac Irb Drust Gocinecht Drust Mac Gurum (Graham) Drust Mac Wd-rost (Fid-rost and\or Caledoni-rost) Drust Mac Gurum (Graham) Drust Mac Moneth Drust Mac Donnel Taran Mac Enti-fidich (Enti-fidach and\or Enti-Caledoni) Drust Mac Talorgen Drust Mac Talorgen Drust Mac Constantin Drust Mac Ferach (Henderson, Diar-Daoin 10 Faoillteach 2008, The List of the Kings of the Picts) "Tharain, it has been suggested, may be a corrupted form of the Gaelic word `dara,'as in `an dara aon' - the second one; but it is more likely to be cognate to a Gaulish (P-Celtic and\or F-Celtic) word meaning thunder." (Henderson, Diar-Daoin 10 Faoillteach 2008, Biographies of the Kings Page 2, 2), Tharain) "W.A. Cummins, in his influential work, "The Age of the Picts," (1995) suggests that the name Drust or Drostan may be cognate with the Welsh name Tristan, from trysau, meaning thunder." (Henderson, Diar-Daoin 10 Faoillteach 2008, Biographies of the Kings Pages 2 - 7, 24), Drust son of Irb, 27) - 37) Inclusive, 47), 52)- 57) Carnach son of Ferach, Oengus son of UUrguist [Fergus], Nechtan [Neachdainn] son of Derili, Oengus son of Brude, Alpin son of Engus, and Drust son of Talorgen, 64) and 65) Elpin son of Wroid and Drust son of Talorgen, 66)Talorgen son of Drustan, and 71), 72) Drust son of Constantin and Talorgen son of Wthoil, and 78) Drust son of Ferach. Died circa 842 A.D.) "When K'eche is used instead of K'iche' [Quiche] in [16th] -century documents written in Quichean languages, it is nearly always followed by Winaq, specifying that the reference is to people; in contrast, most terms for nations (such as K'iche' and Rab'inal) do not require such modification. That is probably because K'eche is shortened from "k'echela'j," an ordinary term for "forest," and K'eche Winaq is to be understood as "Forest People." In a context such as that of the Popol Vuh, written by Quiche authors, K'eche Winaq calls up a proud heritage of emergence into glory from the depths of a great forest (see D. Tedlock 1996: pp. 150-162, 181). But in the context of the [Rab'inal] play, where these same words name a prisoner of war, they may have called up the same meaning as "k'echela'j winaq," which is "rustic, gross, foolish person" (FV, TC)." (Tedlock, 2004, p. 275) The word "Caledonii" (Coille Daoine) demonstrates an equivalence and shows that as a result of the revolt of Ban-righ Boadicia or the invasion of Albe, just before the battle of Mons Graupius in 83 C.E., a confederation of clanns and tribes formed in the Caledonian Forest, was somewhat democratic in nature and led by Brythonic families of the Brigantes. After the patriarchal Irish Scots (Dail Riatach) dominated Alba in 843 C.E., this somewhat democratic society called themselves Clann Chattan (Clanns of Cat (War) included parts of the old Pictish province of Cat) rather than Savages (Fidach). It's war-cry was "Unite" and is Clann Brodie's war-cry today. Brodie, Brude, Britain, Brighid, and their different forms, and earlier: Pretan, Cruithne, Cruithin, and Quruithin, are variations of "Brigantes," a Hallstatt Celtic tribe from the source of the Danube river. The Brigantes had also settled in Southeastern Eueriio by 140 C.E. "Apart from the 79 Kings listed, the Pictish Chronicles also give a list of 28 kings (though they describe it as 30) called Brude, who supposedly reigned for a total period of 150 years: (there's that 150 again) their reigns followed Cruithne and his seven sons (the seven provinces of Pictland, including Fortrenn) and preceded King Gede (No. 1)." "If we take into account the realistic probability that the southern Picts spoke a form of P-Celtic similar to Old Welsh (while not forgetting the other learned arguments that have been put forward to the contrary), then it may be that these "Brudes" are simply a "P" form (hardened to a B) of the Irish and Gaelic word `Cruth' or `Cruithne,' meaning `of the Picts.' "The Irish text in the 14th century `Book of Ballymote' says, Bruide adberthea fri gach fir dib, randa na fear aile; ro gabsadar L. ar C. ut est illeabraibh na Cruithneach." "This translates as; "And Brude was the name of each man of them, and of the divisions of the other men. They possessed an hundred and fifty years, as it is in the many books of the Cruithneach." "The implication is that everyone in Pictland was a `Brude' and indeed this, or something similar, may have been what the Picts originally called themselves. As for those other kings called Brude in the main King List, like Brude the son of Bile (48), and Brude the son of UUrguist [Fergus] (59), they may simply have been named Brude [Brigante] in the same way that many [male] Scots of today are called `Scott.' Brude List King List ---------- --------- Brude Pant Brude Ur Pant Brude Leo Brude Ur Leo Morleo (3) Brude Gant Brude Ur Gant Cantulmet (19) Brude Gnith Brude Ur Gnith Kineth (76) Brude Fecir Brude Ur Fecir Brude Cal Brude Ur Cal Galanan (28) Brude Chit Brude Ur Chit Ciniod (63) Brude Fec Brude Ur Fec Fiacha (18) Brude Ru Brude Ur Ru Ru (13) Brude Gart Brude Ur Gart Gartnait (14) Brude Cinid Brude Ur Cinid Cinaed (79) Brude Uip Brude Ur Uip Brude Grid Brude Ur Grid Crautreic (10) Brude Mund Brude Ur Mund Moneth (35) (Henderson, Diar-Daoin 10 Faoillteach 2008, Appendix Page 4, Appendix IV) Because the Brude kings ruled after Cruithne and his seven sons (the seven Pictish provinces) and before the Pictish kings, and the name Cruithne is equivalent to Prydain (Britain), probably the P-Celtic (F-Celtic) speaking Brigantes (Brudes) dominated North Alba, including the Western and North Highlands of the Cruthin-tuath, as well as the Central Highlands of the Coille Daoine (Caledonii), from before 83 C.E. until at least 209-211 C.E. when the Q-Celtic (V-Celtic) speaking Irish Fianna-Eirinn (Venicones-Taezali) established the kingdom of Maeatae or more than 100 years later, when the name Pict is first recorded. Two of the names on the Brude list have the letter P in them and are missing from the later Pictish King List. If seven different names in the Brude List were paired with another of the remaining names, then there would be seven pairs of Brudes, rather than 14 separate names. The seven pairs may correspond to the seven provinces. For example: ------------------------------------ |Brude Mund (Brude Ur Mund); Moneth| | | | + | | | | Brude Fecir (Brude Ur Fecir) | ------------------------------------ \ / \ / \ / \ / \ / \ / \ / \ / \ / ----------------------------------- | The Pictish Province of Circinn | ----------------------------------- Moneth may be Monteith. In 140 C.E. when Ptolemy recorded the names of the tribes, including the Caledonii confederation, in Alba, the Brythonic (P-Celtic) Coille Daoine may already have set up the seven (Brude) provinces. When the Romans wiped out the Fianna-Eirinn (Maeatae) in Alba in 209-211 C.E., the British tradition of the seven provinces was preserved and later incorporated into the Irish Pictish nation. "When the inhabitants of the island again revolted, he summoned the soldiers and ordered them to invade the rebels' country, killing everybody they met; and he quoted these words: "Let no one escape sheer destruction, No one our hands, not even the babe in the womb of the mother, If it be male; let it nevertheless not escape sheer destruction" (Brighid's Acorn Crop). When this had been done, and the Caledonians had joined the revolt of the Maeatae, he began preparing to make war upon them in person. (Murray, January 2006, Septimius Severus: The Caledonian Campaign - Caracalla, section Dio Cassius explains that:) Because the Gaidhealach language spoken by Clann MacKay was closer to that of the Southern Eireannach than that of the Irish of Donegal (the land of the Vennicnii = the Fianna Eirinn = Na Fineachan) which is closer to that of the rest of Alba and given the presence of the Brigantes in Southeastern Eueriio and North Cuimridh, Clann MacKay, Clann Gunn, the Cruithin-tuath of the Western and North Highlands and even Clann Curtin in Ulaidh, as well as Clann Brodie may be descended from the Brigantes of North Wales. If there's any justice for the Welsh, the British government will return the Highlands. It is entirely appropriate that His Royal Highness, Charles Philip Arthur George, Prince of Wales and Earl of Chester, Duke of Cornwall, Duke of Rothesay, Earl of Carrick and Baron of Renfrew, Lord of the Isles and Great Stewart of Scotland wears a kilt on occasion. We should also pause a moment before critisizing Lady Thatcher for redrawing the map of North Britain. "One of the originating causes for the beginning of the tribe or [clann] federation was doubtless the shift from the matriarchate to the patriarchate "when the races mixed," as the Cakchiquel source puts it. The meaning here is that, in spite of the change effected, the same groups of families continued within another larger unit; this new condition is embodied by Hunahpu when he joins his grandmother's [clann], later proclaiming the rights of the male, and he himself becoming the first tribal god." (Girard, 1979, p. 266) So, while Clann Brodie, Clann MacKay, Clann Gunn and many more Clanns are older than the hills, when Fin-gal and the Morni took over, it was: Fin-gal: "Brighid, old girl, the door's over there. Be a sport, won't you and show yourself out? Badb, Fea, Nemon, Macha, and Morrigu, why don't you join her." We have a new member who's six goddesses in one. Brighid: "WE'LL BE BACK - COUNT ON IT." (Brighid's Acorn Crop of 209 - 211 C.E.) The Morni: "Have a seat Lugh. They say you're a jack-of-all-trades. What do you know about this new invention called agriculture?" Lugh: "I know it all."

The tribal and clann names in Alba and in Ulaidh are a key to Albannach and Eireannach pre-history. The records of
Clann MacDuff (Mac Dhuibh [Black and\or Dark]) Clann MacFie and\or MacPhee (Mac Dubh -sithe [Quietness, Tranquility, Truce, Rest from war, Reconciliation, and\or Peace]) Clann MacGillivry (Mhic Ghille [Boy, Lad, Youth] -bhrath [destruction and\or judgement] or -bhride: Son of Youth of Bride and\or Son of [the] Boy Troop Clann MacInnies (Mac Aon [One] -ghais [strong]: a Celtic god) Clann MacKintosh (Mac an Toisich and\or Toiseach [Chief of tribe or clann]: Son of the Chief) Clann Ross (Ros, Rois, and\or Aindreas), descended from the Irish king, Niall (Neul [Star and\or Cloud] of the Nine Hostages)

indicate that Pictland was a confederation of the Brythonic and\or Common Celtic (Proto-Celtic) Coille Daoine\Gaidhealach Cruithin-tuath confederation in the North, Central, and Western Highlands with the descendants of the Irish Fianna-Eirinn = the Venicones (Finn) and Taezali (Goidil) - Na Fineachan Gaidhealach - in the Lowlands. Both Britons and Gaidheil would have felt at home in Sgain, the Capitol of Southern Pictland and united Pictland, the area of Perth-hire (a pre-Lady Thatcher administrative unit). In fact, the last king of the Strathclyde (Srath Chluaidh) Britons (Breathnaich and\or Cuimreach) of North Cuimridh, was named Eochaid - an Irish name.

This multi-culturalism of Pictland would explain the Irish (Q-Celtic and\or V-Celtic) development of a middle kingdom (Maeatae) in Alba, later including the Pictish province known by the Irish name of Ath-Fodhla (Next Ireland) and the Cuimreach (P-Celtic and\or F-Celtic) area just to the South having the P-Celtic and\or F-Celtic name: Perth (from an earlier Common Celtic and\or Proto-Celtic name: Quruithin.

The poems of Osan (10) (Os [Deer] -an [endearing] and Ullin (Iuilean [Learning, Direction, Course, Guidance, Guide, Acquantance, Art, Judgement, Knowledge, and\or Way) about the Fionn-taidh (10) are a record of the of the Picts. The Picts named the Coicidh around Inbhir Nis: Fidach. One of the meanings of Fidach is Deer-forest and is another name for the Caledonian Forest. Osan's name which means "endearing-Deer," may be a euphemism for Coille Daoine.

The name of the king: Fin-gal (Mac [Son] Comhal ["female slave...the standard unit of currency...equivalent to three milk cows (Freeman, 2004, p. 26), Brave, bondmaid, lease, slavery, subjection, three cows, courageous, maidservant, obedience, price of three cows, and\or waiting-maid] (12) Mac Trahal Mac Treun-mor\Gaidheil-cathach-gus) is a contraction of Fineachan Gaidhealach. Fin-gal was called Fionn Mac Cumhail by the Irish. The Highlanders used the name Fin-gal because the word gal (gall and\or gaoill) means foreigner, stranger, and especially a native of the South of Alba. The Highlanders were not Gaidhealach. The story of "The Coming of the Fionn and the War Against the Norsemen" told by Angus (Aon [One] -gus: strong-One) MacDonald (MacDhomhnuil and\or Domhnullach), of Stoneybrodge, South Uist (Uibhist mu dheas) told to J.F. Campbell (Caimbeul) around 1860 C.E. (Curran, 2004, pp. 53-61) confirms this. Because Comhal means female slave, Comhal may actually have been Fin-gal's mother, rather than his father and provide more evidence for Pictish society being matriarchal. In that case, the name of Fin-gal's legendary mother: Morna, may represent his mother's Eireannach tribe: the Morni (Mor [Many and\or Great-number] -ni (neachd [tribe and\or family]: tribe-of-Great-number - the Irish: Finn) Fin-gal's mother may have been an Eireannach slave, nick-named: Morna - the Highland epithet for the ever-prolific Irish (maybe the Celts had it right about reincarnation).

According to Saint Patrick (Patricius) in his "Letter to the Soldiers of Coroticus," the Picts were slave traders. This letter and Saint Patrick's "Confession" are the oldest surviving documents in Ireland. (Freeman, 2004, p. xviii) At that time, the Eireannaich did not pronounce the "P" sound and instead, sometimes changed it to a "C" sound, at the beginning of words. Therefore, Coroticus may be the Gaeilge pronunciation of Poroticus. Because the speakers of P-Celtic in Breatunn had a tendency to change the "Q" sound to a "P" sound at the beginning of words, the "Co" in Coroticus is very similar to "Qu" and Coroticus was closely connected to the Highland portion of the Picts who spoke Common Celtic (Proto-Celtic) and\or Brythonic Coroticus may have been Quruithin and shortened to Quruit with the addition of the Latin suffix: -icus. In other words, he was a Cruithin, either from Ulaidh or the North and\or Western Highlands and that was what he was called.
God, these men [Coroticus (Quruith) and his pirates] who have handed over Christians to their Irish and Pictish allies are far away from you. (Freeman, 2004, p. 172) But you [Coroticus (Quruith) and his pirates] - you kill them or sell them as slaves to people who don't even know God. We as Christians also cry out and weep bitterly for our sons and daughters who were not killed but who were taken and carried off to distant lands. They are in evil places where horrible sins are practiced openly and abundantly. Freeborn people, Christians, sold into slavery! Worst of all, some have been sold to the wicked, godless, abominable Picts! (Freeman, 2004, p. 173)

Soon after the Romans built the two walls across Alba to save their British conquests from the Coille Daoine resistance, they lost direct contact with (other than at the receiving end of a spear) and much information about, nations, tribes, clanns, and confederations of Northern Alba. As one consequence, the Romans used a general term to refer to the people of free Breatunn: Picti (pictures) as well as Coille Daoine. The appearance of the warriors described in the TAIN BO CHUAILGNE may provide a clue to the reason for the name: Pict. Cu [Dog] Chullain [Cooley] was a boy named: Cooley's Dog, of whom the TAIN BO CHUAILGNE records the heroic deeds that directly relate to the war in Alba between the Celts and the Romans. Bo Chualainn was a god named: Cooley's Cow.

Another reason for the name Pict, may be, of course, tartan.
"Their (the early inhabitants of the Pretannic Isles) clothes...were made either of thick felt or of woven cloth dyed with various brilliant colours. The writer Diodorus tells us that they were crossed with little squares and lines, "as though they had been sprinkled with flowers." They were, in fact, like "tartans," and we may believe Varro, who tells us that they "made a gaudy show." (Square, 2001, p. 26) "Julius Caesar and other early observers were much struck by, among other things, the Celts love for colour. To describe their cloth patterns rather baffled the soberly clad Romans (stripes, chequers or what?) but we may shrewdly guess one type conspicious among those textiles. Except in one or two isolated villages of Europe, the Tartan design was preserved only in Alba, and the word has now been credibly explained as a Pictish description." (Clan House, undated, page 84) Beginning in the Middle Ages, Highland regiments served with several continental armies and the villages may have begun weaving tartan at that time.

In Tacitus, some of the warriors were to reported to have painted themselves black. Most important though, the warriors of the Cruithin in the North Highlands were called: Smeur and Smir (strength, smear, spirit, hero, courage, mettle, annoint, power, vigour, vivacity, best part of anything: marrow and pith, and\or blackberry). Pict may be a direct translation of those words or a description of the appearance of the Cruithin warriors. The Picts themselves, named the Western and North Highlands: Cat and\or Cath (Battle, Fight, Struggle, Strive, Carry-on-war, Contest, and\or Contend), after the Smertae and Pict may be a Latin nickname for Cruithin warriors.
During the Matriarchal cycle people painted their faces, according to the inferences found in the Quiche text [the Popol Vuh] but that custom was later given up. Facial painting as a distinguishing mark of the warriors comes back into vogue in a later period of Maya history. As said elsewhere, this war paint inspired fear, and according to Father Avendano facial blackness was compared to wickedness of heart. Concepts of barbarism and related notions remain unchanging through time. And it is to be noted that under pressure from foreign influence the Mayas are obliged to return to the practice of face painting in order to distinguish warriors from the ordinary people. (Girard, 1979, p. 215)

The tattoos from the Scythians who influenced the Celts and the short parallel line tattoes from the Stone Age people of Western Europe (Spindler, 1994, pp. 168-170, 172, and 173), undoubtedly also played a part in the name: Pict. Furthermore, the Scythians had tattoos of elaborate and intertwined fabulous animal forms (Spindler, 1994, pp. 46, 170, 173, and 271) similar to those on Pictish objects. But, Pict may not refer to just designs on the bodies of the Pictish people. The short parallel line tattoos are very similar to the Oghum alphabet.
"Yet what is often overlooked is that "ogam" is not an Irish word; it stems from an ancient Greek word "ogme" meaning a groove. From it is derived the Greek word "ogmos" meaning a straight line, specificallly a straight ploughed furrow; it can also mean a row or a file, as in a line of people. Certainly the Greek words provide a pretty accurate description of this ancient script, but, if it were invented in the 4th century [C.E.] by the Irish, why would they use a Greek word to describe their own invention? The grooved base line for Ogam letters is not called an ogmos, it is called by a Gaelic word, "fleasg," meaning a rod or wand, and the Gaelic word for a row or straight ploughed furrow is "scriob." Surely either word would have served perfectly well instead of the Greek ogmos, itself derived from the Sanskrit word "Ag-m-as," which has an equivalent meaning." "According to Middle East historian L. A. Waddell, Ogamoid inscriptions have been found in Sumerian hieroglyphs dating from around 1,500 - 1,000 B.C.E. which show remarkable affinity with the Ogham alphabet used in inscriptions in Scotland, Ireland and Wales." (Henderson, Diar Daoin 10 Faoillteach 2008, paragraphs 17 and 20, Appendix III Page 3 "He [Ogma] gave us the Ogham system of writing, the secret language of the poets, which came into use as we know it around 500 C.E., but is most likely based on a much older system." "Francoise Le Roux, in a speculative interpretation, goes so far as to say he [Ogma] is a god of binding: as the Ogham symbols were in many or even most tales used in such a way as to stay a warrior or an advancing army to a certain task - to bind them to doing something. There are many examples of this in the Tain Bo Cuailgne." "Ogma was also known as Trenfher, "strong man," or champion"...He held a valued place in their fighting army and is mentioned nearly as often as the Dagda for his warrior prowess." (O'brien, 2005, pp. 58-60) "Treunmor, the great grandfather of Fingal...He collected and joined the warlike Caledonian clans, and opposed their united strength to the Roman invaders, thus forming a barrier, which defeated all the strength and discipline of the legions of Rome." (Dwelly, 1995, p. 1,034) The Verturones (Fir-treun) were a tribe in the area of modern-day Perth-shire (a pre-Lady Thatcher administrative unit) just North of the Antonnine Wall, which is at the narrowest place across Alba and where the Roman conquest of Alba was stayed. The Pictish province of Fortrenn was named for the Verturones. The Verturones were the Fianna-Eirinn who were the Venicones and Taezali on Ptolemy's map of 140 C.E. and soon after, known as the Maeatae. The use of Oghums by these Irish warriors is the reason the Romans called the people of Northern Alba, Picts.

The Scotii probably brought the Oghum alphabet with them to Eueriio.

Because Riatach, from the tribal name: Dail (Tribe) Riatach (the Scots of Eueriio who gave Scotland its name) means foreigner in Gaidhlig, the Coille Daoine , clearly were not Scotti. The Dail Riatach (Dal Riada) known earlier as Robogdii and\or Riogh-foda (under King or dwarf King), who lived on the North coast of Ulaidh between the Cruithin and the Vennicnii (Fineachan = Fine, Gathering of the Clanns) and had united with some of the Euerni, probably joined the Vennicnii to have a go at the Romans in Alba. The Euerni are considered to be a branch of the original inhabitants of Eueriio. But the Quruithin are also considered to be a branch of the original inhabitants of Eueriio. The first Afro-Asiatic people called themselves Quruithinn and were not tall (Curran, 2004, p. 55); compared to who? The later Indo-European people probably had a difficult time pronouncing the "Qu "sound and taking the previous settlers seriously. Even today, the Irish are the object of jokes because of their non-Indo-European or unique traditions. So in Eueriio, the Celtic settlers dropped the "Q" sound, in some cases; resulting in the names Euerni, Eire, Eireann and in Gaul: Euro-pe.

Nevertheless, all of Alba, North of Graham's Dyke, except EarraGhaidheal was divided into seven Cruithinneach provinces (Coicidh) during the period of the Picts and the name of the king of one of the four Southern Coicidh that bordered on the central district of Southern Pictland (Fortrenn and\or Fortriu) in Western Perthshire, the land of the Venicones, was named: Fodhla ( Fotla which means "Learned"), as was the name of the Coicidh itself. Fodhla is also another name for Eueriio. Later, the Coicidh of Fodhla was called Ath-Fotla which means Next- and\or Again- Eueriio and today, it's known as Atholl. Southern Pictland was Irish.

The Picts were matrilineal. Because Morna , the mother of Fin-Gal, was from the Eirneannach tribe of Baisc-nigh (Baisc [Round] - nigh [people]: probably people of [the] Middle (Kingdom)), Bascna (Round- na and\or neach [person]: probably person of [the] Middle (Kingdom)) , Baiscin , Baiscinn, Corca [belonging to, like, and\or of] Baiscinn , Corco-Baiscin [belonging to, like, and\or of -Baiscin], Corco Baiscinn, Corco Baiscind, Corcu [belonging to, like, and\or of] Baiscind, Clann MacDonnell, Clann MacDermot, Clann MacDiarmata, Clann MacMahon, and Clann O'Baskin (O' or Ogha [From, Out of and\or Grandchildren of] Basc [Round, Red, Scarlet]: probably Grandchildren of [the] Middle (Kingdom) or maybe Red-haired Grandchildren (some people in Eueriio were famous for their red hair and may have been from Meath and\or Meadhan [Middle]), Clann O'Donnell, Ui Bascinn, and\or Ui Domhnaill - a branch of this clann is Clann MacDhomhnuill in the Western Isles, which is a branch of the Dail Riatach . Walsh, August 2006), Fin-Gal would therefore have been Irish, according to the Pictish law of succession. Whether Comhal was his mother and Comhal and Morna are the same person or Comhal was his father (unlikely, given the meaning of Comhal) and red-haired Morna of the Middle Kingdom in Eueriio (Meath) was his mother, Fin-gal was as Irish as they make them. He could have been a Scotti.

According to legend, when the Picts came to the Britain, they were given wives by the inhabitants. This legend surely refers to the arrival of young male warriors, the Fianna-Eirinn (Venicones-TaeZali and\or Na Fineachan Gaidhealach). In a matrilineal society, if their sons became kings (righrean), those righrean (kings) would still have been members of that society, rather than of the new-comers. The Coille Daoine may not yet have been a patriarchy or the institution of matrilineal descent may have been an innovation by the Coille Daoine to cope with a large immigration of young unmarried male foreign warriors who answered the call to arms of Treun-mor\Gaidheil-cathach-gus. It may also have been a response of the the patriarchal Irish Maeatae to the wholesale slaughter of their men during the Severan War of 209 - 211 C.E. Possibly, there was an arranged marriage of Cumhail and Morna in an attempt to end the age old conflict between the Qruithin and the Euerni (the original "family feud" of the fighting Indo-Europeans), at least in Alba, or it may have been an attempt by the Coille Daoine royal house to use the Scotti to balance the growing power in Alba, of the Vennicones-TaeZali; both of whom were little different in the minds of the Coille Daoine (dumber decisions have been recorded in British history), or it may have been love.

Whatever the case may be, the succession of an Irish (Finn, Scot, and\or Goidel) family to the Royal House of Alba had to have been insufferable for some Coille Daoine and some Quruithin as well, resulting in them rejecting the Righ of free Alba and instead, establishing the relatively short-lived rival kingdom of the Northern Picts. Righ Brude Mac Maelgwn (Maelchon and\or Mailcon [White-stone] = the Righ of Gwynedd in North Cuimridh), united the Southern and Northern Picts in 560 C.E. Significantly, the son of a Welsh king was a king of the Picts. (Henderson, January 2008, number 38, BIOGRAPHIES OF THE KINGS PAGE 3, Diar-Daoin 10 Faoillteach 2008 ):
Saint Patrick, in about 450 C.E., wrote: "No, they [Coroticus (Quruithin) and his pirates] hate you - they hate us - because we are Irish." (Freeman, 2004, p. 174) Lubar, a stream rising in Crom-mheal, a hill in the West Highlands. Near it was fought the first battle in which Gaul (Goidel), the brave son of Morni [Mor: Great number; ni (neachd): tribe = tribe of Great number; the plural of Morna], commanded the forces of Fin-gal [Fin-eachan Gaidheal-ach]. (Dwelly, 1994, p. 1,033) Fingal [Fin-eachan Gaidheal-ach], king of the Caledonians, the hero of one of the most splendid epic poems in any language. He was the son of Cumhal [Maidservant] and Morna [the singular of Morni] the daughter of Thaddu. He was the father of Ossian, and his grandfather was Trathuil, the son of Treunmor [the god Ogma]. (Dwelly, 1994, p. 1,032) Struthmor, one of the warriors who accompanied Cumhal, the father [or the mother] of Fin-gal, in his last battle against the sons of Morni (Dwelly, 1994, pp. 1,033 and 1,034) - the tribe of his mother, unless his father was his mother. The switch from Matriarchy to Patriarchy, especially at the point of a sword, must have been as painful as child-birth and for Alba, the pain of child-birth never ends. Strumon, a place in the neighborhood of [Sellama and\or Selma, the name of a Fingalian palace, of which the ruins are still seen in Argyllshire (EarraGhaidheal; a pre-Lady Thatcher administrative unit]. There is another Selma in (Ulaidh)]. It was the residence of Gaul (Goidel), son of Morni. (Dwelly, 1994, p. 1,033) Dubh-chomar, one of Cu-Chullin's chiefs. He was Cathbaid's [Cath-bait and\or Caith-baid (baid: sage, philosopher, and\or prophet = sage of Battle (a Ceann-cath)] rival for the affections of Morna, and slew him in single combat. He brought news of Cathbaid's fate to the lady, and renewed his addresses, in the hope that his bravery might win her heart. She begged to get his sword still covered with Cathbaid's blood and plunged it into [Dubh-chomar]'s breast. In the agonies of death he prayed her to extract the weapon. She no sooner did so, than, with a dying effort, he buried it in her bosom. (Dwelly, 1994, p. 1,032) A different Morna, but undeniably a Morni (Scot) to the bitter end. Dubh-mhic-Roinne, son of Stairnmor. He was a brave warrior, but the poems that give details of his exploits are extinct. He was one of the heroes who attended Cumhal, the father [or mother] of Fin-gal, in his last battle against the Morni [the tribe of the mother of Fin-gal unless the father of Fin-gal was his mother]. He lived in the North-east of Caithness [Cath-nis]. (Dwelly, 1994, p. 1,032) Cromghlas, one of the warriors who attended Cumhal, the father of Fin-gal, in his last battle with the sons of Morni. Comhal or Cumhal, the father [or mother] of Fin-gal. The accounts of his [or her] achievements which have come down to us are but scanty. His [or her] life was unfortunate, and his [or her] death untimely. He or [she] fell in early youth, in an engagement with the tribe of Morni [Morna's tribe or his tribe if he was a she]. Cormar, one of the warriors who attended Cumhal, the father [or mother] of Fin-gal, in his last battle with the sons of Morni. (Dwelly, 1994, p. 1,031) Momad, a name given to Gaul [Goidel], son of Morni. (Dwelly, 1994, p. 1,033) Morna, the wife [or tribe] of Comhal [Cumhal], and the mother [or tribe] of Fin-gal. Another female, of the same name, was the mistress of Cathbaid, who was slain by Dubhchomar. Morna, a district in the South of Connaught, once famous for being the residence of an archdruid. Here was a cavern, supposed to have been haunted by spirits of the Fir-blog chiefs. Morni, the father [or tribe] of Gaul [Goidel]. On his death-bed [he or they] directed his [or their] son [or sons] to lay his [or their] sword [or swords] (the sword of Strumon) by his [or their] side [or sides], with injunctions not to take it [or them] away but on occasions of imminent danger. (Dwelly, 1994, p. 1,033) Goll, Gaul [Goidel], the son of Morni. He headed his clan for some time, and disputed the superiority with Fin-gal. He was at length worsted and brought to submission. After this he became the most faithful friend and ally of Fin-gal [Fineachan Gaidhealach]. He was ardently fond of a warrior's reputation, and sometimes, in the absense of the Caledonian chief, he was entrusted with the command of the Fingalian forces, but his valour was too impetuous for conducting an army. He owed his death to the following circumstance. A party of Fingalians, having gone to plunder the hostile isle of Ifreoine, were followed, some short time after, by Gaul, without any attendants. He landed on the island after his friends had pillaged and left it. He was surrounded by the exasperated inhabitants, against whom, with his back to a tree, he maintained a desperate conflict, until, amazed at his valour, and afraid of his strength, they rolled a mass of rock down upon him which broke his thigh. He thus became incapable of further resistance, and fell a sacrifice to his enemies. (Dwelly, 1994, p. 1,032) Og [O', Ua, and\or Ogha] gholl, or Oguill, the son of Gaul (Goidel), one of Fin-gal's allies. (Dwelly, 1994, p. 1,033)

Albannach oral history strongly hints at a power struggle between the Royal House of the Scots (Dail Riatach: the sons of Morni who were of the Royal House of Meath in Eueriio) and the Royal House of the Southern Picts, who were Irish, beginning in the 3rd century C.E. Morna's family gaining the throne of Alba in the 3rd century C.E. allowed her kindred Scots (Dail Riatach) to eventually take over all of Alba. Ironically, one branch of Morna's descendants, the Southern Picts, ended up fighting for several hundred years, the descendants of the other branch of her kindred in Argyllshire - Dail Riatach. Eerily, just as the words Basc and Baisc in the name of Morna's tribe mean round, the word cruinn, which is pronounced the same as the tribal-name Cruithin, means circular, globular, round, and well-rounded. The Cruithin and the Dail Riatach were cut from the same piece of cloth.

"The Maeatae live next to the cross-wall [Antonine's Wall] which cuts the island in half, and the Caledonians are beyond them [in the Central Highlands]. Both tribes inhabit wild and waterless mountains and desolate and swampy plains, and possess neither walls, cities, nor tilled fields, but live on their flocks, wild game, and certain fruits; for they do not touch the fish which are there found in immense and inexhaustible quantities." (Murray, January 2006, Septimius Severus: The Caledonian Campaign - Caracalla, section Dio Cassius explains that:). Only if the area of present-day EarraGhaidheal (Argyll-shire) was part of the land of the Maeatae and if Clann Brodie, the Royal House of the Coille Daoine, was also the Royal House of the Cruithin-Tuath of the Western and North Highlands, would everything in the Roman records make sense.

The controversy with the Coille Daoine, of the succession of the Royal House, may also explain Gall and Goill coming to mean foreigner as well as the name of the king being Fin-Gal in Alba, but Fionn MacCumhail in Eueriio. All of men's "invasions" of Alba - Roman, Na Fineachan Gaidhealach (Vennicnii), Cruithin-tuath, Dail-Riatach, Sasunnach, Viking (Fin-gall - "Fairhaired-foreigners" - the Norse and Duthgall - "Darkhaired-foreigners" - the Danes), Norman, and English - have had little affect on the Coille-Daoine keepers-of-tradition, up around Inbhir Nis (Ross-shire and Inbhir Nis-shire). The tragedy of the Highland clearances was much worse. Yet even that didn't affect The Gaidhlig (Dwelly, 1994, pp. 1 - 1,034).

The Romans came to rape, plunder, pillage, and stay. Yet, the Fionn-taidh and Smior-te were possessed of such "no-fear" (-cus and\or -gus) during the 3rd century C.E. that they buried their treasure trove of stolen Roman silver coins in an earthenware pot, close to the Roman wall near Falkirk, using a piece of their woolen tartan clothing as a stopper (Urquhart, 1994, page 8).

The name Na Fineachan Gaidheal has been used with pride since the beginning of history in the British Isles. Because every Toiseach (Chief of a tribe: Righ [King]), Ceann (Chief), Ceann-tighe (Chieftain), and Ceann-cath (War-chief) of the Maeatae died fighting the Roman invaders during this war and only then did the Coille-Daoine join the revolt, the Coille-Daoine may have waited until the Romans almost finished off the Maeatae and then stepped in in order to preserve the Maeatae buffer-state between them and Roman occupied Breatuinn. Also, to reseed the decimated Royal House of the Maeatae that the Romans had just finished harvesting, and that had earlier turned Irish by the the ascension to the throne of Fin-gal, son of Cumhal, an Irish man or woman, if Cumhal was Morna, his mother and Morna was Morni, his tribe (Dail Riatach and\or Scots).

The Coille Daoine probably sent several reinforced commandos down behind enemy lines on an extended raid in order to falsely implicate the Maeatae (the so-called "false tartan operation;" they could always deal with the Romans later), who had grown a wee bit too big for their striped britches - by leaving scattered about, pots of stolen Roman silver coins plugged with pieces of tartan, severed heads of legionaires, and piles of burnt remains of Roman villagers among fragments of charred wicker baskets in the shape of men. British history has ample examples of such brilliant treachery.

When 80,000 Roman legionaires led by the Emperor himself showed up at the foot of the Maeatae's dun at Scone, that fateful morning long ago, waving the severed heads of their fallen comrades and scraps of tartan, the Maeatae would have done anything to buy time, including going about "naked and unshod," to even speaking French. According to what little information we have of their speeches that day, the Romans probably didn't accept the Maeatae's "educated quess" that "it must have been those darn Hiberni again." They probably knew that the Maeaetae and earlier, the Venicones-Taezali were the Hiberni (they had the maps). Romans being Romans, had to attack someone. The Maeatae were closer than the Coille Daoine, so, good-bye Middle kingdom. Clann Brodie takes second place to no one when it comes to survival.

Wee Bit of Gaidhlig
-------------------

When transcribing earlier forms of the same words that differed in using an "i," an "h," or a dot above the "d" to produce the same affect with the "d," yet the pronunciations and spellings of which had become standardized differently in different parts of Alba and Eueriio (but retained the same meanings in both Modern Gaeilge and Modern Gaidhlig, which are separate languages), the mistake of leaving in an "i" before the "d" or a dot above the "d" when spelling a word according to the Modern convention, while later attempting to remove the dot above the "d" where it was used instead of or in addition to an "i" before the "d," and thereafter using only an "h" after the "d," is quite understandable and explains the different spellings of the same words in Modern Gaidhlig and Modern Gaeilge. The words Gal, Gaoil, Gaul, Gael, Gaidheal, and Goidel are a result of this process and synizesis.

Also, according to James MacLaren, (1998, p. 2) in Gaidhlig [and in Gaeilge], some consonants are aspirated by having an "h" placed after them (or an "i" just before them and\or a dot above them) in order "to silence or euphonise the consonants wherever their initial sound would injure the easy flow or graceful cadence of a word, a verse or sentence."

Because the unnecessary transcribing of perfectly legible earlier and regionally different words resulted in a variety of different spellings of many words that have the exact same meanings and similar pronunciations; the word Gaidhealach is the same in Gaeilge and Gaidhlig; and it retains both the "i" before the "d" and the "h" after the "d," we used it in the name of our association. Everyone is of course, free to place a dot above the "d" with or without using the "i" before the "d" and\or the "h" after the "d" or to pull out all the stops and use the Eireannach script. An Fineachan Gaidhealach is a multi-lingual (within limits) association and the most fascinating part of the word multi-lingual is "multi-." Na Fineachan Gaidhealach doesn't recognise an "Official" list of "Approved" Gaidhealach words'; not withstanding Dwelly's god-like achievement.

The "C," "Ch," "G," and "Gh" sounds are very similar in many words and in many cases, interchangeable. The word Celt is a contraction of the words Galtachd, Gaoilteachd, Gaultachd, Gaelteachd, Gaidhealtachd, and\or Goidelteachd. Today, The Highlands in Alba are called A' Ghaidhealtachd and the Highland Region there is called Roinn na Gaidhealtachd. The Gaidhealach area in Eueriio is called Na Gealtacht. The suffixes "tachd," "tacht," and teachd" mean dwelling place and are related to "tighe." The "D" and "T" sounds are very similar in many words and in many cases, interchangeable. The word Celt in Gaidhlig is Coilteach, Cellach, and\or Cellaich. Its variations are Coillteach = forest, sylvan, wood, woodland, wooded, and\or woody; Coilltich = afforest; Cel = the mouth and\or death; Ceil = shelter, screen, hide, deny, and\or conceal; Ceill and\or Ciall = sense, darling, death, discretion, meaning, reason, opinion, understanding, inspiration, prudence, and\or wisdom; Ceilteach = Celtic, fond of gossiping or visiting, silent, concealing, gossiping female, reserved, and\or penurious; Ceilteich = gossiping female; and\or Ceilt = secrecy, concealment, and\or anything hidden and\or concealed. Although the Coille Daoine weren't Gaidhealach, they were Celtic.

Generally, the same word that is and\or can be aspirated, can also be spelled and pronounced correctly in different ways. For example, Eochaidh can also be spelled: Eochaid, Eochai, Eocaidh, Eocaid, and\or Eocai, as well as several other ways that are in the historical record.

Thankfully, Caesar, Tacitus, Claudius Ptolemaeus, and others, Greek and Roman, recorded the tribes and bands that comprised the Gaidheil ( Celts and Na Fineachan Gaidhealach) before our educators had a go at them.

Conclusions
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"There are two principal races of the Britons, the Caledonians and the Maeatae, and the names of the others have been merged in these two. The Maeatae live next to the cross-wall [Antonine's Wall] which cuts the island in half, and the Caledonians are beyond them [in the Highlands]. Both tribes inhabit wild and waterless mountains and desolate and swampy plains, and possess neither walls, cities, nor tilled fields, but live on their flocks, wild game, and certain fruits; for they do not touch the fish which are there found in immense and inexhaustible quantities. They dwell in tents, naked and unshod, possess their women in common [matrilineal descent], and in common rear all the offspring [fosterage and the Boy Troop]. Their form of rule is democratic [gathering of the clanns] for the most part, and they are very fond of plundering [goid, goidel, Gaidheal]; consequently they choose their boldest men as rulers ["Treun," "Calgach," "-cus," "-mor," "-ghais," -gus," and "Aon"]. They go into battle in chariots [the TAIN BO CHUAILGNE was not plagerized from Greek literature by monks], and have small, swift horses; there are also foot-soldiers, very swift in running and very firm in standing their ground. For arms they have a shield and a short spear, with a bronze apple attached to the end of the spear-shaft, so that when it is shaken it may clash and terrify the enemy; and they also have daggers. They can endure hunger and cold and any kind of hardship; for they plunge into the swamps and exist there for many days with only their heads above water, and in the forests they support themselves upon bark and roots, and for all emergencies they prepare a certain kind of food, the eating of a small portion of which, the size of a bean [the fungus, Spindler, 1994, pp. 113-116, 168 and 169], prevents them from feeling either hunger or thirst....(Murray, January 2006, Septimius Severus: The Caledonian Campaign - Caracalla, section Dio Cassius explains that:)

The lesson of history in Alba is that nothing is ever completed. The Romans didn't finish off the Irish during the Severan War of 209-211 C.E., Countess Sutherland didn't end Gaelic civilization during the Highland Clearances, and Lady Thatcher didn't legislate away Scotland in the 20th century.

What Could Naked Mean?
----------------------
I [Saint Patrick] was, maybe, 15 years old and didn't believe in the living God (I hadn't since my childhood). I remained in death and unbelief [in the village of Bannaventa Berniae, possible Bernicia, on the West coast of Pretan] until God punished me severely and truly made me humble by hunger and nakedness day after day [for about six years probably in or at the "woods of Foclut...in County Mayo near the border with County Sligo, close to the modern village of Killala...near the Atlantic ocean"...by the West coast of Eueriio]. (Freeman, 2004, pp. 25 and 184) As to their [Indians of the Carribean Island of Haiti comprising the present countries of the Dominican Republic and the Republic of Haiti] dress, they are generally naked, with only their pudenda covered somewhat. And when they cover their shoulders it is with a square cloth no more than two varas [about 4.8 feet square] in size. (Briffault, 1993, p. 28) What a grievous thing it was, to see those Indians [of the Mexican city of Cholula] as they prepared to carry the loads of the Spaniards: it was a grievous sight for they came naked, stark naked except for their private parts, which were covered. (Briffault, 1993, p. 60) When the Indians [of the kingdom of Guatemala, the Maya] saw that humility and the offering of gifts were of no avail to soften the hearts of the Spaniards, and that patience and endurance were useless, and that without any appearance or color of reason they would be attacked and slain, they agreed to assemble and stand together and die in a war, revenging themselves as best they could against the cruel and infernal enemies; since they well knew that being not only unarmed but naked they would be opposing ferocious men on horseback so well armored that to prevail against them would be impossible, they conceived the idea of digging holes in the middle of the roads, into which the horsemen would fall and have their bellies pierced by the sharp sticks with which the holes would be filled, covered over with turf and weeds. (Briffault, 1993, pp. 69 and 70. Las Casas's sentences are sometimes terribly long and since he uses practically no conjunctions except "and," one loses the thread before reaching the end, where sometimes the verb is to be found....Las Casas's biggest "sin" aside from some exaggeration is his repetitiveness. Sometimes in the course of a long sentence he repeats what he had said at the beginning; and also repeats on a later page what he had said earlier. Briffault, 1993, p. 133) Afterward, when they disembark on the island of Hispaniola [Haiti], it is heartbreaking to see those naked Indians, heartbreaking for anyone with a vestige of piety, the famished state they are in, fainting and falling down, weak from hunger, men, women, old people, and children. (Briffault, 1993, p. 99) His name was Atubaliba [Atabaliba and\or Atahualpa, the 13th king of the Incas], and he and his followers were all naked and carried only mock weapons, knowing nothing of swords and pikes, how they could wound, knowing nothing of about horses, how they could run, or of what kind of men were these Spaniards who would attack and set upon them demons, if need be, to rob them of gold. (Briffault, 1993, p. 114) And since the Spaniards are so pitiless, so alien to those innocents [of the plateau of Bogota, Colombia] who had done no wrong, reinforcements were sent and a company of men went up to that rocky cliff to subject those Indians who were naked and practically without weapons. (Briffault, 1993, p. 124) Further, the European imagination is at work in [Fray Francisco, a Dominican who served as parish priest in Sacapulas and\or Tuhalha, Chuila ((Place-of-nettles and\or In-the-Nettles), Santo Tomas Chuila, Santo Tomas Chichicastenango, Chuvila, Chichicastenango, and\or Quiche (Queche and\or Quechelah: Qui and\or Quiy (Many) -che (tree): Forest, Land-abundant-in-trees, Land-of-many-trees, and\or Covered-with-forests) Tinamit (City)), Rabinal, Quauhtlemallan (Guatemala (Forest, Land-abundant-in trees, Land-of-many-trees, and\or covered-with-Forest) Tinamit), and Xenacoj, in Gautemala - between 1701 and 1709] Ximenez' notion that the natives, who in fact possessed one of the oldest cotton-growing and textile-weaving traditions in the world, were naked until the coming of the Europeans, whom he styles "men of cloth." ..."very terrible and cruel men" who will be "clothed, not naked like ourselves." Ximenez comments, "There is no doubt that this was a prophecy of the coming of the Spaniards, and that God allowed it to be announced to them through the mouth of this sorcerer. (Tedlock, 2003, p. 203) When at last they [the Quiche] captured him [probably the son of the king of the Cakchiquel (Those of the Red Tree or Those of Fire)] and were on the point of sacrificing him, he announced the arrival of the Spaniards in these words: "Know that a time must come when you will despair because of the diasters which will fall upon you; and this mama caixon ["old bitter one," a nickname directed at the Quiche king: Vahxaqui-Caam (Eight Vines)] must also die,; and know that some men dressed, and not naked like us, armed from head to foot...(Morley and Goetz, 1972, p. 230n9) The General [Francisco Vazques de Coronado] sent to summon [in 1541] the lord of those parts [Harale, Harahey, Arahei, Arache, and\or Arae, the land of the Pawnee of Nebraska] and the other Indians who they said resided in Harahey, and he came with about 200 men - all naked - with bows, and some sort of things on their heads, and their privy parts slightly covered. Winship, 1990, p.125) Yet by the mid-16th century French soldiers serving in [Alba] were remarking upon the Highlanders who were naked but for their stained or saffron-dyed shirts and their other covering made of wool in various colours. (Blackie, 1997, p. 11)

The word "naked" and even the phrase "stark naked" still include the wearing of loincloths, skirts, and other garments. I wouldn't be surprised to read that European missionaries consider Eskimos to be "stark naked" except for their double fur parkas, boots, leggings, mittens, and goggles. However, "In an ancient (Eireannach) tale we have a description of his (Dagda and\or Daghda) dress. He wore a brown, low necked tunic which only reached down to his hips, and, over this, a hooded cape which barely covered his shoulders. On his feet and legs were horse-hide boots, the hairy side outwards." (Squire, 2001, p. 54). Capes go all the way back to the grass capes of the European Stone Age and the Highlanders wore these types of boots. This clothing was that which St. Patrick called nakedness. The Coille Daoine and Maeatae kept many old traditions (Spindler, 1994, pp. 5, 39, 40, 45, 46, 167, 169-173, 172, 237, 239, 240, and 271) and the European Stone Age loincloth may still have been worn by the "savages" (Fidach) in Caledonia as late as the Jacobite Rebellions. It's been considered nakedness by civilized Europeans in many places and times.

It's also a fact that all women in Roman society were property of men and covered their breasts as well as their pudenda. Free British women running around topless, even if they wore skirts, would have been condemned by Mediterranian types, as being naked, even though they weren't.

The Clothing of Women in Combat?
--------------------------------
Recent archaeological research, into the pattern of forts and camps established during Severus' Caledonian campaign, has led Dr. Colin Martin to what is, perhaps, a startling conclusion. Writing in 'British Archaeology' (Issue 6, July 1995), he says: "... Severus had no intention of bringing the Caledonians to battle, but instead attempted to wipe them out by systematic devastation of the landscape. His policy, moreover, seems to have been successful, as peace beyond the northern frontier lasted for most of the following century...Severus' policy, in other words, seems to have been nothing short of an attempt at genocide of the Caledonian population." (Murray, January 2006, Septimius Severus: The Caledonian Campaign - Caracalla, section Dio Cassius explains that:)

Women and the Boy Troop were banned from combat in about 700 C.E. (Henderson, January 2008, number 50, BIOGRAPHIES OF THE KINGS PAGE 5, Diar Daoin 10 Faoillteach 2008 ) Without a doubt, heathen Maeatae women fought alongside their brothers, fathers, sons, nephews, husbands, and cousins in the most desparate fight for survival during the Severan War of 208-211 C.E. This is undeniable considering the Eireannach tradition of the Banba (Women of Slaughter) and the presence of the Eireannaich in that area of Alba at that time. The fact that the Coille Daoine removed their wives to a place of safety in 83 C.E., just before the battle of Mons Graupius, doesn't contradict the implication that by banning women from combat, in about 700 C.E., women must have been fighting from an early time. The "Wild Irish" have to be factored in. Also, the Smertae who may have been women-warriors and probably Irish, are evidence that women fought. The Matriarchal nature of Pictish society may have resulted from the virtual annihilation of the Maeatae men during the war, rather than an attempt by the Coille Daoine to insure an Albannach royalty for Na Fineachan Gaidhealach when thousands of Ultach answered Treun-mor's call to arms at the time of Mons Graupius.

In another genocidal war "The women of Tlatelolco [a suburb of Mexico City] joined in the fighting. They struck at the enemy [the Spaniards] and shot arrows at them; they tucked up their skirts and dressed in the regalia of war" (Leon-Portilla, 1966, p. 137). Pre-Christian men and women opposing empire, wore a bare minimum of clothes which were pretty much the same under ordinary circumstances. In times of war, both genders apparently donned the clothes of the warrior class, whether Women-warriors (Ban-ba and\or Smior-te) or Men-warriors (Fionn-taidh). The remains of a Scythian girl found wearing a loin-cloth are probably those of a young female warrior in training rather than a tom-boy, who was humoured by her mother.

Treibhdhireach, Sue Ann Deathrage and Peggy Killhappy Ban-ba Na Fineachan Gaidhealach Na Fardach Cinnidhean Post Office Box 333 1325 South Animas Street 401 South Shakespeare Street Lordsburg, New Mexico Lordsburg, New Mexico 88045-2605 88045-0333 UNITED STATES OF AMERICA Telephone number: 505-542-3581 Electronic mail: Deagh_Cheann_tighe@Yahoo.com PS: The deliberate destruction of Celtic records from the introduction of Christianity to the British Isles in the 5th century C.E., intensifying during the Viking raids, and continuing through the clann wars in Alba and the religious conflict in Eire is being overcome by the brilliant work of scholars and academics and some day soon we won't need to draw inferences from the records of other cultures in order to know our real heritage.

Footnotes

(1) Dwelly, 1994, p. 435. "The clans of Gaeldom." (2) Dwelly, 1994, pages 373. (3) Dwelly, 1994, pages 686, 1,013, and 1,024. "Naughton" and "Neachd." (4) Henderson, Diar Daoin 10 Faoillteach 2008, paragraph 4. (5) Johnson and Bacon, 1981, plate 69. (6) Bain, 1984, p. 216. (7) Dwelly, 1994, pages 1,024. (8) Bain, 1984, p. 217. (9) Blackie, 1997, p. 89. (10) Johnson and Bacon, 1981, page 18 and plate 69. (11) Johnson and Bacon, 1981, page 43. (12) Dwelly, 1994, pages 1,022. (13) Johnson and Bacon, 1981, pages 18 and 43, and plate 69. (14) Johnson and Bacon, 1981, page 18. (15) Henderson, Diar Daoin 10 Faoillteach, 2008, Cruithne, numbers 39, 42-44, and 46 and The List of the Kings of the Picts. (16) Squire, 2001, pages 125 and 126. (17) Dwelly, 1994, page 1,032. (18) Dwelly, 1994, page 535. (19) Squire, 2001, pages 37 and 38. (20) Squire, 2001, pages 125, 126, and 128. (21) Squire, 2001, pages 270. (22) Squire, 2001, pages 126. (23) Dwelly, 1994, page 1,017 (24) Squire, 2001, page 150. (25) Dwelly, 1994, page 1,033. (26) Squire, 2001, pages 258, 270, and 271. (27) Dwelly, 1994, pages 427, 432, 433, 435, 438, and 1,032. (28) Dwelly, 1994, pages 237, 299, 300, and 1,031.

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