John O'Donovan (scholar)
John O'Donovan, from Atateemore, in the parish of Kilcolumb, County Kilkenny, educated at Hunt's Academy, was an Irish language scholar from Ireland. He was Eleanor Hoberlin of Rochestown, his early career may have been inspired by his uncle Parick O'Donovan. He worked for antiquarian James Hardiman researching state papers and traditional sources at the Public Records Office, he taught Irish to Thomas Larcom for a short period in 1828 and worked for Myles John O'Reilly, a collector of Irish manuscripts. Following the death of Edward O'Reilly in August 1830, he was recruited to the Topographical Department of the first Ordnance Survey of Ireland under George Petrie in October 1830. Apart from a brief period in 1833, he worked for the Survey on place-name researches until 1842, unearthing and preserving many manuscripts. After that date, O'Donovan's work with the Survey tailed off, although he was called upon from time to time to undertake place-name research on a day-to-day basis, he researched maps and manuscripts at many libraries and archives in Ireland and England, with a view to establishing the correct origin of as many of Ireland's 63,000 townland names as possible.
His letters to Larcom are regarded as an important record of the ancient lore of Ireland for those counties he documented during his years of travel throughout much of Ireland. By 1845, O'Donovan was corresponding with the younger scholar William Reeves, much of their correspondence to 1860 survives. O'Donovan became professor of Celtic Languages at Queen's University, was called to the Bar in 1847, his work on linguistics was recognised in 1848 by the Royal Irish Academy, who awarded him their prestigious Cunningham Medal. On the recommendation of Grimm, he was elected a corresponding member of the Royal Academy of Prussia in 1856. Never in great health, he died shortly after midnight on 10 December 1861 at his residence, 36 Upper Buckingham Street, Dublin, he was buried on 13 December 1861 in Glasnevin Cemetery, where his tombstone inscription has wrong dates of both birth and death. He was father of nine children, his wife received a small state pension after his death. In a letter to Jeremiah O'Donovan Rossa of 29 May 1856 John O'Donovan gave his lineage as follows: From the senior branch of Clann-Cahill, descended from the elder son Donnell II O'Donovan, married Joanna MacCarthy Reagh of Castle Donovan and who died 1638 Edmond, married Catherine de Burgo, killed 1643.
Conor, married Rose Kavanagh. William, married Mary Oberlin, a Puritan, died 1749. Edmond, married to Mary Archdeacon, died 1798. Edmond, married Mary Oberlin, died 1817. John O'Donovan, L. L. D. Married to Mary Ann Broughton, a descendant of Cromwellian settlers. Edmond 1840 d. 1842, John 1842, Edmond 1844 War Correspondent 1882, William 1846, Richard 1846, Henry dead 1850, Henry 1852, Daniel 1856, Morgan Kavanaugh O'C 1859 d.1860. See Edmund O'Donovan. *O'Donovan Road in the Tenters area of Dublin 8 is named in his honour. An interesting feature of John O'Donovan's works is that he found himself unable to resist asserting the claims of the O'Donovan family to ancient glory, in numerous footnotes and appendices. Thankfully for Irish scholarship, this small, personal failing does not affect the overall quality of O'Donovan's pioneering research. While it has not been possible to prove the great scholar's descent from the Lords of Clancahill, not from another O'Donovan sept, it was nonetheless something in which he stoutly believed.
O'Donovan was undecided and in other notes contended Edmond was a son of Donal II by his first wife Helena de Barry. A Grammar of the Irish Language for St. Columba's College, Dublin Leabhar na gCeart Translations of the Annals of the Four Masters Translation of the Fragmentary Annals of Ireland Translation of the Martyrology of Donegal: A Calendar of the Saints of Ireland by Mícheál Ó Cléirigh Peregrine Ó Duibhgeannain Lughaidh Ó Cléirigh Mícheál Ó Cléirigh James Ussher Dubhaltach Mac Fhirbhisigh Encyclopaedia of Ireland, Brian Lalor, P. 813, 2003, Gill and MacMillan ISBN 0-7171-3000-2 A Paper Landscape, the Ordnance Survey in Nineteenth-Century Ireland, J. H. Andrews, 1993, Four Courts press, ISBN 1-85182-664-5 Iris Mhuintir Uì Dhonnabháin, O'Donovan History 2000, Published by the O'Donovan Clan, Ireland. Article by Michael R. O'Donovan John O'Donovan: A Biography, Patricia Boyne, 1987, Kilkenny: Boethius, ISBN 0-86314-139-0 De hÓir É. Seán Ó Donnabháin agus Eoghan Ó Comhraí. Baile Átha Cliath, 1962 MacSweeney P.
A Group of Nation-Builders: O’Donovan — O’Curry — Petrie. Dublin, 1913 Ó Muráile N. Seán Ó Donnabháin, «An Cúigiú Máistir» // Scoláirí Gaeilge: Léchtaí Cholm Cille XXVII / Eag. R. Ó hUiginn. Maigh Nuad, 1997. Lch. 11–82. Rossa's Recollections 1838 to 1898: Memoirs of an Irish Revolutionary by O'Donovan Rossa p. 332–377 relate to John O'Donovan. Published by Globe Pequot, 2004. ISBN 1-59228-362-4 Ordnance Survey of Ireland: Letters Catholic Encyclopaedia Irish Roots John O'Donovan/William Reeves Correspondence Herbermann, Charles, ed.. "John O'Donovan". Catholic Encyclopedia. New York: Robert Appleton Company. Online booksO'Donovan, John, ed; the Banquet of Dun Na n-Gedh and The Battle of Magh Rath, An Ancient Historical Tale, Dublin: The Irish Archaeological Society, retrieved 9 August 2008 O'Donovan, John, ed. (1843
Middle Irish is the Goidelic language, spoken in Ireland, most of Scotland and the Isle of Man from circa 900–1200 AD. The modern Goidelic languages—Irish, Scottish Gaelic and Manx—are all descendants of Middle Irish; the Lebor Bretnach, the "Irish Nennius", survives only from manuscripts preserved in Ireland. Middle Irish is a VSO, nominative-accusative language. Nouns decline for two genders: masculine, though traces of neuter declension persist. Adjectives agree with nouns in gender and case. Verbs conjugate for three tenses: past, future. Verbs conjugate for an impersonal, agentless form. There are a number of preverbal particles marking the negative, subjunctive, relative clauses, etc. Prepositions inflect for number. Different prepositions govern different cases, depending on intended semantics; the following is a poem in Middle Irish about King of Connacht. Dún Eogain Bél forsind loch forsrala ilar tréntroch, ní mair Eogan forsind múr ocus maraid in sendún. Maraid inad a thige irraibe' na chrólige, ní mair in rígan re cair nobíd.
Cairptech in rí robúi and, innsaigthech oirgnech Érenn, ní dechaid coll cána ar goil, rocroch tríchait im óenboin. Roloisc Life co ba shecht, rooirg Mumain tríchait fecht, nír dál do Leith Núadat nair co nár dámair immarbáig. Doluid fecht im-Mumain móir do chuinchid argait is óir, d’iaraid sét ocus móine do gabail gíall dagdóine. Trían a shlúaig dar Lúachair síar co Cnoc mBrénainn isin slíab, a trían aile úad fo dess co Carn Húi Néit na n-éces. Sé fodéin oc Druimm Abrat co trían a shlúaig, nísdermat, oc loscud Muman maisse, ba subach don degaisse. Atchím a chomarba ind ríg a mét dorigne d’anfhír, nenaid ocus tromm ’malle, conid é fonn a dúine. Dún Eogain. MacManus, Damian. "A chronology of the Latin loan words in early Irish". Ériu. 34: 21–71. McCone, Kim. "The dative singular of Old Irish consonant stems". Ériu. 29: 26–38. McCone, Kim. "Final /t/ to /d/ after unstressed vowels, an Old Irish sound law". Ériu. 31: 29–44. McCone, Kim. "Prehistoric and Middle Irish". Progress in medieval Irish studies. Pp. 7–53.
McCone, Kim. A First Old Irish Reader, Including an Introduction to Middle Irish. Maynooth Medieval Irish Texts 3. Maynooth. Dictionary of the Irish Language
The Gaels are an ethnolinguistic group native to northwestern Europe. They are associated with the Gaelic languages: a branch of the Celtic languages comprising Irish and Scottish Gaelic; the ethnonyms Irish and Scots referred to the Gaels in general, but the scope of those nationalities is today more complex. Gaelic language and culture originated in Ireland. In antiquity the Gaels traded with the Roman Empire and raided Roman Britain. In the Middle Ages, Gaelic culture became dominant throughout the rest of Scotland and the Isle of Man. There was some Gaelic settlement in Wales and Cornwall. In the Viking Age, small numbers of Vikings raided and settled in Gaelic lands, becoming the Norse-Gaels. In the 9th century, the Scots Gaels of Dál Riata merged with Pictland to form the Gaelic Kingdom of Alba. Meanwhile, Gaelic Ireland was made up of several kingdoms, with a High King claiming lordship over them. In the 12th century, Normans conquered parts of Ireland. However, Gaelic culture remained strong throughout the Scottish Highlands and Galloway.
In the early 17th century, the last Gaelic kingdoms in Ireland fell under English control. James I sought to wipe out their culture. In the following centuries the Gaelic language was suppressed and supplanted by English. However, it continues to be the main language in Scotland's Outer Hebrides; the modern descendants of the Gaels have spread throughout the Americas and Australasia. Gaelic society traditionally centred around the clan, each with its own territory and king, elected through tanistry; the Irish were pagans who worshipped the Tuatha Dé Danann, venerated the ancestors and believed in an Otherworld. Their four yearly festivals – Samhain, Imbolc and Lughnasa – continued to be celebrated into modern times; the Gaels have a strong oral tradition, traditionally maintained by shanachies. Inscription in the ogham alphabet began in the 4th century, their conversion to Christianity accompanied the introduction of writing in the Roman alphabet, Irish Gaelic has the oldest vernacular literature in western Europe.
Irish mythology and Brehon law were preserved, albeit Christianised. Gaelic monasteries were renowned centres of learning and played a key role in developing Insular art, while Gaelic missionaries and scholars were influential in western Europe. In the Middle Ages, most Gaels lived in ringforts; the Gaels had their own style of dress, which became the belted kilt. They have distinctive music and sports. Gaelic culture continues to be a major component of Irish and Manx culture. Throughout the centuries and Gaelic-speakers have been known by a number of names; the most consistent of these have been Gael and Scots. The latter two have developed more ambiguous meanings, due to the early modern concept of the nation state, which encompasses non-Gaels. Other terms, such as Milesian, are not as used. An Old Norse name for the Gaels was Vestmenn. Informally, archetypal forenames such as Tadhg or Dòmhnall are sometimes used for Gaels; the word Gaelic is first recorded in print in the English language in the 1770s, replacing the earlier word Gathelik, attested as far back as 1596.
Gael, defined as a "member of the Gaelic race", is first attested in print in 1810. The name derives from the Old Irish word Goídel/Gaídel spelled Gaoidheal in pre-spelling reform Modern Irish, but today spelled Gaeil or Gael. In early modern Irish, the words Gaelic and Gael were spelled Gaoidhealg and Gaoidheal; the more antiquarian term Goidels came to be used by some due to Edward Lhuyd's work on the relationship between Celtic languages. This term was further popularised in academia by John Rhys. According to the scholar John T. Koch, the Old Irish form of the name, Goídel, was borrowed from a Primitive Welsh form Guoidel meaning'forest people','wild men' or, later,'warriors'. Old Welsh Guoidel is recorded as a personal name in the Book of Llandaff; the root of the name is cognate at the Proto-Celtic level Old Irish fíad'wild', Féni, derived from the Proto-Indo-European *weidh-n-jo-. This latter word is the origin of Fenian. A common name, passed down to the modern day, is Irish; the ultimate origin of this word is thought to be from the Old Irish Ériu, from Old Celtic *Iveriu associated with the Proto-Indo-European term *pi-wer- meaning "fertile".
Ériu is mentioned as a goddess in the Lebor Gabála Érenn as a daughter of Ernmas of the Tuatha Dé Danann. Along with her sisters Banba and Fódla, she is said to have made a deal with the Milesians to name the island after her; the ancient Greeks. This group has been associated with the Érainn of Irish tradition by others; the Érainn.
In Abrahamic religions, Noah was the tenth and last of the pre-Flood Patriarchs. The story of Noah's Ark is told in the Bible's Genesis flood narrative; the biblical account is followed by the story of the Curse of Ham. In addition to the Book of Genesis, Noah is mentioned in the Old Testament in the First Book of Chronicles, the books of Tobit, Sirach, Ezekiel, 2 Esdras, 4 Maccabees. Noah was the subject of much elaboration in the literature of Abrahamic religions, including the Quran; the primary account of Noah in the Bible is in the Book of Genesis. Noah was the tenth of the Pre-Flood Patriarchs, his father was Lamech and his mother is not named in the biblical accounts. When Noah was five hundred years old, he became the father of Shem and Japheth; the Genesis flood narrative makes up chapters 6–9 in the Book of Genesis, in the Bible. The narrative, one of many flood myths found in human cultures, indicates that God intended to return the Earth to its pre-Creation state of watery chaos by flooding the Earth because of humanity's misdeeds and remake it using the microcosm of Noah's ark.
Thus, the flood was no ordinary overflow but a reversal of Creation. The narrative discusses the evil of mankind that moved God to destroy the world by the way of the flood, the preparation of the ark for certain animals and his family, God's guarantee for the continued existence of life under the promise that he would never send another flood. After the flood, Noah offered burnt offerings to God, who said: "I will not again curse the ground any more for man's sake. "And God blessed Noah and his sons, said unto them, Be fruitful, multiply, replenish the earth". They were told that all fowls, land animals, fishes would be afraid of them. Furthermore, as well as green plants, every moving thing would be their food with the exception that the blood was not to be eaten. Man's life blood would be required from man. "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man". A rainbow, called "my bow", was given as the sign of a covenant "between me and you and every living creature that with you, for perpetual generations", called the Noahic covenant or the rainbow covenant.
Noah died 350 years after the flood, at the age of 950, the last of the long-lived Antediluvian patriarchs. The maximum human lifespan, as depicted by the Bible diminishes thereafter, from 1,000 years to the 120 years of Moses. After the flood, the Bible says that Noah became a husbandman and he planted a vineyard, he drank wine made from this vineyard, got drunk. Noah's son Ham, the father of Canaan, saw his father naked and told his brothers, which led to Ham's son Canaan being cursed by Noah; as early as the Classical era, commentators on Genesis 9:20–21 have excused Noah's excessive drinking because he was considered to be the first wine drinker. John Chrysostom, Archbishop of Constantinople, a Church Father, wrote in the 4th century that Noah's behavior is defensible: as the first human to taste wine, he would not know its effects: "Through ignorance and inexperience of the proper amount to drink, fell into a drunken stupor". Philo, a Hellenistic Jewish philosopher excused Noah by noting that one can drink in two different manners: to drink wine in excess, a peculiar sin to the vicious evil man or to partake of wine as the wise man, Noah being the latter.
In Jewish tradition and rabbinic literature on Noah, rabbis blame Satan for the intoxicating properties of the wine. In the field of psychological biblical criticism, J. H. Ellens and W. G. Rollins address the narrative of Genesis 9:18–27 that narrates the unconventional behavior that occurs between Noah and Ham; because of its brevity and textual inconsistencies, it has been suggested that this narrative is a "splinter from a more substantial tale". A fuller account would explain what Ham had done to his father, or why Noah directed a curse at Canaan for Ham's misdeed, or how Noah came to know what occurred; the narrator relates two facts: Noah became drunken and "he was uncovered within his tent", Ham "saw the nakedness of his father, told his two brethren without". Thus, these passages revolve around sexuality and the exposure of genitalia as compared with other Hebrew Bible texts, such as Habakkuk 2:15 and Lamentations 4:21. Other commentaries mention that seeing someone's nakedness could mean having sex with that person as seen in Leviticus 18:7-8 and Leviticus 20:11.
Genesis 10 sets forth the descendants of Shem and Japheth, from whom the nations branched out over the earth after the flood. Among Japheth’s descendants were the maritime nations. Ham’s son Cush had a son named Nimrod, who became the first man of might on earth, a mighty hunter, king in Babylon and the land of Shinar. From there Asshur built Nineveh. Canaan’s descendants – Sidon, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, the Hamathites – spread out from Sidon as far as Gerar, near Gaza, as far as Sodom and Gomorrah. Among Shem’s descendants was Eber; these genealogies differ structurally from those set out in Genesis 5 and 11. It has a segmented or treelike structure, going from one father to many offs
East Sussex is a county in South East England. It is bordered by the counties of Kent to the north and east, Surrey to the north west and West Sussex to the west, to the south by the English Channel. East Sussex is part of the historic county of Sussex, which has its roots in the ancient kingdom of the South Saxons, who established themselves there in the 5th century AD, after the departure of the Romans. Archaeological remains are plentiful in the upland areas; the area's position on the coast has meant that there were many invaders, including the Romans and the Normans. Earlier industries have included fishing, iron-making, the wool trade, all of which have declined, or been lost completely. Sussex is traditionally sub-divided into six rapes. From the 12th century the three eastern rapes together and the three western rapes together had separate quarter sessions, with the county town of the three eastern rapes being Lewes; this situation was formalised by Parliament in 1865, the two parts were made into administrative counties, each with distinct elected county councils in 1889 under the Local Government Act 1888.
In East Sussex there were three self-administered county boroughs: Brighton and Hastings. In 1974 East Sussex was made a non-metropolitan and ceremonial county, the three county boroughs became districts within the county. At the same time the western boundary was altered, so that the Mid Sussex region was transferred to the county of West Sussex. In 1997, Brighton and Hove became a self-administered unitary authority. East Sussex is divided into five local government districts. Three are larger, districts: Lewes. Eastbourne and Hastings are urban areas; the rural districts are further subdivided into civil parishes. From a geological point of view East Sussex is part of southern anticline of the Weald: the South Downs, a range of moderate chalk hills which run across the southern part of the county from west to east and mirrored in Kent by the North Downs. To the north lie parallel valleys and ridges, the highest of, the Weald itself; the sandstones and clays meet the sea at Hastings. The area contains significant reserves of shale oil, totalling 4.4 billion barrels of oil in the Wealden basin according to a 2014 study, which Business and Energy Minister Michael Fallon said "will bring jobs and business opportunities" and help with UK energy self-sufficiency.
Fracking in the area is required to achieve these objectives, opposed by environmental groups. East Sussex, like most counties by the south coast, has an annual average total of around 1,750 hours of sunshine per year; this is much higher than the UK's average of about 1,340 hours of sunshine a year. The relief of the county reflects the geology; the chalk uplands of the South Downs occupies the coastal strip between Eastbourne. There are two river gaps: Cuckmere; the Seven Sisters, where the Downs meet the sea, are the remnants of dry valleys cut into the chalk. To the east of Beachy Head lie the marshlands of the Pevensey Levels flooded by the sea but now enclosed within a deposited beach. At Bexhill the land begins to rise again where the clays of the Weald meet the sea. Further east are the Pett Levels, more marshland, beyond, the estuary of the River Rother. On the far side of the estuary are the dunes of Camber Sands; the highest point of the Downs within the county is Ditchling Beacon, at 814 feet: it is termed a Marilyn.
The Weald occupies the northern borderlands of the county. Between the Downs and Weald is a narrow stretch of lower lying land; the High Weald is wooded in contrast to the South Downs. Part of the Weald is the Ashdown Forest; the location of settlements in East Sussex has been determined both by its history and its geography. The original towns and villages tended to be where its economy lay: fishing along the coast and agriculture and iron mining on the Weald. Industry today tends to be geared towards tourism, along the coastal strip. Here towns such as Bexhill-on-Sea and Hastings lie. Newhaven and Rye are ports, although the latter is of historical importance. Peacehaven and Seaford are more dormitory towns than anything else. Away from the coast lie former market towns such as Hailsham and Uckfield. Lewes, the County town of East Sussex; this is a chart of trend of regional gross value added of the non-metropolitan county of East Sussex at current basic prices published by Office for National Statistics with figures in millions of British Pounds Sterling.
The Seven Sisters Park is part of the South Downs National Park. Beachy Head is one of the most famed local attractions, along with the flats along Normans Bay. Apart from the physical landmarks such as the Downs and the Weald, East Sussex has a great many landmarks of historical interest. There are castles at Bodiam, Herstmonceux and Pevensey. Battle Abbey, built to commemorate the Battle of Hastings.
Felim Ua Conchobair
Feidlim Ua Conchobair a.k.a. Fedhlim O'Connor was King of Connacht in Ireland, having been proclaimed King by William de Burgh in 1230, he reigned from 1233–65. Fedhlim died in 1265 and was buried in the Dominican Priory in Roscommon which he founded in 1253, he was succeeded by his eldest son Aedh mac Felim Ua Conchobair. Among his sons were Aed MadFedlimid, Aed Muimnech MacFedlimid a.k.a. Aedh mac Felim Ua Conchobair. A daughter, Fionnuala Ní Conchobair died in 1301 as abbess of Clonfert. Having married while his brother Aedh Ua Conchobair was designated heir, he more than married someone of non-noble birth and thus her name does not appear in the annals. Years indicate reign as King of Connacht Both King and Vassal: Feidlim Ua Conchobair of Connacht, 1230-65, Freya Verstraten, pp. 13–37, Journal of the Galway Archaeological and Historical Society, Volume 55, 2003
Tairrdelbach Ua Conchobair
Toirdhealbhach Ua Conchobhair anglicised Turlough Mór O'Connor / O'Conor, was King of Connacht and High King of Ireland. The youngest son of Ruaidrí na Saide Buide, his mother was daughter of Toirdelbach Ua Briain, his brothers were Niall, Tadc and Domnall, King of Connacht. There was Dubhchobhlaigh Bean Ua hEaghra of Luighne Connacht. Ruaidrí was married to four or more women. In 1092, King Ruaidrí was blinded by Flaithbertaigh Ua Flaithbertaigh, an incident which led to the domination of Connacht by the Dal gCais of Munster, led by Tairrdelbach's uncle, Muirchertach Ua Briain, who took Tairrdelbach into his household to groom him for the day when he would be king of Connacht; however this would not occur until 1106. Tairrdelbach's brothers Tadc and Domnall both gained the kingship at different times, but depended upon the support of Ua Briain. In 1106, with the support of his uncle Muirchertach Ua Briain, eighteen-year-old Tairrdelbach deprived his older brother Domnall of the kingship of Connacht.
"Tairrdelbach maintained his alliance with Ua Briain, sending troops to aid the high king against the Ui Ruaric of Bréifne in 1109. But he was determined to defend his kingdom against predators such as Domnall Mac Lochlainn, king of the north of Ireland." Tairrdelbach constructed Dún Gaillimhe in 1124. A small settlement grew up around this fort and this developed into Galway city; the Cross of Cong, made at the behest of Tairrdelbach was designed to be placed on top of a religious staff or crosier. It was made for the Cathedral church at Tuam; the cross was subsequently moved to Cong Abbey. He is believed to have refounded Cong Abbey ca. 1135. Tairrdelbach has been summed up as follows: " was fifty years King of Connacht, one of the longest reigns of any European monarch, he dominated Irish politics.. Leading armies and navies all over Éire... subjugating entire kingdoms. A superb military commander by any standards, his victory at Móin Mór in 1151 was among the most decisive in Irish history, inflicting 7000 enemy casualties...
An innovative tyrant, his creation of castles was novel in Éire... as was his apparent wish to introduce male primogeniture... Commercial and political networks connected him with fellow-rulers in Britain and Scandinavia, he reorganised lordships and kingdoms as suited him, carving out a well-defended personal domain within Connacht, an imperium that he would have span all Éire. Dún Mór was its caput, Tuaim Dá Ghualann the seat of its archbishop, Dún Gaillimhe its main port - military and merchant. Quite an achievement for what is perceived as the'timeless' western'fringe' of twelfth-century Europe, but was a dynamic society ruled as aggressively as those in'feudal' Europe." Despite giving hostages to Muirchertach Mac Lochlainn in 1150, thereby ceasing to be King of Ireland, Tairrdelbach was still capable of active overlordship in southern Ireland. In 1151 he and his allies - King Diarmaid Mac Murchadha of Leinster, Maelseachlainn son of Murchadh Ó Maelseachlainn of Mide, King Tighearnán Ó Ruairc of Kingdom of Breifne - met the forces of King Toirdhealbhach Ó Briain of Thomond at Móin Mór near Glanmire.
In what was one of the most decisive battles fought in Ireland, Tairrdelbach defeated Ó Briain, killing "7000". According to the Annals of Tigernach: "Until sand of sea and stars of heaven are numbered, no one will reckon all the sons of the kings and chiefs and great lords of the men of Munster that were killed there, so that of the three battalions of Munster that had come thither, none escaped save only one shattered battalion." Tairrdelbach had the following known wives: Caillech Dé Ní Eidin Órfhlaith Ní Mailshechlainn, died 1115 Mór Ní Lochlainn, died 1122 Tailltiu Ní Mailshechlainn, sister of Órfhlaith, died 1127 Derbforgaill Ní Lochlainn, died 1151. Dubhcobhlach Ní Maíl Ruanaid, died 1168. Dubhaltach Mac Fhirbhisigh, writing in 1649, wrote the following account of Tairrdelbach's family: " Toirdhealbhach Mor s. Ruaidhri, high-king of Ireland, had many sons. – Conchobar Ua Conchobair, fl. 1126–1144 – unnamed daughter, wife of Murchadh Ua hEaghra, murdered 1134 – Aedh Dall Ua Conchobair, fl.
1136–1194 – Ruaidrí Ua Conchobair, fl. 1136–1198 – Tadhg Alainn Ua Conchobair, died 1143/1144 – Cathal Migarán Ua Conchobair, died 1151 or 1152 – Cathal Crobdearg Ua Conchobair, 1152–1224 – Donnell Mor Mideach Ua Conchobair, died 1176 – Brian Breifneach Ua Conchobair, fl. 1156 – Brian Luighnech Ua Conchobhair, fl. 1156–1181 – Maghnus Ua Conchobair, died 1181 – Mór Ní Conchobair, died 1190 – Muirchertach Muimhnech Ua Conchobair, died 1210 – Máel Ísa, Abbot of Roscommon, died 1223 – Muirgheas the Canon, died 1224 – Aedh – Maghnus – Lochlann – Donchadh – Maol Seachlainn – Tadhg Fiodhnacha – Conchobair –