Below is verse 2 of “An Ancient Poet’s View from Sliabh Fuaid” from the Book of Leinster (published 1160).

Now, with verse 1, I went through it in great detail so I could try to identify all the places mentioned

However, verse 2 is different, as the lines don't refer to specific old Irish place-names, but more to stories.

Verse 2 is also 28 lines. I have again numbered each individually, but I will attempt to interpret them in groups, as this seems to be an explanation of why the poet wrote verse 1 in the way he did, as well as bringing together all the associated stories.

Line 29. Make your worthy and welcome inquiry

Line 30. why Sliab Fuait has its name,

Line 31. since it has happened me to be seated here,

Line 32. that you may learn its history.

Line 33. Fuat, son of Bregon, fortunate in his doings,

Line 34. it was the tribune’s journey over the lands (?),

Line 35. a warrior who was not solitary in his ships,

Line 36. chief of the victorious descendants of Bregonn.

Line 37. He it was who arrived alone

Line 38. In search of the land of Ireland;

Line 39. a noble and notable journey had brought him

Line 40. to the Island of Truth.

Line 41. He brought away from the middle of the island

Line 42. Over the strong-crested waves a sod

Line 43. and planted it (at the end of) a happy voyage

Line 44. here in the middle of Sliab Fuait.

Line 45. When truth was told

Line 46. the sod remained at its right guise,

Line 47. but if one at any time spoke falsehood

Line 48. it turned its underside uppermost.

Line 49. Upon that sod, with no weak guidance

Line 50. for the keeping of the truth,

Line 51. Long afterwards – a famous (?) step – lay down

Line 52. Patrick’s excelling nag.

Line 53. Here it is, that bright thing of price,

Line 54. the little sod from the Land of Promise

Line 55. In glorious victorious sanctuary of power,

Line 56. To you, though not manifestly, it is visible.

Before I start this.

I didn't mention during "Verse 1" is, each verse is divided up into 7 sentences of 4 lines. Each sentence is divided into a layout of 2 by 2, that's the first 2 lines to the left on the page and the next two lines indented. All of this is relevant to what the poet is saying. You may work it out yourself as we continue going through the poem. However, I'll go into more detail in my conclusions.

In my attempt to interpret verse 2, I'll take each sentence (4 lines) as a whole. Just a word of warning. I found verse 2 very deep and I have changed my interpretation of some of it many times. In verse 1, the poet didn't make it easy, but there were definite answers. However, the poet now seems to be making it even more difficult as he is taken what was written in Irish History and Mythology and adding his own slant to what it all means, plus, at points the timeline does not go in sequence. So, things may get confusing. I just hope I don't make a complete hash of it.

Whilst I am working through verse 2, please remember, much of what we read today was written by early Christians. When St Patrick came to Ireland to convert its people there were many old stories held by these people, myths and legends about magic, heroes, pagan gods, etc. The Christian converters took these stories and adopted them so they were connected to Christianity. In this way it would be easier to sell their new religion, whilst at the same time allowing the people to hold on to a version of what had gone before.

Line 29. Make your worthy and welcome inquiry

Line 30. why Sliab Fuait has its name,

Line 31. since it has happened me to be seated here,

Line 32. that you may learn its history.

The poet seems to be pleased he’s still got the attention of anyone who is listening to him, and anyone who later reads this (in a way, I suppose I am also). To have their attention this far, he knows all must be wondering what he has been talking about in verse one. He’s also more than happy to answer the questions he knows you might be asking yourself.

He seems to change the name from “Sliabh Fuaid” to “Sliab Fuait”. This is significant. He says “seated here” and not “seated there”. If he had said “there”, it would have meant he was seated on Sliab Fuait, whereas “here” just means he’s seated where he seated. I think, by now, we know he is seated on a high place named Sliabh Fuaid. I hope this makes sense.

I’ll try to explain this a bit more. In the last two lines above, he refers to both where he is seated and to Sliab Fuait. It’s about how Sliabh Fuaid, where he is seated, and what he can see from there, allows him to tell you the history of the second. How Sliabh Fuaid allows him to tell the story and history of Sliab Fuait.

A PERSONAL NOTE: I hope I haven’t lost you, as this is bloody confusing. I’m finding it confusing, but what the hell, we’ll get there in the end. However, after getting to know this poem, I believe this is what the poet intended. He probably took a long time to complete this, it may have been his life’s work. It may explain why so many people for so many years have tried to decipher it but have failed. I just pray I’ve made a decent attempt at this.

Line 33. Fuat, son of Bregon, fortunate in his doings,

Line 34. it was the tribune’s journey over the lands (?),

Line 35. a warrior who was not solitary in his ships,

Line 36. chief of the victorious descendants of Bregonn.

Now, I’m not going to pretend I fully understand the four lines above, or the rest of the lines below, but I’ll try my best.

Firstly, I’ll need to give you a bit of background on Bregon. According to The Book of Invasions (“Lebor Gabála Érenn”), his people (the Gaels), leave Egypt the same time as the Israelites (the Exodus). They spent 440 years wandering the Earth and underwent a series of trials and tribulations. They are foretold by a druid that some day their descendants will reach Ireland. They eventually end up in Iberia (Spain), and capture it. Their leader by this time is Bregon He was descended from Adam, through Noah. Fuat (aka Fuad) was one of his sons (Bregon had either six or ten sons, sources differ), or his grandson, depending on which source you read. He is said to have founded a city named Brigantia (modern-day Corunna, in Spain) and builds a tall tower. From the top of which, his son Íth could see a green land - Ireland.

Bregon (or Breogán – see Wikipedia) is said to be father of the Gaels, plus in Irish Folklore the Celts and the Irish are said to be descended from the Gaels. What the poet is really doing is saying Fuat is descended Bregon, who in turn is descended from Adam, the first man in the Bible, and from them are descended all Irish people. This is a deliberate way to connect Ireland, its history, myths and legends back to the Bible.

Ith was first to go to Ireland He was the only son of Bregon to go. Some sources say he went on his own, but he must have taken some others with him, probably a small scouting party. Ireland, at the time was ruled by the Tuatha Dé Danann, a group of pagan gods They were worried Ith wanted to take over their lands, so they killed him. It’s then claimed Ith’s body was taken back to his people. Whether it was or not, Ith’s people heard of his death.

Ith’s brothers and a great army of Gaels, including Fuat came after him, and intent on revenge. It’s a long story, including trickery, spells, a great wind, giant waves and two or three battles However, the result was, the two sides agreed to divide Ireland between them. The Gaels take the world above, while the Tuath Dé take the world below (the Otherworld). The Gales who came to take over Ireland are known as the Milesians (see Wikipedia). They would be the final race to settle in Ireland, thus the Irish people came to being.

Now back to the four lines above.

“fortunate in his doings” may mean Fuat was lucky not the first to have seen Ireland from the tower, thus didn’t head off on his own, like Ith.

“the tribune’s journey over the lands”, may refer to the 440 years the Gaels spent wandering the world.

“a warrior who was not solitary in his ships,”, probably refers to Fuat, not going off to war on his own, but with a great fleet of Gales.

This also says Fuat was “chief of the victorious descendants of Bregonn”. “descendants” may mean those who came to Ireland and were “victorious” in taking the land from the Tuatha Dé Danann, or it may refer to all Irish People, and “victorious” is about all the battles fought to get Ireland to where it now is at the time of this poem.

Line 37. He it was who arrived alone

Line 38. In search of the land of Ireland;

Line 39. a noble and notable journey had brought him

Line 40. to the Island of Truth.

This seems to be about Fuat stopping off on his way to Ireland, or about his people (the Gaels) and their years wandering the Earth, in their attempt to find Ireland. However, they ended up in “the Island of Truth”.

I first took “the Island of Truth” to be a reference to the Word of God. However, in another version of this poem (see under “SLIAB FÚAIT II” at “The Metrical Dindshenchas”), “the Island of Truth” is Spain. This, I suppose makes sense as Spain is where Bregon built his tower. However, I don’t believe “the Island of Truth” is Spain. Many sources, most of which seem to originate from Page 52 of “The Prose Tales in RENNES DINDSENGHAS”, even give names for “the Island of Truth”. It states:

“When Fuat son of Bile son of Brig son of Breogann was coming to Ireland he visited an island on the sea, namely Inis Magdena or Moagdeda, that is Môr-ôc-diada (Great-young- divine). Whosoever set his sole upon it would tell no lie so long as he was therein. So Fuat brought out of it a sod where- on he sat while judging and while deciding questions. Now when he would utter falsehood its under part would turn up- wards and its grass down to the gravel. But when he told truth its grass would turn upwards. And that sod is still on the mountain, and 'tis on it lay the single grain which fell from Saint Patrick's gelding. So thenceforward, because of preserving the truth, it is the adoration of elders.

Otherwise: it may be from Fuat son of Bile, son of Breogan, that the mountain, properly, was called. Whence Sliab Fuait (Fuat' s Mountain).”.

The quote above states that Fuat is either Bregon’s great grandson, or grandson, but it’s not sure. Earlier he was his son, but let's just take it that he was a descendent of Bregon.

Trying to sort out what is exactly being said in Verse 2 of this poem is really difficult. There are so many different sources available, many which have changed over the years and some which just completely contradict each other. It most likely explains why the CLAHS Team just gave up after many years trying to solve this poem.

I’m going to take “the Island of Truth” to be a symbolic place and to do with religion, with God and right and wrong. Although, when this poem was written, who can be sure what it meant?

Line 41. He brought away from the middle of the island

Line 42. Over the strong-crested waves a sod

Line 43. and planted it (at the end of) a happy voyage

Line 44. here in the middle of Sliab Fuait.

The above lines are about Fuat getting back on his boat from the “the Island of Truth” continuing his journey to Ireland, with a sod. However, as I said earlier, “the Island of Truth” is probably fictional, but who knows?

“Over the strong-crested waves...” most likely refers to how the Milesians (the invasion force of Fuat and the Gaels) were tricked by the Tuatha Dé Danann after meeting them at Tara. The quote below is from The Book of Invasions (“Lebor Gabála Érenn”) section at Wikipedia.

“At Tara, they meet the three kings, who defend their claim to the joint kingship of the land. They ask that there be a three-day truce, during which the Gaels must stay a distance of nine waves from land. The Gaels agree, but once their ships are nine waves from Ireland, the Tuath Dé conjure up a great wind that prevents them sailing back to land. However, Amergin calms the wind by reciting a verse. The surviving ships return to land and the two groups agree to divide Ireland between them. The Gaels take the world above, while the Tuath Dé take the world below (i.e. the Otherworld) and enter the sídhe mounds.”

The “sídhe mounds” refer to the ancient cairns, graves in Ireland, the dead and the land beneath the ground. Thus, the pagan gods were banished to below the ground.

If you wish to read about Amergin, then see Wikipedia.

This, to me, seems to be all about the Gaels / Milesians (and Fuat) leaving Spain and coming to Ireland. This connects the Irish People back, through Fuat, Bregon and Noah to Adam. It would lay the ground for Christianity to be brought to Ireland. Hence, the sod. The sod represents the connection to the Milesians and the “Truth", to the Word of God, Bible and to God Himself.

Now it wasn't just as simple as above, as you can see from below.:

In Annals of the Four Masters, part 5, Annal M3500, p.25 / 27. it states

"The fleet of the sone of Milidh came to Ireland at the end of this year, to take it from the Tuatha De Dananns; and they fought the battle of Sliabh Mis with them on the third day after landing. In this battle fell Scota, the daughter of Pharaoh, wife of Milidh; and the grave of Scota is to be seen between Sliabh Mis and the sea. Therein also fell Fas, the wife of Un, son of Uige, from whom is named Gleann Faisi. After this the sons of Milidh fought a battle at Tailtinn, against the three kinge of the Tuatha De Dananns, Mac Cuill, Mac Ceacht, and Mac Greine. The battle lasted for a long time, until Mac Ceacht fell by Eiremhon, Mac Cuill by Eimhear, and Mac Greine by Amhergin.

Their three queens were also slain; Eire by Suirghe, Fodhla by Edan, and Banba by Caicher. The battle was at length gained against the Tuatha De Dananns, and they were slaughtered wherever they were overtaken. There fell from the sons of Milidh, on the other hand, two illustrious chieftains, in following up the rout, namely Fuad at Sliabh Fuaid, and Cuailgne at Sliabh Cuailgne".

Also, in The History of Ireland by Geoffrey Keating, it states:

"Now the greater part of the host of the Tuatha De Danann also fell; and while the host of the sons of Milidh were in pursuit of them towards the north, two leaders of the Milesian host were slain, namely, Cuailgne son of Breoghan on Sliabh Cuailgne, and Fuad son of Breoghan on Sliabh Fuaid".

I said earlier, the poet seems to changes the name from “Sliabh Fuaid” to “Sliab Fuait”, and this is significant. It also appears to be deliberate. In the poem he is sitting on a high place named Sliabh Fuaid, (which I believe to be Slieve Gullion), but in the sentence above, he is saying a sod was planted "here in the middle of Sliab Fuait". He seems to be saying Sliabh Fuaid and Sliab Fuait are different, the second appearing to be an area or district.

Now, the word Sliabh (and Sliab) can mean mountain, hill, range of mountains or hills, moorland or a mixture of all. I suppose it may also refer to the area around them. I'm not sure on this, but is he saying Sliabh Fuaid is in the district of Sliab Fuait or next to the district of Sliab Fuait?

From the quotes above, we know the two Milesians Chieftains, Cuailgne and Fuad (or Fuat), died in the aftermath of the Battle of Teltown (aka Tailtinn), the first at Sliabh Cuailgne (Cooley Mountains) and the second at Sliabh Fuaid. Both are thought to have been buried in the places where they fell, thus giving their names to the districts of Cooley and Fuait.

Another possibility is the "sod" could be Fuat as he was buried in Sliab Fuait.

It's all very confusing.

Line 45. When truth was told

Line 46. the sod remained at its right guise,

Line 47. but if one at any time spoke falsehood

Line 48. it turned its underside uppermost.

This is again about the sod and could be explained by a quote above, where Fuat went to “the Island of Truth” and took the sod. However, it seems to be saying, God is happy when you do what is right and he lets you get on with things, but not when you do wrong (spoke falsehood) there’ll be consequences. It’s possibly from where we get the saying, “your father would turn in his grave if he heard you say that”.

Line 49. Upon that sod, with no weak guidance

Line 50. for the keeping of the truth,

Line 51. Long afterwards – a famous (?) step – lay down

Line 52. Patrick’s excelling nag.

“with no weak guidance” appears to be God looking after the groundwork, laid by the Milesians in taking over Ireland from the Pagan Gods and banishing them to the the Otherworld, to allow Christianity to be brought to Ireland, and keeping its people honest. Much later Patrick would come to Ireland and establish the Christian Church in Ireland.

“Patrick’s excelling nag”, probably represents Patrick and those who supported and followed him, those who took on the load to help him to spread the Word of God throughout Ireland, to build the churches and monasteries, and to convert the People of Ireland to Christianity

Line 53. Here it is, that bright thing of price,

Line 54. the little sod from the Land of Promise

Line 55. In glorious victorious sanctuary of power,

Line 56. To you, though not manifestly, it is visible.

“Here it is, that bright thing of price” refers to the reward now being enjoyed. The reward which grew from a little sod, planted here and brought from the Land of Promise.

Notice how the poet now says, “the Land of Promise”. This is different from “the Land of Truth”. The Land of Promise does not refer to Spain, it refers right back to where it all started, to the Bible. However, I suppose, because of the prophesy earlier, Ireland is the Gael’s Promised Land.

“In glorious victorious sanctuary of power,” is saying, thanks to God, for the safe place Ireland has become, through the power only He holds, and His power will always win over others.

In the last line the poet is saying to all, it maybe not easily seen, but look for yourselves and you will see it.

The second half of the poem seems to try and tie up all the loose ends. It connects everything to God and to Christianity. It infers that everything happened the way it did because it was all planned out by God. It says thanks for our past history and we now have Christianity. The sod is the foundations laid by the Milesians connecting Ireland to God, the Land of Truth, the Bible. The Land of Promise, could be “The Promised Land” as in the Bible; it could just be Ireland, it could be Heaven, but it is also a connection to “the Promised Land” in the Bible I’m sure you get the story.

Just a thought: I have not written as much on the 2^nd verse of the poem as I did on the first. However, I still believe I have got the line of the story behind it, even if I have not got all the facts correct.

My main aim, from the beginning of this journey, was to identify Sliab Fuaid and Sliab Fuait in this poem, and to identify as many of the places mentioned which have not been previously identified..

There are also many other thoughts, I believe I should explain. I will do that in the "Conclusions" section.