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Nemed

Nemed is a mythical ancestor and leader in Irish mythology, renowned as the eponymous founder of the Nemedians, the third wave of invaders to settle Ireland in the pseudo-historical narrative of the Lebor Gabála Érenn (Book of Invasions), a medieval compilation tracing the island's origins through successive colonizations.^[1]^[2] According to the Lebor Gabála Érenn, compiled in the 11th century from earlier oral and written traditions, Nemed was the son of Agnomain and a descendant of Noah through Japhet, originating from Scythia (or sometimes the Greeks in variant accounts).^[2]^[3] He led an expedition to Ireland approximately 30 years after the demise of the previous settlers, the Partholonians, who had been wiped out by plague, leaving the land desolate.^[1]^[3] Nemed departed with a fleet of 34 ships, each carrying 30 people, but only his own vessel survived a perilous sea journey marred by a pursuit of a mysterious "Tower of Gold," which triggered devastating tides that drowned the rest of the fleet.^[1] Upon landing, his group—comprising four sons (Starn, Iarbonel, Anind, and Fergus) and their wives—founded a prosperous colony, clearing 12 plains for agriculture, constructing two royal fortresses (one in Armagh and one in Antrim), and causing the formation of four new lakes through their activities.^[1]^[2]^[4] The Nemedians' rule was marked by repeated conflicts with the Fomorians, a monstrous sea-faring race representing chaotic forces in the mythology.^[3] Nemed's forces achieved initial victories, slaying Fomorian kings like Gann and Sengann, but suffered catastrophic losses in later battles, including one at Cnámross.^[1] A devastating plague then struck, claiming 2,000 lives, including Nemed himself, who perished at Ard Nemed in Uí Liatháin in what is now County Cork.^[1]^[3]^[5] In the ensuing power vacuum, the Fomorians imposed tyrannical tribute on the survivors—demanding two-thirds of their grain, milk, and newborn children each Samhain—leading to a final rebellion at Tor Conaind that reduced the population to just 30 individuals.^[1]^[3] These remnants scattered into exile, with key branches forming the basis for later mythical groups: Fergus Red-Side and his son Britan Maol led a faction to Britain (possibly inspiring the name "Britain"); Iarbonel the Soothsayer's descendants became the Tuatha Dé Danann, Ireland's divine race; and Semul (or Simon), a grandson of Nemed, fled to Greece, where his progeny endured enslavement before returning as the Fir Bolg in a subsequent invasion.^[1]^[2] The Nemedian saga thus bridges earlier primitive settlements and the more elaborate cycles of Irish lore, symbolizing themes of prosperity, strife, and diaspora in the island's imagined prehistory.^[3] Some scholars link the Nemedians to historical Érainn tribes of early medieval Ireland, suggesting the myth may encode faint memories of ancient migrations.^[1]

Sources and Context

Primary Texts

The Lebor Gabála Érenn, compiled in the 11th century, represents the principal medieval source for the legend of Nemed, drawing together disparate earlier materials including annals, genealogies, and poetic compositions to form a cohesive narrative of Ireland's mythic invasions. This pseudo-historical work, often translated as "The Book of the Taking of Ireland," integrates prose accounts with embedded verses that preserve fragments of pre-existing lore, reflecting a scholarly effort to harmonize Christian chronology with indigenous traditions. The text survives in multiple recensions across over a dozen manuscripts, with the earliest and most influential version appearing in the Leabhar Laignech (Book of Leinster), a comprehensive anthology from around 1160 preserved in Trinity College Dublin.^[6] Additional references to Nemed appear in later compilations that adapt and date the material from the Lebor Gabála. The Annála Ríoghachta Éireann (Annals of the Four Masters), assembled by Franciscan scholars between 1632 and 1636, places Nemed's arrival in Ireland at 2350 BCE within its extended biblical timeline from the Flood. In contrast, certain recensions of the Lebor Gabála assign the event to 1731 BCE, highlighting chronological variations arising from differing synchronizations with scriptural history. The Lebor Gabála itself includes detailed accounts of Nemed's seafaring exploits en route to Ireland, such as the pursuit of the "Tower of Gold" and the loss of his fleet, preserved across its recensions. Underlying these written sources are indications of oral traditions that shaped the Nemed legend prior to its codification. Scholars note that the Lebor Gabála incorporates poetic interpolations, such as the quatrains attributed to medieval filí (poets) like Eochaid ua Flainn, which likely echo older bardic recitations of invasion motifs and genealogical lists transmitted verbally across generations, including verses on Nemed's arrival, conflicts, and diaspora. These verses, often inserted to embellish or authenticate the prose, suggest a process of textual layering where oral elements were adapted to fit the compilators' euhemeristic framework, preserving conceptual echoes of pre-Christian storytelling despite the 11th-century Christian overlay. Nemed's tale thus occupies a pivotal role in the sequence of mythic settlers chronicled in Irish pseudohistory.

Place in Irish Mythology

In the pseudohistorical narrative of Irish origins presented in the Lebor Gabála Érenn, Ireland is depicted as having been settled through six successive waves of invaders, each group representing a stage in the island's mythological peopling. These invasions begin with the people of Cessair, who arrived before the biblical Flood; followed by the Partholónians, who introduced agriculture but were decimated by a plague; then the Nemedians; the Fir Bolg; the Tuatha Dé Danann, portrayed as a skilled and magical race; and finally the Milesians, ancestors of the Gaels, who established enduring kingship. Nemed serves as the leader of the third settler group, known as the Muintir Nemid or Nemedians, who arrived by sea from Scythia after the Partholónians' extinction. Positioned chronologically between the plague that ended the second invasion and the subsequent Fir Bolg settlement, Nemed's lineage traces back to Noah through his son Japheth, grandson Magog, and the Scythian peoples, integrating the Irish narrative into a broader biblical framework. This structure in the Lebor Gabála Érenn employs euhemerism, a method of interpreting mythical beings as historicized human figures who achieved divine status through their deeds and cultural contributions. By framing groups like the Nemedians and later invaders as mortal settlers with traceable genealogies and earthly achievements—such as clearing land or introducing arts—the text rationalizes pagan mythology within a Christian historical continuum, legitimizing Irish identity through synchronized biblical and classical timelines.^[7]

Etymology

Meaning and Derivation

The name Nemed derives from the Old Irish term nemed (also spelled neimed), which carries meanings of "privileged," "holy," or "sacred," reflecting concepts of sanctity, special status, and religious privilege in early Irish society.^[8] This usage often applied to individuals or sites endowed with divine or elite connotations, underscoring the term's deep ties to notions of holiness and exclusivity.^[8] Linguistically, nemed stems from the Proto-Celtic root nemeton, denoting a "sacred place," "sanctuary," or "holy enclosure," frequently associated with natural groves or worship sites in ancient Celtic traditions.^[9] This root evolved in Celtic languages to encompass broader ideas of consecrated spaces, linking the personal name to communal religious practices. The term's development highlights how Proto-Celtic vocabulary for sanctity influenced Irish expressions of the divine. The etymological lineage traces further to the Proto-Indo-European root *nem- ("to distribute" or "to allot"), which gave rise to Proto-Celtic nemeton, referring to a portion set aside for the gods and thus evoking sanctity.^[9] Through phonetic and semantic shifts across millennia—from Indo-European concepts of allocation to Celtic designations of holy spaces and Irish holy designations—the word progressed into medieval Irish forms like Neimheadh, preserving its association with sacred realms. This evolution occasionally connects to druidic roles as guardians of holy privileges, though the core derivation remains linguistic.^[8] The term nemeton, a Proto-Celtic word denoting a sacred grove or sanctuary, shares a linguistic root with the name Nemed and appears in Gaulish contexts as a designation for consecrated natural spaces used in religious rituals.^[10] This connection is evident in numerous Gaulish place names incorporating nemeton, reflecting its role in Celtic sacred geography. The Gaulish tribe known as the Nemetes, located along the Upper Rhine, derived their name from this root, suggesting an association with sacred enclosures or holy sites in their cultural identity.^[11] Similarly, the goddess Nemetona, worshipped by the Nemetes and in Romano-Celtic contexts across Gaul and Britain, embodies this etymology, her name combining nemeton with a feminine suffix to signify a deity of sacred groves and protective boundaries.^[11] In Irish tradition, nemed directly translates to "sanctuary" or "sacred enclosure," paralleling the Gaulish nemeton and implying a shared Proto-Celtic heritage tied to holiness and ritual space.^[12] This term carries connotations of privilege and sanctity, potentially designating druidic figures or classes in early Irish society, where it denoted those entitled to special religious or social honors.^[12] Broader Celtic linguistic parallels extend this root: in Welsh, nef (from Proto-Celtic nemos, meaning "sky" or "heaven") evokes celestial sanctity, while in Breton, neved (derived from nemeton) signifies a holy place or sanctuary, underscoring thematic links to elevated or divine realms across Celtic languages.

The Legend

Origins and Arrival

In Irish mythology, Nemed is depicted as a pivotal figure in the pseudo-historical invasions of Ireland, tracing his origins to the Scythian lineage of the Gaedil. He is consistently identified as the son of Agnoman (or Agnomain), whose ancestry extends back through a series of progenitors ultimately descending from Noah via Japheth and Magog: Agnoman son of Pamp (or Starn), son of Tat, son of Sera (or Beoan), son of Sru, son of Esru, son of Framant (or Airthecht), linking to the broader Scythian and eastern Mediterranean traditions.^[13] Alternative recensions vary slightly, such as Nemed son of Aurthacht son of Aboth son of Ara son of Iara son of Sru, but all emphasize his eastern origins, with journeys incorporating Greek influences, including departures from the northern islands of Greece.^[13] Nemed's migration to Ireland occurred approximately thirty years after the demise of Partholón's people from plague, during a period when the island lay uninhabited. He set sail with a fleet of thirty-four ships, each carrying thirty warriors, enduring a arduous sea voyage of a year and a half marked by storms and shipwrecks; only Nemed's own vessel survived, carrying him, his wife Macha, and key leaders including his sons or chieftains Starn, Iarbonel, and Annind—effectively four principal families or couples—who landed on the northwestern coast of Ireland on a Wednesday, the fifteenth day of the moon, in the 604th year of Abraham's reign.^[13] This arrival, detailed in the Lebor Gabála Érenn, symbolizes the renewal of settlement following Partholón's extinction, with the survivors establishing initial footholds amid the wilderness.^[13] Upon landing, Nemed's group rapidly expanded, growing from the initial thirty survivors to a population of 60,000 through prosperous years of cultivation and expansion. They undertook extensive land-clearing efforts, transforming twelve plains—including Mag Cera, Mag Eba, and Mag Cuile—into arable territories, and constructed significant structures such as the royal forts of Raith Chimbaith and Raith Chindeich to secure their presence.^[13] These early activities laid the foundation for the Nemedians' dominance, focusing on agricultural development and territorial organization before subsequent challenges arose.^[13]

Conflicts and Achievements

During Nemed's rule, the Nemedians engaged in several conflicts with the Fomorians, a seafaring and antagonistic race inhabiting Ireland's coastal regions and islands. Nemed led his people to victory in three major battles against these foes, despite suffering significant losses among his kin. The first was the Battle of Murbolg in Dál Riata, where Nemed's son Starn was slain by Conann son of Faebur, a prominent Fomorian leader.^[14] The second occurred at Ros Fraechain (also known as Badgna) in Connachta, resulting in the deaths of two Fomorian kings, Gann and Sengann, who may correspond to variants of More in some recensions.^[14] The third battle took place at Cnamros in Laigen, where another of Nemed's descendants, Beoan son of Starn, fell to Conann, alongside a heavy toll on the Irish forces; this engagement is sometimes associated with the region of Conmaicne Rein and a figure named Morna in later traditions.^[14] These conflicts underscored the ongoing strife between the settlers and the Fomorians, who represented oppressive external threats in the mythological narrative. After these victories, the Fomorians under More son of Dela retaliated, leading to mutual devastation and the imposition of severe tributes: two-thirds of the Nemedians' corn, milk, and children, delivered annually on Samhain eve at Mag Cetne, which exacerbated their subjugation and sowed seeds of further resistance.^[14] To consolidate their presence, Nemed oversaw the construction of two major royal forts across Ireland, symbolizing territorial control and defense: Raith Chindeich in Uí Néillain and Raith Cimbaith in Semne.^[14] These projects, often completed under duress or with coerced labor from Fomorian captives like the sons of Madan Fat-Neck, highlighted the Nemedians' engineering prowess and efforts to fortify against further incursions. Nemed's achievements also extended to agricultural expansion, as his people cleared twelve great plains, transforming wilderness into arable land. Notable examples include Mag nAilbe, Mag Luirg in Connachta, Mag Cera, Mag Eba, Mag Tochair in Tír Eoghain, Leccmag in Muma, Mag Bernsa in Laigen, Mag Lugad in Uí Thuirtri, Mag Sered in Teffia, Mag Semne in Dál Araidi, and Mag Muirtemne in Conaille.^[14]

Death and Diaspora

Towards the end of Nemed's rule, a devastating plague struck Ireland, rapidly decimating his population. Nemed himself succumbed to the plague nine years after his arrival, dying in the territory of Ui Liathain in Mumu alongside two thousand of his followers, earning him the epithet "dark lord of slaughter" in the annals.^[13] Nemed's death was marked by the sudden bursting of four lakes—Loch Cál, Loch Munremair, Loch Dairbrech, and Loch Annind—the last of which emerged at the burial site of his son Annind, reflecting the era's traditions of associating cataclysmic events with funerary rites. In the immediate aftermath, the surviving Nemedians faced intensified oppression from the Fomorians, who demanded a tribute of two-thirds of their produce, milk, and offspring each Samhain at Mag Cetne. This tyranny culminated in a desperate uprising, including an assault on Conaing's Tower, after which only thirty survivors remained from the once-numerous people.^[14] Under the leadership of chieftains such as Beothach, Semeon, and the sons of Bráth, these remnants divided Ireland among themselves before fleeing further persecution. Some sought refuge in remote northern islands and Alba, while others sailed to Greece and distant lands, initiating the diaspora that would later give rise to groups like the Fir Bolg.

Legacy

Descendants and Successor Groups

Following the plague that decimated Nemed's people, only thirty survivors—fifteen men and fifteen women—remained in Ireland, marking the end of their unified presence on the island.^[13] These survivors, oppressed by the Fomorians, eventually divided into three groups of ten each, dispersing to distant lands and forming the basis for later mythological peoples.^[13] One group sailed to Greece, where their descendants endured enslavement before returning to Ireland as the Fir Bolg, known for their role in early settlements and conflicts.^[13]^[15] A second group journeyed to the northern islands of the world, including places like Falias, where they acquired knowledge of druidry and other arts; their progeny became the Tuatha Dé Danann, celebrated for their magical prowess and subsequent invasion of Ireland.^[13]^[15] The third group fled to Britain, the Isle of Man, and surrounding sea islands such as Ara and Islay, evolving into the Fir Domnann and Galioin, groups often depicted as seafaring warriors in later traditions.^[13]^[16] Another key figure was Semeon (variously Simon Brecc), a grandson of Nemed through Starn, who led one contingent to Greece and whose line directly contributed to the Fir Bolg's origins.^[16] Textual variations across manuscripts of the Lebor Gabála Érenn reflect differing accounts of the survivor count and divisions; some recensions describe only eight survivors (a "Nemed-octad" of four men and four women) splitting into fewer groups, while others expand to four distinct offshoots encompassing the Fir Bolg, Tuatha Dé Danann, Fir Domnann, and Galioin as progenitors of Ireland's pre-Milesian inhabitants.^[13]^[15] These divergences underscore the Nemedians' role as a foundational lineage linking early invaders to the island's mythological succession.^[13]

Influence on Later Traditions

The legend of Nemed shares significant parallels with the earlier myth of Partholón, the progenitor of the first post-flood settlers in Ireland, as both narratives depict groups arriving by sea, clearing wilderness plains for habitation—twelve in each case—and achieving prosperity before succumbing to a devastating plague that decimates their numbers.^[17] These structural similarities highlight a recurring motif of renewal through catastrophe in Irish origin tales, where each invasion builds upon the failures of the previous one.^[18] The Nemed story also foreshadows the conflicts of subsequent mythological cycles, particularly those involving the Tuatha Dé Danann, whose arrival and battles against the Fomorians echo the Nemedians' earlier struggles and tributes to the same sea-dwelling adversaries; according to the tradition, one branch of Nemed's surviving descendants directly evolves into the Tuatha Dé, reinforcing the theme of inherited strife across generations.^[17] Incorporation of the Nemed legend into medieval Irish annals, notably the 11th-century Lebor Gabála Érenn, integrated it into a synchronized Christian chronology, blending native lore with biblical timelines to legitimize Ireland's ancient history. Potential folkloric survivals appear in regional tales, such as the tower-building motif where Nemed's people construct fortifications like Ard na nDroch and assault the Fomorians' offshore stronghold, Conang's Tower, a narrative echoed in Donegal folklore associating Tory Island with giant-like oppressors and tidal disasters.^[19] During the 19th- and 20th-century Celtic Revival, the Nemed tale formed part of the mythological corpus revived by scholars and writers seeking to reclaim Ireland's pre-Christian heritage, influencing literary explorations of national identity. W.B. Yeats referenced the Book of Invasions and its invasion sequences in his essays and poetry to evoke ancient cycles of conflict and renewal.^[20] This legacy persists in modern retellings of Irish mythology that adapt the invasions for contemporary audiences.

Analysis

Historical and Euhemeristic Interpretations

In the medieval compilation Lebor Gabála Érenn, euhemerism rationalizes Nemed and his followers as historical migrants from Scythia who arrived in Ireland fleeing oppression, portraying their exploits as a series of human settlements integrated into a Christianized timeline derived from biblical sources. This approach transforms supernatural elements into accounts of mortal leaders and conflicts, with Nemed's group depicted as clearing lands, building forts, and engaging in wars that echo real migrations rather than divine interventions. The text synchronizes Nemed's arrival approximately 330 years after the biblical Flood—around 30 years after Partholón's settlement—placing it in the early 2nd millennium BC in conventional reckoning, a period that loosely corresponds to the early Bronze Age in Ireland, marked by the introduction of copper tools and expanded coastal settlements potentially recalling seafaring arrivals. ^[21] Scholars note that such dating may preserve distorted memories of Bronze Age population movements, though the chronology prioritizes scriptural alignment over archaeological precision. T. F. O'Rahilly interpreted the Nemedians euhemeristically as the Érainn, a historical P-Celtic-speaking people linked to early Celtic incursions into Ireland from continental Europe, suggesting the legend conflates mythic narratives with linguistic evidence of pre-Gaelic inhabitants. ^[1] This view posits Nemed's conflicts as veiled recollections of territorial struggles among ancient Celtic groups, rather than purely fantastical events. ^[22] Debates surrounding the Fomorian wars during Nemed's era often frame them as metaphors for historical invasions by sea raiders or environmental adversities, with the Fomorians embodying chaotic external threats akin to later Viking incursions that imposed tribute and disrupted settlements. ^[23] The plagues that decimated Nemed's people—killing thousands, including Nemed himself—are viewed by some as euhemerized representations of actual disease outbreaks in prehistoric Ireland, possibly tied to climatic shifts or population pressures during the Bronze Age transition. ^[21] These interpretations highlight how mythic battles may symbolize broader struggles against natural disasters and foreign aggressors, rationalizing folklore through historical and ecological lenses.

Symbolic and Cultural Significance

In Irish mythology, Nemed embodies the archetype of sacred kingship, his name deriving from the Old Irish term nemed, signifying "holy" or "privileged," which aligns him with druidic and ritual authority over the land and its people. This connotation positions Nemed as a sanctified leader whose rule integrates spiritual and temporal power, reflecting broader Celtic ideals where kings mediated between the divine and human realms to ensure prosperity and cosmic balance.^[24] The motifs of plague decimating his people and their subsequent diaspora further symbolize cycles of destruction and renewal, mirroring natural processes of decay and regeneration that underscore the fragility of human endeavors against supernatural forces.^[25] The imposition of tribute by the Fomorians on Nemed's followers—demanding two-thirds of their children, grain, milk, and even household items—serves as an emblem of oppressive hierarchies and economic exploitation in early societal structures, evoking themes of subjugation that parallel real-world tribute systems in ancient Ireland.^[25] Complementing this, Nemed's construction of monumental forts, such as Raith Chindeich in Armagh and Raith Chimbaith in Semne, represents efforts to impose order and defense, symbolizing the establishment of enduring communal strongholds that fortified cultural identity amid adversity. These elements collectively illustrate foundational Irish societal motifs of resilience through architecture and resistance to external domination.^[26] Modern Celtic studies interpret Nemed's narrative through lenses of gender dynamics and environmental symbolism, highlighting figures like his wife Macha, who cleared Ireland's first plains for agriculture but perished foreseeing bloodshed, thus embodying feminine agency in land stewardship and prophetic warning.^[25] The association of Nemed with nemeton—sacred groves central to Celtic worship—further evokes environmental themes of harmony with nature, where clearing plains for cultivation signifies human intervention in the sacred landscape, balancing renewal with potential disruption. These readings emphasize how Nemed's story critiques power imbalances while celebrating adaptive survival in a mythopoetic framework.^[25]

References

[1]
Nemedians - Oxford Reference
Mythical early invaders of Ireland according to the pseudo-history Lebor Gabála [Book of Invasions], named for the eponymous founder Nemed.
[2]
Leabhar Gabhála / The Book of the Invasions - Royal Irish Academy
The 'Book of Invasions' ('Leabhar Gabhála') is not the name of a specific manuscript. Rather it is an origin legend of the Irish people that exists in many ...<|separator|>
[3]
Lebor Gabála Erenn - World History Encyclopedia
Jan 9, 2019 · The Lebor Gabála Érenn or The Book of the Taking of Ireland, is a pseudo-historical collection of poetry and prose narrative which was first compiled in the 11 ...
[4]
Book of Leinster - Director's Choice Uncut - Trinity College Dublin
The Book of Leinster is an anthology of early Irish sagas, genealogy, medical knowledge, place-name lore and the study of grammar.
[5]
[PDF] The medieval perception of the Tuatha Dé Danann in the Lebor ...
Sep 18, 2025 · the Irish origin legend as observed in the Lebor Gabála Érenn. Of note is that the Greek origin of the Irish element is included in this ...
[6]
nemed - Wiktionary, the free dictionary
Loading… Download PDF; Watch · Edit. Old Irish. Alternative forms. neimed. Etymology. From Proto-Celtic *nemetom. Pronunciation. IPA: /ˈn̠ʲe.β̃ʲəð/. (Blasse) ...
[7]
Reconstruction:Proto-Celtic/nemetom - Wiktionary, the free dictionary
Old Irish: nemed, neimed. Irish: neimheadh. Hispano-Celtic: →⇒ Latin: Nemetobriga (place-name); → Galician: Nendos (place-name). References. ↑ ...
[8]
h - An etymological lexicon of Proto-Celtic (in progress) [Matasovic] :
- from the same root as Lat. mustus. (cp. also Lat. mustax. 'a kind of laurel'), but a PIE etymology cannot be found. Proto-Celtic: *musso- 'dirty' [Adjective].
[9]
Reconstruction:Proto-Celtic/nemos - Wiktionary, the free dictionary
This Proto-Celtic entry contains reconstructed terms and roots. As such, the term(s) in this entry are not directly attested, but are hypothesized to have ...Missing: Nemed mythology
[10]
Nemeton - Oxford Reference
A Gaulish word, apparently meaning 'sacred grove' or 'sanctuary', appears whole or in part in several place-names.Missing: scholarly | Show results with:scholarly
[11]
Celtic Divine Names Related to Gaulish and British Population Groups
45 Hence the distribution of the dedications led some scholars to think that NEMETONA might have been the patron goddess of the Nemetes, who lived on the left ...
[12]
Séamus Mac Mathúna, 'Paganism and Society in Early Ireland', in ...
The basic meaning of the word nemed is 'sacred, holy', and it is cognate with the Gaulish word nemeton which is used of sacred places. As Fergus Kelly says, ...
[13]
[PDF] LEBOR GABÁLA ÉRENN The Book of the Taking of Ireland PART VI ...
” (source: Macalister, LGE, Vol. 1, p. xi). Leabhar Gabhála – “Several manuscripts of LGÉ were used as sources by the Franciscan scribe and historian Michel ...
[14]
[PDF] lebor gabala erenn
... LEBOR GABALA ERENN. THE BOOK OF THE TAKING OF IRELAND. PART III. EDITED AND TRANSLATED, WITH NOTES, ETC. BY. R. A. STEWART MACALISTER, D. Litt. DUBLIN ...<|control11|><|separator|>
[15]
[PDF] Lebon Gabála Erenn - ERA
Data Tables: Manuscripts of Lebor Gabála Érenn. The following tables detail ... Primary Sources: Hogan, Edmund. Onomasticon Goedelicum: Locorum et ...
[16]
LEBOR GABALA ERENN
BY. R. A. STEWART MACALISTER, D.Litt. DUBLIN: PUBLISHED FOR THE IRISH TEXTS SOCIETY.
[17]
[PDF] LEBOR GABÁLA ÉRENN The Book of the Taking of Ireland PART VI ...
Muinemón – “He died of plague in Aidne.” (source: Macalister, LGE, Vol. 5, p. 233, 501). Nemed – “Nemed died of plague in Oilean Arda Nemid in Ui Liathain.
[18]
Part 4 of The History of Ireland
### Summary of Nemed Invasion from Lebor Gabala Erenn
[19]
None
### Summary on Nemed and Parallels to Partholon or Other Myths in Irish Origin Legends
[20]
Locating Conang's Tower - Fulmen Quarterly
The Nemedians were so-called for their chief Nemed, whose lineage was traced back to the sons of the biblical Noah; an addition, which I suspect was ...
[21]
“What Ish My Nation?”: W.B. Yeats and the Formation of the National ...
Nov 12, 2019 · The Book of Invasions, encompassing the so-called mythological cycle of the Celtic stories, chronicles a succession of invasions by gods of ...Missing: Nemed | Show results with:Nemed
[22]
The Top 10 Books About Ireland's Greatest Hero: Cú Chulainn
Feb 21, 2022 · Supernatural feats of strength, ferocious battles and the tragic destinies of Cú Chulainn and Ferdia are vividly recreated in this action-packed ...Missing: Nemed | Show results with:Nemed
[23]
[PDF] LEBOR GABÁLA ÉRENN The Book of the Taking of Ireland PART VI ...
” “Moreover 1562 years from the Flood to the coming of Nemed into Ireland.” Page 119. (source: Macalister, LGE, Vol. 1, p. 35, 123, 131, 147, 197, 222, 224 ...
[24]
Early Irish History and Mythology 0901282294, 9780901282293
Early Irish History and Mythology 0901282294, 9780901282293. This book is concerned mainly with the early history of Ireland. Events and persons of early ...
[25]
Myth and History in Celtic and Scandinavian Traditions ...
Myth and History in Celtic and Scandinavian Traditions explores the traditions of two fascinating and contiguous culture.
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the five invasions of ireland Irish mythology Steve Blamires
Nemed eventually died from the plague and the Fomoire returned and imposed heavy taxes on his survivors. After a while the survivors of Nemed's original people ...Missing: diaspora | Show results with:diaspora
[27]
[PDF] Encyclopedia of Celtic Mythology and Folklore - The Cutters Guide
... Irish hero. One of the sons of the early invader NEMED, Anind is connected with an important feature of the Irish landscape, Lough. Ennell in Co. Westmeath ...
[28]
[PDF] LEBOR GABÁLA ÉRENN The Book of the Taking of Ireland PART VI ...
Date of – “The date assigned to the beginning of Creation – fifteenth of the Kalends of April, i.e., 18th. Page 132. March – is obviously determined by the ...