Ирландия тарихы: Басып алулар кітабы

11th century Irish chronicle
the medieval Irish text

Lebor Gabála Érenn (literally "The Book of the Taking of Ireland"; Modern Irish spelling: Leabhar Gabhála Éireann, known in English as The Book of Invasions) is a collection of poems and prose narratives in the Irish language intended to be a history of Ireland and the Irish from the creation of the world to the Middle Ages. There are a number of versions, the earliest of which was compiled by an anonymous writer in the 11th century. It synthesised narratives that had been developing over the foregoing centuries. The Lebor Gabála tells of Ireland being settled (or "taken") six times by six groups of people: the people of Cessair, the people of Partholón, the people of Nemed, the Fir Bolg, the Tuatha Dé Danann, and the Milesians. The first four groups are wiped out or forced to abandon the island; the fifth group represents Ireland's pagan gods, while the final group represents the Irish people (the Gaels). The Lebor Gabála was highly influential and was largely "accepted as conventional history by poets and scholars down until the 19th century". Today, scholars regard the Lebor Gabála as primarily myth rather than history. It appears to be mostly based on medieval Christian pseudo histories, but it also incorporates some of Ireland’s native pagan mythology. Scholars believe that the goal of its writers was to provide a history for Ireland that could compare to that of Rome or Israel, and which was compatible with Christian teaching. The Lebor Gabála became one of the most popular and influential works of early Irish literature. Mark Williams says it was "written in order to bridge the chasm between Christian world chronology and the prehistory of Ireland". This history was intended to fit the Irish into Christian world chronology, to "find a place for Ireland in the Biblical history of the world". Numerous fragments of Ireland's mythological history are scattered throughout the 7th and 8th centuries. In his Lectures on the Manuscript Materials of Ancient Irish History (1861), Eugene O'Curry, Professor of Irish History and Archaeology at the Catholic University of Ireland, discussed various genres of historical tales mentioned in the manuscripts:

The Tochomladh was an Immigration or arrival of a Colony; and under this name the coming of the several colonies of Parthalon of Nemedh, of the Firbolgs, the Tuatha Dé Danann, the Milesians, etc., into Erinn, are all described in separate tales. It is probably from the original records of these ancient stories that the early part of the various Books of Invasions has been compiled. R. A. Stewart Macalister believes that the LGE was a conflation of two independent works: a History of the Gaedil (modelled after the history of the Israelites in the Old Testament), and an account of several pre Gaelic settlements of Ireland (to the historicity of which Macalister gave very little credence). The latter was then inserted into the middle of the other work. Macalister theorised that the quasi Biblical text had been a scholarly Latin work named Liber Occupationis Hiberniae ("The Book of the Taking of Ireland"). The earliest surviving account of Irish origins is found in the Historia Brittonum ("History of the Britons"), written in Wales in the 9th century. The story probably came from a now lost Irish source. It says that Ireland was settled by three groups of people from the Iberian Peninsula. The first are the people of Partholón, who all die of plague. The second are the people of Nemed, who eventually return to Iberia. The last group are led by three sons of a warrior or soldier from Hispania (mīles Hispaniae), who sail to Ireland in thirty ships. They see a glass tower in the middle of the sea and set out to capture it, but when they reach it, all but one of their ships are sunk. Only one ship is saved, and its passengers are the ancestors of all the Irish. These stories continued to be enriched and elaborated upon by Irish historian poets throughout the 9th century. In the 10th and 11th centuries, several long historical poems were written that were later incorporated into the scheme of LGE. Most of the poems on which the 11th 12th century version of LGE was based were written by the following four poets:
Eochaidh Ua Floinn (936–1004) from Armagh – Poems 30, 41, 53, 65, 98, 109, 111
Flann Mainistrech mac Echthigrin (died 1056), lector and historian of Monasterboice Abbey – Poems ?42, 56, 67, ?82
Tanaide (died c. 1075) – Poems 47, 54, 86
Gilla Cómáin mac Gilla Samthainde (fl. 1072) – Poems 13, 96, 115

It was late in the 11th century that a single anonymous scholar appears to have brought together these and numerous other poems and fitted them into an elaborate prose framework – partly of his own composition and partly drawn from older, no longer extant sources (i. e. the tochomlaidh referred to above by O'Curry), paraphrasing and enlarging the verse. The result was the earliest version of LGE. It was written in Middle Irish, a form of Irish Gaelic used between 900 and 1200.

According to the Lebor Gabála, the first people to arrive in Ireland are led by Cessair, daughter of Bith, son of Noah. They are told to go to the western edge of the world to escape the oncoming Flood. They set out in three ships, but two are lost at sea. They land in Ireland, at Dún na mBárc on Bantry Bay, forty days before the Flood. The only survivors are Cessair, forty nine other women, and three men: Fintan mac Bóchra, Bith and Ladra. The women are split evenly among the men. Each also takes one as his wife: Fintán takes Cessair, Bith takes Barrfhind and Ladra takes Alba. However, Bith and Ladra soon die and Ladra is the first man buried in Ireland. When the Flood comes, Fintán is the only one to survive. He becomes a salmon and later an eagle and a hawk, living for 5,500 years after the Flood, whence he becomes a man again and recounts Ireland's history. In an earlier version of the tale, the first woman in Ireland is Banba. Banba, Fódla and Ériu were a trio of land goddesses and their husbands were Mac Cuill (son of hazel), Mac Cecht (son of the plough) and Mac Gréine (son of the Sun). It is likely that Cessair, the three men and their three wives are a Christianised replacement for them. Fintán/Mac Cuill may also be linked to the Salmon of Knowledge, which gains all the world's knowledge after eating nine hazelnuts that fall into a well. The women who accompany Cessair appear by their names to represent the world's ancestral mothers; they included Alba (ancestor of the Britons), Espa (Spanish), German (Germans), Gothiam (Goths), Traige (Thracians), and so forth. Thus "their arrival can be read as creating a microcosm of the whole world's population in Ireland". Several other companions echo the names of ancient Irish goddesses. The Fomorians have been interpreted as a group of deities who represent the harmful or destructive powers of nature; personifications of chaos, darkness, death, blight and drought.

Ireland is then uninhabited for 30 years, until a third group of people arrive. They are led by Nemed, who is also descended from Noah through Magog. They set out from the Caspian Sea in 44 ships but, after a year and a half of sailing, the only ship to reach Ireland is Nemed's. On board are his wife, his four chieftain sons, and others. During their time in Ireland, the Nemedians clear twelve plains and build two royal forts, and four lakes burst from the ground. They win four battles against the Fomorians. After Nemed and many others die of plague, the Nemedians are oppressed by the Fomorians Conand and Morc. Each Samhain, they must give two thirds of their children, their wheat and their milk to the Fomorians. This tribute that the Nemedians are forced to pay may be "a dim memory of sacrifice offered at the beginning of winter, when the powers of darkness and blight are in the ascendant". Eventually, they rise up against the Fomorians and attack the Tower of Conand with 60,000 warriors (30,000 on sea and 30,000 on land), defeating Conand. Morc then attacks, and almost all of the Nemedians are either killed in the fighting or swept away by the sea. Only one ship of thirty men escapes. Some of them go "into the north of the world", some go to Britain and become the ancestors of all Britons, and some go south to Greece.

Those who went to Greece were enslaved by the Greeks and made to carry bags of soil and clay. After 230 years, they sail back to Ireland. They are known as the Fir Bolg (men of bags), and contain two sub groups known as the Fir Domnann and Fir Gálioin. Led by their five chieftains, they divide Ireland into five provinces: Gann takes North Munster, Sengann takes South Munster, Genann takes Connacht, Rudraige takes Ulster and Slanga takes Leinster. A succession of nine High Kings rule over Ireland for the next 37 years.

Those who went into the north of the world are the supernaturally gifted Tuatha Dé Danann (or Tuath Dé), who represent the main pagan gods of Ireland. They come to Ireland in dark clouds and land on Sliabh an Iarainn in the west, bringing with them Four Treasures. They fight the Fir Bolg for the ownership of Ireland in the First Battle of Mag Tuired (Moytura). The Tuath Dé are victorious. In some versions, the Fir Bolg flee Ireland and settle on remote offshore islands, while in others they are granted the province of Connacht. Nuada, king of the Tuath Dé, loses his hand or arm in the battle and is thus no longer fit to be their king. He is replaced by Bres (a half Fomorian), who becomes High King of Ireland. However, Bres mistreats the Tuath Dé and neglects his kingly duties. This may reflect the occasional supremacy of the powers of blight (the Fomorians) over the powers of growth (the Tuath Dé). After seven years, Dian Cecht the physician and Credne the metalsmith replace Nuada's hand/arm with a working silver one, and he re takes the kingship. Though in some versions Nuada's arm is replaced with a silver one by Dian Cecht immediately, but he is still considered fit to be king and Dian Cecht's son Cian replaces it with an arm made of flesh. The Tuath Dé then fight the Fomorians in the Second Battle of Moytura. Balor the Fomorian kills Nuada, but Balor's grandson Lugh kills him and becomes king. The Tuath Dé enjoy 150 years of unbroken rule.

The tale of the Gaels is now resumed. Íth, who has spied Ireland from the top of Breogán's Tower, sails to the island with a group of men. He travels to Aileach Néit where he meets Ireland's three kings: Mac Cuill, Mac Cecht and Mac Gréine of the Tuath Dé. However, he is killed by unnamed attackers and his men return to Iberia. The Gaels set sail with a great force to avenge his death and take Ireland. They are referred to here as the Sons of Míl Espáine (or Milesians). The name Míl Espáine comes from the Latin Miles Hispaniae ("soldier of Hispania"). After they land, they fight against the combined forces of the Tuath Dé and Fomorians. On their way to Tara, they are met on three mountains by the aforementioned Banba, Fódla and Ériu – the wives of Ireland's three kings. Each goddess asks that the Gaels name the land after her. One of the Gaels, Amergin, promises that it shall be so. 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 from 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.

Modelled on the Biblical Books of Kings, this chapter recounts the deeds of various kings of Ireland, most of them legendary or semi legendary, from the time of Éber and Érimón to the early 5th century of the Christian era.

A continuation of the previous chapter, it is the most accurate part of Lebor Gabála, being concerned with historical kings of Ireland whose deeds and dates are preserved in contemporary written records.