HAVING attended the different colonics of the Scythian race in their migrations through Europe, of whom the Og-eageis, Goths, and Iberians were Noe-maid-eis from Magh Og, the others directly or indirectly from the land of Canaan, save the Cretans, Phrygians, Lydians, and Phocians, I come now to speak more particularly of the tribe known by the specific denomination of Gaal Sciot Ib-eir, who emigrated from Iber, by the way of Sidon and the Mediterranean to the north western quarter of Spain, to which they gave the name of Gaelag, where having abided for the space of 120 years, Eolus the then chief journeyed to Sidon, where he learned the use of letters, whither he shortly afterwards sent nine of the wisest of the people to be instructed in that science.
 Being thus enabled to record past events in characters durable, Eolus compiled the traditions of his nation, from the most distant note of time down to his own days, which compilation forms the first six chapters of the chronicles you are on the eve of reading. The nine men having returned to Gaelag stored with the knowledge of letters, an order called 01am, (teachers or wise men,) was instituted by Eolus, of which one was elected Ard or chief Olam by his brethern, the principal duty of whose office was, to commit to writing: the annals of the Gaal during his days, therein following the example of their race in Phœnicia, to whom they were indebted for the means, of whom Josephus, says, “so great was their (the Phœnicians) care that the memorial of past transactions should not be lost, that their wisest men continually preserved them in public records sacredly,” which memorials of this Gaal so preserved from the time of Eolus, by each Ard 0lam successively, are now presented to you. [cccl] From which pure uncontaminated source you will derive the knowledge,
 That when this tribe had sojourned 250 years in Gaelag, a colony of them led by Eocaid, the brother of Cean-ard, the ruling chief, crossed th6 Pyrenees, and seating themselves on the far side of those mountains, called the land Eocaid-tan, from whence went forth a colony eastward amongst the mountains, who called themselves Gaaklun-seis.
 That when this tribe had dwelled 453 years in Gaelag, Sidonians passed the Breo-ccean of Gaelag, and discovered the island to which they gave the name of Breo-tan, the present Britain.
 That when this tribe had abided 484 years in Gaelag, Sesostris having moved from Egyjit, invaded Spain, which he over-ran, and established idolatry therein, whereupon the chief, princes, nobles, olam, and as many of the Gaal as had means of emigration, quitted Gaelag rather than live m subjection to a foreign yoke, and steered their course westward of Breo-tain, to an island that had first been called Fodhla, at that time Dan-ba, to which they gave the name of Eri, their departure having been accelerated by an uncommon drought, famine and plague, the fidelity of these chronicles being corroborated by the relations of other nations bearing testimony to these events, whilst the fact of the total ignorance of our forefathers, of idolatry, is proof positive of their having abondoned [sic] the peninsula at a time anterior to the introduction of image worship in Spain, by Sesostris, and ascertains his age, as well as our emigration, fixing both to 1006 years before Christ, antecedently to which time by thirty years, multitudes of the Iberians from Buas-ce and Gaelag, were conducted by the Phœnicians to Britain, divers portions of which, they colonized as heretofore explained.
 The Gaal Sciot Ib-eir having established themselves in three quarters of Eri, [t]heir chronicles will inform you, that the genuine feodal system was in perfect operation. [cccli]

Government executed by a single chief elected,
An armed people,
Public assemblies,
Possession of lands not individual, but tribal,
Dwelling in tents;

 That the people were fire worshippers, and paid adoration to the sun, by the name of Baal, to the moon, which they called Re, and to the stars, all characteristic of the Scythian race, to which religion they adhered till the introduction of the eastern discipline of the Christian church, nor are the vestiges of veneration for fire even yet woni out, from which primitive institutions they never dechned, till the invasion of the Cimmerian Normans and Sassons, from which lamentable day, our ancient manners and customs, institutions and laws, have been destroyed and the name of Eri hath been blotted out from amongst the nations of the earth, the place she had so long, so famously held, engrossed by that of Britain.
 These Chronicles will instruct you, that at the time of the arrival of our forefathers from Gaelag in this island, they found, nor had they heard of, but two races of mankind, one the aborigines, whom they called Ce-gail or Fir-gneat, and preceding invaders, who called themselves Danan, and that Partholanus, Nemidius, African giants and pirates, and Damnonian necromancers, are children of fable, fictions of the fancy of the bards.
 They shew that the Sidonians, so far from having any intercourse with this island, as some superficial schemers have fancied, never approached the shores save once, and then were not suffered to come to land ;
 And that the Gaal Sciot Ib-eir abided altogether within Eri, for seven hundred years, without communication with any other people, till a tribe of Basternae, of the specific denomination of Peucini,. according to the Romans, by us called Gaal of Feotar, arrived in this island, from whence they shaped their course to Ailb-binn, between whom and us, these records prove the connexion.
 These Chronicles, and this Demonstration, will be the [ccclii] means of enabling all who are endued with understanding, to comprehend the reason of Cyrus, the Elamite or Persian Scythian, (whose mother was Mandane, the daughter of Astyages, the Median Assyrian) being called a Mule, to appreciate truly the portion of Hebrew story ascribed to Daniel, his capability to fix the termination even to one night, of the Assyrian empire in Babylon, his treason to Bels-assur, the Assyrian, his adherence to Cyrus the Scythian, the tale of Daniel and the Lions, the favor of that prince towards him, and the decree authorizing the Hebrew Scythians captivated by the Gentile Assyrians to return to their own land, and rebuild their Temple.
 This will explain the cause of the course pursued by Og-Eisceann, on his invasion of western Asia, why he fastened on Media, did not spare the children of Israel, and meditated a descent on Egypt, clearly demonstrative of the difference of origin of the Scythians, Assyrians, and Egyptians, and of the disrespect of the genuine Scythians for the Hebrew branch of that vast family, in consequence of their separation from the children of their race.
 These Chronicles will point out to you the perfect similarity in the mode of public assemblies in Greece and Italy, and in Eri, the former at the Prytaneium Demoi, the latter at the Briteini Duine, the fire hill close to Asti, as well as in those multitudinous customs peculiar to the Scythian race, mentioned in the Demonstration.
 These particulars, and many more, confirmative of the Scythian origin of the Sciot of Eri, these Chronicles point out, therefore little more now remains than to speak of the language in which these records are delineated, of the perfect identity of which, with that of the Persians, Phoenicians, Hebrews, Greeks, Romans, and Cantabrians, though you must long ere this time have been convinced, I shall make a few observations that will produce the effect of putting to silence for ever more the senseless political fictions of Sasson scribblers, hired by their oligarchy, who up to this day, the last of their imposture on this head, have impressed the minds of [cccliii] their country people, and abused the ear of Christendom with the idea, that the Scots of Eri had no letters till instructed therein by a priest called Patrick, dignified with the title of Saint, an assertion copied up to this hour from the inventor whoever he was, by every succeeding man of the pen, and assented to on their accumulated authority, by those who do not allow themselves time to reflect, and give credence to men falsely styled learned, because they had the reputation of reading much. Let which assertion in future be collated with these Chronicles, and the few words that follow.
 The language in which these Chronicles are written, is at this day called Bearla-Feine, the signification of which is, the Phœnician language, from the very circumstance of our ancestors having been instructed by the Phœnicians in the knowledge of the characters by which it was denoted, as the Greelcs did, as we learn from Herodotus, call them the Phœnician or Cadmean letters, the Iberian dialect being called Gneat Bearla, the meaning of which is, “the unwritten Vernacular or native tongue" and also Gael-ag, that is the language of the gaa[.] tribe, or kindred ; these letters taught to Eolus, and the Olam in Sidon, were 16, A, B, C, D, E, F, G, I, L, M, N, O, R, S, T, U, the figure of which is described in the fac similes annexed. Now if our ancestors had been ignorant of letters, till instructed by this St. Patrick, let me ask, is it not said that this man came from Rome? was not the Roman the language with which he was himself acquainted? were not the Roman characters those, which he would have imparted to our fathers, for the purpose of converting them to, and keeping them steadfeast [sic] in the Roman doctrines he came, as said, to promulgate? How then did it come to pass, that the letters that ever were, and still are, in use in Eri, are not the three and twenty Roman, but the sixteen Phœnician letters, between which there is little or no resemblance. Seeing then that the Roman and Irish characters have no correspondence either in number or figure, I leave the world to judge of the degree of credit in future to be attached to men, who with that confidence that never fails to accompany ignorance and [cccliv] deceit, have ventured to transcribe the fiction. But when it is farther taken to account, that the existence of this Irish church militant is much more than doubtful, that his parentage, country, yea his name, are matter of mere conjecture, that the feats of his legerdemain, the least miraculous of them, a mortal wound to the veracity of every tale related of him, fill volumes, I repeat, what credence is to be given to this fable.
 I marvel that no attempt had been made in the l5th century, the procreant season of rank forgery, by the ignorant pretenders to learning in Britain, to prove that this wonderworking Saint taught us to speak, which would be nothing more stupendous than an infinity of exhibitions ascribed to him, and would be as greedily swallowed, aye, and would be digested by thousands, and tens of thousands, as all the others have been, such an unaccountable brute is man. And now, to give a quietus to Patrick, and to this, and every other tale, whereof he is the champion, I undertake to demonstrate that no such individual did ever figure on the stage of Eri.
 It is said on no certain authority, that Celestine Pope of Rome sent a missionary, on whom the title of Patricius was conferred, who was in due time elevated to the sainthood, and that by this Patrician Saint from Rome, vulgarly called Saint Patrick, the Irish fire worshippers were converted to the doctrine and ceremonies of the Roman or western church.
 It is an historical fact, that when Eugenius the third Pope of the same Rome, did send four palls, as a proof of his tender love for the Irish, as he said, but really to prove the acceptance as a badge and token of their subjection to his semi-divine kingdom, he with them sent one John Paparo, in order to prevail on these same Irish to conform to the Roman rites and ceremonies, and particularly as to the celebration of the Paschal festival, which our ancestors observed not according to the discipline of the Roman or Western, but of die Eastern Church ; and it is also matter of fact, that when in one hundred years afterwards, Robert Breakspear, an Englishman, Pope of the same Rome, by the name of Hadrian the Fourth,
 It is an historical fact, that when Eugenius the third Pope of the same Rome, did send four palls, as a proof of his tender love for the Irish, as he said, but really to prove the acceptance as a badge and token of their subjection to his semi-divine kingdom, he with them sent one John Paparo, in order to prevail on these same Irish to conform to the Roman rites and ceremonies, and particularly as to the celebration of the Paschal festival, which our ancestors observed not according to the discipline of the Roman or Western, but of the Eastern Church; and it is also matter of fact, that when in one hundred years afterwards, Robert Breakspear, an Englishman, Pope of the same Rome, by the name of Hadrian the Fourth, [ccciv] took the liberty, as vice-gerent [sic] of God, to bestow our Eri on his countryman Henry the Second of England, one of the conditions of the deed of bargain and sale between this temporal and spiritual thief was, that the said Henry should convert our ancestors to the Christian faith, and that deed is the origin of the title of a foreigner, a Cimmerian, to the seat of the elected chief of Eri, the title confirmed not by the prowess nor beneficent rule of the intruder, but our disunion, senseless pride, jealousy, and contention, which by culpable apathy his successors have suffered to be usurped by a base, ignoble oligarchy.
 I say, one of the conditions to be fulfilled by Henry, was to convert the Irish to Christianity. Now I ask any man, even the most sophisticated benighted Papist, if Patrick, a Roman western missionary, had converted the Irish to Christianity in the space of time between 5S0 and 580, would they be found in 1050, not in communion with the Roman or Western church, in the most solemn of all their ceremonies, the celebration of Easter, but with the eastern church? And again, would it have been necessary for Breakspear, in 1160, to have made it one of the conditions of the bargain and sale between him and Henry the Second of England, to convert us Irish to Christianity, the eastern logic being considered bv the western or Roman in as evil a light as Paganism itself?
 The proofs heretofore submitted to you are irrefragable of the identity of the Scottish language, or Gaeleag as now called, with the Phœnician, the fact hath been demonstrated in Britain, where you have proof direct and positive, that the tribes from Cantabria who colonized Dun-mianac, the land of the Sul-ur-es, and of the Breo-cceann-t-eis, spoke the same language as the tribe that colonized Eri from the same quarter; a fact which accounts for the most ancient names of places in Britain, being at this day explain ed by the language now in use in Eri, not a fanciful Guydhelian, but the actual Scythian Bearla Feine, Scottish, Gaelleag, Erse, introduced into Ardgael, by the colony conducted to Dalrigfada, by Eocaid Cairbre,. and to Craig, by Feargus, the son of Muin-rarnar, in which [ccclvi] same language all the names of places on the western coast, and in the western islands of Scotland are expressed ; and though our language is the greatest curiosity to be found in Eri, our actual political state excepted, as it hath survived, it is not to be wondered that it preserved its original purity down to the era of the Norman invasion, when it is considered that we dwelled apart from stranger people during our abode of 484 years in the north west corner of Spain ; and all the time of our existence in Eri, under circumstances that sufficiently explain the cause of its exemption from corruption, without the aid of the observation of Plato in his Cratylus, “that the original names of things, long since obsolete and out of use, are preserved in barbarous tongues, because the most ancient;” when I apply the term original purity to the Scythian language of Eri, I mean not to say it is a refined language ; no, its refinement Avas obstructed by the Saxons, ignorant of its worth, though they are indebted to it for the letters first in use with them ; its great value consists in its having retained its radical structure, for certainly national pride and prejudice cannot be carried to a greater extent than in the manner wherein the people of Eri contend for the beauty, graces, all perfective truly, of their language ; whereas it can be considered only as a rare curiosity, venerable for its antiquity, and the preservation of its antique form, which it would not have retained, had we been in communication with other nations of the earth. At the same time be it remembered that this language hath long since been confined to the mouths of the poor and ignorant, no longer spoken and written by the kings, princes, nobles, and olam of the land.
 And now pray let me ask who are the people with whom have originated the aspersions and calumnies on our nation and our language, are they not the Sassons, and are they qualified to give even an opinion on this subject, ignorant as they are of the only means whereby truth can be investigated ; a people who with a devouring tongue have made rude and wanton havoc in all the delicacies of antiquity, who with a licentious and destroying hand, have not only lopped the branches, marred the trunk, but torn up by the very root, the tree of knowledge of the antique world, and violated fair science in her most venerable sanctuary ; insomuch, that etymology, by means whereof alone the genuine origin of nations of very remote antiquity, can be explored with exactitude, hath in England become a subject of derision, from the difficulties with which it is embarrassed by the arbitrary spirit and practice of the people, whose vernacular tongue, not allied in the most distant degree to the language of Eri, hath adopted for the denotement of all arts and sciences, and of nearly all ideas, save those conceived in the rudest state of society, and for the expression of wants most circumscribed, the terms of Greece and Rome to more than a moiety of their nomenclature, forced to the harsh discipline of their rough tongue, between which foreign auxiliaries and other dialects of the same family, they cannot discover the affinity, proof incontrovertible of the difference of origin between the Scythian and Cimmerian, bar insurmountable to the Sassons of England to any effectual research into the depths of antiquity, insomuch, that though some have candidly acknowledged ignorance, others, and by far the greater proportion of their writers, have disingenuously endeavoured to cast into ridicule and contempt the very remote history of nations, and have commenced (as Camden, par example,) at the point suited to their want of ability, sacrificing thereto all respect for literature and truth.
 To bring this part of our subject to an end, I will deliver as very truth, that the original language of Britain is that called by the ancients the Celtic, spoken by the aboriginal people of Britain, whose forefathers were generated by the elements thereof, as ancient as the globe itself.  That the English language is the Germannic, enriched by the ornaments of Greece and Home, wherewith it is so bedecked as to hide its original cumbrous shape, and wherefrom it hath been moulded into a fine form, and acquired much majesty of expression and grace.
 And that the language of Eri, or Gneat Bearla, is that [ccclviii] spoken by the Scytho-Iberian, Naol-Maid-eis, Ogeageis, improved to the Bearla Fcine, or Phcenician language, by the aid of letters, a dialect of the Persian, Hebrew, Greek, Roman, and Gothic, as written in Gaelag 1365 years before Christ, in which are delineated these chronicles of the Gaa. Sciot Ib-cr, in Gaelag, and in Eri; the language called Scottish, Gaelag, Irish, Er-se, as in use at this hour, alive, but languishing on a declining bed with the children of the land, the tongue and lips pale, meagre, and woe begone.
 O that I could restore them to their pristine vigour, to the utterance of their dulcet tones again; Sons and daughters of Eri, shake off your stupor. And ah! if ye cannot feast each others ears with tales of joy, let not your sighs be articulated in language foreign to your lips, as those who speak therein are to our hearts. Maidens and matrons, young men and old, as squatted on the damp floor of your filthy sties, by the dim light of your own wretchedness, your forms bent, your spirits yet unbroken, after a weary day toiled in slavery, on lands that were once your sires, the transfer written in their blood, you tell of other times, oh let the notes be chaunted, though not in the gay and sportive style, yet in the language of the olden days, though plaintively.
 In order to render these chronicles perfectly intelligible to you, and to correct the misrepresentations of Sasson writers, I think proper to explain the laws of Eri.
 These, says Sasson writers, were of two kinds, which they call the Brehon law, and the law of Thanistry, on which they descant in terms conformable to their ignorance, falsely and inexplicably, whereas nothing is more clear than the truth.
 You will see the roll of the laws, and the manner of their enactment, 700 years before the Christian era, whereby you will be informed, that life was not forfeited for any offence but murder with evil mind, adhering therein to the social regulation in the time of Noe, “Whosoever sheddeth man’s blood, by man shall his blood be shed.” In all other cases, retribution, lex talionis, was the rule.
 To call the law of Eri, Brehon law, is precisely the same as if [ccclix] I was to call the law of England “the Judge’s law,” which by the way is the very best definition of the present law of England, which is to be found, not in enactments, but in unauthorized books, professing to contain reports of the opinions of judges from time to time, as well as from the latitude allowed to the discretion of these lawyers, which may be exercised according to their humour, will, and pleasure, whereby on the pronunciation of the word guilty, one of these individuals can doom the offender to a prison for an hour, or for years, or permit him to return to the bosom of his family; may decree him to lose the smallest coin, or a large sum of money; stamping thereby on law which should be precise, and equal, the character of vacillation and partiality, a calumny which cannot be attached without manifest injustice to the law of Eri, which was fixed as the rock, over which the organ of the judgments had no controul [sic], whose duty was to preside, to preserve order, to observe that silence himself enjoined to all the assembly, (all of whom were the arbiters,) till the award of the hearers, then to spread out the roll, and read therefrom the words of the judgments, as the name of the office imports, which IS not a judge, but the pronouncer of judgment. He had no right to express his judgment, it was the judgment of the law, he declared that our forefathers had no conception of a practice so frightful, as the intrusion of the private opinion of the man, who was to hold the scales of justice with an even hand between an accuser and the accused, nor would they have endured it. And when it is considered that Sassons have been the men to draw a hideous picture of our ancient jurisprudence, doth it not verify the old saying, that men can discern a mole in the eye of another, though he feeleth not a beam in his own eye; men who defame the beautiful simplicity of ancient times, and are charmed with the crooked complexity of his own days.
 Tanaistact, translated by the English “the law of Thanistry,” regarded dignity, sucdessions, and landed tenures. According to this law, every office in the community, from the chief to the most subordinate station, was elective; by this [ccclx] law elections were regulated, lands were portioned amongst the tribes, of the fair proportion of which no adult could he deprived, not descendable to children, as belonging to the individual, but to the tribe, founded on the principle expressed.
 “Eri is the inheritance of all the children of the land, according to their due share thereof.”
 If I have taken pains to demonstrate that the European Cimmerii, Cimbri, or Germanni, are not of the same race as the Asiatic Scytho-Iberians, have I done so from the thought that the latter is the more noble origin, the idea of nobility proceeding from the character and actions of the two people? No, truly, in that case I am inclined to think I should give the preference to the former, from the proofs afforded by their enemies of their valour, their respect for justice, their devotion to liberty, and from the fact of their having maintained their independence to the last against all invaders.
 Have I shewn that the European Celtee, ancient Britons, or Welsh, have a totally different origin from the Scytho-Iberians, have I been induced thereto, because I fancied the former people were inferior to the latter? By no means, when I look upon the earliest detailed record of this race, and there see the memorial of their prowess in the hand-writing of the unprovoked invader of their liberties, their title to renown of the highest order is apparent; wherefrom, notwithstanding his false relations, and the exaggerated fulsome panegyrics of lying poets’ laureat, designed to perpetuate the transcendant fame of Romans, but in my mind are calculated to immortalize the glory of the ancient Britons, (tribes of whom it was that he attacked,) and will be so considered, by all who abhor unprovoked violence, unjust oppression, and have respect for noble efforts in defence of national and personal independence, the choicest blessing under the sun; when I review these memorials, I cannot give the Scythians precedence of them, though they did yield to the Cimmerii; but then be it considered, that they had been rendered effeminate and enslaved by Romans, who taught them to frequent the porticoes and the baths, considered by them as proof of good breeding, but by [ccclxi] the Romans as badges of servitude, amongst the instrumenta regni of that treacherous people, what motive then bath actuated me? Truth, and truth only, in the positive conviction that I cannot err.
 Whether I have performed the promise I gave on our setting out on this long voyage, that I would demonstrate the difference of the origin of Asiatic Scythians and their adoration of Baal, and veneration for fire, from European Cimmerii, and their worship of Mannus and Earthum, and from European Celtæ, and their Druidism, you can now determine, and that you will determine in the good spirit of wisdom, not the evil spirit of prejudice, let me be permitted to express my hope.
 And now having completed the elevation of this gigantic arch, of which one base rests on the banks of the Indus, the other on the flinty margin of the waves that wash the feet of my beloved Eri, from whose every pore do issue streams of blood, painted on the front thereof the representation of the manners, customs and institutions of the Scythian nations, shewing the relation of the various tribes, however remotely separated, and least the description should have been deemed too hieroglyphical, surmounted the structure with characters legible, not to be mistaken, demonstrating to all who can see and understand, speaking to all who can hear, bringing conviction home to all endued with ordinary sense, of the Scythian origin, and the migrations of this tribe from Magh-Seanar, by Euphrates, to the Araxes, and Iberia in Magh-Og, from thence to Gaelag, by the way of Sidon and the Mediterranean, and ultimately to this Eri.
 The seat of the glory of our forefathers, — of our disgrace.
Of their pride, — of our debasement.
The land of their native sovereignty and independence, — of our subjection to a foreign yoke and servitude.
The scene of their joy and gladness,— of our heartfelt grief and agony.
 Once the soil, every being who breathed the air whereof, had his fair proportion, his inheritance from nature, — the land [c cclxii] appropriated to the pampering a foreign brood, her own children woepined, prostrated on her exhausted bosom in a state of misery and very wretchedness.
Where our forefathers had abundance, and over and above for the exercise of the duties of hospitality and benevolence. — Where we are aliens and outlaws, though our native place.
 A land where devotion to country zaas a virtue. A land where patriotism is a vice of the blackest dye, visited by endless persecution, calumny and spoliation.
 Such was Eri of our forefathers.
 Such is Eri because it is not their sons.
 What it was the chronicles of the land do testify;
 What it is, hear from the lips of one of her sons, as sweet a bard as any of ancient or modern days. —

Note. I ask pardon of the bard for the liberty I have taken of altering one word of his; though tyrants may raise traitors to Pre-eminence, it is not in their power to dignify them, dignity is intrinsic. Pre-eminence is a pageant, dignity implies worthiness; Pre-eminence station; and whom do we now behold in place pre-eminent, but the most vile and worthless. [End.]