The compilers of these genealogies were persons who had been educated as Ollamhs--none others were admissible; and their "diplomas" were obtained after a collegiate course, which might well deter many a modern aspirant to professorial chairs. The education of the Ollamh lasted for twelve years; and in the course of these twelve years of "hard work," as the early books say, certain regular courses were completed, each of which gave the student an additional degree, with corresponding title, rank, and privileges.[74] "In the Book of _Lecain_ (fol. 168) there is an ancient tract, describing the laws upon this subject, and referring, with quotations, to the body of the _Brethibh Nimhedh_, or 'Brehon Laws.' According to this authority, the perfect Poet or _Ollamh_ should know and practise the _Teinim Laegha_, the _Imas Forosnadh_, and the _Dichedal do chennaibh_. The first appears to have been a peculiar druidical verse, or incantation, believed to confer upon the druid or poet the power of understanding everything that it was proper for him to say or speak. The second is explained or translated, 'the illumination of much knowledge, as from the teacher to the pupil,' that is, that he should be able to explain and teach the four divisions of poetry or philosophy, 'and each division of them,' continues the authority quoted, 'is the chief teaching of three years of hard work.' The third qualification, or _Dichedal_, is explained, 'that he begins at once the head of his poem,' in short, to improvise extempore in correct verse. 'To the _Ollamh_,' says the ancient authority quoted in this passage in the Book of _Lecain_,' belong synchronisms, together with the _laegha laidhibh_, or illuminating poems [incantations], and to him belong the pedigrees and etymologies of names, that is, he has the pedigrees of the men of Erinn with certainty, and the branching off of their various relationships.' Lastly, 'here are the four divisions of the knowledge of poetry (or philosophy),' says the tract I have referred to; 'genealogies, synchronisms, and the reciting of (historic) tales form the first division; knowledge of the seven kinds of verse, and how to measure them by letters and syllables, form another of them; judgment of the seven kinds of poetry, another of them; lastly, _Dichedal_ [or improvisation], that is, to contemplate and recite the verses without ever thinking of them before.'"[75]