P. 112.—Mode of burial of Loigaire. Tírechán, 308₄: the text should be read as follows:— “Nam Neel pater meus non siniuit mihi credere sed ut sepeliar in cacuminibus Temro” (quasi uiris consistentibus in bello, quia utuntur gentiles, etc.), “ego filius Neill, et filius Dunlinge [_sc._ sepeliatur] im Maistin in campo Liphi pro duritate odi(u)i.” Dr. Gwynn saw that _ego_ is to be construed with _sepeliar_. It seems best to suppose that _quasi—bello_ is not part of Loigaire’s declaration. As Mr. Stokes points out, _odiui_ can be translated as a perfect (the relative being omitted), but _odii_ proposed by Todd furnishes better sense. The two foes were still to face each other in their tombs, standing in their armour, Loigaire looking southward and the King of Laigin northward. P. 115.—Dubthach. Muirchu 283₂ _Dubthoch maccu-Lugil poetam optimum_; _Add. Notices_ 344, _Dubthach maccu-Lugair_. Material about the Hy Lugair of Leinster is collected in Shearman’s _Loca Patriciana_. Shearman’s theory that the Killeen Cormac bilingual stone commemorates Dubthach and three of his sons cannot be maintained. The ogam inscription means “(monument) of Ovanus, descendant of Ivacattus,” and the Latin inscription reads IVVERE DRVVIDES, which Professor Rhŷs interprets “of the Druid of Ivvera (= Ireland).” Thus the stone would commemorate one Ovanus, a Druid. It certainly belongs to the Christian period, and may probably be dated to the sixth century. Professor Rhŷs thinks it is by no means impossible that this Druid was of the race of Dubthach maccu-Lugair (_Studies in Early Irish History_, p. 7). But there can hardly be much ground for such a supposition, especially as Dubthach was a poet, not a Druid. The inscription illustrates the survival of Druidism. The presence of Dubthach, a Leinster poet, at Tara, in the legend, is remarkable. Was the incident inserted by Muirchu himself, from Slébte tradition, or is Muirchu only responsible for the reference to Fíacc, Dubthach’s pupil? It seems probable that Dubthach’s presence appeared in the legend in its original form, and was a genuine reminiscence (cp. Appendix A, ii. 5), and if so, it betrays that Patrick’s legendary appearance at Tara was suggested by an actual visit, in very different circumstances, for the purpose of consulting with Loigaire and representatives from various parts of Ireland, one of whom would have been Dubthach, about the status, etc., of Christian communities. For the _file_, poet and lawyer, cp. D’Arbois de Jubainville, _Droit celtique_, i. 321 _sqq._ P. 117.—For the foundations in Meath, see Tírechán, 307 _sqq._ P. 118.—Donaghpatrick. The place is marked by a fine earth-fort of the mote type, with a crescent platform, separated from the mound by a ditch. See Westropp, _Trans. of R.I.A._ xxxi. p. 714. P. 119.—Taillte: burning of the first-born offspring. Cp. _Book of Leinster_, 201 a. 15, and O’Curry, _Manners and Customs_, vol. i. p. dcxl.