[62] This is clearly to be inferred from the _Book of Rights_, where no relations or mutual obligations are mentioned as existing between the three Ulster kings. Nor was there, since the destruction of the old Ulidian kingdom in the third century, any name to designate the whole province, for Ulaid was confined to the kingdom in the east of Ulster. The use of Ultonia to describe the province, as distinguished from Ulidia = Ulaid, is of course merely a literary convention. [63] See Petrie, _Tara Hill_, 135. [64] His date, according to the Annals, was A.D. 358-366; Niall reigned A.D. 379-405; his nephew, Dathi, 405-428; and then his son, Loigaire, 428-463. For Amolngaid (Dathi’s brother), king of Connaught, see Appendix C, 14. [65] Tyrconnell. [66] The derivation of the word _druid_ (nom. _drui_, gen. _druad_) is uncertain. Perhaps, as Professor Rhŷs holds, Druidism was not of Celtic origin, and the word “was adopted by the Celts from some earlier population conquered by them” (see his “Studies in Early Irish History,” in _Proceedings of the British Academy_, vol. i. p. 8). _Druidecht_ is the Irish for magic. For the functions and powers of the Druids some excellent pages in Dr. Joyce’s _Social History_, I. c. ix., may be recommended; illustrations and references will be found there. [67] Mug Ruith, servant of the wheel, was the name of a mythical Druid. [68] The _Feth Fiada_. [69] For these superstitious ceremonies at baptism cp. Duchesne, _Origines du culte chrétien_, pp. 296-7 (the exorcism of salt), 299, 317; cp. 349. [70] In the remarkable ancient Irish Christian incantation, the Lorica, ascribed to St. Patrick (see Appendix A, 5), the Trinity, Angels, Prophets, and other Christian powers are invoked, but also “might of heaven, brightness of sun, brilliance of moon, splendour of fire, speed of light, swiftness of wind, depth of sea, stability of earth, firmness of rock,” to intervene between him who repeats the spell when he arises in the morning and “every fierce merciless force that may come upon my body and soul; against incantations of false prophets, against black laws of paganism, against false laws of heresy, against deceit of idolatry, _against spells of women and smiths and druids_, against all knowledge that is forbidden [so Atkinson] the human soul.” [71] M. Réville, dealing with the third century, puts this very well. “Chacun croit sans le moindre difficulté à toutes les merveilles et à toutes les folies. On dirait même que plus une pratique est merveilleuse, plus elle a de chance d’être admise sans contestation. Chose singulière! les adeptes des religions opposées ne contestent pas la réalité des miracles allégués par leurs adversaires: Celse admet les miracles des chrétiens, et ceux-ci ne se refusent pas à admettre les miracles païens; des deux parts on attribue aux mauvais esprits les merveilles invoquées par les adversaires” (_La Religion à Rome sous les Sévères_, p. 131). [72] See note, Appendix B.