THE HEBRAICAL ETYMOLOGICAL COINCIDENCES AT TARA.
CHAPTER XIV

"It is the glory of God to conceal a matter; but of kings to search it out." - Prov. 25:2.

F.R.A. Glover: The argument here set forth is materially strengthened, by the proof afforded in the fact that of all the different Notabilia connected with Tara, in relation to this point, every one is originally Hebrew, and has a Hebrew name; and not an Irish name, except by adoption or corruption. From the Stone of Destiny downwards, to the establishment of the College of Ollams, there are eight several points, as will be seen by the following sentence, in which the words or things having Hebrew equivalents are marked with small capitals. It exhibits the nine assumed historical Hebraical facts of the case.

The Stone of DESTINY, (Called Lia-Fail. Phail from Heb. Phelia, Buxtorf.) of Ireland (called, Hebraically, after it, the Isle of DESTINY, INIS-FAILIA, Inis-Phail) is the "Jacob's Pillow " of England; on which was once crowned, on the hill of TARA (Heb. Torah, the Law) in Ireland, TAMAR (Teamair), "the KING'S DAUGHTER" OF JUDAH, under THE STANDARD OF JUDAH, by the OLLAMI FOLA (Fola, or Aramaic, Phola = Magnates, Vallancey), of Ireland; who was Jeremiah the prophet. He, as Jehovah's " Prophet to the Nations," there set up the TORAH, the Law of God; instituted the office of the JODHAN MORAN (The Righteous Judge, Isa. 11; Jer. 23; 33), the REACTAIRE (Ra-ta, Governor, Judge; Moore's Ireland i 135) (or, Judge) of Tara; and founded the Mur-OLLAM-ham, or school of Ollams, to teach The Law at the place which was called from that time, TARA.

The evidence that is furnished by each of these matters in relation to the others, so acts and re-acts upon the whole of them, that the assurance of the prophet's having brought the Stone, the Blood Royal, and the Standard from Judea, and their being what they are believed to be, - coupled with the great National Fact that the Sceptre in connexion with them still flourishes, and is, of those in all the world, the most illustrious, - may be held to be established to the point of moral certainty.

Concerning, these things, it is to be observed that they "drop out," so to speak. They tell nothing of a Prophet; nothing of Jeremiah; the chief of them absolutely seems to make it impossible for him to be the person meant: .. they are hardly discernible, by the ordinary reader, to have any relation to any System, or to the facts of such a case as we suppose the realities of this one to constitute. With respect to the Prophet himself, the chief actor of the whole scene and the pivot on which it all turns, to get at him at all, the disguise of a false office is first of all to be stripped off an imagined man before it is possible to get a glimpse of the real official; and then, the truth of the attribute-adjunct, Fail, is to be recovered from the perversion the real word has undergone, and a sense given to it, consistent with the meaning of its conjoined word, applicable to the character of the man and his office: i.e., Irish metamorphosis has to be reduced to Hebrew sound and Hebrew sense to bring it into congruity with the office of the man. These things done, the Ollam, the Teacher, i.e., the Ollam-Fola, Teacher of Destiny, reveals the Prophet. And, when he is seen as the Prophet who set up the witness of The Jodhan Moran, - a phrase itself taking in the whole system of Theology that the Holy Scriptures reveal, or had revealed up to that time, and indeed, if standing alone would contain the whole argument in itself, - nothing from such premisses can be concluded, but that these people had the advantage of a Hebrew Prophet to proclaim glad tidings to them, and that, that Prophet, was Jeremiah. Culled, however, thus, out of the histories of the times, cast together, and each made to throw a gleam of light on the presence or existence of its neighbour, they constitute a cluster of coincidences too remarkable to be passed over with neglect by the Christian or the Philosopher, whether truly or falsely so called.

But, while treating of the probability of these matters being in accordance with the hypothesis of this work, the very remarkable fact must not be overlooked, that there appears thus, as above, to have been a complete Hebrew revolution at Tara effected, at the time that the Stone, the Seed Royal, and the Standard of Judah were set up. (With respect to the chronology here assumed, the text does not accord with the date quoted in chapter vi. But it is to be recollected, that as Mr. O'Connor has brought down the date of the Chief Actor in this whole drama from the fabulous times of the nearly antediluvian era to the reasonable date of circa 600 A.C., while it is not possible to imagine that the Stone itself could have been adrift from Jerusalem until its polity and temple were brought to nought; while the name of Fola, common to the Ollam and the Princess, makes these two characters synchronous, it is not possible to arrive at any other conclusion, to make these facts consistent, but the assumption of the text.)

For it is not alone in the Name of the Stone, in the changed Name of the place, (the rectification and establishment of one date involves the correction of the assumed date of all contemporaneous events), in the Title of the Fortress, and the Standard itself, that we have Hebrew words and indications; but, the Jodhan Moran, the Ollam-Fola and the School of the Ollams, and the Reactaire, (the Judge), were not only Hebrew names or things; but they were, as all existing, on the same spot, indicative of the introduction of an ENTIRE HEBREW SYSTEM, and of the unhesitating confidence and obedience with which all these Things, Persons, and Offices with Strange Names, were accepted, and allowed to supplant the national institutions and nomenclature: having been suffered, evidently, by the people, to supersede by one general sweep, all that had previously been the order of the day.

Under the supposition that the people believed that they had been favoured with a direct visitation from ALMIGHTY GOD, to which it behoved them without question to yield, the solution of this strange fact is easy. Under any other supposition, it is altogether unimaginable how such a state of things could have so recommended itself as to have brought about this overwhelming change.

If any man, at that time, could have wrought such a change from Irish Heathenism to Hebrew Deism, have introduced the Torah, have set before the People the full Revelation of Hebrew Theology, in the Office of The Righteous Judge, and have established an Order of Teachers to magnify the one and to expound the other, - who could he have been but a Hebrew?

Had an Ogygian Sage gone to Judea, and there been taught the law of The Two Tables, and desired, on his return to Ireland, to introduce the necessary Officers for carrying it out, and had been able to do so, he would hardly have encumbered big argument and increased the difficulty of his undertaking, by using outlandish words to convey his meaning to his people.

The fact, therefore, of all these Words and Things being Hebrew, and of their being exhibited and perpetuated among the people under Hebrew names, tells its own tale. The Hebrew influence must have been overwhelmingly in the ascendant, when these institutions were introduced. The work was done with intelligence and forecast. Therefore, a Hebrew must have been there, to do this work which has, evidently, been done. And those who accepted and acknowledged the authority of the innovator, must have believed that they were obeying a Divine impulse - as no doubt they were - in receiving the founder of the things in question, and accepting all that he said and did, with reverence (Jer. 15:11).

These Hebrew words, things, and institutions, therefore, clustered at Tara, constitute full evidence that the whole institution as remodelled by the Hebrew Innovator, was, in a sort, a transplanted Jerusalem; and that the people who submitted to and acknowledged the authority of him who brought them from the East, must have believed that he was, to them, a messenger from God. And so no doubt he was: for it was Jeremiah the Hebrew, the priest of Anathoth, consecrated prophet to the Gentiles when in his mother's womb. And the favour with which he was received, as evidenced by this multifold fact, is a proof that the promises of God made to the Prophet when in quiet in Jerusalem long before, had not been forgotten, by His gracious Lord, when in faith in His providence, be committed himself and the Remnant the Lord had given him to His guidance (Ps. 37:5).

From: "England, the Remnant of Judah, and the Israel of Ephraim", written by F.R.A. Glover, M.A., Chaplain to the Consulate at Cologne. Published by Rivingtons, London, 1861. Based on research commenced in 1844.