"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).
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