Where East meets West

Ancient Egypt & Druidry

by Akkadia Ford

"In what land was Gaedel born ?
Not hard. In Egypt." (1)

With this surprising revelation, the 12th Century Irish treatise on language Auraicept na n-eces, 'The Scholars' Primer' begins and in so doing, shifts the gaze to the seemingly remote land of Egypt as the place of origin of the Gaelic language and peoples. As language has ever been central to the arts and teachings of Druidry, Egypt comes into focus as being intimately connected to Druideacht, the Art of Druidry. Were this the only reference to ancient Egypt in old Irish texts, it may be easier to dismiss as a symbolic rather than literal place of origin. However as will be explored in this paper, the numerous and historically identifiable references to Egypt within the famous text of origins, Lebor Gabala Eirenn, 'The Book of the Taking of Ireland', offers intriguing links between Druidry and Egypt that deserve to be seriously explored and reconsidered by contemporary Druids.

Whilst Lebor Gabala is a compilation of texts "which professes to narrate the history of the successive colonists" (2) of the green isle which came to be known as Ireland, readings of the account in Part 1 of the wanderings and ultimate arrival upon the island Eire of the ancestral peoples, inevitably lead to the conclusion that this version of the History of the Gaedil was recorded by later scribes as an adaption based upon the Old Testament account of the wanderings of the Children of Israel to provide a 'credible' historical framework for the Christian Irish.

An alternate view of the 'wanderings' in Part 1 of Lebor Gabala may be that it is a representation of a parallel, or consecutive history, with paraprasings from the Old Testament account to lend a recognisable, or 'acceptable' face to the story to readers versed in the Old Testament. However, the account of the origins and successive 'wanderings' of the people of Gaedil, takes a surprising departure from the Israelite account in that it specifically identifies a number of historical figures and places at variance with the Hebrew account and that may be clearly dated and identified from the discipline of Egyptology.

Due to this the account in Part 1 needs to be reconsidered in terms of its value as an historical document, rather than simply dismissed off-hand as an allegorical story of origins.

Origins of the Gaels In Egypt

"The Scoti are named from Scota, daughter of Pharoa King of Egypt, who was wife of Nelius/ it is the aforesaid Nel son of Fenius Farsaid whom Pharoa Cincris King of Egypt invited for the greatness of his skill, his knowledge and his learning/ : They are called Feni from Fenius Farsaid. The Scots are the same as the Picts." (3)

The legends of the origin of the Irish race as descendents of an Egyptian Princess called 'Scota' extends across the sea to Scotland. In Ireland Scota is honoured - and her burial mound remembered - as the physical ancestress of the peoples of the land.

In order to consider whether this account may be utilised as an historical document, the actual time, place and identity of 'Scota' must be uncovered. Fortunately, within Lebor Gabala there are recorded two distinct accounts of this Princess to use in conjunction with external sources in Egyptian history.

Identity of Pharoah in Lebor Gabala

"Pharoa Nechtinebus was King of Egypt at that time, as the learned sang the quatrain : Now Pharoa had a daughter named Scota and Mil asked for that maiden and Pharoa gave her to him : and that Scota bore two sons to him Amorgen Glungel and Eber their names." (4)

There are two distinct and parallel accounts of Scota within Lebor Gabala. In the first account, Scota is named as being daughter of a Pharoah called Cincris, who gives her in marriage to a man named Nelius, or simply Nel. (5) Of use in dating this Pharoah, Nel is later identified as being present at the time of the Israelite departure across the Red Sea, at which time it is recorded that Pharoah Cincris drowned. (6)

Despite a close examination of King lists from all periods of ancient Egyptian history, I have not been able to locate any record of a Pharoah called 'Cincris', whilst taking into account that this also may be a corrrupted spelling of the name given to an actual (though unidentifiable) Egyptian King by foreign races.

Many ancient Egyptian names and places have become completely differently sounding words due to their transliteration and translation into other ancient and modern languages.

However, of immense significance as a means of dating and identification, is that Nel is present at the time of the Israelite departure from Egypt.

This reveals that there may be proof that the ancestors of the Irish race existed within Egypt at the same time as the Hebrew race. Not only would this account for the similarity of the narratives of seeking a 'promised land' recorded in Lebor Gabala, this would also provide some very significant links between the seemingly divergent philosophies of the ancient races.

The departure, or 'exodus' of the Israelites from Egypt has been dated by Egyptologists to have most likely taken place during the reign of either Ramesses II (c.1279 -1212 B.C.) or his son Merenptah (c.1213-1203 B.C.).

This dating is based upon the references in the Old Testament to the place called 'Ramses', identified to be the palace of 'pi-ramesse' (modern Qantir), the famous palace of the Ramesside family in the Delta region of Egypt. Further dating criteria centres upon the presence of a 'Mese' (Moses) within the retinue of Ramesses II. Note that 'mes' simply means 'born' in hieroglyphs and was the distinguishing family name of the Ramesside Dynasty.

From this comparative account in history weight is lent to the factual, rather than allegorical, nature of aspects of the Lebor Gabala account - and to the likelihood that an actual Princess 'Scota' may have existed.

With few exceptions during the Dynastic Period, the Egyptian custom was to wed junior Princesses to dignitaries of foreign houses to forge trade and military alliances and for Pharoah to receive foreign Princesses in marriage for the same reason. Ramesses II is recorded to have followed this custom and as he fathered over fifty Princes and at least forty-five Princesses borne by his seven principle wives and women of the harim, the likelihood of a younger Princess by a secondary wife being married in such a way is quite plausible. Unfortutely for our search, the actual names of only the most significant royal children of this period are recorded.

Adding to the difficulty in identifying the actual Princess called 'Scota' in Lebor Gabala, 'Scota' is not a recognisble Egyptian word. The ancient Egyptian language is gendered, with all female names ending in the letter 't' and no vowels in the hieroglyphic script (like Hebrew). This creates the need to search for other interpretations of her name.

"Scota was the Latin word for an Irishwoman; it was, in fact, on the basis of a fabricated connection between Scoti ('Irish people') and Scythia that the latter region was associated with the ancestors of the Irish." (7)

Thus, the name 'Scota' must not be a personal name, but rather is generic, with the etymology of the word deriving from an abbreviation or colloquial form of the ancient place name 'Scythia'. 'Scota' is revealed to be a Latin word, with 'Scoti' a colloquial term used by the Romans to refer to the Irish race.

"For this reason was she called Scota, because her husband was called Scot, that is to say, according to the orgin of the race called "Scots"; and every woman in that country was surnamed according to her husband's race." (7)

If this account is to be followed, then rather than being named after the Princess, the Irish and Scotttish are named after the peoples of the husband of 'Scota', that is, the Scythians ('Scotti'- hence 'Scota'), with the Princess being accorded the distinction of ancestress to the races which are borne from this union. Lebor Gabala records the origins of the Gaelic races to be in this far distant land.

"And in that wise was the route of Mil with his people from Eastern Scythia to Egypt and from Egypt to Spain..." (8)

This is an epic journey by any account. Commencing in 'Scythia' which is the "ancient name of an undefined region in South-East Europe and Asia, lying North and East of the Black and Caspian Seas (now part of Russia and Kazahkhstan" (9), by harsh terrrain, through unknown and perhaps hostile tribes, by land and sea the people would have travelled over an extended period of many years.

Finally the people arrived in Egypt and received welcome from the ruling King, who permitted a sojourn of 'eight years' as given in Lebor Gabala, before the journey continued to Spain and from Spain, to Ireland.

The complete journey of the Sons of Mil to Eire thus took several generations and in each place, new customs were encountered, intermarriage with local peoples took place and significant children were born.

"In Spain were two sons of Mil born, Eremon and Arandan, the two youngest. The two eldest, Donn and Aireth Februa, in Scythia were they born, and Seng daughter of Refloir son of Nema was their mother. Colptha, at the marshes was he born; Ir was born on the Thracian Sea; Eber Find and Amairgern in Egypt." (10)

The names of these sons are significant. Eber Find is considered to be derived from the word 'Eberus' a hiberno-Latin form of 'Hibernus'. 'Hibernia' and the 'Hibernians' are other names for Ireland and the Irish. The etymology of this name may derive in the Northern location of Ireland, a Winter residence, or quarter of the Gods (cf. hibernacle, hibernate).

'Find' is derived from the Old Irish 'Vind', 'Vindos' - 'wisdom, illumination, discovery' - and is a term also related to seership. Ir is a variant form of 'Eire', or Ireland.

The name of Amairgen holds the meaning of 'song-conception' and 'bright-kneed' (Glungheal), revealing this son to bring the invocatory arts of the word : song and poetry in his form. (11) Amairgen is most famed for his Song - incanted upon the land of Eire invoking Her Treasures into being within the consciousness of the Gaedil as they landed. In Lebor Gabala Amairgen is also variantly spelled 'Amorgen Glungel'. (pronounced 'our-gin gloon-ghal', O hOgain, 1991)

Significantly the two sons of Scota, Amairgen and Eber embody the ritual arts of Poetry and Seership in their forms. In this way, with the meeting and 'negotiations' that Amairgen makes with the Tuatha de Danann may also be understood to be the connection between the powers of Druidry that already existed with the Tuatha De within the landscape, being awakened by the first Druid of the Gaedil, Amairghen for the benefit of the arriving people.

The second historically verifiable fact, is the naming of a second Egyptian King in relation to Scota within Lebor Gabala :

"Pharoa Nechtinebus was King of Egypt at that time...Now Pharoa had a daughter named Scota and Mil asked for that maiden, and Pharoa gave her to him : and that Scota bore two sons to him Amorgen Glungel and Eber their names." (12)

The name of this Pharoah 'Nechtinebus' may be located from Egyptian history and archaeology in relation to the time of Alexander (the Great) and the building of the famed city of Alexandria in the North.

In Dynasty XXX there are two Kings with names of this kind : Nectanebo I (c. 380-362 B.C.) and Nectanebo II (c. 360-342 B.C.). Alexander, who built Alexandria comes into the historical record around this time (c. 332-323 B.C.). However, even though only ten years appear to separate Pharoah Nectanbo II and Alexander the Great, there are four intermediate Kings between them in the brief Dynasty XXXII (Second Persian Domination). (13)

From a comparision of the two dates which may be obtained from Lebor Gabala names, the widely variants periods for 'Scota' emerge as being during the reigns of Ramesses II (c.1279 B.C. -1212 B.C) and Nectanebo II (c.360- 342 B.C.) - a period of around 852 years. Independently, Irish historians have place the arrival of the Gaedil in Ireland to have taken place around the sixth century B.C. (500 B.C.) (14), with some scholars claiming an earlier date of around 600 B.C.

At the time of the arrival, the peoples superimposed their identity and culture upon the landscape and stone sites left from an earlier races, or succession of races.

Thus the dates supplied from Egyptian history of the Pharoahs gives two end-dates of the Thirteenth Century B.C. - Fourth Century B.C. for the Gaedil in Egypt - significantly, in between which the historical dates of 600-500 B.C. centrally occur.

As there is debate over the exact timing of the arrival, the details given in Lebor Gabala may be usefully treated as a time-period, rather than exact date, over which there was a successive generational movement of peoples from across the sea to Ireland.

For these reasons, the accounts in Part 1 and 2 in Lebor Gabala of the sojourn in Egypt and the marriage of Scota, though historically verifiable in certain details, may be treated as a literary portrayal of a semi-historical account of origins. That her two sons represent the key Arts of Poetry and Seership also suggests that the account in Lebor Gabala may also be interpreted as a poetic kenning by Initiates.

From this viewpoint 'Scota' emerges as a real Princess given legendary status through repetitive naming in different periods.

It is also to be noted that the word 'Scota', in addition to the etymolgies given above, may also be a variant spelling of an actual ancient Egyptian word, name or title in addition to the reference to the people of her husband, that is, the Scythians.

As Scota is repeatedly called 'daughter of pharoa', an additional etymology for her name is posited to lay in the word spelt with the consonants 'st' in hieroglyphs (hieroglyphs being a consonantal language like Hebrew, with no consonant 'c' present).

If this reading may be accepted, then the name of 'Scota' is also synonymous with the ancient Egyptian word for 'seat', or 'throne' and thus related to the great Goddess Ast (Gk. Isis) whose name literally means 'Throne' - emphasising Her position as Queen and ancestral owner of the Egyptian Throne. As Daughter of this line, the Princess 'Scota' would be eminently equipped to give birth to a new royal line and to become the righful ancestress of both Irish and Scottish traditions (politically and spiritually).

Though seemingly distant in time and place, both Egypt and Isis emerge as ancestral forms of especial significance to Druidry.

Egypt & Druidry

"It is then that Alexander, King of the world drew out Pharoah, for he was not submissive and expelled him southward...and a city was built by Alexander in Egypt...Alexandria its name. Mil son of Bile tarried eight years in Egypt and twelve men of his followers learnt the principle arts : Segda, Sobaince and Suirge learnt craftsmanship, Mantan, Caicher and Fulman learnt Druidry : another three Gosten, Amorgen and Donn were arbitrators and judges : the other three Mil, Oici and Uici were warriors. They nurtured their multiplicity of actions and accomplishments in Egypt." (15)

"Is oc Tuaith De Danann robatar brechta druad."
"With the Tuatha De Danann were spells of Druids..." (16)

Within Lebor Gabala emerges two distinct accounts of the origin of
Druidry.

In the one, as discussed above, Druidry is wholly placed within this world, being learnt in Egypt by three sons of Mil Mantan, Caicher and Fulman in the time of Alexander the Great. Significantly, three other sons are accorded the distinction of 'judges' (Brehons) - another aspect of the Druidic role in ancient society.

In the second account, the Arts of Druidry are attributed to an wholly Otherworldy source being bestowed upon earth with the arrival of the Tuatha De Danann - and hence already existing within the landscape before the arrival of the sons of Mil. If Lebor Gabala is read from Part IV to Part I (rather than the other way around), the 'spells of Druids' do indeed already exist in Ireland prior to the arrival of the Sons of Mil.

In this regard, part of the 'taking' would also then involve the 'taking' or adoption of an older and pre-existent form of magick by the younger (arriving) race. The battle which then ensues between these two Peoples as they assume their place upon the land, may thus also be interpreted as the 'battle' between two forms of lore and magick, the older and the younger.

Ultimately the older magick of the Tuatha De returns to its Otherworldly source, from where it may still be accessed and moves as it chooses in times and places.

The assertion made in Lebor Gabala that three sons of Mil actually 'learnt Druidry' whilst in Egypt, whilst on the surface appearing to be perhaps an unusual or presumptuous association, is worthy of testing by a comparison of the two Traditions with key shared motifs identifiable.

It is also to be considered, that the first person to place his foot upon the island of Ireland was Amairgen, son of Mil and Scota, a Judge and Poet, whose place of birth is given within Lebor Gabala as being in Egypt.

Amairgen the Egyptian

With his birthplace recorded as Egypt during the time of Alexander the Great and the building of the famed library of Alexandria, Amairgen is placed by Irish scribes at the very centre of learning, philosophy, poetry and Art in the ancient world. To this place pre-eminent men of all races travelled for learning in ancient times including Plato and Pythagoras.

Through his birth in Egypt Irish scribes have similarly placed Amairgen at the centre of wisdom in the ancient world, as a nexus between times, places and learning. Embodying the ancestral characteristics of his 'Scythian' (Asiatic) forefathers and his Egyptian mother, born and raised in Egypt at the height of its' philosophic learning, Amairgen is admirably equipped with Art, distinguished as a Judge and Arbitrator, well-suited to be the first person to step upon Irish soil - bringing with him, the powers and blessings of the full Arts of Druidry.

In the famous Song uttered by Amairghen as he places one foot upon Ireland, shifts in time and place occur. Within his person all things are embodied, including the 'fire in the head which gives inspiration'.

Amairghen, the first Druid of the Gaedil, reveals himself to be the 'bright art of poetry' itself. He is synonymous with the creative powers of Druidic magick, of precedence and embodied within the land.

In this, Amairghen' significance to Druidry may also be understood from a comparison with the later lore of the Welsh Taliesin.

However, unlike Taliesin, Amairghen has aquired his gifts in two places, from the negotiations with the Tuatha De unlocking the powers within the landscape of Eire and from his training and hereditary connection to the magick and wisdom of Egypt.

__________________

The significance of the Egyptian origins of Amairghen to Druidic philosophies and practises based upon Irish lore is profound and represents some of the invisible threads of the Tradition being brought into the Light.

While accepting an historical, legendary or kenning Egyptian connection to Druidry may for some be unnecessary, or even incomprehensible, it has ever been there and calls to the Twenty-First Century ancestors of Mil and Scota to hear anew.

As our understanding grows and as Druidic Traditions continue to take their place upon new lands, the journey of the Sons of Mil continues...

Akkadia Ford M.Art, M.A. (Egyptology)
February 2003

Dialogue welcomed :
Hermetic Druidry
P.O. Box 2101
Byron Bay
NSW 2481
Australia

email : dragonstone1 [at] bigpond [dot] com

Endnotes

1. CALDER, George (ed.), Auraicept na n-eces, Blackrock Co. Dublin, Ireland; Portland Oregon, Four Courts Press, c. 1995, p.1. Manuscript c. 1100-1550 A.D.

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2. MACALISTER, R.A. Stewart (ed.), Lebor Gabala Erenn The Book of the Taking of Ireland Parts I -IV, Irish Texts Society, Dublin, 1938, Introduction (Part 1).

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3. Ibid., pp. 165/39. The texts have been cojoined to allow for ease of comparison.

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4. Lebor Gabala Book Part Two, p. 69.

5. Lebor Gabala Part One, p. 39.

6. Ibid., p.63.

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7. HOGAIN, Dr. Daithi O., Myth, Legend & Romance An Encyclopedia Of The Irish Folk Tradition, Prentice Hall Press, New York, 1991.

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8. Lebor Gabala, Poem # XX.

9. Macquarie Dictionary, Macquarie University, Australia, 1998 ed.

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