observed, that no more ancient
chronicler can be produced by the northern nations. Nestor, the father
of Russian history, died in 1113; Snorro, the father of Icelandic
history, did not appear until a century later; Kadlubeck, the first
historian of Poland, died in 1223; and Stierman could not discover a
scrap of writing in all Sweden older than 1159. Indeed, he may be
compared favourably even with the British historians, who can by no
means boast of such ancient pedigrees as the genealogists of Erinn.[15]
Tighernach was of the Murray-race of Connacht; of his personal history
little is known. His death is noted in the _Chronicum Scotorum_, where
he is styled successor (_comharba_) of St. Ciaran and St. Coman. The
Annals of Innisfallen state that he was interred at Clonmacnois. Perhaps
his body was borne to its burial through the very doorway which still
remains, of which we gave an illustration at the end of the last
chapter.

The writers of history and genealogy in early ages, usually commenced
with the sons of Noah, if not with the first man of the human race. The
Celtic historians are no exceptions to the general rule; and long before
Tighernach wrote, the custom had obtained in Erinn. His chronicle was
necessarily compiled from more ancient sources, but its fame rests upon
the extraordinary erudition which he brought to bear upon every subject.
Flann, who was contemporary with Tighernach, and a professor of St.
Buithe's monastery (Monasterboice), is also famous for his Synchronisms,
which form an admirable abridgment of universal history. He appears to
have devoted himself specially to genealogies and pedigrees, while
Tighernach took a wider range of literary research. His learning was
undoubtedly most extensive. He quotes Eusebius, Orosius, Africanus,
Bede, Josephus, Saint Jerome, and many other historical writers, and
sometimes compares their statements on points in which they exhibit
discrepancies, and afterwards endeavours to reconcile their conflicting
testimony, and to correct the chronological errors of the writers by
comparison with the dates given by others. He also collates the Hebrew
text with the Septuagint version of the Scriptures. He uses the common
era, though we have no reason to believe that this was done by the
writers who immediately preceded him. He also mentions the lunar cycle,
and uses the dominical letter with the kalends of several years.[16]

Another writer, _Gilla Caemhain_, was also cont