Dál Riata


Dál Riata or Dál Riada was a Gaelic kingdom that encompassed the western seaboard of Scotland and north-eastern Ireland, on each side of the North Channel. At its height in the 6th and 7th centuries, it covered what is now Argyll in Scotland and part of County Antrim in Northern Ireland. After a period of expansion, Dál Riata eventually became associated with the Gaelic Kingdom of Alba.
In Argyll, it consisted of four main kindreds or tribes, each with their own chief: the Cenél nGabráin, the Cenél nÓengusa, the Cenél Loairn and the Cenél Comgaill. The hillfort of Dunadd is believed to have been its capital. Other royal forts included Dunollie, Dunaverty and Dunseverick. Within Dál Riata was the important monastery of Iona, which played a key role in the spread of Celtic Christianity throughout northern Britain, and in the development of insular art. Iona was a centre of learning and produced many important manuscripts. Dál Riata had a strong seafaring culture and a large naval fleet.
Dál Riata is said to have been founded by the legendary king Fergus Mór in the 5th century. The kingdom reached its height under Áedán mac Gabráin. During his reign Dál Riata's power and influence grew; it carried out naval expeditions to Orkney and the Isle of Man, and assaults on the Brittonic kingdom of Strathclyde and Anglian kingdom of Bernicia. However, King Æthelfrith of Bernicia checked its growth at the Battle of Degsastan in 603. Serious defeats in Ireland and Scotland during the reign of Domnall Brecc ended Dál Riata's "golden age", and the kingdom became a client of Northumbria for a time. In the 730s the Pictish king Óengus I led campaigns against Dál Riata and brought it under Pictish overlordship by 741. There is disagreement over the fate of the kingdom from the late 8th century onwards. Some scholars have seen no revival of Dál Riatan power after the long period of foreign domination, while others have seen a revival under Áed Find. Some even claim that the Dál Riata usurped the kingship of Fortriu. From 795 onward there were sporadic Viking raids in Dál Riata. In the following century, there may have been a merger of the Dál Riatan and Pictish crowns. Some sources say Cináed mac Ailpín was king of Dál Riata before becoming king of the Picts in 843, following a disastrous defeat of the Picts by Vikings. The kingdom's independence ended sometime after, as it merged with Pictland to form the Kingdom of Alba.
Latin sources often referred to the inhabitants of Dál Riata as Scots, a name originally used by Roman and Greek writers for the Irish Gaels who raided and colonised Roman Britain. Later, it came to refer to Gaels, whether from Ireland or elsewhere. They are referred to herein as Gaels or as Dál Riatans.

Name

The name Dál Riata comes from Old Irish and means "the portion of Riata". Dál is part of the names of other Irish territories, such as Dál Fiatach and Dál gCais. Riata is the genitive of a tribal name or deity name. Bede wrote that the kingdom was named after its founder, a man called Reuda. Some Old Gaelic texts say that the kingdom was named after the Corcu Réti, descendants of Domangart Réti. Another legend says that it was named after one Cairbre Riata.
The Dalradian geological series, a term coined by Archibald Geikie in 1891, was named after Dál Riata because its outcrop has a similar geographical reach to that of the former kingdom.

People, land and sea

Dál Riata spanned the North Channel and included parts of western Scotland and north-eastern Ireland. In Scotland, it corresponded roughly to Argyll and later grew to include Skye. In Ireland, it took in the north-east of County Antrim, roughly corresponding to the baronies of Cary and Glenarm.
The modern human landscape of Dál Riata differs a great deal from that of the first millennium. Most people today live in settlements far larger than anything known in early times, while some areas, such as Kilmartin, and many of the islands, such as Islay and Tiree, may well have had as many inhabitants as they do today. Many of the small settlements have now disappeared so that the countryside is far emptier than was formerly the case, and many areas that were formerly farmed are now abandoned. Even the physical landscape is not entirely as it was: sea levels have changed, and the combination of erosion and silting will have considerably altered the shape of the coast in some places, while the natural accumulation of peat and human-made changes from peat-cutting have altered inland landscapes.
As was normal at the time, subsistence farming was the occupation of most people. Oats and barley were the main cereal crops. Pastoralism was especially important, and transhumance was the practice in many places. Some areas, most notably Islay, were especially fertile, and good grazing would have been available all year round, just as it was in Ireland. Tiree was famed in later times for its oats and barley, while smaller, uninhabited islands were used to keep sheep. The area, until lately, was notable for its inshore fisheries, and for plentiful shellfish, therefore seafood is likely to have been an important part of the diet.
The Senchus fer n-Alban lists three main kin groups in Dál Riata in Scotland, with a fourth being added later:
The Senchus does not list any kindreds in Ireland, but does list an apparently very minor kindred called Cenél Chonchride in Islay descended from another son of Erc, Fergus Becc. Another kindred, Cenél Báetáin of Morvern, branched off from Cenél Loairn about the same time that Cenél Comgaill separated from its parent kindred. The Morvern district was formerly known as Kinelvadon, after the Cenél Báetáin. The Cenél Loairn may have been the largest of the "three kindreds", as the Senchus reports it being divided further into Cenél Shalaig, Cenél Cathbath, Cenél nEchdach, Cenél Murerdaig. Among the Cenél Loairn it also lists the Airgíalla, although whether this should be understood as being Irish settlers or simply another tribe to whom the label was applied is unclear. Bannerman proposes a tie to the Uí Macc Uais. The meaning of Airgíalla 'hostage givers' adds to the uncertainty, although it must be observed that only one grouping in Ireland was apparently given this name and it is therefore very rare, perhaps supporting the Ui Macc Uais hypothesis. There is no reason to suppose that this is a complete or accurate list.
Four sites in Dál Riata may have had royal associations: Dunadd, Dunollie, Dunaverty and Tarbert. Among them, Dunadd appears to have been the most important. It has been partly excavated, and weapons, quern-stones and many moulds for the manufacture of jewellery were found in addition to fortifications. Other high-status materials included glassware and wine amphorae from Gaul, and in larger quantities than found elsewhere in Britain and Ireland. Lesser centres included Dun Ollaigh, seat of the Cenél Loairn kings, and Dunaverty, at the southern end of Kintyre, in the lands of the Cenél nGabráin. The main royal centre in Ireland appears to have been at Dunseverick.
Dál Riata had a strong seafaring culture, which was tribal and piratic. It was an archipelago with many islands and peninsulas. This, and the difficulty of overland travel, meant that travel by sea was the easiest means of moving any distance. As well as long-distance trade, local trade must also have been significant. Currachs were probably the most common seagoing craft, and on inland waters dugouts and coracles were used. Large timber ships, called "long ships", perhaps similar to the Viking ships of the same name, are attested to in a variety of sources. Dál Riata had a large war fleet manned by skilled sailors, capable of undertaking far-reaching expeditions. It had an organised system for manning the fleet. Houses were grouped into twenties for the purpose of naval recruitment, with each group having to provide a quota of 28 oarsmen.

Religion and art

No written accounts exist for pre-Christian Dál Riata, and the earliest-known records come from the chroniclers of Iona and Irish monasteries. During the time of Saint Patrick, Dál Riatan kings thought they were descended from Celtic gods, and pagans in the region viewed certain springs and "spirit-inhabited groves of trees" as sacred groves.
Adomnán's Life of St Columba implies a Christian Dál Riata. Whether this is true cannot be known. The figure of Columba looms large in any history of Christianity in Dál Riata. Adomnán's Life, although useful as a record, was not intended to serve as history, but rather as hagiography. Because the writing of the lives of the saints in Adomnán's day had not reached the stylised formulas of the High Middle Ages, the Life contains a great deal of historically valuable information. It is also a vital linguistic source indicating the distribution of Gaelic and P-Celtic placenames in northern Scotland by the end of the 7th century. It famously notes Columba's need for a translator when conversing with an individual on Skye. This evidence of a non-Gaelic language is supported by a sprinkling of P-Celtic placenames on the remote mainland opposite the island.
Columba's founding Iona within the bounds of Dál Riata ensured that the kingdom would be of great importance in the spread of Christianity in northern Britain, not only to Pictland, but also to Northumbria, via Lindisfarne, to Mercia, and beyond. Although the monastery of Iona belonged to the Cenél Conaill of the Northern Uí Néill, and not to Dál Riata, it had close ties to the Cenél nGabráin, ties which may make the annals less than entirely impartial.
If Iona was the greatest religious centre in Dál Riata, it was far from unique. Lismore, in the territory of the Cenél Loairn, was sufficiently important for the death of its abbots to be recorded with some frequency. Applecross, probably in Pictish territory for most of the period, and Kingarth on Bute are also known to have been monastic sites, and many smaller sites, such as on Eigg and Tiree, are known from the annals. In Ireland, Armoy was the main ecclesiastical centre in early times, associated with Saint Patrick and with Saint Olcán, said to have been the first bishop at Armoy. An important early centre, Armoy later declined, overshadowed by the monasteries at Movilla and Bangor.
As well as their primary spiritual importance, the political significance of religious centres cannot be dismissed. The prestige of being associated with the saintly founder was of no small importance. Monasteries represented a source of wealth as well as prestige. Additionally, the learning and literacy found in monasteries served as useful tools for ambitious kings.
The illuminated manuscript Book of Kells was probably at least begun at Iona, although not by Columba as legend has it, as it dates from about 800.. Whether it was or not, Iona was certainly important in the formation of Insular art, which combined Mediterranean, Anglo-Saxon, Celtic and Pictish elements into a style of which the book of Kells is a late example.
For other arts, a number of sculptures remain to give an impression of Dál Riatan work. The St. Martin's Cross on Iona is the well-preserved high cross, probably inspired by Northumbrian free-standing crosses, such as the Ruthwell Cross, although a similar cross exists in Ireland. The Kildalton Cross on Islay is similar. A sculpted slab at Ardchattan appears to show strong Pictish influences, while the Dupplin Cross, it has been argued, shows that influences also moved in the opposite direction. Fine Hiberno-Saxon metalwork such as penannular brooches is believed to have been created at Dunadd.
In addition to the monastic sites, a considerable number of churches are attested, not only from archaeological evidence, but also from the evidence of place names. The element "kil", from Gaelic cill, can be shown in many cases to be associated with early churches, such as at Kilmartin by Dunadd.