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Posted: Wednesday, January 17, 2018 4:12 AM


Mulligan Clan Bards Chairs, circa 1450- ????

Who used to own these chairs ?, & what kind of people were they ?, tangible evidence proves the Mulligan Clan owned these chairs, AND the Mulligan Clan WERE THE Bards, A very Magickal powerful people, Michael O'Clery 17th century author and historian has identified the Mulligan Clan as the Bards in publication;1636; Annals of the Four Masters, page 78, 4th-6th paragraph and seeing how O'Clery was from the same area and time era of the Mulligan Clan, I regard his information as the most credible source for these facts and relevence of research of the Bards. Why do the chairs have dragons ? What is this Magick symbol ?, what does it mean ? and why cant I find anything like it in the world.

O'Clery Mulligan Clan>Bards identification reference in this link'mulligans%20castle&f=false

Michael O’Clery Irish historian Also known as Tadhg O’Clery Born 1590 Kilbarron, Ireland Died 1643 Leuven, Belgium Michael O’Clery, (born 1590, Kilbarron, County Donegal, Ire.—died1643, Leuven, Brabant [now in Belgium]), Irish chronicler who directed the compilation of the Annála Ríoghachta Éireann (1636; Annals of the Four Masters), a chronicle of Irish history from antiquity to 1616 and a work of incalculable importance to Irish scholarship. O’Clery was baptized Tadhg but took the name Michael when he entered theFranciscan convent at Leuven. Since he was learned in Irish history andliterature, Hugh Ward, the warden of the college, sent him back to Ireland in 1626 to collect manuscripts. Assembling a team that consisted of himself and three lay scholars—they became known as the “four masters”—he began to collect and transcribe everything of importance he could find. The results were the Réim Rioghroidhe (1630; The Royal List), a list of kings, their successions, and their pedigrees, with lives and genealogies of saints; the Leabhar Gabhála Éireann (1631; Book of Invasions), an account of the successive settlements of Ireland; and the famous Annals. At first a mere record of names, dates, and battles, with occasional quotations from ancient sources, the Annals begin to take on the character of modern literary history as they approach the author’s own time. O’Clery also produced a martyrology of Irish saints, an Irish glossary, and other works.

Cam O Clery from the year 1281 to 1537 the Book of Maoilin OgeMac Bruadin from the year 1588 to 1603 and the Book of Lughaigh O Clery from 1586 to 1602 All those books we have seen in the hands of the antiquaries who have been the compilers of the present work together with other records too numerous to be mentioned In proof of what we have here set forth we have hereunto annexed our signs manual in the Convent of Donegal on the 10th day of August in the year of our Lord 1636 Frater Bernardinus O Clery Guardianus Dungalensis Brother Maurice Dunlevy Brother Maurice Dunlevy O Donnell Prince of Tirconnell

"They were located almut the place afterwards called Cootehill Of this family was James Curry MD the celebrated on the civil wars of Ireland.
VIII. The O'Clerys or Clarkes a branch of the O'Clerys of Connaught and Donegal and the same stock as the celebrated authors of the Annals of the Four Masters numerous in the county of Cavan particularly in the baronies of Tullygarvey and Clankee and many of whom have been distinguished for literary acquirements.
IX. The O'Dalys and O'Mulligans clans in the county of Cavan who were hereditary bards to the O'Reillys and of whom accounts may be found in O'Reilly's Irish Writers.
X. The Fitzpatricks a numerous clan in the county of Cavan chiefly located in the baronies of Tullyhunco and Loughtee They were originally of the Fitzpatricks of Ossory but have been settled for a long period in the county of Cavan XI The Fitzsimoiis a numerous clan in the county of Cavan chiefly in the barony of Castlerahan who came originally from the English Pale being of Anglo Norman descent but have been long located in the county of Cavan.
XII. The"



;Millican, Milligan, Millikan, Milliken, Millikin, Mullican, Mulliken, Mullikin etc

Siol Maolagain of Tir Mac Carthain
(County Donegal - Ui Neill)

Ui Maelagain of Breifne

Maoilire O’Maolagain
(Breifne - Conmaicne Rein)

information below matches Michael O'Clery's account of the Mulligan clan

AD 1293

In 1293, the celebrated Giolla Iosa Roe O’Reilly (1293-1330) succeeded his brother Matthew O’Reilly, as prince of Breifne. During his reign Maoilire O’Maolagain flourished as Giolla’s chief poet. One of Maoilire’s poems has survived and celebrates the deeds of this chief in the poem entitled “We went on a hosting with Giolla Iosa the valiant”. This poem appears to be the source of O’Hart’s statement that the O’Mulligans of Breifne were hereditary Bards to the O’Reilly’s of East Breifne. The personal name Maelagain along with Maelcain appears in the Book of Fenagh, which takes its name from the old Abbey of Fenagh in West Breifne now County Leitrim.


The ancient Britons carried this superstition as to a great an extent of inhabitants to any other nation,
the druids had a high veneration for the serpent, their great god Hu was typified by that reptile; and he is represented by the Bards, as "the wonderful chief Dragon, the sovereign of heaven". Dr. Stuckley s

info source : 1906 book by



In a work by Den is, Paris, 1843--Le Monde Enchante Cosmographie et Histoire Naturelle Fantastiques du Moyan Age--the following remarks occur--"Erin the green, the emerald of the sea, the country of the Tuatha Dedan, counts for little at that time, nor arrests the attention of the rapid historian. Yet there happened a wonder which ought not to be ignored by the rest of Europe, and Messire Brunetto relates it with a simple faith, which forbids any brevity in the narration. Now, you must know, that the land of magical traditions, this Ireland, is a region fatal to serpents; should some evil spirit carry them thither, all the reptiles of the world would perish on its shores. Even
p. 172
the stones of Ireland become a happy talisman which one can employ against these animal nuisances, and the soil upon which they are thrown will not be able to nourish the serpents."
But there are competitors for the glory of reptile expulsion. St. Kevin, the hero of the Seven Churches of Wicklow, is stated to have caused the death of the last Irish serpent, by setting his dog Lupus to kill it. This event was commemorated by a carved stone placed under the east window of Glendalough Cathedral, delineating the struggle between Lupus and the snake. This stone was stolen by a visitor on the 28th of August, 1839.
Again, the gallant conqueror of, or conquered by, the Irish Danes, King Brian Boroimhe, we are assured by an ancient MS., had a famous son, Murchadh, who destroyed all serpents to be found in Ireland. This is mentioned in the Erse story of the Battle of Clontarf.
St. Cado, of Brittany, was an expeller of serpents from Gaul; and Doué de Gozon expelled them from Malta. Even Colomba did the same good service for Iona, as others of his disciples did for Donegal. On the tombstone of the Grand Master of Malta, 1342, are the words, Draconis Extinctor. Among the heroes of serpent-destroyers were also St. Clement, the vanquisher of the Dragon of Metz; St. Marcel, the deliverer of Paris from the monster; and St. Romain, whose exploits were immortalized over the gargouille of Paris, not to speak of German, Spanish, Russian, and other Saints--Michael. The serpent is the Divine Wisdom of several lands.

Rude carvings of snakes adorn the pyramidal stones overlooking the plains of Dundalk in Louth County. This is on Killing Hill. The marvellous megalithic temple of New Grange, one of the finest antiquities of Ireland, has its curled serpentine monument.
The legends still floating about among the peasantry of the country parts of Ireland have frequent reference to the Piastra, Piastha, Worm, or Serpent This creature is always in some lake, or deep pond. The Fenian heroes are recorded in ancient songs to have killed many of them. Fionn, in particular, was the traditional dragon-killer of, Ireland. Of one monster in a lake, it said:--
"It resembled a great mound--
Its jaws were yawning wide;
There might lie concealed, though great its fury,
A hundred champions in its eye-pits.
p. 175
Taller in height than eight men,
Was its tail, which was erect above its back;
Thicker was the most slender part of its tail,
Than the forest oak which was sunk by the flood."
Fionn was inquisitive as to the country from which the reptile had come, and what was the occasion of the visit to Erin. He was answered--
"From Greece, to demand battle from the Fenians."
It seems that it had already swallowed up a number of Fenian warriors, and finished by gulping down Fionn; but the Hero cleverly opened the side of the Piast, and released himself and the imprisoned men, and then killed it. After this the poet added--
"Of all the Piasts that fell by Fionn,
The number never can be told."
Fionn elsewhere figures in The Chase of Sliabh Guilleann, being after one in Lough Cuan.
"We found a serpent in that lake.
His being there was no gain to us;
On looking at it as we approached,
Its head was larger than a hill.
Larger than any tree in the forest,
Were its of the ugliest shape;
Wider than the portals of a city
Were the ears of the serpent as we approached."
He destroyed serpents in Lough Cuilinn, Lough Neagh, Lough Rea, as well as the blue serpent of Eirne, and one at Howth. He killed two at Glen Inny, one in the murmuring Bann, another at Lough Carra, and beheaded a fearful creature which cast fire at him from Lough Leary.
"Fionn banished from the Raths
Each serpent he went to meet."
Another poet left this version--
p. 176
"A serpent there was in the Lough of the mountain,
Which caused the slaughter of the Fianna;
Twenty hundred or more
It put to death in one day."
It demanded a ration of fifty horses a day for meals.
Croker, in his Legend of the Lakes, gives a modern allusion to the myth, which relates to Lough Kittane of Killarney. A boy is asked--
"Did you ever hear of a big worm in the lake?
"The worm is it, fakes then, sure enough, there is a big worm in the lake.
"How large is it?
"Why, then, it's as big as a horse, and has a great mane upon it, so it has.
"Did you ever see it?
"No, myself never seed the sarpint, but it's all one, for sure Padrig a Fineen did."
There is in Wexford County a Lough-na-Piastha. O'Flaherty calls one known in Lough Mask, the Irish crocodile. No one would dream of bathing in the lake of Glendalough (of the Seven Churches), as a fearful monster lived there. There was a Lig-na-piaste in Derry. The present Knocknabaast was formerly Cnoc-na-bpiast in Roscommon. Near Donegal is Leenapaste. A well of Kilkenny is Tobernapeasta. A piast was seen in Kilconly of Kerry. Some names have been changed more recently; as, Lough-na-diabhail, or Lake of the Devil.
The Dragon of Wantley (in Yorkshire) was winged, and had forty-four iron teeth, "with a sting in his tail as long as a flail," says an old ballad.
Scotland, as the author of its Sculptured Stones shows, furnished a number of illustrations of the like Dracolatria. Among the score of megalithic-serpent Scotch monuments, some have crosses as well. There is, also, the well-known earthen serpent of Glen Feochan, Loch Nell, near Oban, in
p. 177
view of the triple cone of Ben Cruachan, being 300 feet long and 20 high. Professor Blackie noted it thus
"Why lies the mighty serpent here,
Let him who knoweth tell;
With its head to the land, and its huge tail near
The shore of the fair Loch Nell?
Why lies it here? Not here alone--
But far to the East and West;
The wonder-working snake is known,
A mighty god, confessed.
And here the mighty god was known
In Europe's early morn;
In view of Cruachan's triple cone,
Before John Bull was born.
And worship knew, on Celtic ground,
With trumpets, drums, and bugles;
Before a trace in Lorn was found
Of Campbells and Macdougalls.
And here the serpent lies in pride,
His hoary tale to tell;
And rears his mighty head beside
The shore of fair Loch Nell."
Visitors to Argyllshire and to Ireland cannot fail to recognize this old-time symbol. The mound on the Clyde in Argyllshire, is the head remains of a serpent earthwork. A lithic temple in serpentine form is seen west of Bute. Some connect the cup and disc superstition with this worship. Forlong, however, thinks of a relationship in the spectacle-ornament with the phallic, though one form of inscription is decidedly draconic. Serpent stones put into water, were, until lately, used in the Hebrides to cure diseased cattle.
The Great Serpent mound of the North, at Ach-na-Goul, near Inverary, was opened by Mr. Skene. Serpent worship was common in Argyll, as that part of Scotland was Irish by contiguity and racial descent. Keating tells us that the Gaedhal, derived from Gadelius, got the name of Glas,

But of the Seed of the Proud Angel
Driven forth from Heaven."

I accidentally came across this Gaelic chant from the Hebridean island of Barra, while doing research on the Watchers' activities in various parts of the world.

The "Proud Angel Driven forth from Heaven" is of course according to the Christian tradition Lucifer, the fallen angel, who together with one-third of the angels rebelled against the supreme god Yahweh. They were all punished and cast out of heaven.

The story of the genetic warfare between Yahwew and the Watchers was covered in 'Giants - A Result of Genetic Engineering'.

The intriguing question is - what was the Watchers' connection with the people of Ireland, Britain, and Gaul (mainland Europe)? What kind of secret, ancient wisdom, were the Druids trying to conceal and from whom did they gain their magical powers?

According to Julius Caesar, the people of Gaul claimed to be descendants of Dis (equivalent to Pluto), the God of the Underworld inhabited by the dead.

Dis is said to have dispatched a group of Gaels from Hades, ordering them to take possession of Ireland.
Was this statement pure Roman/Christian propaganda on Caesar's behalf?
Did the people of Gaul really pay their tributes to demons, or is the true history of Gaul more complex?
Is it not possible that the Gaelic people did in fact worship our alien gods, who once upon a time arrived on our planet and seeded life?
The history of the Celts is indeed often puzzling, and we may never know the whole truth about these peoples' origins.

However, taking a closer look at the Druids and their beliefs might help us cast at least some light on this mystery.

I am a Serpent, I am a Druid

The Druids belong in the distant past in Celtic history. They were intelligent and remarkable individuals in a number of ways.

Unfortunately, the information we posses on the Druids, is limited. These great magicians, as they were often referred to did not keep any written records of their sacred knowledge. Writing was more or less prohibited among the Druids. It is therefore difficult to track their history.

Even if there ever were any Druidic documents, which seems unlikely they would not have survived after the Roman invasion. Although many Irish epics do in fact speak of the Druids, none of the Irish source literature is actually written by the Druids themselves

They Came in a Dense and Dark Cloud

In an Irish manuscript, it is written that:
"All who are adepts in Druidical and magical arts are the descendants of the Tuatha De Danaan."
Who were the legendary Tuatha De Danaan?

The true origin of the Tuatha De Danaan is unknown. The name means literally "the folk of the god whose mother is Dana."

These fabled Irish gods appeared one day, on 1st May (Beltane) out of nowhere.
"They had no vessels… No one really knows whether it was over the heavens, or out of the heavens, or out of the earth, that they came. Were they demons of the Devil - were they men?"
Eochaid Ua Flainn
Actually, the Tuatha De Danaan were neither demons nor men.

They were the alien gods, the ancient spacemen, and a group of blond, fair-skinned, and handsome beings, who ruled the Earth in prehistoric times. Their superior intelligence, artistic skills, and magical powers, which were based on highly advanced technology, laid the foundation of Druidism.

Before the Tuatha de Danaan came to Ireland, they spent seven years in Scotland and some years in Scandinavia.

According to some of the earliest sources, the Tuatha de Danaan came from the skies.

In the Book of Ballimote, Fintan, who lived before the Flood gives us the following account:
"After them, the Tuatha De arrived
Concealed in their dark cloud
I ate my food with them
Though at such a remote period."
The Tuatha De Danaan landed in a dense cloud on the top of Sliev-an-lerin, the Iron Mountain in the County Leitrim

source ;

source ,"OPHIOLATREIA" 1889 BOOK serpent worship
Ophiolatreia in Britain---The Druids---Adders---Poem of Taliessin---The Goddess Ceridwen---A Bardic Poem---Snake Stones---The Anguinum---Execution of a Roman Knight---Remains of the Serpent-temple at Abury---Serpent vestiges in Ireland of great rarity---St. Patrick.

It will probably be a matter of surprise to many, but it is a fact that even in Britain in ancient times Ophiolatreia largely prevailed. Deane says: "Our British ancestors, under the tuition of the venerable Druids, were not only worshippers of the solar deity, symbolized by the serpent, but held the serpent, independent of his relation to the sun, in peculiar veneration. Cut off from all intercourse with the civilized world, partly by their remoteness and partly by their national character, the Britons retained their primitive idolatry long after it yielded in the neighbouring countries to the polytheistic corruptions of Greece and Egypt. In process of time, however, the gods of the Gaulish Druids penetrated into the sacred mythology of the British and furnished personifications for the different attributes of the dracontic god Hu. This deity was called "The Dragon Ruler of the World" and his car was drawn by serpents. His priests in accomadation with the general custom of the Ophite god, were called after him "Adders." 1
In a poem of Taliessin, translated by Davies, in his Appendix No. 6, is the following enumeration of a Druid's titles:---
"I am a Druid; I am an architect; I am a prophet;
I am a serpent" (Gnadr).
From the word "Gnadr" is derived "adder," the name of a species of snake. Gnadr was probably pronounced like "adder" with a nasal aspirate.
The mythology of the Druids contained also a goddes "Ceridwen," whose car was drawn by serpents. It is conjectured that this was the Grecian "Ceres;" and not without reason, for the interesting intercourse between the British and Gaulish Druids introduced into the purer religion of the former many of the corruptions ingrafted upon that of the latter by the Greeks and Romans. The Druids of Gaul had among them many divinities corresponding with those of Greece and Rome. They worshipped Ogmius (a compound deity between Hercules and Mercury), and after him, Apollo, Mars, Jupiter, and Minerva, or deities resembling them. Of these they made images; whereas hitherto the only image in the British worship was the great wicker idol into which they thrust human victims designed to be burnt as an expiatory sacrifice for the sins of some chieftain.
The following translation of a Bardic poem, descriptive of one of their religious rites, identifies the superstition of the British Druids with the aboriginal Ophiolatreia, as expressed in the mysteries of Isis of Egypt. The poem is entitled "the Elegy of Uther Pendragon;" that is, of Uther, "The Dragon's Head;" and it is not a little remarkable that the word "Draig" in the British language signifies, at the same time, a fiery serpent, a dragon, and the Supreme God." 2
In the second part of this poem is the following sacrificial rites of Uther Pendragon:----
"With solemn festivity round the two lakes;
With the lake next my side;
With my side moving round the sanctuary;
While the sanctuary is earnestly invoking
The Gliding King, before whom the Fair One
Retreats upon the veil that covers the huge stones;
Whilst the Dragon moves round over
The places which contain vessels
Of drink offering;
Whilst the drink offering is in the Golden Horns;
Whilst the golden horns are in the hand;
Whilst the knife is upon the chief victim,
Sincerely I implore thee, O victorious Bell, etc., etc.,"
This is a most minute and interesting account of the religious rites of the Druids, proving in clear terms their addiction to Ophiolatreia: for we have not only the history of the "Gliding King," who pursues "The Fair One," depicted upon "the veil which covers the huge stones"---a history which reminds us most forcibly of the events in Paradise, under a poetic garb; but we have, likewise, beneath that veil, within the sacred circle of "the huge stones," the "Great Dragon, a Living Serpent," moving round the places which contain the vessels of drink-offering; or in other words, moving round the altar stone in the same manner as the serpent in the Isiac mysteries passed about the sacred vessels containing the offerings.
The Golden Horns which contained the drink offerings were very probably of the same kind as that found in Tundera, in Denmark.
The sanctity of the serpent showed itself in another very curious part of the superstition of the British Druids, namely, in that which related to the formation and virtues of the celebrated anguinum, as it is called by Pliny, or gleinen nadroeth, that is, "snake-stones," as they were called by the Britons." Sir R. C. Hoare in his Modern Wiltshire, Hundred of Amesbury, gives an engraving of one, and says: "This is a head of imperfect vitrification representing two circular lines of opaque skylight and white, which seem to represent a snake twined round a centre which is perforated." Mr. Lhwyd, the Welsh antiquary, writing to Ralph Thornley says:---"I am fully satsified that they were amulets of the Druids. I have seen one of them that had nine small snakes upon it. There are others that have one or two or more snakes."
A story comes to us, on Roman authority (that of Pliny), that a knight entering a court of justice wearing an anguinum about his neck was ordered by Claudius to be put to death, it being believed that the influence would improperly wrest judgment in his favour.
Of this anguinum (a word derived from anguis, a snake) Pliny says: "An infinite number of snakes, entwined together in the heat of summer, roll themselves into a mass, and from the saliva of their jaws and the froth of their bodies is engendered an egg, which is called 'anguinum.' By the violent hissing of the serpents the egg is forced into the air, and the Druid destined to secure it, must catch it in his sacred vest before it reaches the ground."
Information relative to the prevalence of this superstition in England will be found in Davies' Myths of the Druids, Camden's Britannia, and Borlase's Cornwall.
Perhaps the most remarkable of all British relics of this worship are to be found on the hills overlooking the village of Abury, in the county of Wiltshire. There, twenty-six miles from the celebrated ruins of Stonehenge, are to be found the remains of a great Serpentine Temple---one of the most imposing, as it certinaly is one of the most interesting, monuments of the British Islands. It was first accurately described by Dr. Stukeley in 1793 in his celebrated work entitled Abury, a Temple of the British Druids. It was afterwards carefully examined by Sir R. C. Hoare and an account published in his elaborate work Ancient Wiltshire. Dr. Stukeley was the first to detect the design of the structure and his conclusions have been sustained by the observations of every antiquary who has succeeded him.
The temple of Abury consisted originally of a grand circumvallation of earth 1,400 feet in diameter, enclosing an area of upwards of twenty-two acres. It has an inner ditch and the height of the embankment, measuring from the bottom of the ditch, is seventeen feet. It is quite regular, though not an exact circle in form, and has four entrances at equal distances apart, though nearly at right angles to each other. Within this grand circle were originally two double or concentric circles composed of massive upright stones: a row of large stones, one hundred in number, was placed upon the inner brow of the ditch. Extending upon either hand from this grand central structure were parallel lines of huge upright stones, constituting, upon each side, avenues upwards of a mile in length. These formed the body of the serpent. Each avenue consisted of two hundred stones. The head of the serpent was represented by an oval structure consisting of two concentric lines of upright stones; the outer line containing forty, the inner eighteen stones. This head rests upon an eminence known as Overton, or Hakpen Hill, from which is commanded a view of the entire structure, winding back for more than two miles to the point of the tail, towards Bekhampton.
Hakpen in the old British dialects signifies Hak, serpent, and pen, head, i.e., Head of the Serpent. "To our name of Hakpen," says Stukeley, "alludes ochim, called 'doleful creatures' in our translation." Isa (13 v. 21), speaking of the desolation of Babylon, says: Wild beasts of the desert shall lie there, and their houses shall be full of ochim, and owls shall dwell there, and satyrs shall dance there." St. Jerome translates it "serpents." The Arabians call a serpent Haie, and wood-serpents Hageshin; and thence our Hakpen; Pen is "head" in British.
"That the votaries of Ophiolatreia penetrated into every part of Britain is probable from the vestiges of some such idolatry even now to be found in Scotland and the western isles. Several obelisks remain in the vicinity of Aberdeen, Dundee and Perth, upon which appear devices strongly indicative of Ophiolatreia. They are engraved in Gordon'' Itinerarium Septentrionale. The serpent is a frequent and conspicuous hieroglyphic. From the Runic characters traced upon some of these stones it is conjectured that they were erected by the Danes. Such might have been the case; but the Danes themselves were a sect of Ophites, and had not the people of the country been Ophites also, they might not have suffered these monuments to remain." 3
Remains indicating the presence of Serpent Worship in Ireland are extremely scarce, but we must remember the story prevalent in the country, accepted as truthful by a large majority of its inhabitants, that St. Patrick banished all snakes from Ireland by his prayers. After all, this may mean nothing more than that by his preaching he overturned and uprooted the superstitious practices of the serpent worshippers of his times.

The linguistic derivation of the Celtic gods, the De Dannan is the Anu, the Anunnaki race of the gods of Sumeria, who are the reptilian shapeshifters depicted on the clay tablets.
In Celtic Traditions by Sirona Knight. Citadel Press/Kensington Pub. Corp., 2000 ‘The Sumerian Male Anu parallels the female Tuatha De Danann Anu, Ana, and Danu.’
According to the O’Clerys Book of Invasions, 1631, an old Celtic work, and also in the mythology of the Celtic gods, the Kings of this race arrived on these outer shores of Western Europe after an ancient war bringing with them powerful artefacts such as the cup, the lance and the sword of destiny.
The Lance of Lugh in most accounts sounds like a devastating laser blaster – whilst the magical sword is one we tend to equate with the mythical Arthurian sword of power Excalibur.
In some accounts the race of the De Dannan are fallen angels, [Walking the Faery Pathway, p67, Harmonia Saille], who decided to stay underground after defeat by the Milesians. However from the 17th century writings of the Reverend Kirk we hear tales of the Blue Men of the Minches, aquatic beings who stayed in Scottish waters off the Inner Hebrides and from Campbell’s ‘Superstitions’, we hear of the 18th century sect of shapeshifters on the Isle of Lewis in Scotland called the ‘MacCodrums of the Seal’.
Beings that fitted the description of the De Dannan then were historically deployed amongst the surface geography of the Celtic and Pictish world.
Small wonder therefore that the ancient tribes of humans e.g. the Picts who lived on the land in Scotland would paint themselves blue with woad to attempt to acquire the god-like prowess of this race in battle.
The reptilian De Dannan therefore were potentially capable of super-human martial arts amongst other things.
Were some of the shapeshifting De Dannan the original Druids – having extraordinary gifts of music and memory etc for they were renowned to be custodians of ancient lore in an oral tradition ie. Bards.
One of the central Masonic writers notes a connection between Serpent lore and the Druids.
“The Druids had a high veneration for the Serpent. Their great god, Hu, was typified by that reptile; and he is represented by the Bards as ‘the wonderful chief Dragon, the sovereign of heaven’.” George Oliver, Signs and Symbols, New York, Macoy Publishing and Masonic Supply Company, 1906, p. 36
In most of the sacred Pictish tribal standing stone carvings of north and east Scotland, snake symbolism is usually present. However amongst the many things e.g. sacrifices, the Druids were noted for doing at these sacred sites, probable evidence of the non-human reality of some Druids has survived and is currently preserved by the National Museum of Scotland in Chambers Street, Edinburgh and on display in the ‘0’ lower level of the Hawthornden building.

read in link below of more interesting history O'Mulligans clans in the county of claven [and county donegal] plantation of Ulster, who were hereditary bards to the O'Reilleys
The Annals of Ireland, Tr. From the Orig. Irish of the Four Masters by O. Connellan Aug 8, 2015 by Michael O'Clery Ive done enough research to know about the druids and Bards, the most wickedest people known to mankind with their rituals and sacrifices.

Seems during this research google was caught lying as usual, The Early History [17th C] is more accurate. by historians and authors,

These chairs ARE way out of the realm of knights templar or freemasonry, much much more powerful people owned these chairs and Evidence shows Magick> Magicians

the most accurate and credible account is by a 17th C author and historian michael O'Clery has written the O'Mulligans WERE the Bards.see link, Irish history is complicated and one must read between the lines and dig deep, as earlier history is more accurate i have found,
Bards were versatile arcane spellcasters, capable in combat, art, and magic alike. Bards practiced magic as they would art or song, using their artistic talents to induce magical effects that either bolstered their allies or hindered their enemies, typically throughcharms and illusions. In addition to their magical skills, bards were artistically talented and extraordinarily well-learned, possessing knowledge in a wide range of fields.[1] Bards were among the most versatile of adventurers, capable of learning from practically any trade

Druidism was the religion of the Celtic people that was administered by priests and priestesses called Druids. Remnants of Druidism still presently exist.
The Druids were a priestly caste existing among the Celtic people. The Celts, as they were called, were a tribal people who spread throughout Gaul, Britain, Ireland, and other parts of Europe, Asia Minor, and the Balkans. This migration had occurred by the 5th. century BC. By the first century AD the Roman had launched many attacks against the Celts that greatly dwindled their population. Christianity dealt them their final defeat.

There is little first hand knowledge or the Druids or of their religion. The chief reason for this is that they taught their acolytes secret Druidical knowledge by word of mouth. None of this trusted knowledge was committed to writing; it was all learned through mnemonics.
The most important knowledge that exists of the Druids comes from the writings of Julius Caesar. Caesar was not only a warrior and statesman but a priest as well; therefore he was keenly interested in the Druidism and the Celtic people. Moreover, he was friendly with a pro-Roman Druid, Diviciacus, who shared with him many Druid beliefs, especially about their gods and life after death.
Caesar mentions some of these beliefs and the behavior of the people in his "Gallic Wars." The Gauls, he observed, treated their ordinary people almost like slaves. There were two notable classes among them, the Druids and the knights.
The Druids were concerned with the divine worship; they officiated over both public and private sacrifices, interpreted ritual questions, settled disputes and issued punishments to those refusing to obey their rulings.
Caesar asserted several times "that Druid power originated in Britain and that Britain remained the center of Druidism." This judgment of the Druids was profound and also served to unite the Celtic people. Druidic decisions were critical and were to be completely adhered to. Caesar noted those not obeying the decisions were banished from the tribe and even a wider community. In Gaul there were always boundary disputes that required Druidic intervention. The suggestion that the Druids settled boundary disputes indicates the importance of Druidic rule among the Celtic tribes.

Michael O’Clery
Irish historian
Written by: The Editors of Encyclopædia Britannica
Michael O’Clery
Irish historian
Also known as
Tadhg O’Clery
Kilbarron, Ireland
Leuven, Belgium
Michael O’Clery, (born 1590, Kilbarron, County Donegal, Ire.—died1643, Leuven, Brabant [now in Belgium]), Irish chronicler who directed the compilation of the Annála Ríoghachta Éireann (1636; Annals of the Four Masters), a chronicle of Irish history from antiquity to 1616 and a work of incalculable importance to Irish scholarship.
O’Clery was baptized Tadhg but took the name Michael when he entered theFranciscan convent at Leuven. Since he was learned in Irish history andliterature, Hugh Ward, the warden of the college, sent him back to Ireland in 1626 to collect manuscripts. Assembling a team that consisted of himself and three lay scholars—they became known as the “four masters”—he began to collect and transcribe everything of importance he could find. The results were the Réim Rioghroidhe (1630; The Royal List), a list of kings, their successions, and their pedigrees, with lives and genealogies of saints; the Leabhar Gabhála Éireann (1631; Book of Invasions), an account of the successive settlements of Ireland; and the famous Annals. At first a mere record of names, dates, and battles, with occasional quotations from ancient sources, the Annals begin to take on the character of modern literary history as they approach the author’s own time. O’Clery also produced a martyrology
of Irish saints, an Irish glossary, and other works


A revival of interest in druids began during the Renaissance (14th to 16th-centuries), when translations of Classical Greek and Roman texts became widely available. A number of sources describe the druids as performing human sacrifice. Places of worship were described as isolated wooded groves and near sacred pools and lakes. According to one source, the druidic groves on Mona (Anglesey) had the blood of prisoners drenched upon their altars.

What Is a Bard? And there are among them composers of verses whom they call Bards; these singing to instruments similar to a lyre, applaud some, while they vituperate others. Diodorus Siculus Histories 8BCE In ancient times a Bard was a poet and storyteller who had trained in a Bardic college. In modern times, a Bard is one who sees their creativity as an innate spiritual ability, and who chooses to nurture that ability partly or wholly with Druidism. In ancient times the Bards were the keepers of tradition, of the memory of the tribe - they were the custodians of the sacredness of the Word. Although they probably represented the first level of training for an apprentice Druid, we should not make the mistake of thinking that a Bard was somehow in a lowly or inferior position. There were many levels of accomplishment, but the most skilled of Bards were held in high esteem and partook of many of the functions of both the Ovate and the Druid.

That the Celts did not fear death was not because they had a low regard for life or a feeling of recklessness in battle, but it arose from generations of Druid teachings. Druids taught such teachings for countless generations, having been recited at gravesites. Many seasonal assemblies were held at burial sites, including the enigmatic passage graves (dolmens of the megaliths) that stud Ireland. From these beliefs came the interweaving of the spiritual and mundane worlds until the two could hardly be separated. Such an attitude or viewpoint is a blending of ancient Celtic and proto-Celtic ideals that formed the essential and archaic nature of Druidism. The Druids were said to be the keepers of traditional wisdom that was concerned with moral philosophy, natural phenomena and theology. They were skilled in the reading of omens, the interpretation of dreams, the conducting of sacrifices, the construction of a calendar, herbal medicine, astronomy and the composition of poetry.

Some say they also practiced sexual magic. One way the Druids read omens was by killing a victim. "The inhabitants employ a very surprising and incredible custom when they want to know matters of great importance. They consecrate a human being to death, drive a dagger into his belly, above the abdomen, and draw conclusions about events to come from the squirming of the victim and the squirting of his blood. They have been practicing this since time immemorial." The composing of poems was the chief duty of the bard, who was also considered a priest in Druidism. In most, if not all, battles bards went along, not to fight but to record the battle that they later composed into verse to be sung and read to the people of their tribe or clan. [WHICH WAS THE MULLIGAN CLAN] The coat of arms matches perfectly.

Bards were free to move about in battle without being in danger because it was a strict rule of Druidic law that no bard should be killed. Bards, like other priests and priestesses, were considered gifted for their offices. Some were also seers. Ammianus, a Roman historian (c. 330-395 B.C), said Druids "are uplifted by searching into things most secret and sublime

." these chairs are Quite RARE and possibly date back to the 1500s -1660s, made of oak all hand carved, condition is excellent for the age, there are a couple of wedges missing from the stretchers, red leather apolstery could have been done in the mid 19th C. I think the chairs are Celtic Druid and believed to been used by a clan practicing rituals and magick, because of the very unique symbol with the triquetra and trefoil, The mulligan clan name is anglisized translated english, there are other surnames associated with O'Maolagain, as you will find, also this name is distinguished Lords.
copper 4 sided pyramid tacks are also a symbol of power, which the chairs have plenty of those. There is absolutely no hardware in the construction. There were boards added underneath that clearly are not a part of the original making. they were put there to prevent splitting on the sides as i noticed a couple of splits. The chairs I think have been refinished in the 19th C with a linseed based stain. The chairs also could have been stored for 100-200 years unused, remember they were used for ritual or otherwise and not domestically. Unusual RARE metaphysical symbol like no other in the world shows trefoil, triquetra within a triangle within a circle, very similar to the trescillia and stargate symbolism, I have plenty of other pics
I checked for carbon dating services and this is not an accurate test. Polychrome method is the painting of the coat of arms, polychrome technique goes back centuries.

email me with any questions
there is the mulligan clan crest on the chairs and the link is below for reference, with more links for research

Last name: Mulligan
This notable Irish surname is an Anglicized form of the Old Gaelic "O'Maolagain", descendant of Maolagan, a personal byname from a double diminutive of "maol", bald, tonsured. Traditionally, Irish family names are taken from the heads of tribes, revered elders, or some illustrious warrior, and are usually prefixed by "Mac", son of , or "O" denoting "grandson, male descendant of". The O'Maolagain sept is of distinguished origin, its chiefs being lords of a territory called Tir MacCarthain (in the baronies of Boylagh and Raphoe, County Donegal). They also held sway in the adjacent counties of Fermanagh and Monaghan up to the mid 17th Century, when they were largely dispossessed in the Plantation of Ulster. By 1659, the family had migrated southwards, and were found in considerable numbers in the Longford-Westmeath area. Notable bearers of the name were Charles J. Mulligan (1866 - 1916), who was born in County Tyrone, and Rev. William Mulligan (died 1883), professor of Mathematics at Queen's College, Belfast. Hercules Mulligan, confidential correspondent to George Washington, was born at Coleraine in 1740, and died in New York in 1825. During the years 1846 to 1851, one hundred and fifteen persons bearing the name Mulligan are listed on records of Irish famine immigrants who arrived at the port of New York. The first recorded spelling of the family name is shown to be that of John O'Mulligan, Bishop of Leighlin, which was dated 1431, in "Ecclesiastical Records of Leighlin", County Carlow, during the reign of King Henry V1 of England, known as "The Founder of Eton", 1422 - 1461. Surnames became necessary when governments introduced personal taxation. In England this was known as Poll Tax. Throughout the centuries, surnames in every country have continued to "develop" often leading to astonishing variants of the original spelling.

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The mythology of Ireland was originally passed down orally, but much of it was eventually written down by Irish monks, who Christianized and modified it to an extent. This large body of work is often split into three overlapping cycles: the Mythological Cycle, the Ulster Cycle, and the Fenian Cycle. The first cycle is a pseudo-history that describes how Ireland, its people and its society came to be. The second cycle tells of the lives and deaths of Ulaidh heroes such as Cúchulainn. The third cycle tells of the exploits of Fionn mac Cumhaill and theFianna. There are also a number of tales that do not fit into these cycles -- this includes the immrama and echtrai, which are tales of voyages to the 'otherworld'. Two groups of supernatural beings who appear throughout Irish mythology--the Tuatha Dé Danann andFomorians--are believed to represent the Gaelic pantheon.

research THE SYMBOL and find the meaning,

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