1809.] 
tnto Ireland, by an Indo-Beythian Colony. 
427 
THE LORD'S PRAYER, FROM CHAMBERLAYNE. 
Waldanse. 
4. Our n’Arme* ata air neambh,+ 
Our Father, &c. 
@. Beanich atanim, 
Hallowed be thy name. 
‘3. Go diga do riogada, 
Thy kingdom come. 
4. Gu denta do hoill-air talmhuin, mar ta ar 
neamh, 
Thy will be done, &c, 
§. Tabhar dhim an mugh ar naran limbhail,¢ 
Give us this day, &c. 
6. Agus mai dhuine ar fiack, amhail mear 
marhmhid ar fiecha,§ 
And forgive us our trespasses, &c. 
7. Na leig sin ambharibh ; 
Leave us not in temptation, 
%. Ach soarsa shin on olc.|| 
But deliver us from’evil. 
9. Or ’sleatsa rioghta, comhta, agus gleir gn 
sibhri.@] 
For thine is the kingdom, éc. 
The General then observes, that the 
old British and Cornish are supposed to 
be genuine remains of the old Celtic, and 
he gives the Oratio Dominica, in each of 
those dialects, from the same author 
(Chamberlayne). They differ toto calo 
from the Irish, and he adds, “ the inge- 
nious and accurate translator of Mallet 
has collected specimens of the Pater- 
Noster in all the Celtic and Gothic dia- 
lects.” After many observations on 
them, he acknowledges, that he cannot 
think the Irish and Welsh equally de- 
rived from one Celtic stock, at least not 
in the same manner as any two branches 
of the Gothic. Scarce any resemblanee 
* In modern Irish, it is n’Athair. Arm 
and athair are synonimous, both signifying 
origin, root, &c. See Acbair in the Prospec- 
tus of an Irish Dictionary, collated with the 
oriental tongues by the General.—Nichols, 
Pall-mall. 
+ Neambh. 
num-4. 
t It is evident, dbim and mugh are errors of 
the press, or copyist, as they are cerrected in 
the subsequent passage. 
§ The errors of the press, or copyist, in 
this paragraph are visible. 
|| Soaysa for saorsa, an error of the press. 
Schin for sin. Sin in Irish is pronounced 
shin. § before E and I. pronounced as SH. 
| Comhta for cumhacta, sibhri for siore 
saidhe (siorrahi) ‘must be mistakes of the co- 
pyist. 
This word is corrected in 
Trish. 
4. Air n’Airm ata air neamh. 
2, Beanachar tainm. _ 
3. Go ttigea do ridghachda. 
4. Go deantar do thoill (prom. hoill) aif 
talmhan, mar ta air neamh. 
§. Tabhar dhuin aniugh ar naran laeamhail, 
6. Agus maith (prom. mai) dhiine ar fiach, 
amhail mar maithmhidne ar fiacha. 
7. Na leig sin am bhuaribh. 
8. Acht saorsa sin on ole. 
9. Or is leatsa rioghacta, cumhacta, agus 
gloir gan siorraidhe. 
appears between them, (says he) so 
that if the learned will have them to 
be streams from one comimon fountain, 
it must he allowed, that one or both have 
been greatly polluted.” 
This similarity, or rather identity, be+ 
tween the Lord’s prayer, in the language 
of the above-mentioned Coti, adds the 
General, is not less strong, than the si- 
milarity of the theology and mythology 
of certain sects of the Irish Coti, and of. 
the ancient Persians, and Brahmins of 
India. (Essay, p. 73.) 
From a very ancient vellum MSS, now 
in Trinity College, the General makes 
the following extract: 
* The colony of the Dedanites, named 
Tuatha Dedan, or the Haruspices of De« 
dan, in Irish history, descended from 
Cush, the son of Ham, and arrived in Ire- 
land, A. M. 3808 or 705, before the 
birth of Christ.” According to Bochart, 
Dedan the son of Rhegma, the son of 
Cush, settled in or about Oman, whence 
this colony i in Trish history is sometimes 
named Fir @Omhan, or men of Omdn. 
To this succeeds a list of the deities and 
sub-deities introduced into Ireland by 
these Dedanites. 
As iat so sios Maihe Tuatha-Dedan ; 
z. €. there follows a list of the Muh (or 
sub-deities) of the Tuatha-Dedan. 
1. Mogh nua dhat, airgid lamh ; i. e. 
the Magus of the new law, the silver- 
handed, that Js, Sordust the first ( Zero- 
aster } 
