The Damnonii were a Brythonic tribe in the area around modern Glasgow and Strathclyde in west central Scotland, whose territory included the modern district of Dumbarton. Celtic areas in the northwest corners of Gaul and Hispania may have received new Brions during Sub-Roman times. The "Brittany" peninsula came to be settled with Britons from Britain during this virtually undocumented period. These settlers, whether refugees or not, made their presence felt in the naming of the westernmost, Atlantic-facing provinces of Armorica, Cornouaille, and Domnonea (Devon). These settlements are associated with leaders like Saints Samson of Dol and Pol Aurelian, among the "founder saints" of Brittany. In Galicia, in the northwest corner of the Iberian peninsula, another region of traditional Celtic culture, the Suevic Parochiale, an interesting document, drawn up about 580, includes in a list of the principal churches of each diocese in the metropolitanate of Braga the ecclesia Britonensis, now Bretoña; it was the seate of a bishop who ministered to the spiritual needs of the British immigrants to north-western Spain: in 572 its bishop, Mailoc, had a Celtic name.
As late as 590, with King Urien of Rheged besieging Lindisfarne, the stronghold of Bernicia, and other Celts victorious in 584 at the Battle of Fethanleag. The period lies between the exit of much of the British garrison with the imperial claimant Constantine III in 407, and the arrival of Augustine at Canterbury of the Kingdom of Kent in 597. In the 6th century Brynaich was invaded by the Angles and become known as Bernicia. The Angles continued to press north. In ca. 600 about 300 men of the Gododdin fell in the battle of Catraeth (probably Catterick in North Yorkshire), as recorded in Aneirin's poem-cycle Y Gododdin. By about 638 'Din Eidyn' had fallen, and the Gododdin came under the rule of Bernicia. To what extent the native population was replaced is unknown.
In the yeare 664 a great synod was held at Whitby to discuss the controversy regarding the timing of the Easter festival. Northumbria lost control of Mercia in the late 650s. Northumbria was at the hands of the Picts at the Battle of Nechtansmere (Dunnichen) in 685. After the Synod of Whitby in 664 the Celtic and Catholic Churches united. However the unique style was preserved, with its most famous example being the Lindisfarne Gospels. Northumbria became the northern kingdom of the Danelaw, run by Scandinavians who were more or less dependent upon Anglian underlings (i.e., Fearn, Whithorn,) Power was even higher under the Danes and Norwegians, who were able to demolish the Kingdom of Strathclyde in right of Northumbria, also annexing the Five Burghs, Isle of Man and Kingdom of Mide in Ireland.
In 711 CE, a Moorish Umayyad army from North Africa invaded Visigoth Christian Spain. From the 8th to the 15th centuries, parts of the Iberian peninsula were ruled by the Moors who had crossed North Africa. Many of the Gothic nobles took refuge in the unconquered north Asturian highlands. In medieval times the peninsula housed many small states including Castille, Aragon, Navarre, León and Portugal. last major Muslim stronghold was Granada which was eliminated by a combined Castillian and Aragonese force in 1492.
Tacitus, in describing the attack made on the island of Mona (Anglesey or Ynys Mon in Welsh) by the Romans under Suetonius Paulinus, represents the legionaries as being awestruck on landing by the appearance of a band of Druids, who, with hands uplifted towards heaven, poured forth terrible imprecations on the heads of the invaders. There may have been a Druidic teaching center on Anglesey (Ynys Mon) centered on magical lakes. Groves within forests were sacred because Romans and Christians alike cut them down and burned the wood. Britain was a headquarters of Druidism, but once every yeare a general assembly of the order was held within the territories of the Carnutes in Gaul. Finding much earlier than the Brehon laws in Caesar's Gallic Wars the first and fullest account of the Druids. Caesar notes that all men of any rank and dignity in Gaul were included either among the Druids or among the nobles, two separate classes. Caesar also notes the druidic sense of the guardian spirit of the tribe, whom he translated as Dispater, with a general sense of Father Hades. After the 1st century CE, the continental Druids disappeared entirely. The story of Vortigern as reported by Nennius is one of the very few glimpses of Druidic survival in Britain after the Roman conquest. The most important Irish documents are contained in manuscripts of the 12th century, but the texts themselves go back in large measure to about 700.
Reconstructed cognates in the Cumbric language only number less than one hundren. Brythonic languages were spoken at least in the south of the rivers Forth, Clyde, and the Isle of Man. Whether Ireland was populated by speakers of Brythonic with elements from the Quarietii tribe of southern France, had advanced theory from during the period of Roman occupation 43-425 AD, pre-urban Celtic Britian adopted toponym stocks dissimilar in all Brythonic languages. Western and Southwestern languages would have separated and carried to continental Armorica by Saxon invaders meanwhile those languages were met with dissimilar but legionary Goidelic and Old English speaking invaders. The Celtic Culture of Northwest England has revived traces from their beginnings and one is very similar to Old Welsh. Cumbric exists in the place-names of the extreme northwest of England and the South of Scotland, from which is derived the Celtic fringes and even less of an Iron Age making or slightly more semblance from Brehon laws which would have lived in the culture of the linguistic distinction between them- a couple of Cumbric words surviving into the Middle Ages. Apart from several Latin observational texts and place-names, cognates of Cumbric was Brythonic Insular Celtic descended from Old North Welsh and related to the Pictish language, Cornish and locatives given from words of Gaelic and Scandinavian origin. Collected throughout north England; eg Yan, Tan, Tethera, Methera, Pim compared to OW- Un, Dou, Tri, Petwar.. Patwar from the Atlantic is also a father-tongue dialect. The old kingdoms of Rheged and Gododdin spoke Old Welsh. The distiction of the Old Brittonic dialects into separate languages begin in about the fifth century until the eleventh century where Cumbric from Welsh established words from dialect as though some of its features that are in the Celtic language, insular other than regional Gallo and Latin varied from Breton in Lower Brittany. Since the language community between Britain and Armorica, west of Breton became Old Breton after the twelfth century, written French elements are inclusive in various of its adoptions in the tradition of Brehon laws.
Tír na nÓg, called in English the Land of Eternal Young, was the most popular of the Otherworlds in Irish mythology, perhaps best known from the myth of Oisín and Niamh of the Golden Hair. It was where the Tuatha Dé Danann or sídhe settled when they left Ireland's surface, and was visited by some of Ireland's greatest heroes. Tír na nÓg is similar to other mythical Irish lands such as Mag Mell and Ablach. Tír na nÓg was considered a place beyond the edges of the map, located on an island far to the west. It could be reached by either an arduous voyage or an invitation from one of its fairy residents. The isle is visited by various Irish heroes and monks in the echtrae (Adventure) and immram (Voyage) tales popular during the Middle Ages. This otherworld is a place where sickness and death do not exist. It is a place of eternal youth and beauty. Here, music, strength, life and all pleasurable pursuits come together in a single place. Here happiness lasts forever, no one wants for food or drink. It is the Celtic equivalent of the Greek Elysium or the Valhalla of the Norse. Tír na nÓg plays a major role in the tale of Oisín and Niamh. To get to Tír na nÓg an adventurer needed a guide, in Oisín's case, Niamh plays the role. They travel together to the Blessed Realm and the hero spends some time there. Eventually homesickness set in and Oisín wants to return to his native land. He is devastated to learn a hundred years have passed in Ireland since he had been with Niamh, though it seemed to him only one. He can see Ireland from the back of Niamh's magical horse, but she warns him not to touch the ground, as the weight of all those years would descend upon him in a moment. Oisín doesn't heed the advice, and he instantly withers away into an old man. It is suggested that Oisin fell from his horse in the area of Elphin, County Roscommon. Oisin was able to tell St Patrick his story and be blessed before dying. This story bears a striking similarity to many other tales, including that of Urashima Taro.