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hand, apparently copying from a now lost manuscript known as the Yellow Book of Slane (referred to by Dillon as
Recension B). This scribe may have made further additions of his own. Precisely how much of our surviving text belongs to each source has been the subject of debate. The material judged to derive from Recension B exhibits linguistic features pointing, amongst later ones, to the ninth century, while the language of A seems to be eleventh-century. A has long been considered the more conservative version of the story nevertheless, but John Carey has argued that B is the earlier version.
99:'the Plain of Delights', and also for the quality of the poetry which makes up almost half of the text. In some of the poems one recognizes the tension and grace which were later so finely cultivated in the bardic schools, and the moods of sorrow and joy are shared by the reader; the content is not sacrificed for the form ... The scene between CĂș Chulainn and his wife after he has given the magic birds to the other women (§6) and the humorous account of LĂłeg's conversation with LĂ Ban (§14) are instances of the sudden intimacy in these Irish stories...
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In Mag Mell he joins the battle, and helps defeat Fand and LĂ Ban's enemies. Fand agrees to sleep with him, but this is discovered by Emer, who confronts Fand, accompanied by a troop of women armed with knives. After much discussion both women recognize the other's unselfish love, and request that CĂș
440:
Myles Dillon, âOn the Text of
Serglige Con Culainnâ, Ăigse, 3 (1941â2), 120â9; (ed.), Serglige Con Culainn, Mediaeval and Modern Irish Series, 14 (: Dublin Institute for Advanced Studies, 1953), xiâxvi; Trond Kruke Salberg, âThe Question of the Main Interpolation of H into Mâs Part of the Serglige
195:
The text closes with a statement generally attributed to the scribe who altered the manuscript text (and which is sometimes omitted from modern translations), that 'that is the disastrous vision shown to CĂș Chulainn by the fairies. For the diabolical power was great before the faith, and it was so
477:
John Carey, âThe Uses of
Tradition in Serglige Con Culainnâ, in Ulidia: Proceedings of the First International Conference on the Ulster Cycle of Tales, Belfast and Emain Macha, 8â12 April 1994, ed. J. P. Mallory and Gerard Stockman (Belfast: December, 1994), pp. 77â84; John T. Koch, 'Serglige Con
117:
It is clear, however, that the Book of the Dun Cow combined two different versions of the text: parts are in the hand of the main scribe of the manuscript (referred to by Dillon as
Recension A), but parts have been erased and rewritten, or leaves removed and replaced, by a scribe with a different
450:
John Carey, âThe Uses of
Tradition in Serglige Con Culainnâ, in Ulidia: Proceedings of the First International Conference on the Ulster Cycle of Tales, Belfast and Emain Macha, 8â12 April 1994, ed. J. P. Mallory and Gerard Stockman (Belfast: December, 1994), pp. 77â84, at 81â3; Joanne Findon, A
149:
and tells CĂș Chulainn not to kill them. He attempts to do so anyway, but only manages to strike one of the birds on the feathers of her wing, damaging her wing, but not inflicting a mortal wound. CĂș Chulainn falls ill, and lies unconscious and feverish next to a
177:('precepts, instructions') and, in Dillon's estimation, 'can hardly belong to the story in its original form'. However, CĂș Chulainn's uncharacteristic wisdom here can be understood as a beneficial side-effect of his magically inflicted illness.
188:, Emer should stay with CĂș Chulainn so she will not be left alone. CĂș Chulainn and Fand are both heartbroken, however. Fand asks ManannĂĄn to shake his cloak of mist between her and CĂș Chulainn, ensuring that they will never meet again. The
196:
great that devils used to fight with men in bodily form, and used to show delights and mysteries to them, as though they really existed. So they were believed to be; and ignorant men used to call those visions sĂde and ĂĄes sĂde'.
173:, agrees to go. At this point, the story is interrupted by CĂș Chulainn suddenly giving a long series of advice to his foster-son Lugaid RĂ©oderg, the newly chosen king of Tara. This material is part of the genre of
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have birds, CĂș Chulainn becomes determined to kill the largest, most beautiful birds for her. The only birds still in the sky are indeed the largest and most exotic-looking, but the two
121:
The combination of material leads to some inconsistencies and incoherence in the story, prominently an apparent shift from calling CĂș Chulainn's wife Ethne
Ingubai to calling her Emer.
165:, whom he assaulted while they were in bird form. They have horsewhips and beat him almost to death. He lies ill in bed for nearly a year, until LĂ Ban returns, asking him to come to
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On his return, LĂĄeg, with the help of Emer (who berates her husband for choosing his pride over his health) manages to convince CĂș Chulainn to accompany him to Fand's lands.
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and help Fand defeat her enemies in a battle there. In exchange for his military aid, Fand will agree to heal him of his illness. CĂș Chulainn refuses, but his charioteer,
137:, hunting birds by the water. A number of the men kill two birds for their wives, so the women may wear feathers on each shoulder of their gowns. When all the women but
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women, and his eventual recovery by reluctantly agreeing to give military aid to those he had wronged. His developing relationship with one of the
Otherworldly women,
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The story of CĂș Chulainn's visit to the Other World has a special claim on our attention, because of its long descriptions of the Irish
Elysium, here called
539:
287:
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Con
Culainn in the Book of the Dun Cow and Some Related Problemsâ, Zeitschrift fĂŒr celtische Philologie, 45 (1992), 161â81, esp. 161â2.
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are linked by a golden chain and sing a magical sleeping song. Emer recognizes that this means they are from the
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Womanâs Words: Emer and Female Speech in the Ulster Cycle (Toronto: University of
Toronto Press, 1997), 145â46.
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427:. Mediaeval and Modern Irish Series 14. Dublin: Dublin Institute for Advanced Studies, 1953. p. xi.
410:. Mediaeval and Modern Irish Series 14. Dublin: Dublin Institute for Advanced Studies, 1953. p. ix.
464:. Mediaeval and Modern Irish Series 14. Dublin: Dublin Institute for Advanced Studies, 1953. p. x.
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6 (1949): 139-175; 7 (1953): 88 (=corrigenda). Based on H 4.22, with readings from Lebor na hUidre.
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give CĂșchulainn and Emer a potion of forgetfulness, and they forget the entire affair.
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and a seventeenth-century copy of this manuscript, Trinity College, Dublin, H. 4. 22.
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332:. London, 1981. 155-78. Based on LU, but omitting the interpolation of Chuchulainn's
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498:, Anglo-Saxon Studies, 8 (Woodbridge: Boydell, 2007; pbk repr. 2009), p. 143.
496:
Elves in Anglo-Saxon England: Matters of Belief, Health, Gender and Identity
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Chulainn take the other. Fand decides that since she already has a husband,
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15 (1924): 187-98. Based on part of the text, CĂșchulainn's instruction.
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15 (1924): 187-98. Based on part of the text, CĂșchulainn's instruction.
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482:, ed. by John T. Koch (Santa Barbara, CA: ABC-CLIO, 2005), pp. 1607-8.
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311:. Leipzig, 1880. 197-234. Based on LU, with variants from H 4.22.
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In his fevered state he sees two women approaching. They are
321:
Dillon, Myles (tr.). "The Wasting Sickness of CĂș Chulainn."
110:
The story survives in two manuscripts, the twelfth-century
271:Dillon, Myles (ed.). "The Trinity College text of
65:. It tells of a curse that fell upon the warrior
22:CĂșchulainn rebuked by Emer (1905 illustration by
286:. Mediaeval and Modern Irish Series 14. Dublin:
346:Smith, Roland Mitchell (ed. and tr.). "On the
296:Smith, Roland Mitchell (ed. and tr.). "On the
233:"The Sick Bed of Cuchulainn" after the tale.
227:titled the opening track of their 1985 album
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211:version of the story in her 1902 collection
215:. Gregory's version was loosely adapted by
480:Celtic Culture: A Historical Encyclopedia
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288:Dublin Institute for Advanced Studies
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352:Zeitschrift fĂŒr celtische Philologie
302:Zeitschrift fĂŒr celtische Philologie
89:In the assessment of Myles Dillon,
325:7 (1953): 47-88. Based on H 4.22.
42:The Wasting Sickness of CĂșchulainn
14:
387:, pp. 205, 297, 320, 383â4,
257:H 4.22, fol. X, p. 89-104 (
540:Narratives of the Ulster Cycle
381:Dictionary of Celtic Mythology
1:
85:Literary and historical value
69:as a result of his attacking
309:Irische Texte mit Wörterbuch
330:Early Irish Myths and Sagas
38:The Sick-Bed of CĂș Chulainn
561:
341:The Sick-Bed of CĂșchulainn
57:) is a narrative from the
520:Irish-language literature
379:MacKillop, James (1998),
348:BrĂatharthecosc Conculain
298:BrĂatharthecosc Conculain
230:Rum, Sodomy, and the Lash
221:The Only Jealousy of Emer
54:The Only Jealousy of Emer
250:(LU) fol. 43a-50b (+H) (
385:Oxford University Press
323:Scottish Gaelic Studies
307:Windisch, Ernst (ed.).
277:Scottish Gaelic Studies
213:Cuchulain of Muirthemne
106:Origins and manuscripts
515:Early Irish literature
328:Gantz, Jeffrey (tr.).
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460:Dillon, Myles (ed.).
423:Dillon, Myles (ed.).
406:Dillon, Myles (ed.).
290:, 1953. Based on LU.
282:Dillon, Myles (ed.).
205:Augusta, Lady Gregory
133:is with other men in
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462:Serglige Con Culainn
425:Serglige Con Culainn
408:Serglige Con Culainn
284:Serglige Con Culainn
273:Serglige Con Culainn
217:William Butler Yeats
81:'s "only jealousy."
32:Serglige Con Culainn
535:Medieval literature
466:Available from CELT
429:Available from CELT
412:Available from CELT
292:Available from CELT
200:Cultural references
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219:for his 1922 play
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129:The Ulster hero
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71:otherworldly
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24:H. R. Millar
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492:Alaric Hall
242:Manuscripts
207:included a
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131:CĂș Chulainn
67:CĂș Chulainn
48:Oenét Emire
509:Categories
383:, Oxford:
359:References
225:The Pogues
147:Otherworld
209:Victorian
266:Editions
167:Mag Mell
143:seabirds
97:Mag Mell
175:tecosca
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343:, 1905
334:tescoc
190:druids
163:LĂ Ban
389:ISBN
171:LĂĄeg
161:and
159:Fand
139:Emer
79:Emer
75:Fand
350:."
300:."
275:."
259:TCD
252:RIA
61:of
40:or
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