Táin Bó Cúailnge
Táin Bó Cúailnge (Modern Irish pronunciation: [ˈt̪ˠaːnʲ bˠoː ˈkuəlʲɲə]; "the driving-off of the cows of Cooley"), commonly known as The Táin or less commonly as The Cattle Raid of Cooley, is an epic from Irish mythology. It is often called "the Irish Iliad", although like most other early Irish literature, the Táin is written in prosimetrum, i.e. prose with periodic additions of verse composed by the characters. The Táin tells of a war against Ulster by Queen Medb of Connacht and her husband King Ailill,[1] who intend to steal the stud bull Donn Cuailnge. Due to a curse upon the king and warriors of Ulster, the invaders are opposed only by the young demigod, Cú Chulainn.[2]
The Táin is traditionally set in the 1st century in a pagan heroic age, and is the central text of a group of tales known as the Ulster Cycle. It survives in three written versions or "recensions" in manuscripts of the 12th century and later, the first a compilation largely written in Old Irish, the second a more consistent work in Middle Irish, and the third an Early Modern Irish version.
The Táin has been influential on Irish literature and culture. It is often considered Ireland's national epic.
Synopsis
The Táin is preceded by a number of remscéla, or pre-tales, which provide background on the main characters and explain the presence of certain characters from Ulster in the Connacht camp, the curse that causes the temporary inability of the remaining Ulstermen to fight and the magic origins of the bulls Donn Cuailnge and
The first recension begins with Ailill and Medb assembling their army in
The men of Ulster are disabled by an apparent illness, the ces noínden (literally "debility of nine (days)", although it lasts several months). A separate tale explains this as the curse of the goddess Macha, who imposed it after being forced by the king of Ulster to race against a chariot while heavily pregnant.[3] The only person fit to defend Ulster is seventeen-year-old Cú Chulainn, and he lets the army take Ulster by surprise because he is off on a tryst when he should be watching the border. Cú Chulainn, assisted by his charioteer Láeg, wages a guerrilla campaign against the advancing army, then halts it by invoking the right of single combat at fords, defeating champion after champion in a stand-off lasting months. However, he is unable to prevent Medb from capturing the bull.
Cú Chulainn is both helped and hindered by supernatural figures from the
After a particularly arduous combat Cú Chulain is visited by another supernatural figure,
After this extraordinary incident, the sequence of single combats resumes, although on several occasions Medb breaks the agreement by sending several men against Cú Chulainn at once. When Fergus, his foster-father, is sent to fight him, Cú Chulainn agrees to yield to him on the condition that Fergus yields the next time they meet. Finally, Medb incites Cú Chulainn's foster-brother
The debilitated Ulstermen start to rouse, one by one at first, then en masse. King Conchobar mac Nessa vows, that as the sky is above and the Earth is beneath, he will return every cow back to its stall and every abducted woman back to her home. The climactic battle begins.
At first, Cú Chulainn sits it out, recovering from his wounds. Fergus has Conchobar at his mercy, but is prevented from killing him by Cormac Cond Longas, Conchobar's son and Fergus' foster-son, and in his rage cuts the tops off three hills with his sword. Cú Chulainn shrugs off his wounds, enters the fray and confronts Fergus, whom he forces to make good on his promise and yield before him. Fergus withdraws, pulling all his forces off the battlefield. Connacht's other allies panic and Medb is forced to retreat. Cú Chulainn comes upon Medb having her period (Is and drecgais a fúal fola for Meidb "Then it was that the issue of blood came upon Medb" [4]). She pleads for her life and he not only spares her, but guards her retreat.
Medb brings Donn Cuailnge back to Connacht, where the bull fights Finnbhennach, kills him, but is mortally wounded, and wanders around Ireland dropping pieces of Finnbhennach off his horns and thus creating placenames before finally returning home to die of exhaustion.
Text
Oral tradition
The Táin is believed to have its origin in oral storytelling and to have only been written down during the Middle Ages.
Although Romanas Bulatovas believes that the Táin was originally composed at
The high regard in which the written account was held is suggested by a ninth-century triad, that associated the Táin with the following wonders: "that the cuilmen [apparently a name for Isidore of Seville's Etymologiae] came to Ireland in its stead; the dead relating it to the living, viz. Fergus mac Róich reciting it to Ninníne the poet at the time of Cormac mac Faeláin; one year's protection to him to whom it is related."[7]
Various versions of the epic have been collected from the oral tradition over the centuries since the earliest accounts were written down. Most recently, a version of the Táin was taken down in
Manuscripts
Despite the date of the surviving manuscripts, a version of the Táin may have been put to writing already in the eighth century.[7]
Táin Bó Cúailnge has survived in three recensions. The first consists of a partial text in Lebor na hUidre (the "Book of the Dun Cow"), a late 11th-/early 12th-century manuscript compiled in the monastery at Clonmacnoise, and another partial text of the same version in the 14th-century manuscript called the Yellow Book of Lecan. These two sources overlap, and a complete text can be reconstructed by combining them. This recension is a compilation of two or more earlier versions, indicated by the number of duplicated episodes and references to "other versions" in the text.[9] Many of the episodes are superb, written in the characteristic terse prose of the best Old Irish literature, but others are cryptic summaries, and the whole is rather disjointed. Parts of this recension can be dated from linguistic evidence to the 8th century, and some of the verse passages may be even older.
The second recension is found in the 12th-century manuscript known as the Book of Leinster. This appears to have been a syncretic exercise by a scribe who brought together the Lebor na hUidre materials and unknown sources for the Yellow Book of Lecan materials to create a coherent version of the epic. While the result is a satisfactory narrative whole, the language has been modernised into a much more florid style, with all of the spareness of expression of the earlier recension lost in the process.
The Book of Leinster version ends with a
But I who have written this story, or rather this fable, give no credence to the various incidents related in it. For some things in it are the deceptions of demons, other poetic figments; some are probable, others improbable; while still others are intended for the delectation of foolish men.
— (O'Rahilly 2014), p. 272 line 4901–4920
An incomplete third recension is known from twelfth-century fragments.[7]
In translation and adaptation
19th century translations of the work include Bryan O'Looney's translation made in the 1870s, as Tain Bo Cualnge, based on the Book of Leinster in Trinity College Library, Dublin.[10] John O'Daly's also translated the work in 1857, but it is considered a poor translation.[11] No published translation of the work was made until the early 20th century – the first English translation was provided L. Winifred Faraday in 1904, based on the Lebor na hUidre and the Yellow Book of Lecan; a German translation by Ernst Windisch was published at around the same time based on the Book of Leinster.[12]
Translated sections of the text had been published in the late 19th century, including one from on the Book of Leinster by
In 1914 Joseph Dunn authored an English translation The Ancient Irish Epic Tale Táin Bó Cúalnge based primarily on the Book of Leinster.[16] Cecile O'Rahilly published academic editions/translations of both recensions, Táin Bó Cúalnge from the Book of Leinster (1967), and Táin Bó Cúailnge Recension 1 (1976), as well as an edition of the later Stowe Version, The Stowe version of Táin Bó Cuailnge (1961).
As of 2022[update] two translations by Irish poets are available in mass-market editions:
Victorian era adapters omitted some aspects of the tale, either for political reasons relating to
Several writers
The version by (Kinsella 1969) is considered to be the first (English) translation that accurately included both grotesque and sexual aspects of the tale;[18] however the German translation by (Windisch 1905) is considered to be complete, and lacks alterations and omissions due to conflicts of interests in the mind of contemporary Irish scholars.[23]
Fecht n-óen do Ailill & do Meidb íar ndérgud a rígleptha dóib i Crúachanráith Chonnacht, arrecaim comrád chind cherchailli eturru. 'Fírbriathar, a ingen,' bar Ailill, 'is maith ben ben dagfir.' 'Maith omm', bar ind ingen, 'cid dia tá lat-su ón?'
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It was once upon a time when Ailell and Meave where in Rath-Cruachan Connacht, and they had spread their royal couch. Between them then ensued a 'bolster-conversation'. "Woman," said Ailell, "a true saying 'tis : 'a good man's wife is good.'" "Good indeed," she answered, "but why quotest thou the same?" | Once of a time, that Ailill and Medb had spread their royal bed in Cruachan, the stronghold of Connacht, such was the pillow-talk that befell betwixt them :
Quoth Ailill : "True is the saying, lady, 'She is a well-off woman that is a rich man's wife' " "Aye, that she is," answered the wife; "but wherefore opin'st thou so ?" |
Then that most royal pair went to their sleeping In their own rath and their own royal house; |
ONCE upon a time it befell Ailill and Medb that, when their royal bed had been prepared for them in Ráth Crúachain in Connacht, they spoke together as they lay on their pillow. 'In truth, woman' said Ailill, 'she is a well-off woman who is the wife of a nobleman'. 'She is indeed' said the woman. 'Why do you think so?'
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When the royal bed was laid out for Ailill and Medb in Cruachan fort in Connacht, they had this talk on the pillows : "It is true what they say, love," Ailill said, "it is well for the wife of a wealthy man." |
One night when the royal bed had been prepared from Ailill and Medb in Crúchan Fort in Connacht, they engaged in pillow-talk: "It's true what they say, girl," said Ailill, "Well-off woman, wealthy man's wife." |
Remscéla
The story of the Táin relies on a range of independently transmitted back-stories, known as remscéla ('fore-tales'). Some may in fact have been composed independently of the Táin and subsequently linked with it later in their transmission. As listed by Ruairí Ó hUiginn, they are:[7]
- De Faillsigud Tána Bó Cuailnge (How the Táin Bó Cuailnge was found), recounting how the story of the Táin was lost and recovered.
- Táin Bó Regamna (The cattle raid of Regamain)
- Táin Bó Regamon (The cattle raid of Regamon)
- Táin Bó Fraích ('The cattle Raid of Froech'): Froech mac Idaith is a Connacht warrior, killed by Cú Chulainn in the Táin; this tale gives him some back-story.
- Táin Bó Dartada (The cattle raid of Dartaid)
- Táin Bó Flidhais ('The cattle raid of Flidais'), a relatively late story drawing on older material
- Echtrae Nerai ('The Adventure of Nera')
- Aislinge Oengusa ('The Dream of Oengus'). Oengus Mac ind Óc, son of the Dagda has no part in the Táin Bó Cúailnge as we have it, but this tale relates how the otherworld woman Caer Ibormeith came to him in a vision how Oengus found her through the aid of Medb and Ailill. According to the story, this is why he helped them in their cattle-raid.
- Compert Con Culainn ('The Conception of Cú Chulainn')
- De Chophur in Dá Mucado (Of the cophur of the two swineherds)
- Fochann Loingsi Fergusa meic Róig (The cause of Fergus mac Róich's exile), only the beginning of which survives, apparently explaining how Fergus came to be part of the army of Connacht
- Longas mac nUislenn('The Exile of the Sons of Uisliu'), explaining how Fergus and various other Ulster exiles came to be in the army of Connacht
- Tochmarc Ferbe (The wooing of Ferb).
- Emain Machae.
Cultural influence
- See Irish mythology in popular culture
In 1973, the Irish Celtic rock band Horslips released a concept album named The Táin, which recounts the story from the points of view of Cú Chulainn, Queen Maeve of Connacht and Ferdia, among others.
In 2004, indie rock band The Decemberists released a five-part single named The Tain, which recounts loosely the story of Táin Bó Cúailnge.
See also
References
- ^ Matson 2004, p. 2.
- ^ Matson 2004, p. 106.
- ^ Carney, James (2008), "The Pangs of the Ulstermen: An Exchangist Perspective", Journal of Indo-European Studies, 36 (1): 52–66
- ^ "The Muster of the Men of Erin".
- S2CID 184864598
- ^ Carney, James (2005), Ó Cróinín, Dáibhí (ed.), "Language and literature in 1169", A New History of Ireland 1: Prehistoric and Early Ireland, Oxford University Press, pp. 451–510
- ^ a b c d Ó hUiginn, Ruairí (2005), "Táin Bó Cuailnge", in Koch, John T. (ed.), Celtic Culture: A Historical Encyclopedia, Santa Barbara: ABC-CLIO, sub verbo
- ^ John Lorne Campbell (2001), Stories from South Uist: Told by Angus MacLellan, Birlinn Books. Page xvii.
- ^ Reference is made to the fragmented nature of the story in a related tale, Dofallsigud Tána Bó Cuailnge ("The rediscovery of the Táin Bó Cuailnge"), in the Book of Leinster, which begins: "The poets of Ireland one day were gathered around Senchán Torpéist, to see if they could recall the 'Táin Bó Cuailnge' in its entirety. But they all said they knew only parts of it." (Kinsella 1969)
- ^ Dunn 1914, p. xxxiii.
- ^ Dunn 1914, p. xxxiv.
- ^ Faraday 1904, p. xii-xv, xviii-xix.
- ^ Faraday 1904, p. xviii-xix.
- ^ Dunn 1914, pp. xxxv–xxxvi.
- ^ O'Leary 2005, pp. 237–8.
- ^ Dunn 1914, pp. xxiv–xxvii.
- ^ O'Leary 2005.
- ^ a b Waters, Maureen (1 March 2002), "Maria Tymoczko 'Translation in a Postcolonial Context'", Irish Literary Supplement (review), 21 (1)
- ^ O'Leary 2005, pp. 239–240.
- ^ O'Leary 2005, pp. 241–2.
- ^ O'Leary 2005, p. 242.
- ^ O'Leary 2005, p. 247.
- ^ Tymoczko, Maria (1997), The Irish Ulysses, pp. 322–3
Bibliography
- Lady Gregory, Isabella Augusta (1903) [1902], Cuchulain of Muirthemne : the story of the men of the Red Branch of Ulster(2nd ed.), a paraphrase of the tale and others based on an oral translation
- Strachan, John, ed. (1908), Stories from the Táin (in Irish), in Roman type with English introduction and glossary
- Strachan, John; O'Nolan, Thomas P., eds. (1914), Giolla na Tána, in Gaelic type, same text as (Strachan 1908)
- Jackson, Kenneth Hurlstone (1964), The Oldest Irish Tradition: A Window on the Iron Age, Cambridge
- Mallory, J. P., ed. (1992), Aspects of the Táin, December Publications, Belfast
- Mallory, J. P.; Stockman, Gerard, eds. (1994), Ulidia: Proceedings of the First International Conference on the Ulster Cycle of Tales, December Publications, Belfast
- MacKillop, James (1998), Dictionary of Celtic Mythology, Oxford University Press
- Tymoczko, Maria (1999), Translation in a Postcolonial Context
- Matson, Gienna (2004), Celtic Mythology A to Z, Chelsea House, ISBN 978-1-60413-413-1
- O'Leary, Philip (2005), "4. "The Greatest of the Things Our Ancestors Did" - Modernizations and Adaptations of Early Irish Literature", The Prose Literature of the Gaelic Revival, 1881-1921: Ideology and Innovation
- Dooley, Ann (2006), Playing the Hero: Reading the Táin Bó Cuailnge, University of Toronto Press
Texts and Translations
- Hull, Eleanor, ed. (1898), "The Táin bó Cuailgne, Analysis with Extracts by Standish Hayes O'Grady", The Cuchullin Saga in Irish Literature, pp. 109–228
- Faraday, L. Winifred, ed. (1904), The Cattle-Raid of Cualnge (Tain Bo Cuaillnge)
- Windisch, Ernst, ed. (1905), Die altirische Heldensage, Táin bó Cúalnge (in German), Leipzig, S. Hirzel
- Strachan, John; O'Keeffe, J.G, eds. (1912), The Táin Bó Cúailnge from the Yellow Book of Lecan, with variant readings from the Lebor na Huidre (in Irish), Dublin, Royal Irish Academy
- Dunn, Joseph, ed. (1914), The Ancient Irish Epic Tale Táin Bó Cúalnge "The Cualnge Cattle-Raid"
- Hutton, Mary A., ed. (1924), The Tain, with illustrations by John Patrick Campbell
- O'Rahilly, Cecile, ed. (1961), The Stowe version of Táin Bó Cuailnge, Dublin Institute for Advanced Studies
- Táin Bó Cúalnge from the Book of Leinster (in Irish and English), CELT : The Corpus of Electronic Texts
- Translation "Táin Bó Cúalnge from the Book of Leinster", CELT : The Corpus of Electronic Texts, Irish Texts Society, 49, translated by O'Rahilly, Cecile, Dublin: Dublin Institute for Advanced Studies, 2014 [1967]
- Táin Bó Cúailnge Recension I (in Irish and English), CELT : The Corpus of Electronic Texts
- Translation : O'Rahilly, Cecile, ed. (2011) [1976], "Táin Bó Cúailnge Recension 1", CELT : The Corpus of Electronic Texts
- Kinsella, Thomas (1969), The Táin: Translated from the Irish Epic Tain Bo Cuailnge, Dolmen
- ISBN 9780140455304
Further reading
- Hutton, M.A. (1907), The Táin. An Irish Epic Told in English Verse
- Gene C. Haley, Places in the Táin: The Topography of the 'Táin Bó Cúailnge' Mapped and Globally Positioned (2012-).