The Ancient Irish Epic Tale Tain Bo Cualnge Part 1

The Ancient Irish Epic Tale Tain Bo Cualnge.

by Unknown.

PREFACE

The Gaelic Literature of Ireland is vast in extent and rich in quality. The inedited ma.n.u.script materials, if published, would occupy several hundred large volumes. Of this ma.s.s only a small portion has as yet been explored by scholars. Nevertheless three saga-cycles stand out from the rest, distinguished for their compa.s.s, age and literary worth, those, namely, of the G.o.ds, of the demiG.o.d Cuchulain, and of Finn son of c.u.mhall. The Cuchulain cycle, also called the Ulster cycle--from the home of its hero in the North of Ireland--forms the core of this great ma.s.s of epic material.

It is also known as the cycle of Conchobar, the king round whom the Ulster warriors mustered, and, finally, it has been called the Red Branch Cycle from the name of the banqueting hall at Emain Macha in Ulster.

Only a few of the hundred or more tales which once belonged to this cycle have survived. There are some dozen in particular, technically known as _Remscela_ or "Foretales," because they lead up to and explain the great Tain, the Tain Bo Cualnge, "The Cualnge Cattle-raid," the Iliad of Ireland, as it has been called, the queen of Irish epic tales, and the wildest and most fascinating saga-tale, not only of the entire Celtic world, but even of all western Europe.

The mediaeval Irish scholars catalogued their native literature under several heads, probably as an aid to the memory of the professional poets or story-tellers whose stock-in-trade it was, and to one of these divisions they gave the name _Tainte_, plural of _Tain_. By this term, which is most often followed by the genitive plural _bo_, "cows," they meant "a driving,"

or "a reaving," or even "a drove" or "herd" of cattle. It is only by extension of meaning that this t.i.tle is applied to the Tain Bo Cualnge, the most famous representative of the cla.s.s, for it is not, strictly speaking, with the driving of cattle that it deals but with that of the Brown Bull of Cualnge. But, since to carry off the bull implies the carrying off of the herd of which he was the head, and as the "Brown" is always represented as accompanied by his fifty heifers, there were sufficient grounds for putting the Brown Bull Quest in the cla.s.s of Cow-spoils.

The prominence accorded to this cla.s.s of stories in the early literature of Ireland is not to be wondered at when the economic situation of the country and the stage of civilization of which they are the faithful mirror is borne in mind.[1] Since all wars are waged for gain, and since among the Irish, who are still very much a nation of cattle raisers, cattle was the chief article of wealth and measure of value,[2] so marauding expeditions from one district into another for cattle must have been of frequent occurrence, just as among the North American Indians tribal wars used to be waged for the acquisition of horses. That this had been a common practice among their kinsmen on the Continent also we learn from Caesar's account of the Germans (and Celts?) who, he says, practised warfare not only for a means of subsistence but also for exercising their warriors. How long-lived the custom has been amongst the Gaelic Celts, as an occupation or as a pastime, is evident not only from the plundering incursions or "creaghs"[3]

as they are called in the Highlands and described by Scott in _Waverley_ and _The Fair Maid of Perth_, but also from the "cattle-drives" which have been resorted to in our own day in Ireland, though these latter had a different motive than plunder. As has been observed by Sir Henry Sumner Maine, Lord Macaulay was mistaken in ascribing this custom to "some native vice of Irish character," for, as every student of ancient Ireland may perceive, it is rather to be regarded as "a survival, an ancient and inveterate habit" of the race.

One of these many Cattle-preys was the Tain Bo Cualnge,[4] which, there can be little doubt, had behind it no mere myth but some kernel of actual fact. Its historical basis is that a Connacht chieftain and his lady went to war with Ulster about a drove of cattle. The importance of a racial struggle between the north-east province and the remaining four grand provinces of Ireland cannot be ascribed to it. There is, it is true, strong evidence to show that two chief centres, political, if not cultural and national, existed at the time of the Tain in Ireland, Cruachan Ai, near the present Rathcroghan in Connacht, and Emain Macha, the Navan Fort, two miles west of Armagh in Ulster, and it is with the friendly or hostile relations of these two that the Ultonian cycle of tales deals. Ulster, or, more precisely, the eastern portion of the Province, was the scene of all the Cattle-raids, and there is a degree of truth in the couplet,--

"Leinster for breeding, And Ulster for reaving; Munster for reading, And Connacht for thieving."

But there are no indications of a racial clash or war of tribes. With the exception of the Oghamic writings inscribed on the pillar-stones by Cuchulain, which seem to require interpretation to the men of Connacht by Ulstermen, the description of the warriors mustered by the Connacht warrior queen and those gathered round King Conchobar of Ulster accord quite closely.

The Tain Bo Cualnge is the work not of any one man but of a corporation of artists known as _filid_. The author of the Tain in its present state, whoever he may have been, was a strong partisan of Ulster and never misses an opportunity of flattering the pride of her chieftains. Later a kind of reaction against the pre-eminence given to Ulster and the glorification of its hero sets in, and a group of stories arises in which the war takes a different end and Cuchulain is shown to disadvantage, finally to fall at the hands of a Munster champion. It is to this southern province that the saga-cycle which followed the Cuchulain at an interval of two hundred years belongs, namely, the Fenian saga,--the saga of Finn son of c.u.mhall, which still flourishes among the Gaelic speakers of Ireland and Scotland, while the Cuchulain stories have almost died out among them. The mingling of the two sagas is the work of the eighteenth-century Scots Lowlander, James Macpherson.

The Tain Bo Cualnge is one of the most precious monuments of the world's literature, both because of the poetic worth it evidences at an early stage of civilization, and for the light it throws on the life of the people among whom it originated and that of their ancestors centuries earlier. It is not less valuable and curious because it shows us the earlier stages of an epic--an epic in the making--which it does better perhaps than any other work in literature. Ireland had at hand all the materials for a great national epic, a wealth of saga-material replete with interesting episodes, picturesque and dramatic incidents and strongly defined personages, yet she never found her Homer, a gifted poet to embrace her entire literary wealth, to piece the disjointed fragments together, smooth the asperities and hand down to posterity the finished epic of the Celtic world, superior, perhaps, to the Iliad or the Odyssey. What has come down to us is "a sort of patchwork epic," as Prescott called the Ballads of the Cid, a popular epopee in all its native roughness, wild phantasy and extravagance of deed and description as it developed during successive generations. It resembles the frame of some huge s.h.i.+p left unfinished by the builders on the beach and covered with sh.e.l.ls and drift from the sea of Celtic tradition. From the historical standpoint, however, and as a picture of the old barbaric Celtic culture, and as a pure expression of elemental pa.s.sion, it is of more importance to have the genuine tradition as it developed amongst the people, unvarnished by poetic art and uninfluenced by the example of older and alien societies.

According to the Chronicles of Ireland, as formulated in the Annals of Tigernach,[5] who died in 1088, King Conchobar of Ulster began to reign in the year 30 B.C., and he is said to have died of grief at the news that Christ had been crucified. His reign therefore lasted about sixty years. Cuchulain died in the year 39 A.D. in the twenty-seventh year of his age, as we learn from the following entry: "The death of Cuchulain, the bravest hero of the Irish, by Lugaid son of Three Hounds, king of Munster, and by Erc, king of Tara, son of Carbre Niafer, and by the three sons of Calatin of Connacht. Seven years was his age when he a.s.sumed arms, seventeen was his age when he followed the Driving of the Kine of Cualnge, but twenty-seven years was his age when he died."[6]

A very different account is given in the ma.n.u.script known as H. 3. 17, Trinity College, Dublin, quoted by O'Curry in his _Ma.n.u.script Materials_, page 508. The pa.s.sage concludes with the statement: "So that the year of the Tain was the fifty-ninth year of Cuchulain's age, from the night of his birth to the night of his death." The record first quoted, however, is partly corroborated by the following pa.s.sage which I translate from the Book of Ballymote, facsimile edition, page 13, col. a, lines 9-21: "In the fourteenth year of the reign of Conaire (killed in 40 B.C.) and of Conchobar, the Blessed Virgin was born. At that time Cuchulain had completed thirteen years; and in the fourth year after the birth of Mary, the expedition of the Kine of Cualnge took place ... that is, in the eighteenth year of the reign of Conaire. Cuchulain had completed his seventeenth year at that time. That is, it was in the thirty-second year of the reign of Octavius Augustus that the same expedition took place. Eight years after the Tain Bo Cualnge, Christ was born, and Mary had completed twelve years then, and that was in the fortieth year of the reign of Octavius Augustus; and in the twenty-sixth year of the reign of Conaire and Conchobar, and in the second year after the birth of Christ, Cuchulain died. And twenty-seven years was Cuchulain's age at that time."

These apparent synchronisms, of course, may only rest upon the imagination of the Christian annalists of Ireland, who hoped to exalt their ancient rulers and heroes by bringing them into relation with and even making them partic.i.p.ate in the events of the life of the Saviour. But in placing the date of the expedition of the Tain at about the beginning of the Christian era, Irish tradition is undoubtedly correct, as appears from the character of the civilization depicted in the Ulster tales, which corresponds in a remarkable degree with what authors of antiquity have recorded of the Celts and with the character of the age which archaeologists call "la Tene," or "Late Celtic," which terminates at the beginning of the first century of our era. Oral tradition was perhaps occupied for five hundred years working over and developing the story of the Tain, and by the close of the fifth century the saga to which it belonged was substantially the one we have now. The text of the tale must have been completed by the first half of the seventh century, and, as we shall see, its oldest extant version, the Book of the Dun, dates from about the year 1100.

But, whatever may be the precise dates of these events, which we are not in a position to determine more accurately, the composition of the Tain Bo Cualnge antedates by a considerable margin the epic tales of the Anglo-Saxons, the Scandinavians, the Franks and the Germans. It is the oldest epic tale of western Europe, and it and the cycle of tales to which it belongs form "the oldest existing literature of any of the peoples to the north of the Alps."[7] The deeds it recounts belong to the heroic age of Ireland three hundred years before the introduction of Christianity into the island, and its spirit never ceased to remain markedly pagan. The mythology that permeates it is one of the most primitive manifestations of the personification of the natural forces which the Celts wors.h.i.+pped. Its historical background, social organization, chivalry, mood and thought and its heroic ideal are to a large extent, and with perhaps some pre-Aryan survivals, not only those of the insular Celts of two thousand years ago, but also of the important and wide-spread Celtic race with whom Caesar fought and who in an earlier period had sacked Rome and made themselves feared even in Greece and Asia Minor.

The following is the Argument of the Tain Bo Cualnge, which, for the sake of convenience, is here divided into sections:

I. The Prologue

One night at the palace of Cruachan in Connacht, a dispute arose between Queen Medb, the sometime wife of Conchobar, king of Ulster, and her consort Ailill, as to the amount of their respective possessions. It may be remarked in pa.s.sing that in those days in Ireland, married women retained their private fortune independent of their husbands, as well as the dowry secured to them in marriage. To procure the evidence of their wealth, the royal pair sent messengers to a.s.semble all their chattels which, on comparison, were found to be equal, excepting only that among Ailill's kine was a lordly bull called Finnbennach, "the Whitehorned," whose match was not to be found in the herds of the queen.

II. The Emba.s.sage to Dare and the Occasion of the Tain

As we might expect, Medb was chagrined at the discovery. Now her herald macRoth had told her that Dare macFiachna, a landowner of Cualnge, a district in the territory of her former husband, possessed an even more wonderful bull than Ailill's, called Donn Cualnge, "the Brown Bull of Cualnge." So she despatched macRoth to Dare to pray for the loan of the bull.

Dare received the queen's messengers hospitably and readily granted her request, but in the course of the entertainment, one of the messengers, deep in his cups, spoke against Dare, and he, hearing this, withdrew his promise and swore that he would never hand over the Brown Bull of Cualnge.

III. The Gathering of Medb's Forces

The impetuous queen, enraged at the failure of her mission, immediately mustered a formidable army, composed not only of her Connachtmen but also of allies from all parts of Ireland, wherewith to undertake the invasion of Ulster. On her side were the Ulster chieftains who had gone into exile into Connacht after the treacherous slaughter of the sons of Usnech by King Conchobar of Ulster. Chief among them was Fergus, who, moreover, had a personal grievance against Conchobar. For, while Fergus was king of Ulster, he had courted the widow Ness and, in order to win her, promised to abdicate for the term of one year in favour of her son Conchobar. But when the term had elapsed, the youth refused to relinquish the throne, and Fergus in anger entered the service of Medb of Connacht. There he was loaded with favours, became the counsellor of the realm and, as appears from more than one allusion in the tale, the more than friend of the wife of King Ailill.

The four leagued provinces of Ireland being gathered at Cruachan, the guidance of the host was entrusted to Fergus, because he was acquainted with the province of Ulster through which they were to march, and at the beginning of winter--a point emphasized by the exponents of the sun-theory--the mighty host, including in its ranks the king and queen and some of the greatest warriors of Ireland, with the princess Finnabair as a lure, set forth on the raid into Ulster.

They crossed the Shannon near Athlone and, marching through the province of Meath, arrived at the borders of Cualnge. Fortunately for the invaders, the expedition took place while the Ulstermen lay prostrate in their _cess_, or "Pains," a mysterious state of debility or torpor which was inflicted on them periodically in consequence of an ancient curse laid upon Conchobar and the warriors of Ulster as a punishment for a wrong done to the G.o.ddess Macha. This strange malady, resembling the _couvade_ among certain savage nations, ordinarily lasted five days and four nights, but on this occasion the Ulstermen were prostrate from the beginning of November till the beginning of February. During all that time the burden of defending the province fell on the shoulders of the youthful champion Cuchulain, who had in his particular charge the plain of Murthemne, the nearest district to Cualnge, the goal of the expedition. For Cuchulain and his father Sualtaim were alone exempt from the curse and the "Pains" which had befallen the remainder of the champions of Ulster.

IV. The Youthful Exploits of Cuchulain

The Connacht host had not proceeded far when they came upon evidence of some mighty force that opposed them. In answer to the inquiries of Ailill and Medb, Fergus explains that it is Cuchulain who disputes their further advance, and, as evidence of the superhuman strength and prowess of the Ulster youth, then in the seventeenth year of his age, the Ulster exiles recount the mighty deeds he had performed in his boyhood, chief among which is the tale according to which, as eric for the killing of the hound of Culann the Smith, the boy-hero Setanta a.s.sumed the station and the name which ever after clung to him of Cuchulain, "the Hound of Culann."

V. The Single Combats of Cuchulain

Cuchulain agrees to allow the Connacht host to continue their march on condition that every day they send one of their champions to meet him in single combat. When he shall have killed his opponent, the host shall halt and pitch camp until the following morning. Medb agrees to abide by these terms. In each of the contests which ensue, the heroic youth is victorious and slays many of the most celebrated warriors on the side of Connacht.

The severest of all these single combats was the one in which he had as opponent his former friend and foster-brother Ferdiad. At the end of a four days' battle, in which both adversaries exhibited astounding deeds of valour, Ferdiad fell by the hands of Cuchulain.

Impatient at these delays, Medb broke the sacred laws of ancient Irish chivalry and led her army into Ulster, overrunning the province, pillaging and burning as she went, even up to the walls of Emain Macha, the residence of Conchobar, and finally took possession of the Brown Bull of Cualnge.

VI. The Gathering of the Ulstermen and the Final Battle of the Tain

By this time King Conchobar and his warriors have come out of their debility and summoned their forces to an eminence in Slane of Meath. The great gathering of the Ulstermen is reported to Medb by her trusty herald macRoth, and from his description of the leaders and their troops, their exiled countryman Fergus designates them to the n.o.bles of Connacht. In the final battle Medb's army is repulsed and retreats in flight into Connacht.

Thus each host has had its share of the fortunes of war: Medb has laid waste the lands of her divorced husband and carried off the Brown Bull of Cualnge, the prize of war, while on the other hand, Conchobar has won the victory in the great battle of Garech and Ilgarech.

VII. The End of the two Bulls

On the way back to Connacht, the Brown Bull of Cualnge emitted such terrible bellowings that they reached the ears of the Whitehorned remaining at home in his stall in Cruachan, whence he rushed at full speed to attack the other. A furious battle took place between the bulls, but the Brown was the stronger, and raising his rival on his horns he shook the Whitehorned into fragments over all Ireland. He then returned in fury to Ulster, and in his wild rage dashed his head against a rock and was killed.

The Tain Bo Cualnge has been preserved, more or less complete, in a score of ma.n.u.scripts ranging in date from the beginning of the twelfth to the middle of the nineteenth century. There probably existed other ma.n.u.scripts containing not only the Tain as we have it but even episodes now wanting in it. All of the extant ma.n.u.scripts go back to versions which date from the seventh century or earlier. No ma.n.u.script of the Tain is wholly in the language of the time when it was copied, but, under the cloak of the contemporaneous orthography, contains forms and words so obsolete that they were not understood by the copyist, so that glossaries had to be compiled to explain them.

It is by a singular good fortune that this, the greatest of all the epic tales of the Irish, has been handed down to our day in the two most ancient and, for that reason, most precious of the great Middle Irish collections of miscellaneous contents known as the _Leabhar na hUidhre_, "the Book of The Dun (Cow)," and the Book of Leinster. The former and older of these vellum ma.n.u.scripts (abbreviated LU.) is kept in the Library of the Royal Irish Academy at Dublin. It must have been written about the beginning of the twelfth century, for its compiler and writer, Moelmuire macCeilechair (Kelleher), is known to have been slain at Clonmacnois in the year 1106; some of its linguistic forms, however, are as old as the eighth century glosses. Unfortunately, LU.'s account of the Tain is incomplete at the beginning and the end, but the latter portion is made good by the closely related, though independent, version contained in the ma.n.u.script known as the Yellow Book of Lecan (abbreviated YBL.). This ma.n.u.script was written about the year 1391 and it is also kept in Dublin in the Library of Trinity College. To the same group as LU. and YBL., which for the sake of convenience we may call version A, belong also the British Museum MSS., Egerton 1782, a large fragment, and Egerton 114, both dating from the fifteenth or sixteenth century.

Version B comprises the closely related accounts of the Tain as contained in the Book of Leinster (abbreviated LL.) and the following MSS.: Stowe 984 (Royal Irish Academy), written in the year 1633 and giving, except for the loss of a leaf, a complete story of the Tain; H. 1. 13 (Trinity College, Dublin), written in the year 1745 and giving the Tain entire; Additional 18748 (abbreviated Add.), British Museum, copied in the year 1800 from a 1730 original; Egerton 209 and Egerton 106 (British Museum), both fragments and dating from the eighteenth century. Fragments of a modern version are also found in MS. LIX, Advocates' Library, Edinburgh.

To version C belong only fragments: H. 2. 17 (Trinity College, Dublin), dating from the end of the fourteenth or the beginning of the fifteenth century; the almost identical Egerton 93 (British Museum), consisting of only ten leaves and dating from nearly a century later, and H. 2. 12 (Trinity College, Dublin), consisting of only two pages.[8]

The ma.n.u.scripts belonging to each of these versions, A, B, and C, have sufficient traits in common to place them in a group by themselves. The question of the relations.h.i.+p of these ma.n.u.scripts to one another and of the character of the suppositional archetype from which they are all descended is a most intricate one and one which has given rise to considerable discussion. The question still awaits a definite answer, which may never be forthcoming, because of the disappearance not only of the first draft of the Tain, but also of that of some of its later redactions. We must not overlook the possibility, either, of an otherwise faithful copyist having inserted in the text before him a pa.s.sage, or even an entire episode, of his own fabrication. This, no doubt, happened not infrequently, especially in the earlier period of the copying of Irish ma.n.u.scripts, and a single insertion of this kind, or the omission, intentionally or by oversight, of a part of the original from the copy might, it will easily be seen, lead one to conclude that there once existed a form of the story which as a matter of fact never existed.

The version of the Tain which I have chosen as the basis for my translation is the one found in the Book of Leinster (_Leabhar Laighneach_), a voluminous vellum ma.n.u.script sometime called the Book of Glendalough and now kept in the Library of Trinity College, Dublin, catalogue number H. 2. 18. Only a part of the original book remains. It dates from about the year 1150. This date is established by two entries in the ma.n.u.script itself: "Aed son of Crimthann (Hugh macGriffin) hath written this book and out of many books hath he compiled it" (facsimile, at the bottom of page 313). Who this Aed was will be clear from the other entry. It appears that he had lent the ma.n.u.script while still unfinished to Finn macGorman, who was Bishop of Kildare from 1148 and died in the year 1160, and who on returning the book wrote in it the following laudatory note in Irish to Aed: "(Life) and health from Finn, the Bishop of Kildare, to Aed son of Crimthann, tutor of the chief king (i.e. of King Dermod macMurrogh, the infamous prince who half a century later invited Strongbow and the Normans to come over from Wales to Ireland) of Mug Nuadat's Half (i.e. of Leinster and Munster), and successor of Colum son of Crimthann (this Colum was abbot of Tir da ghla.s.s the modern Terryglas on the sh.o.r.e of Lough Derg, in the County Tipperary--and died in the year 548), and chief historian of Leinster in respect of wisdom and intelligence, and cultivation of books, science and learning. And let the conclusion of this little tale (i.e. the story of Ailill Aulom son of Mug Nuadat, the beginning of which was contained in the book which Finn returns) be written for me accurately by thee, O cunning Aed, thou man of the sparkling intellect. May it be long before we are without thee. My desire is that thou shouldst always be with us. And let macLonan's Songbook be given to me, that I may understand the sense of the poems that are in it. _Et vale in Christo._"[9]

It would seem from another note in the ma.n.u.script[10] that the Book of Leinster afterwards belonged to some admirer of King Dermod, for he wrote: "O Mary! Great was the deed that was done in Ireland this day, the kalends of August (1166)--Dermod, son of Donnoch macMurrogh, King of Leinster and of the (Dublin) Danes to be banished by the men of Ireland over the sea eastwards. Woe, woe is me, O Lord, what shall I do!"[11]