target="_blank" rel="nofollow" href="#ulink_0e7b8c9d-cc4a-503f-8b94-404adbd00166">378. Nennius, ch. 50, 79.
379. Anwyl, ZCP i. 293.
380. Geoffrey, viii. 9-xi. 3.
381. Nutt-Meyer, ii. 22 f.
382. See p. 381, infra.
383. Loth, ii. 232, 245.
384. Rh^ys, AL, 39 f. Others derive the name from arto-s, "bear." MacBain, 357.
385. Loth. ii. 247; Skene, ii. 459.
386. Geoffrey, vi. 17-19, vii. viii. 1, 10-12, 19. In a poem (Skene, i. 478), Myrddin is called "the man who speaks from the grave"—a conception familiar to the Celts, who thought of the dead as living on in the grave. See p. 340, infra.
387. Rh^ys, HL, 154 f., 158-159, 194.
388. Geoffrey, ix. 12, etc.
389. Skene, ii. 51.
390. Loth. i. 225; cf. p. 131, infra. From this description Elton supposes Kei to have been a god of fire.
391. Myv. Arch. i. 175; Loth, i. 269. Rh^ys, AL 59, thinks Merlin may have been Guinevere's ravisher.
392. Holder, i. 414.
393. Loth i. 250, 260 f., 280, ii. 215, 244.
394. Skene, i. 363, ii. 406; Myv. Arch. i. 78.
395. Hu Gadarn is mentioned in the Triads as a leader of the Cymry from the east and their teacher in ploughing. He divided them into clans, and invented music and song. The monster avanc was drawn by him from the lake which had burst and caused the flood (see p. 231, infra). Perhaps Hu is an old culture-god of some tribes, but the Triads referring to him are of late date (Loth, ii. 271, 289, 290-291, 298-299). For the ridiculous Neo-Druidic speculations based on Hu, see Davies, Celtic Researches and Mythology and Rites of the Druids.
Gurgiunt, son of Belinus, in Geoffrey, iii. 11, may be the French legendary Gargantua, perhaps an old god. See the works of Sébillot and Gaidoz on Gargantua.
396. Loth, i. 270.
397. Dio Cassius, lxii. 6.
398. Solinus, xxii. 10. See p. 2, supra.
399. Ptol. ii. 3. 2.
400. For all these see Holder, s.v.
The Cúchulainn Cycle
The events of the Cúchulainn cycle are supposed to date from the beginning of the Christian era—King Conchobar's death synchronising with the crucifixion. But though some personages who are mentioned in the Annals figure in the tales, on the whole they deal with persons who never existed. They belong to a world of romance and myth, and embody the ideals of Celtic paganism, modified by Christian influences and those of classical tales and romantic sagas of other regions, mainly Scandinavian. The present form of the tales as they exist in the Book of the Dun Cow and the Book of Leinster must have been given them in the seventh or eighth century, but they embody materials of a far older date. At an early time the saga may have had a more or less definite form, but new tales were being constantly added to it, and some of the longer tales are composed of incidents which once had no connection with each other.
Cúchulainn is the central figure of the cycle, and its central episode is that of the Táin bó Cuailgne, or "Cattle Spoil of Cooley." Other personages are Conchobar and Dechtire, Ailill and Medb, Fergus, Conall Cernach, Cúroi, Deirdre, and the sons of Usnach. Some of these are of divine descent, some are perhaps euhemerised divinities; Conchobar is called día talmaide, "a terrestrial god," and Dechtire a goddess. The cycle opens with the birth of Conchobar, son of Cathbad and of Nessa, daughter of one of the Tuatha Dé Danann, though in an older rescension of the tale he is Nessa's son by the god Lug. During Conchobar's reign over Ulster Cúchulainn was born. He was son of Dechtire, either by Sualtaim, or by her brother Conchobar, or by the god Lug, of whom he may also be a reincarnation.401 Like other heroes of saga, he possesses great strength and skill at a tender age, and, setting out for Conchobar's court, overpowers the king's "boy corps," and then becomes their chief. His next adventure is the slaying of the watch-dog of Culann the smith, and his appeasing the anger of its owner by offering to act as his watch-dog. Cathbad now announced that his name would henceforth be Cú Chulainn, "Culann's hound."402 At the mature age of seven he obtained Conchobar's spears, sword, shield, and chariot, and with these he overcame three mighty champions, returning in the distortion of his "battle-fury" to Emania. To prevent mischief from his rage, the women went forth naked to meet him. He modestly covered his eyes, for it was one of his geasa not to look on a woman's breast. Thus taken unawares, he was plunged into three successive vats of cold water until his natural appearance was restored to him, although the water boiled and hissed from his heat.403
As Cúchulainn grew up, his strength, skill, wisdom, and beauty were unsurpassed. All women fell in love with him, and to forestall a series of bonnes fortunes, the men of Ulster sought a wife for him. But the hero's heart was set on Emer, daughter of Forgall, whom he wooed in a strange language which none but she could understand. At last she consented to be his wife if he would slay a number of warriors. Forgall was opposed to the match, and with a view to Cúchulainn's destruction suggested that he should go to Donall in Alba to increase his skill, and to Scathach if he would excel all other warriors. He agreed, provided that Forgall would give him whatever he asked for on his return. Arrived in Alba, he refused the love of Donall's daughter, Dornolla, who swore to be avenged. Thence he went to Scathach, overcoming all the dangers of the way, leaping in safety the gulf surrounding her island, after essaying in vain to cross a narrow, swinging bridge. From Scathach
