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 goddess 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 assumed 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 Táin
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 nobles 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 Táin Bó Cúalnge has been preserved, more or less complete, in a score of manuscripts ranging in date from the beginning of the twelfth to the middle of the nineteenth century. There probably existed other manuscripts containing not only the Táin as we have it but even episodes now wanting in it. All of the extant manuscripts go back to versions which date from the seventh century or earlier. No manuscript of the Táin 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 manuscripts (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 Táin 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 manuscript known as the Yellow Book of Lecan (abbreviated YBL.). This manuscript 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 Táin 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 Táin; H. 1. 13 (Trinity College, Dublin), written in the year 1745 and giving the Táin 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 manuscripts 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 relationship of these manuscripts 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 Táin, 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 passage, or even an entire episode, of his own fabrication. This, no doubt, happened not
