in the earlier period of the copying of Irish manuscripts, 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 Táin which I have chosen as the basis for my translation is the one found in the Book of Leinster (Leabhar Laighneach), a voluminous vellum manuscript 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 manuscript itself: "Aed son of Crimthann (Hugh macGriffin) hath written this book and out of many books hath he compiled it" (facsimilé, at the bottom of page 313). Who this Aed was will be clear from the other entry. It appears that he had lent the manuscript 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 ghlass the modern Terryglas on the shore 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 manuscript10 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
My reason for founding the translation on the LL. version, in spite of the fact that its composition is posterior by half a century to that of LU., was not merely out of respect for the injunction of the scribe of the ne varietur and to merit his blessing (page 369), but also because LL.'s is the oldest complete version of the Táin extant. Though as a rule (and as is easily discernible from a comparison of LU. and LL.), the shorter, terser and cruder the form of a tale is, the more primitive it is, yet it is not always the oldest preserved form of a work that represents the most ancient form of the story. Indeed, it is not at all improbable that LL. contains elements which represent a tradition antedating the composition of LU. At all events, LL. has these strong points in its favour, that, of all the versions, it is the most uniform and consistent, the most artistically arranged, the one with most colour and imagination, and the one which lends itself most readily to translation, both in itself and because of the convenient Irish text provided by Professor Windisch's edition. In order to present the Táin in its completest form, however, I have adopted the novel plan of incorporating in the LL. account the translations of what are known as conflate readings. These, as a rule, I have taken from no manuscript that does not demonstrably go back to a twelfth or earlier century redaction. Some of these additions consist of but a single word: others extend over several pages. This dovetailing could not always be accomplished with perfect accuracy, but no variants have been added that do not cohere with the context or destroy the continuity of the story. Whatever slight inconsistencies there may be in the accounts of single episodes, they are outweighed, in my opinion, by the value and interest of the additions. In all cases, however, the reader can control the translation by means of the foot-notes which indicate the sources and distinguish the accretions from the basic text. The numerous passages in which Eg. 1782 agrees with LU. and YBL. have not all been marked. The asterisk shows the beginning of each fresh page in the lithographic facsimilé of LL., and the numbers following "W" in the upper left hand margin show the corresponding lines in the edition of the Irish text by Windisch.
In general, I believe it should be the aim of a translator to give a faithful rather than a literal version of his original. But, owing to the fact that so little of Celtic scholarship has filtered down even to the upper strata of the educated public and to the additional fact that the subject matter is so incongruous to English thought, the first object of the translator from the Old Irish must continue to be, for some time to come, rather exactness in rendering than elegance, even at the risk of the translation appearing laboured and puerile. This should not, however, be carried to the extent of distorting his own idiom in order to imitate the idiomatic turns and expressions of the original. In this translation, I have endeavoured to keep as close to the sense and the literary form of the original as possible, but when there is conflict between the two desiderata, I have not hesitated to give the first the preference. I have also made use of a deliberately archaic English as, in my opinion, harmonizing better with the subject. It means much to the reader of the translation of an Old Irish text to have the atmosphere of the original transferred as perfectly as may be, and this end is attained by preserving its archaisms and quaintness of phrase, its repetitions and inherent crudities and even, without suppression or attenuation, the grossness of speech of our less prudish ancestors, which is also a mark of certain primitive habits of life but which an over-fastidious translator through delicacy of feeling might wish to omit. These side-lights on the semi-barbaric setting of the Old Irish sagas are of scarcely less interest and value than the literature itself.
The Táin Bó Cúalnge, like most of the Irish saga-tales as they have come down to us in their Middle Irish dress, is chiefly in prose, but interspersed with verse. The verse-structure is very intricate and is mostly in strophic form composed of verses of fixed syllabic length, rhymed and richly furnished with alliteration. There is a third form of speech which is neither prose nor verse, but partakes of the character of both, a sort of irregular, rhymeless verse, without strophic division and exceedingly rich in alliteration, internal rhyme and assonance. This kind of speech, resembling in a way the dithyrambic passages in the Old Testament, was known to the native Irish scholars as rosc and it is usually marked in the manuscripts by the abbreviation R. It was used in short, impetuous outbursts on occasions of triumph or mourning.
While, on the whole, I believe the student will feel himself safer with a prose translation of a poem than with one in verse, it has seemed to me that a uniform translation of the Táin Bó Cúalnge in prose would destroy one of its special characteristics, which is that in it both prose and verse are mingled. It was not in my power, however, to reproduce at once closely and clearly the metrical schemes and the rich musical quality of the Irish and at the same time compress within the compass of the Irish measure such an analytic language as English, which has to express by means of auxiliaries what is accomplished in Early Irish by inflection. But I hope to have accomplished the main object of distinguishing the verse from the prose without sacrifice of the thought by the simple device of turning the verse-passages into lines of the same syllabic length as those of the original—which is most often the normal seven-syllable line—but without any attempt at imitating the rhyme-system or alliteration.
In order not to swell the volume of the book, the notes have been reduced to the indispensable minimum, reserving the commentary and the apparatus of illustrative material for another volume, which we hope some day to be able to issue, wherein more definitely critical questions can be discussed. There are a few Irish words which have been retained in the translation and which require a word of explanation: The Old Irish geis (later, also geas12;
