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.453 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."454 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.455
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 he learned supreme skill in arms, and overcame her Amazonian rival Aife. He begat a son by Aife, and instructed her to call him Conla, to give him his father's ring, to send him to seek Cúchulainn, and to forbid him to reveal his name. In the sequel, Cúchulainn, unaware that Conla was his son, slew him in single combat, too late discovering his identity from the ring which he wore. This is the well-known saga formula of Sohrab and Rustum, of Theseus and Hippolytus. On his return from Scathach's isle Cúchulainn destroyed Forgall's rath with many of its inmates, including Forgall, and carried off Emer. To the ten years which followed, during which he was the great champion of Ulster, belong many tales in which he figures prominently. One of these is The Debility of the Ultonians. This was caused by Macha, who, during her pregnancy, was forced to run a race with Conchobar's horses. She outran them, but gave birth immediately to twins, and, in her pangs, cursed the men of Ulster, with a curse that, in time of oppression, they would be overcome with the weakness of childbirth. From this Cúchulainn was exempt, for he was not of Ulster, but a son of Lug.456 Various attempts have been made to explain this "debility." It may be a myth explaining a Celtic use of the "couvade," though no example of a simultaneous tribal couvade is known, unless we have here an instance of Westermarck's "human pairing season in primitive times," with its consequent simultaneous birth-period for women and couvade for men.457 Others, with less likelihood, explain it as a period of tabu, with cessation from work and warfare, at a funeral or festival.458 In any case Macha's curse is a myth explanatory of the origin of some existing custom, the duration of which is much exaggerated by the narrator. To this period belong also the tale of Cúchulainn's visit to Elysium, and others to be referred to later. Another story describes his attack upon Morrigan because she would neither yield up the cows which she was driving away nor tell her true name—an instance of the well-known name tabu. Morrigan took the form of a bird, and was then recognised by Cúchulainn, who poured scorn upon her, while she promised to oppose him during the fight of the Táin in the forms of an eel, a wolf, and a cow, all of which he vowed to destroy.459 Like many others in the saga, this story is introductory to the main episode of the Táin. To this we now turn.
Medb had been wife of Conchobar, but, leaving him, had married in succession two chiefs called Ailill, the second of whom had a bull, Findbennach, the White-horned, which she resolved to match by one in every way its equal. Having been refused the Brown Bull of Cuailgne, she summoned all her forces to invade Ulster. The moment was inauspicious for Ulster, for all its men were suffering from their "debility." Cúchulainn, therefore, went out to encounter the host, and forced Medb to agree that a succession of her warriors should engage him in single combat. Among these was his old friend Ferdia, and nothing is so touching as his reluctance to fight him or so pathetic as his grief when Ferdia falls. The reluctance is primarily due to the tie of blood-brotherhood existing between them. Finally, the Ulstermen rose in force and defeated Medb, but not before she had already captured the bull and sent it into her own land. There it was fought by the Findbennach and slew it, rushing back to Ulster with the mangled body on its horns. But in its frenzy a rock seemed to be another bull, which it charged; its brains were dashed out, and it fell dead.
The Morrigan had warned the bull of the approach of Medb's army, and she had also appeared in the form of a beautiful woman to Cúchulainn offering him her love, only to be repulsed. Hence she turned against him, and described how she would oppose him as an eel, a wolf, and a red heifer—an incident which is probably a variant of that already described.460 In each of these shapes she was conquered and wounded by the hero, and knowing that none whom he hurt could be healed save by himself, she appeared to him as an old crone milking a cow. At each draught of the milk which he received from her he blessed her with "the blessing of gods and not-gods," and so her wounds were healed.461 For this, at a later time, she tried to ward off his death, but unsuccessfully. During the progress of the Táin, one of Cúchulainn's "fairy kinsmen," namely, Lug, who announced himself as his father, appeared to aid him, while others of the Tuatha Déa threw "herbs of healing" into the streams in which his wounds were washed.462
During the Táin, Cúchulainn slaughtered the wizard Calatin and his daughters. But Calatin's wife bore three posthumous sons and three daughters, and through their means the hero was at last slain. Everything was done to keep him back from the host which now advanced against Ulster, but finally one of Calatin's daughters took the form of Niamh and bade him go forth. As he passed to the fight, Calatin's daughters persuaded him to eat the flesh of a dog—a fatal deed, for it was one of his geasa never to eat dog's flesh. So it was that in the fight he was slain by Lugaid,463 and his soul appeared to the thrice fifty queens who had loved him, chanting a mystic song of the coming of Christ and the day of doom—an interesting example of a phantasm coincidental with death.464 This and other Christian touches show that the Christian redactors of the saga felt tenderly towards the old pagan hero. This is even more marked in the story in which he appears to King Loegaire and S. Patrick, begging the former to believe in God and the saint, and praying Patrick to "bring me with thy faithful ones unto the land of the living."465 A similar Christianising appears in the story of Conchobar's death, the result of his mad frenzy on hearing from his Druid that an earthquake is the result of the shameful crucifixion of Christ.466
In the saga, Cúchulainn appears as the ideal Celtic warrior, but, like other ideal warriors, he is a "magnified, non-natural man," many of his deeds being merely exaggerations of those common among barbaric folk. Even his "distortion" or battle frenzy is but a magnifying of the wild frenzy of all wild fighters. To the person of this ideal warrior, some of whose traits may have been derived from traditional stories of actual heroes, Märchen and saga episodes attached themselves. Of every ideal hero, Celtic, Greek, Babylonian, or Polynesian, certain things are told—his phenomenal strength as a child; his victory over enormous forces; his visits to the Other-world; his amours with a goddess; his divine descent. These belong to the common stock of folk-tale episodes, and accumulate round every great name. Hence, save in the colouring given to them or the
