A Study Guide for Anonymous's "Tain Bo Cuailnge"
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A Study Guide for Anonymous's "Tain Bo Cuailnge" - Gale
10
Táin Bó Cúailnge
Anonymous
Introduction
Traditionally, the Táin Bó Cúailnge has been thought to be set in the first century CE. But the earliest extant manuscript of any version of the work was written in the early twelfth century in the great monastery of Clonmacnoise, overlooking the Shannon River in Ireland. Sometime between the first and early twelfth centuries, the Táin Bó Cúailnge came into existence.
Some people believe that the Táin Bó Cúailnge was intended to be as important to Irish history and the Aeneid was to Roman history. Between 1100 and 1800, its characters and plot were mentioned repeatedly. However, during those centuries, the stories of the Irish hero Finn Mac Cumhghaill (Finn Mac Cool), his son Oisín, and his warrior band, the Fianna, were probably more popular. Then, in the nineteenth century, Irish nationalism and contemporary scholarship stimulated more interest in the Táin Bó Cúailnge as the major source of Irish identity. Its national and cultural worth was judged against the classical past and the dominant English language culture, and it was clearly chosen as Ireland's own vernacular epic.
The Irish literary revival at occurred about 1900 introduced the Táin Bó Cúailnge to a world audience. Lady Augusta Gregory, patroness of the young W. B. Yeats (1865–1939), published retellings of the stories clustered around Cú chulainn, the hero of the Táin Bó Cúailnge. Yeats wrote a series of plays based on the stories of Cú chulainn and Deirdre (Derdriu) and the Táin Bó Cúailnge entered western literary heritage.
Author Biography
The twelfth-century manuscript called the Book of Leinster preserves a note stating that at one time none of the poets of Ireland knew the full Táin Bó Cúailnge. The note explains that two pupils of the poet Senchán Torpéist set out to find a copy that had been taken out of Ireland to exchange for a copy of the Cuilmenn, the Irish name for the Etymologiae of Isidore of Seville, the greatest digest of learning of the early Middle Ages. On their way, these pupils happened upon the grave of Fergus, one of the great heroes of the Ulster cycle of tales. His spirit came and recited the whole Táin Bó Cúailnge to them. The note's scribe, however, added an alternative version: some people said Senchán himself learned the whole story from some of the descendants of Fergus, which seemed reasonable.
The Táin Bó Cúailnge survives in several versions. The Book of the Dun Cow, or Lebor na hUidre, copied in the twelfth century and the Yellow Book of Lecan, copied in the late fourteenth century, preserve an older, shorter version, perhaps as old as the seventh or eighth century. This version is often described by scholars as mutilated and interpolated with alternative and sometimes contradictory versions of events. Other scholars suggest that these additions are the author's own attempt to acknowledge variant material and that this early version should be seen as a collection of materials relating to the great