Cattle Raid Of Cooley 'And' Bricriu's Feast
Heroism, in medieval Irish stories, depends on the understanding of a character, that is, characters in community and/or kingdom, such as Ulaid, decide and choose who is worthy of being a hero, or embodies heroic elements. In other words, the ethos of a hero is in the hands of other characters. For example, Celtic texts, such as “Táin Bó Cúailnge” (or “Cattle Raid of Cooley”) and “Bricriu’s Feast” extensively portrayed Cú Chulaind in a heroic manner since he “came out the next morning to view the armies and display[ed] his noble fine figure to the matrons and virgins and young girls...[while he wore] “a beautiful scarlet tunic over his white breast [plate]” (Kinsella, 156; Gantz, 237). In other words, not only is Cú Chulaind the main protagonist
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For instance, in texts like, “The Intoxication of the Ulaid” and “Bricriu’s Feast”, despite of the contradiction, the characters in “B.F.” described Cú Chulaind as “if it is in anger that [he came], we will be ground into the earth...even with the men of the entire province gathered round us in our defense – unless his anger and fury are diminished” (Gantz, 237). In other words, text portrays Cú Chulaind with a very different range of heroism since some view him as an antagonist or at the least, a non-heroic character who embodies evil. Moreover, the story in “The Intoxication of the Ulaid”, also points out a contradiction in heroism, that is, when Senchae, son of Aillil, mentions, “let Cú Chulaind go, since it is for the sake of his house that you [champions are here] and [to] accept his protection until he returns”, Senchae’s own perception of Cú Chulaind is heroic enough to protect other champion warriors. In other words, characters view heroism differently since many of them witness a hero through reports, dreams, and sights (just like in love stories, where some would consider Findabair a heroic character) And, although Senache thought Cú Chulaind was worth of heroism, he also changed and said “Cú Chulaind should go, even though he not the best warrior here (Gantz, 214). Therefore, there is a spectrum of how and what warriors are defined as ‘heroes’, but that is not to say all ‘heroes’ or one who does ‘heroic’ acts must be a
For instance, in texts like, “The Intoxication of the Ulaid” and “Bricriu’s Feast”, despite of the contradiction, the characters in “B.F.” described Cú Chulaind as “if it is in anger that [he came], we will be ground into the earth...even with the men of the entire province gathered round us in our defense – unless his anger and fury are diminished” (Gantz, 237). In other words, text portrays Cú Chulaind with a very different range of heroism since some view him as an antagonist or at the least, a non-heroic character who embodies evil. Moreover, the story in “The Intoxication of the Ulaid”, also points out a contradiction in heroism, that is, when Senchae, son of Aillil, mentions, “let Cú Chulaind go, since it is for the sake of his house that you [champions are here] and [to] accept his protection until he returns”, Senchae’s own perception of Cú Chulaind is heroic enough to protect other champion warriors. In other words, characters view heroism differently since many of them witness a hero through reports, dreams, and sights (just like in love stories, where some would consider Findabair a heroic character) And, although Senache thought Cú Chulaind was worth of heroism, he also changed and said “Cú Chulaind should go, even though he not the best warrior here (Gantz, 214). Therefore, there is a spectrum of how and what warriors are defined as ‘heroes’, but that is not to say all ‘heroes’ or one who does ‘heroic’ acts must be a