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Subject: Immacallam 77
From: David Stifter <[log in to unmask]>
Reply-To:Scholars and students of Old Irish <[log in to unmask]>
Date:Mon, 16 Sep 2002 13:17:38 +0200
Content-Type:text/plain
Parts/Attachments:
Parts/Attachments

text/plain (74 lines)


We turn a page!

Our text is at the end of the right column at:
http://www.isos.dcu.ie/tcd/tcd_ms_1339/jpgs/187.jpg

and at the beginning of the left column at:
http://www.isos.dcu.ie/tcd/tcd_ms_1339/jpgs/188.jpg

Since main text and gloss are written in letters of approximately the same height at this point in LL, it is very difficult to 
determine what is main text and what is gloss in Stokes' § 139, going by LL alone. But by looking at the other MSS it 
becomes quite clear that Néide's monologue consists of more paragraphs than Stokes (and Guyonvarc'h!) has in his 
edition. Nevertheless I will follow Stokes' organisation for the start and will turn to identifying the additional §§ in another 
mail, as soon as I will look at the variant readings.


§ 138

ERG NA m- ecnai
Ergna mac Ecnai.

* Understanding son of Wisdom.

.i.IS | tuisec^u doneoc^ i-tecna dobit^ | i-anmai- .4. at^aßelbad.
.i. is tuisechu do neoch int ecna do bith i n-anmain in·dás a thasselbad.

* That means, that somebody has wisdom in his soul is prior to showing it.


§ 139

Ecna | mc- nai/t n* dea n*dana
Ecna mac na tri Dea nDana.

* Wisdom son of the three Gods of Art.

.i.nai/tdi\E | dana. i/tmc- bRigi\t banf*ili. | .i. brian 7iuc^4 7ú4 i/t mc- brEii\s | m- eladan 7brigit banf*ile | i-gEn i-dagdai 
moír ríg hEr- a~[?]. | & ai-m dós-e i-ruad rof*eßa at | b-4 sund.1 cErmait 7dErmait | 7æd. | [188a] | BRIG it BANFILI I-
GEN rúaid rof*Eßa. | .i. ai-m dondagda. RUAD ROF*EßA | m- nanule n*dana.i. mc- oca~bíi- |dan uile. ISi/4e da- b-
EsnEde agEn1 | coi\s-luctsa 4isoccu robúi suit^e | nâeci\s coco~lan´. Adual; aaíse | da- atb- neide ¢idmc- ce-
oEndibseo | diaraile. 4isé i-tat^i/4 li\Es i-tí | bis irre~thec^tas. 7isé i-mc- i-í\t bís | ii\t4mo2-.

.i. na tri dei Dana: tri maic Brigti banfhili, .i. Brian ocus Iuchar ocus Úar tri maic Breisi maic Eladan ocus Brigit banfhile 
ingen in Dagdai Moír ríg hErend a mmáthair. et ainm dó-side in Ruad Rofhessa at·berar sund, nó Cermait ocus 
Dermait ocus Aed. Brigit banfhili ingen Rúaid Rofhessa. .i. ainm don Dagda. Ruad Rofhessa mac na n-ule nDana .i. 
mac oca·mbí in dan uile. is aire dano beres Nede a genelacht cosin luc[h]t-sa ar is occu ro·búi suithe na h-ecsi co 
comlán. a dualus a aíse dano at·beir Neide conid mac cech oen dib-seo di araile. ar is é int athair leis int-í bis i 
rremthechtas. ocus is é in mac int-í bís i tiarmoracht.

* That means, the three gods of Art: the three sons of Brigit the Poetess, that is Brian and Iuchar and Úar, the three 
sons of Bres son of Eladu, and Brigit daughter of the Dagda the Great, king of Ireland (was) their mother. And the 
name Red One of Great Knowledge is given to him here, or Cermait and Díarmuit and Áed. Brigit the Poetess 
daughter of the Red One of Great Knowledge, that is a name for the Dagda. Red One of Great Knowledge son of all 
Arts, that means a son who has all art. For this reason does Néide trace his genealogy back to these people, because 
they completely possessed mastery of wisdom. By right of his age does Néide claim to be a son of each of them. 
Because the father is he who is in chronologically antecedent, and the son is he who is in chronologically following.


Best/O'Brien read a fada on the i of tri in the main text, but what they consider to be the fada is IMO a long, faint off-
stroke of the preceding a. At the end of line 5 of the gloss Best/O'Brien read an m where I put a question mark.

As stated above, this paragraph actually comprises three different paragraphs which Stokes didn't recognise (although 
IMO slightly larger letters in case of the main lines are discernable even here). Best/O'Brien recognised only two 
separate paragraphs, they made a break in front of "Brigit banfili". But about this question in more detail tomorrow. 
Grammatically there is not much to say about this passage. Dúalas at the end of the gloss is in DIL a variant of 
dúalgas "traditional right; custom, obligation". The phrase a dúal(g)as means "by right of, in virtue of" - a is the 
preposition "ex" here. In my eyes dúalas is not simply a phonetical variant of dúalgas, but the two are originally 
separate formations: dúalas is derived directly from dúal "native, hereditary, natural, belonging to by right or descent", 
whereas dúalgas is secondarily derived from the derivative dúalach "lawful, proper" (only once attested though). Both 
contain the abstract suffix -as < *-esto- or -us < *-estu- (the two can easily be confounded).

The dei dana = dé dána are literally the "gods of poetical skill". But I think there is almost certainly a pun on the Túatha 
Dé Danann "peoples of the Goddess Danu" intended.

David

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