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Cú Chulainn: Birth, Arms and the Road to Scáthach
During a strange night, Deichtine helped deliver a boy while the Ulstermen lodged in her house, then nursed him alongside two foals before the house vanished. After his death, a creature in wine led to a second conception, making Lugh his divine father. The Conception and Birth of Cú Chulainn A woman went into labour during the night while a company of Ulstermen, including Briccriu and Fergus, stayed in her spacious house. Outside, a mare gave birth to two foals. Deichtine entered the house to help with the birth and brought out a boy. The Ulstermen took charge of him and gave him the foals. Deichtine nursed him at her breast. At dawn, the house and its occupants had vanished. Nothing remained eastward of the Brug except the Ulstermen’s horses, the baby and the two foals. The company returned to Emain Macha, where Deichtine raised the boy. He was called Sétanta. He later fell ill with a fever and died. The women of Ulster lamented him, and Deichtine grieved deeply for her foster-son. After the lamentation, Deichtine returned home and asked her servant for a drink. A cup of wine was brought to her. A tiny creature was in the drink, and she swallowed it without noticing. This creature was the means by which Lugh fathered a child. Accounts differ over whether Lugh appeared to Deichtine in human form, as a god, in a dream, or while she was in bird form. In the account of the miraculous conception, the child was later brought forth from her. Deichtine bore a son and gave him the name Sétanta. His conception made Lugh his divine father. The heroes of Ulster disputed who should raise him, then shared responsibility for his upbringing. Each offered what he could teach or give. Fergus instructed him in the manly arts, Findchóem nursed him, Conall Cernach became his foster brother, and Conchobar became his foster father. Other accounts say that Sualtaim mac Roich was his father, or that Deichtine remained a virgin by vomiting out the child. Source note: Primary text: the ancient sources. Corpus check: Celtic Mythology; The Táin : translated from the Irish epic Táin Bó Cualinge. Cú Chulainn Takes Arms A prophecy of glory reached Cú Chulainn, and he seized weapons. He set out in a chariot with his charioteer, Ibor, on his first outing. Ibor warned him that danger lay ahead, but the boy would not turn back. They travelled through Mag mBreg, and Ibor named the forts, fields, fords, settlements, strongholds and fortresses between Temair and Cenannos. He pointed out the fort of the three sons of Nechta Scéne. The brothers were Fóill, Fannall and Tuachell. Their father was Fer Ulli, son of Lugaid, and their mother was Nechta Scéne. They were enemies of the Ulstermen because the Ulstermen had killed their father. They also claimed to have killed as many Ulstermen as were then living. Cú Chulainn asked to meet them. Ibor warned him against seeking such danger, but Cú Chulainn said they were not travelling there to avoid it. They released the horses where the bog met the river, and Cú Chulainn told Ibor to wake him if warriors appeared. The three sons came down to the stream and demanded to know who had entered their land. Ibor said that a boy was there on his first outing and that he was taking him home. Fóill mocked the boy and ordered him to leave. Cú Chulainn woke and declared that no boy was there, only a man ready to fight. Ibor warned him that Fóill the Sly could not be struck after a first missed thrust. Cú Chulainn swore by the god of his people that Conchobar’s spear would not miss. He cast it at Fóill and broke his back, then cut off his head and took his spoils. He killed Fannall and Tuachell as well, taking the weapons of the three brothers. Cú Chulainn then told Ibor to drive towards Emain Macha. He first made the charioteer circle the fortress so that the other boys could see him. When Ibor tried to return through the gates, Cú Chulainn ordered him onwards. They travelled to Sliab Fúait, where Conall Cernach was keeping watch for Ulster. Cú Chulainn claimed that he had come to relieve him. When Conall said he was too young, Cú Chulainn broke the shaft of his chariot with a stone. He then returned to Emain Macha in a battle frenzy. Cú Chulainn Takes Arms. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Celtic Mythology. The Wooing of Emer and Training with Scáthach Cú Chulainn drove with his charioteer, Laeg mac Riangabra, to the Gardens of Lug to meet Emer, daughter of Forgall Monach. No chariot team in Ulster could match their speed. Emer was on the green with her foster-sisters, who were studying embroidery and fine stitching with her. She recognised Cú Chulainn and greeted him. He had come after a search lasting a year, during which messengers had looked throughout Ireland for a suitable wife for him without success. Cú Chulainn and Emer became attached to one another. Emer declared that she loved him and that she was under his protection. Forgall opposed the match. He presented Emer to Lugaid, the great king of Alamiach’s son, who had come with twelve chariot-warriors to seek wives. Emer resisted the proposed marriage. She held Lugaid’s cheeks and swore by his life and honour that she loved Cú Chulainn. Lugaid feared Cú Chulainn and returned home without taking her as his wife. Cú Chulainn then travelled to Alba, where Scáthach was at war with her rival Aífe. Scáthach trained him in supernatural combat. He underwent demanding adventures and learned the skills needed for battle. During this time he faced Aífe and defeated her. His training with Scáthach completed the trials connected with his courtship of Emer. Cú Chulainn returned from Alba and won Emer as his wife. The courtship had taken him from the Gardens of Lug to Forgall’s opposition, then to Alba and Scáthach’s instruction. Emer’s own resolve helped preserve her bond with him, while Cú Chulainn’s journey and victory over Aífe secured his claim to marry her. Source note: Primary text: the ancient sources. Corpus check: Celtic Mythology Rocks!; The Táin : translated from the Irish epic Táin Bó Cualinge.
Renoir's Boating Party: Who Was at the Table?
Pierre-Auguste Renoir painted Luncheon of the Boating Party in 1881 on the balcony of the Restaurant Fournaise in Chatou. The composition brings together fourteen named friends, acquaintances, and models from contemporary Parisian society around a lunch table along the River Seine. Identifications at the Restaurant Fournaise In the left foreground of the 1881 canvas, Renoir’s fiancée and future wife, Aline Charigot, sits at the table playing with a small dog. She wears a Prussian blue dress paired with a hat decorated with orange-red flowers. Directly across the table in the right foreground sits the painter Gustave Caillebotte. A keen rower, Caillebotte is depicted wearing a straw hat and a white sleeveless shirt while straddling a chair. Seated beside him, model Angèle Legault drinks from a glass while wearing a blue-and-white hat. Antonio Maggiolo, an Italian journalist, leans over the table to speak with her. The remaining figures surrounding the table represent a cross-section of Parisian social circles. Leaning back against the balustrade is Alphonse Fournaise, the son of the restaurant proprietor. His sister, Louise-Alphonsine Fournaise, rests her chin on her hand as she leans against the wooden railing. Further back, actress Jeanne Samary covers her ears with her fingers. Standing beside her are painter Paul Lhôte, dressed in red and white clothing, and Eugène-Pierre Lestringuez, a civil servant from the Ministry of the Interior. Art historian and banker Charles Ephrussi stands in a black top hat, conversing with poet Jules Laforgue, who is smoking a pipe. Actress Ellen Andrée wears pearl earrings while conversing with Maggiolo. Social Hierarchy and Placement The gathering on the terrace at Chatou presents a casual assembly of contemporaries from various social strata. Academic painting conventions of the nineteenth century typically rendered individuals of higher social standing at a larger physical scale to denote rank. Renoir discarded this traditional hierarchy, relying entirely on visual perspective to establish the relative size of each figure. Wealthy art patrons, working actresses, rowers, and civil servants occupy the same scene without spatial artificiality. Charles Ephrussi, an affluent banker and art historian, stands near the back of the group in formal attire, sharing space with informal rowers and studio models. Behind the assembled party, the River Seine remains visible through the balcony structure, complete with passing sailing boats on the water. The setting at the Restaurant Fournaise allowed Renoir to depict his acquaintances relaxing together in an informal outdoor environment. Pierre-Auguste Renoir - Luncheon on the Boating Party (Detail - Still life). Public domain; source: Wikimedia Commons. Composition and Use of Light The structural composition relies on the diagonal line of the wooden balcony railing to divide the canvas into two distinct regions. One half of the space contains a dense, overlapping group of figures engaged in conversation. The opposite side remains largely open, featuring only Louise-Alphonsine Fournaise and her brother Alphonse. This division places structural emphasis on the proprietor's children through the contrast between the crowded and vacant areas of the terrace. Illumination enters the balcony through a large opening adjacent to the standing man in the hat and the woman leaning on the railing. Renoir unified the composition by allowing light to reflect off specific surface areas, including the white tablecloth and the sleeveless tops worn by the men in the foreground. He selected complementary colours, placing the orange-red of the flowers on Aline Charigot’s hat against the Prussian blue of her dress, while repeating these tones in muted shades across the clothing of background figures. Revisions and Studio Practice Renoir commenced the work without preparing formal preliminary sketches, relying only on minimal underdrawing directly on the canvas surface. Modern technical examinations using X-radiographic and infrared analysis demonstrate that the artist altered the arrangement repeatedly during execution. The scans reveal that a figure initially positioned to look directly towards the viewer was later painted over and replaced by a male figure facing Alphonsine. The process of completing the canvas proved logistically complex because the models posed in small groups or as individuals rather than all at once. Models frequently arrived late or failed to keep their appointments, disrupting the artist's schedule. In a letter to his patron Paul Berard, Renoir expressed his frustration with the painting, stating that he no longer knew where he was with the work and that it was annoying him increasingly. Reception and Exhibition History The completed canvas was displayed at the Seventh Impressionist Exhibition in 1882, held in rented rooms at 251 Rue Saint-Honoré in Paris. The business operations of the exhibition were managed by the art dealer Paul Durand-Ruel, allowing the participating artists to focus on their entries. Three contemporary critics declared Renoir's canvas to be the finest painting in the exhibition. Writing in Le Pays on 10 March 1882, critic Paul de Charry described the work as fresh and free without being bawdy. In La Vie Moderne on 11 March 1882, Armand Silvestre praised the draftsmanship, noting that the remarkable drawing resulted from the juxtaposition of hues rather than outlined edges, calling it one of the most beautiful pieces produced by independent artists. In contrast, Albert Wolff published a harsh review in Le Figaro on 2 March 1882, writing that Renoir would have produced a pretty picture had he learned to draw. The painting was eventually acquired for the Phillips Collection in the United States, where actor Edward G. Robinson later described spending hours standing before the canvas during visits to the museum in Washington.
Gilgamesh and the Cost of Kingship
Gilgamesh returned to Uruk after defeating every man who could withstand his arms and ruled through strength and arrogance. The people condemned his taking of their sons and brides, then appealed to the gods, who called on Aruru to create a remedy. Gilgamesh's Tyranny in Uruk Gilgamesh went abroad and defeated every man who could withstand his arms before he returned to Uruk. He stormed through the city by day and by night, proud of his strength and royal power. The men of Uruk said that he sounded the alarm for his own amusement and that his arrogance had no bounds. No son remained with his father because Gilgamesh took them all. They said that a king was a shepherd to his people. The people also condemned Gilgamesh’s treatment of women. They said that his lust left no virgin with her lover. He claimed the bride-right and sought sex with another man’s bride on her wedding night. The complaints named a warrior’s daughter and a noble’s wife. The women prayed to their goddesses and repeated their sorrows month after month. The men of Uruk appealed to the gods for relief. The gods of heaven heard their complaints and went to Anu, the god of Uruk. They said that Gilgamesh had been made strong as a savage bull, that no one could withstand his arms, and that he took the sons and brides of the city. Anu heard their lamentation, and the gods called on Aruru, the goddess of creation. Source note: Primary text: the ancient sources. Corpus check: Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]; THE EPIC OF GILGAMESH : an English version with an introduction. Gilgamesh Returns to Uruk Gilgamesh returned through the gate by which he had first gone out, with Urshanabi travelling beside him. They journeyed for twenty leagues, then stopped to eat. After another thirty leagues, they halted for the night. Gilgamesh saw a well of cool water, went down to it, and bathed. A serpent lay deep in the pool. It sensed the sweetness of the flower Gilgamesh carried, rose from the water, and seized it. The serpent sloughed its skin and slipped back into the well. Gilgamesh sat down and wept. He took Urshanabi by the hand and asked whether all his toil and suffering had brought him anything. The creature of the earth now possessed the prize. The stream had already carried the flower twenty leagues towards the channels where he had found it. He had found a sign and then lost it. Gilgamesh continued with Urshanabi and reached Uruk again. He then directed Urshanabi to climb the city wall, walk its length, survey its foundation, and study its brickwork. The wall was made from oven-baked bricks. It marked what Gilgamesh had achieved for the city. The journey ended with Gilgamesh directing attention to Uruk and its enduring wall as the lasting work of his life. Gilgamesh Returns to Uruk. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: THE EPIC OF GILGAMESH : an English version with an introduction; Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]. The Gods Condemn Enkidu After killing the Bull of Heaven, Gilgamesh and Enkidu returned to Uruk. They cut out the Bull’s heart and gave it to Shamash. In the palace, they washed their hands in the Euphrates, embraced, and went away. The heroes gathered in the streets, and Gilgamesh called to the singing girls. He asked who was the most glorious of heroes and the most eminent among men. They answered that Gilgamesh was both. Feasting and celebration continued in the palace, and the two heroes later lay down to sleep. During the night, Enkidu dreamed that Anu, Enlil, Ea, and Shamash sat in council. Anu said that Gilgamesh and Enkidu had killed the Bull of Heaven and Humbaba, guardian of the cedar forest. Because of these killings, one of the two had to die. Enlil declared that Enkidu would die, while Gilgamesh would live. Shamash objected. He asked whether the two had not killed the Bull and Humbaba at his command, and questioned why Enkidu should die. Enlil grew angry and asked why the Sun God had marched with them as a comrade in arms. The gods nevertheless chose Enkidu as the victim. Enkidu rose and told Gilgamesh the dream, calling him his brother. He understood that death would separate them. Lying before Gilgamesh, he shed streams of tears and lamented that no one would bring him back from the dead. He would sit with the shades, cross the threshold of death, and never again see his companion. The judgement followed the deeds that had brought the two heroes together. Enkidu had refused Humbaba’s plea for mercy, broken the taboo of the gate, and insulted Ishtar. Gilgamesh had shared in the killings, but the punishment fell first on Enkidu. Source note: Primary text: the ancient sources. Corpus check: Gilgamesh. A New Translation of the Ancient Epic (2021) [Retail]; THE EPIC OF GILGAMESH : an English version with an introduction.





