his origin is semi-divine. Sualtam's mother was of the síd-folk; he was called Sualtam sídech ("of the fairy haunts") and possessed "the magic might of an elf."5 The super-natural aspect of some of the personages is seen in Cuchulainn's feats or his "distortion"; or in Fergus, who had the strength of seven hundred men, ate seven hogs and kine at a meal, and wielded a sword as long as a rainbow, while a seventh part of him surpassed the whole of any ordinary man.6 In one passage Conchobar is called día talmaide ("a terrestrial god"), while Dechtire is termed a goddess.7 Yet Cúchulainn was not necessarily a sun-god or sun-hero; for if he was, why does the Tain, in which he plays so great a part, take place in winter, while his greatest activity is from Samhain (November) until the beginning of spring.8 Nor is every mistress of his a dawn-goddess, nor every foe a power of darkness.
The boyish deeds of Cúchulainn were described to Medb during the Táin by Fergus and others. Before his fifth year, when already possessed of man's strength, he heard of the "boy corps" of his uncle Conchobar and went to test them, taking his club, ball, spear, and javelin, playing with these as he went. At Emain he joined the boys at play without permission; but this was an insult, and they set upon him, throwing at him clubs, spears, and balls, all of which he fended off, besides knocking down fifty of the boys, while his "contortion" seized him—the first reference to this curious phenomenon. Conchobar now interfered, but Cúchulainn would not desist until all the boys came under his protection and guarantee.9
At Conchobar's court he performed extraordinary feats and expelled a band of invaders when the Ulstermen were in their yearly weakness.10 He was first known as Setanta, and was called Cúchulainn in the following way. Culann" the smith had prepared a banquet for Conchobar, who, on his way to it, saw the youth holding the field at ball against three hundred and fifty others; and though he bade him follow,
