Bibliography
Gaël
Hily s. xx–xxi
Works edited
Contributions to journals
Hily, Gaël, “L’aubépine sans épines: une curiosité dans la procédure d’exécution du glám dícenn”, Zeitschrift für celtische Philologie 65 (2018): 123–134.
abstract:
A gloss in the Old-Irish law-tract Uraicecht na Ríar states that the satire of glám dícenn takes place 'under the shade of a whitethorn, without any thorns on it'. As this kind of tree always bears thorns, the contents of this gloss seem curious. The aim of this paper is therefore to discuss its possible meaning, through an analysis of evidence elsewhere for glám dícenn and other satires and invectives, and also by a brief examination of the status of whitethorn in early medieval Ireland.
abstract:
A gloss in the Old-Irish law-tract Uraicecht na Ríar states that the satire of glám dícenn takes place 'under the shade of a whitethorn, without any thorns on it'. As this kind of tree always bears thorns, the contents of this gloss seem curious. The aim of this paper is therefore to discuss its possible meaning, through an analysis of evidence elsewhere for glám dícenn and other satires and invectives, and also by a brief examination of the status of whitethorn in early medieval Ireland.
Hily, Gaël, “Et le Dagda transforma l’Ulster. Un aménagement du territoire dans Tochmarc Étaíne, version 1”, Études Celtiques 42 (2016): 143–159.
abstract:
[FR] La présente étude s’intéresse au scénario narratif de la transformation du territoire irlandais. Ce thème se retrouve particulièrement dans le Lebor Gabála Érenn et le Dindshenchas, mais aussi dans la version 1 du Tochmarc Étaíne, qui a l’avantage de présenter un processus complet en matière d’aménagement du territoire. Nous allons ainsi analyser en détail le passage où le Dagda transforme le territoire d’Ulster à la demande du roi Ailill. Toutes ces modifications expriment très clairement une volonté d’appropriation de l’espace par la société, afin de disposer des besoins nécessaires à sa subsistance et à son développement.
[EN] And the Dagda transformed Ulster. Land shaping in version 1 of Tochmarc ÉtaíneThe present study focuses on the narrative scenario about the shaping of the Irish landscape. This theme is found in Lebor Gabála Érenn, Dindshenchas, but also in version 1 of Tochmarc Étaíne, which has the advantage of offering a complete process of land settlement. Here we will analyse in detail the passage when the Dagda transforms the Ulster territory at the request of king Ailill. All of these modifications clearly express a desire for appropriation of space by society, in order to have the necessary requirements for its subsistence and development.
[EN] And the Dagda transformed Ulster. Land shaping in version 1 of Tochmarc ÉtaíneThe present study focuses on the narrative scenario about the shaping of the Irish landscape. This theme is found in Lebor Gabála Érenn, Dindshenchas, but also in version 1 of Tochmarc Étaíne, which has the advantage of offering a complete process of land settlement. Here we will analyse in detail the passage when the Dagda transforms the Ulster territory at the request of king Ailill. All of these modifications clearly express a desire for appropriation of space by society, in order to have the necessary requirements for its subsistence and development.
Persée – Études Celtiques, vol. 42, 2016: <link>
abstract:
[FR] La présente étude s’intéresse au scénario narratif de la transformation du territoire irlandais. Ce thème se retrouve particulièrement dans le Lebor Gabála Érenn et le Dindshenchas, mais aussi dans la version 1 du Tochmarc Étaíne, qui a l’avantage de présenter un processus complet en matière d’aménagement du territoire. Nous allons ainsi analyser en détail le passage où le Dagda transforme le territoire d’Ulster à la demande du roi Ailill. Toutes ces modifications expriment très clairement une volonté d’appropriation de l’espace par la société, afin de disposer des besoins nécessaires à sa subsistance et à son développement.
[EN] And the Dagda transformed Ulster. Land shaping in version 1 of Tochmarc ÉtaíneThe present study focuses on the narrative scenario about the shaping of the Irish landscape. This theme is found in Lebor Gabála Érenn, Dindshenchas, but also in version 1 of Tochmarc Étaíne, which has the advantage of offering a complete process of land settlement. Here we will analyse in detail the passage when the Dagda transforms the Ulster territory at the request of king Ailill. All of these modifications clearly express a desire for appropriation of space by society, in order to have the necessary requirements for its subsistence and development.
[EN] And the Dagda transformed Ulster. Land shaping in version 1 of Tochmarc ÉtaíneThe present study focuses on the narrative scenario about the shaping of the Irish landscape. This theme is found in Lebor Gabála Érenn, Dindshenchas, but also in version 1 of Tochmarc Étaíne, which has the advantage of offering a complete process of land settlement. Here we will analyse in detail the passage when the Dagda transforms the Ulster territory at the request of king Ailill. All of these modifications clearly express a desire for appropriation of space by society, in order to have the necessary requirements for its subsistence and development.
Hily, Gaël, “Du cycle mythologique au cycle épique : correspondances entre le Dagda et Fergus mac Róech”, Études Celtiques 40 (2014): 117–143.
abstract:
[FR] Le dieu Dagda et le héros Fergus mac Róech sont deux figures importantes et reconnues des traditions irlandaises préchrétiennes. Tous deux interviennent dans des groupes de récits distincts, à savoir le cycle mythologique pour l’un et le cycle héroïque d’Ulster pour l’autre. Mais une confrontation de ces témoignages littéraires permet de révéler toute une série de points communs, qui laissent alors entrevoir des rapports étroits entre leurs gestes respectives.
[EN] From a mythological cycle to an epic cycle : About some correspondences between the Dadga and Fergus mac Róech.The god Dadga and the hero Fergus mac Róech are two main and famous characters of Pre-Christian Irish traditions. They occur in distinct groups of tales, i. e. the mythological cycle for the former and the Ulster heroic cycle for the latter. But a confrontation of these literary evidences reveals a series of common points, which suggest serious links between their respective gestes.
[EN] From a mythological cycle to an epic cycle : About some correspondences between the Dadga and Fergus mac Róech.The god Dadga and the hero Fergus mac Róech are two main and famous characters of Pre-Christian Irish traditions. They occur in distinct groups of tales, i. e. the mythological cycle for the former and the Ulster heroic cycle for the latter. But a confrontation of these literary evidences reveals a series of common points, which suggest serious links between their respective gestes.
Persée – Études Celtiques, vol. 40, 2014: <link>
abstract:
[FR] Le dieu Dagda et le héros Fergus mac Róech sont deux figures importantes et reconnues des traditions irlandaises préchrétiennes. Tous deux interviennent dans des groupes de récits distincts, à savoir le cycle mythologique pour l’un et le cycle héroïque d’Ulster pour l’autre. Mais une confrontation de ces témoignages littéraires permet de révéler toute une série de points communs, qui laissent alors entrevoir des rapports étroits entre leurs gestes respectives.
[EN] From a mythological cycle to an epic cycle : About some correspondences between the Dadga and Fergus mac Róech.The god Dadga and the hero Fergus mac Róech are two main and famous characters of Pre-Christian Irish traditions. They occur in distinct groups of tales, i. e. the mythological cycle for the former and the Ulster heroic cycle for the latter. But a confrontation of these literary evidences reveals a series of common points, which suggest serious links between their respective gestes.
[EN] From a mythological cycle to an epic cycle : About some correspondences between the Dadga and Fergus mac Róech.The god Dadga and the hero Fergus mac Róech are two main and famous characters of Pre-Christian Irish traditions. They occur in distinct groups of tales, i. e. the mythological cycle for the former and the Ulster heroic cycle for the latter. But a confrontation of these literary evidences reveals a series of common points, which suggest serious links between their respective gestes.
Hily, Gaël, “Le trio Goibne, Lug et Balor : un héritage de la tradition cosmogonique indo-européenne”, Études Celtiques 36 (2008): 119–133.
abstract:
[FR] La mythologie irlandaise compte, parmi les “ peuplements anciens” du pays, des Géants Fomoire et une génération de dieux appelés les Tuatha Dé Danann. Lug, le chef de ces derniers, s’oppose en duel à Balor, le chef des Fomoire. Dans cette bataille, l’arme fournie à Lug par le dieu forgeron Goibne se révèle décisive ; c’est le táthluib, peut-être une balle de fronde incandescente. On peut comparer, en Grèce, selon la Théogonie d’Hésiode, le combat de Zeus contre les Titans, en particulier Typhée : Zeus remporte la victoire grâce au foudre que lui ont forgé les Cyclopes. Enfin, en Inde, le dieu Indra tue le serpent Vrtra en utilisant les armes fournies par un dieu forgeron, Tvastr. Dans les trois cas, la promotion du dieu forgeron semble liée à l’apparition de la métallurgie du fer.
[EN] According to Old Irish mythology, the country had been inhabited by successive populations, among them Giants called Fomoire, and then a generation of gods called Tuatha de Danann. Lug, their chieftain, encounters in a duel the Fomoire chieftain Balor. In this battle, an arm provided by the smith-god Goibne reveals to be decisive : this is the táthluib, maybe a red-hot sling-ball. This may be compared with the struggle (according to Hesiod’s Theogonia) between the Greek god Zeus and the Titans (particularly, Typhaeos) : Zeus is the winner thanks to the “ thunderbolt” hammered for him by the Cyclops. And similarly, the Indian god Indra kills the snake Vrtra with arms provided by a smith-god, Tvastr. In the three cases, the importance given to a smith-god would seem to be linked with the invention of siderurgy.
[EN] According to Old Irish mythology, the country had been inhabited by successive populations, among them Giants called Fomoire, and then a generation of gods called Tuatha de Danann. Lug, their chieftain, encounters in a duel the Fomoire chieftain Balor. In this battle, an arm provided by the smith-god Goibne reveals to be decisive : this is the táthluib, maybe a red-hot sling-ball. This may be compared with the struggle (according to Hesiod’s Theogonia) between the Greek god Zeus and the Titans (particularly, Typhaeos) : Zeus is the winner thanks to the “ thunderbolt” hammered for him by the Cyclops. And similarly, the Indian god Indra kills the snake Vrtra with arms provided by a smith-god, Tvastr. In the three cases, the importance given to a smith-god would seem to be linked with the invention of siderurgy.
Persée – Études Celtiques, vol. 36, 2008: <link>
abstract:
[FR] La mythologie irlandaise compte, parmi les “ peuplements anciens” du pays, des Géants Fomoire et une génération de dieux appelés les Tuatha Dé Danann. Lug, le chef de ces derniers, s’oppose en duel à Balor, le chef des Fomoire. Dans cette bataille, l’arme fournie à Lug par le dieu forgeron Goibne se révèle décisive ; c’est le táthluib, peut-être une balle de fronde incandescente. On peut comparer, en Grèce, selon la Théogonie d’Hésiode, le combat de Zeus contre les Titans, en particulier Typhée : Zeus remporte la victoire grâce au foudre que lui ont forgé les Cyclopes. Enfin, en Inde, le dieu Indra tue le serpent Vrtra en utilisant les armes fournies par un dieu forgeron, Tvastr. Dans les trois cas, la promotion du dieu forgeron semble liée à l’apparition de la métallurgie du fer.
[EN] According to Old Irish mythology, the country had been inhabited by successive populations, among them Giants called Fomoire, and then a generation of gods called Tuatha de Danann. Lug, their chieftain, encounters in a duel the Fomoire chieftain Balor. In this battle, an arm provided by the smith-god Goibne reveals to be decisive : this is the táthluib, maybe a red-hot sling-ball. This may be compared with the struggle (according to Hesiod’s Theogonia) between the Greek god Zeus and the Titans (particularly, Typhaeos) : Zeus is the winner thanks to the “ thunderbolt” hammered for him by the Cyclops. And similarly, the Indian god Indra kills the snake Vrtra with arms provided by a smith-god, Tvastr. In the three cases, the importance given to a smith-god would seem to be linked with the invention of siderurgy.
[EN] According to Old Irish mythology, the country had been inhabited by successive populations, among them Giants called Fomoire, and then a generation of gods called Tuatha de Danann. Lug, their chieftain, encounters in a duel the Fomoire chieftain Balor. In this battle, an arm provided by the smith-god Goibne reveals to be decisive : this is the táthluib, maybe a red-hot sling-ball. This may be compared with the struggle (according to Hesiod’s Theogonia) between the Greek god Zeus and the Titans (particularly, Typhaeos) : Zeus is the winner thanks to the “ thunderbolt” hammered for him by the Cyclops. And similarly, the Indian god Indra kills the snake Vrtra with arms provided by a smith-god, Tvastr. In the three cases, the importance given to a smith-god would seem to be linked with the invention of siderurgy.
