Cú Roí (mac Dáiri)
  • warriors
  • Munster
warrior and king of Munster in tales of the Ulster Cycle
Cf. Úath mac ImomainÚath mac Imomain – character in the LU version of Fled Bricrend
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See also: Conganchnes mac DedadConganchnes mac Dedad (ass. time-frame: Ulster Cycle) – warrior in the Ulster Cycle
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IuchnaIuchna – Mythical cattle-owner or briugu; associated in dinnshenchas narratives with Almu (Hill of Allen, Co. Kildare) and Adarca (eponymously, Adarca Bó Iuchna) in Co. Offaly; name probably connected to Benna Iuchna in Slán seiss, a Brigit co mbúaid; in the story cycle around Cú Roí, he came to be equated or merged with Echde [or Eochu] Echbél, legendary owner of three special cows.
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See also references for related subjects.
Bondarenko, Grigory, “Cú Roí and Svyatogor: a study in chthonic”, in: Mikhailova, Tatyana, Maxim Fomin, Séamus Mac Mathúna, and Grigory Bondarenko (eds), Proceedings of the Second International Colloquium of Societas Celto-Slavica, held in Moscow (14–17 September 2006), Studia Celto-Slavica 2, Moscow: Moscow State University, 2009. 64–74.  
Both Early Irish and Russian mythological traditions demonstrate a particular example of an extraordinary character showing supernatural features as well as the features of a chthonic monster: it is Cú Roí mac Daire on the Irish side, and Svyatogor on the Russian side. We have to be careful before arguing that these two mythological characters reflect one particular archetype of a monstrous chthonic creature (cf. views expressed by Henderson (1899) in Ireland and Putilov (1986) in Russia); on the contrary, one has to consider both heroes as complex and independent entities who appear in the two quite distinct mythologies (Early Irish and Russian). This is especially true in relation to the Russian tradition of byliny (былины) which have been preserved orally until the first published editions of the nineteenth century. Cú Roí and Svyatogor, the two mythological characters discussed, play essentially the same rôle of chthonic monsters in the basic myth. They act as an ‘obstacle’, ‘barrier’ for human heroes such as Ilya and Cú Chulainn. They are primeval characters in both traditions, that is why they are not associated with the dominant population groups: Svyatogor is not of Rus’ but from outer space (mountains on the borderland, Carpathians?), Cú Roí is from outer Munster, from marginal auto-chthonous (sic!) population groups. At the same time both characters as they have survived in the literature are contaminated by Biblical and apocryphal stories of Samson and Delilah. This is how they became incorporated into a comparatively new synthetic literary tradition.
(source: Source)
University of Ulster – eprint: <link>
Gray, Elizabeth A., “The warrior, the poet and the king: ‘the three sins of the warrior’ and Cú Roí”, in: Nagy, Joseph Falaky, and Leslie Ellen Jones (eds.), Heroic poets and poetic heroes in Celtic tradition. A Festschrift for Patrick K. Ford, CSANA Yearbook 3, 4, Dublin: Four Courts Press, 2005. 74–90.
Hellmuth, Petra Sabine, “A giant among kings and heroes: some preliminary thoughts on the character Cú Roí mac Dáire in medieval Irish literature”, Emania: Bulletin of the Navan Research Group 17 (1998): 5–11.
Meyer, Kuno, “Mitteilungen aus irischen Handschriften: Die Abenteuer Cūrōi mac Dāri's”, Zeitschrift für celtische Philologie 13 (1921): 10–13.
Internet Archive: <link>
Thurneysen, Rudolf, Die irische Helden- und Königsage bis zum siebzehnten Jahrhundert, Halle: Niemeyer, 1921.  
comments: Part 1 (chapters 1-23): Allgemeines; Part 2 (chapters 1-85): Die Ulter Sage
Internet Archive: <link>
444–446   [2.43] “Zwei Gedichten auf CūRoi”
446–447   [2.44] “Die verlorene Sage von Fiamain mac Foroi”