Kirja-arvosteluja – Book reviews

Alexandra Bergholm: From Shaman text is contained, and the synopsis of the to Saint. Interpretative Strategies in story provides the reader with a necessary the Study of Buile Shuibhne. Hel- tool to follow Suibhne’s convoluted tale. sinki: Suomalainen Tiedeakatemia. Taking the phenomenon in its widest Academia Scientiarum Fennica sense, the author provides an intriguing 2012. 212 pages. Price 30€. ISBN study into the figures and characters of 978-951-41-1069-6. gelta, both male and female, in Biblical and in medieval traditions, the latter The work by Alexandra Bergholm including Irish, Welsh and Old Norse- opens a new chapter in the study of a Icelandic literatures. medieval Irish text Buile Shuibhne. The The second part is a quadrangle of interpretation of the title is the task that frameworks of interpretation. The nexus cannot be easily resolved. According of historical and Christian frameworks to the author, ‘its title would assign it to of understanding is balanced with the the group of buile/baile, usually trans- pre-Christian and anthropological one. lated as “vision”, “prophetic exctasy” These pairs of mutually complementing or “frenzy”’ (p. 51, fn. 43), yet also hin- approaches help the reader to perceive ting at a view that the title ‘should be an ambiguous and complex figure of taken to refer to a vision or “revelation Suibhne, his rootedness in the native of the otherworld” (baile) rather than Celtic Wild Man tradition, his apposition madness or frenzy’ (p. 160, fn. 180). to the Christian tradition, both as a figure The book is divided into three parts. of deorad Dé ‘exile of God’ and an The first one presents an introduction to analogue of early Eastern monastic boskoi the study: the reader is provided with a ‘grazers’ and deudritai ‘tree-dwellers’ and background and purpose(s) of the study. his ambiguity as a liminal character— A brief survey of the previous research transcending ‘the boundary points available to the author follows, and a between opposites’ (p. 159), coming very particular attention is paid to the problems close to poet-seers, the mna chaointe of textual meaning, literary contexts and ‘wailing women’ of Irish tradition and the social models of reading of early Irish analogous ‘native religious experts’ (p. learned written tradition. Particularly 113) in the Old Irish (Finn mac Cumhal, useful is the introduction to an array of Túan mac Cairill, Derg Corra), Welsh manuscript sources and texts in which the (Lleu Llaw Gyffes, Myrddin), Scottish

113 (Laikoken) and Arthurian (Merlin of Jacqueline Borsje: The Celtic Evil Geoffrey of Monmouth) traditions. Eye and Related Mythological Motifs The third part opens perspectives to in Medieval . Leuven: Peeters. the future study of the text, replacing 2012. xii + 387 pages. Price 42 €. the view on the text as ‘the completed ISBN 978-90-429-2641-7. accomplishment of a singular authorial figure’ with the methodology considering ‘For the sight, being very vigorous and ‘the text as a product of an ongoing active, together with the spirit upon process of development’ (p. 177). The which it depends, sends forth a strange author insists that the close examination fiery power…’1 Jacqueline Borsje starts of the historical composition of the text her latest book The Celtic Evil Eye and and the complex processes involved in its Related Mythological Motifs in Medie- transmission be given further attention, val Ireland very aptly with this quote acknowledging the role of the anonymous from Plutarch. The notion of the evil Middle Irish author or compiler in the eye, that is, the belief that harm is caus- composition of the text and making the ed by looking at someone or somet- reader aware of the ‘mediating position of hing in a certain way, is more than five the Middle Irish redactors in handling the thousand years old and can be found materials available to them’ (p. 178). in several different cultures around the In conclusion, she proposes (p. 186) world. It is the ‘invisible threats and that The understanding of early Irish dangers’ caused by the evil eye that are narratives in Celtic Studies scholarship the subject of Borsje’s examination. As has long been predicated on several she states in her introduction, ‘[t]he pre- assumptions, but most notably on the sent volume explores mainly medieval belief that there is something readily Irish beliefs on the notion of the evil knowable called tradition which in itself eye, although some reference is made to holds explanatory power. modern Irish views and similar beliefs The author cautions against a in other cultures’ (p. 1). comfortable triangle of interpretation Borsje’s book consists of six essays, that includes familiar notions of tradition, five of which are revised and updated text and context, and, instead, calls the versions of articles that have been readers to appreciate the complexity of published earlier. The essays, which early Irish narrative from an entirely can be read independently in any order, different perspective, in which the focal were originally intended for scholars in points include such concepts as the Celtic studies. Now the aim is at a wider cultural continuity, as well as the intrinsic readership, which makes the substantial authorial function of performance and appendices, comprising more than one creativity. fourth of the book, indeed necessary.

1 Plutarch, Symposiacs, Book 5, Maxim Fomin, University of . Question 7.

114 The first of these, ‘An Old Irish Law evidence does indeed seem to shed light Fragment on the Evil Eye’, taken from an on numerable issues concerning the article co-authored by Borsje, is by Prof. medieval evil eye. Fergus Kelly. The two other appendices The author acknowledges in the provide two medieval Irish sagas, Cath ‘Introduction’ that the articles have been Maige Tuired (The Battle of Mag Tuired) left more or less intact; and this seems and Togail Bruidne Da Derga (The to be true. The first essay of the book Destruction of Da Derga’s Hostel) in their does not differ notably from the original entirety. Borsje uses adapted versions of article, and a reader with a special interest the translations by Whitley Stokes—for and knowledge of Celtic studies will be copyright reasons (p. 2). quite happy to read either. Nothing has The first essay in the book, ‘The been omitted in the book, and the changes Evil Eye in Medieval ’2, are mainly stylistic (altered word order explains the concept of the evil eye and and different choice of individual words, discusses various examples of the motif. for instance). Some quotes in Old Irish Borsje refers to the occurrence of the have, in the book, been moved to the evil eye in several cultures, but focuses footnotes, the names for the Irish texts are mainly on ‘the terms used for it in Ireland provided in both Old Irish and in English, and a description and analysis of textual and words that were originally in Greek references’ (p. 5). The essay is further script have been transcribed into the Latin divided under five headings which discuss alphabet (similarly, Roman numerals dangerous eyes in . have been changed into Arabic numerals). The first of these is ‘the destructive eye’, The general reader will benefit from súil milledach, as found for example the explanations given for individual with Balor, king of the Fomoire, a race terms (e.g. Fomoire, p. 12, Femen p. 23, known from . The second cailleach p. 25), whereas a Celticist will heading, ‘the angry eye’, introduces a be happy to note the few references that discussion of angry eyes and eyes with have been added to the footnotes (e.g. multiple pupils in connection with the footnotes 53, 54 and 55 on pages 17- evil eye. The other parts of the essay deal 18; fn 75 on p. 23 and fn 85 on p. 25, to with ‘casting the evil eye’, ‘envy and the mention but a few). evil eye’, and ‘protection against the evil The second essay, ‘The Evil Eye in eye’. The author has drawn significantly Medieval Irish Law’3, discusses belief in on modern folklore studies in dealing with these three topics; this suits the 3 Originally published by Borsje examination well, since the modern in Dutch as ‘Het “boze oog” in middeleeuwse Ierse wetteksen’, in I. Genee, B. Jaski, and B. Smelik (eds), 2 Borsje, Jacqueline & Kelly, Fergus Arthur Brigit, Conn, Deirdre…: ‘The Evil Eye in Early Irish Verhaal, taal en recht in de Keltische Literature and Law’, Celtica 24, wereld. Liber amicorum voor Leni 2003, 1-39. van Strien-Gerritsen. Nijmegen:

115 the evil eye as it is found in the context classification of unilaterity5, Borsje pays of medieval Irish law. After a short special attention to three different types of introduction to early Irish law (which one-eyedness: 1) being literally one-eyed, is most welcome again for the general 2) mediated one-eyedness (although one reader), Borsje analyses the fragment has two eyes, there is something wrong translated in the Appendix I by Kelly. The with one of them) and 3) figurative one- fragment, which opens with the Old Irish eyedness (having a one-eyed appearance words no etlae tre fhormat, ‘Or stealing temporarily, for example because the away through envy’ continues with a other eye is closed), through four different commentary in Middle Irish which has characters in the text: 1) Ingcél Cáech, 2) been dated to around the 12th century. Fer Caille, 3) Nár Túathcháech, and 4) The best way to approach this essay is by Cailb. The characters are well known to reading it together with Kelly’s treatment a Celticist audience, but again the non- on the text. The two work brilliantly Celticist reader will benefit from reading together and give an insight into the this chapter together with the actual tale matter of envy and the evil eye as seen by which is provided in the Appendices. the medieval Irish. To summarise: in this chapter the author The third essay of the book, ‘A convincingly argues that the connotation Doomed King and the Motif of Being of an ‘ominous sign’ should be attached One-Eyed’4, focuses on the idea of to the motif of being one-eyed, which has asymmetry and unilaterity and deliberates been previously interpreted as a sign of the connection of the evil eye with ‘the supernatural insight pertaining to warrior supernatural in general and the topic of symbolism (p. 115). being one-eyed in particular’ (p. 79). After Here, as in the first essay, a Celticist can considering some of the interpretations of read either version of the essay (the one in instances of one-eyedness in early Irish the book or the original article), since the texts proposed by previous scholars, editing mainly consists of a few stylistic Borsje conducts a close reading of the changes in individual sentences that do not famous Ulster cycle tale Togail Bruidne change the meaning of the text. Again, the Da Derga, ‘The Destruction of Da Old Irish text extracts have been moved Derga’s Hostel’. Having adapted the to footnotes, more explanations are given anthropologist Mathieu Schoffeleers’ of motifs and concepts possibly unknown to some readers (such as the concept of ‘sacred kingship’ [p. 79-80] and tarbfheis, Stichting Uitgeverij de Keltische Draak, 2003, 38-50. ‘bull-feast’ explained p. 97, footnote 65). 4 Originally published as ‘Approaching Danger. Togail 5 Schoffeleers, M., ‘Twins and Bruidne Da Derga and the Motif Unilateral Figures in Central and of Being One-Eyed’, in J.F. Nagy Southern Africa. Symmetry and (ed.), Identifying the Celtic: CSANA Asymmetry in the Symbolization of Yearbook 2. Dublin: Four Courts the Sacred’, Journal of Religion in Press, 2002, 75-99. Africa 21 (1991), 345-72.

116 Up-to-date references are added (for Borsje’s argumentation is easy to follow, example, on pp. 84-85 concerning Togail and despite quite a lot of repetition from Bruidne Da Derga). Similarly, on pp. 88- the previous essays, the reader is still 89 (footnote 40) and pp. 93-94 (footnote provided with new information and new 53) references are given to new studies references. All in all, there is no reason on omens and fate in medieval Ireland. why this new translation should not be Perhaps the only major change, which used in the future interpretations of the reflects the development of the author’s word. Similarly to the previous essays, own understanding of the subject, is on there are not many differences between p. 88, where Borsje explains how her the original article and the essay in the interpretation of a particular phrase in the book. Some Irish and Latin text originals tale has changed. have been moved into footnotes and In the fourth essay of the book, Irish titles for different texts are given ‘Encounters with One-Eyed Beings’6, again in English. New references are Borsje goes through the previous provided for example on footnote 43, p. translations for the word túathcháech; the 128 and footnote 98, p. 143-144, as well most generally accepted of these is ‘blind as footnote 113 on p. 147. Explanations in the left eye’ (p. 119). The remainder of are supplied for words such as Crúachu the essay is divided into two main parts, (the royal dwelling of Medb and Ailill of which the first discusses the semantics in the Ulster Cycle, p. 136-137), and of the two constituents of the compound. dindshenchas (place name lore) p. 143. Based on this examination, Borsje Some quotes have been removed because proposes in the second part of the essay they appear in the other essays of the an alternative translation for túathcháech book. ‘that attempts to do justice to the possible A character called Nár Túathcháech, meanings of the compound’ (p.120). whom the reader has already encountered Borsje does this in an impeccable manner in the previous essays, is the topic for the and concludes, after an impressive fifth chapter of Borsje’s book, ‘Another amount of literary evidence, that the word Doomed King and His Banshee’7. This should be translated as ‘with a sinister essay analyses the dissimilar features of eye’, ‘which covers the general meaning of cáech as “one-eyed” and hints at the 7 Originally published by Borsje range of meanings of túath-, in that the in German as ‘Über die Identität English word “sinister” also has that sense von Nár Túathcháech aus der verlorengegangenen Geschichte of “evil, bad, inauspicious, unfavourable” Echtrae Chrimthainn Nia Náir’, in and may refer to the left side’ (p. 151). E. Poppe (ed.), Keltologie Heute. Themen und Fragenstellungen. Akten des 3. Deutschen 6 Originally published as ‘The Keltologensymposiums – Marburg, Meaning of Túathcháech in Early März 2001. Studien und Texte zur Irish Texts’, Cambrian Medieval Keltologie 5, Münster, 2002, 169- Celtic Studies 43, 2002, 1-24. 93.

117 Nár, who is found in early Irish traditions which Borsje’s footnotes to the original both as ‘a man and a woman, as a sinister translations help the non-Celticist reader swineherd as well as a seductive female, to get a grasp of many motifs and concepts as an inauspicious one-eyed prophet of that might not otherwise be as clear. doom and as a supernatural being with Borsje’s newest publication is difficult supernatural powers’ (p. 154). After such to evaluate as a book, due to its origin an introduction, the reader is left wanting as separate articles. Perhaps that is still to know more about this mysterious the best way to approach this work—as figure. As Borsje states, the tradition separate essays that can, as the author concerning Nár is fragmented and the stated, be read individually. When original tale has been lost (p. 5). The approached in this way, the repetition author succeeds, however, in establishing of arguments as well as the substantial the chronological order of Nár’s various cross-referencing in the book, that might portrayals and in offering a reconstruction otherwise be quite disturbing, is not such of the original tale, based on the extant an issue. Another point worth noting fragments. is that obviously a book consisting of The final chapter, ‘The Power of works that have been already published Words: The Intricacy of the Motif of elsewhere cannot bring much new to the Evil Eye’, is the only essay that the debate in the subject matter. Be this was specifically written for the book as it may, it is still convenient for the and it touches on the issues that Borsje booklover interested in the matter to have has studied after the other articles had all the essays between the covers of one been published, such as word power book. and the performative context in which Even if the book is, according to this word power was executed. Hence, the author, aimed at a wider readership Borsje discusses the ways in which the than that of scholars in Celtic studies, it Irish people used to protect themselves will, undoubtedly, be highly appreciated against the evil eye as well as charms for by Celticists. A more general reader, healing eyes. As the medieval example however, might still find explanations of of an eye curing charm, Borsje uses the the terminology somewhat lacking and spell found in the Stowe Missal, an 8th- the references to other Celtic scholars century sacramentary. Finally, the motif confusing. As well as that, the exhaustive of the evil eye is studied in the context apparatus (i.e. footnotes) might turn of Saints’ Lives. As such, the concluding out to be rather heavy to deal with; on chapter does not draw together the lines the other hand, it will be useful to the from the different essays as promised in interested reader who wants to explore the Introduction; instead, it provides the the matter further. A reader fascinated by reader with further nuances related to the book’s title, ‘The Celtic Evil Eye and the topic. The conclusion is followed by Related Mythological Motifs in Medieval the already mentioned Appendices, in Ireland’, might be disappointed to a

118 certain extent, since the book really only deals with the motif in medieval Ireland. Why the word ‘Celtic’ has been chosen remains questionable. Even with these few problematic points, Borsje’s new book is, without a doubt, a fine example of research that has been done and presented well. It will be of use to anyone interested in the matter and a must-read for Celticists. The book is reasonably priced and the cover is highly enjoyable—it represents Loch na Súil in County Sligo and, ‘[a]ccording to the local tradition, [it] is the place where Balor fell down and his evil eye burned a hole in the ground, which filled with water’ (vi). Thus ‘The Lake of the Eye’ is an apt cover for the book that deals with material—the evil eye—that is ‘wide-ranging, elusive, and subtle’ (p. 6). Borsje has studied these elusive and subtle cultural and textual hints exhaustively and even if this book surely is not the last word ever to be said about the evil eye in the Irish tradition, it certainly is an ambitious starting point and a hard act to follow.

Ilona Tuomi Dept. of Early and Medieval Irish University College Cork

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