Some modern accounts of this romance have combined the two forms, and have omitted the irrelevant incidents in the Antiquarian version; there are literary advantages in this course, for the disconnected character of the Antiquarian opening, which must stand first, as it alone gives the beginning of the story, affords little indication of the high quality of the better work of the Literary form that follows; but, in order to heighten the contrast, the two forms are given just as they occur in the manuscripts, the only omissions being the account of the election of Lugaid, and the exhortation of Cuchulain to the new king. Thurneysen, in his Sagen aus dem Alten Irland, places the second description of Fairyland by Laeg with the Antiquarian form, and this may be justified not only by the allusion to Ethne, who does not appear elsewhere in the Literary form, but from the fact that there is a touch of rough humour in this poem, which appears in the Antiquarian form, but not elsewhere in the Literary one, where the manuscripts place this poem. But on the other hand the poetry of this second description, and its vividness, come much closer to the Literary form, and it has been left in the place that the manuscript gives to it. The whole has been translated direct from the Irish in Irische Texte, vol. i., with occasional reference to the facsimile of the Leabhar na h-Uidhri; the words marked as doubtful by Windisch in his glossary, which are rather numerous, being indicated by marks of interrogation in the notes, and, where Windisch goes not indicate a probable meaning, a special note is made on the word, unless it has been given in dictionaries subsequent to that of Windisch. Thurneysen's translation has sometimes been made use of, when there is no other guide; but he omits some passages, and Windisch has been followed in the rendering given in his glossary in cases where there would seem to be a difference, as Thurneysen often translates freely. THE SICK-BED OF CUCHULAIN Transcribed from the Lost Yellow Book of Slane By Maelmuiri mac Ceileachair into the Leabhar na h-Uidhri in the Eleventh Century Every year the men of Ulster were accustomed to hold festival together; and the time when they held it was for three days before Samhain, the Summer-End, and for three days after that day, and upon Samhain itself. And the time that is spoken of is that when the men of Ulster were in the Plain of Murthemne, and there they used to keep that festival every year; nor was there an thing in the world that they would do at that time except sports, and marketings, and splendours, and pomps, and feasting and eating; and it is from that custom of theirs that the Festival of the Samhain has descended, that is now held throughout the whole of Ireland.