I think it’s just awful how so much mythology, folk lore, local local legends etc. Aren’t easily available online. But is their a reason why those with access to these stories aren’t able to put them online themselves?
Mainly, as far as I’m aware (keeping in mind that I’m just one person in the field and I’ve not been here for very long), the reason is copyright.
That and, to be honest, a little bit of classism (can’t have the rabble accessing our nice, bright, shiny sources!) My field, while we’re gradually accepting that you can be a Celticist coming from a lower class background, still do kind of pin a bit on the idea of the gentleman scholar - A polymath who’s already studied French, German, Latin, and Greek and who can therefore take to Old Irish and Medieval Welsh like a fish to water. For many in the field, there’s the expectation that you already have at the very least an understanding of Gaeilge, or that you already have a strong linguistic background, and that can cause a massive break between the public and the scholars involved. Especially in the instance of editions which, by their nature, are JUST the Irish, with no English translation. Because, hey, it’s just Old Irish, right? There’s a dictionary at the back!
Both UCC and UCD have, to their credit, done an IMMENSE amount of work in making these resources available to the public. UCC has done wonders with their CELT database and Irish Sagas Online, UCD with their Thesaurus Lingua Hibernicae. They’ve done a truly magnificent thing there, and I wouldn’t have been able to enter the field without the diligence and hard work of everyone involved in both projects. The problem is that many of the sources involved are…well. Old. We’ve learned a lot about the Irish language since a lot of these were done, specifically about Old Irish. A lot of them are in very archaic language, because that was the translating style at the time, and some of them cut out whole portions of text. Because it’s got to be in the public domain to be legal, unless you have an instance where the scholar is able to grant permission for their recent edition/translation to be released, such as in the case of Gray’s Cath Maige Tuired, which was given a special release on CELT. On a folkloric level, Duchas is doing amazing work.
What you have to keep in mind is that, unlike Classical studies….we’re a BABY as a field. Many texts still haven’t been translated. Many texts still haven’t even been given editions. And a LOT of work goes into making both editions and translations happen and there are…very few of us that can do the work to make it happen. I would estimate that there’s fewer than 100 Celticists worldwide. It might be as many as two hundred but I strongly doubt it. Hence why, in many of the cases, the last translation was made in either the 19th or early 20th century. It’s because, frankly, since then, no one’s had the time or energy to go over it again, and people were trying to do new editions/translations. With stories like the Iliad and the Odyssey, you can VERY easily get ahold of one of those online because, while there are a ton of newer translations that you won’t be able to get ahold of as easily (Emily Wilson’s Odyssey, for example), there are a LOT of older translations that are still very viable, because you’ve had people studying these texts for literal centuries. In our case, we’re lucky to have one older translation. We…we’ve been around for a little while, really getting our first breath of life in the 18th century, but we only really hit our golden age with the Celtic Revival and the establishment of the Republic, and then we kind of fell out of fashion. A lot of the time, when I ask my supervisor “Has anyone done anything on x subject?”, he’ll give me this kind of beleaguered “Well….”, not because Celticists haven’t cared about the material, but because their hands have been full in a hundred places.
And it’s worse for mythographers, because we are a very tiny section of Celtic Studies. Tiny. You’ll notice that, in my source list, a lot of the names repeat a lot. Why? Well, part of it’s because I personally like their work, but part of it is also that these ARE the big names in the world of the Mythological Cycle. These are the ones who are REALLY focusing and doing a ton of work on it. Other scholars might touch on it, do an article here or there, but very few really commit to it, in the end. In my own program, I’m basically the only one of the MA students with a mythological focus, and even in the department as a whole…I’m basically one of very few. Ulster Cycle and Fenian Cycle get more, but the Mythological Cycle…I don’t want to say there’s a STIGMA against it, but there’s……..a different feeling, being in it. A lot of mythological material is still being transcribed and translated, a lot of it is still being talked about for the first time, and we’re pl
In my time, I’ve done two editions/translations of a text, the latter of which was almost completely incomprehensible at points, the vellum that the ink was written on being of a very poor quality; the bottom third of so of the folio was totally faded. Both of those times, it fell to me to transcribe the material, reading it letter by letter, trying to figure out what various abbreviations meant (Irish scribes used a very specialized form of shorthand that, while perfectly comprehensible to them, isn’t always so to us), and then having to translate it, keeping in mind that in some cases, the Irish was a mixture of later Irish and Old Irish. Translating Old Irish is a bit like trying to wrestle with a snake at times - It’s unpredictable, it’s wriggly, and it feels, at times, like just when you think you’re holding onto the head, it shifts and you realize you’re holding onto the tail. It isn’t something that you can really do just because you feel in the mood to do it one day and then publish on Tumblr; it’s a VERY intense process that involves a lot of time, effort, and tears. (Seriously. A lot of tears.)
And…no one gets rich out of Celtic studies. Every one of us who’s either entering into the field or is actually in the field has accepted that it’s a labor of love; I’m statistically unlikely to get a job IN the field and I’ve accepted it. It could very well end up that I get my MA, maybe even my PhD and then…that’s it, done. Now, this isn’t meant to be a pity party, but it does explain why a lot of scholar’s can’t JUST give out pdfs of their books - They do need to get paid, at least a little, though if I’m not mistaken, once they submit their articles to a journal….that’s it. They’ve gotten as much money as they’re going to get. So that could be a factor in why articles tend to get handed out much easier. Books also….keep in mind, we don’t digitize a LOT of our stuff. It was part of why Covid kicked Celtic Studies’ ass. Suddenly, you had a bunch of scholars around the world used to having access to a library who…no longer had access to a library. Or the books in them. I was personally amazed that Tom O’Donnell’s recent book on Fosterage and Mark Williams’ Ireland’s Immortals were actually released in Ebook format, because that’s still a little on the unusual side. We’re slowly coming to terms with the 21st century, but it’s difficult.
Anyway, that’s the answer: Most of it isn’t INTENTIONALLY trying to keep the public out, and for many of the scholars, I know very well that they really want the public to have access to that stuff, but their hands are tied by copyright law + needing to make some amount of money in the very unfair world of academia. I hope that some part of this makes sense. We do want to do more work with the public, it’s just that…well. Copyright law and academia. They’re bastards.
