Serglige Con Culainn (), also known as Oenét Emire () is a narrative from the Ulster Cycle of Irish mythology. It tells of a curse that fell upon the warrior Cú Chulainn as a result of his attacking otherworldly women, and his eventual recovery by reluctantly agreeing to give military aid to those he had wronged. His developing relationship with one of the Otherworldly women, Fand, occasions his wife Emer's "only jealousy." Literary and historical value In the assessment of Myles Dillon, The story of Cú Chulainn's visit to the Other World has a special claim on our attention, because of its long descriptions of the Irish Elysium, here called Mag Mell 'the Plain of Delights', and also for the quality of the poetry which makes up almost half of the text. In some of the poems one recognizes the tension and grace which were later so finely cultivated in the bardic schools, and the moods of sorrow and joy are shared by the reader; the content is not sacrificed for the form ... The scene between Cú Chulainn and his wife after he has given the magic birds to the other women (§6) and the humorous account of Lóeg's conversation with Lí Ban (§14) are instances of the sudden intimacy in these Irish stories... Origins and manuscripts The story survives in two manuscripts, the twelfth-century Book of the Dun Cow and a seventeenth-century copy of this manuscript, Trinity College, Dublin, H. 4. 22. It is clear, however, that the Book of the Dun Cow combined two different versions of the text: parts are in the hand of the main scribe of the manuscript (referred to by Dillon as Recension A), but parts have been erased and rewritten, or leaves removed and replaced, by a scribe with a different hand, apparently copying from a now lost manuscript known as the Yellow Book of Slane (referred to by Dillon as Recension B). This scribe may have made further additions of his own. Precisely how much of our surviving text belongs to each source has been the subject of debate. The material judged to derive from Recension B exhibits linguistic features pointing, amongst later ones, to the ninth century, while the language of A seems to be eleventh-century. A has long been considered the more conservative version of the story nevertheless, but John Carey has argued that B is the earlier version.