Celtic Mythology & The Religion of the Ancient Celts. John Arnott MacCulloch

that the personages of the Mabinogion are purely Goidelic. But examination proves that only a few are directly parallel in name with Irish divinities, and while here there are fundamental likenesses, the incidents with Irish parallels may be due to mere superficial borrowings, to that interchange of Märchen and mythical données which has everywhere occurred. Many incidents have no Irish parallels, and most of the characters are entirely different in name from Irish divinities. Hence any theory which would account for the likenesses, must also account for the differences, and must explain why, if the Mabinogion is due to Irish Goidels, there should have been few or no borrowings in Welsh literature from the popular Cúchulainn and Ossianic sagas,³³³ and why, at a time when Brythonic elements were uppermost, such care should have been taken to preserve Goidelic myths. If the tales emanated from native Welsh Goidels, the explanation might be that they, the kindred of the Irish Goidels, must have had a certain community with them in divine names and myths, while others of their gods, more local in character, would differ in name. Or if they are Brythonic, the likenesses might be accounted for by an early community in myth and cult among the common ancestors of Brythons and Goidels.³³⁴ But as the date of the composition of the Mabinogion is comparatively late, at a time when Brythons had overrun these Goidelic districts, more probably the tales contain a mingling of Goidelic (Irish or Welsh) and Brythonic divinities, though some of these may be survivals of the common Celtic heritage.³³⁵ Celtic divinities were mainly of a local, tribal character. Hence some would be local Goidelic divinities, others, classed with these, local Brythonic divinities. This would explain the absence of divinities and heroes of other local Brythonic groups, e.g. Arthur, from the Mabinogion. But with the growing importance of these, they attracted to their legend the folk of the Mabinogion and other tales. These are associated with Arthur in Kulhwych, and the Dôn group mingles with that of Taliesin in the Taliesin poems.³³⁶ Hence Welsh literature, as far as concerns the old religion, may be regarded as including both local Goidelic and Brythonic divinities, of whom the more purely Brythonic are Arthur, Gwynn, Taliesin, etc.³³⁷ They are regarded as kings and queens, or as fairies, or they have magical powers. They are mortal and die, and the place of their burial is pointed out, or existing tumuli are associated with them, All this is parallel to the history of the Tuatha Dé Danann, and shows how the same process of degradation had been at work in Wales as in Ireland.

      The story of the Llyr group is told in the Mabinogion of Branwen and of Manawyddan. They are associated with the Pwyll group, and apparently opposed to that of Dôn. Branwen is married to Matholwych, king of Ireland, but is ill-treated by him on account of the insults of the mischievous Evnissyen, in spite of the fact that Bran had atoned for the insult by many gifts, including that of a cauldron of regeneration. Now he crosses with an army to Ireland, where Evnissyen throws Branwen's child, to whom the kingdom is given, on the fire. A fight ensues; the dead Irish warriors are resuscitated in the cauldron, but Evnissyen, at the cost of his life, destroys it. Bran is slain, and by his directions his head is cut off and carried first to Harlech, then to Gwales, where it will entertain its bearers for eighty years. At the end of that time it is to be taken to London and buried. Branwen, departing with the bearers, dies of a broken heart at Anglesey, and meanwhile Caswallyn, son of Beli, seizes the kingdom.³³⁸ Two of the bearers of the head are Manawyddan and Pryderi, whose fortunes we follow in the Mabinogi of the former. Pryderi gives his mother Rhiannon to Manawyddan as his wife, along with some land which by magic art is made barren. After following different crafts, they are led by a boar to a strange castle, where Rhiannon and Pryderi disappear along with the building. Manawyddan, with Pryderi's wife Kieva, set out as shoemakers, but are forced to abandon this craft on account of the envy of the craftsmen. Finally, we learn how Manawyddan overcame the enchanter Llwyt, who, because of an insult offered by Pryderi's father to his friend Gwawl, had made Rhiannon and Pryderi disappear. They are now restored, and Llwyt seeks no further revenge.

      The story of Branwen is similar to a tale of which there are variants in Teutonic and Scandinavian sagas, but the resemblance is closer to the latter.³³⁹ Possibly a similar story with their respective divinities or heroes for its characters existed among Celts, Teutons, and Norsemen, but more likely it was borrowed from Norsemen who occupied both sides of the Irish Sea in the ninth and tenth century, and then naturalised by furnishing it with Celtic characters. But into this framework many native elements were set, and we may therefore scrutinise the story for Celtic mythical elements utilised by its redactor, who probably did not strip its Celtic personages of their earlier divine attributes. In the two Mabinogi these personages are Llyr, his sons Bran and Manawyddan, his daughter Branwen, their half-brothers Nissyen and Evnissyen, sons of Llyr's wife Penardim, daughter of Beli, by a previous marriage with Eurosswyd.

      Llyr is the equivalent of the Irish Ler, the sea-god, but two other Llyrs, probably duplicates of himself, are known to Welsh story—Llyr Marini, and the Llyr, father of Cordelia, of the chroniclers.³⁴⁰ He is constantly confused with Lludd Llawereint, e.g. both are described as one of three notable prisoners of Britain, and both are called fathers of Cordelia or Creiddylad.³⁴¹ Perhaps the two were once identical, for Manannan is sometimes called son of Alloid (= Lludd), in Irish texts, as well as son of Ler.³⁴² But the confusion may be accidental, nor is it certain that Nodons or Lludd was a sea-god. Llyr's prison was that of Eurosswyd,³⁴³ whose wife he may have abducted and hence suffered imprisonment. In the Black Book of Caermarthen Bran is called son of Y Werydd or "Ocean," according to M. Loth's interpretation of the name, which would thus point to Llyr's position as a sea-god. But this is contested by Professor Rh^ys who makes Ywerit wife of Llyr, the name being in his view a form of the Welsh word for Ireland. In Geoffrey and the chroniclers Llyr becomes a king of Britain whose history and that of his daughters was immortalised by Shakespeare. Geoffrey also refers to Llyr's burial in a vault built in honour of Janus.³⁴⁴ On this Professor Rh^ys builds a theory that Llyr was a form of the Celtic Dis with two faces and ruler of a world of darkness.³⁴⁵ But there is no evidence that the Celtic Dispater was lord of a gloomy underworld, and it is best to regard Llyr as a sea-divinity.

      Manawyddan is not god-like in these tales in the sense in which the majestic Manannan of Irish story is, though elsewhere we learn that "deep was his counsel."³⁴⁶ Though not a magician, he baffles one of the great wizards of Welsh story, and he is also a master craftsman, who instructs Pryderi in the arts of shoe-making, shield-making, and saddlery. In this he is akin to Manannan, the teacher of Diarmaid. Incidents of his career are reflected in the Triads, and his union with Rhiannon may point to an old myth in which they were from the first a divine pair, parents of Pryderi. This would give point to his deliverance of Pryderi and Rhiannon from the hostile magician.³⁴⁷ Rhiannon resembles the Irish Elysium goddesses, and Manawyddan, like Manannan, is lord of Elysium in a Taliesin poem.³⁴⁸ He is a craftsman and follows agriculture, perhaps a reminiscence of the old belief that fertility and culture come from the god's land. Manawyddan, like other divinities, was drawn into the Arthurian cycle, and is one of those who capture the famous boar, the Twrch Trwyth.³⁴⁹

      Bran, or Bendigeit Vran ("Bran the Blessed"), probably an old pagan title which appropriately enough denotes one who figured later in Christian hagiology, is so huge that no house or ship can hold him. Hence he wades over to Ireland, and as he draws near is thought to be a mountain. This may be an archaic method of expressing his divinity—a gigantic non-natural man like some of the Tuatha Déa and Ossianic heroes. But Bran also appears as the Urdawl Ben, or "Noble Head," which makes time pass to its bearers like a dream, and when buried protects the land from invasion. Both as a giant squatting on a rock and as a head, Bran is equated by Professor Rh^ys with Cernunnos, the squatting god, represented also as a head, and also with the Welsh Urien whose attribute was a raven, the supposed meaning of Bran's name.³⁵⁰ He further equates him with Uthr Ben, "Wonderful Head," the superior bard, harper and piper of a Taliesin poem.³⁵¹ Urien, Bran, and Uthr are three forms of a god worshipped by bards, and a "dark" divinity, whose wading over to Ireland signifies crossing to Hades, of which he, like Yama, who first crossed the rapid waters to the land of death, is the ruler.³⁵² But Bran is not a "dark" god in the sense implied here. Cernunnos is god of a happy underworld, and there is nothing dark or evil in him or in Bran and his congeners. Professor Rh^ys's "dark" divinities