1.
Welsh mythology
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Welsh mythology consists of both folk traditions developed in Wales, and traditions developed by the Celtic Britons elsewhere before the end of the first millennium. Like most predominately oral societies found in the prehistoric Britain, Welsh mythology and this oral record has been lost or altered as result of outside contact and invasion over the years. The only character to appear in every branch is Pryderi fab Pwyll, the king of Dyfed, who is born in the first Branch, is killed in the fourth, and is probably a reflex of the Celtic god Maponos. The only other recurring characters are Pryderis mother Rhiannon, associated with the peaceful British prince Manawydan and he manages to win her hand at the expense of Gwawl, to whom she is betrothed, and she bears him a son, but the child disappears soon after his birth. Rhiannon is accused of killing him and forced to carry guests on her back as punishment. The child has been taken by a monster, and is rescued by Teyrnon and his wife and they return him to his real parents, Rhiannon is released from her punishment, and the boy is renamed Pryderi. In the second branch, Branwen, sister of Brân the Blessed, king of Britain, is given in marriage to Matholwch, Matholwch and Branwen have a son, Gwern, but Matholwch proceeds to mistreat Branwen, beating her and making her a drudge. Branwen trains a starling to take a message to Bran, who goes to war against Matholwch and his army crosses the Irish Sea in ships, but Brân is so huge he wades across. The Irish offer to make peace, and build a big enough to entertain Bran, but inside they hang a hundred bags, telling Efnysien they contain flour. Efnysien kills the warriors by squeezing the bags, later, at the feast, Efnysien throws Gwern on the fire and fighting breaks out. Seeing that the Irish are using the cauldron to revive their dead, Efnysien hides among the corpses and destroys the cauldron, only seven men, all Britons, survive the battle, including Pryderi, Manawyddan and Bran, who is mortally wounded by a poisoned spear. Brân asks his companions to cut off his head and take it back to Britain, Branwen dies of grief on returning home. Five pregnant women survive to repopulate Ireland, Pryderi and Manawydan return to Dyfed, where Pryderi marries Cigfa and Manawydan marries Rhiannon. However, a mist descends on the land, leaving it empty, eventually they return to Dyfed and become hunters again. While hunting, a white boar leads them to a mysterious castle, Pryderi, against Manawydans advice, goes inside, but does not return. Rhiannon goes to investigate and finds him clinging to a bowl, the same fate befalls her, and the castle disappears. Manawydan and Cigfa return to England as shoemakers, but once again the locals drive them out and they sow three fields of wheat, but the first field is destroyed before it can be harvested. The next night the field is destroyed
2.
Mabinogion
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The Mabinogion are the earliest prose literature of Britain. The stories were compiled in Middle Welsh in the 12th–13th centuries from oral traditions. The two main source manuscripts were created c, 1350–1410, as well as some earlier fragments. The title covers a collection of prose stories of widely different types. The highly sophisticated complexity of the Four Branches of the Mabinogi defy categorisation, the list is so diverse a leading scholar has challenged them as a true collection at all. Early scholars from the 18th century to the 1970s predominantly viewed the tales as fragmentary pre-Christian Celtic mythology and they are now seen as a sophisticated narrative tradition, both oral and written, with ancestral construction from oral storytelling, and overlay from Anglo-French influences. The first modern publications were English translations of several tales by William Owen Pughe in journals 1795,1821,1829, however it was Lady Charlotte Guest 1838–45 who first published the full collection, and bilingually in both Welsh and English. She is often assumed to be responsible for the name Mabinogion, indeed, as early as 1632 the lexicographer John Davies quotes a sentence from Math fab Mathonwy with the notation Mabin. in his Antiquae linguae Britannicae. The later Guest translation of 1877 in one volume, has been widely influential, the most recent translation is a compact version by Sioned Davies. John Bollard has published a series of volumes between with his own translation, with photography of the sites in the stories. The tales continue to inspire new fiction, dramatic retellings, visual artwork, the name first appears in 1795 in William Owen Pughes translation in the journal Cambrian Register, The Mabinogion, or Juvenile Amusements, being Ancient Welsh Romances. The name appears to have been current among Welsh scholars of the London-Welsh Societies and it was inherited as the title by the first publisher of the complete collection, Lady Charlotte Guest. The form mabynnogyon occurs once at the end of the first of the Four Branches of the Mabinogi in one manuscript and it is now generally agreed that this one instance was a mediaeval scribal error which assumed mabinogion was the plural of mabinogi. But mabinogi is already a Welsh plural, which occurs correctly at the end of the three branches. The word mabinogi itself is something of a puzzle, although derived from the Welsh mab. Eric P. Hamp of the school traditions in mythology, found a suggestive connection with Maponos the Divine Son. Mabinogi properly applies only to the Four Branches, which is a tightly organised quartet very likely by one author, each of these four tales ends with the colophon thus ends this branch of the Mabinogi, hence the name. Lady Charlotte Guests work was helped by the research and translation work of William Owen Pughe
3.
Gwydion
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He also appears prominently in the Welsh Triads, the Book of Taliesin and the Stanzas of the Graves. The name Gwydion may be interpreted as Born of Trees, Gilfaethwy, nephew to the Venedotian king, Math fab Mathonwy, becomes obsessed with his uncles virgin foot-holder, Goewin. His brother Gwydion conspires to start a war between the north and the south, to this end, Gwydion employs his magic powers to steal a number of otherworldly pigs from the Demetian king, Pryderi, who retaliates by marching on Gwynedd. During the war, while Math is distracted, the return home. Pryderi and his men north and fight a battle between Maenor Bennardd and Maenor Coed Alun, but are forced to retreat. He is pursued to Nant Call, where more of his men are slaughtered, and then to Dol Benmaen, to avoid further bloodshed, it is agreed that the outcome of the battle should be decided by single combat between Gwydion and Pryderi. The two contenders meet at a place called Y Velen Rhyd in Ardudwy, and because of strength and valour and magic and enchantment, Gwydion triumphs, the men of Dyfed retreat back to their own land, lamenting over the death of their lord. When Math hears of the assault on Goewin, he turns his nephews into a series of mated pairs of animals, Gwydion becomes a stag for a year, then a sow, Gilfaethwy becomes a hind deer, a boar and a she-wolf. Each year they produce an offspring which is sent to Math, after three years, Math releases his nephews from their punishment and begins the search for a new foot-holder. Gwydion suggests his sister Arianrhod, who is tested for virginity by Math. During the test, she gives birth to a boy with thick yellow hair whom Math names Dylan. Ashamed, Arianrhod runs to the door, but on her way out something small drops from her, some time later, he hears screams from within the chest, and opens it to discover a baby boy. Some scholars have suggested that in a form of the Fourth Branch. Some years later, Gwydion accompanies the boy to Caer Arianrhod, the furious Arianrhod, shamed by this reminder of her loss of virginity, places a tynged on the boy, that only she could give him a name. Gwydion however tricks his sister by disguising himself and the boy as cobblers and luring Arianrhod into going to them in person in order to have some shoes made for her. The boy throws a stone and strikes a wren between the tendon and the bone of its leg, causing Arianrhod to make the remark it is with a hand that the fair-haired one has hit it. At that Gwydion reveals himself, saying Lleu Llaw Gyffes, the one with the skillful hand, is his name now. Furious at this trickery, Arianrhod places another tynged on Lleu, he shall receive arms from no one but Arianrhod herself
4.
Kingdom of Gwynedd
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The Principality or Kingdom of Gwynedd was one of several successor states to the Roman Empire that emerged in sub-Roman Britain in the 5th century during the Anglo-Saxon settlement of Britain. Based in northwest Wales, the rulers of Gwynedd repeatedly rose to preeminence and were acclaimed as King of the Britons before losing their power in civil wars or invasions and that realm lasted until the conquest of Wales by Edward I in 1283. The sons of their leader, Cunedda, were said to have possessed the land between the rivers Dee and Teifi, the modern preserved county of Gwynedd and principal area of Gwynedd are both somewhat smaller. The 5th-century Cantiorix Inscription now in Penmachno church seems to be the earliest record of the name and it is in memory of a man named Cantiorix and the Latin inscription is Cantiorix hic iacit/Venedotis cives fuit/consobrinos Magli magistrati, Cantiorix lies here. He was a citizen of Gwynedd and a cousin of Maglos the magistrate, the use of terms such as citizen and magistrate maybe cited as evidence that Romano-British culture and institutions continued in Gwynedd long after the legions had withdrawn. As early as the 2nd century, there may have been an Irish presence in the region as Ptolemy marks the Llŷn Peninsula as the Promontory of the Gangani which is also a name he recorded in Ireland, the region became known as Venedotia in Latin. The name was attributed to a specific Irish colony on Anglesey. According to traditional pedigrees, Cuneddas grandfather was Padarn Beisrudd, Paternus of the red cloak, nennius recounts how Cunedda brought order to North Wales and after his death Gwynedd was divided among his sons, Dynod was awarded Dunoding, another son Ceredig received Ceredigion, and so forth. According to Professor John Davies, here is a determinedly Brythonic, nevertheless, there was generally quick abandonment of Roman political, social, and ecclesiastical practices and institutions within Gwynedd and elsewhere in Wales. These early petty kings or princelings adopted the title rhi in Welsh, later replaced by brenin, genealogical lists compiled around 960 bear out that a number of these early rulers claimed degrees of association with the old Roman order, but do not appear in the official royal lineages. It may be assumed that the stronger kings annexed the territories of their weaker neighbors, other evidence supports Nenniuss claim that a leader came to north Wales and brought the region a measure of stability, although an Irish Gaelic element remained until the mid-5th century. During that peace he established a mighty kingdom, after Cadwallon, Gwynedd appears to have held a pre-eminent position amongst the petty Cambrian states in the post-Roman period. The great-grandson of Cunedda, Maelgwn Hir Maelgwn the Tall, was one of the most famous leaders in Welsh history, there are several legends about his life concerning miracles performed either by him or in his presence. Maelgwn was curiously described as the dragon of the island by Gildas which was possibly a title, Maelgwn eventually died in 547 from the plague leaving a succession crisis in his wake. His son in law, Elidyr Mwynfawr of the Kingdom of Strathclyde, claimed the throne and invaded Gwynedd to displace Maelgwns son, Elidyr was killed in the attempt but his death was then avenged by his relatives who ravaged the coast of Arfon. Rhun counter-attacked and exacted the same penalty on the lands of his foes in what is now central Scotland, Rhun returned to Gwynedd and the rest of his reign was far less eventful. He was succeeded by his son, Beli ap Rhun in c, on the accession of Belis son Iago ap Beli in c. 599, the situation in Britain had deteriorated significantly, most of the area today called northern England and been overrun by the invading Angles of Deira and Bernicia who were in the process of forming the Kingdom of Northumbria
5.
Dylan ail Don
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Dylan ail Don is a character in the Welsh mythic Mabinogion tales, particularly in the fourth tale, Math fab Mathonwy. The story of Dylan reflects ancient Celtic myths that were handed down orally for generations before being written down during the early Christian period by clerics. The story as it has been preserved therefore exhibits elements and archetypes characteristic of both Celtic pagan and Christian mythologies and his name translates as Dylan the Second Wave, referring to him as being the second born of Arianrhod. In Math fab Mathonwy it is told that Dylans great uncle Math would die if he did not keep his feet in the lap of a virgin when not at war. Maths original foot-holder, Goewin, is raped by Gilfaethwy who is punished severely when Math returns, turning Gilfaethwy, Math then marries Goewin to alleviate her shame, but must find a new virgin to hold his feet. And immediately when he was in the sea, he took its nature, and for that reason was he called Dylan, the son of the Wave Dylan is accidentally killed by his uncle Gofannon in the end. And the blow whereby he came to his death, was struck by his uncle Gofannon, the third fatal blow was it called. In the Mabinogion, Dylans mother, Arianrhod, is the daughter of Dôn and the sister of Gwydion and Gilfaethwy. Her Uncle, Math ap Mathonwy, is the King of Gwynedd, in the Welsh Triads, we are given a context for an actual Arianrhod who appears as the daughter of Beli Mawr and the sister of Caswallawn. Whether this reference is the result of the merging of a myth and it is possible that a later historic Arianrhod has become identified and merged with an earlier legendary/mythological Arianrhod. Or sooner than he, who was on peace on the nature of a turn, I will adore the Father God, the regulator of the country, without refusing. Creator in Heaven, may he admit us into merry, in literature on Celtic mythology, the character Dylan is sometimes taken to be the vestige of an ancient Celtic God. According to this line of thinking, representation of Dylan in Welsh literature and in folklore have been used to infer the attributes of his supposed divine ancient Celtic prototype. Squire prefers to see in Dylan the remnants of a god of darkness, ‘wo sons were born at one birth – Dylan and Lleu, the clamour of the waves dashing upon the beach is the expression of their longing to avenge their son. The sound of the sea rushing up the mouth of the River Conwy is still known as Dylans death-groan, a small promontory on the Carnarvonshire side of the Menai Strait, called Pwynt Maen Tylen, or Pwynt Maen Dulan, preserves his name. On the other hand, MacCulloch has preferred to see Dylan simply as the remnants of a local sea-god of Gwynedd, ‘Dylan, the waves lament his death, and, as they dash against the shore, seek to avenge it. His grave is where the wave makes a sound, but popular belief identifies him with the waves. Not only is he Eil Ton, son of the wave and he is thus a local sea-god, and like Manannan identified with the waves, and yet separate from them, since they mourn his death
