CHAPTER 4
ARTHUR’S OTHER BATTLES:
MYTHOLOGICAL OR MISTAKEN
The
Pa Gur Battle Sites
The
Arthur presented to us in the early Welsh poem Pa Gur is a very different
personage from the one we find in the battle list of Nennius' HB. In Pa Gur,
Arthur numbers among his men the mythological Manawyd(an) son of Llyr. He and
his men fight monsters and witches. We have clearly departed from history and
have embraced the realm of the fantastic.
While
the Pa Gur is, alas, a fragmentary poem, the following battles or locations are
listed in the order in which they occur.
Elei
Tryfrwyd
Din
Eidyn
Celli
Afarnach's
hall
Dwellings
of Dissethach
Din
Eidyn
Shore
of Tryfrwyd
Upland
of Ystawingun
Mon
Elei
is known to be the Ely River in southern Wales.
I will treat more of this place in Chapter 6, where its relationship
with Campus Elleti will be explored in detail.
I
have proposed above that Traeth Tryfrwyd is the shore of the trajectus at
Queensferry west of Edinburgh.
Din
Eidyn, as is well known, is Edinburgh.
Arthur’s opponents in this battle are the Cynbyn or ‘Dog-heads’, whom I believe
to be an echo of the Venicones tribe.
Afarnach’s
hall may be a reference to the Pictish capital of Abernethy. Watson discussed
the etymology of Abernethy as follows:
"Thus
Abur-nethige of the Pictish Chronicle, now Abernethy near Perth, has as its
second part the Genitive of a nominative Nethech or Neitheach (fem.), which is
Gaelicized either from Neithon directly, or from a British river name from the
same root."
Witches
Hole is a small cave in a rocky face on the north side of the Castle Law fort
at Abernethy. It is supposed to have
been the residence of some of the Witches of Abernethy (http://canmore.rcahms.gov.uk/en/site/27921/details/witches+hole+castle+law/).
I
would add that Neithon comes from an original Nechtan or Neachtan, which
appears to be cognate with L. Neptune.
Abernethy
is on the border region between the Pictish kingdoms of Fortriu and Circenn. We
have seen above that the Dalriadan Arthur is said to have fought in Circenn,
and the Abernethy/Afarnach battle may well be a traditional memory of the
Circenn conflict.
If
Afarnach is Abernethy, we may presume that Celli, the ‘Grove’, was to be found
somewhere in the region that stretched between Edinburgh and Abernethy.
Unfortunately, there are many Gaelic grove place-names (coille and variants) as
well as English place-name elements with similar meanings in this part of
central Scotland, so it may well prove impossible to locate the Celli where Cai
is said to have fought. As its being lost is emphasized in the poem (Pan colled
kelli, ‘when lost was Celli’), we must assume it was a place of some
importance.
I
would very tentatively put forward a connection between Celli, ‘Grove’, and the
Medionemeton or ‘Middle Sacred Grove’ mentioned in the Ravenna Cosmography. The
Ravenna Cosmography situates the Medionemeton between the entries for the
‘Camelon’ Roman fort and the Ardoch Roman fort, and this would accord well with
a Celli between Edinburgh and Abernethy. To date, two proposed identifications
for the nemeton have been offered: Cairnpapple in West Lothian and the Arthur's
Oven shrine which once stood near Larbert, a town across the Carron River from
Camelon. Arthur's Oven is almost certainly the structure mentioned in the HB of
Nennius:
Chapter
23: "The Emperor Carausius rebuilt it [the Antonine Wall] later, and
fortified it with seven forts, between the two estuaries, and a Round House of
polished stone, on the banks of the river Carron..."
Dissethach,
where Arthur’s opponent is Pen Palach, looks like Tig Scathach, ‘House of
Scathach’, and Beinn na Caillich (allowing for the difference between P- and Q-
Celtic), ‘Hill of the Witch’. Dunsgiath or Dun Scathach, the ‘Fort of
Scathach’, and Beinn na Caillich, are both in the southeast of the Isle of
Skye. From Beatrix Faerber, CELT project manager, we learn that there is a
reference in Tochmarc Emire, which incorporates the story of Cu Chulainn’s
training at arms with Scathach. In this case, Scathach’s house is tig Scathgi
(= Schathaigi).
The
upland of (Y)stawingun, where nine witches are slain by Cei, is quite possibly
Stanton Moor in Derbyshire, where we find the stone circle called the Nine
Ladies. The ‘lord of Emrys’ mentioned in the poem just prior to (Y)stawingun is
a known periphrasis for Gwynedd, as Ambrosius/Emrys was the traditional lord of
that land. Emrys in this context may actually be a reference to the Amber
river, which lies just east of Stanton Moor.
The
–gun, if from an earlier –cun, could have come about by mistaking in MS. an
original t for c. The middle –w- may represent a u, such as is found in
Staunton, a known variant of Stanton.
Much
later story substitutes the hero Peredur and transplants the witches to
Gloucester, presumably because of the presence in Gloucestershire of towns
named Stanton and Staunton.
There
is no mystery regarding Mon, as this is the common Welsh name for the Isle of
Anglesey in northwest Wales. Welsh tradition insists that Cath Palug or Cath
Palug, which Cai battles on Mon, is the cat of a person called Palug. Modern
scholars prefer to view palug as perhaps meaning ‘scratching’ or ‘clawing’,
hence Cath Palug as the Clawing Cat.
Cath
Palug is linked in line 82 of the poem to ‘lleuon’, i.e. lions. The association
of lions with Arfon (where the cat is born) and Mon may have to do with the
simple confusion of llew, ‘lion’, for lleu, the god who is the Lord of Gwynedd
in Welsh tradition. The letters u and w readily substitute for each other.
Two
Additional Poetic References
Much
has been made of early references to Arthur in three important poems: The
Gododdin, Marwnad Cynddylan and Geraint son of Erbin. As I have discussed The
Gododdin reference already above (Chapter 3) in the context of Arthur’s battle
at Mount Agned, here I will restrict myself to a brief treatment of the other
two poems.
MARWNAD
CYNDDYLAN
Scholar
Jenny Rowland has done a very nice job of disposing of the difficulty posed by
Line 46 of Marwnad Cynddylan. The line in question reads:
Canawon
artir wras dinas degyn
This
has in the past been amended to read:
Canawon
Arthur wras dinas degyn: "whelps of Arthur, a resolute protection"
Jenny
Rowland, wisely, opts instead for:
Canawon
artir[n]wras dinas degyn, i.e.: Canawon arddyrnfras dinas degyn:
"strong-handed whelps…"
This
nicely eliminates our having to associate Arthur with the Powys kingdom in
east-central Wales.
GERAINT
SON OF ERBIN
A
harder thing to dispose of is the presence of Arthur’s name in the poem Geraint
son of Erbin. While different versions of the poem exist, all are in agreement
in including the name Arthur in one of their stanzas. This would not be a
problem, were it not for the fact that, in Jenny Rowland’s words, "Despite
the Arthurian link in Geoffrey of Monmouth’s work there can be no question that
‘Geraint fab Erbin’ is older than the Historia Regum Britanniae." In other
words, someone, for some reason, seems to have placed Arthur in Dumnonia (Devon
and Cornwall) prior to Geoffrey of Monmouth’s doing so.
If,
as is genuinely agreed, Geraint son of Erbin is to be dated between the ninth
and eleventh centuries, how do we account for Arthur being in Dumnonia? This is
a critical question, for Geraint son of Erbin would seem to be our earliest
source seeking to situate Arthur in extreme southwest England.
Using
Rowland’s composite text, I can make the following observations: Geraint’s name
occurs in 18 out of 27 stanzas. To these we may add a 19th stanza containing
‘the son of Erbin’. Other than the names of Geraint and Erbin, and the single
occurrence of the name of Arthur, there are no other personal names in the
poem.
Also,
it is suspicious that Arthur’s name is used in exactly the same way as is that
of Geraint. The variants of the ‘Arthurian’ line are as follows:
“En
Llogporth y gueleise Arthur… En llogporth y gueleise y Arthur… Yn llongborth
llas y Arthur…”
Professor
Patrick Sims-Williams has suggested that to solve the problem posed by the
‘syntactically and semantically ambiguous’ y before Arthur’s name that this
line be considered ‘a poetic inversion’ for ‘men to (i.e. vassals of) Arthur’,
the ‘men’ in question being the warriors of the following line:
Gwyr
dewr kymynynt a/o dur; "brave men, they hewed with steel"
The
Red Book of Hergest has instead: "In Llongborth Arthur lost brave men,
they hewed with steel"
Of
course, the y is in front of Arthur’s name even in the Red Book version. The
odd thing about the poem is that Geraint’s name is used in exactly the same
context. We have the Black Book of Carmarthen’s:
En
Llogporth y llas y Gereint…
Which
is, however, rendered in the Red Book of Hergest as
En
Llogporth y llas Gereint…
The
cumulative effect of the panegyric, with its formulaic repetition of Geraint’s
name, and the sudden intrusion of Arthur’s within the same cymeriad, is
designed to enable us to see Arthur in this context not as a separate
individual, but as an honorific being applied to Geraint.
In
other words, just as we find a warrior in The Gododdin compared unfavorably to
Arthur, who is there decidedly a famous figure of the past, in the Geraint fab
Erbin elegy the heroic nature of Geraint is so great during the Llongporth
battle that he symbolically is Arthur, the ‘emperor’ and ‘ruler of battle’.
Those
who attempt to account for Arthur’s presence in the poem have in the past
resorted to two explanations. First, that Arthur really was there, which would
put this particular Geraint back in Arthur’s time, or that a warrior troop
whose predecessors had served under Arthur was still, in Geraint’s day,
referred to as ‘Arthur’s men’.
There
are two problems with these explanations. In the first case, it seems fairly
certain that the Llongporth battle is to be identified with the battle fought
at Langport by the Wessex chieftains Ine and Nunna against a Dumnonian Geraint
in c. 710. This event is memorialized in the ASC, where it is described as a
Saxon victory. Needless to say, the 8th century is well outside the time period
of Arthur.
That
the men fighting with Geraint are composed of a troop whose members originally
flocked to Arthur’s standard makes little sense, given that the same ‘brave
men’ (gwyr dewr) are ascribed to Geraint:
“In
Llongborth Geraint lost [or ‘I saw to’] Brave men from the region of Dyfnaint.
And before they were killed, they killed.”
In
following Geraint, these warriors were fighting for a chieftain who in the
praise language of the poem was an incarnation of Arthur. While it could be
argued that Geraint’s fighting alongside Arthur or the latter’s men might be
considered praise enough, from the perspective of the panegyrist, whose sole
goal was to glorify Geraint, to use Arthur or his men in this fashion would
actually have diminished Geraint’s stature. Why would a poet seeking to praise
Geraint distract his audience by calling attention to the presence of another,
greater hero?
We
need only ask this final question: who is greater, a Geraint who by virtue of
his martial prowess is literally an Arthur, or a Geraint who needs the help of
Arthur and/or Arthur’s men in battle?
The
Three Prisons of Arthur
Triad
52 of the Triads of the Island of Britain concerns itself with the ‘Three
Exalted Prisoners of the Island of Britain’. After listing the three prisoners,
the Triad continues as follows:
"And
one [prisoner], who was more exalted than the three of them, was three nights
in prison in CAER OETH AND ANOETH, and three nights imprisoned by GWEN
PENDRAGON, and three nights in an enchanted prison under the STONE OF ECHYMEINT
[Llech Echemeint]. This exalted prisoner was Arthur."
Can
we identify these prisons and Gwen Pendragon with known places or personages?
Might they have had something to do with the Arthurian battle sites?
Gwen
Pendragon has not been identified in the past. Gwen is the feminine form of
Gwyn and means ‘the white or fair one’ (later, the ‘blessed one’). It is
possible that here Gwen is being used as an eponym for the Guinnion of
Castellum Guinnion, an Arthurian battle site in Nennius. However, given that
one of the famous dragons of Dinas Emrys was white we should perhaps interpret
Gwen as the genius of the Saxons. This white dragon was found by Emrys (or
Ambrosius, later identified wrongly by Geoffrey of Monmouth with
Myrddin/Merlin) in a subterranean context. This monster’s companion in the ‘Otherworld’
below Dinas Emrys was the red dragon, the genius of the British people. It is
my guess that here Arthur is being identified with the red dragon, buried in
the prison of the white ‘chief dragon’, a comparable leader of the Saxons.
According
to Geoffrey of Monmouth, both Ambrosius, uncle of Arthur, and Uther, Arthur’s
father, were buried at Stonehenge next to Amesbury, ancient Ambresbyrig, a site
confused in the tradition with Dinas Emrys. Arthur placed in a typical
‘death-prison’ at Stonehenge with his father and uncle may preserve an
otherwise lost Welsh tradition which runs counter to the more popular one
situating him at Avalon on the western end of Hadrian’s Wall in Cumbria.
The
Llech or Stone of Echemeint would appear to be a reference to Bath, which the
Welsh identified with Arthur’s Mount Badon. According to the ASC (year entry
973 CE), Bath was also known by the name Acemannes-ceaster. This alternate name
for Bath appears to be a development from the ancient Romano-British names for
the town, Aquae Sulis and Aquae Calidae
And
what about Caer Oeth and Anoeth? Oeth means ‘something difficult to obtain or
achieve, a difficulty, a wonder; something strange or wonderful’. Anoeth has
essentially the same meaning, as the prefix an- is merely an intensifier: ‘a
wonder, something difficult to acquire; something strange or difficult’. The
Stanzas of the Graves used anoeth, where it is said of Arthur that his final
resting place in this world is a ‘wonder’ ("anoeth bid bet y
Arthur"). The implied sense may be that his grave was considered
‘difficult’ to locate, precisely because its location was a mystery. Or,
perhaps, the grave was imposible to find because it was in Avalon and Avalon
was manifestly an Otherworld.
The
Caer Oeth and Anoeth placename is also mentioned in the Mabinogion tale Culhwch
and Olwen, where it is one of the castles Arthur boasts of gaining entrance to.
Once again, in the Stanzas of the Graves we are told that the burial ground of
the host of Caer Oeth and Anoeth can be found in Gwanas near Cadair Idris in
Ceredigion.
Gwanas
is very near the Camlans of Merionethshire.
In fact it is exactly between the Afon Gamlan to the northwest and the
other two Camlans to the east and southeast.
This can hardly be coincidence and probably indicates the “wonderful”
grave for Arthur near the fatal battle site, which Welsh tradition (see
Appendix III) relocates to NW Wales.
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