CHAPTER 3
THE BATTLES OF ARTHUR
The
First Battle: The Mouth of the River Glein
It
has long been recognized that there are only two extant Glen rivers which
conform philologically to ‘Glein’ and which could have been subject to Saxon
attack from the Continent in the 5th-6th centuries CE, the Age of Arthur.
These
are the Glen of Lincolnshire and the Glen tributary of the Till in
Northumberland.
The
Glen of Lincolnshire has no distinctive features or strategic fortifications
which would make it of any value to an invading force. On the other hand, the
Northumberland Glen is hard by the Yeavering Bell hill-fort, which prior to
becoming a Saxon stronghold was the British Gefrin. Gefrin is from the Welsh
word gafr ‘goat’ or a compound containing gafr plus Welsh bryn (mutated fryn),
for ‘Goat-hill’. I would remind the reader, however, of a Gaulish god conflated
with
Mercury
called Gebrinius. It is possible that Gefrin represents a British counterpart
of this divine name.
The
Yeavering Bell hillfort is 12.8 acres in size and encloses the two summits and
the saddle between of a hill that rises to a height of 1181 ft above sea level.
There is a single stone rampart
13
ft wide, with entrances midway along the north and south sides, and a third on
the northeast.
At
the east and west ends are small, crescent-shaped annexes, the latter with an
entrance at its mid-point. The centre of the fort was the site of about 130
circular huts. The eastern summit is ringed by a trench which held a wooden
palisade nearly 164 ft in diameter. Archaeologists do not know whether there is
any relationship between the hillfort and the Anglo- Saxon royal town of Ad
Gefrin (‘at Gefrin’) that succeeded it at the foot of the hill.
Other
hill-forts abound in the region: Wooler, Kyloe Hills, Dod Law forts at
Doddington, the Old Bewick hill fort and the Ros Castle fort and settlement
between Chillingham and Hepburn. And, of course, the Roman road known as the Devil’s
Causeway, a branch off of Dere Street, passes only a couple of miles to the
east of the mouth of the Glen.
Scholars
who argue in favor of the Lincolnshire or ‘Lindsey’ Glen do so primarily
because the following battle, that of the Dubglas, is put in a Linnuis region by
the HB. Linnuis, as we will see, is wrongly thought to represent the later
regional name Lindsey.
An
actual battle at the mouth of the Lindsey or Lincolnshire Glen is scarcely
possible, unless it were a battle of reconquest by Arthur and not a successful
defensive engagement. This is because we have archaeological evidence for Saxon
cemetaries well north, west and south of the Lindsey Glen as early as c. 475
CE.
The
Next Four Battles: The River Dubglas in
the
Linnuis Region
Philologists
have long recognized that Old Welsh
Linnuis
must derive from Br.-Lat. *Lindensis, *Lindenses, or *Lindensia, and the
identification
with
Lindsey works fine on purely linguistic grounds. Lindsey, of course, was the
early English name for what we now think of as Lincolnshire.
The
root of Lindensis is British *lindo-, ‘pool, lake’, now represented by Welsh
llyn, ‘pond, lake’. The Roman name for the town of Lincoln –
Lindum
– is from the same root. The ‘pool’ or ‘lake’ in question is believed to have
been on the Witham River near the town.
The
problem is that there is no Dubglas or ‘Black Stream’ (variants Douglas,
Dawlish, Dowlish, Divelish, Devil’s Brook, Dalch, Dulais, Dulas, etc.) in
Lindsey. This has caused other place-name experts to situate the Dubglas battle
either near Ptolemy’s Lindum of Loch Lomond in
Scotland
or near Ilchester in Somerset, the Roman period Lindinis, as there are Dubglas
rivers in both places. We might even look to the Douglas River in Lancashire,
not far west of the Roman Ribchester fort. Unfortunately, none of these
candidates is satisfactory, because Arthur would not have been fighting Saxons
at these locations in the time period we are considering.
A
site which has been overlooked, and which is an excellent candidate for Arthur’s
Dubglas, is the Devil’s Water hard by the Hadrian’s Wall fort of Corbridge,
which has upon it a place called Linnels. Almost a century ago it was proposed that
Linnels was from an unrecorded personal name. But modern place-name expert
Richard Coates, upon looking at Linnels on the Ordnance Survey map, observed
the remarkable double elbow in the Devil’s Water with a lake nearby and
concluded that Linnels was from a British *lindo-ol:in, "lake-elbow".
It
was once thought that the Devil’s Water stemmed from a Dilston Norman family,
the D’Eivilles. But going by the earliest spelling of the Devil’s Water
(Divelis c. 1230) leads recent authorities to state uncategorically that this
etymology is incorrect and the Devil’s Water is certainly of the Dubglas
river-name type.
The
Devil’s Water at Linnels is thus the only extant Dubglas river-name associated
with a demonstrably Welsh lake-name that is geographically plausible as a
battle site against Britons and Saxons during the period of Arthur.
Worth
noting is the fact that the Roman Dere Street road at Corbridge splits
immediately north of the Wall, the eastern branch or ‘Devil’s
Causeway’
continuing North-NorthEast, straight to the Northumberland Glen.
As
an aside, I would mention that the Battle of Hexham was fought at Linnels on
May 14, 1464.
The
Sixth Battle: The River Bassas
The
Bassas river is the most problematic of the Arthurian battle sites, as no such
stream name survives and we have no record other than this single instance in
the HB of there ever having been a river so named. We can only say that the location
of the Bassas may be somewhere in the same general region as the Glen and
Devil's Water battles. We will see below that the locations of subsequent
battle sites will support this notion.
Some
Arthurian theorists have opted for very questionable identications of Bassas.
They have pointed to Bass place names such as Bass Rock in the Firth of Forth,
the Bass at Inverurie in Aberdeenshire and Bass Hill at Dryburgh.
Alas,
the etymology for bass is fairly recent. In the Scottish National Dictionary
there is an entry under 'bass' as follows: “A workman's tool basket; also a
basket for carrying fish – known in Banff and Fife: on Lothian coast ‘bass’ is
a square straw basket about 2' by 2' used for ca rying fish.”
Bass
Rock and similar formations would have been named by fisher folk due to their
resemblance to such a basket.
The
Bass Burn or Bass ‘stream’, a tributary of the Scar or Scaur Water
approximately 15 miles North-West of Dumfries and just south of Auchenhessnane,
was originally called the Back
Burn.
Both the 1st edition (1861) and 2nd edition (1899) Ordnance Survey maps name it
as Back Burn. The 1955 edition names it as Bass Burn. It is possible that
either the original surveyors simply misheard what the local people called it,
or that later surveyors did. As there are other Back Burns in Lowland Scotland,
the chances that this stream’s original name was Bass is slim.
An
acceptable, and perhaps preferable, explanation for the name Bassas is that it
records an OE personal name found in place-names, i.e.
Bassa.
This is the view of Graham Issac.
The
ending -as in Bassas would appear to have no explanation in either Latin or
Welsh grammar. But it does have an explanation in Old English grammar. The name
could thus be Old English. Just as Baschurch (Shropshire) is from Old English
'Basses cirice', i.e. 'Basse's church' (Eglwyseu Bassa in the Old Welsh poems),
and Basford (Nottinghamshire) is Old English 'Basses ford', and Baslow
Derbyshire) is Old English 'Basses hlaw', i.e. 'Basse's burial-mound'; so
'flumen quod uocatur Bassas' is easily unde stood as 'the river which is called
Basse's', i.e. 'Basse's river'. There is a Basingbourne in Cambridgeshire, Old
English Basingeburna, which is 'the stream of Basse's people', 'Basse's kin's
stream'.
There
are two genuine OE Bassa place-names further north in Northumberland.
Bassington in
Cramlington
parish was a farmstead a litte over a mile north-west of the village. It
appears on a map of 1769 and is probably a much older site. In the present day
town of Cramlington the site of Bassington Farm is on the Bassington Industrial
Estate. However, other than this Bassington's proximity to the Devil's Water at
Linnels (approximately 20 miles as the crow flies), there is little to
recommend it as the site of Arthur's Bassas River battle. Most damaging, there
is no stream here.
The
other ‘tun of Bassa’s people’ is at the confluence of the Aln and the Shipley
and Eglingham Burns not far east of a Roman road that connects Dere Street and
the Devil’s Causeway. This Bassington is also roughly equidistant between the
Northumberland Glen and the Devil’s Water/
Dubglas
near Hadrian’s Wall, and near the Roman fort of Alauna on the Aln at Low
Learchild.
Once
again, however, there is no stream at Bassington bearing the Bassa name.
In
the East Riding of Yorkshire, near Bridlington, there is a place I originally
overlooked. This is Bessingby, the by or ‘farmstead, village, settlement’ of
the people of Bassa. The important
thing
about Bessingby is that there was a Romano- British settlement here
(http://www.pastscape.org.uk/hob.aspx?hob_id
=1191551)
and a Bessingby Beck or stream
nearby.
A
Roman road ran from Stamford Bridge to Bridlington
(http://www.pastscape.org.uk/hob.aspx?hob_id
=1029959&sort=4&search=all&criteria=Orby&ra
tional=q&recordsperpage=10) and some believe (see Rivet and Smith) this to
be the territory of the Gabrantovices, probably “cavalry fighters” and not “goat
fighters”. The Gabrantovicum Sinus of Ptolemy would then be Bridlington Bay.
It
is quite conceivable that Bessingby Beck was once known simply as “Bassa’s
Stream”.
There
is a problem with this placename, however. The –by terminal is Norse, and it is
likely, therefore, that the entire name is not from Bassa, but from Bessi. Or,
that if Bassa is the name recorded, it would not have become a place-name until
fairly late. Here is what Alan James had to say on ths subject:
“A.
H. Smith's PNERY, 100, which says: 'The first element may be a patronymic
formation, "the people of Basa or Besa", but there is
little or no evidence for such -inga- formations with OScand by.
It is therefore more likely to be a patronymic Basing or Besing with
an uninflected
genitive.
Each name is well recorded... the fo mer may be from OE Bassa or OScand Bassi,
the latter from OScand Bessi
(a variant of Bersi....).
As
there is no clear evidence for a change of a to e in ME, Besing-
seems more probable, and in that case the less frequent but earlier Basing-
forms would be Anglo-Norman spelling variants... Besing's farmstead'.
Subsequent
work, especially by Barrie Cox, has demonstrated that the patronymic '-inga-'
formations in S and E England (as far north as Yorks) date from the
pre-Christian period, so such formations would have been long since obsolete by
the time OScand by was introduced.
Smith's
etymology would imply an Anglo- Scandinavian formation from the late 9th -
early
11th
ct.”
Thus
this would seem an unlikely candidate for Arthur’s Bassas battle.
The
conventional thinking on the Bassas name is to derive the first component from
W. bas. Kenneth H. Jackson first discussed this possibility.
According
to the Gieriadur Prifysgol Cymru, bas means ‘shallow, not deep, fordable;
shallows, shallow water’. This would make a great deal of sense for a
river-name – or even merely a DESCRIPTION of a river or stretch of a river.
Alan
James of BLITON was kind enough to send me the following on bas in place-names:
Bas
Late Latin *bassus adopted as Late Brittonic
*basso-/ā-
> Middle - Modern Welsh bas, Cornish *bas (in compound and place-names, see CPNE
p. 18), Breton bas The Latin origin is reasonably certain, though the Late
Latin ancestral form seems elusive. 'shallow', adjective. (a2) Bazard Lane Wig
(stream-name, New Luce) PNGall p. 34 bas- + -ar, which see [+ SW Scots lane
< Gaelic leana, 'a slow, boggy stream']. (c2) Bazil Point Lanc (Overton)
PNLanc p. 175 ?bas- + linn, proposed by R. Coates, CVEP p. 318. Oliver Padel
Cornish Place-name Elements Nottingham 1985: *bas 'a shallow', as a noun,
'shallows': only in basdhowr glossing vadum 'a ford' ... the verb occurs, ppp
basseys 'abated'... Welsh and Breton bas... [occurs in Cornwall in:] C2) [=
specific in name-phrase] Carn Base, coast[al name]; ?Park an Bays
f[ie]ld[-name]
Alan
James again came to the rescue when I asked how Bassas may have developed out
of Late Latin or Late Brittonic:
“By
the time the Latin word was adopted by Britt speakers, its inflectional forms
were probably quite reduced at least in "vulgar" speech, and the
Britt inflextions likewise. So your hypothetical form would be, for practical
purposes *bassas. The -as suffix is nominal, noun-forming, it would be 'a
shallow, shallows'. I suppose that might be a stream-name, more likely a name
for a stretch of a river or a point on a river or estuary, a strategic location
where a battle might well be fought, though of course there must be scores of
possible candidates.”
Long
ago the antiquarian Skene suggest Dunipace ner Falkirk in Stirlingshire for
Arthur’s Bassas. The idea has not been thought well of by scholars over the
years. However, recently place-name expert John Reid has tentatively proposed
that Dunipace might be rendered Dun y Bas, the ‘Hill of the Ford.’
Commenting
on this possibility, Alan James shared this with me:
“It
ought to be *din-y-bas, not **dun-y-bais (that's what misled me); it would mean
more correctly 'fort of the shallow', which is apparently okay topographically;
the changes din > dun, /b/ > /p/, and /a/ > long /a:/ could all be
explained in terms of adoption by Gaelic speakers. 'Hills of death' [a local,
traditional etymology] would be G *duin-am-bais, which I wouldn't rule
out,
though I'm uneasy with /mb/ > /p/.”
If
we may allow for bas here to be for a shallow ford, something rather remarkable
occurs: we find ourselves directly between the Dumyat and Myot Hill hillforts
which delineate the territory of the ancient Pictish Maeatae. According to the Life of St. Columba by
Adomnan, Arthur son of Aedan of Dalriada died fighting the Miathi.
I
would then identify the Bassas River with the bas on the Carron. This battle would then be an intrusion into
the list of a battle belonging to a later Arthur.
The Irish Annals place the Dalriadan Arthur’s
death in Circenn. [For Arthur’s contest
with an opponent at Abernethy on the border of Circenn, see Chapter 4 below.] This has created a major problem, for Circenn is the Pictish province lying to the north of the Firth of Tay and this is quite a distance from the territory of the Miathi. Scholars have tried to account for this confusion over the battle site location in various ways. Bannerman attemtps to offer an explanation (pp. 84-85 Studies in the History of Dalriada) for the two death sites. It would appear several battles had become confused in the Irish annals, with Arthur dying properly in the territory of the Miathi and NOT in Circenn.
with an opponent at Abernethy on the border of Circenn, see Chapter 4 below.] This has created a major problem, for Circenn is the Pictish province lying to the north of the Firth of Tay and this is quite a distance from the territory of the Miathi. Scholars have tried to account for this confusion over the battle site location in various ways. Bannerman attemtps to offer an explanation (pp. 84-85 Studies in the History of Dalriada) for the two death sites. It would appear several battles had become confused in the Irish annals, with Arthur dying properly in the territory of the Miathi and NOT in Circenn.
However,
suppose what we have here is a confused record of battles fought in the North
by TWO ARTHURS - one who fought the Miathi at Dunipace/Bassas and another - the
Dalriadan one - who was slain while fighting in Circenn?
The
Seventh Battle: The Celidon Wood
Caledonia
was originally the region of the Great
Glen
in Highland Scotland inhabited by the Caledonii.
As
such, in Classical usage Caledonia came to mean Scotland north of the
Forth-Clyde isthmus. But in Welsh tradition - as is evidenced by the presence
of Merlin at 1) Arthuret just north of Carlisle, 2) Drumelzier on the Tweed 3) the
region near Glasgow, and 4) a mountain in the central Lowlands [see my The
Mysteries of Avalon for a discussion of this last) - the Coed Celidon would
appear to be at the heart of the Scottish Lowlands. It is generally accepted by
scholars that this is indeed the location of the great wood in the Welsh
sources.
We
may be able to pinpoint the location of the Coed Celidon battle more precisely.
It
is possible that a river-name in the area, believed to be a truly ancient
hydronym, may have contributed to the idea in early Welsh tradition that
Celidon lay in this part of the Scottish Lowlands.
Caddon
Water, a tributary of the Tweed, has a Roman road. The etymology of Caddon (Keledenlee,
1175, Kaledene, 1296) is interesting.
From
Alan James of BLITON:
Nicolaisen
included Caddon Water among the *cal-eto- river-names. The final syllable is
pro ably OE -denu added by Northumbrian English, though a secondary suffix
isn't impossible. It is a very common hydronymic formation; *cal-eddoes indeed
occur in ethnic names too ("hard men"), including that of the
Calidonii.”
When
I asked Mr. James whether this name could
have contributed to the region thereabouts becoming known as the Celidon Wood,
he r sponded:
“Well,
yes, a name like *caleden could readily have attracted folk- or learned
etymologising and dinnseannachas. I think it would have contracted to something
like the modern form Caddon by the 15th ct, so I doubt whether such a thought would
have arisen in the early modern period, when renewed interest in Tacitus etc.,
and even 'Nennius', gave rise to a good deal of fanciful etymologising.
But
it's in an area with a good many P-Celtic pns, many of which I consider to be
'late' Cumbric, i.e. 10th-11th ct, when I think there was something of a
revival/ reintroduction of the language in the upper Tweed/ Moorfoots/ Lauderdale
area, and my hunch is that was the period when Arthurian and other (semi-) legendary
associations were being attached to locations in that area, as in the Solway
basin.
But
I don't think the water-name would have been been given at that time, it's an
'ancient' hydronym that might have come to be associated with Caledonia because
of the (accidental) similarity.”
There
are remnants of a fort at Caddonlee by
Caddonfoot
(http://canmore.rcahms.gov.uk/en/site/54413
/details/caddonlee/).
The famous Eildon Hills fort at the Roman period Trimontium on Dere Street is
only a dozen or so kilometers to the east of the mouth of the Caddon. Several
other hillforts are in the area and a Roman road went from Trimontium west
along the Tweed to the Easter Happrew fort beyond Peebles.
The
Eighth Battle: Castle Guinnion
The
Castle (‘Castellum’) Guinnion has been identified with the Roman fort of
Vinovium at Binchester, although the great Professor Kenneth Jackson thought
this unlikely. It has since been noted, however, that Ptolemy’s alternative Vinnovium
(B. *Uinnouion) brings us very close to the later name set down by Nennius.
Vinnovium should have given in Old Welsh at this stage a form in –wy, but it
could be that – ion has been maintained as a so-called ‘learned form’. Thus the
identification should not be rejected.
Binchester
is not far south of Hadrian’s Wall on the Roman Dere Street. The fort stands on
a spur of high ground some one and a quarter miles north of Bishop Auckland. It
overlooks a loop in the river Wear and is in an excellent defensive position.
The
fort was built in 79 CE during the Roman advance into northern England. From
the early second century Binchester and the other Dere Street forts became
important supply depots for Hadrian’s Wall and developed as military centres controlling
the region south of the Wall.
The
fort was in continuous military use until the early years of the 5th century.
After the final withdrawal of the garrison the fort and the surrounding vicus
(civilian settlement) continued to be occupied by the local, native population
and it would seem that Binchester remained an important small town. By the
beginning of the 6th century the fort buildings were being torn down
and stripped of stone. Part of the site was ut lized by Anglo-Saxons as a
cemetery.
I
had at one time proposed Carwinning in Dalry parish, Ayrshire, which is from a
Caer + Winnian. This looks very good,
but if a battle were fought here during Arthur’s time it was certainly not
against the English.
There
are, of course, several “Gwynion” place-names in Wales, but again, none of them
work for Arthur.
In
passing, I would put forward an additional, though tentative argument in
support of Binchester as Guinnion. In
the Introduction I alluded to Arthur’s carrying of the image of Mary on his
shield during the Guinnion battle. It
may not be a coincidence that Binchester is known for having a cult of the
Mother Goddesses at its Roman fort. It
is possible Mary in the Arthurian battle context is a Christian substitution
for the Binchester ‘Mother.’
From
http://theses.univ-lyon2.fr/documents/lyon2/2009/beck_n#p=0&a=top
(Goddesses in Roman Religion, thesis by Noemie Beck, 2009):
“In
Britain, the dedications to the Matres amount to approximately fifty
inscriptions, all but a few from military sites, notably along Antonine’s and
Hadrian’s Wall, and dedicated by soldiers. One of the few exceptions is the
inscription to the Matres Ollototae, which is from the non-military site of
Heronbridge, Cheshire. This suggests that the cult of the Matres and Matronae
was brought to Britain by auxiliary troops from the Continent, such as by the
Germanic legionaries of the Roman army. However, it does not mean that the Celtic
peoples from Britain did not have any cultural notions of the Mother Goddesses,
only that some particularities in the worship must have come with the army. The
cult of the Mothers in Britain is clearly Romanized, for they all bear Roman
epithets, such as Transmarinae, Campestres, Domesticae or Fatae, apart from the
Matres Ollototae and the Matres Suleviae. The Matres Ollototae are undeniably
Celtic, for their name is composed of Celtic ollo-, ‘all’ and teuta, touta,
‘tribe’. They are thus ‘The Mothers of All the Peoples’. They are mentioned in
an inscription from Heronbridge (Claverton, Cheshire): Deabus Matribus
Ollototis Iul(ius) Secundus et Aelia Augustina, ‘To the Mother Goddesses
Ollototae, Julius Secundus and Aelia Augustina (set this up)’, and in three
inscriptions from Binchester (Durham): Deab(us) Matrib(us) O[l]lot(otis)
T[i]b(erius) Cl(audius) Quintianus b(ene)f(iciarius) co(n)s(ularis) v.s.l.m.,
‘To the Mother Goddesses Ollototae Tiberius Claudius Quintianus beneficiaries
of the governor, willingly and deservedly fulfilled his vow’ ; [M]atrib(us)
O[lloto(tis)] CARTO VAL MARTI Vetto(num) GENIO LOCI LIT . IXT, ‘To the Mother
Goddesses Ollototae … Cavalry Regiment of Vettonians….’ ; I(ovi) O(ptimo)
M(axiom) et Matribus Ollototis sive Transmarinis, ‘To Jupiter, Best and
Greatest, and to the Ollototae or Overseas Mother Goddesses’.”
The
Ninth Battle: City of the Legion
The
City of the Legion (Urbs Legionis) is, in this context, the Roman legionary
fortress at York, the Romano-British Eburacum.
Dere
Street began at the fort and ran north to Hadrian’s Wall and beyond. The
argument against York is that, according to Welsh sources, the only Roman forts
called Cities of the Legion were Chester or Deva and Caerleon or Isca. But to
claim the Welsh were ignoarant of the fact that York was a legionary fortress
seems very doubtful.
To
begin, we have chieftains such as Peredur son of Efrauc (Efrauc = Eburacum/‘York’)
and Peredur son of Eliffer (Eleutherius) Gosgordfawr. Peredur is a Welsh
rendering of the Roman rank of Praetor. The governor or legate of Britannia
Inferior, that is Northern Britain, was in the later period of praetorian rank.
The
Roman emperor Caracalla reviewed the administration of Britain and split the
province into two: Britannia Superior in the south, which had a consular
governor based at London with two legions, the Twentieth at Chester and the Second
at Caerleon. Britannia Inferior in the north had a praetorian governor with
only one legion, the Sixth at York, where the governor also resided.
The
Romans constructed their first fort at Eboracum in 71 CE. The fort’s
rectangular construction consisted of a V-shaped ditch and earthen ramparts
with a timber palisade, interval towers and four gateways. It covered about 50
acres of a grid-plan of streets between timber barrack blocks, storehouses and
workshops. More important buildings included the huge Principia (Headquarters
Building), the Commandant's House, a hospital and baths. The fort was designed
to house the entire legion and remained a military headquarters almost to the end
of Roman rule in Britain.
The
fortifications at York were strengthened around 80 CE by a caretaker garrison
while the Ninth Legion campaigned with the governor, Julius Agricola, in Wales
and Scotland. The original fort was replaced in 108 CE by a massive stone structure
with walls that survived long enough to be incorporated into the defenses of
Viking and even later medieval York.
The
one thing that makes York somewhat suspect as an Arthurian battle site is the
presence there during the Roman period of the camp prefect Artorius, from whose
name Arthur derives. It is certainly possible the memory of this Artorius influenced
the placement of the Dark Age Arthur at the fort.
The
Tenth Battle: Shore of the River Tribruit
The
location of the shore (W. traeth) of the river Tribruit has remained
unresolved. The clue to its actual whereabouts may lie in the two possible meanings
assigned to this place-name.
According
to Kenneth Jackson (_Once Again A thur's Battles_, MODERN PHILOLOGY, August,
1945),
Tribruit, W. tryfrwyd, was used as an a jective, meaning "pierced
through", and sometimes as a noun meaning "battle". His
rendering of traeth tryfrwyd was "the Strand of the Pierced or Broken
(Place)". Basing his statement on the Welsh Traeth Tryfrwyd, Jackson said
that "we should not look for a river called Tryfwyd but for a beach."
However, Jackson later admitted (in The Arthur of History, ARTHURIAN LITERATURE
IN THE MIDDLE AGES: A COLLABORATIVE HISTORY, ed. by Roger Sherman Loomis) that
"the name (Traith) Tribruit may mean rather 'The Many-Coloured Strand' (cf.
I. Williams in BBCS, xi [1943], 95).
Most
recently Patrick Sims-Williams (in The Arthur of the Welsh, THE EARLY WELSH ARTHURIAN
POEMS, 1991) has defined traeth tryfrwyd as the "very speckled shore"
(try- here being the intensive prefix *tri-, cognate with L. trans). Professor Sims-Williams mentions that
'trywruid' could also mean "bespattered [with blood]." I would only
add that Latin litus does usually mean "seashore, beach, coast", but
that it can also mean "river bank". Latin ripa, more often used of a
river bank, can also have the meaning of "shore".
The
complete listing of tryfrwyd from The Dictionary of Wales (information courtesy
Andrew Hawke) is as follows:
tryfrwyd
2
[?_try-^2^+brwyd^2^_; dichon fod yma fwy
nag
un gair [= "poss. more than one word here"]]
3
_a_. a hefyd fel _e?b_.
6
skilful, fine, adorned; ?bloodstained; battle,
conflict.
7
12g. GCBM i. 328, G\\6aew yg coryf, yn toryf,
yn
_tryfrwyd_ - wryaf.
7
id. ii. 121, _Tryfrwyd_ wa\\6d y'm pria\\6d
prydir,
/ Trefred ua\\6r, treul ga\\6r y gelwir.
7
id. 122, Keinuyged am drefred _dryfrwyd_.
7
13g. A 19. 8, ymplymnwyt yn _tryvrwyt_
peleidyr....
7
Digwydd hefyd fel e. afon [="also occurs as
river
name"] (cf.
8
Hist Brit c. 56, in litore fluminis, quod vocatur
_Tribruit_;
14 x CBT
8
C 95. 9-10, Ar traethev _trywruid_).
Tryfrwyd
itself, minus the intensive prefix,
comes
from:
brwyd
[H.
Grn. _bruit_, gl. _varius_, gl. Gwydd. _bre@'t_
`darn']
3
_a_.
6
variegated, pied, chequered, decorated, fine;
bloodstained;
broken, shattered, frail, fragile.
7
c. 1240 RWM i. 360, lladaud duyw arnam ny
am
dwyn lleydwyt - _urwyt_ / llauurwyt escwyt
ar
eescwyd.
7
c. 1400 R 1387. 15-16, Gnawt vot ystwyt
_vrwyt_
vriwdoll arnaw.
7
id. 1394. 5-6, rwyt _vrwyt_ vrwydyrglwyf rwyf
rwyd
get.
7
15g. H 54a. 12.
The
editors of GCBM (Gwaith Cynddelw
Brydydd)
take _tryfrwyd_ to be a fem. noun =
'brwydr'.
They refer to Ifor Williams, Canu Aneirin
294,
and A.O.H. Jarman, Aneinin: Y
Gododdin
(in English) p. 194 who translates
'clash',
also Jarman, Ymddiddan Myrddin a Thaliesin,
pp.
36-7. Ifor Williams, Bulletin of the
Board
of Celtic Studies xi (1941-4) pp. 94-6 suggests
_try+brwyd_
`variegated, decorated'.
On
brwydr, the National Dictionary of Wales has
this:
1
brwydr^1^
2
[dichon ei fod o'r un tarddiad a@^
_brwyd^1^_,
ond cf. H. Wydd. _bri@'athar_ `gair']
3
_eb_. ll. -_au_.
6
pitched battle, conflict, attack, campaign,
struggle;
bother, dispute, controversy; host, army.
7
13g. HGC 116, y lle a elwir . . . y tir gwaetlyt,
o
achaus y _vrwyder_ a vu ena.
7
14g. T 39. 24.
7
14g. WML 126, yn dyd kat a _brwydyr_.
7
14g. WM 166. 32, _brwydreu_ ac ymladeu.
7
14g. YCM 33, llunyaethu _brwydyr_ a oruc
Chyarlymaen,
yn eu herbyn.
7
15g. IGE 272, Yr ail gofal, dial dwys, /
_Brwydr_
Addaf o Baradwys.
7
id. 295.
7
1567 LlGG (Sall) 14a, a' chyd codei _brwydyr_
im
erbyn, yn hyn yr ymddiriedaf.
7
1621 E. Prys: Ps 32a, Yno drylliodd y bwa a'r
saeth,
/ a'r _frwydr_ a wnaeth yn ddarnau.
7
1716 T. Evans: DPO 35, Cans _brwydr_ y
Rhufeiniaid
a aethai i Si@^r Fo@^n.
7
1740 id. 336, _Brwydrau_ lawer o Filwyr arfog.
Dr.
G. R. Isaac of The University of Wales, Abe ystywyth, in discussing brwyd, adds
that:
"The
correct Latin comparison is frio 'break up', both < Indo-European *bhreiH-
'cut, graze'. These words have many cognates, e.g. Latin fr uolus 'friable,
worthless', Sanskrit bhrinanti 'they damage', Old Church Slavonic britva
'razor', and others. The Old British form of brwyd would have been *breitos. It
is sometimes claimed that there is a possible Gaulish root cognate in brisare
'press out', but there are difficulties with that identification.
It
may be worth stressing that the 'tryfrwyd' which means 'very speckled' and the
'tryfrwyd' which means 'piercing, pierced' are the same word, and that the
latter is the historically pri mary meaning. The meaning 'very speckled' comes
through 'bloodstained' from 'pierced' ('bloodstained' because 'pierced' in
battle). But I do not think this has any bearing on the arguments.
Actually,
Tryfrwyd MAY mean 'very speckled', but that is conjecture, not certain knowledge.
Plausible conjecture, yes, but no more certain for that."
That
"pierced" or "broken" is to be preferred as the meaning of
Tribruit is plainly demonstrated by lines 21-22 of the _Pa Gur_ poem:
Neus
tuc manauid - "Manawyd(an) brought
Eis
tull o trywruid - pierced ribs (or, metaphorically, "timbers", and
hence arms of any kind,
probably
spears or shields; ) from Tryfrwyd"
Tull,
"pierced", here obviously refers to Tribruit as "through-pierced".
Professor
Hywel Wyn Owen, Director of the Place-Name Research Centre, University of Wales
Bangor, has the following to say on traeth + river names (personal
correspondence):
"There
are only two examples of traeth + river name that I know of, both in Anglesey
(Traeth Dulas, Traeth Llugwy) but there may well be others. The issue is still
the same however. Where a river flows into the sea would normally be aber. The
traeth would only be combined with the river name if the river name was also
used of a wider geographical context, and became, say, the name of the bay.
Hence traeth + bay name rather than traeth + river name directly."
In
the poem, the shore of Tryfrwyd battle is listed one just prior to Din Eidyn
and once just after the same fort (I will have more on the Pa Gur battle sites
below). The Gwrgi Garwllwyd or ‘Man-dog Rough-grey’ who is also placed at Tryfrwyd
has been associated with the Cynbyn or ‘Dog-heads’ Arthur fought at Din Eidyn.
Manawyd's
role at Tryfrwyd may suggest that this river or its shore is to be found in or
on the borders of Manau Gododdin, which was the district round the head of the
Firth of Forth, whose name remains in Slamannan and Clackmannan.
The
Fords of Frew west of Stirling have been proposed as the site of the battle,
but Jackson claims W. frut or ffrwd, ‘stream’, cannot have yielded frwyd.
Jackson also countered Skene's theory that this was the Forth, on the grounds that
the Welsh name for the Forth, Gweryd, which would be *Guerit in OW.
The
poem may be even more specific, in that Traeth Tryfrwyd is said to be 'ar eidin
cyminauc'
(line
28), ‘at Eidyn on the border’. Now, the ‘bo der’ here could be the Firth of
Forth, but it is much more likely to be the line of division between Gododdin
proper and Manau Gododdin.
The
Cynbyn or ‘Dog-heads’ may partly owe their existence to the Coincenn daughter
of Aedan, father of the Dalriadan Arthur, and to the Coinchend in the Irish
story The Adventure of Art son of Conn. In this Irish tale, Art battles a monstrous
woman named Coincenn or ‘Doghead’ who is a member of a tribe bearing the same
name.”
The
name of Art son of Conn's mother may be significant in this context. She was
called Eithne, which was also the name of the mother of the god Lugh. The
place-name Eidyn is of u known etymology. Because Din Eidyn was the capital of
Lothian, and Lothian is derived from Middle Welsh Lleudinyawn, Brittonic *Lugudunia:non,
land of ‘Lugh's (W. Lleu's) Fo tress’, it would be reasonable to suggest that Eidyn
as Lugh's fortress represents a British form of Irish Eithne. Din Eidyn would
then be the Fort of (the goddess) Eithne.
The
Coincenn of the Irish are thought to be a reflection of the Classical
Cynacephali.
Ole
Munch-Pedersen cites the following note from Cecile Ó Rahilly text of the Irish
heroic epic Cath Finntrágha or the “Battle of the White Strand” (Irish traigh
is cognate with Welsh traeth):
"The
Coinchinn or Coinchennaig are frequently mentioned in Irish literature. From
the 8th cen-tury on the name was applied to pirates who ravaged Ireland. Cp.
Thurneysen, Zu Ir. Hss., p. 24. In the Adventures of Art mac Cuinn they are
represented as living in Tir na nIngnad whose King is called Conchruth (Éiriu
III. 168). They are mentioned in a poem in the Book of the Dean of Lismore
(Rel. Celt. I. 80) and in a poem is Duanaire Finn (xxxviii) where they are said
to have invaded Ireland and been defeated by Finn. In the YBL tale Echtra
Clérech Choluim Cille (RC XXVI 160 § 45, 161 § 48) men with dogs' heads are 'of
the race of Ham or of Cain'. Similarly in the late romance Síogra Dubh the
Caitchean-naigh and Coincheannaigh and Gabharchean-naigh are said to be do
chinéal Caim mic Naoi (GJ XIX 99 5-6, cp. LU 122)." (Cath Finntrágha,
(1962), lch. 65).
From
the English translation of the Battle of Ventry/Cath Finntragha
(http://www.maryjones.us/ctexts/f20.html):
“'O
soul, O Glas son of Dreman,' said the king of the world, 'not a harbour like
this didst thou promise my fleet would find, but shores of white sand where my
army might assemble for fairs and gatherings whenever they were not fighting.'
'I know a harbour like that in the west of Erinn,' said Glas, 'namely, Ventry
Harbour… They went onward thence to Ventry, and filled the borders of the whole
harbour so that the sea was not vis-ible between them, and the great barque of
the king of the world was the first to take harbour, so that thenceforward its
name was Rinn na Bairci (The Point of the Barque). And they let down their
many-coloured linen-white sails, and raised their purple-mouthed speckled
tents, and consumed their excellent savoury viands, and their fine intoxicating
drinks, and their harps were brought to them for long playing, and their poets
to sing their songs and their dark conceits to them...
Now,
these hosts and armies came into Ciarraige Luachra and to red-maned Slieve Mis,
and thence to Ventry Harbour. 'O Tuatha De Danand,' said Abartach, 'let a high
spirit and courage arise within you in the face of the battle of Ventry. For it
will last for a day and a year, and the deed of every single man of you will be
related to the end of the world, and fulfil now the big words ye have uttered
in the drinking- hous-es.' 'Arise,O Glas, son of Dreman,' said Bodb Derg the
son of the Dagda ,'to announce combat for me to the king of the world.' Glas
went where the king of the world was. 'O soul, O Glas,' said the king of the
world, 'are those yonder the fi-anns of Erinn?' 'Not they,' said Glas, 'but
anoth-er lot of the men of Erinn, that dare not to be on the surface of the
earth, but live in sid-brugs (fairy mansions) under the ground, called the
Tuatha De Danand, and to announce battle from them have I come.' 'Who will
answer the Tuatha De Danand for me?' said the king of the world. 'We will go
against them,' said two of the kings of the world, namely, Comur Cromgenn, the
king of the men of the Dogheads, and Caitch-enn, the king of the men of the
Catheads, and they had five red-armed battalions in order, and they went on
shore forthwith in their great red waves.
'Who
is there to match the king of the men of the Dogheads for me?' said Bodb Derg.
'I will go against him,'said Lir of Sid Finnachaid,'though I have heard that
there is not in the great world a man of stronger arm than he.’”
It
is the Dogheads who would appear to hold the key to unravelling the Traeth
Tryfrwyd mystery. Thanks to Lothian
native and place-name expert John Wilkinson, who consulted a friend on the
matter, I have learned the following:
“Ardchinnechena<n>
is a place which the St. Andrews Foundation Account B says was where Hungus son
of Forso placed the head of the de-feated Saxon king Athelstan on a pole
“within the harbour which is now called Queen’s Ferry” (i.e. North
Queensferry?); and which the shorter Account calls Ardchinnechun. Simon Taylor’s Fife Vol 3 offers
‘height/promontory of the head’ for the first and hints at a dindshenchas
con-taining con ‘dog’ (in genitive) for the second.”
Ardchinnechena[n]
is generally supposed to be the headland used by the Railway Bridge (see
“Place-names of Fife”, vol. 1, 381-2, vol.3, 582-3).
This
‘Height of the Dog’s Head’ in North Queensferry Harbor reinforces my view that
the Welsh tryfrwyd, ‘through-piered’, is an attempt to translate Latin
trajectus, which has the exact literal meaning.
However, trajectus also was the word used for a river-crossing, like the
one at Queensferry.
The
Eleventh Battle: Mount Agned and/or
Mount
Breguoin
Mount
Breguoin, found only in late rescensions of the Historia Brittonum has been
associated with the ‘cellawr Brewyn’ or cells of Brewyn where Urien of Rheged
later fought, a site generally agreed to be the Roman fort of Bremenium at High
Rochester on Dere Street. Kenneth Jackson, who thought the name might also be
an interpolation, came to this conclusion (“Arthur’s Battle of Breguoin”, ANTIQUITY
23, Jan 1 1949, p. 48). Most scholars now think that the Breguoin battle was
taken from the Urien poem and incorporated into the Arthurian battle-list in
the HB. As Arthur was linked to the
Welsh word arth, ‘bear’, it may not be a coincidence that a bear god named
Matunus was worshipped at Bremenium during the Roman period.
Mount
Agned has hitherto escaped philological analysis. From Kenneth Jackson's time
on, one original form proposed has been Angned. But this is an unknown word and
has failed to produce a viable site. Most authorities feel that Agned is a
corruption.
The
simplest explanation for Agned as a corrupt form has been supplied by Dr.
Andrew Breeze of the University of Navarre. Dr. Breeze proposed that the /n/ of
Agned should be read as a /u/. This is a
brilliant solution to the problem, although his attempt to then identify Agned
with Pennango or Penangushope near Hawick is seriously flawed. I would see in this last a Pen, “headland”,
plus the Gaelic personal name Angus. As
Alan James makes clear,
“We
know in that area in the heart of the Southern Uplands, P-, Q-Celtic, Anglian
and Scandinavian pers names were being used promiscuously, irrespective of the
language or ethnicity of the bearers, and P-Celtic was probably still current
late enough for a pen- to be named after an Angus.”
Penangushope
would be ‘the narrow/enclosed valley of Angus’s Headland.’
Dr.
Graham Isaac has the following to say on the idea that Agned could represent an
original Agued:
“The
n > u copying error is a common one. The word agued is a rare one, and is
used only three times in the early materials. It means something like ‘dire
straits, difficulty, anxiety’.”
The
most important use of this word, for the present purpose, is found in Canu
Aneirin line 1259, where it occurs in the phrase 'twryf en agwed', ‘a host in
dire straits’. We will return to this phrase in a moment.
We
have discussed the possibility that the Arthur section in HB represents a Latin
retelling of an OW heroic poem. Such a poem could have had a line in it like
'galon in agued', 'the enemy in dire straits, great difficulty', much like the Canu
Aneirin’s 'twryf en agwed'. It is conceivable that an author responsible for
the Harleian recension of the HB (who may not have been entirely versed in the
diction of OW heroic poetry) may have mistaken this 'agued' for a actual place-name,
and wrongly placed the battle there: instead of 'the enemy in dire straits', he
understood 'the enemy at Agued', easily miscopied.
Under
this interpretation, the only location for the battle that was ever correct was
Breguoin/Bremenium. This analysis at least solves the problem of 'Where was
Agned?' with the answer, ‘There never was such a place, and so no need to look
for it.’
What
we may have in ‘Mount Agued’, then, is a confused reference to a battle at
Mount Breguoin/Bremenium where the enemy found itself ‘in dire straits’. If so,
we would have four, and possibly five battles said to have been fought by Arthur
on Dere Street: York, Binchester, Devil’s Water, Celidon Wood and High
Rochester.
The
argument against Bremenium/High Rochester as an Arthurian battle, which relies
upon the presence of gellawr brewyn, the ‘cells of Brem nium’, in the Urien
battle poem list, ignores the very real possibility that more than one battle could
have been fought at Bremenium at differ ent times. Bremenium is situated in a
very strategic position, essentially guarding the pass over which Dere Street
crosses the Cheviots. It is also true that Urien’s Brewyn could just as easily have
been borrowed from the Arthurian battle-list as the other way around.
While
it may well be that Agued/Agned is merely an error for Bregouin or a poetic
name for the latter, there is a second possible identification for this
Arthurian battle site. The ‘Twryf yn aguedd’ phrase mentioned above comes from
the ‘Gwarchan Tudfwlch’, a poem appended to The Gododdin.
What
is surprising about the ‘Gwarchan Tu fwlch’ example is that the phrase is
preceded by two lines that copy part of a line found in Strophe 25 of The
Gododdin proper:
“Arf
anghynnull, Anghyman ddull, Twryf en agwed…”
“Arf
anghynnull, anghyman ddull…”
Now,
in the case of The Gododdin line, the poet Aneirin is referring to Graid son of
Hoywgi’s prowess at the disastrous battle of Catraeth, Roman Cataractonium,
modern-day Catterick on
Dere
Street in Yorkshire. The Battle of Catraeth is, of course, the subject of The
Gododdin poem.
The
hero Tudfwlch hailed from the region of Eifionydd in Gwynedd, but he fought and
died at
Catraeth.
While he engaged in military actions in his homeland (the ‘Gwarchan’s’ ‘Dal
Henban’ is almost certainly modern Talhenbont at Llanystumdwy in Eifionydd), it
is probable that the lines borrowed from The Gododdin are meant to indicate
that the following ‘Twryf yn aguedd’, ‘a host in distress’, is a reference to
the British army at Catraeth.
Dr.
Graham agrees with me on this assessment, saying that
“Phrases
like twryf yn aguedd are characteristically used in early Welsh poetry to set
up a general atmosphere of warrior violence, but, to judge from the final lines
of the poem, it would seem to be primarily concerned with the 'Battle of
Catraeth'.”
Part
of the Roman fort at Catterick was built on the rising ground above the River
Swale known as Thornbrough Hill. And Arthur is mentioned in
Line
972 of The Gododdin. Whether this is an interpolation or not, it is generally
thought to be one of the earliest occurrences of his name in the written
records:
“He
fed black ravens on the rampart of a fortress
Though
he was no Arthur.
Among
the powerful ones in battle,
In
the front rank, Gwawrddur was a palisade.”
Are
we to see as a coincidence Arthur’s being mentioned in the context of the
Battle of Catraeth when it is in this same battle, alone among all battles of
the period, that a host finds itself in ‘agued’?
There
are two possible ways to read this passage on Arthur in The Gododdin. First,
the hero Gwawrddur, while a great warrior, was not nearly as great as Arthur.
This is the standard interpretation. But let us suppose that what is really
meant is that Arthur had fought at Catterick as well, a generation earlier,
only he proved more powerful than Gwawrddur and won a victory over the Saxons
on Thornbrough Hill, i.e. Mount Agned.
In
this context, the Arthurian Mount Agned of the HB could be an anachronistic
reference to the hill at Cataractonium, where the British army of Gwawrddur’s
time found itself in ‘distress’ or ‘dire straits’ just prior to its
annihilation by the Saxon foe.
So
if we assume Agned = Agued = Catterick, where did Arthur fight – at High
Rochester or Catraeth?
Well,
the simple answer is ‘Either, both or neither.’ If Breguoin is indeed borrowed from
the Urien poem, then Arthur did not fight at High Rochester. If Agned is
Thornborough Hill at Catterick, then the site may have been chosen merely
because his name was mentioned in The
Gododdin.
Almost
the entire defensive circuit of the High Rochester/Bremenium fort is preserved,
with the remains of the western gateway being particularly fine. There is also
evidence of several periods of rebuilding in the western intervaltower of the
south side. The ditches are well preserved to the north and east, outside which
the line of Dere Street marches north-west. Between the thick stone ramparts
the fort measures around 440 ft north-south by about 420 ft east-west, giving
an occupation area of about 4.25 acres. There are inner stone buildings.
On
the north, the remains of as many as thirteen ditches can be distinguished. On
the east and south, four, and six ditches curve around the north-west angle. It
is unknown how many ditches were on the west side of the fort.
The
Roman fort at Catterick was likely founded during the early 70 CE's to guard
the crossing of
Dere
Street over the River Swale. At the very latest, the fort must have been in
place by 79 CE, in order to guard the northern supply route of Agricola's
Scottish campaigns. After an undetermined period of neglect, it would appear
that the fort was recommissioned during the administration of Gnaeus Julius
Verus in the aftermath of the Brigantian revolt of 155 CE, at which time the
Antonine Wall was abandoned and the troops pulled back to Hadrian’s Wall in order
to control the Brigantes. No trace of the fort remains, as it was overlain by
the town of Catterick. A crop-mark east of Catterick Rac course has been
identified as a Roman temporary camp not far from the fort.
Geoffrey of
Monmouth and Agned/Breguoin
Geoffrey
of Monmouth’s treatment of the Agned name has led to further confusion –
although at least in one sense he made have been on the righ track.
To
begin, he calls Agned both Maiden Castle and the Dolorous Mountain. While there
are many Maiden Castles in Britain, because Edinburgh came to be called this in
the medieval period it has been customary to identify the latter with Agned.
Geoffrey’s thinking here may be identical with that of later antiquarian
writers who saw in Agned the Latin Agnetis for St. Agnes, the virgin
martyr-saint.
Dr.
Simon Rodway of the University of Wales agrees that Agned as found in the HB
could have quite regularly and perfectly developed from Agnetis.
The
Dolorous Mountain of Geoffrey may well represent his attempt to render
Breguoin. Welsh has the following words
(GPC listing) which have meanings similar to Latin dolorosus (dolor, doleo):
“gwŷn
[?o’r
gwr. *u̯en-, u̯enə- ‘ymegnïo am; chwennych, caru, ymfodloni; ymdrechu,
llafurio’ fel yn y Llad. venus, -eris]
eg.b.
ll. gwyniau, gwniau.
Poen,
gofid, dolur, brath, artaith; nwyd, angerdd, anian, mympwy; sêl, serch; chwant,
drygchwant, anlladrwydd; eiddigedd, dicter, digofaint, llid, cynddaredd:
pain,
trouble, ache, smart, pang; passion, emotion, humour, whim; zeal, affection;
desire, lust, wantonness; jealousy, displeasure, wrath, rage, fury.
cwyn
[Gwydd.
cóine ‘wylofain’]
eb.g.
ll. cwynion, cwynau.
a Achwyniad, datganiad o anghyfiawnder neu o
gam, o ofid neu o alar, achos anghydfod neu ofid; galar, gofid:
complaint,
plaint, grievance, lament, cause of contention or grief; grief.”
An
imagined Bre, ‘hill’, plus this gwyn or cwyn would give a Hill of Pain or
Lamentation Mountain. If I’m right about
this, then Geoffrey had before him one of the MSS. of the HB which listed both
Breguoin and Agned. As the MSS. can identify the two places, Geoffrey followed
suit. Thus Agned became Maiden Castle
and Breguoin became the Dolorous Mountain.
None
of this helps us with the location of Agned, however – if we accept the name as
a W. form of L. Agnetis. The few St.
Agnes place-names in Britain are all of recent origin. One such exampl is a farm in Scottish
Borders, at the confluence of the Whiteadder and Bothwell rivers, near
Cranshaws, called St. Agnes. Only a quarter
mile of so from this St. Agnes there is a hillfort. What follows is from the CANMORE database:
“NT
682 632 Fort, St Agnes (Stenton). A curvilinear fort with double ramparts and
ditches on the end of the spur that lies between the Whiteadder Water and the
Bothwell Water, a quarter of a mile WNW of St Agnes. At some former time the
Whiteadder has washed into the base of the spur at this point, and the ensuing
landslips have destroyed the whole of the south side of the fort. It seems
probable, however, that the work was oval on plan and measured internally 300ft
from E to W by some 250ft from N to S. The ramparts which are still visible
(just) on the ground at the W end of the fort, are 50ft apart measured from
crest to crest, but their original widths can only be determined by excavation.”
David
N. Haire, an expert in East Lothian history, kindly forward the following
information to me concerning St. Agnes in Scottish Borders:
“The
first appearance that I have found is St Agnus (not Agnes) on William Forrest’s
‘Map of Haddingtonshire’ 1799/1802. This
map associates the place with Sir James Sootie Bart. It is St Agnes on John Ainslie’s ‘Map of the
Southern Part of Scotland’ 1821 and on the first Ordnance Survey 6 inches to
one mile map. This baronet (usually
spelled Suttie) was apparently an undistinguished and reactionary parliamentarian,
described as 4th baronet of Balgone and Agnes (without the St).
http://www.historyofparliamentonline.org/volume/1820-1832/member/grant-suttie-sir-james-1759-1836
.
Earlier
baronets apparently had only the title ‘of Balgone’
http://www.thepeerage.com/p42528.htm
.
Given
that St Agnes is in a very sharp point between the Bothwell and Whiteadder
Waters, my extremely tentative guess was that the name was originally a minor
topographical name, possibly Scots aik-ness, meaning ‘oak promontory’; and that
the ambitious but apparently rather dim baronet tried to add to his status by glorifying his patch of hill land with the
prefix St which happened to fit the name.
However, the probability of a wholly whimsical name is raised by this
family tree which shows that the fourth baronet’s mother was Agnes née Grant.
http://www.prestoungrange.org/prestoungrange/archive/history/the-barony-of-prestongrange.pdf”
Agned
from Agnetis would, in this context, reside only in Geoffrey’s
imagination.
Does
it make sense, though, to conclude that Mount Agned is a mistake for the
agued/agwed of the Gododdin poem? Alas,
attractive though this solution is, it does not seem very likely. If one had access to the Gododdin, why not
simply say Arthur fought at Catraeth?
Well,
as it happens there another very exciting candidate for Agned available to us.
A Roman inscription was found at Bremenium/High Rochester with the word EGNAT
clearly carved upon it. The full reading
of this stone is as follows (from http://romaninscriptionsofbritain.org/inscriptions/1262):
“To
the Genius of our Lord and of the standards of the First Cohort of Vardulli and
of the Unit of Scouts of Bremenium, styled Gordianus, Egnatius Lucilianus,
emperor's propraetorian legate, (set this up) under the charge of Cassius
Sabinianus, tribune.”
This
Egnatius was the governor of Britannia Inferior, i.e. Northern Britain, and as
such would have been based at York. He
is known from another stone as well, found at Lanchester
(http://romaninscriptionsofbritain.org/inscriptions/1091):
“The
Emperor Caesar Marcus Antonius Gordianus Pius Felix Augustus erected from
ground-level this bath-building with basilica through the agency of Egnatius
Lucilianus, emperor's propraetorian legate, under the charge of Marcus Aurelius
Quirinus, prefect of the First Cohort of Lingonians, styled Gordiana.”
There
has been some speculation concerning this man, who may have been of very famous
stock (see Inge Mennen’s “Power and Status in the Roman Empire, AD 193-284,
note 79, p. 101). In any case, as a
governor and a rebuilder of forts, his name may have been become attached to
that of Bremenium in a sort of nickname fashion – ‘the hill of Egnatius’ or, as
it came down to us in the HB, Mount Agned.
Such a nickname may have been purely a local or even legendary
development. A good comparison to
Bremenium as Egnatius’s hill would the Uxellodunum fort at Stanwix, called
Petriana after its military garrison.
According
to Dr. Simon Roday of the University of Wales,
“Agned
cannot derive regularly from Egnatius, but I don't think it's impossible - as
you say, there are examples of a- ~ e- in Welsh (agwyddor ~ egwyddor etc).
Perhaps a sort of metathesis?”
The
examples I had cited were merely a handful I had culled from some of the early
Welsh poems:
engai,
angai, engis, angwy, etc.
edewi,
adaw, adawai, edewid
endewid,
andaw
ail,
eil
Doubtless
more such instances of /a/ for /e/ could be found in other texts.
In
answer to the criticism that the Egn- of Egnatius would have undergone a sound
change to Ein- by the 9th century, Dr. Rodway added: "Old Welsh
spelling was conservative in this respect, so it would be quite regular for the
g to still be written."
If
I’m right about this, then the Breguoin and Agned place-names both designate
the same site – the Bremenium Roman fort at High Rochester.
The
Twelfth Battle: Mount Badon
Badon
is a difficult place-name for an unexpected reason. As Kenneth Jackson
proclaimed:
"No
such British name is known, nor any such stem." [To be briefly mentioned
in the context of Badon is the Middle Welsh word bad, 'plague, pestilence,
death' (GPC; first attested in the 14th century), from Proto-Celtic
*bato-, cf. Old Irish bath. Some have asked me whether this word could be the
root of Badon - to which Dr. Graham I. Isaac, of the National University of Ireland,
Galway, responds emphatically, "No, absolutely no. A (modern) W form _bad_
etc. would have been spelt in the W of the ancient period as _bat_ and there
can be no connection since _Bad(on)_ is what we find." Other noteworthy Celtic
linguists, such as Dr. Simon Rodway of Aberystwyth University, Dr. Richard Coates
of the University of the West of England and Professor Ranko Matasovic of the
University of Zagreb, agree with Isaac on this point. Matasovic adds: “Professor
Isaac is right; since we have references to Badon in Early Welsh sources, the
name would have been spelled with –t- (for voiced /d/). The spelling where the
letter <d> stands for /d/ and <dd> for the voiced dental fricative
was introduced in the late Middle Ages.”]
Graham
Isaac has the following to say on the nature of the word Badon, which I take to
be authoritative.
His
explanation of why Gildas's Badon cannot be derived from one of the Badburys (like
Liddington Castle, often cited as a prime candidates for Badon) is critical in
an eventual identification of this battle site. Although long and rather
complicated, his argument is convincing and I have, therefore, opted to present
it unedited:
"Remember
in all that follows that both the -d - in Badon and the -th- in OE Bathum are
pronounced like th in 'bathe' and Modern Welsh - dd-. Remember also that in Old
English spelling, the letters thorn and the crossed d are interchangeable in
many positions: that is variation in spelling, not in sound, and has no significance
for linguistic arguments.
It
is curious that a number of commentators have been happy to posit a 'British'
or 'Celtic' form Badon. The reason seems to be summed up succinctly by Tolstoy
in the 1961 article (p. 145):
'It
is obviously impossible that Gildas should have given a Saxon name for a
British locality'.
Why?
I see no reason at all in the world why he should not do so (begging the
question as to what, exactly, is the meaning of 'British locality' here; Gildas
is just talking about a hill). This then becomes the chief crutch of the
argument, as shown on p. 147 of Tolstoy's article: 'But that there was a Celtic
name ‘Badon’ we know from the very passage in Gildas under discussion'.
But
that is just circular: ' "Badon" must be "Cel ic" because
Gildas only uses "Celtic" names'. This is no argument. What would
have to be shown is that 'Badon' is a regular reflex of a securely attested
'Celtic' word. This is a matter of empirical detail and is easily tested; we
have vast resources to tell us what was and was not a 'Celtic' word. And there
is nothing like 'Badon'.
So
what do we do? Do we just say that 'Badon' must be Celtic because Gildas uses
it? That gets us nowhere.
So
what of the relationships between aet Bathum - Badon - Baddanbyrig? The crucial
point is just that OE Bathum and the Late British / very early Welsh Badon we
are talking about both have the soft -th- sound of 'bathe' and Mod.Welsh
'Baddon'. Baddanbyrig, however, has a long d-sound like -d d- in 'bad day'.
Both languages, early OE and Late British, had both the d-sound and the soft
th-sound. So:
1)
If
the English had taken over British (hypothetical and actually non-existent)
*Badon (*Din Badon or something), they would have made it *Bathanbyrig or the like,
and the modern names of these places would be something like *Bathbury.
2)
If
the British had taken over OE Baddanbyrig, they would have kept the d-sound,
and Gildas would have written 'Batonicus mons', and Annales Cambriae would have
'bellum Batonis', etc. (where the -t- is the regular early SPELLING of the
sound -d-; always keep your conceptions of spellings and your conceptions of
sounds separate; one of the classic errors of the untrained is to fail to
distinguish these).
I
imagine if that were the case we would have no hesitation is identifying
'Baton' with a Badbury place. But the d-sound and the soft th -sound are not
interchangeable. It is either the one or the other, and in fact it is the soft
th -sound that is in 'Badon', and that makes it equivalent to Bathum, not
Baddanbyrig.
(That
applies to the sounds. On the other hand there is nothing strange about the
British making Bad-ON out of OE Bath -UM. There was nothing in the Late
British/early Welsh language which corresponded to the dative plural ending - UM
of OE, so it was natural for the Britons to substitute the common British
suffix - ON for the very un-British OE suffix -UM: this is not a substitution
of SOUNDS, but of ENDINGS, which is quite a different matter. That Gildas then
makes an unproblematic Latin adjective with -icus out of this does not require
comment.)
To
conclude:
1)
There is no reason in the world why a 6thcentury British author should not
refer to a place in Britain by its OE name.
2)
There was no 'British' or 'Celtic' *Badon.
3)
'Badon' does not correspond linguistically with OE Baddanbyrig.
4)
'Badon' is the predictably regular Late British / early Welsh borrowing of OE
Bathum.
Final
note: the fact that later OE sources occasionally call Bath 'Badon' is just a
symptom of the book-learning of the authors using the form.
Gildas
was a widely read and highly respected author, and Badon(-is) (from Gildas's
adjective Badon -icus) will quickly and unproblematically have become the
standard book-form (i.e. primarily Latin form) for the name of Bath. Again, all
attempts to gain some sort of linguistic mileage from the apparent, but
illusory, OE variation between Bathum and Badon are vacuous."
It
is thus safe to say that 'Badon' must derive from a Bath name. However, we must
not restrict ourselves to the Southern Bath, which makes no sense in the
context of a Northern Arthur.
For
as it happens, there is a major Northern ‘Bath’ site that has gone completely
unnoticed!
In
the the High Peak District of Derbyshire we find Buxton. This town had once
been roughly on the southernmost boundary of Brigantian tribal territory
(thought to lie along a line roughly from the Mersey in the west to the Humber
in the east). It was also just within Britannia Inferior (that part of northern
Britain ruled from York), whose boundary was again from the Mersey, but
probably more towards The Wash.
In
the Roman period, Buxton was the site of Aquae Arnemetiae, ‘the waters in front
of (the goddess) Nemetia’. To the best of our knowledge, Bath in Somerset and
Buxton in Derbyshire were the only two ‘Aquae’ towns in Britain.
But
even better, there is a Bathum name extant at Buxton. The Roman road which
leads to Buxton from the northeast, through the Peak hills, is called
Bathamgate. Batham is ‘baths’, the exact dative plural we need to match the
name Bathum/Badon. -gate is ‘road, street’, which comes from ME gate, itself a
derivative of OScand gata. Bathamgate is thus ‘Baths Road’.
The
recorded forms for Bathamgate are as follows:
Bathinegate
(for Bathmegate), 1400, from W.
Dugdale's
Monasticon Anghcanum, 6 vols, London
1817-1830.
Bathom
gate, 1538, from Ancient Deeds in the
Public
Record Office
Batham
Gate, 1599, from records of the Duchy of Lancaster Special Commissions in the
Public
Record
Office.
Buxton
sits in a bowl about one thousand feet above sea level surrounded by mountains
and is itself a mountain spa. The natural mineral water of Buxton emerges from
a group of springs at a constant temperature of 82 degrees Fahrenheit and is,
thus, a thermal water. There are also cold springs and a supply of chalybeate
(iron bearing) water. The evidence of Mesolithic man suggests a settlement
dating to about 5000 BCE and archaeological finds in the Peak District around
the settlement show habitation through the Neolithic, Bronze and Iron Ages to
the time of the Romans.
From
the historical evidence we can say that Buxton was a civilian settlement of some
importance, situated on the intersection of several roads, and providing
bathing facilities in warm mineral waters. In short, it was a Roman spa.
Place-names in and around Buxton, and Anglo-Saxon finds in burial mound
excavations, suggest a continuing inhabitation of the area and probable use of
the mineral waters.
It
has long been speculated that we should expect to find a military installation
at Buxton. However, subsequent archaeological fieldwork, including excavations,
in and around suggested locations at the spa town have singularly failed to
establish a military presence. A 'ditch feature' identified initially through
resistivity survey and then from aerial photography above Mill Cliff,
Buxton,
gave rise to the almost confident interpretation of this site as being that of
the fort: subsequent evaluation in advance of development, however, has shown
that these features were geological rather than man-made, and the absence of
Roman finds of any description from a series of evaluation trenches suggests
that if
Buxton
had a fort it was located elsewhere.
Today,
the site of the probable Roman baths is covered by the Georgian Crescent
building. In this area during the seventeenth and eighteenth century
discoveries of lead lined baths, red plaster and building remains were made at
some considerable depth in the sediments which surround the area of St Anne's
well. In the eighteenth century, Pilkington investigated a mound overlooking
the site of the previous discoveries. Here he found a structure which has been
interpreted as a probable classical temple - one of only three known from
Britain. In the mid-seventies, following the removal of a 20th century
swimming pool, a brick structure was exposed and a deposit containing 232 Roman
coins, 3 bronze bracelets and a wire clasp ranging in date from the 1st to the
end of the 4th century CE was excavated.
This
intriguing series of early discoveries lends tangible support to the
interpretation of Buxton as the 'Bath of the North', but the character and extent
of civilian settlement - and whether this was in association with a military
installation or not, remains obscure. A considerable range of small finds,
together with occasional glimpses of apparently Roman contexts, from the
backgardens of houses has failed to provide a clear sense of the extent of
Roman Buxton, let alone a soundly based understanding of its chronology and
development. The dating of coinage in the 'votive' deposit from near the
Crescent might be seen to indicate heightened frequencies of offerings during
the third and fourth centuries. To what extent this might correlate with the
development of settlement at Buxton is a matter of some conjecture.
At
Poole's cavern, Buxton, excavations between
1981
and 1983 by Peakland Archaeological Society and Buxton Archaeological Society produced
a large Romano-British assemblage containing a considerable body of metalwork
including coins and brooches, rolls of thin sheet bronze, along with ceramics,
a faunal assemblage and burials. The dating of the coins and fibulae point to
use between the late 1st and 3rd centuries, with the majority being
of 2nd century date. Indeed, reanalysis of the material has suggested that the
cave saw its principal period of use between 120 and 220 CE. The excavators appeared
to reveal some spatial separation of the coin and fibulae finds from the
pottery and faunal remains, although this has been questioned.
Discussing
the possible character of the use of the site Bramwell and Dalton draw
attention to the comparative absence of spindle whorls, loom weights and bone
hairpins which might be expected from a domestic site. Instead, they see the evidence
as supporting the interpretation of the site as that of a rural shrine or
sanctuary.
This
too has subsequently been questioned and rejected. Instead, Branigan and Dawley
interpret the site as essentially domestic, but with the additional refuse from
a metalworker’s activities. They see a link between Poole's Cavern and the growth
of Buxton as a spa centre providing a ready local market for small decorative
trinkets.
The
general trend of the evidence suggests that the Roman site may have consisted of
a temple overlooking a set of Roman baths. At Bath we have a clear idea of the
layout of a significant bath/water shrine complex which consisted of two major
ranges: a temple and a religious precinct, within which lay the sacred spring; alongside
this range were a line of three baths within a major building, at one end of
which lay a typical Roman bathhouse or sauna. The Bath buildings were lavishly
built in a classical style and the whole complex attracted visitors from outside
the province.
In
essence the Buxton layout mirrors that a
Bath:
parallel to the spring line is a temple and alongside the springs is a range of
possibly Roman baths. As the Buxton temple is two-thirds the size of that at
Bath we could assume the
Buxton
complex was somewhat smaller.
If
the grove of the goddess Nemetia continued as an important shrine well into
Arthur’s time (and the presence of St. Anne’s Well at the site of the town’s
ancient baths shows that the efficacy of the sacred waters was appropriated by
Christians), there is the possibility the Saxons targeted Buxton for exactly
this reason. Taking the Britons’ shrine would have struck them a demoralizing
blow. If the goddess or saint or goddess-become-saint is herself not safe from the
depredations of the barbarians, who is?
A
threat to such a shrine may well have galvanized British resistence. Arthur
himself may have been called upon to lead the British in the defense of
Nemetia's waters and her templegrove.
There
may be a very good reason why Gildas (or his source, or a later interpolator)
may have opted for English Bathum (rendered Badon in the
British
language of the day). The two famous 'baths' towns were anciently known as
Aquae
Sulis
and Aquae Arnemetiae for the two goddesses presiding over the hot springs. As
Arthur is made out to be the preeminent Christian hero, who in the Welsh Annals
has a shield bearing the Cross of Christ that he carries during the Battle of
Badon, it would not do for the ancient
Romano-British
name to be used in this context.
To
have done so would inevitably have referred directly to a pagan deity. Hence
the generic and less “connotation-loaded” Germanic name for the place was
substituted. This explanation might do much to placate those who insist on
seeing Badon as a Celtic name.
And
where is the most likely location for the monte/montis of the
Baths/Batham/Badon, where the actual battle was fought?
I
make this out to be what is now referred to as The Slopes, at the foot of which
is the modern St. Ann’s Well, and the Crescent, under which the original Roman
bath was built. The Slopes were once called St. Ann’s Cliff because it was a prominent
limestone outcrop. The Tithe map of 1848 shows that the upper half of the Cliff
was still largely covered in trees. I suspect the spring was anciently thought
to arise from inside the Cliff, and that the trees covering it marked the
precincts of the nemeton or sacred grove of Arnemetia.
The
three days and three nights Arthur bore the cross (or, rather, a shield bearing
an image of a cross) at Badon in the Welsh Annals are markedly similar to the
three days and three nights Urien is said to have blockaded the Saxons in the
island of Lindsfarne (British Metcaud) in Chapter 63 of the HB. In Gildas,
immediately before mention of Badon, we have the following phrase: "From
then on victory went now to our countrymen, now to their enemies…"
Similarly, just prior mention of Urien at Lindisfarne, we have this:
"During that time, sometimes the enemy, sometimes the Cymry were
victorious…" It would seem, therefore, that either the motif of the three
days and three nights was taken from the Urien story and inserted into that of
Arthur or vice-versa.
What
is fascinating about this parallel is that Lindisfarne or ‘Holy Island’, as it
came to be known, was an important spiritual centre of Northern Britain. The
inclusion of the three days and three nights (an echo of the period Christ spent
in the tomb) in the Badon story suggests that we can no longer accept the view
that Arthur's portage of Christian symbols at Badon was borrowed solely from
the Castle Guinnion battle account in the HB. Aquae Arnemetiae, like
Lindisfarne,
was a holy place. Arthur's fighting there may have been construed as a holy
act.
Supposedly,
960 Saxons were slain by Arthur at
Badon.
In the past, most authorities have seen in the number 960 no more than a
fanciful embellishment on the Annals' entry, i.e. more evidence of Arthur as a ‘legend
in the making’. But 960 could be a very significant number, militarily speaking.
The first cohort of a Roman legion was composed of six doubled centuries or 960
men. As the most important unit, the first cohort guarded the Roman Imperial
eagle standard.
Now,
while the Roman army in the late period no longer possessed a first cohort
composed of this number of soldiers, it is possible Nennius's 960 betrays an
antiquarian knowledge of earlier Roman military structure. However, why the
Saxons are said to have lost such a number cannot be explained in terms of such
an anachronistic description of a Roman unit.
The
simplest explanation for Nennius's 960 is that it represents 8 Saxon long
hundreds, each long hundred being composed of 120 warriors.
To
quote from Tacitus on the Germanic long hundred:
"On
general survey, their [the German's] strength is seen to lie rather in their
infantry, and that is why they combine the two arms in battle. The men who they
select from the whole force and station in the van are fleet of foot and fit
admirably into cavalry action. The number of these chosen men is exactly fixed.
A hundred are drawn from each district, and 'the hundred' is the name they bear
at home. What began as a mere number ends as a title of distinction"
[Germania
6]
Curiously,
in the Norse poem Grimnismal, 8 hundreds of warriors (probably 960) pass through
each of the doors of Valhall, the Hall of the Slain, at the time of Ragnarok or
the Doom of the Powers.
Osla
or Ossa Big-Knife and Caer Faddon
It
has often been said that the Welsh Caer Faddon is always a designation for Bath
in Avon.
However,
at least one medieval Welsh tale points strongly towards the ‘Baths’ at Buxton
as the proper site.
I
am speaking, of course, of the early Arthurian romance ‘The Dream of Rhonabwy’,
sometimes considered to be a part of the Mabinogion collection of tales.
Rhonabwy is transported back in time via the vehicle of a dream to the eve of
the battle of Caer Faddon. Arthur has apparently come from Cornwall (as he is
said to return thither after a truce is made) to mid-Wales and thence to Caer
Faddon to meet with Osla or Ossa, a true historical contemporary of Arthur who lies
at the head of the royal Bernician pedigree.
As
Arthur is said to progress from Rhyd-y-Groes to Long Mountain, he is traveling
to the northeast via the Roman road. In other words, he is headed in the
direction of Buxton in the High Peak.
While
the romance is entirely fanciful, the chronological accuracy in the context of
choosing Osla/Ossa is rather uncanny. Furthermore, it is quite clear that in
the tradition the author of the romance was drawing from, Caer Faddon is most certainly
not Bath. Ossa is known in En lish sources for being the first of the
Bernicians\ to come to England from the Continent. Under his descendants,
Bernicia became a great kingdom, stretching eventually from the Forth to the
Tees.
In the 7th century, Deira – which controlled roughly the area between the Tees
and the Humber - was joined with Bernicia to form the Kingdom of Northumbria.
In
its heyday, Northumbria shared a border with its neighbor to the south – Mercia
– at the River Mersey of ‘Boundary River’. The Mersey flows east to Stockport,
where it essentially starts at the confluence of the River Tame and Goyt. The
Goyt
has its headwaters on Axe Edge, only a half a dozen kilometers from Buxton in
the High
Peak.
If
we allow for the story’s author to have properly chosen Ossa as Arthur’s true
contemporary, but to have views Northumbria in an anachronistic fashion – i.e.
as extending to the River Mersey – then Ossa coming from Bernicia in the
extreme north of England, and Arthur coming from Cornwall in the extreme
southwest, coming together for a battle at Buxton makes a great deal of sense.
In fact, Buxton is pretty much exactly equidistant between the two locations.
Ossa
would have been viewed as engaging in a battle just across the established
boundary.
If
I am right about this, the Welsh knew of the ‘Bathum’ or Badon that was Buxton.
The
Thirteenth Battle: Camlann
After
these many victories, Arthur is said to have perished with Medraut at a place
called Camlann.
Camlann
has long been linked with Camboglanna, the ‘Crooked Bank’, a Roman fort towards
the western end of Hadrian’s Wall. The only other candidates for Camlann are in
NW Wales (the Afon Gamlan and two other Camlanns near Dolgellau), and these do
not have anything to do with the Northern Arthur. For what looks to be a
relocation of Arthur to a Camlan in NW Wales, see Appendix III.
Crawford
pointed out that the best etymology for
Camlann
would actually be B. *Cambolanda, ‘Crooked Enclosure’, an utterly unknown name,
but Jackson had no problem with the derivation from Camboglanna.
Those
who point to Camelon on the Antonine
Wall
are ignorant of the fact that this place was originally called Carmuirs. It was
renamed Camelodunum in 1526 by the antiquarian Hector Boece. He did this because
the Camelon fort has been identified with the Colania of Ptolemy and the
Ravenna Cosmography. Colania was confused with Colonia or Colchester, itself
called
Camulodunum.
The
Castlesteads fort sits on a high bluff overlooking the Cambeck valley and the
break on the mosses to the north-west which carries the modern road from Brampton to Longtown. The site
was drastically leveled in 1791, when the gardens of Castlesteads House were
laid out and today nothing is visible of the fort aprt from the southern edge
of the fort platform, while the view described above is obscured by trees. The Cam
Beck has so far eroded the north-west front of the fort that the side gates now
lie only 50 ft from the edge of the gorge. From east to west the fort measures
394 ft and it is thought to have been originally about 400 ft square, covering some
3.75 acres, though it is not impossible that the fort faced south rather than
north and was therefore somewhat larger.
Excavations
in 1934 revealed the east, west and south walls of the fort, the east and west
doubleportal gates and south-west angle tower. The gate towers were built one
course deeper than the fort wall, whose foundations were the normal
6
ft wide. All walls had been heavily robbed, but roof-tiles occurred in a number
of the towers at ground-floor level, suggesting the possibility of oven-bases,
as at Birdoswald, rather than collapsed roofs. Space allowed only for the identification
of one ditch, 16 ft wide. No contact
has
been made with any internal building, but an external bath-house was located
and partly dug in 1741.
Castlesteads
is unique along the whole Wall for sitting between the Wall and Vallum but not
being attached to the former; presumably either its pre-existence or the lie of
the land dictated its location.
A
carved stone dated roughly 466-599 CE was found at Castlesteads. Because in the
past the inscription has been read wrongly, i.e. upside down as ‘BEDALTOEDBOS’,
this has been considered a corrupt attempt at the divine name BELATUCADROS,
altars to whom were found here in a Roman context.
However,
I have parsed the inscription as actually reading ‘SUB DEO LAUDIB[US]’, which
according to Professor David Howlett of Oxford can be translated as ‘with the
accompaniment of praises of God’. Thus this stone clearly denotes a Christian
presence at Castlesteads during the time of Arthur.
In
fact, this area may have been a Christian center during the generation
preceding that of Arthur (see the note on the home of St. Patrick in Chapter 5
below).
The
Name Medraut/Modred (= Mordred)
On
February 26, 1996, I received a letter from Professor Oliver Padel of
Cambridge. This was in response to a query I had sent him some time earlier in
which I proposed that the name Medrawt – born by the personage who died with Arthur
at Camlann – may represent the Roman name Moderatus. What Padel had to say on
this possibility is important enough for Arthurian studies to be reprinted in
full below:
“Not
much has been done on the name of Medrawt or Mordred… In an article on various words
in Welsh with the root med, Medr-, Ifor Williams suggested that the name might
be connected with the Welsh verb medru ‘to be able, to hit’; but he did not
develop the idea, only mentioned it in passing.
Middle
Welsh Medrawt cannot formally be identical with Old Cornish Modred, Old Breton Modrot
(both of which are recorded, indicating an original Old Co.Br. *Modrod), since
the Welsh e in the first syllable should not be equivalent to a Co.Br. o there.
What
people do not seem to have asked is what this discrepancy means: we can hardly
say that Welsh Medrawt is a different name, since it clearly belongs to the
same character as
Geoffrey’s
[Geoffrey of Monmouth] Modredus < Co.Br. Modrod.
Which
is ‘right’? I would suggest that the Co.Br. form is the ancient one, and that
the Welsh form has been altered, perhaps indeed by association with the verb
medru.
That
was already my conclusion, but I did not have a derivation for Modrod. However,
Modrod would be the exact derivative of Latin Moderatus, as you suggest. Your
suggestion is most attractive, and neither I nor (so far as I know) anyone else
has previously thought of it.
Like
you, I should be relucatant to say that Modrod couldn’t have a Celtic
derivation; but it fits so well with Moderatus that I personally don’t feel the
need to look further.”
If
Medrawt or, rather, Modrod, is Moderatus, this may be significant for a Medraut
at Cambloglanna on Hadrian’s Wall, for we know of a Trajanic period prefect
named C. Rufius Moderatus, who left inscriptions at Greatchesters on the
Wall
and Brough-under-Stainmore in Cumbria (CIL iii. 5202, RIB 1737, 166-9, 2411,
147-51). The name of this prefect could have become popular in the region and
might even have still been in use among Northern British noble families in the
6th century CE.
Conclusion:
Arthur’s Military Role in the North
While
some of the Arthurian battle sites as I have identified them must be considered
problematic or even doubtful, there is no denying that when they are plotted
out on a map (see p. 12 above) they stretch from south to north in a fairly
well-defined line. Many center on the
Roman Dere Street, which must be considered a sort of boundary or frontier zone
between the Britons and their enemy, the Germanic invaders.
A
battle at Camboglanna does indeed look like an internal conflict, and the
tradition which records Medrawt/Moderatus as Arthur’s opponent may, in fact, be
correct.
To summarize, I include here Alan James’ opinion of
my Arthurian battle map, found at the beginning of this book:
“If you're assuming late 5th century, the archaelogical
and (earliest OE) p-n evidence suggests the main concentration of
Germanic-speakers would have been around the Humber, with control of York and
extending west to the Magnesian Limestone/ Dere Street - i.e. the beginnngs of Deira
and Lindsey; smaller but significant settlements along the Tees, and in the
Yorkshire Gap, with control of Catterick; likewise along the Tyne and eastern
part of Hadrian's Wall. Further north probably still P-Celtic, but there were
of course strategic sites on both sides of the Forth; likewise to the west,
strategic sites along the Wall and either side of the Solway Firth.
Whether or not Arthur was involved, I can well believe there were battles at all the places you've marked!”
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