The name Vortigern or Gwrtheyrn, as found
in the HB of Nennius, was once held to be a ruling title. It was thought to be
represented by Gildas' Latin pun 'superbus tyrannus' or ‘Proud Tyrant’. However,
we now know that Vortigern was a proper name and not a title. It is found
recorded not only in several localities in Wales, but in Ireland as well.
Aside from the British Vortigern, whose
name means ‘Over-lord’, we have records for the following Dark Age Irish
Vortigerns or ‘Fortcherns’:
1) Fortchern, the smith of St. Patrick
(Annals of the Four Masters Year Entry 448); as this Fortchern is paired with
another smith, Laebhan, i.e. St. Lomman (?), this Fortchern may be:
2) Foirtchern son of Fedelmid, who was for
a short time bishop of St. Lomman's Trim. Fortchern of Trim, who was of mixed
Irish and British blood, is said to have later retired to Killoughterane/Cill
Fortchern in the parish of Muinebeag, Co. Carlow. However, we are told in the
ancient Irish sources that Fortchern the smith is the same as Foirtchern of
Rath Seimhne (see below). It may not be a coincidence that there is a Gobbin's
Cliff, the Cliffs of the divine smith Goban Saor, in Seimhne/Island Magee.
3) Vortigern of Ballyhank, East Muskerry,
Co. Cork (inscribed stone).
4) Vortigern of Knockboy in Decies Without
Drum, Co. Waterford (inscribed stone dated c. 700-900 CE).
5) Foirtchern of Monte Cainle (probably
the Hill of Conlig/Coinleac in north Co. Down), a contemporary of St. Columba.
6)Foirtchern of Rath Seimhne (Island
Magee, south Co. Antrim).
7)Fortchern, brother of Cathchern (a name
cognate with British Cattigern, a supposed son of Vortigern in the HB
narrative), son of Tigernach of the Meic Carthind of the Lough Foyle region.
8)Fortcheirn son of Mael Rubae of the Ui
Dicholla of the Dessi
9)Fortchern son of Iarlaith of the Ui
Brigte of the Dessi
10)Fortchern son of Tigernach of the Ui
Brigte of the Dessi
11)Clan Foirtchern in the Breadach
genealogy on Inishowen, near the Lough Foyle Meic Carthind
These examples, some ‘in stone’, should be
sufficient to dispell the notion that Vortigern is merely a title. Instead,
Vortigern is a genuine Brythonic personal name.
In Wales, Radnorshire or Maesyfed (the
‘field of Hyfaidd’) was once known as Gwrtheyrnion, i.e. the kingdom of
Gwrtheyrn. Gwrtheyrnion, roughly between the Wye and Ithon rivers, was a
relatively small kingdom in southwestern Powys. Other places in Wales where
Vortigern's name is preserved are Nant Gwrtheyrn in Lleyn, close to Gwyniasa
(and surrounding Gwynus placenames), and a Craig Gwrtheyrn on the Teifi.
These three places are mentioned in
Nennius's narrative, but only Gwrtheyrnion carries weight. The Lleyn and Teifi
sites may represent the presence in these places of other Vortigerns, but in
all likelihood it is merely the proximity to them of St. Garmon place-names
that accounts for the ‘Over-lord’s’ association with them. In Nennius's story
of Vortigern, the poor chieftain is literally hounded all over Wales by the
saint. Thus wherever there was a known St. Garmon site, Vortigern was placed
there. In my opinion, Vortigern was probably not in Lleyn, nor was he on the
Teifi (despite the presence at nearby Nevern of a Vitalinus Stone; see below).
He belonged instead to Gwrtheyrnion, which was merely one of several Welsh Dark
Age sub-kingdoms.
Vortigern of Wales, who is said to have
been the son of Guitaul (= Roman Vitalis) son of Guitolin (= Roman Vitalinus, a
name found on a stone at Nevern dated by Charles Thomas between 466 and 533 CE
– too late for Vortigern’s grandfather) son of Gloiu (Gloyw, the eponym of
Welsh Caerloyw, modern Gloucester), is actually the British-Irish Fortchern son
of Fedelmid son of Laeghaire. This Fortchern son of Fedelmid was of the right
time to be the Vortigern of Nennius. Both Guitaul and Guitolin are substituted
for the name Fedel-mid.
It was Robert Vermaat who first called my
attention to the details surrounding this particular Fortchern. To quote
extensively from his Vortigern Studies website article,
‘Scotnoe & Foirtgirn, the Irish
Branch’:
“Foirtchern was the son of Fedelmid, son
of Loguire, who was High King of Ireland throughout the period of the mission
of St. Patrick (whose dates may be 428-462). Foirtchern’s mother was a daughter
of the King of the Britons. The story goes that when St. Patrick’s nephew
Lomman visited Trim (in Ireland), the boy Foirtchernn took him home to Fedelmid
and his mother, who both spoke British and were delighted to see a visitor from
his mother’s country. They made Lomman stay, who then subsequently converted
the whole family. The mother might have been a Christian in the first place,
for she ‘welcomed’ the saint. Maybe the fact that Lomman was a Christian made
him more welcome than his being from Britain. Fedelmid may have embraced
Christianity because the saint had just come from Tara Hill, where St. Patrick
had defeated the druids of Fedelmid’s father the High King Loguire.
Foirtchern's date may be confirmed by the
Annala Rioghachta Eirann:
Annals of the Four Masters, M432.0 – 4
The Age of Christ, 432. The fourth year of
Laeghaire. Patrick came to Ireland this year, and proceeded to baptize and
bless the Irish, men, women, sons, and daughters, except a few who did not
consent to receive faith or baptism from him, as his Life relates. Ath Truim
was founded by Patrick, it having been granted by Fedhlim, son of Laeghaire,
son of Niall, to God and to him, Loman, and Fortchern.
These annals, though dating to 1616 in
their youngest version, date back at least to 1172.
In any case, Fedelmid enthrusted
Foirtchirnn to Lomman and founded the church of Trim, making St Patrick, Lomman
and Foirtchirnn his heirs. But Foirtchernn was obdurate and did not want to
accept his heritage, after which Lomman had to threaten him with taking away
the blessing of the church, which is tantamount to incurring its curse. After
Lomman's death, though, Foirtchirnn gave away his church within three days.
This may be apocryphal, for Foirtchirnn was listed afterwards as the first
episcopus (abbot) after Fedelmid and Lomman. He might have given it up later
though, for he is also listed as a plebilis, a lay successor.”
Now, the question on my mind, after
reading this account, was "Who succeeded Lomman at Trim?" The answer
is in the Patrician Texts in the Book of Armagh:
He [Foirtchernn] held the abbacy for three
days after his master's death until he came to Ath Truim, and then immediately
handed his church over to the foreigner Cathlaid [Cathlaido perigrino].
I immediately recognized this ‘Cathlaid
the Foreigner’ as a doublet for Catel Durnluc, the traditional founder of
Powys, the kingdom that succeeded that of the Roman-period Cornovii. In the book above I suggested Catel or Cadel might
be a pet-name for Cunorix son of Cunedda.
The only objection to a Gwrtherynion ruled
by a chieftain of mixed British-Irish ancestry would be that such a king, with
such a small sub-kingdom, could not possibly be the ‘superbus tyrannus’ of
Gildas. But I offer this argument to account for how such a confusion could
have taken place: any chieftain possessing a name such Vor-tigern, ‘the
over-/super-/great- lord’ could easily have been misinterpreted as an over-king
similar to the ardrigh or ‘high-king’ of Ireland. If I am right and Fortchern
son of Fedelmid son of Laeghaire the high king is the British Vortigern of
Gwrtheyrnion, then this kind of royal descent from an ardrigh could also have
contributed to Gildas's misinterpretation of Vortigern's status in Britain.
In summary, then, what may have happened
is this: a chieftain named Vortigern (or Fortchern), who was of mixed
Irish-British ancestry, and whose grandfather was the ardrigh of Ireland, had
established a small sub-kingdom in southwestern Powys in the 5th century.
Gildas, attracted to the name because it seemed to denote a sort of British
high king, laid the blame for the Saxon ‘invitation’ (i.e. the use of Germanic
barbarian federates) in this presumed high king's lap. Further vilification
continued after this identification of Vortigern as the offending monarch was
made, until by the 9th century we have a fully developed story of Vortigern in
the HB of Nennius.
Alternately, given that the Eliseg Pillar
in what was the kingdom of Powys traces the descent of the Powys dynasty from
Vortigern, and Catel Durnluc is in the various genealogies confused with
Vortigern or made his near-descendent, it is possible that Fortchern son of
Fedelmid, at least partly through his wife’s British blood, had managed to lay
claim to the throne of Powys itself. His sub-kingdom of Gwrtheyrnion was, after
all, part of Powys.
A final possibility, and one which calls
into some doubt the notion that Vortigern was related to the Irish high king,
is the proximity of Gwrtheyrnion to Brycheiniog. The latter, as Charles Thomas has shown in
his ‘And Shall These Mute Stones Speak?”, was likely founded by the
Irish-descended Dessi dynasty of Dyfed.
We have seen above that fully three of the Irish Vortigerns hailed from
the Dessi.
The
Bodvoc Stone and Vortigern
On Mynydd Margam in southern Wales, there
is an interesting inscribed stone dated either 500-599 or 400-550 A.D.. Interesting chiefly because it bears the name
Catotigirnus, a name we know from the Historia Brittonum of Nennius and the
Anglo-Saxon Chronicle. A Cattigern,
modern Caderyn, is said according to competing genealogies to be either the son
of the great Vortigern or of Cadell Dyrnllwg.
While Catotigirnus may well have been a relatively common name in the
period, the fact that we find it on a stone means that at least his son Bodvoc
must have been someone of considerable importance. Could the father of Bodvoc also have been an
important man? Could he have actually
been THE Cattigern?
Here is the relevant inscription:
BODVOC{I}HICI{A}CIT |
F/IL/IVSC{A}TOTIGIRNI | PRONEPVSETERN{A}L/I | VEDOM{A}V{I}
Expansion:
BODVOCI HIC IACIT FILIVS CATOTIGIRNI
PRONEPVS ETERNALI VEDOMAVI
Translation:
Of Bodvocus (PN) -- he lies here, the son
of Catotigirnus (PN) and great-grandson of Eternalis (PN) Vedomavus (PN).
RCAHMW/1976 37 reading only
We learn more about this stone from the CADW
Web page:
"The earliest and perhaps most visual
features of the pre-industrial landscape throughout the area are funerary
monuments located within the uplands dating to the Bronze Age (2300-800BC);
these features are arranged in two main clusters or groups; one towards the
western end of the Mynydd Margam ridge including two Bronze Age Cairns, or
round barrows at Ergyd Isaf (SAM Gm 160; PRNs 741 and 742; HLCA 004), and
nearby at Ergyd Uchaf (SAM Gm 159; PRN 749w; HLCA 010), and a second grouping
at the head of Cwm Cynffig, including a two cairns near Llyndwr Fawr (PRNs 751w
and 752w; HLCA 010), a ring cairn (PRN 753w; HLCA 010), the 'supposed' original
site of the early medieval inscribed Bodvoc stone (SAM Gm 443; HLCA 010), to
the south the so called Port Talbot Tumulus (PRN 763w; HLCA 013) and at Waun
Lluest-wen another ring cairn (PRN 115m; HLCA 013), and Twmpath Diwlith (PRN
00754w; excavation in 1921 revealed a cist burial; HLCA 013). Outliers include
the possible barrow of Mynydd Margam Beacon (NPRN 307,286; HLCA 010), also
considered to be a maritime defensive feature of medieval date, and to the
south west the near destroyed Rhyd Llechws round barrow, just south east of the
summit and the round barrow on Moel Ton mawr (PRN 00755w; HLCA 014). Several of
these sites were excavated on behalf of the National Museum of Wales by Dr RE
Mortimer Wheeler in 1921 (RCAHMW. Glamorgan Inventory, Volume 1, Part 1); the
Royal Commission record that all of the barrows and cairns excavated had been
previously damaged and that 'some of the the mounds had been built of
irregularly cut turves, and yielded a few flint flakes during excavation.
Of particular interest is the barrow of
Twmpath Diwlith (PRN 00754w; SS 8322 8879; HLCA 013), this was found to have
been constructed of turf over a rough cist-burial containing fragmentary burnt
bones', the site had later been enlarged with earth and a secondary interment
(disturbed) inserted. The important 6th century Bodvoc stone (ECM 229; PRN
809w; replica, original in NMW) inscribed BODVOC-HIC IACIT / FILIVIS
CATOTIGIRNI / PRONEPVS ETERNALI VEDOMAV ('the stone of Bodvocus-he lies here,
the son of Catotigirnus and great grandson of Eternalis Vedomavus') is set into
the adjacent ringcairn (PRN 753w; SAM Gm 443; SS 8306 8878; HLCA 010). The 1st
edition 6'' OS map of 1884 shows the then location of the stone on the
'tumulus' immediately east of the ancient ridgeway route of Heol-y-moch (an
extention of Ffordd-y-gyfraith), and names it as careg-lythrog (inscribed
stone). There is a possibility that the Bodvoc stone may have originally have
been associated with Twmpath Diwlith, especially in the light of the secondary
burial; this is, however, largely speculative.
The significance of the Bodvoc stone is
enhanced by its location close to a well-established civil and ecclesiastic
boundary; the boundary between the parishes of Margam and Llangynwyd ('yr Hen
Blwyf') and the boundary of main monastic lands of Margam during the medieval
period (Rees 1932; Williams 1990), the stone's location is thought to reflect
the even earlier boundary between the early medieval parochiae of Margam and
Llangynnd (Knight 1995)."
Let us first tackle the name
Vedomav-. Celtic language specialists
are in agreement that the second component is "servant." To quote again from the CISP site:
"MAU is attested as the second
element in the name Tutamau (CR no. 281), and also probably in Wormawi in ch.
14 of the Vita of Paul Aurelian), unless that is Uurm-/Uorm- `brown' plus the
suffix -(i)au. Cornish has a common noun maw `young man, servant' from British
*magus. Magu- is attested as a name element in Gaulish. These forms correspond
to the OIr. common noun mug `slave, servant'. The same root is found in Breton
maouez `woman', corresponding to Cornish mowes `girl', and probably in Breton
mevel `domestic servant'. The Early Welsh collective maon (two syllables) is
used with the meaning `subjects, a king's warband' (GPC sn.). The singular
occurs in the Welsh fossilized phrase meudwy `hermit, monk', as if from *magus
Dewi: `servant of God'. The same element occurs in two compound names in Late
Romano-British spellings in inscriptions from Wales: MAVOHE[N-] from
*Magu-senos (Llanboidy: ECMW no. 149) and VEDOMAV- (Margam: ECMW no. 229). If
Gallmau is not simply a name that is servile in origin, it may contain the
sense of meudwy as a name in faith, i.e. `Gallo-Roman Servant [of God]'."
Vedo- is from some word which in modern
Welsh would appear as gwydd (information courtesy Dr. Simon Rodway). I will present my reason below for choosing gwydd,
'tree(s), branches, twigs' (see Geiriadur Prifysgol Cymru).
The second thing we notice about the
Bodvoc Stone inscription is that the name of the father of Catotigirnus is left
out. We thus must be satisfied with the
great-grandfather of Bodvoc, Eternalis Vedomavus. Now, long ago I suggested that Vortigern was
at least part Irish.
At the time, I had not plugged the Bodvoc
Stone into the equation. As a result, I
did not bother to check into the etymologies for Lomman and Fedelmid
(Feidilmidh and other variants).
Lomman, as it turns out, means (see the
eDIL) 'tree (or branch) stripped of its bark and/or leaves and/or twigs.' He is given an epithet lainnech, meaning 'the
Scaly' (perhaps for the appearance of bark?).
Ath Truim, his church, means "ford of the elder trees."
According to a traditional account, Foirtchern son of Fedelmid was a follower
of Lomman.
This reminded me immediately of Vedomavus
as "Tree-servant."
Could Eternalis be a Latin rendering of
Fedelmid? We have examples in stone and
in MSS. of Latin being used as "translations" of Celtic names. In Dyfed we have the Voteporigas Protictoris
stone, while Gildas wrongly renders Cuneglasus as 'tawny butcher'.
I went to look for an etymology for
Fedelmid. One possibility, supplied by
Christopher Gwinn, wasn't helpful:
“Fedelm is the Irish equivalent of the
Gaulish name Uidluia (for *Uidlmia). The first element is based on the root ‘to
see’ (Uid-). The name likely means ‘seeress.’”
According to Professor Jurgen Uhlich of
Trinity College, a derivation from a word similar to Gaulish Uidluia is not
possible:
"And finally ref. the connection you
propose with Gaulish Uidluia, even IF < *vidlmia (which, however, seems a
phonotactically impossible formation). Be that as it may, such a preform could
not possible lead to the vocalism of the first syllable of Fedelm(-id), where
the e must either be original or the result of Primitive Irish lowering, which
however only happens before *a or *o in the following syllable. Also, a group
*dl could not have survived into Old Irish, but would regularly lose the d with
ensuing compensatory lengthening, thus yielding something like *file, or if
really with an original *m, *fĂlme (all of this a purely formal exercise, of
course). So while words beginning with, or containing, the sequence <vid>
make one think of the IE root ‘to see’ (though there are other formal
possibilities), one can still not be sure that even the apparently appellative
Gaulish word containing this must have meant ‘seer(ess)’, unless it can be
argued plausibly have that meaning in its transmitted Larzac context. But this
would still do nothing for Fedelm etc., unless the formal concerns could be
addressed, and even then it is attested as a context-free name, not an
appellative noun."
The second possibility for Fedlemid,
however, was quite remarkable:
Sabine Ziegler derives Fedelm and Fedelmid
from the adjective feidil "enduring, lasting".
I went to the eDIL for feidil (or fedil)
and derivatives and found these meanings:
lasting, enduring, long-lived, constant,
continuous, perpetual
Prof. Jurgen's opinion on this derivation
is as follows:
"...the only formal connection
available indeed appears to be the Irish word feidil... All of this leaves us
at best with feidil, for no other reason that this is the most similar word the
Irish dictionary can come up with (albeit a very similar one in the present
case, admittedly)... I will restate that that connection with feidil seems more
suggestive than some other, shorter, root-etymologies... "
What I propose is this: whoever carved the
Bodvoc Stone had rightly or wrongly interpreted Fedelmid to mean the same as
Latin Eternalis and so he "translated" the name.
Prof. Jurgen commented on this idea
thusly:
"...the latter “meaning” would only have
been the one that the translator assumed the name to have by his own
reinterpretation (which may have been historically “correct” or incorrect), not
the actual meaning of the name at the time, which again would have been limited
to denoting a particular person. This is the realm of folk-etymology (usually
called that only when the contemporary interpretation of a form can be shown by
modern linguists to be historically wrong, but the approach is the exact same
when the explanation happens to be “correct”, a criterion that would have made
no sense to the folk-etymologiser)."
Eternalis = Fedelmid
Vedomavus = Tree-servant (i.e. Fedelmid,
who was, as is made plain in the hagiographical account, a follower of the
"tree" Lomman)
If I'm right about this, the Vortigern of
Wales was indeed Foirtchern son of Fedelmid by a British wife. This Foirtchern eventually carved out a
kingdom for himself called Gwrtheyrnion, located in southern Powys.
I realize some may challenge my reading of
this stone. Still, I feel that what I
have come up with is more than merely provocative. In truth, it may point to the actual
historical existence of Vortigern and allow us to trace his ancestry back to an
Irish king.
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