The Study of Celtic Folklore, Mythology & Dogma. John Arnott MacCullochЧитать онлайн книгу.
inspiration confused with the sixth century poet of the same name, perhaps because this boastful poet identified himself or was identified by other bards with the gods. He speaks of his "splendid chair, inspiration of fluent and urgent song" in Caer Sidi or Elysium, and, speaking in the god's name or identifying himself with him, describes his presence with Llew, Bran, Gwydion, and others, as well as his creation and his enchantment before he became immortal.426 He was present with Arthur when a cauldron was stolen from Aunwfn, and basing his verses on the mythic transformations and rebirths of the gods, recounts in highly inflated language his own numerous forms and rebirths.427 His claims resemble those of the Shaman who has the entree of the spirit-world and can transform himself at will. Taliesin's rebirth is connected with his acquiring of inspiration. These incidents appear separately in the story of Fionn, who acquired his inspiration by an accident, and was also said to have been reborn as Mongan. They are myths common to various branches of the Celtic people, and applied in different combinations to outstanding gods or heroes.428 The Taliesin poems show that there may have been two gods or two mythic aspects of one god, later combined together. He is the son of the goddess and dwells in the divine land, but he is also a culture-hero stealing from the divine land. Perhaps the myths reflect the encroachment of the cult of a god on that of a goddess, his worshippers regarding him as her son, her worshippers reflecting their hostility to the new god in a myth of her enmity to him. Finally, the legend of the rescue of Taliesin the poet from the waves became a myth of the divine outcast child rescued by Elphin, and proving himself a bard when normal infants are merely babbling.
The occasional and obscure references to the other members of this group throw little light on their functions, save that Morvran, "sea-crow," is described in Kulhwych as so ugly and terrible that no one would strike him at the battle of Camlan. He may have been a war-god, like the scald-crow goddesses of Ireland, and he is also spoken of in the Triads as an "obstructor of slaughter" or "support of battle."429
Ingenuity and speculation have busied themselves with trying to prove that the personages of the Arthurian cycle are the old gods of the Brythons, and the incidents of the romances fragments of the old mythology. While some of these personages—those already present in genuinely old Welsh tales and poems or in Geoffrey's History—are reminiscent of the old gods, the romantic presentment of them in the cycle itself is so largely imaginative, that nothing certain can be gained from it for the understanding of the old mythology, much less the old religion. Incidents which are the common stock of real life as well as of romance are interpreted mythologically, and it is never quite obvious why the slaying of one hero by another should signify the conquest of a dark divinity by a solar hero, or why the capture of a heroine by one knight when she is beloved of another, should make her a dawn-goddess sharing her favours, now with the sun-god, now with a "dark" divinity. Or, even granting the truth of this method, what light does it throw on Celtic religion?
We may postulate a local Arthur saga fusing an old Brythonic god with the historic sixth century Arthur. From this or from Geoffrey's handling of it sprang the great romantic cycle. In the ninth century Nennius Arthur is the historic war-chief, possibly Count of Britain, but in the reference to his hunting the Porcus Troit (the Twrch Trwyth) the mythic Arthur momentarily appears.430 Geoffrey's Arthur differs from the later Arthur of romance, and he may have partially rationalised the saga, which was either of recent formation or else local and obscure, since there is no reference to Arthur in the Mabinogion—a fact which shows that "in the legends of Gwynedd and Dyfedd he had no place whatever,"431 and also that Arthur the god or mythic hero was also purely local. In Geoffrey Arthur is the fruit of Igerna's amour with Uther, to whom Merlin has given her husband's shape. Arthur conquers many hosts as well as giants, and his court is the resort of all valorous persons. But he is at last wounded by his wife's seducer, and carried to the Isle of Avallon to be cured of his wounds, and nothing more is ever heard of him.432 Some of these incidents occur also in the stories of Fionn and Mongan, and those of the mysterious begetting of a wonder child and his final disappearance into fairyland are local forms of a tale common to all branches of the Celts.433 This was fitted to the history of the local god or hero Arthur, giving rise to the local saga, to which was afterwards added events from the life of the historic Arthur. This complex saga must then have acquired a wider fame long before the romantic cycle took its place, as is suggested by the purely Welsh tales of Kulhwych and the Dream of Rhonabwy, in the former of which the personages (gods) of the Mabinogion figure in Arthur's train, though he is far from being the Arthur of the romances. Sporadic references to Arthur occur also in Welsh literature, and to the earlier saga belongs the Arthur who spoils Elysium of its cauldron in a Taliesin poem.434 In the Triads there is a mingling of the historic, the saga, and the later romance Arthur, but probably as a result of the growing popularity of the saga Arthur he is added to many Triads as a more remarkable person than the three whom they describe.435 Arthurian place-names over the Brythonic area are more probably the result of the popularity of the saga than that of the later romantic cycle, a parallel instance being found in the extent of Ossianic place-names over the Goidelic area as a result of the spread of the Fionn saga.
The character of the romance Arthur—the flower of knighthood and a great warrior—and the blending of the historic war-leader Arthur with the mythic Arthur, suggest that the latter was the ideal hero of certain Brythonic groups, as Fionn and Cúchulainn of certain Goidelic groups. He may have been the object of a cult as these heroes perhaps were, or he may have been a god more and more idealised as a hero. If the earlier form of his name was Artor, "a ploughman," but perhaps with a wider significance, and having an equivalent in Artaius, a Gaulish god equated with Mercury,436 he may have been a god of agriculture who became a war-god. But he was also regarded as a culture-hero, stealing a cauldron and also swine from the gods' land, the last incident euhemerised into the tale of an unsuccessful theft from March, son of Meirchion,437 while, like other culture-heroes, he is a bard. To his story was easily fitted that of the wonder-child, who, having finally disappeared into Elysium (later located at Glastonbury), would reappear one day, like Fionn, as the Saviour of his people. The local Arthur finally attained a fame far exceeding that of any Brythonic god or hero.
Merlin, or Myrddin, appears in the romances as a great magician who is finally overcome by the Lady of the Lake, and is in Geoffrey son of a mysterious invisible personage who visits a woman, and, finally taking human shape, begets Merlin. As a son who never had a father he is chosen as the foundation sacrifice for Vortigern's tower by his magicians, but he confutes them and shows why the tower can never be built, namely, because of the dragons in the pool beneath it. Then follow his prophecies regarding the dragons and the future of the country, and the story of his removal of the Giant's Dance, or Stonehenge, from Ireland to its present site—an ætiological myth explaining the origin of the great stone circle. His description of how the giants used the water with which they washed the stones for the cure of sickness or wounds, probably points to some ritual for healing in connection with these megaliths. Finally, we hear of his transformation of the lovelorn Uther and of his confidant Ulfin, as well as of himself.438 Here he appears as little more than an ideal magician, possibly an old god, like the Irish "god of Druidism," to whose legend had been attached a story of supernatural conception. Professor Rh^ys regards him as a Celtic Zeus or as the sun, because late legends tell of his disappearance in a glass house into the sea. The glass house is the expanse of light travelling with the sun (Merlin), while the Lady of the Lake who comes daily to solace Merlin in his enchanted prison is a dawn-goddess. Stonehenge was probably a temple of this Celtic Zeus "whose late legendary self we have in Merlin."439 Such late romantic episodes and an ætiological myth can hardly be regarded as affording safe basis for these views, and their mythological interpretation is more than doubtful. The sun is never prisoner of the dawn as Merlin is of Viviane. Merlin and his glass house disappear for ever, but the sun reappears every morning. Even the most poetic mythology must conform in some degree to actual phenomena, but this cannot be said of the systems of mythological interpretation. If Merlin belongs to the pagan period at all, he was probably an ideal magician or god of magicians, prominent, perhaps, in the Arthur saga as in the later romances, and credited with a mysterious origin and an equally mysterious ending, the latter described in many different ways.
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