Copyright
Copyright © 1924, 1952 by Padraic Colum
All rights reserved.
Bibliographical Note
This Dover edition, first published in 2005, is an unabridged republication of The Island of the Mighty: Being the Hero Stories of Celtic Britain Retold from the Mabinogion, originally published in 1924 by Macmillan, New York. The color illustrations have been moved to the front and inside covers of this edition.
Library of Congress Cataloging-in-Publication Data
Colum, Padraic, 1881–1972.
[Island of the mighty]
The story of King Arthur and other Celtic heroes / Padraic Colum ; illustrated by Wilfred Jones.
p. cm.
Originally published: The island of the mighty : being the hero stories of Celtic Britain : retold from the Mabinogion / by Padraic Colum ; illustrated by Wilfred Jones. New York : Macmillan, 1924.
Summary: Episodes from the mabinogion, a collection of medieval Welsh tales, recount the feats and exploits of King Arthur and other powerful kings and princes.
9780486122496
1. Arthurian romances. [1. Arthur, King—Legends. 2. Knights and knighthood—Folklore. 3. Folklore—England. 4. Folklore—Wales.] I. Jones, Wilfred, b. 1888, ill. II. Mabinogion. III. Title.
PZ8.1.C723Sp 2005
398.2’0942’02—dc22
2004055436
Manufactured in the United States of America
Dover Publications, Inc., 31 East 2nd Street, Mineola, N.Y. 11501
To
MY CYMRIC FRIENDS
LLEWELYN AND JOHN
COWPER POWYS
Table of Contents
Title Page
Copyright Page
Dedication
Introduction
BEING THE HERO STORIES OF CELTIC BRITAIN RETOLD FROM THE MABINOGION
I - HOW THE YOUTH KILHUCH CAME TO KING ARTHUR’S COURT
II - HOW THEY SOUGHT THE MAID OLWEN
III - HOW THEY PERFORMED THE TASKS SET BY THE CHIEF OF THE GIANTS
IV - HOW THE TUSK AND THE SWORD WERE WON
V - HOW THE GREAT SALMON TOOK THEM TO MABON
VI - HOW KING ARTHUR MET THE JET BLACK SORCERESS
THE COMPANIONS OF ARTHUR
THE KNIGHT OWEN AND THE LADY OF THE FOUNTAIN
PEREDUR AND THE CASTLE OF WONDERS
THE STORY OF GERAINT AND THE MAIDEN ENID
THE DREAM OF RONABBWAY
NOTES - HOW THE YOUTH KILHUCH CAME TO KING ARTHUR’S COURT
Introduction
I
Long ago, at the time when the Romans were leaving Britain, a Celtic Prince bearing a Roman title organized a people in the southwest of the Island. This people came to call themselves “Cymry.” Another people who came across the sea from the northeast named them “Welsh” or “Foreigners.” These newcomers were the Saxons. They cut off the Cymry from their kinsfolk in the south, the people of Cornwall, and afterwards they cut them off from their kinsfolk in the north, the Britons of Strathclyde. And cut off from the south and north, and facing the western sea in a land of mountains and moors, the Cymry maintained themselves against the Saxons, and afterwards against the people who had been victorious over the Saxons, the Norman invaders of England.
The Cymry maintained themselves against Saxon and Anglo-Norman because they had in their hearts a passionate devotion to their own racial tradition:
Their Lord they will praise,
Their speech they will keep,
Their lands they will lose
Except wild Wales.
And holding to their speech they looked upon themselves as the rightful inheritors of the Island of Britain; all that was left of the legendary history, of the heroic story, and of the mythology of the British Celts was embodied in their tradition.
The Cymry in Britain and their kinsfolk across the sea, the Bretons of France, were destined to bring a notable element into European literature. The stories about King Arthur that for hundreds of years made up almost the whole of European romance were purveyed by them; by one way or another the Cymry in Britain and the Bretons in France brought these stories into the literatures that were growing up in the Romance and the Germanic languages.
They brought in these stories from the Celtic romance and the Celtic mythology that they were the inheritors of. But the Cymry of Britain and the Bretons of France were not the only inheritors of the Celtic tradition. Beyond the sea there was another Celtic people, the Gaels of Ireland, who possessed that tradition even more fully. The Gaels of Ireland were further from Europe than were the Cymry and the Bretons; the stories they had were not easily understood by the continental peoples, for the reason that they were more purely Celtic. The Cymry and the Bretons were able to make stories out of their own material that could be understood and admired by the Latin and Germanic nations; they were able, too, to take over Irish material and work it into their own literature. And, being amongst the greatest story-tellers that the world has ever known, they were able to make stories that are, after nearly a thousand years, still beautiful to us.
Their best stories—I am speaking now of the Cymry, the Welsh, as the most of the world now names them—were shaped, scholars tell us, between 1080 and 1260. This was a time of vigorous national life in Wales, a time that produced remarkable men. A scholar whose studies were on the literature that came out of this period, Mr. Alfred Nutt, has said, “It was an age of transition, of assimilation of new ideas, new standards of political and social life, of acquaintance with new examples, new methods of literary art.” This period, from the middle of the eleventh to the end of the twelfth century, was the greatest period in Welsh literature and Welsh national life. “On one side,” said Mr. Nutt, “Wales felt the influence of the Irish renaissance of the eleventh century, that resuscitation of national life and national literature to which we owe the preservation of the most considerable body of archaic culture in modern Europe; on the other side she was brought into intense and continual contact with the strongest, most vital, and most modern culture of the time—that of the Norman conquerors of England.”
Wales was then a little country broken up into separate states and separate lordships. She had internal warfare and border warfare. Her ancient enemies, the Saxons, had been overthrown by the Normans, and the Welsh were fighting the conquerors and making friends with them. The Normans were to treat them badly, but the Welsh understood and admired the half-Celtic Normans as they had never understood and admired the Saxons. And they were ready to take over from the Normans something of that which was “the strongest, most vital, and most modern culture of the time,” and to reshape their literary work in accordance with that culture.
The Welsh had at the time, as they had before and since, an organization of bards and story-tellers. It was the business of the bards to relate and reshape the histories, stories, and poems that were the current literature of the time, and that they were the custodians of. There were apprentices to the guild of bards, and an apprentice was called “Mabinog.” A story that an apprentice-bard might be expected to know was called “Mabinogi.” Some of these stories were written down in a manuscript that was compiled in the fourteenth century, and when these stories and other stories that had been put with them were translated into English, the translator gave them all the title of “Mabinogion,” a title that we might translate as “Stories known to an Apprentice-Bard.” Not all the stories published in English with that title were “Mabinogion” in the strict sense of the Welsh word.
II
The men who made up the great storybook that is in the Welsh manuscript of the fourteenth century p
robably did not notice that the stories they brought together differed in character very much from each other. We can see now that there are groups of stories in “The Mabinogion” that have different origins from other groups and that were shaped under different influences. There are four stories that are mythological: these are (I name them according to their original titles) “Pwyll, Prince of Dyved,” “Branwen, Daughter of Llyr,” “Manawyddan, Son of Llyr,” and “Math, Son of Mathonwy.” Of these four stories two only are given in this book. Then comes “The Dream of Rhonabwy.” This is not a mythological story; it deals with old material, but it deals with it in a style that was new in Wales in the twelfth century. Then there is “Kilhwch and Olwen.” This story, like “The Dream of Rhonabwy,” is written in a style that was introduced into Wales in the middle of the twelfth century. It is a folk-tale to begin with, but as we have it now it is a folk-tale treated by a well-equipped literary man, a genuine precursor of the Welsh novelist of our day who wrote “The Shaving of Shagpat.” Then there are stories that could only have been shaped after the Welsh nobles had taken on the manners and ways of the Norman conquerors of England, and after the Welsh story-tellers had come to know the sort of stories that the Normans admired. These stories, the most modern, so to speak, in the collection, are, “The Lady of the Fountain,” “Peredur, Son of Evrawc,” and “Geraint, Son of Erbin.” They have in them the reflection of later manners, but they are made up out of Welsh material, or rather out of material that had been brought back to Wales by Breton story-tellers. We have to note these Breton story-tellers. They had already told stories that were originally Welsh, or Irish stories taken through the Welsh in France and Italy. Now they had come into England with the Normans; they told stories to the Welsh about heroes whose names had been changed from their Celtic forms, and about a King Arthur who was no longer a Celtic chieftain but a king who had taken on the attributes of the French Charlemagne. This group of stories differs very much from the mythological group, and from the two stories, “The Dream of Rhonabwy” and “Kilhwch and Olwen,” that had been made under Irish influences. Then there are two stories that are quite different from both of these groups: these are “The Dream of Maxen Wledig” and “The Contention of Lludd and Llevelys”; these are stories made up out of British legendary history—historical romances we should call them now.
III
In the middle of the nineteenth century, out of a manuscript of the fourteenth century, these stories shaped between the eleventh and the thirteenth century were translated. The manuscript that contained them is known as “The Red Book of Hergest,” and it is in Jesus College, Oxford; the translator of the stories was Lady Charlotte Guest, and it was she who gave to the stories in her English translation the title of “The Mabinogion.”
The book was published in 1849, and it was printed for the second time in 1877. Since that time only about eight reprints and versions of “The Mabinogion” have appeared in English. This is odd; one might expect for these heroic and beautiful stories something of the wide currency of the “Morte d’Arthur” and “The Thousand and One Nights.” Something stands in the way of their having this wide appeal. It may be the names—the names of places and people, that look so unintelligible in their unfamiliar combinations of letters and that often appear, not singly, but in battalions:
Kai, and Bedwyr, and Greidawl, Galldonyd, and Gwythyr the son of Greidawl, and Greid the son of Eri, and Kynddelig Kyvarwydd, and Tathal Twyll Goleu, and Maelwys the son of Baeddan, and Crychwr the son of Nes, and Cubert the son of Daere, and Percos the son of Poch, and Lluber Beuthach, and Corvil Bervach, and Gwynn the son of Nudd, and Edeyrn the son of Nudd, and Gadwy the son of Geraint, and Prince Fflewddur Fflam, and Ruawn Pebyr the son of Dorath, and Bradwen the son of Moren Mynawc, and Moren Mynawc himself.
Then there is the title that Lady Charlotte Guest gave to the stories in her translation. We look at it and no suggestion comes to us from it. Even those who love the stories and who have read them many times would be puzzled if they were asked what the word “Babinogion” really stands for. The title and the difficult names of the places and the people, names that might be of the lost continent of Atlantis or the sea-sunken Island of Ys, have made “The Mabinogion,” one must think, difficult of approach.
I have tried to make the approach to the stories somewhat easier. I have gone over them, and I have broken up the massed battalions of names, and have got rid of such names as were not essential in the telling of the stories. I have put the names that had to be kept in forms less forbidding than the older forms— making Gwenhwyvar, for instance, over into Gwenhuivar, and Kilhwch over into Kilhuch, and Pwyll over into Puil. This I have done under the direction of a distinguished Celtic scholar. And I have put another title over the stories. In some of the stories a lofty name is used to designate the Britain that great Bran ruled over; it is Ynys y Kedyrn, The Island of the Mighty. I have thought that this lofty name would make an appropriate title for the heroic stories of Celtic Britain.
And in order to make certain incidents clear and to get rid of passages that are obscure or repetitious in the stories as they have come down to us, I have worked over them, making certain condensations and certain rearrangements. But I have not attempted to make any far-reaching changes in the language that now seems so native to these Welsh stories, Lady Charlotte Guest’s rhythmical English.
Arthur’s is a great and a well-remembered name, and I have thought that it would be well to have it as the first personal name in the opening story. And I have thought, too, that the opening story should be one that would lead easily into other stories. Both reasons have led me into beginning with the story that in other books has for its title “Kilhwch and Olwen, or the Twrch Trwyth.” As translated by Lady Guest the story does not begin with any familiar name—“Kilydd the son of Prince Kelyddon desired a wife as a helpmate, and the wife he chose was Goleuddydd, the daughter of Prince Anlawdd.” But all this is introductory to the appearance of Kilydd’s and Goleuddydd’s son at the Court of King Arthur, and it was easy to arrange the story so as to have Arthur’s name in its beginning.
This story is, in its intention, a story that furnishes a framework for other stories like certain tales in “The Arabian Nights.” I have availed myself of this special structure to put within it four stories that have really an independent existence—“Puil, Prince of Dyved,” “The Story of Branwen,” “The Dream of Maxen the Emperor,” and “The Story of Lud and Levellis.”
As we have already noted, a long historical period separates stories like “Kilhuch and Olwen,” “Puil, Prince of Dyved,” and “Branwen” from stories like “The Knight Owen and the Lady of the Fountain,” “Peredur and the Castle of Wonders,” and “Geraint and Enid.” These last three stories go together, and I have made them the second part of the book. After them I have put “The Dream of Ronabbway,” although I am aware that scholars hold that this last story was composed earlier and under different influences from the stories that it is made to follow. But it has in it the vision of the battle in which Arthur was wounded and in which his companions fell, and when one reads it one knows that the Champion of Britain has passed away from the Island of the Mighty. It is better, I have thought, to have this vision at the end rather than in the middle of the book, and for that reason I have made “The Island of the Mighty” end with “The Dream of Ronabbway.”
IV
The knights in the stories about Owen, and Peredur, and Geraint, the knights who wear armour and ride from castle to castle, who act under the instructions of chivalry, and who take part in tournaments, belong to quite another age than the kings and magicians who are in the stories about Puil and Branwen, and the heroes who strive to win the marvellous things that Yspaddaden, Chief of the Giants, demands from his daughter’s suitor. And the Arthur of “Kilhuch and Olwen” differs greatly from the Arthur of “The Knight Owen and the Lady of the Fountain” and the two stories that go with it. In the first story he is a Celtic King like Concobar in
the Irish stories, ruling over no wide territory and being merely first amongst equals. In the other stories he has been made over into the likeness of the French Charlemagne, and he is thought of as Emperor of Britain. The Bretons have now given back to the Welsh a British King who has been Europeanized.
Two hundred years after these last Welsh stories about Arthur had been shaped, Sir Thomas Malory translated from the French the stories about him that had been developed on the Continent, and made an English masterpiece. The stories about Owen, and Peredur, and Geraint can be compared with the stories of the knights in the “Morte d’Arthur.” The feudal life that the Normans developed is reflected in both sets of stories. But for all that we can easily see that an imagination other than the imagination of feudalized Europe and Normanized England has gone into the making of such stories as “The Knight Owen and the Lady of the Fountain,” and “Peredur and the Castle of Wonders,” and “Geraint and the Maiden Enid.” The knights in these stories act, even although they have had an instruction in chivalry, from personal humour, as when Peredur avenges upon Kai the blow given to the dwarf and dwarfess, or when Geraint treats the lovely and faithful Enid with such strange sullenness. The women whom these knights meet have a personality that is as distinct as their own—the unmastered personality of the Celtic women.
No, the feudalized Welsh stories about Arthur have no inner likeness to the romance that Sir Thomas Malory made out of French stories in the fifteenth century. In the “Morte d’Arthur” the knights are held rigidly to the pattern of chivalry; they are all men who have been indoctrinated with a great social ideal, a great social tradition; they are men of convention, and the whim and fantasy that are in Owen and Peredur and Geraint are not in them. Sir Launcelot is much further away from the originals of Sir Gawaine and Sir Perceval than the soldier or administrator of our day is from Sir Launcelot. The purposeful knights who rode from Camelot belong completely to this world, and we can watch them going about the business of mastering the world.
The Story of King Arthur and Other Celtic Heroes Page 1
