RACHEL BROMWICH – TRIOEDD YNYS PRYDEIN – THE TRIADS OF
THE ISLAND OF BRITAIN – UNIVERSITY OF WALES PRESS – 1961-1978-2006-2014
Apart from the prohibitive price
of the book, we cannot do any research in the field of Welsh, Cornish, Celtic
and even Breton studies without that book, though Irish and Pictish are less concerned.
Some though, like Philippe Walter, the supposed French specialist on medieval
culture in Europe of the 10th-12th
centuries, do not even quote the book in the bibliography of his last
publication that came out in 2006. This is a fatal and capital mistake.
The book is important because of its
introduction first that really analyses in detail some fundamental questions
about the origins and the dates of these triads, and consequently clears up the
origins and dates of some names and stories. We must understand the author is
essentially considering the Welsh corpus and she only considers other Celtic
sides of this culture incidentally. She also considers rather regularly the
eventual influence of continental French romances onto the Welsh corpus. These
triads were codified in writ as a whole more or less in the 13th century,
in our surviving versions. All of them are not of the same origin and from the
same period. But she clearly states that these triads are the result of a long
tradition that was oral for several centuries before starting to be written down
at some time in the 12th century, maybe and probably a little bit earlier.
These triads contain direct references
to historical events that can go back to the fifth or sixth centuries. This
means that they cannot have existed in their present form before these dates. On
the other hand some allusions in some triads to eleventh or twelfth century
events cannot lead to the idea that the concerned triads were written after
these events. The author here favors the idea that the triads were modified
over the centuries and elements were added to some of them with or without full
restructuring or rewriting. This leads to the idea that a tradition probably
existed even before the oldest events quoted in the triads. And that opens a
completely different can of worms because we thus open up the door to the
possibility of pre-Roman existence for these stories. That then will justify
the druid connection some want to see behind some cultural references.
What the author writes concerning
triad 26 (Three Powerful Swineherds of the Island of Britain):
“This triad should be considered
in relation to the great importance attached to swine in the life and mythology
of the Celtic nations from the earliest times. A Gaulish swine-god Moccus is commemorated in a dedication
to Mercurius Moccus . . ., and the boar
is found frequently as a symbol on altars in Gaul and Britain . . . In Gaul as in Ireland
swine-flesh was particularly prized; in Irish sources it is represented as
constituting the food of the gods at Other-world feasting . . . and immense
boars figure also at more mundane feasts in the sagas of Mac Datho’s Pig and Bricriu’s
Feast. In these tales the choicest parts of the pig appear as the object of
contention for the curadmir or
Champion’s Portion, allotted to the warrior who was recognized by all to be
pre-eminent. Boar-hunts also figure largely in the sagas. In the Triads of Ireland . . . a wonderful boar
which was hunted by Fionn mac Cumhaill is described as one of the Three Wonders
of Glenn Dylan in Tyrone; while in the Boyhood
Deeds of Finn, the hero slays a sow called Beo who has been devastating
Munster . . . To hunt the boar was geis
or taboo to Diarmaid O’ Duibhne because his half-brother had been turned by
magic into a wild boar . . . “(page 53-54)
It is quite clear that it is both
too much and not enough. It is only a side remark, piurely factual and it does
not widen the question of mythological constructions and beliefs that lie and
stand behind such simple elements. A systematic approach of the mythological
dimension of these triads would be justified and is wanted.
To come back to that dating
problem, was there an even older Celtic tradition, and maybe mythology, running
around in the Celtic world before the fifth century, before the arrival of the
Romans even? In the Welsh context, just like in the Cornish context, it might
be difficult to get data from that older period. It might be possible in Ireland but we
have to keep in mind that the Celtic language is not a fully unified language. It
can be divided into two groups or families. The Goidelic group with Irish (from
Ireland), Manx (from the
Isle of Man) and the Celtic language that has disappeared in its phylogenic
continuity in Scotland.
Then the Brythonic group that covers Welsh, Cornish, Breton, Gaulish in general
and even the Celtic language of the Celtiberians (in Galicia for example). The legend of
Tristan and Iseult seems to overemphasize the place and role of Ireland in this
Celtic situation. At the same time the rejection of Ireland
with the killing of Morholt could be based on the division between the two
cultures and geographical zones, Ireland being out of the Brythonic
zone. In the same way the marriage of Iseult and Mark could be interpreted as
an attempt to bridhe the gap, but an attempt that was totally failed by
circumstances, and maybe some people’s intentions.
This leads to another question,
that of the writing tradition of this culture when it was dominated by the druids.
The Ogham alphabet was already there since it was devised a long time before in
the Rhine Valley which was Germanic and no longer
Celtic for quite some time before our era. This alphabet was improved in the 5th
century by the Christian missionaries. Was that alphabet still in use in the
Middle Ages? Was it ever in use beyond Ireland? In Britain and on the continent for
example? The spelling used in this book shows clearly it was not completely
stabilized. In other words it was in transition between some older writing
system and the Latin alphabet that was not necessarily well adapted to this
language. This linguistic aspect of things could date some versions, and the
author uses that argument now and then, but it could also reveal an inner
phylogeny for Celtic languages and thus enable us to see some themes in
temporal depth, which is not the objective of the author in this book.
Those who would look for Celtic
mythology for example will be totally disappointed. There are some elements here
and there, like what I have quoted on pigs, but definitely not that many, and
far from out-reaching and systematic.
But the book has such enormous
advantages at other levels that we can disregard this aspect of things. First
it has collected all the triads that have been recovered, probably as far as
2014. Many triads are given in several versions and each version in its
original language or dialect is translated into English. A vast corpus of notes
explains the language and the translations for each triad and also the
historical context, allusions and other meanings like eventually some
mythological elements.
But the book provides us with
systematic tools that are immensely valuable. First a complete glossary of all
names of all characters in the triads, actually quoted in the triads or implied
by the triads and quoted in the notes. It also provides a select bibliography
and no one will be surprised to find out that Philippe Walter who did not quote
this book in his volume on Tristan and Iseult is not quoted in this book either.
There is in such facts the feeling that there are different university and
academic trends in the field, though it is in no way justified. In this case
Philippe Walter seems to be the loser.
Several indexes are also provided:
the index of places, the Index to Trioedd Y Meirch, and the general index, and
this one is essential to use the book as a reference book since with this index
you can go across the book from one page to another systematically and fast. Unluckily
the index of abbreviations is not complete. The author and the editors, without
speaking of the publisher, did not make sure all abbreviations used in the book
were listed, even if some could sound like abbreviations for dummies. There is
in this incomplete listing some arrogance that the readers should know better,
or just should know. Maybe it would be good to provide the book in an e-version so that we could navigate on the Internet to
compensate for such shortcomings.
Apart from that it is obvious
such a book is capital and essential. At least it solves the problem of the
origin or the legend of Tristan and Iseult: on the basis of various borrowing
from various traditions within Brythonic Celtic culture, some continental French
speaking authors (I mean literary authors and poets) have created a
long-lasting tale that could become popular at once. We can now start wondering
why the catholic church of the time accepted that tale of guilty adulterous
love instead of sending the “heretic” author to the stake. The hypothesis that
comes up here, partially contained in this book, is that the tale by Béroul and
the subsequent medieval versions satisfied one requirement from the church
after the 9th century religious reform: it Christianized the deeper
Celtic culture (and surviving mythology) and provided a conclusion that was
based on repentance, confession, absolution and forgiveness and it avoided any
relapse into the basic fault of adultery right through to the end. It is quite
similar to some kind of Pilgrim’s Progress across and through the dangers and
difficulties of sin, crime and un-Christian action. We could even consider that
the death of the main “warrior” after three endangering wounds suffered in
battle is a perfect lesson about the “Peace of God,” an important religious and
popular movement called by the Catholic church at the end of the 10th
century and that was finally implemented during the 11th century
(local warfare being replaced by the Crusades for the satisfaction of the death
instinct of warriors).
Dr Jacques COULARDEAU
# posted by Dr. Jacques COULARDEAU @ 7:29 AM