iii. 101b:--The second was Coll son of Collfrewi who guarded Dallwaran

Dallben's sow, that came burrowing as far as the Headland of Penwedic in Kernyw and then took to the sea; and she came to land at Aber Tarogi in Gwent Is-coed with Coll keeping his hold of her bristles whithersoever she went on sea or land. At Maes Gwenith in Gwent she dropped three grains of wheat and three bees, and ever since Gwent has the best wheat and bees. From Gwent she proceeded to Dyfed and dropped a grain of barley and a porker, and ever since Dyfed has the best barley and pigs: it was in Llonnio Llonnwen these were dropped. Afterwards she proceeded to Arfon (sic) and in Lleyn she dropped the grain of rye, and ever since Lleyn and Eifionyd have the best rye. And on the side of Rhiw Gyferthwch she dropped a wolf-cub and an eagle-chick. Coll gave the eagle to Brynach the Goidel of Dinas Affaraon, and the wolf to Menwaed lord of Arllechwed, and one often hears of Brynach's Wolf and Menwaed's Eagle [the writer was careless: he has made the owners exchange pests]. Then she went as far as the Maen Du in Arfon, where she dropped a kitten and Coll cast it into the Menai. That was the Cath Balwg (sic), 'Palug's Cat': it proved a molestation to the Isle of Mona subsequently.

Such are the versions we have of this story, and a few notes on the names seem necessary before proceeding further. Coll is called Coll son of Collurewy in i. 30, and Coll son of Kallureuy in ii. 56: all that is known of him comes from other Triads, i. 32-3, ii. 20, and iii. 90. The first two tell us that he was one of the Three chief Enchanters of the Isle of Prydain, and that he was taught his magic by Rhudlwm the Giant; while ii. 20 calls the latter a dwarf and adds that Coll was nephew to him. The matter is differently put in iii. 90, to the effect that Rhudlwm the Giant learnt his magic from Eid[il]ig the Dwarf and from Coll son of Collfrewi. Nothing is known of Dallwyr's Glen in Kernyw, or of the person after whom it was named. Kernyw is the Welsh for Cornwall, but if Penryn Awstin or Hawstin is to be identified with Aust Cliff on the Severn Sea in Gloucestershire, the story would seem to indicate a time when Cornwall extended north-eastwards as far as that point. The later Triad, iii. 101, avoids Penryn Awstin and substitutes Penwedic, which recalls some such a name as Pengwaed [90] or Penwith in Cornwall: elsewhere Penwedic [91] is only given as the name of the most northern hundred of Keredigion. Gwent Is-coed means Gwent below the Wood or Forest, and Aber Torogi or Tarogi--omitted, probably by accident, in ii. 56--is now Caldicot Pill, where the small river Tarogi, now called Troggy, discharges itself not very far from Portskewet. Maes Gwenith in the same neighbourhood is still known by that name. The correct spelling of the name of the place in Penfro was probably Llonyon, but it is variously given as Llonwen, Llonyon, and Llonion, not to mention the Llonnio Llonnwen of the later form of the Triad: should this last prove to be based on any authority one might suggest Llonyon Henwen, so called after the sow, as the original. The modern Welsh spelling of Llonyon would be Llonion, and it is identified by Mr. Egerton Phillimore with Lanion near Pembroke [92]. Rhiw Gyferthwch is guessed to have been one of the slopes of Snowdon on the Bedgelert side; but I have failed to discover anybody who has ever heard the name used in that neighbourhood.

Arllechwed was, roughly speaking, that part of Carnarvonshire which drains into the sea between Conway and Bangor. Brynach and Menwaed or Mengwaed [93] seem to be the names underlying the misreadings in ii. 56; but it is quite possible that Brynach, probably for an Irish Bronach, has here superseded an earlier Urnach or Eurnach also a Goidel, to whom I shall have to return in another chapter. Dinas Affaraon [94] is the place called Dinas Ffaraon Dande in the story of Llud and Llevelys, where we are told that after Llud had had the two dragons buried there, which had been dug up at the centre of his realm, to wit at Oxford, Ffaraon, after whom the place was called, died of grief. Later it came to be called Dinas Emrys from Myrdin Emrys, 'Merlinus Ambrosius,' who induced Vortigern to go away from there in quest of another place to build his castle [95]. So the reader will see that the mention of this Dinas brings us back to a weird spot with which he has been familiarized in the previous chapter: see pp. 469, 495 above. Llanfair in Arfon is Llanfair Is-gaer near Port Dinorwic on the Menai Straits, and the Maen Du should be a black rock or black stone on the southern side of those straits. Daronwy and Cath Paluc are both personages on whom light is still wanted. Lastly, by Edwin king of England is to be understood Edwin king of the Angles of Deira and Bernicia, whom Welsh tradition represents as having found refuge for a time in Anglesey.

Now this story as a whole looks like a sort of device for stringing together explanations of the origin of certain place-names and of certain local characteristics. Leaving entirely out of the reckoning the whole of Mid-Wales, that is to say, the more Brythonic portion of the country, it is remarkable as giving to South Wales credit for certain resources, but to North Wales for pests alone and scourges, except that the writer of the late version bethought himself of Lleyn and Eifionyd as having good land for growing rye; but he was very hazy as to the geography of North Wales--both he and the redactors of the other Triads equally belonged doubtless to South Wales. Among the place-names, Maes Gwenith, 'the Wheat Field,' is clear; but hardly less so is the case of Aber Torogi, 'Mouth of the Troggy,' where torogi is 'the pregnancy of animals,' from torrog, 'being with young.' So with Rhiw Gyferthwch, 'the Hillside or Ascent of Cyferthwch,' where cyferthwch means 'pantings, pangs, labour.' The name Maen Du, 'Black Rock,' is left to explain itself; and I am not sure that the original story was not so put as also to explain Llonion, to wit, as a sort of plural of llawn, 'full,' in reference, let us say, to the full ears of the barley grown there. But the reference to the place-names seems to have partly escaped the later tellers of the story or to have failed to impress them as worth emphasizing. They appear to have thought more of explaining the origin of Menwaed's Wolf and Brynach's Eagle. Whether this means in the former case that the district of Arllechwed was more infested by wolves than any other part of Wales, or that Menwaed, lord of Arllechwed, had a wolf as his symbol, it is impossible to say. In another Triad, however, i. 23 = ii. 57, he is reckoned one of the Three Battle-knights who were favourites at Arthur's court, the others being Caradog Freichfras and Llyr Llüydog or Llud Llurugog, while in iii. 29 Menwaed's place is taken by a son of his called Mael Hir. Similarly with regard to Brynach's Eagle one has nothing to say, except that common parlance some time or other would seem to have associated the eagle in some way with Brynach the Goidel. The former prevalence of the eagle in the Snowdon district seems to be the explanation of its Welsh name of Eryri--as already suggested, p. 479 above--and the association of the bird with the Goidelic chieftain who had his stronghold under the shadow of Snowdon seems to follow naturally enough. But the details are conspicuous by their scarcity in Welsh literature, though Brynach's Eagle is probably to be identified with the Aquila Fabulosa of Eryri, of which Giraldus makes a curious mention [96]. Perhaps the final disuse of Goidelic speech in the district is to be, to some extent, regarded as accounting for our dearth of data. A change of language involved in all probability the shipwreck of many a familiar mode of thought; and many a homely expression must have been lost in the transition before an equivalent acceptable to the Goidel was discovered by him in his adopted idiom.

This question of linguistic change will be found further illustrated by the story to which I wish now to pass, namely that of the hunting of Twrch Trwyth. It is one of those incorporated in the larger tale known as that of Kulhwch and Olwen, the hero and heroine concerned: see the Oxford Mabinogion, pp. 135-41, and Guest's translation, iii. 306-16. Twrch Trwyth is pictured as a formidable boar at the head of his offspring, consisting of seven swine, and the Twrch himself is represented as carrying between his ears a comb, a razor, and a pair of shears. The plot of the Kulhwch renders it necessary that these precious articles should be procured; so Kulhwch prevails on his cousin Arthur to undertake the hunt. Arthur began by sending one of his men, to wit, Menw [97] son of Teirgwaed, to see whether the three precious things mentioned were really where they were said to be, namely, between Twrch Trwyth's ears. Menw was a great magician who usually formed one of any party of Arthur's men about to visit a pagan country; for it was his business to subject the inhabitants to magic and enchantment, so that they should not see Arthur's men, while the latter saw them. Menw found Twrch Trwyth and his offspring at a place in Ireland called Esgeir Oervel [98], and in order to approach them he alighted in the form of a bird near where they were. He tried to snatch one of the three precious articles from Twrch Trwyth, but he only succeeded in securing one of his bristles, whereupon the Twrch stood up and shook himself so vigorously that a drop of venom from his bristles fell on Menw, who never enjoyed a day's health afterwards as long as he lived. Menw now returned and assured Arthur that the treasures were really about the Twrch's head as it was reported. Arthur then crossed to Ireland with a host and did not stop until he found Twrch Trwyth and his swine at Esgeir Oervel. The hunt began and was continued for several days, but it did not prevent the Twrch from laying waste a fifth part of Ireland, that is in Medieval Irish cóiced, a province of the island. Arthur's men, however, succeeded in killing one of the Twrch's offspring, and they asked Arthur the history [99] of that swine. Arthur replied that it had been a king before being transformed by God into a swine on account of his sins. Here I should remark by the way, that the narrator of the story forgets the death of this young boar, and continues to reckon the Twrch's herd as seven.

Arthur's next move was to send one of his men, Gwrhyr, interpreter of tongues [100], to parley with the boars. Gwrhyr, in the form of a bird, alighted above where Twrch Trwyth and his swine lay, and addressed them as follows: 'For the sake of Him who fashioned you in this shape, if you can speak, I ask one of you to come to converse with Arthur.' Answer was made by one of the boars, called Grugyn Gwrych Ereint, that is, Grugyn Silver-bristle; for like feathers of silver, we are told, were his bristles wherever he went, and whether in woods or on plains, one saw the gleam of his bristles. The following, then, was Grugyn's answer: 'By Him who fashioned us in this shape, we shall not do so, and we shall not converse with Arthur. Enough evil has God done to us when He fashioned us in this shape, without your coming to fight with us.' Gwrhyr replied: 'I tell you that Arthur will fight for the comb, the razor, and the shears that are between the ears of Twrch Trwyth.' 'Until his life has first been taken,' said Grugyn, 'those trinkets shall not be taken, and to-morrow morning we set out hence for Arthur's own country, and all the harm we can, shall we do there.'

The boars accordingly set out for Wales, while Arthur with his host, his horses, and his hounds, on board his ship Prydwen, kept within sight of them. Twrch Trwyth came to land at Porth Clais, a small creek south of St. David's, but Arthur went that night to Mynyw, which seems to have been Menevia or St. David's. The next day Arthur was told that the boars had gone past, and he overtook them killing the herds of Kynnwas Cwrvagyl, after they had destroyed all they could find in Deugledyf, whether man or beast. Then the Twrch went as far as Presseleu, a name which survives in that of Preselly or Precelly, as in Preselly Top and Preselly Mountains in North Pembrokeshire. Arthur and his men began the hunt again, while his warriors were ranged on both sides of the Nyfer or the river Nevern. The Twrch then left the Glen of the Nevern and made his way to Cwm Kerwyn, the name of which survives in that of Moel Cwm Kerwyn, one of the Preselly heights. In the course of the hunt in that district the Twrch killed Arthur's four champions and many of the people of the country. He was next overtaken in a district called Peuliniauc [101] or Peuliniog, which appears to have occupied a central area between the mountains, Llandewi Velfrey, Henllan Amgoed, and Laugharne: it probably covered portions of the parish of Whitland and of that of Llandysilio, the church of which is a little to the north of the railway station of Clyn Derwen on the Great Western line. Leaving Peuliniog for the Laugharne Burrows, he crossed, as it seems, from Ginst Point to Aber Towy or Towy Mouth [102], which at low water are separated mostly by tracts of sand interrupted only by one or two channels of no very considerable width; for Aber Towy would seem to have been a little south-east of St. Ishmael's, on the eastern bank of the Towy. Thence the Twrch makes his way to Glynn Ystu, more correctly perhaps Clyn Ystun, now written Clyn Ystyn [103], the name of a farm between Carmarthen and the junction of the Amman with the Llychwr, more exactly about six miles from that junction and about eight and a half from Carmarthen as the crow flies. The hunt is resumed in the Valley of the Llychwr or Loughor [104], where Grugyn and another young boar, called Llwydawc Gouynnyat [105], committed terrible ravages among the huntsmen. This brought Arthur and his host to the rescue, and Twrch Trwyth, on his part, came to help his boars; but as a tremendous attack was now made on him he moved away, leaving the Llychwr, and making eastwards for Mynyd Amanw, or 'the Mountain of Amman,' for Amanw is plentifully preserved in that neighbourhood in the shortened form of Aman or Amman [106]. On Mynyd Amanw one of his boars was killed, but he is not distinguished by any proper name: he is simply called a banw, 'a young boar.' The Twrch was again hard pressed, and lost another called Twrch Llawin. Then a third of the swine is killed, called Gwys, whereupon Twrch Trwyth went to Dyffryn Amanw, or the Vale of Amman, where he lost a banw and a benwic, a 'boar' and a 'sow.' All this evidently takes place in the same district, and Mynyd Amanw was, if not Bryn Amman, probably one of the mountains to the south or south-east of the river Amman, so that Dyffryn Amanw may have been what is still called Dyffryn Amman, or the Valley of the Amman from Bryn Amman to where the river Amman falls into the Llychwr. From the Amman the Twrch and the two remaining boars of his herd made their way to Llwch Ewin, 'the lake or pool of Ewin,' which is now represented by a bog mere above a farm house called Llwch in the parish of Bettws, which covers the southern slope of the Amman Valley. I have found this bog called in a map Llwch is Awel, 'Pool below Breeze,' whatever that may mean.

We find them next at Llwch Tawi, the position of which is indicated by that of Ynys Pen Llwch, 'Pool's End Isle,' some distance lower down the Tawe than Pont ar Dawe. At this point the boars separate, and Grugyn goes away to Din Tywi, 'Towy Fort,' an unidentified position somewhere on the Towy, possibly Grongar Hill near Llandeilo, and thence to a place in Keredigion where he was killed, namely, Garth Grugyn. I have not yet been able to identify the spot, though it must have once had a castle, as we read of a castle called Garthgrugyn being strengthened by Maelgwn Vychan in the year 1242: the Bruts locate it in Keredigion [107], but this part of the story is obscured by careless copying on the part of the scribe [108] of the Red Book. After Grugyn's death we read of Llwydawc having made his way to Ystrad Yw, and, after inflicting slaughter on several of his assailants, he is himself killed there. Now Ystrad Yw, which our mapsters would have us call Ystrad Wy, as if it had been on the Wye [109], is supposed to have covered till Henry VIII's time the same area approximately as the hundred of Crickhowel has since, namely, the parishes of (1) Crickhowel, (2) Llanbedr Ystrad Yw with Patrishow, (3) Llanfihangel Cwm Du with Tretower and Penmyarth, (4) Llangattock with Llangenny, (5) Llanelly with Brynmawr, and (6) Llangynidr. Of these Llanbedr perpetuates the name of Ystrad Yw, although it is situated near the junction of the Greater and Lesser Grwynë and not in the Strath of the Yw, which Ystrad Yw means. So one can only treat Lanbedr Ystrad Yw as meaning that particular Llanbedr or St. Peter's Church which belongs to the district comprehensively called Ystrad Yw. Now if one glances at the Red Book list of cantreds and cymwds, dating in the latter part of the fourteenth century, one will find Ystrad Yw and Cruc Howel existing as separate cymwds. So we have to look for the former in the direction of the parish of Cwm Du; and on going back to the Taxatio of Pope Nicholas IV dating about 1291, we find that practically we have to identify with Cwm Du a name Stratden', p. 273a, which one is probably to treat as Strat d'Eue [110] or some similar Norman spelling; for most of the other parishes of the district are mentioned by the names which they still bear. That is not all; for from Cwm Du a tributary of the Usk called the Rhiangoll comes down and receives at Tretower the waters of a smaller stream called the Yw. The land on both sides of that Yw burn forms the ystrad or strath of which we are in quest. The chief source of this water is called Llygad Yw, and gives its name to a house of some pretensions bearing an inscription showing that it was built in its present form about the middle of the seventeenth century by a member of the Gunter family well known in the history of the county. Near the house stands a yew tree on the boundary line of the garden, and close to its trunk, but at a lower level, is a spring of bubbling water: this is Llygad Yw, 'the Eye of the Yw.' For Llygad Yw is a succinct expression for the source of the Yw burn [111], and the stream retains the name Yw to its fall into the Rhiangoll; but besides the spring of Llygad Yw it has several other similar sources in the fields near the house. There is nothing, however, in this brook to account for the name of Ystrad Yw having been extended to an important district; but if one traces its short course one will at once guess the explanation. For a few fields below Llygad Yw is the hamlet of the Gaer or fortress, consisting of four farm houses called the Upper, Middle, and Lower Gaer, and Pen y Gaer: through this hamlet of the Gaer flows the Yw. These, and more especially Pen y Gaer, are supposed to have been the site of a Roman camp of considerable importance, and close by it the Yw is supposed to have been crossed by the Roman road proceeding towards Brecon [112]. The camp in the Strath of the Yw was the head quarters of the ruling power in the district, and hence the application of the name of Ystrad Yw to a wider area. But for our story one has to regard the name as confined to the land about the Yw burn, or at most to a somewhat larger portion of the parish of Cwm Du, to which the Yw and Tretower belong. The position of the Gaer in Ystrad Yw at the foot of the Bwlch or the gap in the difficult mountain spur stretching down towards the Usk is more likely to have been selected by the Romans than by any of the Celtic inhabitants, whose works are to be found on several of the neighbouring hills, such as Myarth [113] between the Yw and the Usk.

We next find Twrch Trwyth, now the sole survivor, making his way towards the Severn: so Arthur summons Cornwall and Devon to meet him at Aber Hafren or Severn mouth. Then a furious conflict with the Twrch takes place in the very waters of that river, between Llyn Lliwan (p. 407) and Aber Gwy or the mouth of the Wye. After much trouble, Arthur's men succeed in getting possession of two out of the three treasures of the boar, but he escapes with the third, namely, the comb, across the Severn [114]. Then as soon as he gets ashore he makes his way to Cornwall, where the comb is at length snatched from him. Chased thence, he goes straight into the sea, with the hounds Anet and Aethlem after him, and nothing has ever been heard of any of the three from that day to this.

That is the story of Twrch Trwyth, and Dr. Stokes calls my attention to a somewhat similar hunt briefly described in the Rennes Dindsenchas in the Revue Celtique, xv. 474-5. Then as to the precious articles carried by the Twrch about his head and ears, the comb, the razor, and the shears, two out of the three--the comb and the razor--belong to the regular stock of a certain group of tales which recount how the hero elopes with the daughter of a giant who loses his life in the pursuit [115]. In order to make sure of escaping from the infuriated giant, the daughter abstracts from her father's keeping a comb, a razor, and another article. When she and her lover fleeing on their horse are hard pressed, the latter throws behind him the comb, which at once becomes a rough impenetrable forest to detain the giant for a while. When he is again on the point of overtaking them, the lover throws behind him the razor, which becomes a steep and sharp mountain ridge through which the pursuing giant has to waste time tunnelling his way. The third article is usually such as, when thrown in the giant's way, becomes a lake in which he is drowned while attempting to swim across. In the Kulhwch story, however, as we have it, the allusion to these objects is torn away from what might be expected as its context. The giant is Yspadaden Penkawr, whose death is effected in another way; but before the giant is finally disposed of he requires to be shaved and to have his hair dressed. His hair, moreover, is so rough that the dressing cannot be done without the comb and shears in the possession of Twrch Trwyth, whence the hunt; and for the shaving one would have expected the Twrch's razor to have been requisite; but not so, as the shaving had to be done by means of another article, namely, the tusk of Yskithyrwynn Pennbeid, 'White-tusk chief of Boars,' for the obtaining of which one is treated briefly to another boar hunt. The Kulhwch story is in this respect very mixed and disjointed, owing, it would seem, to the determination of the narrator to multiply the number of things difficult to procure, each involving a separate feat to be described.

Let us now consider the hunt somewhat more in detail, with special reference to the names mentioned; and let us begin with that of Twrch Trwyth: the word twrch means the male of a beast of the swine kind, and twrch coed, 'a wood pig,' is a wild boar, while twrch daear, 'an earth pig,' is the word in North Wales for a mole. In the next place we can practically equate Twrch Trwyth with a name at the head of one of the articles in Cormac's Irish Glossary. There the exact form is Orc tréith, and the following is the first part of the article itself as given in O'Donovan's translation edited by Stokes:--'Orc Tréith, i. e. nomen for a king's son, triath enim rex vocatur, unde dixit poeta Oínach n-uirc tréith "fair of a king's son," i. e. food and precious raiment, down and quilts, ale and flesh-meat, chessmen and chessboards, horses and chariots, greyhounds and playthings besides.' In this extract the word orc occurs in the genitive as uirc, and it means a 'pig' or 'boar'; in fact it is, with the usual Celtic loss of the consonant p, the exact Goidelic equivalent of the Latin porcus, genitive porci. From another article in Cormac's Glossary, we learn that Tréith is the genitive of Triath, which has been explained to mean a king. Thus, Orc Tréith means Triath's Orc, Triath's Boar, or the King's Boar; so we take Twrch Trwyth in the same way to mean 'Trwyth's Boar.' But we have here a discrepancy, which the reader will have noticed, for twrch is not the same word as Irish orc, the nearest form to be expected in Welsh being Wrch, not Twrch; but such a word as Wrch does not, so far as I know, exist. Now did the Welsh render orc by a different word unrelated to the Goidelic one which they heard? I think not; for it is remarkable that Irish has besides orc a word torc, meaning a 'boar,' and torc is exactly the Welsh twrch. So there seems to be no objection to our supposing that what Cormac calls Orc Tréith was known in the Goidelic of Wales as Torc Tréith, which had the alliteration to recommend it to popular favour. In that case one could say that the Goidelic name Torc Tréith appears in Welsh with a minimum of change as Twrch Trwyth, and also with the stamp of popular favour more especially in the retention of the Goidelic th, just as in the name of an ancient camp or fortification on the Withy Bush Estate in Pembrokeshire: it is called the Rath, or the Rath Ring. Here rath is identical with the Irish word ráth, 'a fortification or earthworks,' and we seem to have it also in Cil Râth Fawr, the name of a farm in the neighbourhood of Narberth. Now the Goidelic word tréith appears to have come into Welsh as treth-i, the long vowel of which must in Welsh have become oi or ui by about the end of the sixth century; and if the th had been treated on etymological principles its proper equivalent in the Welsh of that time would have been d or t. The retention of the th is a proof, therefore, of oral transmission; that is to say, the Goidelic word passed bodily into Brythonic, to submit afterwards to the phonological rules of that language.

A little scrutiny of the tale will, I think, convince the reader that one of the objects of the original story-teller was to account for certain place-names. Thus Grugyn was meant to account for the name of Garth Grugyn, where Grugyn was killed; Gwys, to account similarly for that of Gwys, a tributary of the Twrch, which gives its name to a station on the line of railway between Ystalyfera and Bryn Amman; and Twrch Llawin to account for the name of the river Twrch, which receives the Gwys, and falls into the Tawe some distance below Ystrad Gynlais, between the counties of Brecknock and Glamorgan.

Besides Grugyn and Twrch Llawin, there was a third brother to whom the story gives a special name, to wit, Llwydawc Gouynnyat, and this was, I take it, meant also to account for a place-name, which, however, is not given: it should have been somewhere in Ystrad Yw, in the county of Brecknock. Still greater interest attaches to the swine that have not been favoured with names of their own, those referred to simply as banw, 'a young boar,' and benwic, 'a young sow.' Now banw has its equivalent in Irish in the word banbh, which O'Reilly explains as meaning a 'sucking pig,' and that is the meaning also of the Manx bannoo; but formerly the word may have had a somewhat wider meaning. The Welsh appellative is introduced twice into the story of Twrch Trwyth; once to account, as I take it, for the name Mynyd Amanw, 'Amman Mountain,' and once for Dyffryn Amanw, 'Amman Valley.' In both instances Amanw was meant, as I think, to be accounted for by the banw killed at each of the places in question. But how, you will ask, does the word banw account for Amanw, or throw any light on it at all? Very simply, if you will just suppose the name to have been Goidelic; for then you have only to provide it with the definite article and it makes in banbh, 'the pig or the boar,' and that could not in Welsh yield anything but ymmanw or ammanw [116], which with the accent shifted backwards, became Ammanw and Amman or Aman.

Having premised these explanations let us, before we proceed further, see to what our evidence exactly amounts. Here, then, we have a mention of seven swine, but as two of them, a banw and a benwic, are killed at one and the same place, our figure is practically reduced to six [117]. The question then is, in how many of these six cases the story of the hunt accounts for the names of the places of the deaths respectively, that is to say, accounts for them in the ordinary way with which one is familiar in other Welsh stories. They may be enumerated as follows:--

1. A banw is killed at Mynyd Amanw.

2. A twrch is killed in the same neighbourhood, where there is a river Twrch.

3. A swine called Gwys is killed in the same neighbourhood still, where there is a river called Gwys, falling into the Twrch.

4. A banw and a benwic are killed in Dyffryn Amanw.

5. Grugyn is killed at a place called Garth Grugyn.

6. A swine called Llwydawc is killed at a spot, not named, in Ystrad Yw or not far off [118].

Thus in five cases out of the six, the story accounts for the place-name, and the question now is, can that be a mere accident? Just think what the probabilities of the case would be if you put them into numbers: South Wales, from St. David's to the Vale of the Usk, would supply hundreds of place-names as deserving of mention, to say the least, as those in this story; is it likely then that out of a given six among them no less than five should be accounted for or alluded to by any mere accident in the course of a story of the brevity of that of Twrch Trwyth. To my thinking such an accident is inconceivable, and I am forced, therefore, to suppose that the narrative was originally so designed as to account for them. I said 'originally so designed,' for the scribe of the Red Book, or let us say the last redactor of the story as it stands in the Red Book, shows no signs of having noticed any such design. Had he detected the play on the names of the places introduced, he would probably have been more inclined to develop that feature of the story than to efface it.

What I mean may best be illustrated by another swine story, namely, that which has already been referred to as occurring in the Mabinogi of Math. There we find Pryderi, king of Dyfed, holding his court at Rhudlan on the Teifi, but though he had become the proud possessor of a new race of animals, given him as a present by his friend Arawn, king of Annwn, he had made a solemn promise to his people, that he should give none of them away until they had doubled their number in Dyfed: these animals were the hobeu or pigs to which reference was made at p. 69 above. Now Gwydion, having heard of them, visited Pryderi's court, and by magic and enchantment deceived the king. Successful in his quest, he sets out for Gwyned with his hobeu, and this is how his journey is described in the Mabinogi: 'And that evening they journeyed as far as the upper end of Keredigion, to a place which is still called, for that reason, Mochdref, "Swine-town or Pigs' stead." On the morrow they went their way, and came across the Elenyd mountains, and that night they spent between Kerry and Arwystli, in the stead which is also called for that reason Mochdref. Thence they proceeded, and came the same evening as far as a commot in Powys, which is for that reason called Mochnant [119], "Swine-burn." Thence they journeyed to the cantred of Rhôs, and spent that night within the town which is still called Mochdref [120].' 'Ah, my men,' said Gwydion, 'let us make for the fastness of Gwyned with these beasts: the country is being raised in pursuit of us.' So this is what they did: they made for the highest town of Arllechwed, and there built a creu or sty for the pigs, and for that reason the town was called Creu-Wyrion, that is, perhaps, 'Wyrion's Sty.' In this, it is needless to state, we have the Corwrion of chap. i: see pp. 47, 50-70 above--the name is variously pronounced also Cyrwrion and C'rwrion.

That is how a portion of the Math story is made to account for a series of place-names, and had the editor of the Kulhwch understood the play on the names of places in question in the story of Twrch Trwyth, it might be expected that he would have given it prominence, as already suggested. Then comes the question, how it came to pass that he did not understand it? The first thing to suggest itself as an answer is, that he may have been a stranger to the geography of the country concerned. That, however, is a very inadequate explanation; for his being a stranger, though it might account for his making blunders as to the localities, would not be likely to deter him from venturing into geography which he had not mastered.

What was it, then, that hid from him a portion of the original in this instance? In part, at least, it must have been a difficulty of language. Let us take an illustration: Gwys has already been mentioned more than once as a name applied to one of Twrch Trwyth's offspring, and the words used are very brief, to the following effect:--'And then another of his swine was killed: Gwys was its name.' As a matter of fact, the scribe was labouring under a mistake, for he ought to have said rather, 'And then another of his swine was killed: it was a sow'; since gwys was a word meaning a sow, and not the name of any individual hog. The word has, doubtless, long been obsolete in Welsh; but it was known to the poet of the 'Little Pig's Lullaby' in the Black Book of Carmarthen, where one of the stanzas begins, fo. 29a, with the line:

Oian aparchellan. aparchell. guin guis.

The late Dr. Pughe translated it thus:

Listen, little porkling! thou forward little white pig.

I fear I should be obliged to render it less elegantly:

Lullaby, little porker, white sow porker.

For the last four words Stokes suggests 'O pigling of a white sow'; but perhaps the most natural rendering of the words would be 'O white porker of a sow!'--which does not recommend itself greatly on the score of sense, I must admit. The word occurs, also, in Breton as gwiz or gwéz, 'truie, femelle du porc,' and as gwys or guis in Old Cornish, while in Irish it was feis. Nevertheless, the editor of the Twrch Trwyth story did not know it; but it would be in no way surprising that a Welshman, who knew his language fairly well, should be baffled by such a word in case it was not in use in his own district in his own time. This, however, barely touches the fringe of the question. The range of the hunt, as already given, was mostly within the boundaries, so to say, of the portion of South Wales where we find Goidelic inscriptions in the Ogam character of the fifth or sixth century; and I am persuaded that the Goidelic language must have lived down to the sixth or seventh century in the south and in the north of Wales [121], a tract of Mid-Wales being then, probably, the only district which can be assumed to have been completely Brythonic in point of speech. In this very story, probably, such a name as Garth Grugyn is but slightly modified from a Goidelic Gort Grucaind, 'the enclosure of Grucand [122] or Grugan': compare Cúchulaind or Cúchulainn made in Welsh into Cocholyn. But the capital instance in the story of Twrch Trwyth as has already been indicated is that of Amanw, which I detect also as Ammann (probably to be read Ammanu), in the Book of Llan Dâv (or Liber Landavensis), p. 199: it is there borne by a lay witness to a grant of land called Tir Dimuner, which would appear to have been in what is now Monmouthshire. Interpreted as standing for in Banbh, 'the Boar,' it would make a man's name of the same class as Ibleid, found elsewhere in the same manuscript (pp. 178, 184), meaning evidently i Bleid, now y Blaid, 'the Wolf.' But observe that the latter was Welsh and the former Goidelic, which makes all the difference for our story. The Goidel relating the story would say that a boar, banbh, was killed on the mountain or hill of in Banbh or of 'the Boar'; and his Goidelic hearer could not fail to associate the place-name with the appellative. But a Brython could hardly understand what the words in Banbh meant, and certainly not after he had transformed them into Ammanw, with the nb assimilated into mm, and the accent shifted to the first syllable. It is needless to say that my remarks have no meaning unless Goidelic was the original language of the tale.

In the summary I have given of the hunt, I omitted a number of proper names of the men who fell at the different spots where the Twrch is represented brought to bay. I wish now to return to them with the question, why were their names inserted in the story at all? It may be suspected that they also, or at any rate some of them, were intended to explain place-names; but I must confess to having had little success in identifying traces of them in the ordnance maps. Others, however, may fare better, who have a better acquaintance with the districts in point, and in that hope I append them in their order in the story:--

1. Arthur sends to the hunt on the banks of the Nevern, in Pembrokeshire, his men, Eli and Trachmyr, Gwarthegyd son of Caw, and Bedwyr; also Tri meib Cledyv Divwlch, 'three Sons of the Gapless Sword.' The dogs are also mentioned: Drudwyn, Greid son of Eri's whelp, led by Arthur himself; Glythmyr Ledewig's two dogs, led by Gwarthegyd son of Caw; and Arthur's dog Cavall, led by Bedwyr.

2. Twrch Trwyth makes for Cwm Kerwyn in the Preselly Mountains, and turns to bay, killing the following men, who are called Arthur's four rhyswyr [123] or champions--Gwarthegyd son of Caw, Tarawg of Allt Clwyd, Rheidwn son of Eli Atver, and Iscovan Hael.

3. He turns to bay a second time in Cwm Kerwyn, and kills Gwydre son of Arthur, Garselid Wydel, Glew son of Yscawt, and Iscawyn son of Bannon or Panon.

4. Next day he is overtaken in the same neighbourhood, and he kills Glewlwyd Gavaelvawr's three men, Huandaw, Gogigwr, and Penn Pingon, many of the men of the country also, and Gwlydyn Saer, one of Arthur's chief architects.

5. Arthur overtakes the Twrch next in Peuliniauc (p. 512 above); and the Twrch there kills Madawc son of Teithion, Gwyn son of Tringad son of Neued, and Eiriawn Penlloran.

6. Twrch Trwyth next turns to bay at Aber Towy, 'Towy Mouth,' and kills Cynlas son of Cynan, and Gwilenhin, king of France.

7. The next occasion of his killing any men whose names are given, is when he reaches Llwch Ewin (p. 515), near which he killed Echel Vordwyd-twll, Arwyli eil Gwydawg Gwyr, and many men and dogs besides.

8. Grugyn, one of the Twrch's offspring, goes to Garth Grugyn in Keredigion with Eli and Trachmyr pursuing him; but what happened to them we are not told in consequence of the omission mentioned above (p. 515) as occurring in the manuscript.

9. Llwydawc at bay in an uncertain locality kills Rudvyw Rys [124] and many others.

10. Llwydawc goes to Ystrad Yw, where he is met by the Men of Llydaw, and he kills Hirpeissawc, king of Llydaw, also Llygatrud Emys and Gwrbothu Hên, maternal uncles to Arthur.

By way of notes on these items, I would begin with the last by asking, what is one to make of these Men of Llydaw? First of all, one notices that their names are singular: thus Hirpeissawc, 'Long-coated or Long-robed,' is a curious name for their king, as it sounds more like an epithet than a name itself. Then Llygatrud (also Llysgatrud, which I cannot understand, except as a scribal error) Emys is also unusual: one would have rather expected Emys Lygatrud, 'Emys the Red-eyed.' As it stands it looks as if it meant the 'Red-eyed One of Emys.' Moreover Emys reminds one of the name of Emyr Llydaw, the ancestor in Welsh hagiology of a number of Welsh saints. It looks as if the redactor of the Red Book had mistaken an r for an s in copying from a pre-Norman original. That he had to work on such a manuscript is proved by the remaining instance, Gwrbothu Hên, 'G. the Ancient,' in which we have undoubtedly a pre-Norman spelling of Gwrfodw: the same redactor having failed to recognize the name, left it without being converted into the spelling of his own school. In the Book of Llan Dâv it will be found variously written Gurbodu, Guoruodu, and Guruodu. Then the epithet hên, 'old or ancient,' reminds one of such instances as Math Hên and Gofynion Hên, to be noticed a little later in this chapter. Let us now direct the reader's attention for a moment to the word Llydaw, in order to see whether that may not suggest something. The etymology of it is contested, so one has to infer its meaning, as well as one can, from the way in which it is found used. Now it is the ordinary Welsh word for Brittany or Little Britain, and in Irish it becomes Letha, which is found applied not only to Armorica but also to Latium. Conversely one could not be surprised if a Goidel, writing Latin, rendered his own Letha or the Welsh Llydaw by Latium, even when no part of Italy was meant. Now it so happens that Llydaw occurs in Wales itself, to wit in the name of Llyn Llydaw, a Snowdonian lake already mentioned, p. 475. It is thus described by Pennant, ii. 339:--'We found, on arriving at the top, an hollow a mile in length, filled with Llyn Llydaw, a fine lake, winding beneath the rocks, and vastly indented by rocky projections, here and there jutting into it. In it was one little island, the haunt of black-backed gulls, which breed here, and, alarmed by such unexpected visitants, broke the silence of this sequestered place by their deep screams.' But since Pennant's time mining operations [125] have been carried on close to the margin of this lake; and in the course of them the level of the water is said to have been lowered to the extent of sixteen feet, when, in the year 1856, an ancient canoe was discovered there. According to the late Mr. E. L. Barnwell, who has described it in the Archæologia Cambrensis for 1874, pp. 150-1, it was in the possession of Dr. Griffith Griffith of Tal y Treudyn, near Harlech, who exhibited it at the Cambrian Archæological Association's meeting at Machynlleth in 1866 [126]. 'It measures,' Mr. Barnwell says, 'nine feet nine inches--a not uncommon length in the Scotch early canoes,--and has been hollowed out of one piece of wood, as is universally the case with these early boats.' He goes on to surmise that 'this canoe may have been used to reach the island, for the sake of birds or eggs; or what is not impossible, the island may have been the residence of some one who had reasons for preferring so isolated an abode. It may, in fact, have been a kind of small natural crannog, and, in one sense, a veritable lake-dwelling, access to and from which was easy by means of such a canoe.' Stokes conjectures Llydaw to have meant coast-land, and Thurneysen connects it with the Sanskrit prthivi and Old Saxon folda [127], 'earth': and, so far as I can see, one is at liberty to assume a meaning that would satisfy Llydaw, 'Armorica,' and the Llydaw of Llyn Llydaw, 'the Lake of Llydaw,' namely that it signified land which one had to reach by boat, so that it was in fact applicable to a lake settlement of any kind, in other words, that Llydaw on Snowdon was the name of the lake-dwelling. So I cannot help suggesting, with great deference, that the place whence came the Men of Llydaw in the story of the hunting of Twrch Trwyth was the settlement in Syfadon lake (p. 73), and that the name of that stronghold, whether it was a crannog or a stockaded islet, was also Llydaw. For the power of that settlement over the surrounding country to have extended a few miles around would be but natural to suppose--the distance between the Yw and Llyn Syfadon is, I am told, under three miles. Should this guess prove well founded, we should have to scan with renewed care the allusions in our stories to Llydaw, and not assume that they always refer us to Brittany.

That the name Llydaw did on occasion refer to the region of Llyn Syfadon admits of indirect proof as follows:--The church of Llangorse on its banks is dedicated to a Saint Paulinus, after whom also is called Capel Peulin, in the upper course of the Towy, adjacent to the Cardiganshire parish of Llandewi Brefi. Moreover, tradition makes Paulinus attend a synod in 519 at Llandewi Brefi, where St. David distinguished himself by his preaching against Pelagianism. Paulinus was then an old man, and St. David had been one of his pupils at the Ty Gwyn, 'Whitland,' on the Taf, where Paulinus had established a religious house [128]; and some five miles up a tributary brook of the Taf is the church of Llandysilio, where an ancient inscription mentions a Paulinus. These two places, Whitland and Llandysilio, were probably in the cymwd of Peuliniog, which is called after a Paulinus, and through which we have just followed the hunt of Twrch Trwyth (p. 512). Now the inscription to which I have referred reads [129], with ligatures:--

CLVTORIGI FILI PAVLINI MARINILATIO

This probably means '(the Monument) of Clutorix, son of Paulinus from Latium in the Marsh'; unless one ought rather to treat Marini as an epithet to Paulini. In either case Latio has probably to be construed 'of or from Latium': compare a Roman inscription found at Bath (Hübner's No. 48), which begins with C. Murrius. | C. F. Arniensis | Foro. Iuli. Modestus [130], and makes in English, according to Mr. Haverfield, 'Gaius Murrius Modestus, son of Gaius, of the tribe Arniensis, of the town Forum Iulii.' The easiest way to explain the last line as a whole is probably to treat it as a compound with the qualifying word deriving its meaning, not from mare, 'the sea,' but from the Late Latin mara, 'a marsh or bog.' Thus Marini-Latium would mean 'Marshy Latium,' to distinguish it from Latium in Italy, and from Letha or Llydaw in the sense of Brittany, which was analogously termed in Medieval Irish Armuirc Letha [131], that is the Armorica of Letha. This is borne out by the name of the church of Paulinus, which is in Welsh Llan y Gors, anglicized Llangorse, 'the Church of the Marsh or Bog,' and that is exactly the meaning of the name given it in the Taxatio of Pope Nicholas, which is that of Ecclesia de Mara. In other terms, we have in the qualified Latium of the inscription the Latium or Letha which came to be called in Welsh Llydaw. It is, in my opinion, from that settlement as their head quarters, that the Men of Llydaw sallied forth to take part in the hunt in Ystrad Yw, where the boar Llwydog was killed.

The idea that the story of Twrch Trwyth was more or less topographical is not a new one. Lady Charlotte Guest, in her Mabinogion, ii. 363-5, traces the hunt through several places called after Arthur, such as Buarth Arthur, 'Arthur's Cattle-pen,' and Bwrd Arthur, 'Arthur's Table,' besides others more miscellaneously named, such as Twyn y Moch, 'the Swine's Hill,' near the source of the Amman, and Llwyn y Moch, 'the Swine's Grove,' near the foot of the same eminence. But one of the most remarkable statements in her note is the following:--'Another singular coincidence may be traced between the name of a brook in this neighbourhood, called Echel, and the Echel Fordwyttwll who is recorded in the tale as having been slain at this period of the chase.' I have been unable to discover any clue to a brook called Echel, but one called Egel occurs in the right place; so I take it that Lady Charlotte Guest's informants tacitly identified the name with that of Echel. Substantially they were probably correct, as the Egel, called Ecel in the dialect of the district, flows into the upper Clydach, which in its turn falls into the Tawe near Pont ar Dawe. As the next pool mentioned is Llwch Tawe, I presume it was some water or other which drained into the Tawe in this same neighbourhood. The relative positions of Llwch Ewin, the Egel, and Llwch Tawe as indicated above offer no apparent difficulty. The Goidelic name underlying that of Echel was probably some such a one as Eccel or Ecell; and Ecell occurs, for instance, in the Book of the Dun Cow, fo. 80b, as the name of a noble or prince. In rendering this name into Welsh as Echel, due regard was had for the etymological equivalence of Goidelic cc or c to Welsh ch, but the unbroken oral tradition of a people changing its language by degrees from Goidelic to Welsh was subject to no such influence, especially in the matter of local names; so the one here in question passed into Welsh as Eccel, liable only to be modified into Egel. In any case, one may assume that the death of the hero Echel was introduced to account for the name of the brook Egel. Indications of something similar in the linguistic sense occur in the part of the narrative relating the death of Grugyn, at Garth Grugyn. This boar is pursued by two huntsmen called Eli and Trachmyr, the name of the former of whom reminds one of Garth Eli, in the parish of Llandewi Brefi. Possibly the original story located at Garth Eli the death of Eli, or some other incident in which Grugyn was concerned; but the difficulty here is that the exact position of Garth Grugyn is still uncertain.

Lastly, our information as to the hunting of Twrch Trwyth is not exclusively derived from the Kulhwch, for besides an extremely obscure poem about the Twrch in the Book of Aneurin, a manuscript of the thirteenth century, we have one item given in the Mirabilia associated with the Historia Brittonum of Nennius, § 73, and this carries us back to the eighth century. It reads as follows:--

Est aliud mirabile in regione quæ dicitur Buelt. Est ibi cumulus lapidum, et unus lapis superpositus super congestum, cum vestigio canis in eo. Quando venatus est porcum Troit, impressit Cabal, qui erat canis Arthuri militis, vestigium in lapide, et Arthur postea congregavit congestum lapidum sub lapide in quo erat vestigium canis sui, et vocatur Carn Cabal. Et veniunt homines et tollunt lapidem in manibus suis per spacium diei et noctis, et in crastino die invenitur super congestum suum.

'Another wonder there is in the district called Buallt: there is there a heap of stones, and one stone is placed on the top of the pile with the footmark of a dog in it. Cafall, the dog of the warrior Arthur, when chasing the pig Trwyd printed the mark of his foot on it, and Arthur afterwards collected a heap of stones underneath the stone in which was the footmark of his dog, and it is called Cafall's Cairn. And men come and take the stone away in their hands for the space of a day and a night, and on the following day the stone is found on the top of its heap [132].'

Lady Charlotte Guest, in a note to the Kulhwch story in her Mabinogion,