than the poems themselves, while others have devoted their pens to translation, unhappily not always master of the language of their version. These manuscripts contain also a remarkable body of fiction in the Mabinogion, or juvenile amusements, a collection of prose tales combining the marvellous and the imaginative. Some are chivalric and amatory, stamped with the manners and customs of the middle ages; others apparently of a much higher antiquity, like all such national remains, are considered mythological; some there are not well adapted, perhaps, to the initiation of youth. Obviously they are nothing more than short romances; but we are solemnly assured that the Mabinogion abound with occult mysteries, and that simple fiction only served to allure the British neophyte to bardic mysticism. A learned writer, who is apt to view old things in a new light, and whose boldness invigorates the creeping toil of the antiquary, reveals the esoteric doctrine—“the childhood alluded to in their title is an early and preparatory stage of initiation; they were calculated to inflame curiosity, to exercise ingenuity, and lead the aspirant gradually into a state of preparation for things which ears not long and carefully disciplined were unfit to hear.”10
Every people have tales which do not require to be written to be remembered, whose shortness is the salt which preserves them through generations. Our ancestors long had heard of “Breton lays” and “British tales,” from the days of Chaucer to those of Milton; but it was reserved for our own day to ascertain the species, and to possess those forgotten yet imaginative effusions of the ancient Celtic genius. Our literary antiquaries have discovered reposing among the Harleian manuscripts the writings of Marie de France,11 an Anglo-Norman poetess, who in the thirteenth century versified many old Breton lais, which, she says, “she had heard and well remembered.” Who can assure us whether this Anglo-Norman poetess gathered her old tales, for such she calls them, in the French Britain or the English Britain, where she always resided?
It is among the Welsh we find a singular form of artificial memory which can be traced among no other people. These are their TRIADS. Though unauthorized by the learned in Celtic antiquities, I have sometimes fancied that in the form we may possess a relic of druidical genius. A triad is formed by classing together three things, neither more nor less, but supposed to bear some affinity, though a fourth or fifth might occur with equal claim to be admitted into the category.12 To connect three things together apparently analogous, though in reality not so, sufficed for the stores of knowledge of a Triadist; but to fix on any three incidents for an historical triad discovered a very narrow range of research; and if designed as an artificial memory, three insulated facts, deprived of dates or descriptions or connexion, neither settled the chronology, nor enlarged the understanding. It is, however, worthy of remark, that when the Triad is of an ethical cast, the number three may compose an excellent aphorism; for three things may be predicated with poignant concision, when they relate to our moral qualities, or to the intellectual faculties: in this capricious form the Triad has often afforded an enduring principle of human conduct, or of critical discrimination; for our feelings are less problematical than historical events, and more permanent than the recollection of three names.13
1 See the opening of Speed’s “Chronicle.”
2 The historian of our land in the solemnity of his high office, unwilling that an obscure Welsh prince named Prydain should have left his immemorable name to this glorious realm, as a Welsh triad professes, was delighted to draw the national name out of the native tongue, appositely descriptive of the prevalent custom. But when, seduced by this syren of etymology, our grave Camden, to display the passion of a painted people for colours, collects a long list of ancient British names of polysyllabic elongation, and culls from each a single syllable which by its sound he conceives alludes to blue, or red, or yellow, our sage, in proving more than was requisite, has encumbered his cause, and has thrown suspicion over the whole. The doom of the etymologist, so often duped by affinity of sounds, seems to have been that of our judicious Camden.
3 Evelyn’s “Numismata.” Pinkerton has engraven ten of these Britannias struck by the Romans in his “Essay on Medals.”
4 Milton.
5 See Mr. Turner’s able “Vindication of the Genuineness of the Ancient British Bards.”
6 Warton draws his knowledge from Rowland’s “Mona Antiqua;” Geoffry of Monmouth would have extended his inquiry. Camden, judicious as he was, has actually bestowed the kingdom, as well as the princess, on this Roman general; and Gibbon has sarcastically noticed that Camden has been authority for all “his blind followers.” The source of this sort of history lies in the volume of the “Monk of Monmouth,” where Gibbon might have found the number of the numerous army of Maximus. Rowland’s “Mona Antiqua Restaurata” is one of the most extraordinary pieces of our British Antiquities. It is written with the embrowned rust of our old English Antiquaries, where nothing on a subject seems to be omitted; but our author, unlike his contemporary antiquaries, is sceptical even on his own acquisitions; he asserts little and assumes nothing. One may conceive the native simplicity of an author, who having to describe the Isle of Anglesey, opens his work with the history of Chaos itself, to explain by the division of land and water the origin of islands. I have heard that this learned antiquary never travelled from his native island.
7 “L’Art de vérifier les Dates,” article Brétagne, is thrown into utter confusion. It seems, however, to indicate that there were many migrations; but all is indistinct or uncertain.
8 Verstegan has finely engraved these idols in his “Restitution,” so delighted was this Teutonic Christian with these hideous absurdities of his pagan ancestors, and so proud of his Saxon descent.
9 Turner’s “History of England during the Middle Ages,” iv. 326.
10 “Britannia after the Romans.” The literary patriotism of Wales has been more remarkable among humble individuals than among the squirearchy, if we except the ardent Pennant. Mr. Owen Jones, an honest furrier in Thames-street, kindled by the love of father-land, offered the Welsh public a costly present of the “Archæology of Wales,” containing the bardic poetry, genealogies, triads, chronicles, &c. in their originals: the haughty descendant of the Cymry disdained to translate for the Anglo-Saxon. To Mr. William Owen the lore of Cambria stands deeply indebted for his persevering efforts. Under the name of Meirion he long continued his literal versions of the Welsh bards in the early volumes of the “Monthly Magazine;” he has furnished a Cambrian biography and a dictionary.
Some years ago, a learned Welsh scholar, Dr. Owen Pughe, issued proposals to publish the “Mabinogion,” accompanied by translations, on the completion of a subscription list sufficient to indemnify the costs of printing.—See Mr. Crofton Croker’s interesting work on “Fairy Legends,” vol. iii. He appealed in vain to the public, but the whole loss remains with them. Recently a munificent lady [Lady Charlotte Guest] has resumed the task, and has presented us in the most elegant form with two tales such as ladies read. Since this note was written several cheering announcements of some important works have been put forth. [Many have since been published.]
