taken on Pryderi and Rhiannon by Gwawl's friend Llwyt. Rhiannon has a son who is stolen as soon as born. She is accused of slaying him and is degraded, but Teyrnon recovers the child from its super-human robber and calls him Gwri. As he grows up, Teyrnon notices his resemblance to Pwyll, and takes him to his court. Rhiannon is reinstated, and because she cries that her anguish (pryderi) is gone, the boy is now called Pryderi. Here, again, we have Märchen incidents, which also appear in the Fionn saga.345
Though there is little that is mythological here, it is evident that Pwyll is a god and Rhiannon a goddess, whose early importance, like that of other Celtic goddesses, appears from her name, a corruption of Rigantona, "great queen." Elsewhere we hear of her magic birds whose song charmed Bran's companions for seven years, and of her marriage to Manawyddan—an old myth in which Manawyddan may have been Pryderi's father, while possibly in some other myth Pryderi may have been child of Rigantona and Teyrnon (=Tigernonos, "king").346 We may postulate an old Rhiannon saga, fragments of which are to be found in the Mabinogi, and there may have been more than one goddess called Rigantona, later fused into one. But in the tales she is merely a queen of old romance.
Pryderi, as has been seen, was despoiled of his swine by Gwydion. They were the gift of Arawn, but in the Triads they seem to have been brought from Annwfn by Pwyll, while Pryderi acted as swineherd.347 Both Pwyll and Pryderi are thus connected with those myths which told of the bringing of domestic animals from the gods' land. But since they are certainly gods, associated with the gods' land, this is perhaps the result of misunderstanding. A poem speaks of the magic cauldron of Pen Annwfn, i.e. Pwyll, and this points to a myth explaining his connection with Annwfn in a different way from the account in the Mabinogi. The poem also tells how Gweir was imprisoned in Caer Sidi (=Annwfn) "through the messenger of Pwyll and Pryderi."348 They are thus lords of Annwfn, whose swine Gweir (Gwydion) tries to steal. Elsewhere Caer Sidi is associated with Manawyddan and Pryderi, perhaps a reference to their connection as father and son.349 Thus Pryderi and Pwyll belong to the bright Elysium, and may once have been gods of fertility associated with the under-earth region, which was by no means a world of darkness. Whatever be the meaning of the death of Pryderi at the hands of Gwydion, it is connected with later references to his grave.350
A fourth group is that of Beli and his sons, referred to in the Mabinogi of Branwen, where one of them, Caswallawn, usurps the throne, and thus makes Manawyddan, like MacGregor, landless. In the Dream of Maxen, the sons of Beli are Lludd, Caswallawn, Nynnyaw, and Llevelys.351 Geoffrey calls Beli Heli, and speaks of an earlier king Belinus, at enmity with his brother Brennius.352 But probably Beli or Heli and Belinus are one and the same, and both represent the earlier god Belenos. Caswellawn becomes Cassivellaunus, opponent of Cæsar, but in the Mabinogi he is hostile to the race of Llyr, and this may be connected with whatever underlies Geoffrey's account of the hostility of Belinus and Brennius (=Bran, son of Llyr), perhaps, like the enmity of the race of D^on to Pryderi, a reminiscence of the strife of rival tribes or of Goidel and Brython.353 As has been seen, the evidence for regarding Beli as D^on's consort or the equivalent of Bile is slender. Nor, if he is Belenos, the equivalent of Apollo, is he in any sense a "dark" god. He is regarded as a victorious champion, preserver of his "honey isle" and of the stability of his kingdom, in a Taliesin poem and in the Triads.354
The personality of Casswallawn is lost in that of the historic Cassivellaunus, but in a reference to him in the Triads where, with Caradawc and Gweirydd, he bears the title "war king," we may see a glimpse of his divine character, that of a god of war, invisibly leading on armies to battle, and as such embodied in great chiefs who bore his name.355 Nynnyaw appears in Geoffrey's pages as Nennius, who dies of wounds inflicted by Cæsar, to the great grief of Cassivellaunus.356
The theory that Lludd Llaw Ereint or Lodens Lamargentios represents Nodens (Nuada) L=amargentios, the change being the result of alliteration, has been contested,357 while if the Welsh Lludd and Nudd were identical it is strange that they should have become distinct personalities, Gwyn, son of Nudd, being the lover of Creiddylad, daughter of Lludd,358 unless in some earlier myth their love was that of brother and sister. Lludd is also confused or is identical with Llyr, just as the Irish Ler is with Alloid. He is probably the son of Beli who, in the tale of Lludd and Llevelys, by the advice of Llevelys rids his country of three plagues.359 These are, first, the Coranians who hear every whisper, and whom he destroys by throwing over them water in which certain insects given him by Levelys have been bruised. The second is a shriek on May-eve which makes land and water barren, and is caused by a dragon which attacks the dragon of the land. These Lludd captures and imprisons at Dinas Emreis, where they afterwards cause trouble to Vortigern at the building of his castle. The third is that of the disappearance of a year's supply of food by a magician, who lulls every one to sleep and who is captured by Lludd. Though the Coranians appear in the Triads as a hostile tribe,360 they may have been a supernatural folk, since their name is perhaps derived from còr, "dwarf," and they are now regarded as mischievous fairies.361 They may thus be analogous to the Fomorians, and their story, like that of the dragon and the magician who produce blight and loss of food, may be based on older myth or ritual embodying the belief in powers hostile to fertility, though it is not clear why those powers should be most active on May-day. But this may be a misunderstanding, and the dragons are overcome on May-eve. The references in the tale to Lludd's generosity and liberality in giving food may reflect his function as a god of growth, but, like other euhemerised gods, he is also called a mighty warrior, and is said to have rebuilt the walls of Caer Ludd (London), his name still surviving in "Ludgate Hill," where he was buried.362 This legend doubtless points to some ancient cult of Lludd at this spot.
Nudd already discussed under his title Nodons, is less prominent than his son Gwyn, whose fight with Gwthur we have explained as a mythic explanation of ritual combats for the increase of fertility. He also appears as a hunter and as a great warrior,363 "the hope of armies," and thus he may be a god of fertility who became a god of war and the chase. But legend associated him with Annwfn, and regarded him, like the Tuatha Déa, as a king of fairyland.364 In the legend of S. Collen, the saint tells two men, whom he overhears speaking of Gwyn and the fairies, that these are demons. "Thou shalt receive a reproof from Gwyn," said one of them, and soon after Collen was summoned to meet the king of Annwfn on Glastonbury Tor. He climbed the hill with a flask of holy water, and saw on its top a splendid castle, with crowds of beautiful and youthful folk, while the air resounded with music. He was brought to Gwyn, who politely offered him food, but "I will not eat of the leaves of the tree," cried the saint; and when he was asked to admire the dresses of the crowd, all he would
