and father of Dylan and Llew—the mythic reflections of a time when such unions, perhaps only in royal houses, were permissible. Instances occur in Irish tales, and Arthur was also his sister's lover.324 In later belief Gwydion was associated with the stars; and the Milky Way was called Caer Gwydion. Across it he had chased the faithless Blodeuwedd.325 Professor Rh^ys equates him with Odinn, and regards both as representing an older Celto-Teutonic hero, though many of the alleged similarities in their respective mythologies are not too obvious.326
Amæthon the good is described in Kulhwych as the only husbandman who could till or dress a certain piece of land, though Kulhwych will not be able to force him or to make him follow him.327 This, together with the name Amæthon, from Cymric amæth, "labourer" or "ploughman," throws some light on his functions.328 He was a god associated with agriculture, either as one who made waste places fruitful, or possibly as an anthropomorphic corn divinity. But elsewhere his taking a roebuck and a whelp, and in a Triad, a lapwing from Arawn, king of Annwfn, led to the battle of Godeu, in which he fought Arawn, aided by Gwydion, who vanquished one of Arawn's warriors, Bran, by discovering his name.329 Amæthon, who brings useful animals from the gods' land, plays the same part as Gwydion, bringer of the swine. The dog and deer are frequent representatives of the corn-spirit, of which Amæthon may have been an anthropomorphic form, or they, with the lapwing, may have been earlier worshipful animals, associated with Amæthon as his symbols, while later myth told how he had procured them from Annwfn.
The divine functions of Llew Llaw Gyffes are hardly apparent in the Mabinogi. The incident of Blodeuwedd's unfaithfulness is simply that of the Märchen formula of the treacherous wife who discovers the secret of her husband's life, and thus puts him at her lover's mercy.330 But since Llew is not slain, but changes to eagle form, this unusual ending may mean that he was once a bird divinity, the eagle later becoming his symbol. Some myth must have told of his death, or he was afterwards regarded as a mortal who died, for a poem mentions his tomb, and adds, "he was a man who never gave justice to any one." Dr. Skene suggests that truth, not justice, is here meant, and finds in this a reference to Llew's disguises.331 Professor Rh^ys, for reasons not held convincing by M. Loth, holds that Llew, "lion," was a misapprehension for his true name Lleu, interpreted by him "light."332 This meaning he also gives to Lug, equating Lug and Llew, and regarding both as sun-gods. He also equates Llaw Gyffes, "steady or strong hand," with Lug's epithet Lám fada, "long hand," suggesting that gyffes may have meant "long," although it was Llew's steadiness of hand in shooting which earned him the title.333 Again, Llew's rapid growth need not make him the sun, for this was a privilege of many heroes who had no connection with the sun. Llew's unfortunate matrimonial affairs are also regarded as a sun myth. Blodeuwedd is a dawn goddess dividing her love between the sun-god and the prince of darkness. Llew as the sun is overcome by the latter, but is restored by the culture-hero Gwydion, who slays the dark rival. The transformation of Blodeuwedd into an owl means that the Dawn has become the Dusk.334 As we have seen, all this is a Märchen formula with no mythical significance. Evidence of the precariousness of such an interpretation is furnished from the similar interpretation of the story of Curoi's wife, Blathnat, whose lover Cúchulainn slew Curoi.335 Here a supposed sun-god is the treacherous villain who kills a dark divinity, husband of a dawn goddess.
If Llew is a sun-god, the equivalent of Lug, it is curious that he is never connected with the August festival in Wales which corresponds to Lugnasad in Ireland. There may be some support to the theory which makes him a sun-god in a Triad where he is one of the three ruddroawc who cause a year's sterility wherever they set their feet, though in this Arthur excels them, for he causes seven years' sterility!336 Does this point to the scorching of vegetation by the summer sun? The mythologists have not made use of this incident. On the whole the evidence for Llew as a sun-god is not convincing. The strongest reason for identifying him with Lug rests on the fact that both have uncles who are smiths and have similar names—Govannon and Gavida (Goibniu). Like Amæthon, Govannon, the artificer or smith (gôf, "smith"), is mentioned in Kulhwych as one whose help must be gained to wait at the end of the furrows to cleanse the iron of the plough.337 Here he is brought into connection with the plough, but the myth to which the words refer is lost. A Taliesin poem associates him with Math—"I have been with artificers, with the old Math and with Govannon," and refers to his Caer or castle.338
Arianrhod, "silver wheel," has a twofold character. She pretends to be a virgin, and disclaims all knowledge of her son Llew, yet she is mistress of Gwydion. In the Triads she appears as one of the three blessed (or white) ladies of Britain.339 Perhaps these two aspects of her character may point to a divergence between religion and mythology, the cult of a virgin goddess of whom myth told discreditable things. More likely she was an old Earth-goddess, at once a virgin and a fruitful mother, like Artemis, the virgin goddess, yet neither chaste nor fair, or like a Babylonian goddess addressed as at once "mother, wife, and maid." Arianrhod, "beauty famed beyond summer's dawn," is mentioned in a Taliesin poem, and she was later associated with the constellation Corona Borealis.340 Possibly her real name was forgotten, and that of Arianrhod derived from a place-name, "Caer Arianrhod," associated with her. The interpretation which makes her a dawn goddess, mother of light, Lleu, and darkness, Dylan, is far from obvious.341 Dylan, after his baptism, rushed into the sea, the nature of which became his. No wave ever broke under him; he swam like a fish; and hence was called Dylan Eil Ton or "son of the wave." Govannon, his uncle, slew him, an incident interpreted as the defeat of darkness, which "hies away to lurk in the sea." Dylan, however, has no dark traits and is described as a blonde. The waves lament his death, and, as they dash against the shore, seek to avenge it. His grave is "where the wave makes a sullen sound," but popular belief identifies him with the waves, and their noise as they press into the Conway is his dying groan. Not only is he Eil Ton, "son of the wave," but also Eil Mor, "son of the sea."342 He is thus a local sea-god, and like Manannan identified with the waves, and yet separate from them, since they mourn his death. The Mabinogi gives us the débris of myths explaining how an anthropomorphic sea-god was connected with the goddess Arianrhod and slain by a god Govannon.
Another Mabinogion group is that of Pwyll, prince of Dyved, his wife Rhiannon, and their son Pryderi.343 Pwyll agrees with Arawn, king of Annwfn (Elysium), to reign over his kingdom for a year. At the end of that time he slays Arawn's rival Havgan. Arawn sends him gifts, and Pwyll is now known as Pen or Head of Annwfn, a title showing that he was once a god, belonging to the gods' land, later identified with the Christian Hades. Pwyll now agrees with Rhiannon,344
