Gwyn fab Nudd: a Cymric Mabinogion Hero (Blessed)

Synonyms:
Cym: Blessed

Gwyn fab Nudd figures in the tale of Culhwch ac Olwen as well as a poem in the Llyfr Du Caerfyrddin entitled Ymddiddan Gwyn ap Nudd a Gwyddno Garanhir as well as references in the mediaeval Buchedd Collen (The life of St Collen). As the leader of the Tylwyth Teg (the fair-folk) Gwyn also figures greatly in Cymric folklore.

In the tale of Culhwch ac Olwen one of Culhwch's tasks is to obtain the comb, scissors and razor from between the ears of the great boar, the Twrch Trwyth which can only be hunted with the aid of Gwyn fab Nudd whom has been palced over the brood of devils in Annwfn lest they destroy the present race of men; and he will never be spared from this task. However, there is no horse who can carry Gwyn save Du, the horse of Mor of Oerfeddawg which must be attained for him.

A short time before Creiddylad ferch Lludd Llawereint (daughter of Lludd of the silver hand), who was loved by two men had bestowed herself upon Gwythyr fab Greidawl. Before they could consumate their relationship her other suitor, Gwyn fab Nudd came and took her away by force. Enraged by this treachery Gwythyr gathered to him an army and he marched upon Gwyn's encampment. Their forces clashed but Gwyn was victorious and imprisoned many of the Island's greatest men. Hearing of this, and needing the imprisoned heroes Arthur rode to the north and summoned Gwyn fab Nudd to him and released the noblemen from Gwyn's prison. Arthur made peace between Gwythyr and Gwyn by taking Creiddylad back to her father's Llys where she could be kept safe from both sides in the conflict. A dihenydd was placed upon Gwyn and Gwythyr that every May Day from thence until the end of the realm Gwythyr and Gwyn would be forced to engage in single combat. Whomever was victorious in the end would ultimately gain Creiddylad's hand. Thus were Gwyn and Gwythyr added to the mass of Arthur's host.

Later in the tale, as Arthur and his host reach the lair of the witch, Orddu, daughter of the witch, Orwen , of Pen Nant Gofid, Gwyn fab Nudd and Gwythyr mab Greidiawl counselled him to send Camcwri and Gygwyd to fight the witch. They are narly killed on their quest and Arthur makes to enter the lair but Gwyn and Gwythyr stay him, saying: 'it would not be seemly of fitting to see thee squabbling with a hag. Let Hiramreu and Hireiddil go to the cave'. But the two warriors are treated even worse than their predecessors, so Arthur entered and slew the witch.

It should be noted that Creiddylad the daughter of Llydd is actually Gwyn's sister for Nudd and Lludd are synonyms for the same warrior deity (a case of a mutation from Nudd to 'Ludd'. A later copyist of the name then de-mutated 'Ludd' into 'Lludd' rather than 'Nudd', hence one deity became two. However, the contest between Gwythyr and Gwyn for Creiddylad may represent the contest between would-be kings for posession of the female generative power. A brother having a child by his sister is not unknown in Cymric mythos (the relationship between Gwydion and Arianrhod is probably a case of this). This may well represent the survival of matrilineal principles into later paternalistic societies. Where the only way for a man to become a leader was to marry his sister. The contest between Gwyn and Gwythyr may represent the contest between the summmer and winter kings for the solar year. Though the contest in the Mabinogi is only fought on Calan Mai (May eve), Gwyn is the lord of the dark half of the year (emerging at Calan Gaeaf [All Hallows' Eve]) thus there may have been a second battle and Gwythyr attains Creiddylad for the winter half of the year (the period of his ascendancy) whilst she is returned to Gwythyr for the summer months (the period of his ascendancy).

More clues to Gwyn's attributes are given in the Llyfr Du Caerfyrddin porm, Ymddiddan Gwyn ap Nudd a Gwyddno Garanhir, (The Discourse of Gwyn ap Nudd and Gwyddno Garanhir). This poem starts with a mutual disclosure of identity by the two participants, followed by a litsing of battles in which they have fought. The context suggests that Gwyddno has surrendered to Gwyn fab Nudd and that the latter has given him quarter. Which would fit-in with the Culhwch ac Olwen depiction of Gwyn as a mighty warrior. The poem gives Gwyn's steed as Caringrwn round-hoofed and this triad gives a clue as to Gwyn's nature in this poem:

Ban deuaw o kad a chiminad mawr
as aessawr in anghad.
briwint penawr peleidrad.

I come from battle and great conflict
With a shield in my grasp.
Punctured my golden helm by the thrust of spears.

Latter allusions to the host of Gwyn and the battles he has seen and the men he has witnessed die make it plain that in this poem he is seen as the 'Lord of Battle Death' and gathering the souls of departed heroes may have been the original function of Gwyn's Wild Hunt. Indeed, Gwyn was associated with the Cymric Angel of Death and to hear the baying of Gwyn's spectral hounds was a portent of imminent death in the family; thus he is a psychopomp (literally a 'guide of souls').

Though Gwyn's name means 'white', or more likely 'blessed' the folk-takes tell of his posessing a blackened face as he leads his hounds of annwfn on the wild hunt. The Cŵn Annwfn (hounds of Annwfn) are reputedly white-pelted but with blood-red ears. Thus they are the hunting dogs of Arawn. In both name and aspects Gwyn seems to be the cognate of the Irish Fionn mac Cumhaill, a descendent of Nuadu the Irish cognate of Nudd (Fionn also means white and he is the leader of the Irish Wild Hunt).

Later foolklore diminished Gwyn's role and aspect until he became the leader of the Tylwyth Teg (the fair-folk or fairies). He is said to reside beneath hills in many parts of Wales, but his most famous residence and the one named after him is Glyn Nedd (the vale of Neath) originally named the vale of Gwyn vab Nudd but truncated to the vale of Nudd where the mouth of Annwfn lies.

The diminution and demonization of Gwyn mab Nudd with the advent of Christianity is shown by this tale from the Buchedd Collen (The Life of St Collen):

And as Collen was one day in his cell, he heard two men conversing about Gwyn ab Nudd, the Otherworld king, and saying that he was king of Annwn and of the Fairies. And Collen put his head out of his cell, and said to them, 'Hold your tongues quickly, those are but Devils.'

'Hold thou thy tongue,' said they, 'thou shalt receive a reproof from him.' And Collen shut his cell as before. And soon after, he heard a knocking at the door of his cell, and some one inquired if he were within. Then said Collen, 'I am; who is it that asks?' ‘It is I, a messenger from Gwyn ab Nudd, the king of Annwn, to command thee to come and speak with him on the top of the hill at noon.'

But Collen did not go. And the next day behold the same messenger came, ordering Collen to go and speak with the king on the top of the hill at noon. Once again Collen did not go. And the third day behold the same messenger came, ordering Collen to go and speak with the king on the top of the hill at noon. ‘And if thou dost not go, Collen, thou wilt be the worst for it.'

Then Collen, being afraid, arose, and prepared some holy water, and put it in a flask at his side, and went to the top of the hill. And when he came there, he saw the fairest castle he had ever beheld, and around it the best appointed troops, and numbers of minstrels, and every kind of music of voice and string, and steeds with youths upon them the comeliest in the world, and maidens of elegant aspect, sprightly, light of foot, of graceful apparel, and in the bloom of youth and every magnificence becoming the court of a puissant sovereign. And he beheld a courteous man on the top of the castle, who bade him enter, saying that the king was waiting for him to come to meat. And Collen went into the castle, and when he came there, the king was sitting in a golden chair. And he welcomed Collen honourably and desired him to eat, assuring him that, besides what he saw, he should have the most luxurious of every dainty and delicacy that the mind could desire, and should be supplied with every drink and liquor that his heart could wish; and that there should be in readiness for him every luxury of courtesy and service, of banquet and of honourable entertainment, of rank and of presents: and every respect and welcome due to a man of his wisdom.

'I will not eat the leaves of the trees,' said Collen. ‘Didst thou ever see men of better equipment than those in red and blue?' asked the king.

'Their equipment is good enough,' said Collen, ‘for such equipment as it is.'

'What kind of equipment is that?' said the king.

Then said Collen, ‘The red on the one part signifies burning, and the blue on the other signifies coldness.' And with that Collen drew out his flask, and threw the holy water on their heads, whereupon they vanished from his sight, so that there was neither castle, nor troops, nor men, nor maidens, nor music, nor song, nor steeds, nor youths, nor banquet, nor the appearance of any thing whatever, but the green hillocks.

Of course, this is an allegory for the defeat of the elder gods by Christianity, showing them to be but shams or phantasms. However, despite the works of Collen and his brethred belief in Gwyn fab Nudd and his kind persisted, as attested by a 14th century manuscript against Cymric divination where, reportedly, soothsayers would repeat the following:

Ad regen Eumenidium et reginam eius:
Gwynn ap Nvdd
qui es ultra in silvis
pro amore concubine
tue permitte nos venire domum

To the king of Spirits, and to his queen:
Gwyn mab Nudd,
Thou who art overlord of the woodland
for the love of thy mate,
allow us to enter thy domain

Later Gwyn became simply the leader of the fairy folk who went abroad at All Hallows' Eve. For a poetic interpretation of Gwyn's 'Wild Hunt' see this poem.

If you would like to try the foods of the time of the ancient Celts, then why not have a look at the ancient recipes section of this site. For the foods of the time when some of these tales were written down, take a look at the Medieval recipes section of the site and, in particular, the recipes from The Forme of Cury.

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