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Lady Charlotte Elizabeth Guest (May 19, 1812 – January 15, 1895), later Lady Charlotte Schreiber, was an English linguist who is best known as the first publisher in modern print format of the Mabinogion, the earliest prose literature of Britain. She was the wife of Welsh ironmaster John Josiah Guest and became a leading figure in the study of literature and the wider Welsh Renaissance of the 19th century. With her second husband, Charles Schreiber, she became a well known Victorian collector of porcelain; their collection is held in the Victoria and Albert Museum. She also created major collections of fans, games, and playing cards, which she gave to the British Museum. She was noted as an international industrialist, pioneering liberal educator, philanthropist and elite society hostess. (https://en.wikipedia.org/wiki/Lady_Charlotte_Guest)Photo is an enhanced version of one found at: https://commons.wikimedia.org/wiki/File:Portrait_of_Lady_Charlotte_Guest_(4674585).jpg
Scan of the page from the Red Book of Hergest showing the word "Mabinogi" in red at the top. written over some other text. This word was adopted as the name of the whole collection. This vellum manuscript is dated to between 1382 and 1410. Still at Jesus College at Oxford.Photo online at: https://commons.wikimedia.org/wiki/File:Jesus-College-MS-111_00349_175r_(cropped).jpg
The Welsh Source Texts (Mabinogion) First Translated by Lady Charlotte Guest
The Welsh Source Texts (Mabinogion) First Translated by Lady Charlotte Guest
(June 30, 2023, updated October 2, 2024) Charlotte Guest writes this about the early European texts deriving from royal courts:
In the twelfth and thirteenth centuries there arose into general notoriety in Europe, a body of “Romance,” which in various forms retained its popularity till the Reformation. In it the plot, the incidents, the characters, were almost wholly those of Chivalry, that bond which united the warriors of France, Spain, and Italy, with those of pure Teutonic descent, and embraced more or less firmly all the nations of Europe, excepting only the Slavonic races, not yet risen to power, and the Celts, who had fallen from it. ...These romances were found in England, France, Germany, Norway, Sweden, and even Iceland, as early as the beginning of the thirteenth and end of the twelfth century. The Germans, who propagated them through the nations of the North, derived them certainly from France. Robert Wace published his Anglo-Norman Romance of the Brut d’Angleterre about 1155. Sir Tristan was written in French prose in 1170; and The Chevalier au Lion, Chevalier de l’Epée, and Sir Lancelot du Lac, in metrical French, by Chrestien de Troyes, before 1200.From these facts it is to be argued that the further back these romances are traced, the more clearly does it appear that they spread over the Continent from the North-west of France. The older versions, it may be remarked, are far more simple than the later corruptions. In them there is less allusion to the habits and usages of Chivalry, and the Welsh names and elements stand out in stronger relief.... That Wales possessed an ancient literature, containing various lyric compositions, and certain triads, in which are arranged historical facts or moral aphorisms, has been shown by Sharon Turner, who has established the high antiquity of many of these compositions.The more strictly Romantic Literature of Wales has been less fortunate, though not less deserving of critical attention. Small portions only of it have hitherto appeared in print, the remainder being still hidden in the obscurity of ancient Manuscripts: of these the chief is supposed to be the Red Book of Hergest, now in the Library of Jesus College, Oxford, and of the fourteenth century. This contains, besides poems, the prose romances known as Mabinogion. The Black Book of Caermarthen, preserved at Hengwrt, and considered not to be of later date than the twelfth century, is said to contain poems only....There is one argument in favour of the high antiquity in Wales of many of the Mabinogion, which deserves to be mentioned here. This argument is founded on the topography of the country. It is found that Saxon names of places are very frequently definitions of the nature of the locality to which they are attached, as Clifton, Deepden, Bridge-ford, Thorpe, Ham, Wick, and the like; whereas those of Wales are more frequently commemorative of some event, real or supposed, said to have happened on or near the spot, or bearing allusion to some person renowned in the story of the country or district. Such are “Llyn y Morwynion,” the Lake of the Maidens; “Rhyd y Bedd,” the Ford of the Grave; “Bryn Cyfergyr,” the Hill of Assault; and so on. But as these names could not have preceded the events to which they refer, the events themselves must be not unfrequently as old as the early settlement in the country. And as some of these events and fictions are the subjects of, and are explained by, existing Welsh legends, it follows that the legends must be, in some shape or other, of very remote antiquity. It will be observed that this argument supports remote antiquity only for such legends as are connected with the greater topographical features, as mountains, lakes, rivers, seas, which must have been named at an early period in the inhabitation of the country by man.The Mabinogion is the title Charlotte Guest gave to her book in which she collected and translated these middle Welsh romance tales. This book was published in 1848.
Story Contents
Story Contents
- The Lady of the Fountain
- Peredur the Son of Evrawc
- Geraint the son of Erbin
- Kilhwch and Olwen
- The dream of Rhonabwy
- Pwyll Prince of Dyved
- Branwen the daughter of Llyr
- Manawyddan the son of Llyr
- Math the son of Mathonwy
- The dream of Maxen Wledig
- The story of Lludd and Llevelys
- Taliesin
References
References
https://www.gutenberg.org/files/5160/5160-h/5160-h.htm
http://www.ancienttexts.org/library/celtic/jce/mabinogion.html
Book of Taliesin:
https://www.ancienttexts.org/library/celtic/jce/taliesin2.html
https://www.ancienttexts.org/library/celtic/jce/taliesin1.html
Cerridwen
https://www.ancienttexts.org/library/celtic/jce/cerridwen.html
Map originally by England's Northeast at: https://englandsnortheast.co.uk/
Welsh/British Tribal Names Derive From Druid Akkadian Phrases
Welsh/British Tribal Names Derive From Druid Akkadian Phrases
(December 22, 2025) Originally Wales was any non-Irish land outside the rule of the first Anglo-Saxon kingdoms. This included present day Wales, part of Southern Scotland, Cornwall and western Northumbria. But before that time and prior to the Roman invasion a similar culture was composed of many tribes. These tribal names were recorded by Greek geographer, Ptolemy around 150. Most tribal names seem to be Druid Akkadian phrase which describe how traders saw them.
- The word "Britain" itself came from the Latin name for the people of island which is Britanni. This is the Druid Akkadian phrase BR.IT.AN.N means "Seers.Omens.Considerations which translates as "Seers of the omens from considerations of fate-revelations"
- Atrebates is the Druid Akkadian phrase AT.R.EB.AT. which means "Monitors.Griffons.Sky-shell-powers.Affecting.Astrology-magic" which translates to "Monitors of the griffon's sky-shell-powers affecting astrology-magic."
- Boresti is the Druid Akkadian phrase B'.R.ES.T which means "Nesters.Griffons.Fate.Astrology-magic" which translates as "Nesters of the Griffons with the winds-of-fate from astrology-magic.
- Brigantes is the Druid Akkadian phrase BR.IG.AN.T which means "Seers.Eyes-of-fate.Considerations.Astrology-magic" which translates as "Seers of the eyes-of-fate (heavenly bodies) from considerations of astrology-magic."
- Belgae is the Druid Akkadian phrase B.EL.G meaning Nourishments.High-Powers.Energy" which translates as "Nourishers of the high-power's energy."
- Caledonii is the Druid Akkadian phrase K.AL.E.D'.N.Y meaning "Integrators.Alu.Disable.Divine-motion-powers.reveal.not" which translates as "Integrators for the Alu-powers which disable the divine-motion-powers by not revealing them."
- Cantiaci is the Druid Akkadian phrase K.AN.T.IK meaning "Integrators.considerations.astrology-magic.Irrigation-network" which translates to "Integrators of considerations of astrology-magic with the irrigation-network (life network)
- Caereni is the Druid Akkadian phrase K.ER.EN meaning "Integrator.Harbor.Reassignments" which translates as "Integrators of the Harbor's reassignments" "where the harbor" is the rain producing life-network and sky-shell which directs the flow of life powers to earth.
- Catuvellauni is the Druid Akkadian phrase K.AT.U.W.EL.L.AW.N meaning "Integrators.Monitoring.And.Cursing.High-powers.fate-revelations" which translates to "Integrators who monitor and curse the high-powers with fate-revelations.
- Cornovi is the Druid Akkadian phrase K'.R.N'.W meaning Prodders.Griffons.emotion-affects.curse" which translates as "Prodders of the griffon's emotions with curses"
- Deceangli is the Druid Akkadian phrase D.EK.E.AN.GL meaning "Manifestors.Starvation.Disable.Considerations.Detach" which translates to "Manifestors of starvation disablements with considerations of detachments."
- Demetae is the Druid Akkadian phrase D.EM.ET. meaning "Manifestors.supervise.boundary" which translates to "Manifestors of the supervisor of the boundary-powers." The supervisor here is the Druid sun and storm god Hu.
- Dumnomii is the Druid Akkadian phrase D.UM.N'.M meaning "Manifesters.Storm-powers.Emotional-affects.Fertility-fluids" which translates as "Manifesters of the storm-powers emotionally affecting the fertility-fluids."
- Durotriges is the Druid Akkadian phrase D.W.R'.TR.IG meaning "Manifestations.curses.shepherd-priests.change.eyes-of-fate" which translates as "Manifesters of the curses from the shepherd-priest's eyes-of-fate (heavenly bodies)
- Epidii is the Druid Akkadian phrase EP.ID.Y meaning "Bakers.channel.not" which translates as "Bakers who don't channel" where baking here is the process of setting fate. This tribe does not set the fate of channeling of the life powers to earth.
- Iceni is the Druid Akkadian phrase IK.EN meaning "Network-Irrigators.reassignments" which translates as "Life-network-irrigators of the link-reassignments."
- Lugi is the Druid Akkadian phrase L.W.G meaning "Reducers.Curse.Energy" which translates as "Reducers of cursing's energy."
- Parisi is the Druid Akkadian phrase P.AR.IS meaning Opener.Controllers.Woman which translates as "Openers controlling the Woman" where the Woman in this case is the Druid crescent moon goddess Ayu who represents the life network which channels life powers to earth.
- Silures is the Druid Akkadian phrase S.IL.UR meaning "Su.Elevated.Dawn" which translates as "Su's elevators of the dawn" where Su is the dark new moon god.
- Taexali is the Druid Akkadian phrase T.EŠ.AL meaning "Astrology-magic-crafters.confusing.Alu" which translates as "Astrology-magic-crafters who confuse Alu" where Alu is the life source god.
- Venicones is the Druid Akkadian phrase W.EN.Y.K'.N meaning "Crimpers.reassign.not.prodding.fate-revelations" which translates as "Cursers who can't reassign the prodding of fate-revelations.
- Votadini is the Druid Akkadian phrase W'.T.AD.IN meaning "Fate-cursors.Astrology-magic.Instigating.Moon-Eye" which translates as "Fate-cursors having astrology-magic from instigating the Moon-eye" where the Moon-Eye is the Druid dark new moon god Su.
Spoken Welsh Language Stabilized By Bardic Court Tales Between 1200-1350 CE
Spoken Welsh Language Stabilized By Bardic Court Tales Between 1200-1350 CE
(June 29, 2023, updated April 8, 2025) Linguistic scholar's of the past divided Europe into 3 parts based upon language:
- Norse/Germanic
- Celtic
- Slavonic
Today we know that these language differences arose from each having different mixing ratios and mixing histories between Indo-European and Neolithic farmer (Druid) Akkadian. The Celtic languages are further divided into Goidelic or Gaelic (Irish, Manx and Scottish) and Brythonic (Welsh, Cornish and Breton). The Brythonic languages have more Latin influences than Gaelic. English was also a late developing language resulting mostly from later Germanic/Norse (Frisian, Anglo-Saxon) being mixed with Norman (Norse, French).
Welsh stabilized as a language only after the Roman Christian Normans conquered the region and were able to fully suppress its Druid Akkadian writing and its culture in favor of their own Latin based Christian culture among the nobles. But this left a vacuum of literacy for the common people who were then forced to start writing their native spoken language. The spelling, pronunciation, and grammar of this language then started to be standardized by the bards whose stories, sayings, and writings began to permeate through the general population.
Rhiannon represents a warning against doing astrology magic to shift fate. She was once rode a horse but she ended up cursed becoming a working horse.
Welsh Bardic Character Rhiannon
Welsh Bardic Character Rhiannon
(December 21, 2025) Rhiannon in most modern Welsh traditions is considered to be a goddess of horses.
"Rhiannon" in Druid Akkadian is "RḪ.Y.AN.N'.N" literally meaning "annoint-powers.not.considerations.emotion-affect.fate-revelations" which translates as "Don't anoint considerations emotionally-affecting fate-revelations." Considerations are the focused emotions of emotion magic. So a personified Rhiannon represents a warning against doing astrology magic.
In the Mabinogion she makes her first appearance on a pale, mysterious steed and meets King Pwyll, whom she marries. Later as an example of what happens when astrology magic is performed, she is unjustly accused of killing her infant son. As a punishment she was forced to act as a horse and to carry visitors to the royal court.
"Pwyll" in Druid Akkadian is P.W.IL.L which literally means "Opening.Curse.High-Power.Lack" which translates as "Opener of curses from the high-power's lack."
Consquently, the original form of this tale was that of a morality tale.
The earliest mention of Taliesin was in the context of Anglican King Ida who captured the high place of Din Guarie from the Welsh Celts in 547. It was recaptured once by the Celts before the Anglo-Saxons took it over permanently in 590. This high place became the site of Bamburgh Castle shown above in its ruined state around 1776. It is located on the eastern coast of Northumbria. In most such high places the top of the hill would be the home of the ruler while somewhere along its side would be a spring acting as the center of a sacred grove.Din Guarie is likely the Druid Akkadian phrase D.IN.G.W.AR which translates as "Manifestation-place of the Moon-eye's energy for cursing the Controllers" where the controllers are the eagle-vultures/griffons which edit the life network. This network directed the life powers to earth. If improperly directed by the griffons a drought results. Those defective griffons must then be cursed to stop their activity.The name of Taliesin survived through Welsh history as someone having magical powers who was not seen as evil.Picture Source: Francis Grose, 1776. Online at: https://triskeleheritage.triskelepublishing.com/bamburgh-castle/
Welsh Bardic Characters Taliesin and Cerridwen
Welsh Bardic Characters Taliesin and Cerridwen
Taliesin is the Druid-Akkadian phrase T.A.LY.ES.IN meaning Astrology-magic.Affects-Fate.Winds.Moon-eye which translates as "Astrology-magic's effecter of the winds of fate from the Moon-Eye." The moon-eye is the dark new moon god Su who is associated with astrology-magic.
Taliesin is first found in an 830 in a text called the Historia Brittonum (History of the Britain's) which was written in Latin by an unknown Welsh cleric named Nennius. The book says he was one of five men who "flourished in British poetry" during the reign of king Ida who ruled the Anglian kingdom of Bernicia from around 547 until his death in 559.
Other names in the list with Taliesin are Cain and Talhaearn. (Is this the Cain in the Biblical Genesis story of Cain and Able, the first sons of Adam and Eve?). Nennius says that:
"Then Talhearn Tad Awen won renown in poetry"
The italicized words have always been assumed to be a proper name but that is incorrect. It is actually a Druid Akkadian phrase:
"Talhearn, astrology-magic's instigator of emotion-powers revealed, won renown in poetry."
The word "Talhearn" seems to have merged with "Taliesin" in later Welsh bardic tales which is understandable because their underlying Druid Akkadian meanings are similar.
The name of Taliesin then appears in an early King Arthur story from around 1050 ("How Culhwch Won Olwen") where he is a member of King Arthur's court and called "chief of the poets." In 1100 he is a survivor of the giant Branwen's expedition to Ireland.
Next, the name Taliesin appears in the 1325 book called the "Book of Taliesin" in which he is claimed to the the author of a large body of poetry. The last source and the only one containing the popular folk tale is a book dating to around 1550 called "The tale of Taliesin." This is the tale which mentions Ceridwen for the first time. The tale goes like this:
Ceridwen has an ugly son. To compensate for his ugliness she decides to create a magical potion of knowledge for him. This requires she boil a large cauldron full of ingredients for a full year. Only the first 3 drops of this solution will provide knowledge, the rest will be poisonous. A blind man named Morda is hired to continuously stir the cauldron while a boy name Gwion Bach (little Gwion) is to keep the fire going. When the potion is almost done Ceridwen falls to sleep. While she is asleep 3 drop spring from the boiling solution. Gwion sees this and pushes the blind man out of the way so he can catch the drops in his mouth.
Suddenly Gwion becomes all knowing and realizes Ceridwen will seek to kill him once she finds out. Ceridwen awakens from all the noise. Gwion begins running and with his knowledge he changes himself into a hare, Ceridwen then becomes a greyhound. Gwion turns himself into a fish and begins swimming in a nearby stream. Ceridwen changes into an otter. Gwion turns into a bird but Ceridwen turns into a hawk and corners him in a barn. Gwion turns into a grain of wheat but Cerdwin turns into a hen and swallows him. The impregnates Ceridwen.
Nine months later Ceridwen in human form gives birth to a baby boy who is so beautiful that Ceridwen cannot kill him so she set him in a coracle and sends it down a river (as in the Biblical Moses story). The coracle in found by a fisherman named Elffin. He names him Taliesin and adopts him.
References
References
Williams, Mark (2021) The Celtic Myths That Shape the Way We Think. Thames and Hudson
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