The Stone of Mannan, Clackmannan, Clackmannanshire. The centre of former Manaw Gododdin.

When I fetched up in Scotland in about 1982, I never felt so welcomed in my life. It was a feeling which was to continue for the entire 25 years that I lived there. Maybe my interest in Scottish culture helped, maybe I just got lucky in making some really exceptional friends in the first few weeks, and first few years, that I lived there. I wish I’d never left, to be honest.

It was also around that time that the call to Paganism (and in my case that always meant the call of Celtic deities) began to get really strong. There was no internet back then, and not many books. I was never drawn to witchcraft or Wicca, so I pieced information together from a variety of sources. I spent a lot of time at the library, and a lot of time at the tops of hills communing with rocks, or just walking. No doubt there were Pagan groups around Edinburgh, but I was a lot shyer in those days than I am now, and extremely busy, so I never connected with them. I kind of regret that now, but can’t change it. I built relationships with Bride, and Lugh, and Belenos early on. Later with Epona and Mabon ap Modron and Manannán mac Lir.

 Back in the US, I have increasingly found myself with a lot of time on my hands, and a desire to really delve into myths and bardic poetry and adjacent history and archaeology. I’ve also been living in pretty remote places, so the internet has been a lifeline, and I’ve met a lot of Celtic Polytheists and other Pagans. I love it that they come in so many varieties! But I notice that I’m not like a a lot of other Celtic Polytheists. One thing that I’ve been given the side-eye for a few times is my tendency to be “pan-Celtic”. That is, I have connections to deities from what are considered to be several different “pantheons”  - Gaulish, Brythonic, and Irish. I would agree that there is a kind of pan-Celticism which can be a bit sloppy and conflate cultures which have very separate identities. “Celtic” isn’t a monolithic idea, more of an umbrella term.

But consider Scotland. Especially southern Scotland, where I come from. It is a complete crossroads of the different Celtic cultures. The entire island of Britain used to be Brythonic-speaking. (Brythonic is the group of Celtic languages to which Welsh, Cornish and Breton belong.) It was undoubtedly a patchwork of different subcultures and dialects – but it is also likely that the similarity of languages implies a similarity of culture and religion. It’s hard to say whether a concrete idea of Pictland, for example, existed before the Romans turned up and defined it by building Hadrian’s wall. So the Brythonic continuum was split, north and south, and it seems like Roman soldiers from parts of Gaul may have imported some deities when they arrived, judging from the inscriptions to deities like Epona and Maponos at Roman settlements and forts, of which there are many along the wall.

Of course, the island of Britain, even the north, had contact with Gaul before that, and since there are no inscriptions to tell us what was going on until the Romans turned up, perhaps these deities were already important, just not recorded. The area around the Forth and Clyde seems to have been a kind of bridge between Hen Ogledd (The Old North) and the Picts. But perhaps Hen Ogledd didn’t really come into focus as an entity until the Romans were starting to withdraw. The wall, itself, must have created its own cultural, political and economic zone. Maybe the wall created Hen Ogledd.

It’s also possible that the Epidii, who were centred around Islay and Kintyre, had cultural connections with the northeast corner of Ireland long before the emergence of Dalriada. (This might account for the strong connections between Macha of the Ulster Cycle and horses – but that’s another blog post!) However that played out, by the 6th century the invaders/settlers from Ireland (called Scots, remember) had arrived, bringing their Irish language which evolved into Gàidhlig (Scottish Gaelic), which in turn became the dominant language of Scotland over the following centuries. The thing is, though, that by this time both Britain and Ireland were also becoming heavily Christianised, so while the Irish language and culture came to Scotland, it’s hard to say which pre-Christian Irish beliefs or practices were still considered important. My sense is that while the deities we perceive as Irish are in Scotland, too, their roots don’t go as deep.

I realise that this potted history of Scotland I’ve just given is pretty fuzzy. The truth is that we lack much in the way of detail about Scottish history for the eras I’ve talked about. There are many competing theories, and what you believe may depend on which authors you think are right or what scenario best fits your worldview. I’m old enough to know that fashions in how we interpret the evidence come and go. There is reasonable evidence for the worship of deities that we usually think of as Brythonic, Irish, and Gaulish in Scotland. Not that I think anyone has to justify their relationship with any deity based on where they live.

Are there any exclusively Scottish deities? I’m sure that there were once many, because every river will have had one (usually a goddess) and so will other features of the land, itself. A few names are preserved, or guessed at, based on river names, such as  Clota of the Clyde or Tatha of the Tay.

Some would also claim The Cailleach. Certainly, there are one, or several, Cailleach characters associated with weather, deer, mountains, or creating landscapes in folklore from different parts of Scotland. However, there are Cailleach figures in Ireland, too, and a few very similar figures in Wales. Scottish folklore offers us an array of legendary figures who may or may not be deities – from saints to giants to Fionn MacCumhaill.

Then there is the mysterious Shony/Seónaidh to whom libations were given in Lewis and Iona accompanied by prayers for an abundance of seaweed. Some associate Shony with Manannán mac Lir, but that is just a possibility. Manannán, Himself, has several placenames associated with Him where the mouth of the Forth begins to narrow, which seem to mark out a region known in Brythonic poetry as Manaw Gododdin. (The Gododdin were a tribe whose seat was probably Edinburgh, and who seem to have controlled lands to the south.) And so the gods of the Gaels and the gods of the Britons become difficult to separate, but there are at least a few genuinely Scottish deities who we can still identify.

I recently read a couple of statements saying that Morgan la Fay, a character from Arthurian stories, has no connection to The Mórrigan – and I agree. (Or I mostly agree, we’ll come to that.) However, what I think people are missing is the goddess who did inspire Morgan la Fay: the goddess Modron. And Modron is, at least tenuously, connected to The Mórrigan, as I see it.

Modron is widely considered to be cognate with Dea Matrona of Gaul, the tutelary goddess of the River Marne. (Both names essentially mean “divine mother”.) She is also related to an early Celtic saint named as Modrun, Madryn, Materiana, etc. in Wales, Brittany, and in Cornwall, where she has a famous holy well.

As Modron, She is known from a few references in early Welsh texts. There, She is the mother of Mabon ap Modron, a character in the tale of Culhwch and Olwen. She is mentioned both in the Triads of Britain, and in a 16th century manuscript known as Peniarth 147. Both of these references are to the same story, which pairs Modron with the great king and hero of the Old North, Urien Rheged.

The tale goes as follows:
Urien is told that at a certain river ford, all the dogs of the district go to bark, as if they see something uncanny, which no human can see. Urien approaches the ford and the barking stops. He looks around, and sees a young woman washing clothes in the river. He is consumed with desire for the woman, and has sex with her – whether with or without her consent is somewhat ambiguous.

Immediately after this act, the woman blesses Urien and thanks him, and tells him that she was fated to wash at that place until she got a son “by a Christian”. Modron then introduces herself by name and says that she is the daughter of Avallach (Triads), the king of Annwfn (Pen. 147). She tells Urien to return in a year’s time and she will give him their son. When he does so, she actually presents him with twins – a son, called Owein, and a daughter, called Morfydd.

There is no more to the story than this, but there is some poorly preserved folklore in Cumbria, the centre of Urien’s power, which recalls a “fairy king” called variously Aballo, Eveling, Everling, etc., who has a daughter called Modron. This duo are often linked to local Roman ruins, and there are remains of a Roman fortress near Brugh-by-Sands which the Romans called Aballava, possibly after a local deity or existing placename which may have been linked to the deity.

A further, and also tenuous, link between Modrun and The Mórrigan might be Rhiannon. One famous aspect of Modron’s son, Mabon, is his role as a divine prisoner, a role also filled by Rhiannon’s son Pryderi in Welsh lore. The association of these two stolen infants is referred to in Welsh bardic poetry to the point of conflation, and also in the Triads of Britain. Just occasionally, it appears that the historical Owein is also being associated with Mabon, although this is less clear. Even without Owein, there is still enough to link Modron and Rhiannon, perhaps as reflexes of one another.

I realise that there is probably nothing I can say to convince some followers of The Mórrigan that I’m right about this, or for them to take any interest in it, but it is increasingly important and interesting to me. So, what has any of this got to do with Morgan la Fay?

If you are interested in Arthurian stories, then you may already have picked up on a couple of things. The first writer of an Arthurian saga, Geoffrey of Monmouth, gives the wife of his character, ‘Uriens’, the name ‘Morgan’. Perhaps he didn’t want to give her a name connected with a saint, especially one which in some versions or her story was said to be the daughter of Vortigern. Yet he associates her with the Isle of Apples, or Avalon, which points directly to the story of Modron, daughter of Afallach, in the Welsh material.

Geoffrey’s stories were soon taken up by Chrétien de Troyes, and reworked as French verse. Chrétien also has his Uriens character marrying Morgan la Fay, now cast as the sister of Arthur, and they have as son, Yvain, whose name is obviously based on Owein, so an awareness of Modron’s story is still lurking in the background. Both Chrétien and Thomas Malory portray this Morgan as a supernatural femme fatale.

So while I absolutely agree that Morgan la Fay has “nothing” to do with The Mórrigan, as a literary character, she may well be based on a goddess who, I believe, does have links to The Mórrigan. In my mind, Morgan la Fay will always be just a literary character, however.

There is further information about Modron in a video I made called The Goddess Modron; and much of the same information is included as a section in a longer essay on Mabon ap Modron called Who is Mabon? which includes more complete citations.