> From: Alexei Kondratiev [SMTP:[log in to unmask]]
> I think Ford is right in that the story belongs to the body of
> third-function mythology in which the Divine Twins usually appear, but I
> don't know that Bran and Manawyddan should themselves be seen in the role
> the Twins when a perfectly explicit dioscouric pair, Nysien and Efnysien,
> already in the story.
After reading O'Brien's article (Steven O'Brien, "Dioscuric Elements in
Celtic and Germanic Mythology" in JIES 10, 1982, 117-136) and Ward's
writings (Donald Ward, "The Divine Twins: An Indo-European Myth in Germanic
Tradition, Folklore Studies no. 19, U. Cal. Press, 1968; Donald Ward, "The
separate functions of the I-E Divine Twins" in Myth and Law among the
Indo-Europeans, J. Puhvel, ed., pp. 123-142), I tend to think that the
dioscuric traditions in Celtic sources had become rather confused and, in
most cases, the functions of the twins were often not as distinct or as
clearly presented as they were in earlier I-E versions of twin-stories. But
I think there's enough evidence, even if mostly of the smoke rather than
"smoking gun" sort, to suggest that there were dioscuric figures. And as you
say, there were occasionally clear examples. At this point, it's difficult
to say whether Manawydan was originally one of those pairs or whether he
picked up the motifs along the way.
> (I recently wrote a short article for IMBAS on this subject, entitled "The
> Divine Twins in Celtic Tradition"; it'll probably wind up on their website
> at some point in the future).
For those of us who don't keep up with that site, could you perhaps
post a note when the article does appear? GRMA.