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For many in the northern hemisphere, it marks the end of the astronomical summer and the beginning of the astronomical autumn.
However, there is disagreement between those who see the equinox or solstice as the start of the season, and those who hold that it represents the middle of the season. At two points in the year, the Sun illuminates the northern and southern hemispheres equally these are known as the equinoxes the autumnal equinox and vernal or spring equinox.
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On Mabon – The Autumn Equinox and the Divine Son
I recently became engaged in conversation around the modern use of Mabon as a name for the Autumn Equinox festival that is part of the Neo-Pagan Eightfold Wheel of the Year. Some Brythonic polytheists are passionate about setting the record straight, while others in the Pagan community don’t seem to get why these Welsh-centered Pagans see this as a problem; these latter argue that just because it’s not an ancient usage doesn’t mean that the meanings of words and names don’t or can’t shift over time. Besides, why defend a character who isn’t even a divinity, anyway; isn’t he just some human dude we don’t know much about that’s mentioned in The Mabinogion? I wound up writing a fairly long and detailed response to these issues on someone’s social media post, and so I wanted to share it more broadly by posting it here. I think it’s important that those who celebrate “Mabon” understand who he actually is, and how his name came to be associated with this modern autumn festival — so they can understand why this is a point of contention.
1. Mabon is a theonym that literally means “Divine Son” (“mab” = son/boy, “-on” = Brythonic terminal deific); linguistics often gives us information that lore does not, particularly in cultures that practice/d oral tradition.
2. Mabon is a cognate of the well-attested Gaulish deity Maponos and – in addition to those found on the continent – there are dedicatory inscriptions to him found in the area of Hadrian’s Wall, suggesting that Roman garrisons of Gaulish extraction brought the worship of Maponos (and his mother Matrona – “Divine Mother” – known as Modron in Brythonic tradition) with them.
3. Mabon does not appear in the Four Branches which technically make up Y Mabinogi, although he is in “Culhwch ac Olwen” one of the seven native tales which appear in the same source manuscripts as the Four Branches, and often are translated and collected together with them. However, scholars believe that Pryderi – son of Rhiannon and Pywll, and the only character that appears in all Four Branches – is a reflex of Mabon, because of similarities in their stories. Further, the word “Mabinogi” is believed to mean “Tales of the Youth”… and from this, scholars posit that these tales may have been a story cycle which once centered Mabon (or his proxy, Pryderi) – stories which, for many reasons – including the long-term existence of these stories in orality – shifted over time, with new elements added in and others potentially lost. These kinds of changes are a natural consequence of oral tradition, and the evolution of language, narrative, and meaning that occurs organically over time.
Roman altar, North Nave Aisle, Hexham Abbey The altar is inscribed (translated from the Latin): “To Apollo, Maponius, Quintus Terentius Firmus, son of Quintus, of the Oufentine voting-tribe, from Saena, prefect of the camp of the Sixth Legion, Victrix, Pia Fidelis, gave and dedicated this”.
4. Mabon appears in other places in Welsh lore as well, most famously in Trioedd Ynys Prydein where he is remembered in Triad 52:
Three Exalted Prisoners of the Island of Britain:
Llyr Half-Speech, who was imprisoned by Euroswydd,
and the second, Mabon son of Modron,
and third, Gwair son of Geirioedd.
(Bromwich, 2006, p. 146)
This association with imprisonment follows Mabon and appears in characters related to him in Arthurian tradition, such as Mabonagrain, Maboun, and Mabuz. This suggests that imprisonment may be a core element of his original mythos.
5. Further, because the tales in Welsh oral tradition (many of which are believed to have their origins in the pre-Christian period) were not written down until the medieval period, NONE of the figures believed to have once been divinities and are part of the “Welsh” Pantheon today (there was no “Wales” or “Welsh” language in the Pagan period) are identified as Gods. NONE. Not Rhiannon, not Bran, not Lleu, not Aranrhod, not Manawydan, not Ceridwen. None. Written lore is not the only source of information we have about these figures; linguistics, archaeology, and comparative mythology enable us to trace the evolution and/or identify the existence of divine reflexes and cognates of similar figures in adjacent cultures where there IS proof of divinity.
6. It is not hypocritical to want to clarify that using the name Mabon for a Neo-Pagan festival unrelated to the God is a form of appropriation that has obscured what we actually DO know about him – which is actually a lot, considering all that we DON’T know about other Brythonic Gods because of the points I mention above. For example, most people accept that Rhiannon is a Goddess, but there are ZERO attested shrines to her and no evidence of her worship (at least by that name), but linguistics, the study of literary motifs, and comparative mythology are all used as evidence to support her divinity. Maponos, on the other hand, is a God which can be found in the archaeological record and literally has shrines and altars dedicated to him.
7. I personally am not “raging”, just sharing information about a divinity from a pantheon to which I have been dedicated for more than three decades. As a Brythonic polytheist, I don’t celebrate the equinoxes OR solstices as part of my tradition because, based on what we know, the Celts honored the four Fire Festivals (the so-called “Cross-Quarter Days”).The Eight Festival Wheel is actually a reflection of English tradition which integrates the solstices and equinoxes of Anglo-Saxon Paganism with the Fire Festivals of Celtic derivation in its practice.
8. Finally, here is how “Mabon” came to be used as the name of the Autumn Equinox in modern Neo-Pagan tradition: Author Aidan Kelly first made this association in 1974, and he writes that he chose the name because he was unaware of any Pagan names for the equinox. Noting that the Eleusinian Mysteries of Demeter and Kore began on the full moon nearest the fall equinox, and seeking a similar take from Celtic tradition, he found that the story of Mabon’s imprisonment most closely reminded him of the journey of Kore – whose name means “Maiden”, just as Mabon’s means “Youth” – into the Underworld and back. Today, Pagans who use the name Mabon for the Autumn Equinox have found meaningful symbolism in its association with the Welsh divinity, but it is important to note that there is no ancient, cultural, or mythological association between the God and the holy day.
On Mabon – The Autumn Equinox and the Divine Son- ← Releasing August 1 – “Pagan Portals – Blodeuwedd: Welsh Goddess of Seasonal Sovereignty”
- Registration Open for Next Journey to Avalon – Walking the Path of the Priestess Immersion →
Pagan worship will usually centre around the earth and some ancient sites such as Stonehenge hold a particular importance.
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