Tag: Brythonic Tradition

Interior Castles – The Journeys of Saint Teresa and Arthur

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Two castles – crystal, shining, illumined from within by the light of a glorious King. Each has seven appearances. Outside are venomous monsters. 

Two journeyers – a nun and a warlord. One goes to marry the King, one to kill Him.

The Vision

Theresa

She is gifted a vision of a ‘beautiful crystal globe’ ‘in the shape of a castle’ ‘containing seven mansions, in the seventh and innermost’ ‘the King of Glory, in the greatest splendour, illuminating and beautifying them all.’ (1)

‘A castle made of a single diamond or of very clear crystal, in which there are many rooms, just as in Heaven there are many mansions… some above, others below, others at each side; and in the centre and midst of them all is the chiefest mansion where the most secret things pass between God and the soul.’ (2)

Outside ‘foul, dark, infested with toads, vipers and other venomous creatures’. (3)

Arthur

He hears rumours of ‘the Glass Fort’ (4) ‘a tower of glass’ ‘in the middle of the sea’ (5). ‘Amid the land a castle tall’, shining as ‘crystal’, a hundred towers lighting the sky, ‘of diamond… battled stout’, lit from within, sparkling with ‘unearthly light’. Jewelled stones shining forth a light ‘like sunbeams.’ (6) The King glistening so bright, shining so hot none can gaze upon him. (7)

‘The fairest castle’ with ‘the best appointed troops,’ ‘minstrels,’ ‘music,’ comely youths, elegant maidens, in the midst ‘the king sitting in a golden chair’ offering ‘every dainty and delicacy’, ‘every drink and liquor,’ ‘every luxury of courtesy and service, of banquet and of honourable entertainment.’ (8)

Outside ‘a great scaled beast’ with ‘a hundred heads’, a battalion ‘beneath the root of his tongue’ and ‘in each of his napes’. ‘A black forked toad’ with ‘a hundred claws’. ‘A speckled crested snake’ torturing a hundred souls in her flesh. (9)

The Fortress of Impediment

Teresa

She goes with her sisters and tells them not to fight against the ‘snakes and vipers and poisonous creatures’ who ‘prevent the soul from seeing the light.’ She tells them they are nothing but dust in their eyes obscuring their vision. (10)

Here the soul is deaf and dumb. The ears must be opened, the tongue loosened. ‘The door of this castle is prayer’. (11) Not just vocal prayer, but mental prayer, ‘for if it is prayer at all, it must be accompanied by meditation. If a person does not think Whom he is addressing, and what he is asking for, and who it is that is asking and of Whom he is asking it, I do not consider that he is praying at all even though he be constantly moving his lips.’ (12)

Teresa and her sisters open the door with their prayers and are guided in.

Arthur

He takes ‘three loads of Prydwen’ and storms ‘Hell’s gate’ without a prayer. (13) Taliesin, with ‘two keen spears’ ‘from Heaven’ from ‘the streams of Annwn’ (14) pierces the monsters (15) but they do not die. They grow more heads and form a dark fog swelling like motes in the corners of every eye.

Battle-weary at last they find, or are found by, the glass fort, ‘six thousand men’ ‘standing on its wall’, its uncommunicative watchman. ‘Covered with men, to whom they often spoke, but received no answer.’ (16) Who is deaf and dumb?

Arthur and his warriors fight and break their way through the fortress door. 

The Four-Cornered Fortress

Teresa

Teresa and her sisters still find it hard to speak yet can hear. ‘These souls’ ‘understand the Lord when He calls them; for, as they gradually get nearer to the place where His Majesty dwells, He becomes a very good Neighbour.’ ‘He calls them ceaselessly, time after time, to approach Him; and this voice of His is so sweet that the poor soul is consumed with grief at being unable to do His bidding immediately’ so ‘suffers more than if it could not hear Him.’ (17)

It seems to come from all four corners of the fortress and Teresa’s sisters rush from one to the next in longing and she is forced to still them, tell them to listen. She reminds them their King is in the centre, the midst, infinitely patient. ‘His Majesty is quite prepared to wait for many days, and even years, especially when He sees we are persevering and have good desires.’ (18)

Arthur

A song is heard ‘in the four quarters of the fort revolving to face the four directions’. (19) Arthur tells his men to put their hands over their ears, to ignore its sweetness, the seductive music of the minstrels, the pipes and harp.

‘A song is heard in the four quarters of the fort, stout defence of the island.’ (20) The calling of the King is ceaseless and Arthur’s men rush from corner to corner, until Arthur takes the middle, tells them ‘I am King’, ‘hear no more.’

The Petrification Fort

Teresa

They spend ‘long periods of aridity in prayer’ (21) learning to be ‘humble’ not ‘restless’ (22). They face the testing of when His Majesty ‘withdraws His help’ (23)

It’s cold, so cold, in the Petrification Fort, they are tempted to close their hearts. To make them hard and solid as ice when their prayers are not fulfilled. 

They progress at a slow pace by penance and renunication of themselves.

When all their desires have run dry they hear the flow of fresh water mixing with jet and know their petrified hearts are melting and opening to the source.

Arthur

Cold and hard the fortress. Cold and hard the walls. But not cold and hard as the hearts of Arthur and his warriors who have slain a hundred witches and giants.

They listen not. They pray not. When ‘fresh water and jet are mixed together’ (25) they hear it not. When servants dressed in blue and red arrive to set ‘sparkling wine their drink’ ‘in front of their battalion’ (24) they slaughter them.

Blood and wine run crimson through the frozen corridors of the fort. 

The Fortress of the Silver-Headed Beast

Teresa

Teresa and her sisters ‘are now getting near to the place where the King dwells, they are of great beauty and there are such exquisite things to be seen and appreciated in them that the understanding is incapable of describing them’ ‘without being completely obscure to those devoid of experience.’ (26)

‘The water comes direct from its source, which is God, and, when it is His Majesty’s will and He is pleased to grant us some supernatural favour, its coming is accompanied by the greatest peace and quietness and sweetness’. (27) It enlarges the heart and dilates the soul. No effort is needed ‘for the Lord gives when He wills and as He wills and to whom He wills.’ (28)

The thaw is complete and the water rushes through the veins of the nuns. Teresa perceives a vision of the Lord as a silver-haired child riding a beast with a silver head and He laughs and He whispers to her the answers to the riddles about which day He was created and the mysteries of His birth at noon.

Arthur

Arthur’s frustrated, Taliesin too, at being ‘stuck with pathetic men, with no go in them.’ (29) The fortress is still cold, his warriors bent, buckled, as old men. Their joints creak, there is snow in their hair, hoar frost coats their beards.

A voice mocks ‘those who don’t know on what day the Lord was created, when, at noon, the ruler was born, what animal they guard with his silver head’. (30)

When finally they reach the centre of the fortress and kill the guards they find nothing but a bishop’s crozier, a silver-headed crook, the head of a cold old man.

The Fortress of God’s Peak

Teresa

A lovely land of water-meadows, aurochs grazing, horses on the green hills. A surprise the arrows shooting from the fortress as if from the bow of a Hunter.

Each nun is wounded by an ‘arrow of fire’ not ‘where physical pain can be felt, but in the soul’s most intimate depths. It passes as quickly as a flash of lightning and leaves everything in’ their ‘nature that is earthly reduced to powder.’ (31)

‘The soul has been wounded with love for the Spouse and seeks to be alone.’ (32) ‘It has completely died to the world so that it may live more fully in God.’ (33)

The nuns are prepared for their deaths for, like silkworms, they have fed well on the ‘mulberry leaves’ of prayer and meditation. Now they find their twigs, ‘upon which, with their tiny mouths, they start spinning silk, making themselves very tight cocoons, in which they bury themselves. Then, finally the worm, which was large and ugly, comes out… as a beautiful white butterfly.’ (34)

Teresa and her nuns take flight as white butterflies to the Fortress of God’s Peak.

Arthur

Taliesin’s still cursing the ‘pathetic men with their trailing shields, who don’t know who’s created on what day, when at mid-day God was born, who made the one who didn’t go to the meadows of Defwy.’ (35)

‘Those who know nothing of the Brindled Ox, with his stout collar and seven score links in its chain,’ (36) he berates them as they approach the majestic beast.

Arthur claims the Brindled Ox and sends his men to round up all the cattle – Yellow Spring, Speckled Ox, Chestnut, the Brothers from the Horned Mountain. (37)

From on high a rain of arrows from the bow of the Hunter and His huntsmen. Arthur and his men throw up their shields refusing the blows to pierce their souls.

“Attack!” They scale God’s Peak. ‘Shields shattered, spears broken, violence inflicted by the honoured and the fair’ to the ‘sorrow’ of the fair King. (38)

The Fair Fort

Teresa

They enter the fortress, filled with treasures of the soul, glittering more brightly than gold. Bright, so bright, but none so bright as the throne of the Lord.

‘God suspends the soul in prayer by means of rapture, or ecstasy, or trance.’ (39) It’s as if they’re in chains, blue-grey chains, yet in chains they are more free. ‘When the soul is in this state of suspension the Lord sees fit to reveal to it certain mysteries, such as heavenly things and imaginary visions.’ (40)

The doors of the fortress slam shut and He enters without need of a door with a brilliance ‘like that of infused light or of a sun covered with some material of the transparency of a diamond, if such a thing could be woven. This raiment looks like the finest cambric.’ A ‘terrible sight’  ‘because, though the sight is the loveliest and most delightful imaginable, even by a person who lived and strove to imagine it for a thousand years, because it so far exceeds all that our imagination and understanding can compass, its presence is of such exceeding majesty that it fills the soul with a great terror. It is unnecessary to ask here how, without being told, the soul knows Who it is, for He reveals Himself clearly as the Lord of Heaven and earth.’ (41)

Arthur

They storm into the fair fortress where they see the glistening spoils. Before them, in ‘the heavy grey chain’ is the ‘loyal lad’, ‘Gwair’, ‘singing sadly’. (42)

He’s in an ecstasy, a trance, a rapture, his soul suspended, rapt by a vision.

What could inspire his song, so sad, so beautiful it could melt the heart of the hardest warlord and bring a tear to the eye of one never broken by war?

“Listen not.” Arthur tells his men. “It is a spell. We must free the prisoner.”

None can break the chains, none can break the trance, but another Lord.

“Leave him be,” the voices of nuns, ‘until Doom our poetic prayer will continue.’ (43)

The Fortress of the Feast

Teresa

“These fortresses lie deep within our souls,” Teresa explains to her sisters. “In this seventh fortress we will enter our Spiritual Marriage one and all.”

‘Our Lord is pleased to have pity upon this soul, which suffers and has suffered so much out of desire for Him, and which He has now taken spiritually to be His bride, He brings her into this Mansion of His, which is the seventh, before consummating the Spiritual Marriage. For He must needs have an abiding-place in the soul, just as He has one in Heaven, where His Majesty alone dwells: so let us call this a second Heaven. (44)

‘This secret union takes place in the deepest centre of the soul, which must be where God Himself dwells… the soul remains… in that centre with its God.’ ‘This little butterfly has died’, ‘found rest,’ within her lives the Lord. (45)

They are married. He is their feast, their wine, their bread. They enter Heaven.

Arthur

Arthur and his warriors rush into the hall and bring an end to the feast. In the centre is ‘the cauldron of the Head of Annwn’ ‘kindled by the breath of nine maidens’ ‘with its dark trim and pearls’. ‘It does not boil a coward’s food.’ (46)

“Will you join me for meat?” asks the sovereign. “Bread?” “Wine?” “Mead?”

“I will not eat the flesh of the dead or drink the blood of devils!” 

“That’s no way to speak at the most sacred of weddings.”

“Kill him,” orders Arthur, “kill them all.” Arthur cuts off the King’s head. Lleog thrusts his ‘flashing sword’ into the cauldron and it is left ‘in Lleminog’s hand’. ‘Save seven, none’ return through ‘Hell’s gate’ where ‘lamps burn’. (47)

When he returns with the spoils of Annwn Arthur realises he is in Hell.

~

This prose piece is reconstructed from St Teresa of Avila’s Interior Castle and ‘The Spoils of Annwn’, which documents Arthur’s raid on the Otherworld, and supporting medieval Welsh texts. It attempts to draw out the contrasts between prayerful reverential and exploitative disrespectful approaches to the treasures and rulers of the ‘interior’ realms. Annwn has been translated as ‘inner depth’ and might be seen as a world within and without.

REFERENCES

  1. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p2
  2. Ibid. p15 – 16
  3. Ibid. p2
  4. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p436
  5. Nennius, History of the Britons, (Book Jungle, 2008), p14
  6. Hunt, Edward Eyre, Sir Orfeo, (Forgotten Books, 2012), p19 – 20
  7. Ibid. p22
  8. Guest, Charlotte, ‘St Collen and Gwyn ap Nudd’, The Mabinogion, https://www.maryjones.us/ctexts/collen.html
  9. Haycock, M. (transl), ‘The Battle of the Trees’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p175 – 176
  10. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p25
  11. Ibid. p14
  12. Ibid. p18
  13. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p435 – 6
  14. Haycock, M. (transl), ‘The Battle of the Trees’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p183
  15. Ibid. p175
  16. Nennius, History of the Britons, (Book Jungle, 2008), p14
  17. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p29
  18. Ibid. p29
  19. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p435
  20. Ibid. p436
  21. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p38
  22. Ibid. p39
  23. Ibid. p40
  24. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p436
  25. Ibid. p436
  26. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p53
  27. Ibid. 49
  28. Ibid. p47
  29. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p437
  30. Ibid. p437
  31. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p141 – p142
  32. Ibid. p86
  33. Ibid. p65
  34. Ibid. p44
  35. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p437
  36. Ibid. p437
  37. Davies, S. (transl.), The Mabinogion, (Oxford University Press, 2007), p195
  38. Hill, G. (transl.), ‘The Conversation between Gwyn ap Nudd and Gwyddno Garanhir’ https://awenydd.weebly.com/the-conversation-between-gwyn-ap-nudd-and-gwyddno-garanhir.html
  39. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p104
  40. Ibid. p105
  41. Ibid. 132 – 133
  42. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p435
  43. Ibid. p43
  44. Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012), p146 – 147
  45. Ibid. p151 – 152
  46. Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007), p436
  47. Ibid. p436

BIBLIOGRAPHY

Davies, S. (transl.), The Mabinogion, (Oxford University Press, 2007)
Haycock, M. (transl), ‘The Spoils of Annwn’, Legendary Poems from the Book of Taliesin, (CMCS, 2007)
Hill, G. (transl.), ‘The Conversation between Gwyn ap Nudd and Gwyddno Garanhir’ https://awenydd.weebly.com/the-conversation-between-gwyn-ap-nudd-and-gwyddno-garanhir.html
Nennius, History of the Britons, (Book Jungle, 2008)
Saint Teresa of Avila, Interior Castle, (Dover Publications, 2012)

Annwn and the Dead – The Mysteries of Rebirth

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Introduction – How is a soul reborn?

In my last article I put forward an argument that Annwn is primarily a land of the living through which the souls of the dead pass to be reborn.

The notion that the soul does not stay in the spirit world for good but takes a new form bears similarities to the Dharmic religions (Hinduism, Buddhism and Jainism). Scholars and modern druid orders have noted the similarities between the doctrine of reincarnation and ancient British beliefs about the soul being immortal and passing into a new body after death along with other parallels such as the likeness between the Brahmins and Druids. (1)

References to reincarnation are found in the Rig Veda and Upanishads and the Bardo Thodol (The Tibetan Book of the Dead) lays out a detailed picture of the processes the soul undergoes upon death and by which it is reborn. 

In the Brythonic tradition we find hints about the mysteries of rebirth in medieval Welsh literature and in this article to these I will turn.

  1. The Transformations of Taliesin

The most famous and most cited source for evidence of ancient British and druidic beliefs about reincarnation is the poetry of Taliesin. This historical and legendary bard is central to the bardic tradition and to modern druidry.

Taliesin speaks of his transformations in several poems. In the opening lines of ‘The Battle of the Trees’ he tells us ‘I was in a multitude of forms / before I was unfettered’. This might be a reference to being trapped in the cycle of reincarnation before his liberation as an inspired bard.

Taliesin lists his forms which include elemental qualities, a bird, a tree, and a number of man-made artefacts:

‘I was a slender mottled sword
made from the hand.
I was a droplet in the air,
I was the stellar radiance of the stars.
I was a word in writing,
I was a book in my prime.
I was the light of a lantern
for a year and a half.
I was a bridge standing
over sixty estuaries.
I was a path, I was an eagle,
I was a coracle on the seas.
I was effervescence in drink,
I was a raindrop in a shower,
I was a sword in the hand,
I was a shield in battle.
I was a string in a harp
under enchantment for nine years,
(and) foam in water.
I was a tinder-spark in a fire,
I was a tree in a conflagration.’ (2)

In ‘The Hostile Confederacy’ Taliesin lists animal transformations:

‘I was a blue salmon, 
I was a dog, I was a stag,
I was a roebuck on the mountain’. (3)

Followed by tools:

‘I was a block, I was a spade,
I was an axe in the hand,
I was an auger (held) in tongs,
for a year and a half.’ (4)

Then lusty male animals:

‘I was a speckled white cockerel
covering the hens in Eidyn;
I was a stallion at stud,
I was a fiery bull.’ (5)

He then tells his story as a grain:

‘I was a stook in the mills,
the ground meal of farmers;
I was a grain…
it grew on a hill;
I’m reaped, I’m planted,
I’m dispatched to the kiln,
I’m loosed from the hand
in order to be roasted.
A hen got hold of me – 
a red clawed one, a crested enemy;
I spent nine nights residing in her womb.
I was matured, 
I was drink set before a ruler,
I was dead, I was alive,
a stick went into me;
I was on the lees,
separated from it I was whole…
I’m Taliesin.’ (6)

One might read this simply as an account of the bard’s protoplasmic ability to shift through multiple forms in Thisworld if we didn’t find the lines, ‘I was dead, I was alive’. Implicit is the idea each form is a separate incarnation.

Taliesin’s account of his rebirth from the womb of a crested red-clawed hen into his bardic incarnation provides a link to The Story of Taliesin.

2. The Cauldron of Ceridwen

In The Story of Taliesin we meet Ceridwen, who is ‘learned in the three crafts, which are known as magic, witchcraft and divination’. Ceridwen has a son called Afagddu who is ‘terribly ugly’ and because of his ‘wretchedness’ she sets out to brew a potion in her cauldron ‘to make him in possession of the Prophetic Spirit and a great storyteller of the world to come’. (7)

To stir her cauldron for a year and a day she recruits a young man called Gwion Bach. When the time arrives for Afagddu to receive the three magical drops Gwion pushes him out of the way, receives them, and is ‘filled with knowledge’. Ceridwen is furious. Thereon follows a shapeshifting chase. Gwion takes the form of a hare and Ceridwen a black greyhound bitch, Gwion a salmon and Ceridwen an otter, Gwion a bird and Ceridwen a hawk. Finally, he takes the form of a grain of wheat and she a crested black hen and she swallows him. He gestates in her womb for nine months. When he’s born she casts him out to sea in ‘a coracle, or skin belly’. (8) He is found in the salmon weir of Gwyddno Garanhir by Gwyddno’s son, Elffin, who, on opening the skin, declares, “Behold the radiant brow!” Thus he is named Taliesin. (9)

The parallels between the poem and story are clear. Each portrays the soul shifting through a series of forms before it is reborn from the womb of Ceridwen, as a crested black hen, ‘whole’ in its bardic incarnation.

In medieval Welsh literature Ceridwen is associated with the pair awen ‘cauldron of inspiration’ and invoked by the bards as a muse (10). Her presence at the Court of Don as a ‘knowledgeable one’ (11) suggests, like Don and Her children, She is an important Brythonic Goddess.

Kristoffer Hughes notes ‘in the Welsh language the word “crochen” meaning cauldron shares the same prefix “cro” as the word “croth” meaning womb’ (12) suggesting Ceridwen’s cauldron and womb are one. Her magical vessel is the source of initiation, inspiration, transformation and rebirth. (13) 

Gwilym Morus-Baird hypothesises this story might be rooted in interactions between the bardic tradition and the visionary tradition of the witches. (14) Taliesin steals his awen from a ‘witch’ who knows its secrets and can be seen continuing his thieving ways in his raid with Arthur on Annwn.

3. The Cauldron of the Head of Annwn

In the midst of Annwn, in the midst of Caer Vedwit ‘The Mead Feast Fort’, lies ‘the Cauldron of the Head of Annwn’. The most likely candidate for this title is Gwyn ap Nudd as He speaks of witnessing a battle at one of the forts raided, Caer Vandwy ‘The Fort of God’s Peak’, in His conversation with Gwyddno. 

This cauldron is kindled by ‘the breath of nine maidens’ (15) who might be named as Morgana and Her sisters. (16) It has ‘a dark trim and pearls’ and its ‘disposition’ is such that ‘it does not boil a coward’s food’. (17) 

It appears again in association with the Head of Annwn’s cauldron keeper, Dyrnwch the Giant, in ‘The Thirteen Treasures of the Island of Britain’. ‘The Cauldron of Dyrnwch the Giant: if meat for a coward were put in it to boil, it would never boil; but if meat for a brave man were put in it, it would boil quickly (and thus the brave could be distinguished from the cowardly’. (18)

It is clear this cauldron serves an initiatory function distinguishing the brave and the cowardly and this might be linked to the tradition of the hero’s portion wherein the bravest hero gets the choicest cut of meat.

On a deeper level this ‘food’ or ‘meat’ is awen and this might be understood both in the sense of one’s inspiration and one’s destiny. Only the bravest win the best awen, the best fates, from the Cauldron of the Head of Annwn.

An image on the Gundestrup Cauldron may represent Gwyn, a hound at His side, plunging a line of warriors headfirst into a cauldron to be reborn. They emerge on otherworldly steeds with horns and animals on their helms. Perhaps this shows the transformation of the bravest of the battle-dead riding on to new lives, new destinies, symbolised by the features on their headgear, or that they have been gifted with immortality as riders on Gwyn’s Hunt.

Rather than facing their testing by Annwn’s ruler and the nine maidens, Arthur and his men steal the cauldron and bear it back to the Thisworld.

4. The Cauldron of Rebirth

Taliesin’s theft of the awen from Ceridwen’s cauldron results in the poisoning Gwyddno’s land and an episode from the Second Branch of The Mabinogion suggests the consequences of stealing the cauldron from Annwn will be just as disastrous.

‘The Cauldron of Rebirth’ is brought to Bendigeidfran by a ‘huge monstrous man’ ‘with yellow-red hair’ from the Lake of the Cauldron. (19) It has ‘the property’ ‘that if you throw into it one of your men who is killed today, then by tomorrow he will be good as ever except that he will not be able to speak’. (20)

Bendigeidfran gives the cauldron to the King of Ireland who uses it against him in war. ‘The Irish began to kindle a fire under the Cauldron of Rebirth. Then they threw the corpses into the cauldron until it was full, and they would get up the next morning fighting as well as before except that they could not talk’. (21)

This cauldron, brought from the depths of a lake, may be the Cauldron of the Head of Annwn. In Thisworld the magic by which it brings the dead to life does not function fully, bringing them back in their old forms, deprived of speech.

What Arthur and Taliesin do with the cauldron, if they can use it all, outside the presence of its custodians – Ceridwen, Gwyn, the nine maidens, is unknown.

5. The Unfettering of Taliesin

In ‘The Battle of the Trees’ Taliesin claims he has been ‘unfettered’ suggesting that, by his theft of the awen, he has freed himself from the cycle of reincarnation and attained a state akin to moksha ‘liberation’.

This is evidenced by his claim that his ‘native abode / is the land of the Cherubim’ and his boasts of visiting the Court of Don and the fortresses of Gwydion and Arianrhod (22) as well as singing in Caer Siddi ‘The Fairy Fort’. (23)

He might be seen to share a kinship with the ‘ascended masters’ of the Dharmic religions explaining why he remains such a presence as a ‘legendary master’ (24) of the bardic tradition who is still channelled today by bards.

Yet, his state is not well won, but a stolen one. One wonders whether Gwyn and his huntsman will one day catch him and throw him back in the cauldron.

This, along with the image on the Gundestrup Cauldron of warriors potentially becoming riders on Gwyn’s hunt suggests that whereas some of the dead passed quickly through Annwn and into the cauldron to reborn others joined the living for far longer or even achieved immortality.

6. Those Who Return to Utter Darkness

In the reading presented so far it seems only the prestigious – warriors and bards – attain liberation from the cycle of reincarnation and join the immortals. 

This raises a number of questions. Firstly, what happens to those who do not taste the awen, who do not die bravely, who like Afagddu remain in ‘utter darkness’? (25)

Parallels with the Dharmic religions suggest they might shift back into animal, plant, mineral, object and elemental forms or descend to lower levels of Annwn where monsters reside and furious spirits are held in check. (26)

This raises further questions about the hierarchical and anthropocentric viewpoints inherent in the Dharmic religions which are less evident in our texts. Is reading Taliesin’s transformations as an ‘ascent’ from a being of ‘seven consistencies’: fire, earth, water, air, mist, flowers and ‘the fruitful wind (27) through a ‘multitude of forms’ to an ‘unfettered’ bard the only way?

Might unfettering not also be seen, contarily, as a joyful return to plant and animal forms, to the elements, to the utter darkness of the womb of Ceridwen, to the vastness of cauldron, that precedes creation?

Conclusion – The Custodians of the Mysteries

In this article I have pieced together a picture of how souls are reborn based on the likenesses between the transformations of Taliesin and the cycle of reincarnation in the Dharmic religions and the material surrounding the cauldron.

It appears that souls takes a number of forms, passing to Annwn, being reborn from the Cauldron of Rebirth, until by some brave deed or inspired work (or act of theft) they win a longer time amongst the living or are granted immortality.

Those of us who wish to engage with these mysteries have the choice of whether to approach the cauldron and its custodians with respect or to continue the thieving and plundering traditions of Arthur and Taliesin.

REFERENCES

  1. The One Tree Gathering organised by OBOD ‘explores and celebrates the idea that Indian and European cultures share a common origin’ https://druidry.org/get-involved/the-one-tree-project
  2. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p174, l1 – 24
  3. Ibid. p121, l229 – 233
  4. Ibid. p121 – 122, l234 – 236
  5. Ibid. p122, l237 – 240
  6. Ibid. p122 – 123, l241 – 263
  7. Hughes, K. From the Cauldron Born, (Llewellyn Publications, 2013), p32
  8. Ibid. p34
  9. Ibid. p37
  10. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p313
  11. Ibid. p317, l26
  12. Hughes, K. 13th Mt Haemus Lecture: Magical Transformation in the Book of Talieisn and The Spoils of Annwn, (OBOD, 2019), p24
  13. Hughes notes that the cauldron has ‘three symbolic functions’ – ‘a vessel of inspiration’, ‘a transformative device’ and ‘a vessel of testing’. Ibid. p24
  14. Morus-Baird, G. Taliesin Origins, (Celtic Source, 2023), p147 – 154
  15. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p 435, l13
  16. Geoffrey of Monmouth speaks of ‘nine sisters’ who rule ‘the island of apples’, or the Island of Avalon, an Annuvian location Gwyn is associated with. Morgen possesses the skills of healing, shapeshifting and flying. Monmouth, G. The Life of Merlin, (Forgotten Books, 2008), p27
  17. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p 435 – 6, l16 – 17
  18. Bromwich, R. The Triads of the Island of Britain, (University of Wales Press, 2014),p259
  19. Davies, S. (transl.), The Mabinogion, (Oxford University Press, 2007), p26
  20. Ibid. p25
  21. Ibid. p33
  22. Parker, W. (transl), The Mabinogion, (University of California Press, 2008), p173
  23. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p277, l45
  24. A term used to describe Taliesin by Gwilym Morus-Baird. Morus-Baird, G. Taliesin Origins, (Celtic Source, 2023), p269
  25. Afagddu means ‘Utter Darkness’. Hughes, K. From the Cauldron Born, (Llewellyn Publications), p32
  26. Evidence for monsters of Annwn can be found in ‘The Battle of Trees’ where Taliesin speaks of ‘piercing’ ‘a great-scaled beast’, ‘a black forked toad’ and ‘a speckled crested snake’. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p175, l30 – 37. Gwyn is said to hold back the fury of the ‘devils of Annwn’ to prevent them from destroying the world. Davies, S. (transl.), The Mabinogion, (Oxford University Press, 2007), p199
  27. Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007), p517

BIBLIOGRAPHY

Davies, S. (transl.), The Mabinogion, (Oxford University Press, 2007
Haycock, M. (transl), Legendary Poems from the Book of Taliesin, (CMCS, 2007)
Hughes, K. From the Cauldron Born, (Llewellyn Publications, 2013)
Hughes, K. 13th Mt Haemus Lecture: Magical Transformation in the Book of Talieisn and The Spoils of Annwn, (OBOD, 2019)
Monmouth, G. The Life of Merlin, (Forgotten Books, 2008),
Morus-Baird, G. Taliesin Origins, (Celtic Source, 2023)
Parker, W. (transl), The Mabinogion, (University of California Press, 2008)