Welcome To Thursday….
On The Menu:
The Lady of The Lake
Art :Jen Delyth
Some nice stuff, getting back to one of the main themes of Turfing, Celtic Culture. We have a delightful story from Wales (The Lady Of The Lake), and wonder filled Poetry from Taliesin, the ancient Prophet/Bard of Arthurian times…
It is a time of beauty, be part of it.
From Wales: The Lady of the Lake
High up in a hollow of the Black Mountains of South Wales is a lonely sheet of water called Llyn y Fan Fach.
In a farm not far from this lake there lived in the olden time a widow, with an only son whose name was Gwyn. When this son grew up, he was often sent by his mother to look after the cattle grazing. The place where the sweetest food was to be found was near the lake, and it was thither that the mild-eyed beasts wandered whenever they had their will. One day when Gwyn was walking along the banks of the mere, watching the kine cropping the short grass, he was astonished to see a lady standing in the clear smooth water, some distance from the land.
She was the most beautiful creature that he had ever set eyes upon, and she was combing her long hair with a golden comb, the unruffled surface of the lake serving her as a mirror.
He stood on the brink, gazing fixedly at the maiden, and straightway knew that he loved her. As he gazed, he unconsciously held out to her the barley-bread and cheese which his mother had given him before he left home. The lady gradually glided towards him, but shook her head as he continued to hold out his hand, and saying:
Cras dy fara, — O thou of the crimped bread,
Nid hawdd fy nala, — It is not easy to catch me,
she dived under the water, and disappeared from his sight.
He went home, full of sorrow, and told his mother of the beautiful vision which he had seen. As they pondered over the strange words used by the mysterious lady before she plunged out of sight, they came to the conclusion that there must have been some spell connected with the hard-baked bread, and the mother advised her son to take with him some “toes,” or unbaked dough, when next he went to the lake.
Next morning, long before the sun appeared above the crest of the mountain, Gwyn was by the lake with the dough in his hand, anxiously waiting for the Lady of the Lake to appear above the surface. The sun rose, scattering with his powerful beams the mists which veiled the high ridges around, and mounted high in the heavens. Hour after hour the youth watched the waters, but hour after hour there was nothing to be seen except the ripples raised by the breeze and the sunbeams dancing upon them. By the late afternoon despair had crept over the watcher, and he was on the point of turning his footsteps homeward when to his intense delight the lady again appeared above the sunlit ripples. She seemed even more beautiful than before, and Gwyn, forgetting in admiration of her fairness all that he had carefully prepared to say, could only hold out his hand, offering to her the dough. She refused the gift with a shake of the head as before, adding the words:
Llaith dy fara, — O thou of the moist bread,
Ti ni fynna. — I will not have thee.
Then she vanished under the water, but before she sank out of sight, she smiled upon the youth so sweetly and so graciously that his heart became fuller than ever of love. As he walked home slowly and sadly, the remembrance of her smile consoled him and awakened the hope that when next she appeared she would not refuse his gift. He told his mother what had happened, and she advised him, inasmuch as the lady had refused both hard-baked and unbaked bread, to take with him next time bread that was half-baked.
That night he did not sleep a wink, and long before the first twilight he was walking the margin of the lake with half-baked bread in his hand, watching its smooth surface even more impatiently than the day before.
The sun rose and the rain came, but the youth. heeded nothing as he eagerly strained his gaze over the water. Morning wore to afternoon, and afternoon to evening, but nothing met the eyes of the anxious watcher but the waves and the myriad dimples made in them by the rain.
The shades of night began to fall, and Gwyn was about to depart in sore disappointment, when, casting a last farewell look over the lake, he beheld some cows walking on its surface. The sight of these beasts made him hope that they would be followed by the Lady of the Lake, and, sure enough, before long the maiden emerged from the water. She seemed lovelier than ever, and Gwyn was almost beside himself with joy at her appearance. His rapture increased when he saw that she was gradually approaching the land, and he rushed into the water to meet her, holding out the half-baked bread in his hand. She, smiling, took his gift, and allowed him to lead her to dry land. Her beauty dazzled him, and for some time he could do nothing but gaze upon her. And as he gazed upon her he saw that the sandal on her right foot was tied in a peculiar manner. She smiled so graciously upon him that he at last recovered his speech and said, “Lady, I love you more than all the world besides and want you to be my wife.”
She would not consent at first. He pleaded, however, so earnestly that she at last promised to be his bride, but only on the following condition. “I will wed you,” she said, “and I will live with you until I receive from you three blows without a cause–tri ergyd diachos. When you strike me the third causeless blow I will leave you for ever.”
He was protesting that he would rather cut off his hand than employ it in such a way, when she suddenly darted from him and dived into the lake. His grief and disappointment was so sore that he determined to put an end to his life by casting himself headlong into the deepest water of the lake. He rushed to the top of a great rock overhanging the water, and was on the point of jumping in when he heard a loud voice saying, “Forbear, rash youth, and come hither.”
He turned and beheld on the shore of the lake some distance from the rock a hoary-headed old man of majestic mien, accompanied by two maidens. He descended from the rock in fear and trembling, and the old man addressed him in comforting accents.
“Mortal, thou wishest to wed one of these my daughters. I will consent to the union if thou wilt point out to me the one thou lovest.”
Gwyn gazed upon the two maidens, but they were so exactly similar in stature, apparel and beauty that he could not see the slightest difference between them. They were such perfect counterparts of each other that it seemed quite impossible to say which of them had promised to be his bride, and the thought that if perchance he fixed upon the wrong one all would be for ever lost nearly drove him to distraction. He was almost giving up the task in despair when one of the two maidens very quietly thrust her foot slightly forward. The motion, simple as it was, did not escape the attention of the youth, and looking down he saw the peculiar shoe-tie which he had observed on the sandal of the maiden who had accepted his half-baked bread. He went forward and boldly took hold of her hand.
“Thou hast chosen rightly,” said the old man, “be to her a kind and loving husband, and I will give her as a dowry as many sheep, cattle; goats, swine and horses as she can count of each without drawing in her breath. But remember, if thou strikest her three causeless blows, she shall return to me.”
Gwyn was overjoyed, and again protested that he would rather lop off all his limbs than do such a thing. The old man smiled, and turning to his daughter desired her to count the number of sheep she wished to have. She began to count by fives–one, two, three, four, five–one, two, three, four, five–one, two, three, four, five–as many times as she could until her breath was exhausted. In an instant as many sheep as she had counted emerged from the water. Then the father asked her to count the cattle she desired. One, two, three, four, five–one, two, three, four, five–one, two, three, four, five–she went on counting until she had to draw in her breath again. Without delay, black cattle to the number she had been able to reach came, lowing out of the mere. In the same way she counted the goats, swine and horses she wanted, and the full tale of each kind ranged themselves alongside the sheep and cattle. Then the old man and his other daughter vanished.
The Lady of the Lake and Gwyn were married amid great rejoicing, and took up their home at a farm named Esgair Llaethdy, where they lived for many years. They were as happy as happy can be, everything prospered with them, and three sons were born to them.
When the eldest boy was seven years old, there was a wedding some distance away, to which Nelferch–for that was the name the Lady of the Lake gave herself–and her husband were specially invited. When the day came, the two started and were walking through a field in which some of their horses were grazing, when Nelferch said that the distance was too great for her to walk and she would rather not go. “We must go,” said her husband, “and if you do not like to walk, you can ride one of these horses. Do you catch one of them while I go back to the house for the saddle and bridle.”
“I will,” she said. “At the same time bring me my gloves. I have forgotten them–they are on the table.”
He went back to the house, and when he returned with the saddle and bridle and gloves, he found to his surprise that she had not stirred from the spot where he had left her. Pointing to the horses, he playfully flicked her with the gloves and said, “Go, go (dos, dos).”
“This is the first causeless blow,” she said with a sigh, and reminded him of the condition upon which she had married him, a condition which he had almost forgotten.
Many years after, they were both at a christening. When all the guests were full of mirth and hilarity, Nelferch suddenly burst into tears and sobbed piteously. Gwyn tapped her on the shoulder and asked her why she wept. “I weep,” she said, “because this poor innocent babe is so weak and frail that it will have no joy in this world. Pain and suffering will fill all the days of its brief stay on earth, and in the agony of torture will it depart this life. And, husband, thou hast struck me the second causeless blow.”
After this, Gwyn was on his guard day and night not to do anything which could be regarded as a breach of their marriage covenant. He was so happy in the love of Nellerch and his children that he knew his heart would break if through some accident he gave the last and only blow which would take his dear wife from him. Some time after, the babe whose christening they had attended, after a short life of pain and suffering, died in agony, as Nelferch had foretold. Gwyn and the Lady of the Lake went to the funeral, and in the midst of the mourning and grief, Nelferch laughed merrily, causing all to stare at her in astonishment. Her husband was so shocked at her high spirits on so sad an occasion, that he touched her, saying, “Hush, wife, why dost thou laugh?”
“I laugh,” she replied, “because the poor babe is at last happy and free from pain and suffering.” Then rising she said, “The last blow has been struck. Farewell.”
She started off immediately towards Esgair Llaethdy, and when she arrived home, she called her cattle and other stock together, each by name. The cattle she called thus:
Mu wlfrech, moelfrech, — Brindled cow, bold freckled,
Mu olfrech, gwynfrech, — Spotted cow, white speckled;
Pedair cae tonn-frech, — Ye four field sward mottled.
Yr hen wynebwen, — The old white-faced,
A’r las Geigen, — And the grey Geigen
Gyda’r tarw gwyn — With the white bull
O lys y Brenin, — From the court of the King,
A’r llo du bach, — And thou little black calf,
Sydd ar y bach, — Suspended on the hook,
Dere dithe, yn iach adre! — Come thou also, whole again, home.
They all immediately obeyed the summons of their mistress. The little black calf, although it had been killed, came to life again, and descending from the hook, walked off with the rest of the cattle, sheep, goats, swine and horses at the command of the Lady of the Lake.
It was the spring of the year, and there were four oxen ploughing in one of the fields. To these she cried:
Y pedwar eidion glas, — Ye four grey oxen,
Sydd ar y ma’s, — That are on the field,
Deuweh chwithe — Come you also
Yn iach adre! — Whole and well home!
Away went the whole of the live stock with the Lady across the mountain to the lake from whence they had come, and disappeared beneath its waters. The only trace they left was the furrow made by the plough which the oxen drew after them into the lake; this remains to this day.
Gwyn’s heart was broken. He followed his wife to the lake, crushed with woe, and put an end to his misery by plunging into the depths of the cold water. The three sons distracted with grief, almost followed their father’s example, and spent most of their days wandering about the lake in the hope of seeing their lost mother once more. Their love was at last rewarded, for one day Nelferch appeared suddenly to them.
She told them that their mission on earth was to relieve the pain and misery of mankind. She took them to a place which is still called the Physician’s Dingle (Pant y Meddygon), where she showed them the virtues of the plants and herbs which grew there, and taught them the art of healing.
Profiting by their mother’s instruction, they became the most skilful physicians in the land. Rhys Grug, Lord of Llandovery and Dynevor Castles, gave them rank, lands and privileges at Myddfai for their maintenance in the practice of their art and for the healing and benefit of those who should seek their help. The fame of the Physicians of Myddfai was established’ over the whole of Wales, and continued for centuries among their descendants.
Poetry: Taliesin (Shining Brow)
A Poem for the Wind
Guess who it is.
Created before the Flood.
A creature strong,
without flesh, without bone,
without veins, without blood,
without head and without feet.
It will not be older, it will not be younger,
than it was in the beginning.
There will not come from his design
fear or death.
He has no wants
Great God! the sea whitens
when it comes from the beginning.
Great his beauties,
the one that made him.
He in the field, he in the wood,
without hand and without foot.
Without old age, without age.
Without the most jealous destiny
and he is coeval
with the five periods of the five ages.
And also is older,
though there be five hundred thousand years.
And he is as wide
as the face of the earth,
and he was not born,
and he has not been seen.
He on sea, he on land,
he sees not, he is not seen.
He is not sincere,
he will not come when it is wished.
He on land, he on sea,
he is indispensable,
he is unconfined,
he is unequal.
He from four regions,
he will not be according to counsel.
He commences his journey
from above the stone of marble.
He is loud-voiced, he is mute.
He is uncourteous.
He is vehement, he is bold,
when he glances over the land.
He is mute, he is loud-voiced.
He is blustering.
Greatest his banner
on the face of the earth.
He is good, he is bad,
he is not bright,
he is not manifest,
for the sight does not see him.
He is bad, he is good.
He is yonder, he is here,
he will disorder.
He will not repair what he does
and be sinless.
He is wet, he is dry,
he comes frequently
from the heat of the sun and the coldness of the moon.
Song Before the Sons of Llyr
I will adore the love-diffusing Lord of every kindred
The sovereign of hosts manifestly round the universe.
A battle at the feast over joyless beverage,
A battle against the sons of Llyr in Ebyr Henfelyn.
I saw the oppression of the tumult, and wrath and tribulation
The blades gleamed on the glittering helmets,
Against Brochwel of Powys, that loved my Awen.
A battle in the pleasant course early against Urien,
There falls about our feet blood on destruction.
Shall not my chair be defended from the cauldron of Cerridwen?
May my tongue be free in the sanctuary of the praise of Gogyrwen.
The praise of Gogyrwen is an oblation, which has satisfied
Them, with milk, and dew, and acorns.
Let us consider deeply before is heard confession,
That death is assuredly coming nearer and nearer.
And round the lands of Enlli the Dyfi has poured,
Raising the ships on the surface of the plain.
And let us call upon him that has made us,
That he may protect us from the wrath of the alien nation.
When the isle of Mona shall be called a pleasant field,
Happy be the mild ones, the affliciton of the Saxons.
I came to Deganwy to contend
With Maelgwn, the greatest in delinqencies,
I liberated my lord in the presence of the distributor.
Elphin, the sovereign of greatly aspiring ones.
There are to me three chairs regular, accordant,
And until doom they will continue with the singers.
I have been in the battle of Godeu, with Lleu and Gwydion,
They changed the form of the elementary trees and sedges.
I have been with Bran in Ireland.
I saw when Morddwydtyllon was killed.
I hears a meeting about the minstrels,
With the Gaels, devils, distillers.
From Penryn Wleth to Loch Reon
The Cymry are of one mind, bold heroes.
Deliver you the Cymry in tribulation.
Three races, cruel from true disposition,
Gael, Briton, and Roman,
Create discord and confusion.
And about the boundary of Prydein, beautiful its towns,
There is a battle against the chiefs above the mead-vessels.
In the festivals of the Distributor, who bestowed gifts upon me.
The chief astrologers received wonderful gifts.
Complete is my chair in Caer Siddi,
No one will be afflicted with disease or old age that may be in it.
Manawyddan and Pryderi know it.5
Three utterances, around the fire, will he sing before it,
And around its borders are the streams of the ocean.
And the fruitful fountain is above it,
The liquor Is sweeter than white wine.
And when I shall have worshipped you, Most High, before the sod,
May I be found in the covenant with You.
Juvenile Ornaments of Taliesin
I will address my Lord,
To consider the Awen.
What brought necessity
Before the time of Cerridwen.1
Primarily through my life
Poverty has been.
The wealthy monks
Why will they not speak to me?
Why will they not cause me to tremble?
One hour that I was not followed,
What disappearance of smoke?
why sang he evil?
What fountain breaks out
Above the covert of darkness?
When the reed is white,
When it is moonlight night.
Another was not sung,
It was shaken out,
When is apt to be forward
The noise of waves on the shore.
In the vengeance of the ocean,
A day will reach them.
When a stone is so heavy,
When a thorn is so sharp.
Knowest thou which is best?
Its base or its point,
Who caused a partition
Between man and frigidity?
Whose is the wholesomest sore?
The young or the old?
Kuowest thou what thou art
When thou art sleeping?
Whether a body or a soul,
Or a secresy [sic] of perception?
The ingenious minstrel,
Why does he not inform me?
Knowest thou where should be
The night waiting the passing of the day?
Knowest thou a sign,
How many leaves there are?
Who uplifted the mountain,
Before the elements fell?
Who supports-the structure
Of the earth for a habitation?
The soul of whom is complained of?
Who has seen it, who knows?
I wonder in books
That they know not truly
The soul, what is its seat.
What form its limbs,
Through what part it pours out,
What air it respires?
A war petulant,
A sinner endangered.
A wonder in mockery,
What were its dregs.
Which is the best intoxication,
Of mead or of bragget?
When their happiness
Was protected by the God of Trinity
Why should I utter a treatise,
Except of thee?
Who caused coin
Of current silver?
When is so current
A car so prickly;
Death having a foundation,
In every country is shared.
Death above our head,
Wide is its covering,
High above the canopy of heaven.
Man is oldest when he is born.
And is younger (and) younger continually.2
What is there to be anxious about,
Of the present attainment?
After a want of property,
Does it not make to us a shortness of life?
Enough of sadness,
The visitation of the grave.
And the One that made us,
From the supreme country,
Be he our God, and bring us
To him at the end!
This is one of the many “question” poems ascribed to the young Taliesin, who displays his knowledge by asking questions of the reader; the same can be seen in Amergin’s famous poem from the Lebor Gabala Erenn.
1. Cerridwen: goddess of Awen, divine inspiration
2. Man… younger continually: an example of Celtic paradox, something found quite a bit in medieval Welsh literature.
(Tree Of Life)
Taliesin or Taliessin (c. 534c.599) is the earliest poet of the Welsh language whose work has survived. His name is associated with the Book of Taliesin, a book of poems written down in the 10th century but which most scholars believed to date in large part from the 6th century. He is believed to have been the chief bard in the courts of at least three British kings of that era. In legend he attained the status “Chief Bard of Britain” and as such would have been responsible for judging poetry competitions among all the royal bards of Britain. A few of the marks awarded for poems are extant in the margins of manuscripts. Taliesin’s life was later the subject of 16th century mythological work by Elis Gruffydd, who may have relied on existing oral tradition about him.