Shakespeare’s Horns

Tonight is called Nos Galan Gaeaf in Wales, and is an ysbrydnos, or ‘spirit night’ when the dead walk abroad under the starry skies. Halloween is the most recent tradition associated with this night, known at one time as ‘All Hallows Eve’, but there were traditions that came before it, such as the old Celtic festivities of harvest time. As with Samhain in Ireland, and indeed for many of the early peoples of Europe in general, this was the time when the ripened fruits and crops of late summer and autumn were celebrated as the abundant wealth of the land. Alongside such celebration there would have naturally been a time of reflection, particularly as this fulfilment of life’s fruition also marks the moment when the seasons turn and all growing life prepares itself to pass through the death of winter. This is the natural time to acknowledge mortality and consider what may come after the cold season.

Its probably for this reason that tonight is also the time when Gwyn ap Nudd hunts the land, when even the living can be taken up as souls to join in his eternal hunt, urging on the magical hounds as they chase through the darkness. This happened to one Ned Pugh, a famous Welsh fiddler whose mournful refrains were heard one Nos Galan Gaeaf transforming into the bright call of a huntsman’s bugle. Having entered a cave on that particular Halloween, he wandered deep into the belly of the earth from which he was never to return alive, but was instead taken up as chief huntsman to Gwyn ap Nudd, exchanging his fiddle for a horn.

A similar account could be given of Arawn from the First Branch of the Mabinogi. One of the very few allusions to Arawn in Welsh folklore concerns a ghost that was often heard declaiming Hir yw’r dydd a hir yw’r nos, a hir yw aros Arawn, a little verse that roughly translates as ‘Long is the day and long is the night, and long is the wait for Arawn.’ Was this the soul of someone long dead still waiting to be called by Arawn to join the otherworldly hunt? We shall never know for certain, but the other similarities between Arawn and Gwyn ap Nudd would lead us to think so.


If anyone knows who made this image please let me know.

One of those similarities is the connection both these figures have to the instincts of physical desire, all those visceral and carnal urges that are fired by the hunt. Arawn was the one who tempted Pwyll with his beautiful wife, and Gwyn was a dangerously jealous lover of Creiddylad according to the medieval redactors of Culhwch ac Olwen. Gwyn was also responsible for tempting Collen with illusory food when the saint visited his phantom palace atop Glastonbury Tor. All of these temptations are echoed in an English version of the Magical Huntsman, a figure of superstition that Shakespeare found so intriguing he brought him to life, quite ridiculously, in his play The Merry Wives of Windsor.

“There is an old tale goes, that Herne the hunter,
Some time a keeper here in Windsor forest,
Doth all the wintertime, at still midnight,
Walk round about an oak, with great ragg’d horns;
And there he blasts the tree, and takes the cattle,
And makes milch-kine yield blood, and shakes a chain
In a most hideous and dreadful manner.
You’ve heard of such spirit; and well you know
The superstitious idol headed old
Received, and did deliver to our age,
This tale of Herne the hunter for the truth.”

Despite the paucity of material concerning Herne, Shakespeare’s use of him in the play chimes with much of what we already know of Herne’s Welsh cousins, all three being hunters with supernatural qualities that are associated with fairies and the dead. Not unlike the spirits and sprites of many lands it appears that Herne can cause disease amongst cattle, and his moaning and clanking of chains is not unlike the restless behaviour of the souls of the dead.

But it may also be worthwhile considering Shakespeare’s actual use of Herne in the play. To cut a rather long story short, Falstaff, a lecherous wastrel with expensive tastes, attempts to seduce two married women by employing various deceptions. After realising his unsavoury intentions, both women take their revenge by tricking him into dressing up as Herne the Hunter for a promised night of pleasure. While waiting under the Windsor Oak sporting a pair of horns, Falstaff works himself up to a froth waiting for the two wanton wives to come and ravish him. But instead of his anticipated satisfaction he is accosted by a gang of children and adults in fairy costume whom he believes to be real spirits of the otherworld come to punish his mortal trespass (he obviously went for the trick, not the treat). These cruel fairies and sprites ridicule him and eventually put him in his place, all of which Falstaff accepts with rather good grace.

James Stephanoff 'Falstaff at Herne's Oak'

James Stephanoff, ‘Falstaff at Herne’s Oak’ 1832

Lechery and excessive desires in general are a theme that Shakespeare explores throughout the play, with Falstaff being the embodiment of aristocratic excess. In contrast to Falstaff’s debauched appetites, through various mentions and allusions, Shakespeare subtly evokes the Order of the Garter, a royal order of nobles chosen by Queen Elizabeth, Shakespeare’s own patron. This order was supposedly one of high-minded restraint and discipline, as stated in their motto ‘Honi soit qui mal y pense’, which literally translates as ‘Evil be to him who thinks evil.’ The Merry Wives of Windsor could well have been written to feature in an event held at the royal estate of Windsor attended by Queen Elizabeth and her Order of the Garter. This would explain why Falstaff’s fate in the play appears to be a realisation of the order’s motto. His bad intentions result in a bad outcome where he finds himself dressed in the guise of none other than Herne the Hunter.

There are several hints in The Merry Wives of Windsor of folk traditions concerning the unfortunate figure of the cuckold. When a man’s wife had been unfaithful, some communities would ridicule the couple and in particular the husband by placing horns on his head, thus marking him out as a cuckold, a man who shares his wife with other men. In this way the wearing of horns was associated with a lack of fidelity. But whereas these later traditions have the cuckold as a figure of derision, Shakespeare, in his own magical way, may well have been evoking a much older idea concerning the horned hunter.

There are several points of comparison between Shakespeare’s Herne and Arawn from the Mabinogi. Both figures are party to an exchange of places, Falstaff with Herne and Pwyll with Arawn, both mortals become the god and both gods are the magical huntsmen in their respective regions. Having taken on the external form of the god, both mortals come to meet the fairies of the otherworld, an experience that went better for Pwyll than it did for Falstaff. Pwyll showed restraint and self-control in the bed of Arawn’s fairy queen, where Falstaff was seen for the lecherous toff he was and punished by the ‘fairies.’ One succeeded in wearing the mantle of the otherworld, while the other didn’t. Pwyll was learning his lesson, as was Shakespeare’s Falstaff, although in a markedly different way.

If this was Shakespeare’s understanding, and who could deny one of the greatest bards of the English language such an insight, this horned figure was far from the object of ridicule and derision that he appeared to be on the surface. Falstaff’s failure was to be deaf to what the Huntsman had to say about the sowing and reaping of one’s desires. Pwyll, on the other hand, was listening well, as his name suggests.

The Bosworth Prophet

I’ve put a new resources page together, including some useful websites as well as a collection of pronunciation guides I recorded for a student some time ago. I’ve also included a link to a page I put together back in 2009 on a research project I took part in looking at medieval Welsh bardic declamation.

The bardic declamation project resulted in series of videos, some of which were filmed at the Voicing the Verse conference in Bangor University. The one I’ve included bellow is a reconstructed declamation of the poem Pawb at Dewi by the prophecy poet Dafydd Llwyd, probably composed in 1485. When Henry Tudor was making his way through Wales gathering support and troops for his forthcoming battle with Richard III at Bosworth, he stopped off at Mathafarn Hall just outside of Machynlleth to visit Dafydd Llwyd, one of the better known prophecy poets of the time. Dafydd Llwyd was a trained Welsh bard that practiced the ancient art of political prophecy, a genre of bardic poetry associated with the myth of the mab darogan, the son of prophecy.

Henry Tudor, needing the support of his relations amongst the Welsh nobility, knew that a proclamation of support by the famous Dafydd Llwyd would aid his cause. According to folk tradition, having spent the evening with Dafydd and his wife, Henry asked the bard straight out “So who do you think will win the battle at Bosworth? Me or Richard?” Being caught unawares, Dafydd replied he would meditate upon the question that night and give Henry the answer next morning. Later on that evening, with the young Henry and his companions tucked up in bed, Dafydd was pacing up and down his bedchamber pulling at his beard. His wife, trying to sleep, asked him “Dafydd, what’s wrong, come to bed and let us sleep!”, to which Dafydd replied “But what shall I tell him? He could be king in a few weeks time; I must get it right.” To which his wife replied “Just tell him he’s going to win. If he does, he’ll look favourably upon you. If he looses, well it doesn’t matter because he won’t be around to complain about it. Now come to bed!” So that’s what Dafydd told him and the rest, as they say, is history.

The poem we’re performing in the video bellow was probably composed by Dafydd Llwyd to be declaimed before the Welsh troops just before going into battle at Bosworth. Its a rousing call-and-response between the bard and the troops, stirring them to action and calling for the blessings of St David for those about to go to war. Its led by Twm Morys, a well regarded chaired bard, and based on the research of Peter Greenhill (first on the left of the group) who also provided the research and interpretation for Paul Dooley‘s album of music from the ‘ap Huw’ harp manuscript.

The first part of the Welsh Mythology audio course will soon be available to download, hopefully by next week.

Taliesin: Power and Politics at Court

The legendary poems from the Book of Taliesin provide us with a brief glimpse of the less formal activities of Welsh medieval court bards. Most of these poems are dramatic pieces that were very likely performed by bards and declaimers adopting the dramatic persona of the legendary Taliesin. The differing ages of some of these and other legendary Taliesin poems found in other manuscripts suggest such a practice was popular at least during the few hundred years of the Gogynfeirdd period, if not longer. There are obviously many reasons why these poems were composed, but they can be considered at least partly as material that would have further promoted the essential mystique of the Welsh court bard. As we can see in poems such as ‘Angar Kyfundawt’, possibly composed around the early 1200s, Taliesin is portrayed as the divinely inspired, erudite and magically powerful wise-man who’s own status bolsters that of the ancient order he personifies.

It has been noted by Haycock that this particular version of the Taliesin figure was possibly intended to give some positive spin to the bardic tradition in the wake of accusations concerning its integrity. This may in part have been down to the bad press given to the bards over the years by church men, the 6th century Gildas being one of the earliest, and the 12th century Gerald of Wales who, in his Journey Through Wales, must have caused some discomfort for the bards in describing the babbling and seemingly possessed awenyddion. The use of the Taliesin persona at this time can at least be seen as part of the bardic tradition’s continuing efforts to promote its relevance at the courts of the Welsh princes. The legendary poems in the Book of Taliesin promote the fundamental ideal of the court bard, with the legendary Taliesin’s kaleidoscopic display of learning, wisdom and mystical vision stressing many of the attributes probably held to be important amongst real-life bards working in real-life situations.

So what exactly is it about the Taliesin persona that made it so appealing to bard and audience alike? We find the popularity of the Taliesin myth echoing down the centuries in the form of the Tale of Taliesin; as Ifor Williams commented, this has remained one of the most popular Welsh folk tales for over a thousand years. The reasons for the Taliesin persona’s appeal can perhaps be found in the different strands of political, social and cultural power this archetypal figure mediates. Even though the primary function of this persona was to entertain, through that entertainment it was also a vector for these other influences.

The influences I’ve noted here, the political, social and cultural, clearly overlap, and it should be remembered that in the effervescent moment of performance these strands would not be mediated separately but conveyed as a total effect implied in the whole persona. Neither should we assume that defining such a performance as court theatre means it was of less value than the formal, public ceremonies of praise and eulogy in terms of maintaining a bard’s public authority or ensuring his influence within the wider political sphere. As we find in the works of many great playwrights, apparent frivolity can as easily convey profundity and even revolution. The same should be borne in mind with the Taliesin persona.

We must also bare in mind that the personal authority and mystique of the court bard undertaking such a performance would clearly have a large impact on how it was received, particularly if we consider that some of the legendary Taliesin poems were probably composed and performed by none other than Prydydd y Moch. The real-life status of the court bard would have been essential to the success of any such ‘Taliesin’ performance, as would the audience’s acknowledgement that this was not only good fun, but also a celebration of the cherished bardic ideal. It may also have been considered the embodiment of a venerated and respected ancestor; that is, the performing bard was considered to have evoked the spirit of the historic Taliesin through his characterisation (lines 14 – 16 of ‘Teithi Edmygant’, see bellow: Our generous God / . . . / He wakens the sleeper / He merits a flow [of praise]).

In terms of the political, social and cultural power the Taliesin persona mediated, one example from the Book of Taliesin will serve to illustrate the economy with which this could have been achieved. We find all three kinds of power wielded quite subtly in the poem ‘Teithi Edmygant’ (LPBT, p.370). On the surface, as with many of these poems, the text appears to be quite ambiguous, the meaning inconsistent and apparently confused at times – although as always, a little shift in perspective on the modern reader’s part shows that the text more than likely is complete. The poem includes references to famous ancestors of royal Welsh lineages, those of North and South, and its not immediately clear why these references have been inserted into the regular flow of Taliesin’s boasting. For example, there appears to be a disjoin at the end of this sequence:

Pwy a tal y keinon?
ae Maelgwn o Von?
ae Dyfyd o Aeron?
ae Coel a’e kenawon?
ae Gwrwedw a’e veibon?
Nyt anchward y alon
o Ynyr Wystlon.
Ef kyrch kerdoryon
se syberw Seon.
(LPBT, p.373.)

Who deserves the drink of honour?
Maelgwn from Anglesey?
Or Dyfydd from Aeron?
Or Coel and his hounds?
Or Gwrweddw and his sons?
His enemies do not laugh
because of the hostages [taken by] Ynyr.
Poets make for                                                                                                                                       one in (Caer) Seon with his proud [word-]sowing.

By locating the performance of this poem before a court of Welsh nobles, it may be possible to divine a reason for this apparently confused section of the poem. Marged Haycock, the poem’s editor, suggests two possible scenarios:

“The question arrises as to what occasion might suit a performance of a piece like this which has so many varied elements. One possibility is that it was performed ‘in the story’ – i.e. imagined to be happening at the court of Maelgwn at Degannwy on the occasion when he was receiving visitors. Another is that the mask or persona of Taliesin was used in a real-life setting, not just to provide entertainment, but to foster solidarity in a gathering of representatives from different kingdoms, or satellite regions. Diplomatic flattery could well have turned to the doings of fifth- and sixth century heroic worthies.” (LPBT.371)

In both contexts mentioned here by Haycock, we can assume the poem was declaimed on the occasion of worthies visiting the court, either real or imaginary. Further to that, we can also assume that as with most poetry from this period there will be an element of idealising. It was probably understood by the audience that one of the bard’s traditional roles was to judge the aristocratic community according to noble ideals, a role implicit in the Taliesin figure since the earliest praises of Cynan and Urien. If we interpret the above excerpt with reference to these possible subtexts we may be able to make some sense of the change in direction it contains.

At the beginning of the excerpt the bard playing Taliesin asks ‘who is worthy of the drink of honour?’, that is a symbolic way of asking ‘who is worthy of the dignity and honour provided by this court through its ceremonies?’ In response to this apparent challenge, a list of famous ancestors, or ideal heroes, is offered. The suggestion is that these heroes would be more than worthy of the keinon, the drink of honour. At the end of the list we then have the couplet ‘his enemies do not laugh / because Ynyr took hostages’ – Ynyr more than likely being one of the early kings of Gwent in South East Wales. Even though the couplet names him specifically, the poem could be suggesting generally that the one who is worthy of the honour of the court is one who is also fortunate enough to have enemies that were oppressed (‘his enemies do not laugh’) because of the actions of his ancestors (‘because Ynyr took hostages’). Ynyr does not need to be an actual ancestor, just a famous example of a hero who served his descendants by being a violent oppressor of his and their enemies. The taking of hostages meant that the weaker force (the English here) wished to forgo any violent conflict and instead opted to surrender hostages to the superior force (the Welsh).

What would be the implications of such a suggestion in the context of a medieval court? Even though its clearly impossible to say either way exactly what the social ceremonies of the day were, its likely drink – probably mead – had something to do with it, as suggested by the formal term keinyon, that is ‘the first drink’ or ‘the honour drink’, found in Welsh law text as well as poetry. Before listening to a performance of this particular poem, did noble members of the audience take part in a public ceremony where they received a drink from the king of the court, as a public sign of his welcome and hospitality and their loyalty? That would make these few lines quoted above quite relevant if ever performed in such a context. Metaphorically, the bard playing Taliesin would have asked – “You noblemen, you descendants of famous ancestors, you who are indebted to them for making you noble, are you worthy of this court’s ceremony?” Even though the poem doesn’t state this explicitly, by locating it in such a context it becomes a possible reading.

If we come now to the apparent turn in meaning in the last couplet, we find here another of Taliesin’s boasts, possibly inserted to give a kick of authority to the challenge implied above; only he, famous and honoured as he is, has the authority (and gall) to suggest the present nobility should compare themselves to their famous ancestors to see if they are laking in any way. The apparent change in direction here is instead read as a statement qualifying Taliesin’s authority in posing the challenge, stressing his traditional position as one who ‘judges men of heart’. Either way, whichever of these various contexts we wish to stress, the poem makes an indirect reference to the audience. The final responsibility of answering the challenge implied by Taliesin rests with them. If so, this is not simply a rhetorical device, but an invitation for the audience to engage with the heroic ideals the bardic tradition was so keen on promoting, mediated here by the legendary persona of their most entertaining spokesman.





Taliesin’s Many Meanings

While considering the next few lines of poetry the different meanings of the word dwfn should be borne in mind (see previous series of posts). In short, as an adjective it not only means ‘deep’ but also ‘profound’, and as a noun it can mean ‘world’. I’m also putting forward the argument that dwfn is sometimes used by Welsh medieval bards to mean something similar to Annwfn, the ‘in-world’, usually called the Welsh ‘otherworld’; but here I’m not defining it as a separate realm under the earth or across the sea but as a mythical, ‘deep’ dimension of this mundane, surface reality.

This concept of dwfn seems to be implied several times in the first section of ‘Angar Kyfundawt’ (LPBT 4), the longest poem copied in The Book of Taliesin and one of the poems that could have been composed by Llywarch ap Llywelyn, chief bard to Llywelyn the Great. Three instances of this dwfn are found between lines 16 and 33 which suggests it is a theme the author wished to introduce early on in this 266 line poem, perhaps because evoking this imaginary depth was an intentional effect of its performance.

The first example comes at the end of an initial sequence that lists Cian, Afagddu and Gwion as skilful and successful enchanter-bards. The poem then continues with the following couplets:

Gwiawn a leferyd,
adwfyn dyfyd;
gwnaei o varw vyw
ac anghyfoeth yw.

Marged Haycock gives the following translation:*

[It is] Gwiawn who utters,
a profound one shall come;
he would bring the dead to life
and [yet] he is poor.

Haycock cautiously interprets the second line as a foretelling by Gwion of Christ’s birth or second coming, which chimes with a possible tradition of Taliesin doing the same (although only noted in an external English source; see note to line 249 in ‘Kad Godeu’, LPBT 5). But if we stress the alternative meaning of dwfn in the second line (‘adwfyn dyfyd‘), other interpretations become available to us. For example, is this second line referring to a being that is evoked by Gwion? We could as easily render the text in translation as:

Gwiawn utters
[and] a deep one shall come:
he [Gwion] would bring the dead to life,
and he is poor.

Here I’m taking the prefix a- in adwfyn to mean the conjunction ‘and’, a possible reading mentioned by Haycock in her notes on this line. This gives a statement of fact that Gwion’s utterance will cause a ‘deep one’ to arise, effectively giving him life in the surface world through the magical act of bardic utterance. In some ways this is akin to re-enacting in the microcosm the Word of God in the macrocosm, emulating the original act of creation through divine inspiration. The description of Gwion as being poor could also work, he being portrayed as a humble smith’s son in some versions of the later Hanes Taliesin, but it also implies that he is above caring for the riches of the world, asceticism being a mark of his spiritual integrity.

The obvious question that follows is who is this ‘deep one’ brought into being by Gwion? An explanation may be found in the other examples of dwfn in this section of the poem. After a description of Afagddu and Gwion working at their fireless cauldrons (how they work their magic of creation), we have the following couplet:

Dydwyth dydyccawt
dyfynwedyd gwawt

Which Haycock translates as:

Passionately will song be brought forth
by the profound speaker.

Again, we could as easily say:

Passionately will song be brought forth
by the deep, profound speaker.

I would say both meanings, deep and profound, are implied here. Here we have another allusion to the enchanted nature of bardic utterance and the depth from which it arises. Regardless, taken with the first quoted example above, what is suggested is that Gwion is either evoking the presence or prophesying the coming of a ‘deep one’. Whichever meaning we wish to stress, this also chimes with the third instance of dwfn found 9 lines later. Although there is a scribal error here, Haycock’s emendation gives:

dybydaf a gwawt
dwfyn dyfu ygnawt

. . . which she translates as:

I’ll come with a song
[of] a profound one who became flesh.

Following Haycock’s interpretation, here we have the Taliesin persona repeating Gwion’s prophecy. If we can identify the former as the reincarnation of the later, we can assume they are different iterations of the same being, so it would make sense if both are making the same prophecy. But the fact of Gwion’s reincarnation as Taliesin, as attested to in the Hanes and suggested elsewhere in The Book of Taliesin, could give another parallel meaning to this couplet, that is Taliesin is the ‘one who became flesh’, just as he was born anew from Ceridwen’s womb or enchanted from flowers by Math and Gwydion (see below).

This interpretation is supported if we exercise an editor’s prerogative by placing a comma at the end of the first line of the couplet, giving:

I’ll come with a song,
[I’m] a deep one who became flesh.

Either way, this second line could very well be referring to Taliesin himself. If so, the main focus of this opening section is his own enchanted provenance, not so dissimilar to his fabricated condition noted elsewhere in The Book of Taliesin. He states clearly in ‘Kat Godeu’ – ‘the wisdom of sages fashioned me’ (LPBT, p. 183), a condition metaphorically implied when he describes how Math and Gwydion fashion him from flowers, as they did Blodeuwedd (LPBT, p. 181-2). In this particular instance we can infer that his present incarnation is created by his earlier incarnation, not an illogical sequence of events.

Taliesin therefore is the deep one who will become flesh; as an imaginary being he is brought to life – made real – by the act of bardic declamation. Is this a reference to the adoption of a dramatic persona by the performing bard? Does the mythical Taliesin exist as a figment in the imaginary depths until he ‘becomes flesh’ via the creative act of performance? This could imply a belief in either the transmission of ancestral wisdom and authority via the embodiment of an inherited, archetypal bardic persona, or even a degree of what the medieval Church may have considered ‘possession’.

On a more general point, the multiplicity of interpretations discussed here may be an intentional feature of the poem and a result of the skilful playfulness of the poet, as opposed to being a result of our inability to divine the ‘proper’ meaning. The implied references to Christ as noted by Haycock may well run in parallel to my own interpretation. It certainly wouldn’t be out of place in terms of the miraculous nature of the subject. But more importantly the text is symbolic and imaginative, appearing to subtly subvert attempts to pin it down to any overly fixed literal sense. In effect it invites us to play with its meaning.

Here is a revised translation of this section (lines 15-35) based on Marged Haycock’s but with my alternative interpretation:

Gwiawn utters
[and a] profound one will come;
he [Gwiawn] would bring the dead to life,
and he is poor.
They [Afagddu and Gwiawn] would make their cauldrons
that were boiling without fire;
they would work their materials
for ever and ever.
Passionately will song be brought fourth
by the deep, profound speaker.
Hostile is the confederacy [of opposing bards];
what is its custom?
[Since] such a great amount of the nation’s poetry
was on your tongues
why don’t you declaim a declamation,
a flow above the shining drink?
When everyone’s separated out
I’ll come with a song,
[I’m] a deep one who became flesh:
there has come a conqueror,
one of the three judges in readiness.

* Marged Haycock ed., Legendary Poems from The Book of Taliesin (2007)

The Taliesin Tradition courses

I’m beginning a new online course this April called The Taliesin Tradition. It covers almost 1500 years of material, from the earliest Welsh poetry by the historic Taliesin, through to the mythic Taliesin and the poems attributed to him in The Book of Taliesin. We will track the development of the Taliesin myth and how it was used by the medieval bards to inform their own myth making. It will also touch briefly on the Taliesin tradition today and its presence in modern culture.

Its a similar format to the Symbolic Keys, only that I’ve extended the length of the sessions to 2 hours. For more information please visit the course page.

I’m also running a short 4 week version of the course in Tre’r Ddol (next door to Tre Taliesin) and Machynlleth. The course begins March 20th in Machynlleth and March 25th in Tre’r Ddol. Please see the fliers bellow for details:

Taliesin Tre’r Ddol seminars

Taliesin Mach seminars

A slightly extended version of the Symbolic Keys online course will also run beginning Sunday April 20th.

Alternative interpretations of ‘dwfn’ in Gogynfeirdd poetry, part 4

According to Marged Haycock, the Book of Taliesin poem ‘Angar Kyfundawt’ could very well have been written by Llywarch ap Llywelyn (for a full explanation see her introduction to her edition of The Legendary Poems from the Book of Taliesin). The similarites between Llywarch’s more formal court poetry and a number of poems in the Book at least place him closer to the text than any other bard of his period. Although Marged Haycock largely makes the association based on similarities in vocabulary and word combinations, there is also the suggestion of a conceptual similarity, not only with Llywarch, but also with his old master, Cynddelw. This conceptual similarity is of course with regards to the use of dwfn and its counterpart Annwfn as signifying a mythical dimension implied within mundane reality.

As with the majority of the other legendary poems, ‘Angar Kyfundawt’ is a dramatic piece that was likely to have been performed in the voice and persona of the mythical Taliesin; before uttering a word, this in itself would signal that the performer was evoking the mythical depths. The explicit references to ‘the deep’ largely corroborate what’s already been covered in previous posts, such as . . .

Awen a ganaf,
o dwfyn ys dygaf.

I sing awen,
I bring it forth from the depth.
(LPBT 4.179-80)

Another section describes in detail what is only suggested in other poems:

Ef a’e rin rodes
awen anghymes:
seith vgein ogyruen
yssyd yn awen;
wyth vgein o pop vgein
euyd yn vn.
Yn Annwyfn y diwyth,
yn Annwfyn y gorwyth,
yn Annwfyn is eluyd,
yn awyr uch eluyd.

He [God] with his miracle
bestowed immeasurable awen;
seven score ogyrfen
there is in awen,
and eight score of every score
in each one.
In Annwfn he ranged them,
in Annwfn he made them,
in Annwfn below the earth,
in the air above the earth.
(LPBT 4.75-84)

Here the legendary Taliesin describes how God created the immeasurable aspects or divisions (ogyrfen) of awen and set them out in Annwfn. The poet unambiguously names Annwfn as the place where awen is created, set out in all its varieties, and more importantly where it is found, the depth from which it rises. This makes sense if we again define Annwfn as the mythical realm, that is the place from which all symbolic, mythic and idealised forms arise. In the Four Branches, Annwfn is the realm that is somehow within Dyfed, and is the place where Pwyll experiences ideal or perfected forms of behaviour.

This also suggests a possible interpretation for the difficult last line in the above excerpt, ‘in the air above the earth’. There are two possible interpretations: first of all that the poem here refers back to awen, and that awen is also found in the air above the earth as well as being arranged by God in the depths; a possible interpretation considering the etymological link between awen and breath / air.

The second interpretation is that the whole sequence is talking about Annwfn and therefore Annwfn is here described as not only being in the earth bellow but also in the air above. It would be reasonable to assume that this is a metaphorical way of saying ‘in all places, above and bellow’ just as Llywarch uses dwfn a bais in the previous post. This interpretation suggests Annwfn is in all things, latent in the whole of God’s creation, not just bellow the earth. In this regard, the meaning of the name Annwfn shouldn’t be taken literally but symbolically; describing it as being bellow ground is simply a storybook metaphor for the more nuanced concept of ‘the world within the world’.

But these are not the only references to ‘the deep’ that we find in ‘Angar Kyfundawt’. If anything, the whole poem is laced with references to this concept, usually implied in double meaning, or ‘meanings within meanings’ which as a feature itself seems to symbolise ‘the world within the world’. In the next few posts I’ll take a more detailed look at these other examples.