Rules … Lessons … Revelations

Devotional Diary : SHRINE  ~>

{My Devotional Diary is not quite an open blog, but nor is it a private Book of Shadows. For anyone who may come across it, there are not arguments designed to convince or define a form a worship beyond my own devotional practice. What is there is rather public witness to that practice which is informed by historical research, shared insights and such revelations as are provided for me. If you  find your way there perhaps it might be a revelation for you too?}

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Exploring Eleri

 

Cardian Bay Rivers
Rivers Flowing into Cardigan Bay illustrated with their attendant Nymphs – Map by Wm Hole from Michael Drayton’s Poly-Olbion (1612)

 

Following the preceding survey of recent history of the drainage of the bog and the diversion of Eleri, this page will be more of an an exploration on the ground, but also containing some glimpses of the more remote history which led to the creation of the landscape as it is now.

After the last Ice Age ……  READ MORE at ~~~~~> The Guardian of the Well  

 

 


 

 

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Vigil for the Dark Moon after Samhain

Words spoken as part of my Dark Moon devotion to mark the passing of Rhiannon:

By Orion’s light
At the dark of the Moon
Now the hawthorn tree is bare

As the Hunter’s spoor is laid tonight
A shadow passes through the veil
Of Annwfn on a Grey Mare.

Rigantona, roses wither on your altar;
As winter falls across the land
I’ll keep your vigil here.

More detail in my Devotional Diary~>

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Elder Mother

 

{a continuation of Rhiannon’s Apples}

 

Elder Tree

Dark elderberries hang on twisted boughs
Unpicked and shrivelled,
Bare twigs twist to point the way
That turns upon itself a shadow veil
Shielding the world she is leaving behind
As she rides the grey mare
Fading to grey mist for a season
Seeking her fair form far away
Where he expects her, her shadow lord
Conjuring the woven ways
Through mists of his own making
Shaping a path through shapeless drifts
Each one receding through layers of world
Intricately dispersing
Wider to bring her to world’s end:
To not-world’s becoming.

…*…

Another watches her go as strewn leaves lie
On sodden forest floors
Bereft of shelter, mysteries
Of dappled green depth emptying.

Samahin Cover
Samhain Scene : from a cover for The Waxing Moon by Pat Blackmore


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Manawydan fab Llŷr

man
Manawydan’s Glass Door – water colour by David Jones

Visions and Propositions

Manawydan waits in shadow, biding his time, watching. I visualise him cloaked and hooded, looking as if over my shoulder, yet also withdrawn to a liminal space where a portal opens into the Otherworld.

Was he there when Rhiannon came? The tale* does not tell it, only that she came to claim Pwyll for a husband. Did Arawn watch from the other side?

Was one watching when her child was taken from the cradle by her side? Or when she waited by the horse-block for Pryderi to return?

The tale* tells that Pryderi, grown now, went to Ireland (or was that Annwn?) with Manawydan and his Brother Brân for the sake of their sister Branwen (but there was also a cauldron).

They returned with the head of Brân (just seven in all from a great army returned) and Branwen who broke her heart.

The Birds of Rhiannon sang to them then and time was still until the door – which Manawydan reminded them should not be opened – was opened; and they went to the White Mount to bury the head – Brân’s head – that had kept company with them when time did not flow.

Manawydan, alone now in Thisworld of the siblings of Llŷr, he who was “wise of counsel” as the Black Book has it**, took counsel from Pryderi to go to Dyfed and be with Rhiannon.

So they are wed but he watches Pryderi and then Rhiannon go through the enchanted fort into the Otherworld (he counsels caution – another door best not opened? – but will not hinder) and must wait for his chance to release them and restore the land.

So he waits until it is time to act. Then he acts. Like a gatekeeper opening and closing the Portal he watches – and enables – the coming and going of those who would pass and those for whom passing is a rite of passage.

-*-

Commentary

Consider the Triad, referred to in the Mabinogi, about the Three Golden (or noble) Shoemakers, one of whom is “Manawydan Son of Lludd” in one of the manuscripts of the Triads, though “Son of Llŷr“ in another. Rachel Bromwich says that this transference is common so that Llŷr & Lludd are interchangeable***. As Lludd is cognate with Nudd should we therefore regard Manawydan as the brother of Gwyn ap Nudd?

If Manawydan is a son of Nudd (Nodens), Brân and Branwen are also children of this god. By which perhaps we should understand ‘of his family’ or even perhaps ‘expressions of his nature’? Family relations between gods are never quite the same thing as those between people.

Beli Mawr is said to be the father of Lludd and Lleuelis****. But also in legendary history of Caswallawn (i.e. Cassivellaunus) leader of the Brythons who opposed Julius Caesar in his brief incursion into Britain in 54 bce. Many of the early kings of Wales traced their lineage back to Beli Mawr via Cunedda. Clearly here we are in territory where myth, legend and history merge and the difference between gods and ancestors is either confused or irrelevant, depending on your point of view.

But if Manawydan is an offspring (however understood) of Nudd, and shares an identity (however understood) with Gwyn, the identification of these two ‘sons’ of Nudd as Thisworld and Otherworld faces of a god, on either side of the portal, seems to cohere.

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*‘The Tale’ here is the First and Third branches of The Mabinogi

** In the poem ‘Pa Wr yw’r Porthor?’ (Which one is the Gatekeeper?)

*** Trioedd Ynys Prydein (Third Edition, p. 419 & p.421)

**** In the medieval Welsh tale Cyfranc LLudd a Lleuelis