We interrupt our discussion of things Arianrhod-related to bring an unscheduled rant.
I recently received an email that pretty much amazed me.
Our students have a meetup group, basically just an online calendar that keeps them in touch with where and when the next class is. It's private to our students, since the classes are often at the private homes of our teachers, and those addresses are not something for the general public. And of course, to join our classes you have to be accepted to our Seekers group.
Last night I happened to notice that three people had asked to join our meetup group, and I sent each of them a polite note explaining that it was a private group and inviting them to join our public forums here, as well as the meetup group in those persons areas where many of our students were publicly active.
I won't reproduce the email (actually TWO emails) I received from one of them, but he basically flipped out, suggested that our actions in having a private group were morally criminal, harming the Craft by "hiding in the face of diversity" and so on.
Here are some basic facts:
Public Groups
Occasionally larger areas are able to sponsor open meetups and public rituals. This is based generally on the ability of someone to provide a space to hold public meetings, classes and rites; the population of pagans in the area and the time schedules of the organizers. Putting together public groups and rituals takes an enormous amount of time and effort. Not all of us have that to spare.
In the Orlando area, where I used to live, for example, the WRCF (Wiccan Religious Cooperative of Florida) once had a thriving group which included several large and several smaller covens. However because of many issues, including the cost of renting space (yes, we had to pay to rent space from churches, parks and other venues to hold our public rites - it doesn't come free unless you own your own land) and the fact that many of the original and early-but-later organizers worked overtime to the point of burnout. the WRCF eventually faded.
There was a time when I personally ran the Environmental comittee, a twice-monthly Moon Circle, a monthly Bardic Circle, edited and published the newsletter, was active on the Clergy committee, was working on our program to begin teaching Wicca 101 classes as part of the WRCF and served on the Board. Yes, all at once. And that didn't include the fact that I was teaching my own students, pursuing my own studies and working full time to put food on my family's table. And the other members of the Board were about equally busy.
I've heard that they are re-organizing and I very much wish them luck in their efforts.
At this time, in Orlando, Nyt and Breccia are fostering the Circle of the Sublime Elm meetup group. Though their membership hasn't yet climbed to the 500 or so members we once had in the WRCF, they and those who are helping them are putting in a great deal of time and energy. They do this out of the goodness of their hearts and the desire to help the pagan community grow.
Sadly, in public groups such as this, the rule of thumb is that about 10% of members actually put time into the group other than showing up at rituals. If you are fortunate enough to have a similar group in your area, do consider supporting them - with donations, perhaps, but actual work - someone to put up fliers, help send newsletters, run various committees, teach classes, organize rituals, and other real "labor" is often more necessary and appreciated.
Private Traditions and Teaching Groups
Most traditions and groups in the Craft have private covens and teaching groups. This is as it should be and pretty much as it has been, perhaps from time immemorial, certainly over the course of the last 50+ years since Gardner published Witchcraft Today.
Unlike public groups, you cannot just automatically join one of these Covens or Traditions. You must apply to the group and be accepted and admitted.
Some traditions have "Outer Courts" where you can attend some of their open rituals and get to know them. This gives them the opportunity to observe you and decide whether or not they feel you fit their style and will benefit from their company and teaching. And also whether or not you will benefit them, and the students they presently have.
Now you might think, "That's unfair! I should be allowed to join any group I want!"
Well no. That isn't how it works.
Every group has a "flavor" of its own. If you don't fit their "flavor" then you may not be accepted. This isn't because you aren't a great person, but because they don't feel you fit them or they fit you. They don't feel you'll be HAPPY with them, and why would you want to invite someone who isn't going to be happy?
Me personally, I'm not interested much in Egyptian spirituality as one example. I wouldn't fit in a group that stressed the Egyptian gods. That's not because there's anything wrong with it or with me. It's just not a good fit.
Covens
Far more exclusive than a Tradition, a coven is a small group of magical working partners. If a coven desires you to join they will let you know. Do not ever bother to apply. Admittance to a coven must generally be through their knowledge of you and through consensual agreement that you belong with them. They will then approach you.
Thursday, January 19, 2012
Thursday, January 12, 2012
Neither Arms Nor Name Part One: Remember Who You're Dealing With
Much has been made of Arianrhod's atrocious manners as a mother and her cruel treatment of Llew. I'm here to set the record straight. (As per orders my Lady!)
Some scholars will tell you that at the historical period involved, it was a mother's right to name her son, to give him arms and perhaps even to choose his wife. This is probably true, but has little to do with the actual point. (Of this particular post, anyway.) The problem here is that they often suggest that she denied Llew these things out of pique or embarassment, rather than out of more wholesome or lofty motives. The motives of a Goddess.
When we study these myths we're dealing not with the historical actions of a human woman (though who knows, there may have been a woman who inspired some of these stories) but with the tales of a Goddess. Like all mythic tales, we need to guess at the changes that have been made since the story was first told (many potentially made by priests who neither understood nor believed in the religion that the story originally came from).
Moreover we need to understand the story in the context of the gods that the tale is about.
As I've said before, Arianrhod is a goddess of reincarnation, karma, and testing. She is the weaver of fate and the maker of dooms.
Even the word "doom" needs to be considered. In ancient understanding, doom is not a "curse" or "something bad that will happen to you". Doom is fate, what will happen. Sometimes what needs to happen.
I would suggest that "doom" is closer to the concept of dharma. Dharma is "that which upholds, supports or maintains the regulatory order of the universe." It is the law of Nature and of the nature of the Universe, the essential function or nature of a thing.
Arianrhod is very much a "tester" goddess, setting challenges for her children, not to harm them, but to help ensure that they fulfill their nature.
My tradition has belief in "that which makes you stronger." If we are never confronted with challenges, then we never have to adapt to them and overcome them. Sure, life might be "easier" without challenges, but would we become as strong, solid in our understanding of Self or learn to grow our inner power without them?
In nature, evolution is a result of competition for resources and adaptation. Spiritual evolution often requires adaptation to the forces that the universe throws at us, and overcoming those challenges.
It's notable that few if any heros or enlightened ones come to us without a story of their struggles. Whether we're talking about Jesus and his temptation, the Buddha and his years embracing poverty. or more recently, Mahatma Ghandi enduring prison, inner strength doesn't seem to come easy.
Why then, would you expect Arianrhod to go easy on her son? Especially if doing so would contribute to him being weaker or less ready for the challenges he needed to face?
Some scholars will tell you that at the historical period involved, it was a mother's right to name her son, to give him arms and perhaps even to choose his wife. This is probably true, but has little to do with the actual point. (Of this particular post, anyway.) The problem here is that they often suggest that she denied Llew these things out of pique or embarassment, rather than out of more wholesome or lofty motives. The motives of a Goddess.
When we study these myths we're dealing not with the historical actions of a human woman (though who knows, there may have been a woman who inspired some of these stories) but with the tales of a Goddess. Like all mythic tales, we need to guess at the changes that have been made since the story was first told (many potentially made by priests who neither understood nor believed in the religion that the story originally came from).
Moreover we need to understand the story in the context of the gods that the tale is about.
As I've said before, Arianrhod is a goddess of reincarnation, karma, and testing. She is the weaver of fate and the maker of dooms.
Even the word "doom" needs to be considered. In ancient understanding, doom is not a "curse" or "something bad that will happen to you". Doom is fate, what will happen. Sometimes what needs to happen.
I would suggest that "doom" is closer to the concept of dharma. Dharma is "that which upholds, supports or maintains the regulatory order of the universe." It is the law of Nature and of the nature of the Universe, the essential function or nature of a thing.
Arianrhod is very much a "tester" goddess, setting challenges for her children, not to harm them, but to help ensure that they fulfill their nature.
My tradition has belief in "that which makes you stronger." If we are never confronted with challenges, then we never have to adapt to them and overcome them. Sure, life might be "easier" without challenges, but would we become as strong, solid in our understanding of Self or learn to grow our inner power without them?
In nature, evolution is a result of competition for resources and adaptation. Spiritual evolution often requires adaptation to the forces that the universe throws at us, and overcoming those challenges.
It's notable that few if any heros or enlightened ones come to us without a story of their struggles. Whether we're talking about Jesus and his temptation, the Buddha and his years embracing poverty. or more recently, Mahatma Ghandi enduring prison, inner strength doesn't seem to come easy.
Why then, would you expect Arianrhod to go easy on her son? Especially if doing so would contribute to him being weaker or less ready for the challenges he needed to face?
An FYI Regarding Blodeuwedd's Tale
Just in case you're waiting for me to address the Blodeuwedd part of the Arianrhod/Llew myth, I should warn you that I'm not going to.
At least not other than as it pertains to Arianrhod and her dooms.
Instead I'm going to direct you over to my fellow priestess, Nyt, who is far more "in touch" with Blodeuwedd than I am. Check out her excellent blog, Oak, Broom and Meadowsweet.
Despite the fact that the tale links them, and that they "may" be related aspects in Triple-Goddess format, Arianrhod and Blodeuwedd are absolutely two separate deities. I write about Arianrhod because I have worked with her for approximately 20 years, and have had much time to meditate upon her tale. I do not have the same privilege, knowledge or understanding with Blodeuwedd, so I'd rather refer you to someone who does, until such time as she herself smacks me in the head and asks me to.
At least not other than as it pertains to Arianrhod and her dooms.
Instead I'm going to direct you over to my fellow priestess, Nyt, who is far more "in touch" with Blodeuwedd than I am. Check out her excellent blog, Oak, Broom and Meadowsweet.
Despite the fact that the tale links them, and that they "may" be related aspects in Triple-Goddess format, Arianrhod and Blodeuwedd are absolutely two separate deities. I write about Arianrhod because I have worked with her for approximately 20 years, and have had much time to meditate upon her tale. I do not have the same privilege, knowledge or understanding with Blodeuwedd, so I'd rather refer you to someone who does, until such time as she herself smacks me in the head and asks me to.
I Know Not But That I Am
In the past, many scholars have suggested that Arianrhod lied about the status of her maidenhood. Modern (and usually pagan) scholars are beginning to get it right, however.
It is likely that the tale of Arianrhod came about at a time when the Welsh were moving from the old matriarchal structure to a more warlike and patriarchal one.
Remember the foot-holder thing? Math was only really "king" when he was at war. When he was home, he had to put his foot in Goewin's lap. Basically, he was ceeding his power, by un-grounding himself. Even if he was king in name, his power and right to the crown came from Goewin.
In these ancient times, the king's power came from the Land (and its peoples, no doubt) and Kings often - maybe even usually - made a Sacred Marriage with the land, often in the form of union with a High Priestess or daughter of a king.
In these times, rulership was passed matrilineally. A king's heir was his sister's son, not his own. It makes sense, actually. In those days before paternity tests, a king had no way to know who the father of his wife's children were. He could know (except in situations of complete trickery) that he and his sister had sprung from the same womb, and that the children of her own womb were his kin.
So what's with the focus on maidenhood? Why does a woman have to be a virgin/maiden to pass on the right of kingship?
The first thought that springs to mind is that if she has children or lovers of her own, then the king is in danger of being supplanted by one of those. Maintaining her virtue means cutting down on contenders for the throne.
Additionally, if a woman has children, a husband or lovers (read "other desires and obligations") she may be less effective at ruling her land and peoples. If she herself is "married to the land" then her focus will be on doing what is best for that, without excess complications. So it may be that such women were kept virginal so that they wouldn't be focused on "other issue(s)".
Then we have the "untouchable" factor. A woman who is a known virgin and bound to stay that way, is more likely to be left alone by other men. As such, Gilvaethwy's rape of Goewin was a rape not only of a woman, but of the kingship and land itself. Frankly I'm surprised Math was as lenient as he was.
We also have a probable dissonance in the definition of "virgin" and "maiden". When Math asked Arianrhod if she was a maiden, it seems he meant the newer definition of virgo intacta (posessing a hymen). It is probable that Arianrhod meant the older definition of, "a woman belonging only to herself".
Therefore despite what earlier scholars have suggested, it is unlikely that Arianrhod "lied" or had any idea that her definition and his did not coincide. No wonder then, her fury at being brought to the castle, tricked into giving birth and being shamed before Math's court.
Some, noting the phallic nature of a wand, suggest that Math had his way with her, to prove that she was a virgin. Considering the story of Goewin, this makes little sense. Goewin had been Math's footholder for an unnamed time, and she was still a virgin until Gilvaethwy raped her. It would seem that having sex with your next potential virgin footholder would be counter-productive.
Others suggest that Gwydion had an incestuous relationship with Arianrhod and was the father of her children. This also makes little sense. With all the to-do regarding Goewin, he would have known exactly what Math meant by "maiden" and if he was sleeping with her, would have known she was no "virgin". After spending three years as various animals, would he have wanted to tempt Math's wrath by bringing him a footholder that didn't fit the criteria?
Other texts give the name of Arianrhod's consort. as Nwyvre ( or name him as Lliaws son of Nwyfre). If anything, it seems more likely that Nwyvre is the father of her children. We'll talk about him another time.
It is likely that the tale of Arianrhod came about at a time when the Welsh were moving from the old matriarchal structure to a more warlike and patriarchal one.
Remember the foot-holder thing? Math was only really "king" when he was at war. When he was home, he had to put his foot in Goewin's lap. Basically, he was ceeding his power, by un-grounding himself. Even if he was king in name, his power and right to the crown came from Goewin.
In these ancient times, the king's power came from the Land (and its peoples, no doubt) and Kings often - maybe even usually - made a Sacred Marriage with the land, often in the form of union with a High Priestess or daughter of a king.
In these times, rulership was passed matrilineally. A king's heir was his sister's son, not his own. It makes sense, actually. In those days before paternity tests, a king had no way to know who the father of his wife's children were. He could know (except in situations of complete trickery) that he and his sister had sprung from the same womb, and that the children of her own womb were his kin.
So what's with the focus on maidenhood? Why does a woman have to be a virgin/maiden to pass on the right of kingship?
The first thought that springs to mind is that if she has children or lovers of her own, then the king is in danger of being supplanted by one of those. Maintaining her virtue means cutting down on contenders for the throne.
Additionally, if a woman has children, a husband or lovers (read "other desires and obligations") she may be less effective at ruling her land and peoples. If she herself is "married to the land" then her focus will be on doing what is best for that, without excess complications. So it may be that such women were kept virginal so that they wouldn't be focused on "other issue(s)".
Then we have the "untouchable" factor. A woman who is a known virgin and bound to stay that way, is more likely to be left alone by other men. As such, Gilvaethwy's rape of Goewin was a rape not only of a woman, but of the kingship and land itself. Frankly I'm surprised Math was as lenient as he was.
We also have a probable dissonance in the definition of "virgin" and "maiden". When Math asked Arianrhod if she was a maiden, it seems he meant the newer definition of virgo intacta (posessing a hymen). It is probable that Arianrhod meant the older definition of, "a woman belonging only to herself".
Therefore despite what earlier scholars have suggested, it is unlikely that Arianrhod "lied" or had any idea that her definition and his did not coincide. No wonder then, her fury at being brought to the castle, tricked into giving birth and being shamed before Math's court.
Some, noting the phallic nature of a wand, suggest that Math had his way with her, to prove that she was a virgin. Considering the story of Goewin, this makes little sense. Goewin had been Math's footholder for an unnamed time, and she was still a virgin until Gilvaethwy raped her. It would seem that having sex with your next potential virgin footholder would be counter-productive.
Others suggest that Gwydion had an incestuous relationship with Arianrhod and was the father of her children. This also makes little sense. With all the to-do regarding Goewin, he would have known exactly what Math meant by "maiden" and if he was sleeping with her, would have known she was no "virgin". After spending three years as various animals, would he have wanted to tempt Math's wrath by bringing him a footholder that didn't fit the criteria?
Other texts give the name of Arianrhod's consort. as Nwyvre ( or name him as Lliaws son of Nwyfre). If anything, it seems more likely that Nwyvre is the father of her children. We'll talk about him another time.
Wednesday, January 11, 2012
So What's the Deal with Llew? Part Three: The Death of Llew
For a while, Llew and Blodeuwedd live happily. But she eventually grows and learns, and realizes that she's been forced into a marriage that was not of her choice. Then, one day Llew goes off to visit his uncle Math, leaving Blodeuwedd alone in the castle.
By chance, a neighboring lord, Gronw Pebyr happens to be on a stag hunt, and with the hour growing late, asks for hospitality from Blodeuwedd. The two immediately fall in love, but realize the only way they can be together is to murder Llew.
There's a problem with this, however. As the son of a goddess and the nephew of two powerful magicians, Llew could be killed neither by day nor by night, indoors or out of doors, clothed or naked, riding or walking, nor by any lawfully made weapon.
Eventually Blodeuwedd, pretending fear for her husband's safety, worms the secret of the way to kill Llew. He may only be killed at twilight (or on the Summer Solstice) when on the bank of a river with one foot on the back of a he-goat (or a buck) and the other on the rim of a bath, under the thatch canopy of an unfinished house. (Sure, that's not at all complex!)
It takes Gronw a year and a day, working only on Sundays (though the Sunday bit was probably put in by later Christians telling the story) to create the spear.
Once again, faking concern, Bloduwedd asks Llew to show her the exact circumstances so that she won't have to worry. They set up this complex arrangement and with Llew balancing like this, Gronw leaps from the woods and stabs him. Llew turns into an eagle and flies away.
Understandably furious with his creation, Gwydion turns Blodeuwedd into an owl. He searches for Llew but cannot find him until he hears of a sow (the goddess Cerridwen) who has been eating rotting flesh dropped by an eagle sitting high in a tree. Being immortal, Llew still cannot merely die, but the spear in his flesh keeps festering. With a powerful magickal song, Gwydion persuades Llew to come down from the tree, pulls the spear from his flesh and restores him to life and health.
And now for the fun stuff as we get to tear this myth apart to understand it.
By chance, a neighboring lord, Gronw Pebyr happens to be on a stag hunt, and with the hour growing late, asks for hospitality from Blodeuwedd. The two immediately fall in love, but realize the only way they can be together is to murder Llew.
There's a problem with this, however. As the son of a goddess and the nephew of two powerful magicians, Llew could be killed neither by day nor by night, indoors or out of doors, clothed or naked, riding or walking, nor by any lawfully made weapon.
Eventually Blodeuwedd, pretending fear for her husband's safety, worms the secret of the way to kill Llew. He may only be killed at twilight (or on the Summer Solstice) when on the bank of a river with one foot on the back of a he-goat (or a buck) and the other on the rim of a bath, under the thatch canopy of an unfinished house. (Sure, that's not at all complex!)
It takes Gronw a year and a day, working only on Sundays (though the Sunday bit was probably put in by later Christians telling the story) to create the spear.
Once again, faking concern, Bloduwedd asks Llew to show her the exact circumstances so that she won't have to worry. They set up this complex arrangement and with Llew balancing like this, Gronw leaps from the woods and stabs him. Llew turns into an eagle and flies away.
Understandably furious with his creation, Gwydion turns Blodeuwedd into an owl. He searches for Llew but cannot find him until he hears of a sow (the goddess Cerridwen) who has been eating rotting flesh dropped by an eagle sitting high in a tree. Being immortal, Llew still cannot merely die, but the spear in his flesh keeps festering. With a powerful magickal song, Gwydion persuades Llew to come down from the tree, pulls the spear from his flesh and restores him to life and health.
And now for the fun stuff as we get to tear this myth apart to understand it.
So What's the Deal with Llew? Part Two: Llew's Dooms
Continuing our story, as told by the The Mabinogion
, Arianrhod is so incensed at Gwydion's treatment of her that she lays a "tynghed" upon the child that will one day be called Llew. (A tynghed (tynghedau is the plural) is a "fate, doom or destiny".) The first is that he shall have no name save that which she gives him.
Remember however, that Gwydion is both a magician and a trickster. He disguises himself and the boy and goes to Arianrhod's castle. While they are there, Arianrhod witnesses the boy pick up a stone and strike a wren between "the tendon and bone of its leg". If you've ever seen a wren, they're pretty tiny, so this was a rather amazing shot.
Arianrhod says something to the effect of "what a fair little sure-shot!" (I've also seen "fair" translated as "golden" or "lion" and "sure-shot" translated as "skillful hand". One website offers the possible translation of "flowing vigor".) Inadvertently in saying so, she gives the boy a name and he becomes Llew Law Gyffes. Gwydion, of course, can't help but reveal himself and gloat, whereupon Arianrhod lays a second doom on Llew. This time she says that he will bear no arms (that's weapons, folks) unless she gives them to him.
Of course Gwydion isn't going to leave that one alone either. He disguises himself and Llew once again and they go back to Arianrhod's castle. This time Gwydion creates an illusion of an army coming to attack the castle. Having few warriors there to defend the place, Arianrhod runs into the storeroom and grabs a spear and some other weapons and tosses them to Gwydion and Llew, asking that they defend the castle.
Thrilled with himself, Gwydion again reveals himself, as well as the fact that Arianrhod has by her own hands given the boy weapons. Arianrhod lays a third doom on Llew. This one says he shall have no wife of any mortal race upon this earth.
Here the trickster begins to trick himself. Had Gwydion left the whole thing happily alone, Llew would probably have been fine. Instead, Gwydion decides to create a golem, an artificial woman made of flowers. Blodeuwedd (or "Flower Face") is made of nine flowers: oak, meadowsweet, broom, cockle (burdock) , bean, nettle, chestnut, primrose, and hawthorn.
Unfortunately, Blodeuwedd becomes Llew's final doom - and one that Arianrhod did not set.
, Arianrhod is so incensed at Gwydion's treatment of her that she lays a "tynghed" upon the child that will one day be called Llew. (A tynghed (tynghedau is the plural) is a "fate, doom or destiny".) The first is that he shall have no name save that which she gives him. Remember however, that Gwydion is both a magician and a trickster. He disguises himself and the boy and goes to Arianrhod's castle. While they are there, Arianrhod witnesses the boy pick up a stone and strike a wren between "the tendon and bone of its leg". If you've ever seen a wren, they're pretty tiny, so this was a rather amazing shot.
Arianrhod says something to the effect of "what a fair little sure-shot!" (I've also seen "fair" translated as "golden" or "lion" and "sure-shot" translated as "skillful hand". One website offers the possible translation of "flowing vigor".) Inadvertently in saying so, she gives the boy a name and he becomes Llew Law Gyffes. Gwydion, of course, can't help but reveal himself and gloat, whereupon Arianrhod lays a second doom on Llew. This time she says that he will bear no arms (that's weapons, folks) unless she gives them to him.
Of course Gwydion isn't going to leave that one alone either. He disguises himself and Llew once again and they go back to Arianrhod's castle. This time Gwydion creates an illusion of an army coming to attack the castle. Having few warriors there to defend the place, Arianrhod runs into the storeroom and grabs a spear and some other weapons and tosses them to Gwydion and Llew, asking that they defend the castle.
Thrilled with himself, Gwydion again reveals himself, as well as the fact that Arianrhod has by her own hands given the boy weapons. Arianrhod lays a third doom on Llew. This one says he shall have no wife of any mortal race upon this earth.
Here the trickster begins to trick himself. Had Gwydion left the whole thing happily alone, Llew would probably have been fine. Instead, Gwydion decides to create a golem, an artificial woman made of flowers. Blodeuwedd (or "Flower Face") is made of nine flowers: oak, meadowsweet, broom, cockle (burdock) , bean, nettle, chestnut, primrose, and hawthorn.
Unfortunately, Blodeuwedd becomes Llew's final doom - and one that Arianrhod did not set.
So What's the Deal with Llew? Part One: Llew's Birth Myth
Arianrhod's lone surviving myth, and the one which has caused confusion regarding her for scholars and pagans alike over many years, comes to us from The Mabinogion.
First, here's an overview of the myth:
The king of Caer Dathyl was Math, a renowned magician and uncle to Arianrhod. Math had a "footholder" a beautiful maiden named Goewin. Basically, the "footholder's" job was to rule the Kingdom in time of peace. The catch was that the footholder had to be a virgin.
Arianrhod had two brothers, Gwydion and Gilvaethwy (yes, I know that second one is a mess of consonants, welcome to Welsh myth). Both were mischief making cut-ups, especially Gwydion, who was also Math's apprentice.
Unfortunately, Gilvaethwy fell in lust with Goewin and decided he had to have her. Gwyidion decided to help. Knowing that Goewin was in constant attendance on Math, and the only way to get rid of Math was to have him go to war, Gwydion stole some of the pigs belonging to the ruler of a neighboring kingdom, King Pryderi. Pryderi was angry (these were special magickal underworld pigs) and he and Math went to war.
Meanwhile, Gilvaethwy waltzed into his uncle's castle, bade all the attendants to leave except Goewin and raped the maiden right on his uncle's couch.
Well, when Math returned, he was none too happy. He realized that the war had been started by Gwydion's magick, that hundreds of good men - including Pryderi himself - had been killed, and further, he learned of Goewin's rape. Punishment was inevitable. Pulling out his magickal wand, Math touched Gwydion and Gilvaethwy into a mated pair of deer and sent them out into the woods for a year and a day.
A year later the two of them returned, and with them, a young fawn which Math named Hydwyn. Obviously feeling that the young men hadn't been punished enough yet, Math touched them with his wand again and turned them into wild hogs, and again set them lose for a year and a day. This time, on their return they had a young hog, which Math named Hychdwyn.
Naturally the punishment wasn't over (because everything happens in threes, right?) and Math turned his nephews into a pair of wolves. A year and a day later they returned, this time with a wolf cub, which Math named Bleiddwn.
At this point Math decided they'd had enough of this sort of punishment and turned them back into humans. During the intervening time, Math had married Goewin but his kingship was in danger because he received his sovereignty through her, and now that she was no longer virgin, this was in question. Naturally, it was Gwydion and Gilvaethwy's job to find a replacement footholder.
So Arianrhod is summoned to Caer Daethyl and told that she's going to be the new footholder. Math asks her if she is a maiden and Arianrhod says, "I know not but that I am." Now this is one of the pertinent points that has been mucked up and confused over the years, so we'll get in depth regarding that in a later post.
Math (obviously not trusting the brothers - would you?) asks Arianrhod to step over his wand to prove her maidenhood. She does so and immediately gives birth to two sons. Dylan scampers off into the waves (becoming a god of the Sea) and the other was an unformed blob. Arianrhod was horrified (wouldn't you be?) and ticked off and leaves, and Gwydion takes the blob/baby and puts him in a chest (the world's first incubator) and adopts him.
.First, here's an overview of the myth:
The king of Caer Dathyl was Math, a renowned magician and uncle to Arianrhod. Math had a "footholder" a beautiful maiden named Goewin. Basically, the "footholder's" job was to rule the Kingdom in time of peace. The catch was that the footholder had to be a virgin.
Arianrhod had two brothers, Gwydion and Gilvaethwy (yes, I know that second one is a mess of consonants, welcome to Welsh myth). Both were mischief making cut-ups, especially Gwydion, who was also Math's apprentice.
Unfortunately, Gilvaethwy fell in lust with Goewin and decided he had to have her. Gwyidion decided to help. Knowing that Goewin was in constant attendance on Math, and the only way to get rid of Math was to have him go to war, Gwydion stole some of the pigs belonging to the ruler of a neighboring kingdom, King Pryderi. Pryderi was angry (these were special magickal underworld pigs) and he and Math went to war.
Meanwhile, Gilvaethwy waltzed into his uncle's castle, bade all the attendants to leave except Goewin and raped the maiden right on his uncle's couch.
Well, when Math returned, he was none too happy. He realized that the war had been started by Gwydion's magick, that hundreds of good men - including Pryderi himself - had been killed, and further, he learned of Goewin's rape. Punishment was inevitable. Pulling out his magickal wand, Math touched Gwydion and Gilvaethwy into a mated pair of deer and sent them out into the woods for a year and a day.
A year later the two of them returned, and with them, a young fawn which Math named Hydwyn. Obviously feeling that the young men hadn't been punished enough yet, Math touched them with his wand again and turned them into wild hogs, and again set them lose for a year and a day. This time, on their return they had a young hog, which Math named Hychdwyn.
Naturally the punishment wasn't over (because everything happens in threes, right?) and Math turned his nephews into a pair of wolves. A year and a day later they returned, this time with a wolf cub, which Math named Bleiddwn.
At this point Math decided they'd had enough of this sort of punishment and turned them back into humans. During the intervening time, Math had married Goewin but his kingship was in danger because he received his sovereignty through her, and now that she was no longer virgin, this was in question. Naturally, it was Gwydion and Gilvaethwy's job to find a replacement footholder.
So Arianrhod is summoned to Caer Daethyl and told that she's going to be the new footholder. Math asks her if she is a maiden and Arianrhod says, "I know not but that I am." Now this is one of the pertinent points that has been mucked up and confused over the years, so we'll get in depth regarding that in a later post.
Math (obviously not trusting the brothers - would you?) asks Arianrhod to step over his wand to prove her maidenhood. She does so and immediately gives birth to two sons. Dylan scampers off into the waves (becoming a god of the Sea) and the other was an unformed blob. Arianrhod was horrified (wouldn't you be?) and ticked off and leaves, and Gwydion takes the blob/baby and puts him in a chest (the world's first incubator) and adopts him.
Not Your Ordinary Loving Mother
Arianrhod tells me that she is rather amused that many books and websites refer to her as a Mother Goddess.
The reasoning for this is likely that She gives birth to Dylan and Llew Law Gyffes. Except that as a mother, She wasn't much of one. Dylan immediately skipped off into the waves, and She variously abandoned Llew or he was stolen from her by her brother Gwydion. Even "worse," the traditional explanation of her central myth from the Mabinogion suggests that her treatment of Llew wasn't exactly kind. I'll address that in a later post.
Some sites refer to her as a Triple Goddess. And since most Celtic Godesses are in some manner Triple Goddesses, there is a bit to that. In triplicity, the goddesses she is connected with are Blodeuwedd and Cerridwen, both of whom are mentioned in the Mabinogion in relationship with her myth.
I found at least one site which suggests the Morrigan, rather than Cerridwen. The problem with this is that the Morrigan is a British/Irish goddess, not Welsh.
Although she may at times appear as a beautiful young woman (After all, Goddesses are ageless, and may certainly appear so.) Arianrhod informs me that she is in fact a Crone. This makes sense considering her association with death/rebirth as well as trials and testing.
The reasoning for this is likely that She gives birth to Dylan and Llew Law Gyffes. Except that as a mother, She wasn't much of one. Dylan immediately skipped off into the waves, and She variously abandoned Llew or he was stolen from her by her brother Gwydion. Even "worse," the traditional explanation of her central myth from the Mabinogion suggests that her treatment of Llew wasn't exactly kind. I'll address that in a later post.
Some sites refer to her as a Triple Goddess. And since most Celtic Godesses are in some manner Triple Goddesses, there is a bit to that. In triplicity, the goddesses she is connected with are Blodeuwedd and Cerridwen, both of whom are mentioned in the Mabinogion in relationship with her myth.
I found at least one site which suggests the Morrigan, rather than Cerridwen. The problem with this is that the Morrigan is a British/Irish goddess, not Welsh.
Although she may at times appear as a beautiful young woman (After all, Goddesses are ageless, and may certainly appear so.) Arianrhod informs me that she is in fact a Crone. This makes sense considering her association with death/rebirth as well as trials and testing.
For The Lady of the Silver Wheel
This blog is dedicated to my patroness, Arianrhod, Lady of the Silvery Wheel and Queen of the Castle Beyond the North Wind.
This Welsh goddess rules testing, karma, reincarnation, and the journey between life and death and rebirth. She was said to bring the dead to Emania, the Moon-land or the Land of Death in Her boat the Oar Wheel. She is both a Lunar and a Star goddess. Her symbols are the Wheel, the Moon and the spider.
Very little information on Arianrhod has survived, other than the story laid down in the Mabinogion, thus I present to you the information that She has uncovered to me in meditation and research over the many years that I have worked with Her.
My information will in some ways contradict what is "generally accepted" regarding Her. View it with an open mind and heart, and when in doubt, ask Her yourself.
This Welsh goddess rules testing, karma, reincarnation, and the journey between life and death and rebirth. She was said to bring the dead to Emania, the Moon-land or the Land of Death in Her boat the Oar Wheel. She is both a Lunar and a Star goddess. Her symbols are the Wheel, the Moon and the spider.
Very little information on Arianrhod has survived, other than the story laid down in the Mabinogion, thus I present to you the information that She has uncovered to me in meditation and research over the many years that I have worked with Her.
My information will in some ways contradict what is "generally accepted" regarding Her. View it with an open mind and heart, and when in doubt, ask Her yourself.
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