Gnostic Bardistry from The Book of Taliesin? These are just five of the verses, selected by me from one poem. What interests me is not so much working out what to us seems like a set of puzzles, but how something new and dialogical is created by interweaving indigenous material and biblical references. I say a few words in italics after each verse.
Primary Chief Bard
Primary Chief Bard
Am I to Elffin
And my native country
Is the region of the summer stars.
The first statement is a statement of identity. It begins with a local (though important) role, and goes on to the cosmic and transcendent. This taps into a sense of belonging somewhere else (whether perceived as a place or state). It makes me think that statements like ‘being here now, in the present’ and ‘my native country is the region of the summer stars’ only seem contradictory: meaning depends so much on context and the work that words are doing. If the two statements are separated and polarised, they diminish into limiting slogans. Taken together, they can lead us to a different quality of experience.
I was full nine months
In the womb of the hag Ceridwen.
Before that I was Gwion
But now I am Taliesin.
Taliesin’s current personal identity is explained in terms of a second birth, in this life, triggered by the actions of Ceridwen. This second birth fits him to be a Bard and take the Bardic name ‘Radiant Brow’, one that bespeaks major shifts in energy and consciousness. It also allows the sense of the summer stars as his ‘native country’ to be real within him. It orients him to his true home.
I was patriarch
To Elijah and Enoch.
I was there at the crucifixion
Of the merciful Mabon.
Elijah and Enoch ascended to heaven without dying. They have deep roles in Jewish mysticism. They are in the tradition of so-called ‘ascended Masters’. If we treat these metaphors (insofar as they are metaphors) as concerned with enlightenment, then – as their ‘Patriarch’ – Taliesin is claiming primacy over them. He is in some sense a Christ figure and so can be present at the crucifixion of another Christ figure, referred to here by the name of the magical child of British tradition ‘the Mabon’.
I was at the cross
With Mary Magdalene.
I received the Awen
From Ceridwen’s cauldron.
The poem presented here is a product of the later Middle Ages, likely as late as the fourteenth century. Traditions giving Mary Magdalene the role of major teacher and possibly spouse of Jesus were deep underground, but everyone in Christendom Knew of her witnessing role at both the crucifixion and the resurrection, and so as privileged in some way. She also shares her name with Mary the mother. The two couplets together bring the idea of Christ’s transformation through death on the cross with Taliesin’s transformation from Ceridwen’s cauldron, and the critical role of a feminine power in each.
I was in the larder
In the land of the Trinity
And no one knows whether my body
Is flesh or fish.
Despite all the above, Taliesin remains an enigma – a shape shifter and trickster. He defies definition and description and won’t fit into any box that attracts unwanted piety. Other readers may understand this verse much better than I do, but I see it as very tough minded and unwilling to let me parcel up this poem and tie it with a neat bow. To the extent that I get a sense of medieval Welsh literature, this seems very characteristic. However, in the most obvious ‘Land of the Trinity’ (Western Christendom) people want to know where everyone stands. The accepted narrative is that we’re with Jesus the avatar of Pisces and through the sign of the fish we know him. And yet the old Celtic world has many trinities and many fish, including the salmon of wisdom. And Taliesin’s body might be flesh after all. So we are thrown back on our resources, with riddling words and ambiguous images to reflect them.
The complete poem can be found in Taliesin: Shamanism and the Bardic Mysteries in Britain and Ireland by John Matthews London: The Aquarian Press, 1991.