← Home
The Mabinogion · 162 of 191 · tr. Lady Charlotte Guest

Tale MATH THE SON OF MATHONWY-g

“Who is the boy that followeth thee?” she asked. “This youth, he is thy son,” he answered. “Alas,” said she, “what has come unto thee that thou shouldst shame me thus? wherefore dost thou seek my dishonour, and retain it so long as this?” “Unless thou suffer dishonour greater than that of my bringing up such a boy as this, small will be thy disgrace.” “What is the name of the boy?” said she. “Verily,” he replied, “he has not yet a name.” “Well,” she said, “I lay this destiny upon him, that he shall never have a name until he receives one from me.” “Heaven bears me witness,” answered he, “that thou art a wicked woman. But the boy shall have a name how displeasing soever it may be unto thee. As for thee, that which afflicts thee is that thou art no longer called a damsel.” And thereupon he went forth in wrath, and returned to Caer Dathyl and there he tarried that night. And the next day he arose and took the boy with him, and went to walk on the seashore between that place and Aber Menei. And there he saw some sedges and seaweed, and he turned them into a boat. And out of dry sticks and sedges he made some Cordovan leather, and a great deal thereof, and he coloured it in such a manner that no one ever saw leather more beautiful than it. Then he made a sail to the boat, and he and the boy went in it to the port of the castle of Arianrod. And he began forming shoes and stitching them, until he was observed from the castle. And when he knew that they of the castle were observing him, he disguised his aspect, and put another semblance upon himself, and upon the boy, so that they might not be known. “What men are those in yonder boat?” said Arianrod. “They are cordwainers,” answered they. “Go and see what kind of leather they have, and what kind of work they can do.” So they came unto them. And when they came he was colouring some Cordovan leather, and gilding it. And the messengers came and told her this. “Well,” said she, “take the measure of my foot, and desire the cordwainer to make shoes for me.” So he made the shoes for her, yet not according to the measure, but larger. The shoes then were brought unto her, and behold they were too large. “These are too large,” said she, “but he shall receive their value. Let him also make some that are smaller than they.” Then he made her others that were much smaller than her foot, and sent them unto her. “Tell him that these will not go on my feet,” said she. And they told him this. “Verily,” said he, “I will not make her any shoes, unless I see her foot.” And this was told unto her. “Truly,” she answered, “I will go unto him.” So she went down to the boat, and when she came there, he was shaping shoes and the boy stitching them. “Ah, lady,” said he, “good day to thee.” “Heaven prosper thee,” said she. “I marvel that thou canst not manage to make shoes according to a measure.” “I could not,” he replied, “but now I shall be able.” Thereupon behold a wren stood upon the deck of the boat, and the boy shot at it, and hit it in the leg between the sinew and the bone. Then she smiled. “Verily,” said she, “with a steady hand did the lion aim at it.” “Heaven reward thee not, but now has he got a name.
§ Ask Guru about this passage →
Themes
Shapeshifting Transformationtheology

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

Math transforms sedges into a boat and sticks into leather, and disguises his aspect, exemplifying the form-mutability of divine beings central to this Mabinogion tale.

All passages →
Word Power Incantationpraxis

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

Arianrod's utterance directly alters reality by bestowing the name upon the boy, demonstrating the causal-magical force of spoken words.

All passages →
Related passages · 8 parallels
theosophy|The Secret Doctrine|Page 12 (part 6)
" The Dhyanis ( Pitris ) are those who have evolved their BHUTA ( doubles ) from themselves , which RUPA ( form ) has become the vehicle of monads ( seventh and sixth principles ) that had completed their cycle of transmigration in the thre…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 53
§ 2. Concerning the Forms of Infernal Spirits in their Manifestations Having regard to the nature and antecedents of the Intelligences with which Black Magic professes to be concerned, it must be highly important that the operator should kn…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitants-e
The imagination of the Greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law." Thus, in behalf of the plant it worked with, the…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. Transmutations-b
The life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner. If the doctrine of metempsychosis were true, might one not say that the debauch represented by Circe rea…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
hinduism|The Bhagavad Gita|Chapter XI, Section 1a
CHAPTER XI. Ar g una said: In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul,, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are li…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|8. Realization-c
The Astral Body is not always of the same sex as the terrestrial, that is, the proportions of the two forces, varying from right to left, seem frequently to belie the visible organization, producing seeming aberrations of human passion and…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
western_esoteric|Psychic Self-Defence (Dion Fortune)|8. The Risks Incidental To Ceremonial Magic-e
Enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. I do not think it in the least likely, however, that the Qlippotic demons will be encountered save through the use of ceremonial magic. They…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter LXXI — Of Many Words Joined Together, as in Sentences and Verses; and of the Virtues and Astrictions of Charms|Chapter LXXI, Section 1a
CHAPTER LXXI. Of Many Words Joined Together, as in Sentences and Verses; and of the Virtues and Astrictions of Charms . Besides the virtues of words and names, there is also a greater virtue found in sentences, from the truth contained in…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)