← Home
The Mabinogion · 183 of 191 · tr. Lady Charlotte Guest

Tale TALIESIN-e

Now when Elphin had been put in a tower of the castle, with a thick chain about his feet (it is said that it was a silver chain, because he was of royal blood), the king, as the story relates, sent his son Rhun to inquire into the demeanour of Elphin’s wife. Now Rhun was the most graceless man in the world, and there was neither wife nor maiden with whom he had held converse, but was evil spoken of. While Rhun went in haste towards Elphin’s dwelling, being fully minded to bring disgrace upon his wife, Taliesin told his mistress how that the king had placed his master in durance in prison, and how that Rhun was coming in haste to strive to bring disgrace upon her. Wherefore he caused his mistress to array one of the maids of her kitchen in her apparel; which the noble lady gladly did; and she loaded her hands with the best rings that she and her husband possessed. In this guise Taliesin caused his mistress to put the maiden to sit at the board in her room at supper, and he made her to seem as her mistress, and the mistress to seem as the maid. And when they were in due time seated at their supper in the manner that has been said, Rhun suddenly arrived at Elphin’s dwelling, and was received with joy, for all the servants knew him plainly; and they brought him in haste to the room of their mistress, in the semblance of whom the maid rose up from supper and welcomed him gladly. And afterwards she sat down to supper again the second time, and Rhun with her. Then Rhun began jesting with the maid, who still kept the semblance of her mistress. And verily this story shows that the maiden became so intoxicated, that she fell asleep; and the story relates that it was a powder that Rhun put into the drink, that made her sleep so soundly that she never felt it when he cut from off her hand her little finger, whereupon was the signet ring of Elphin, which he had sent to his wife as a token, a short time before. And Rhun returned to the king with the finger and the ring as a proof, to show that he had cut it from off her hand, without her awaking from her sleep of intemperance. The king rejoiced greatly at these tidings, and he sent for his councillors, to whom he told the whole story from the beginning. And he caused Elphin to be brought out of his prison, and he chided him because of his boast. And he spake unto Elphin on this wise. “Elphin, be it known to thee beyond a doubt that it is but folly for a man to trust in the virtues of his wife further than he can see her; and that thou mayest be certain of thy wife’s vileness, behold her finger, with thy signet ring upon it, which was cut from her hand last night, while she slept the sleep of intoxication.” Then thus spake Elphin. “With thy leave, mighty king, I cannot deny my ring, for it is known of many; but verily I assert strongly that the finger around which it is, was never attached to the hand of my wife, for in truth and certainty there are three notable things pertaining to it, none of which ever belonged to any of my wife’s fingers.
§ 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.

Taliesin magically alters the perceived identity and appearance of the women ('made her to seem as her mistress'), fitting the mythic context of form-mutability.

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.

Taliesin's verbal instruction ('told') directly causes magical effects ('caused'), reflecting the bardic tradition of word-power inherent to his character.

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)