Post by Mysti on Jul 7, 2007 9:00:04 GMT -5
Coelbren Ar Beirdd
by Serenwen
One Welsh magical tradition that collectively refer to themselves as the Gwyddon state that they can prove a lineage that is unbroken for the past eighteen generations. The problem with this is that the group is a closed hereditary group and as such will not produce any documentation that would corroborate this and so we cannot definitely say that this claim is true. However this does not mean that the claim is false, it is rather that as with so many aspects of modern Paganism generally and Druidry specifically these things must be taken upon faith and the individual must decide. However, the name Gwyddon provides some interesting food for thought. In old Welsh it is a term applied to a Witch, but it is also the title for the Arch Druid, in some older Druid literature, and a literal translation interprets it as 'Wood Learning'. The term Coelbren also has several possible translations. In Welsh it is usually translated as 'Wood Memorials', and it is most frequently found in the phrase 'Y Coelbren Ar Beirdd' meaning 'The Wood Memorials of the Bards'. It seems likely that at some point in the past, whether the more recent past of the Druid revival of the eighteenth century or quite possibly before, it was an alphabet utilised by the Bards in much the same way as the Ogham alphabet. One of the most detailed descriptions of the origins of the Coelbren (there are many different versions) and the most easily available in modern literature appears in The Ancient Bards of Britain by D. Delta Evans (1906 Educational Publishing Company). It is quite lengthy and is in part reproduced below:
"Tradition has it that in the far, far remote past, when no-one and nothing existed,, Great Spirit articulated the Divine Name: and simultaneously with the word all creation sprang into being, repeating three times the Divine Name in a subdued but distinctly melodious and sweet voice. Menu, the first person, heard that voice, and perceived the Three columns of Light. So Menu took three quicken-ashes and formed them into a picture of what was conceived to be the symbol of the Divine Name. And the symbol of that voice thrice sounded was ... /|\"
The whole point to examining the history of the Coelbren is quite simple. It gives a surety of authenticity. It is not a question of age, but usage. How old the Coelbren are makes no difference to the efficacy of the system, all it can do is settle the mind so that it can focus upon the Coelbren themselves. Enough of history. Each Coelbren glyph has several associations. As well as a pictorial element each has a specific sound, as well as a tree that it shares with the Ogham in some cases. Therefore each glyph can be used for either vocal or visual magical techniques, and act as mnemonics for a large amount of natural lore. It also means that they may be used for divination, and various techniques are discussed later. One of the problems that is encountered today when using the Coelbren is that not all retain associations. Out of the forty-four that are in existence only sixteen have associations that can be traced back to the turn of the eighteenth century (see Edward Davies Celtic Researches). However, some people have reasoned that the associations of the different Coelbren glyphs should be comparable to those connected to the Ogham script by virtue of the similarity in the systems. For many, Ogham is an earlier system that was the forerunner of the Coelbren and as such the only difference between the two is the language in which they have been preserved. This may be the case though it would seem that there are at least two distinct versions of the Coelbren, both being different to Ogham, and only one of which is immediately available to anyone wishing to use the system. For this reason both sets that are available, one loosely connected to Ogham and the other more traditional Coelbren system, are reproduced and it is up to the individual which they choose. In effect this adds to the flexibility of the Ogham system in providing a more easily utilised method for writing, and still allows people to connect to the traditional form of the Coelbren if they so wish.
(a) Silver Fir - Ffynidwydden.
Positive agency or state. Tendency forwards. Positive continuance.
(e) White Poplar - Aethen.
Sudden check. Interruption. Negative state or tendency.
(i) Yew - Ywen.
Application or direction. What approaches, is applicable. Subservient.
(o) Furze/spindle - Piswydden.
Casting off. Yielding. Emanation. Projection.
(u) Heather - Grug.
Circumference. Hollowness. Capacity. Penetrability.
(b) Birch - Bedwen.
Perception. Being to be, will be. What is.
(c) Hazel - Coll.
Holding. containment. Comprehending. Attaining to. Apprehending.
(d) Oak - Derwen, Dar.
Expanding. Sreading. Unfolding. Distribution. Division.
(l) Rowan - Cerdinen.
Solution. Effusion. Evanescence.
(m) Vine - Gwinwydden.
Comprehending. Including. Embracing. Surrounding.
(n) Ash - Onnen.
Object. Subject. Simplified.
(p) Pine - Pinwydden (Magpie*)
Pushing. Penetrating. Springing.
(r) Elder - Ysgawen.
Force. Superiority. Motion.
(s) Willow - Helygen.
Secret. Private marking. Insinuation.
(t) Holly - Celynen.
Limiting. Confining. Straining.
* The inclusion of magpie may point to a series of animal associations as well.
Here is the more contemporary system that has been pieced together through a combination of the Coelbren and Ogham scripts:
(a) Silver Fir - Ffynidwydden.
High views. Long sight.
(e) White Poplar - Aethen.
Helps rebirth. Prevents illness.
(i) Yew - Ywen.
Rebirth and everlasting.
(o) Furze/spindle - Piswydden.
Good at collecting. A magpie*
(u) Heather - Grug.
Links to inner self. All heal.
(b) Birch - Bedwen.
A new start. Beginning. Cleansing.
(f/v) Alder - Gwernen.
Oracular. Protective.
(m) Apple - Afallen.
Choice of beauty.
(p) Honeysuckle - Gwyddfid.
Hidden secret.
(ph) Beech - Ffawydden.
Old knowledge. Old writing.
(c/k) Hazel - Collen.
Intuition. Straight to the source.
(ch) Grove - Gelli.
Sacred place. All knowledge, past, present and future.
(g) Ivy - Eiddew.
The spiral of the self. Search for the self.
(ng) Reed - Corsen.
Direct. Action.
(t) Holly - Celynen.
Best in the fight.
(th) Spindle - Gwerthyd.
Sweetness. Delight. Sudden intelligence.
(d) Oak - Derwen.
Solid protection. Doorway to mysteries. Strength.
(n) Ash - Onnen.
Inner and outer world linked. Macrocosm and microcosm.
(l) Rowan - Cerdinen.
Protection against enchantment. control of the senses.
(Ll) The Sea - Mor.
The Sea. Travel. Material links.
(r) Elder - Ysgawen.
The end in the beginning and vice versa.
(s) Willow - Helyg.
Night vision. Lunar rhythms.Female aspects.
(h) Hawthorn - Dreanenwen.
Cleansing. Chastity. Protection.
* Again there is the inclusion of the magpie.
Despite the dissimilarities between these two systems they each have strengths in different areas and applications as a consequence. The first has more associations and links and as such may be better suited to divination, whereas the second being terser may be more applicable to magical and meditative techniques. Both may be used in similar ways to the Runes, such as combining two or more to create a Coelbren equivalent to Bindrunes. The use of the Coelbren is an individual activity. Whatever rules and conventions concerning their use have been lost and it is now a question of accessing the spirit of the Awen, the origin of the Coelbren, and following the guidance that this provides.
One system that was used in the past was the Peithynen or elucidator (see bottom of chart). This was a frame with revolving bars upon which the symbols could be cut. In many ways this device resembled an abacus, the difference being that instead of beads that slide horizontally, it has square cross-sectioned bars that rotate. These were made so that they had four sides and connected so that they all revolved together. As a result the frame consisted of four pages that were contained within the frame and which could be changed by rotation. These could contain whatever the author wished, with the Coelbren representing poetry, musical notes or perhaps mathematical and astrological data. An alternative means of working with the Coelbren is more direct and open to the influence of the Awen. This method requires a small ritual. Find a grove of trees and standing in the centre of this grove stand with the eyes closed and arms raised and incline the head towards the sky. Then think of the question to which an answer is required and then after intoning the Awen three times open your eyes. In the branches of the trees should be various Coelbren in different arrangements, these are read intuitively and form the answer to the question. This is not the end of the ways in in which the Coelbren can be used. For example the signs could be marked on cards, wooden discs of the appropriate trees or small stones and used in the same way as Tarot cards or Runes.
Practicum
Here are some further suggestions for working with the Coelbren:
Construct a Peithynen or set of Coelbren lots on wooden staves, discs, or on stones.
Meditate upon the associations of the Coelbren and then move on to the other symbols without associations and create meanings for them as well.
Write various words, such as Awen, and read the individual meanings of the symbols and see how they combine to create a fuller meaning for the word.
Combine Coelbren to create the equivalent of a Bindrune and see how they interact together.
Use the vocal sounds to create magical words.
by Serenwen
One Welsh magical tradition that collectively refer to themselves as the Gwyddon state that they can prove a lineage that is unbroken for the past eighteen generations. The problem with this is that the group is a closed hereditary group and as such will not produce any documentation that would corroborate this and so we cannot definitely say that this claim is true. However this does not mean that the claim is false, it is rather that as with so many aspects of modern Paganism generally and Druidry specifically these things must be taken upon faith and the individual must decide. However, the name Gwyddon provides some interesting food for thought. In old Welsh it is a term applied to a Witch, but it is also the title for the Arch Druid, in some older Druid literature, and a literal translation interprets it as 'Wood Learning'. The term Coelbren also has several possible translations. In Welsh it is usually translated as 'Wood Memorials', and it is most frequently found in the phrase 'Y Coelbren Ar Beirdd' meaning 'The Wood Memorials of the Bards'. It seems likely that at some point in the past, whether the more recent past of the Druid revival of the eighteenth century or quite possibly before, it was an alphabet utilised by the Bards in much the same way as the Ogham alphabet. One of the most detailed descriptions of the origins of the Coelbren (there are many different versions) and the most easily available in modern literature appears in The Ancient Bards of Britain by D. Delta Evans (1906 Educational Publishing Company). It is quite lengthy and is in part reproduced below:
"Tradition has it that in the far, far remote past, when no-one and nothing existed,, Great Spirit articulated the Divine Name: and simultaneously with the word all creation sprang into being, repeating three times the Divine Name in a subdued but distinctly melodious and sweet voice. Menu, the first person, heard that voice, and perceived the Three columns of Light. So Menu took three quicken-ashes and formed them into a picture of what was conceived to be the symbol of the Divine Name. And the symbol of that voice thrice sounded was ... /|\"
The whole point to examining the history of the Coelbren is quite simple. It gives a surety of authenticity. It is not a question of age, but usage. How old the Coelbren are makes no difference to the efficacy of the system, all it can do is settle the mind so that it can focus upon the Coelbren themselves. Enough of history. Each Coelbren glyph has several associations. As well as a pictorial element each has a specific sound, as well as a tree that it shares with the Ogham in some cases. Therefore each glyph can be used for either vocal or visual magical techniques, and act as mnemonics for a large amount of natural lore. It also means that they may be used for divination, and various techniques are discussed later. One of the problems that is encountered today when using the Coelbren is that not all retain associations. Out of the forty-four that are in existence only sixteen have associations that can be traced back to the turn of the eighteenth century (see Edward Davies Celtic Researches). However, some people have reasoned that the associations of the different Coelbren glyphs should be comparable to those connected to the Ogham script by virtue of the similarity in the systems. For many, Ogham is an earlier system that was the forerunner of the Coelbren and as such the only difference between the two is the language in which they have been preserved. This may be the case though it would seem that there are at least two distinct versions of the Coelbren, both being different to Ogham, and only one of which is immediately available to anyone wishing to use the system. For this reason both sets that are available, one loosely connected to Ogham and the other more traditional Coelbren system, are reproduced and it is up to the individual which they choose. In effect this adds to the flexibility of the Ogham system in providing a more easily utilised method for writing, and still allows people to connect to the traditional form of the Coelbren if they so wish.
(a) Silver Fir - Ffynidwydden.
Positive agency or state. Tendency forwards. Positive continuance.
(e) White Poplar - Aethen.
Sudden check. Interruption. Negative state or tendency.
(i) Yew - Ywen.
Application or direction. What approaches, is applicable. Subservient.
(o) Furze/spindle - Piswydden.
Casting off. Yielding. Emanation. Projection.
(u) Heather - Grug.
Circumference. Hollowness. Capacity. Penetrability.
(b) Birch - Bedwen.
Perception. Being to be, will be. What is.
(c) Hazel - Coll.
Holding. containment. Comprehending. Attaining to. Apprehending.
(d) Oak - Derwen, Dar.
Expanding. Sreading. Unfolding. Distribution. Division.
(l) Rowan - Cerdinen.
Solution. Effusion. Evanescence.
(m) Vine - Gwinwydden.
Comprehending. Including. Embracing. Surrounding.
(n) Ash - Onnen.
Object. Subject. Simplified.
(p) Pine - Pinwydden (Magpie*)
Pushing. Penetrating. Springing.
(r) Elder - Ysgawen.
Force. Superiority. Motion.
(s) Willow - Helygen.
Secret. Private marking. Insinuation.
(t) Holly - Celynen.
Limiting. Confining. Straining.
* The inclusion of magpie may point to a series of animal associations as well.
Here is the more contemporary system that has been pieced together through a combination of the Coelbren and Ogham scripts:
(a) Silver Fir - Ffynidwydden.
High views. Long sight.
(e) White Poplar - Aethen.
Helps rebirth. Prevents illness.
(i) Yew - Ywen.
Rebirth and everlasting.
(o) Furze/spindle - Piswydden.
Good at collecting. A magpie*
(u) Heather - Grug.
Links to inner self. All heal.
(b) Birch - Bedwen.
A new start. Beginning. Cleansing.
(f/v) Alder - Gwernen.
Oracular. Protective.
(m) Apple - Afallen.
Choice of beauty.
(p) Honeysuckle - Gwyddfid.
Hidden secret.
(ph) Beech - Ffawydden.
Old knowledge. Old writing.
(c/k) Hazel - Collen.
Intuition. Straight to the source.
(ch) Grove - Gelli.
Sacred place. All knowledge, past, present and future.
(g) Ivy - Eiddew.
The spiral of the self. Search for the self.
(ng) Reed - Corsen.
Direct. Action.
(t) Holly - Celynen.
Best in the fight.
(th) Spindle - Gwerthyd.
Sweetness. Delight. Sudden intelligence.
(d) Oak - Derwen.
Solid protection. Doorway to mysteries. Strength.
(n) Ash - Onnen.
Inner and outer world linked. Macrocosm and microcosm.
(l) Rowan - Cerdinen.
Protection against enchantment. control of the senses.
(Ll) The Sea - Mor.
The Sea. Travel. Material links.
(r) Elder - Ysgawen.
The end in the beginning and vice versa.
(s) Willow - Helyg.
Night vision. Lunar rhythms.Female aspects.
(h) Hawthorn - Dreanenwen.
Cleansing. Chastity. Protection.
* Again there is the inclusion of the magpie.
Despite the dissimilarities between these two systems they each have strengths in different areas and applications as a consequence. The first has more associations and links and as such may be better suited to divination, whereas the second being terser may be more applicable to magical and meditative techniques. Both may be used in similar ways to the Runes, such as combining two or more to create a Coelbren equivalent to Bindrunes. The use of the Coelbren is an individual activity. Whatever rules and conventions concerning their use have been lost and it is now a question of accessing the spirit of the Awen, the origin of the Coelbren, and following the guidance that this provides.
One system that was used in the past was the Peithynen or elucidator (see bottom of chart). This was a frame with revolving bars upon which the symbols could be cut. In many ways this device resembled an abacus, the difference being that instead of beads that slide horizontally, it has square cross-sectioned bars that rotate. These were made so that they had four sides and connected so that they all revolved together. As a result the frame consisted of four pages that were contained within the frame and which could be changed by rotation. These could contain whatever the author wished, with the Coelbren representing poetry, musical notes or perhaps mathematical and astrological data. An alternative means of working with the Coelbren is more direct and open to the influence of the Awen. This method requires a small ritual. Find a grove of trees and standing in the centre of this grove stand with the eyes closed and arms raised and incline the head towards the sky. Then think of the question to which an answer is required and then after intoning the Awen three times open your eyes. In the branches of the trees should be various Coelbren in different arrangements, these are read intuitively and form the answer to the question. This is not the end of the ways in in which the Coelbren can be used. For example the signs could be marked on cards, wooden discs of the appropriate trees or small stones and used in the same way as Tarot cards or Runes.
Practicum
Here are some further suggestions for working with the Coelbren:
Construct a Peithynen or set of Coelbren lots on wooden staves, discs, or on stones.
Meditate upon the associations of the Coelbren and then move on to the other symbols without associations and create meanings for them as well.
Write various words, such as Awen, and read the individual meanings of the symbols and see how they combine to create a fuller meaning for the word.
Combine Coelbren to create the equivalent of a Bindrune and see how they interact together.
Use the vocal sounds to create magical words.