Now the reader has by this time become well acquainted with an object having the character of a talisman of abundance and rejuvenation in Celtic myth. As the Cauldron of the Dagda it came into Ireland with the Danaans from their mysterious fairy-land. In Welsh legend Bran the Blessed got it from Ireland, whither it returned again as part of Branwen’s dowry. In a strange and mystic poem by Taliesin it is represented as part of the spoils of Hades, or Annwn, brought thence by Arthur, in a tragic adventure not otherwise recorded. It is described by Taliesin as lodged in Caer Pedryvan, the Four-square Castle of Pwyll; the fire that heated it was fanned by the breath of nine maidens, its edge was rimmed with pearls, and it would not cook the food of a coward or man forsworn:(246) “Am I not a candidate for fame, to be heard in song In Caer Pedryvan, four times revolving? The first word from the cauldron, when was it spoken? By the breath of nine maidens it was gently warmed. Is it not the cauldron of the chief of Annwn? What is its fashion? A rim of pearls is round its edge. It will not cook the food of a coward or one forsworn. A sword flashing bright will be raised to him, And left in the hand of Lleminawg. And before the door of the gate of Uffern(247) the lamp was burning. When we went with Arthur—a splendid labour— Except seven, none returned from Caer Vedwyd.(248) More remotely still the cauldron represents the Sun, which appears in the earliest Aryo-Indian myths as a golden vessel which pours forth light and heat and fertility. The lance is the lightning-weapon of the Thunder God, Indra, appearing in Norse mythology as the hammer of Thor. The quest for these objects represents the ideas of the restoration by some divine champion of the wholesome order of the seasons, disturbed by some temporary derangement such as those which to this day bring famine and desolation to India.