of manred evil is impossible, because there neither is nor can be room for it, 
since God and all goodness fill the infinitude.” 
This grand event took place (p. 259) “ by the voice of his mighty energy, 
that is, by its melodious sweetness, which was scarcely heard when, lo ! the 
dead gleamed into life, and the non-entity which had neither place nor 
existence flashed like lightning into elementation, and rejoiced into life ; 
and the congealed, motionless shiver warmed into living existence, the 
destitute nothing rejoiced into being a thousand times more quickly than 
the lightning reaches its home.” 
All this is very pretty and poetical, but how evil first entered I am not 
bard enough to determine. Abred is the cylch or circle of evil, of which 
Annivn is the depth, and the “ dogs of Annum ” were still occasionally seen 
by the Tam-o’-Shanters of Wales in this century.* 
Evil having entered, it has become necessary (p. 233) that “ every 
living and animate being should traverse the circle of Abred from the 
depth of Aunwn , that is, the extreme limit of what is low in every 
existence endued with life, and they shall ascend higher and higher in the 
order of gradation of life, until they become man, and then there can be an 
end to the life of Abred by union with goodness.. 
“ But no man shall at death go to Owynvyd except he who shall attach 
himself in life, whilst a man, to goodness and godliness. The man who 
does not thus attach himself to godliness shall fall in Abred to a corresponding 
form and species of existence of the same nature as himself whence he shall 
return to the state of man as before. And then according as his attachment 
may be to either godliness or ungodliness shall he ascend to Qwnfyd t or fall 
in Abred when he dies. And thus shall he fall for ever, until he seeks 
godliness, and attaches himself to it, when there will be an end to the Abnd 
of necessity and to every necessary suffering of evil and death.” 
“ Independently of Bardism ,t it would be difficult to explain why advyd , 
a term signifying reworld , or a beginning of the world over again, should in 
common use stand for adversity. It was originally applied to the state of 
retraversing Abred , which being a punishment for sin was, of course, a state 
of hardship and adversity.” 
The Welsh Trinawd. 
I do not think this had originally any connection with Christianity. 
The Chinese philosopher Lao-tsen, who flourished according to Chinese 
chronology about the sixth or seventh century b.c., and held the opinions 
commonly attributed to Pythagoras, writes thus : — X 
“ Celui que vous regardez et que vous lie voyez pas se nomine J. Celui 
que vous ecoutez et que vous n’entendez pas, se nomme Hi. Celui que votre 
main cherche, et qu’elle ne pent pas saisir, se nomme Wei. Ce sont trois 
etres qu’on ne pent comprendre, et qui confondus iTen font qu’un.” J.H.V. 
The Chinese interpreter of the passage maintains that these mystical 
letters signify “ the void.” In this we seem to trace the to enrtipov of 
Pythagoras, and also the doctrine of the Druids, as above stated ; also the 
Nirvana of the Buddhists. 
* For the goblin huntsman, Arthur, and dogs of Aunwn, see Brit., p. 116. 
f Barddas Preface, p. xxv. 
X As translated by M. B4musat, Smith’s Diet, of the Bible, sub voce 
“ Jehovah.” 
