A PEEP THROUGH THE HOURGLASS:
A MODERN INTERPRETATION OF THE Cad Goddeu ©
by Rod Ellis
The following is a poetic interpretation of the Cad Goddeu, the Battle of the Trees. It was composed following an assignment made by Tira Brandon-Evans in the Ogham Masters program. In one of the lessons Tira directs her students to develop a poetic interpretation of a few lines of the poem, comparing the results to two of the three extant translations (Nash and Williams) as well as the poetic interpretation of Robert Graves offered in The White Goddess. When I did this exercise I found that I had learned a great deal more from interpreting a few lines than I had previously learned from reading them. Further, I realized that there was more to learn from the Cad Goddeu than Graves’ interpretation included. Although beautiful and certainly influential, Graves’ work omitted large portions of the original text and, therefore, many of its ideas. By interpreting the translation line by line, I believed that I could learn more about what its author had intended. So, over a period of weeks, I read the Williams translation and developed my own poetic interpretation. That interpretation is included below.
I would like to add that I did not hope to improve upon the work of Graves. Rather, I undertook this as a heuristic activity, hoping to learn from the process more than to benefit anyone else. I had found that, as I tried to read the Nash and Williams translations, I easily lost the train of thought. At times I was confounded by words I didn’t know, or by obscure expressions. By writing the words in poetic form, I thought I would be forced to think through the meanings, learn new words, and reach new understandings. Several hours and several sessions later, I found that I was correct. I expect to revisit this project in the future, perhaps using all three translations, to see what remains to be learned from the process. I would also like to share a little of what I have learned and experienced before sharing the poem itself.
First, I think I’ve learned a lot about perspective. Interpreting the Cad Goddeu was much like looking from the bottom of an emptied hourglass upwards through the top. I, with my own cultural perspective, narrowing my vision to peer through a tiny hole—the Cad Goddeu—at a world and culture far removed from my own. The narrowing was an attempt to shed my own preconceptions, interpretations, and understanding of words. The broadening was an effort to allow the meaning found in the Cad Goddeu to teach me about the world in which it was written.
One thing I came to see in new, or maybe deeper, ways is the nature of the union between God/Goddess and the people. It is apparent to me from the Cad Goddeu that this mutual identification was, in the mind of the author, very strong and significant. I had read of the relationship between the king and God/dess, the king and the land, the bard and the divine, and the hero as warrior, bard, and king. I understood this at a more surface level than I do after this project. As I tried to sort through who was who in the text, I began to see that some references applied to more than one entity: at times to the narrator (Taliesin?), at times to a God or Goddess, at times to a king or warrior, and at times to some combination of them. I realize that some of this may be due to the author’s style of writing, the different forms of expression used then versus those used within my own culture, and to the later additions of Christian scribes. Yet, beneath all that, there was, for me, clear evidence of the deep association between the various players in the drama. This is not a way we tend to see the world today, and it helped me to better see the world of yesterday.
I found myself wondering about the use of various words within the text, and whether they reflected the culture of its original author or the culture of a scribe of later generations. I also wondered what violence I might have done the original meaning with my interpretation. For example, I didn’t know the word “chasuble”, so I looked it up. I learned that it is a vestment of a priest. The surrounding portion of text appeared have strong Christian influence, or perhaps even be of Christian origin, so I chose to believe that “bowl” referred to a receptacle for incense, and therefore this image was of a priest offering prayers or guidance. I then wondered whether this was a strictly Christian addition or whether a scribe had substituted a holy image of a priest for that of a robed druid making an offering in a grove. I then realized that, for myself at least, I have imposed an image of my own, that of a modern priest in a modern church burning store-bought incense in a bright metal bowl before sipping, perhaps to excess, the sacramental wine. I realized that each of those images is different, yet each is true, or at least has its own truth—and that a great Truth lies within all of them.
In addition to facts and perceptions about the culture of our ancestors, I also developed new questions. For example, why were the behaviors of each tree described as they were in the narrative? Was it because there was a literal event in which trees, shrubs, vines, and grasses rose up to attack a common enemy? Was it because the battle is symbolic of some other event or ongoing life condition, and the behaviors of the trees describe the way their powers and natures participated or can participate in such events? Was it, as some have suggested, written about the conflict between the Old Faith and Christianity? What, if anything, does the story say about the trees, and how do the behaviors and qualities attributed to them relate to those identified in the Ogham? Was it for some other reason that I have not considered?
I also realized some of the dangers and benefits inherent in undertaking an interpretation such as this in a relative intellectual void. By this I mean that I know only a little, yet vastly more than a year ago, about the world of the Celts. For this reason I am sure I have missed some things and misunderstood some things. Some of those misunderstandings may have substantially impacted the overall meaning of my interpretation. In other cases my ignorance may have protected me from common errors made because of unwarranted presuppositions others have made. I have no way of knowing which is true. Perhaps both are.
A Poetic Interpretation of the Cad Goddeu
(Based on the Williams Translation)
Diverse forms I have known, many shapes have displayed.
Before I stood as I stand, being made as I’m made.
I’ve been a sword: sharp, fearless and strong.
My view is unfettered, I cannot be wrong:
I’ve been a shed tear, a drop in the air,
Dried by a mother, who soothed her child’s care. (1-5)
I’ve been far from earth, a star in deep space,
Been a word on a page, wisdom gave me my place.
I’ve been light of nine lanterns bidding darkness subside
For a year and a half as these did abide. (6-10)
A bridge stretching long, spanning rivers threescore,
Been a course that is traveled, and as an eagle I’d soar.
A boat crossing waters, stretched skin of a beast.
A dissatisfaction spoken at the end of a feast (11-15)
I’ve been a lone drop in a shower of rain,
A sword in a hand that fought on in pain,
A shield in a battle, a harp’s string in court,
Nine years hidden and watching in desert and port. (16-20)
I was foam on the water, thrust and drawn by a wave.
Burned as sponge in a fire, neither fearful nor brave.
I’ve been brush in a covert where wee creatures stay,
And now I will speak, of an ancient, short fray. (21-25)
Godau of sprigs marshaled forces long still
Against Guledig of Prydain, to alter his will.
There passed mighty horses, and riches in fleets,
And a strange, fearsome creature with great jaws and teeth. (26-30)
A fierce beast of lore, a hundred heads strong
His body a host, home to battle and throng:
At tongue’s root a struggle betixt friend and foe
And combat engaged at his skull’s nape below. (31-35)
Clawed denizen of darkness, toad lurks at its nest...
A vast, speckled serpent, fangs flash ‘neath its crest...
Eternally waiting, their flesh the chagrin
Of a hundred souls tormented because of their sin. (36-40)
As I watched at Care Vevenir, there came grass and trees,
Heard bards singing legends, of great wars and decrees.
Mighty warriors astounded, shouts rose from their bands,
For the Brython exalted, stood strong in the lands. (41-45)
Gwydyon lifted his voice, did the Maker implore
To stand by His people, their safety restore.
Sent petitions to Christ, to the source of all life
Sought guidance in trouble, protection in strife. (46-50)
The Lord heard his voice, and raised up a hand,
Magic wrought by his Word through power of the land.
“Rise up to battle, thou Principle Trees,
Assemble a legion, bring foes to their knees.” (51-55)
And the trees, though untested, in battle and war,
Felt the Maker’s enchantment as never before.
Where once there was stillness, expectations increased
The boughs found their voices, sang ‘til battle had ceased. (56-60)
“Let us haste to the work”, by her grace they were stilled...
Lovely head of the line, heaven’s bidding fulfilled.
“Though our foes never weary, our provisions deplete,
Though blood flow as rivers, ‘round our thighs and our feet...”
Sure as divine judgment, pronounced in the flood
As sure as forgiveness, Christ crucified’s blood.
Divine Word has spoken, has bidden us rise,
Judgment passed by our waking, on the foes we despise. (61-66)
Host lead by the alder, trees moved to align
The willows and quickens came closely behind. (67-70)
A quatrain arriving, caused the army to wait,
Their coming was welcome, though their stature not great.
Not ‘oft of an orchard, from woodland came Plum
Unsought among men: its countenance glum.
Rapacious, invasive, draped in blossom of white,
Fruit soft and unsightly, Medlar came to the fight.
Rose and its brambles stood stalwart, unphased,
In the shadows of giants, their mighty boughs raised.
Untamed and unhindered, thorny hedge to the strife,
Raspberry feared not the moment that threatened its life. (71-79)
Privet and woodbine bearing ivy in tow,
Sporting flowers of yellow, furze stood with them below.
Cherry wielded its branches, by opponents provoked.
High-minded, birch dawdled, yet came as invoked. (80-85)
No coward, laburnum, great among his own kind
Heard the call of the Maker, yet within his own mind
No doubt could be harbored, what he was and would be,
Though not in the woodlands, he remained still a tree. (86-89)
Rank upon rank, pine joined the array,
Exalted and mighty: boughs swift to the fray.
Royal elm with his court, king and full retinue,
Did diverge not, nor falter, nor battle eschew. (90-95)
Elm rushed to the center, flanks and rear of the fight,
Warriors scattered before him, overcome by his might.
Faithful hazel beside him, with dedication infused,
Privet strode there among them, by position enthused. (96-100)
The bull of the battle, the Lord of the world,
Morawg and Morydd, like banners unfurled.
With power unrivaled, battle skills all sublime,
Like these warriors of legend, made prosperous in pine.
Holly, not shirking, was a hero instead,
Her shining cloak green and tinted with red. (101-105)
Hawthorn, the thorny, brought pain with his hand,
But aspen was topped, crashing hard to the land.
Plunder and pain was the lot of the fern
Leaves crushed by the boots of an enemy stern. (106-110)
The broom in the army fell in trenches, was hurt,
And gorse did not fare well, its limbs in the dirt.
Heath carried healing, and fierceness in fight,
Its enemies were vanquished, to the people’s delight.
And swift to this battle, a conflict of men
Came oak in a fury, and fear before him.
His wrath brought a tremble to heaven and earth.
Checked the flow of battalions, they all knew his worth. (116-120)
Bluebells allied with the rest of their kind,
Caused great consternation, the confusion of mind
Pear pierced the phalanx, lines the enemy drew,
Gained ground in battle as their forces withdrew. (121-125)
His wrath was excessive, the chestnut of wood.
Though shy at the outset, his actions were good.
A terror in battle, a victory gained,
“Opponent of happiness”, by opposition was named. (126-130)
A world not as it was, transformed by a shout,
Barked armies from valley and forest flowed out.
The host like a kiln, their reach like a flame,
Once like sea in boundaries, now an army they came. (131-135)
One force was protected, birch-covered with leaves
Infused with new power by the rise of the trees.
The other ensnared in the clutch of the oak,
From Gwarchan Mwelderw, laughing as at a joke. (136-140)
The rold is not fervent, though souls have been cast,
From the its place in the fire, shaped births of the past
For no parent have I, born of God’s great command.
Nine-formed my faculties, though of water and sand. (141-145)
Of fruit I am born... the ripest, the choice:
My Sire is the Lord, the seed of his voice.
Of primrose and blossom, of flowering hill.
The issue of heaven, yet made of earth still. (146-150)
From nettles forged by Primordial word,
And from ninth wave’s water my fate was incurred.
Math’s strong enchantment up me was wrought,
‘Ere Eternity formed me, made immortal from naught. (151-155)
Gwydon, as well, gave strength to my form,
Purifier of Briton: Eurwys and Euron.
Modron was cleansed by his power, they tell,
Five battalions of secrets from Mystery’s well. (156-160)
Teachers spoke lessons, the children of Math,
Prepared me for living, taught on God(dess) behalf.
Giledig, half-burnt King, brought magic to earth.
The Sage of the sages empowered my birth. (161-165)
Enchanted was born to a world that has changed.
The world’s Host was known, and not yet estranged.
The purple-clad bard sang in twilight the praise
Of the ones who had made him: the gods of the age. (166-171)
Borne by enchantment, as on a great wave,
With Dylan carried to abodes of the brave
In presence of Kings: at their feet, at their side;
Their advisor, their counsel, to trust and confide. (172-175)
Spears unsharpened were all cast aside
Heaven come to a battle cannot be denied.
As a deluge on high, brings floods to the deep,
Fourscore hundreds pour forth, a promise to keep. (176-180)
It is will they impose, will of the divine,
Neither ancient nor infant, lives matched to mine.
Their divisions unvaried, bring promise fulfilled.
Canhwr born: of nine hundred, the one faithful still. (181-184)
He stood at my side, blood-spattered my sword,
Brought honor, protection; his friendship my reward.
I will not fear the place where fearsome boar has died,
Though he perish before me, I will trust my mighty Guide. (185-190)
He is the author of language, gleam of heaven by his name.
Creator of the numbers, sent forth as in a flame.
Burst of power from beyond, Awen’s wisdom bestow
Power surges all about me as to his side I go. (191-195)
Wisdom he has brought me, in life now and lives before.
Speckled snake in hilly pasture, viper curled, Llyn’s grassy floor.
Spear in hand of warrior, bill-hook for pruning weed,
Priest with chasuble and bowl, I have spoken heaven’s rede. (196-200)
So I will prophesy not badly, my words are naught but sooth,
Four score smokes foretell the future, speak of deeds that were in truth.
Though five battalions rise against me, they will fall upon my blade.
Though a host attack my people, by my hand they will be stayed. (201-205)
Though matched against six steeds, golden yellow in their pride,
My cream mount would be the victor in race or battle ride.
The gull cannot exceed him, though swift her race may be.
She could not pass before him, over land or over sea. (206-211)
I rule the field of battle, pre-eminent master of my foes,
I rule a hundred chieftains, on them my will impose.
My belt is dressed with jewels, of crimson bright they shine.
My shield is strong and sure, and its border gold refined. (212-215)
There has not been one to match me, throughout the space of time,
Save Gornwy from dale of Edrywy, who lives in song and rhyme.
My hands have won this glory, with fingers long and white.
I’ve lived through countless epochs, seen days and countless nights. (216-220)
Long ago I was a herdsman, kept ever safe my charge, the flock.
I have traveled to many countries, sailed in ships to many docks.
These paths all lead to the one I am, before I had learned my fill...
I slept in countless islands, walked through every town and hill. (221-225)
A hundred Caers I’ve called my home, come now, Druids, speak.
Tell Arthur, as he listens, nothing older could he seek.
I have known the flood’s destruction, beheld that tide’s great rise,
I’ve seen and sought the promise of Christ the crucified. (226-230)
I’ve beheld as well the future, the day of doom we face.
I shall wear a golden crown, golden Gem set in its place.
Splendid I am and shall then be, yet my splendor will not be bought,
By toil of those who metal make, or place jewels in settings wrought. (231-235)
Rodney A. Ellis, Ph.D., CMSW (Rod) is an associate professor of social work and a clinical social worker. He has written four books and a number of articles for scientific and professional journals on subjects including child welfare, juvenile justice, social welfare policy analysis, effective interventions for juveniles, and cultural competence. This, his first effort in the world of Celtic spirituality, was written in response to an assignment in the Oak Grove Ogham Masters Program, which he is enjoying immensely. He resides with his eight year old son on a small farm in central Tennessee and can be reached at rodellis@twlakes.net.
A Peep Through the Hourglass: A Modern Interpretation of the Cad Goddeu copyright © 2006 by Rod Ellis, all
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