“Kat Godeu”
(The Battle of the Trees)
In the Book of Taliesin manuscript there is a mysterious poem enigmatically titled “Kat Godeu,” which can mean either “the army of trees” or “the battle of the trees.” Oddly obscure and frustratingly riddled with nonsensical verses, it seems on the surface to allude to several mysteries. Attempts to classify or seek meaning from this poem by academics and visionaries alike have failed, but what can be deduced is that something remarkable is held within all of its 249 lines.
The eminent and influential Celtic scholar Marged Haycock has identified nine individual components to the poem that can be perceived as chapters, each one with its own story to tell, and the common theme is the supernatural state of knowing that Taliesin has achieved by assimilation of the mysteries. 80 His knowing comes from having been a multitude of shapes and forms, from animate to inanimate, abstract to archetypal. He recounts the abilities of Gwydion to summon an army of trees to do battle with an undisclosed enemy, and this spell concludes with a listing of trees, shrubs, and plants and their qualities or attributions. Gwydion summons a magical army of trees “by means of language and materials of the earth to fashion majestic trees,” 81 and his wand plays an essential role in this summoning. It is more than likely that the qualities of the trees recounted in the poem derive from ancient British traditions and beliefs regarding sacred trees and groves and their relevance to the tribe within a magical and spiritual context. 82
As I have explored, trees can be seen as metaphors for the experience of life and living, and in many ways they resemble humans: they breathe, they excrete waste, they need food and nourishment, they have a hard skeleton that is clothed (with leaves), they bleed when injured, and, just like people, they stand upright and tall. However, their lives are long, and they can seem to be simultaneously alive and dead. To paraphrase the Celtic scholar Miranda Aldhouse-Green, trees have a definite celestial and chthonic dimension to them, and represent a “hyper-metaphor” for the cosmological relationship between humanity and the apparent and spiritual worlds. 83 And this can be seen exemplified in the “Kat Godeu” (The Battle of the Trees) poem.
I dislike acts of magic for the sake of magic; I prefer the more disciplined form of thinking magic—knowing why we do something and that there is a true and well-intended reason for the magic to be undertaken. Without a doubt, “The Battle of the Trees” poem involves spellcasting and conjuration, but it is one that is performed with knowing and by means of continuous, honorable relationship with the natural world—a trait that would benefit any would-be magician or witch. The acts of magic described in the old Celtic chronicles are not magic for magic’s sake, but they continuously reiterate, strengthen, and affirm the magician’s position and relationship with the natural world and the subtle realms.
The poem offers a window onto the special powers attributed to the group of trees that Gwydion summons by magic. We can use this information in current practice, and by absorbing the teachings of the demigods, demigoddesses, and deities of the Celtic continuum and walking with them as allies, we learn the ways of the Celtic magician and the blissful states that Taliesin describes in the opening verses of this poem, where he was myriad shapes before attaining his current human form.
Part four of the poem recounts the following attributions of trees:
Alder was at the head of the line.
Willow and rowan were late to join the army.
Blackthorn was eager for slaughter.
The skilful medlar tree anticipated the battle.
The rose advanced against the host with wrath.
Raspberry took action but did not make an enclosure to save his own life.
The privet and honeysuckle and ivy, despite their beauty, fought fiercely.
The cherry made a commotion.
The birch, despite his good intention, was late to be armored
Not because of his cowardice, but because of his greatness.
Goldenrod maintained his shape, foreigners over foreign waters.
Pine held the place of honor, ruler in battle.
Ash performed greatly for the monarch.
Elm, because of his wealth, did not budge a foot,
He would strike in the middle and the wing and the rear.
Hazel adjudged the weapon for conflict.
The blessed dogwood, bull of battle, is the lord of the world,
Beech flourished.
Holly grew verdant; he was there in battle.
Hawthorn dispensed pain and pestilence.
Vine, the destroyer, attacked.
Bracken was the pillager.
Broom, in the van of the battalion, was wounded in the churned-up ground.
Gorse was not fortunate, but despite that he was marshalled.
Heather, the famous victor, was changed into a host, pursuer of men.
Swift and mighty the oak—heaven and earth trembled before him.
Woad, the brave warrior, his name in a wax tablet.
Pear wrought oppression on the battlefield.
A terrifying army was the surging clover.
Bashful chestnut, an opponent in the ranks of strong trees. 84
The above section from the Battle of the Trees can be formed into a table of attributions and qualities, although note that some of them are not commonly classified as trees. Clover, for example, is a strange inclusion and deserving of meditation as to why they deemed it suitable for entry in the poem. Others are classified as shrubs, but however we choose to categorize them, they still serve as a method of connecting to and working with the powers of tree while simultaneously linking us to a body of Celtic mythology and mystery. With this in mind, it is good practice to create an apothecary of magically infused potions, tinctures, and infusions that contain the essence and energy of each tree—a magical first-aid cupboard, if you like. Study the above poem in full; online versions can be found easily by entering the term “Battle of the Trees—Book of Taliesin” into any web-based search engine.
I attribute the following qualities to the list of trees and shrubs. Those marked with *** are regarded as toxic or potentially dangerous when ingested; use with caution.
|
Alder |
foundation of wisdom, knowledge, being, and initiation |
|
Willow |
contemplation, love; aids divination, intuition, and deception |
|
Rowan |
patience, thoughtfulness, protection, introspection |
|
Blackthorn |
control, coercion, threat, aggression |
|
Medlar |
beauty, scarcity, richness, wealth, anticipation |
|
Rose |
courage, love, assists development of psychic abilities, healing |
|
Raspberry (Rubus idaeus) |
action, impetus, affection, emotional stability |
|
***Privet |
protection, steadfastness, humility |
|
Honeysuckle (Lonicera periclymenum) |
inner beauty, prosperity, determination, protection |
|
Ivy |
virility, determination, fertility, protection |
|
***Cherry |
extrovert, confidence, affection, love, attraction |
|
Birch |
greatness, vitality, change, eagerness, birth |
|
Goldenrod (Solidago spp) |
resolution, prosperity, steadfastness, aid to divination |
|
***Pine |
leadership, self-confidence, originality, good health, strength, presence |
|
Ash |
peace, integration, flexibility, perception, nobility, increases psychic ability |
|
Elm |
perfection, quest for love, vulnerability, delusions, conflict |
|
Hazel (Corylus spp) |
knowledge, modesty, productive creativity, concentration |
|
Dogwood |
faithfulness, expression, articulation, good fortune |
|
Beech |
prolific, flourish, steadfast, security, justice |
|
***Holly |
intensity, efficiency, tenacity, strength, retribution for wrongs done |
|
Hawthorn (Crataegus spp) |
disarming, determination, destruction, harshness, self-reliance |
|
Vine |
disarming, intoxication, addiction, determination |
|
***Bracken (Pteridium aquilinium) |
selfishness, self-protection, defensiveness, prophesy |
|
***Broom |
harmony, adaptability, vulnerable innocence, unity |
|
Gorse |
wisdom, synthesis, common sense, courageousness |
|
Heather |
inspiration, magic, turning dreams into reality, activism |
|
***Oak |
strength, endurance, might, overcoming difficulties, truth, empowerment |
|
***Woad |
beauty, courageousness, self-confidence, assertiveness, warrior spirit |
|
Pear |
lust, single-mindedness, sexual prowess, confidence |
|
Clover |
success, unassuming, stealth, fidelity, inner strength |
|
***Chestnut (Castanea sativa) |
nourishment, knowledge, instruction, fertility |
Summoning the Army of Trees
Use the previous table of attributions and your own connection to the powers of the trees to summon your own personal army of trees. Not only will this deepen your relationship to the natural world, it will also provide you with a cabinet of magical allies always at the ready to assist you in your magic.
Tinctures and essences will keep indefinitely and provide an easy, effective method for activating your rituals and spellwork. The accoutrements and ritual for the preparation of each potion must be mindful of your connection to the tree; this is not simply a task whereby one casts any old item into a pot and stirs, it is simultaneously a ritual of connection. You may identify a tree or shrub and its usefulness to a particular act of magic or you may wish to work through the list, building yourself an army of trees.
Tinctures
Tinctures can be used internally by adding fifteen drops of the tincture to water and ingesting. Externally they can be added to spell ingredients or incense recipes and used to anoint tools, amulets, and other items of magic as necessary. Use a food-grade alcohol—the higher the alcohol content the better—or use 100 proof vodka. This method is only suitable for nontoxic varieties that are safe for human use.
All parts of the tree or shrub are suitable for creating a tincture: leaf, bark, fruit, flower, wood, or root. Place the ingredient in a wide-mouthed jar and completely cover with alcohol, ensuring that no organic material is exposed to the air. Use a 2:1 ratio—for example, 2 ounces of alcohol to 1 ounce of organic material. Shake the jar gently and place on a sunny windowsill for a minimum of two weeks. For best results I would suggest preparing the tincture during the new moon and straining it during the full moon.
Strain the liquid through a fine sieve, discard the organic material responsibly, and decant the infused tincture into a dark glass vial, preferably with a dropper attachment. Label and store.
Essences
Ensure that you have properly studied the properties of each ingredient. If you are unsure or the ingredient is unsafe for consumption by tincture, I suggest preparing an essence. This is not a mechanical process where the volatile properties of the ingredient are extracted; it is an energetic method. During the night of a new moon, pour high-grade alcohol or vodka into a dish and completely cover it with a sheet of clear glass. Place the ingredient on top of the glass and position on a windowsill where it will be exposed to moonlight and sunlight. Leave for two weeks, from new moon to full moon. Discard the ingredients, decant the alcohol into a dark glass vial, label, and store.
Cold Infused Oils
Not to be taken internally, use cold infused oils for anointing and adding to other non-ingestible spell ingredients. Use a 2:1 ratio: for example, place 2 tablespoons of fine-grade oil (avocado, grape seed, olive oil, almond oil, etc.) in a wide-mouthed jar, add 1 tablespoon of organic material, and allow to steep in a sunny position from new moon to full moon. To preserve the oil, squeeze in two or three capsules of vitamin E or add a little benzoin tincture. 85.Strain, decant into a dark glass vial, label, and store.
Exercise
Invoking the trees ritual
Identify the tree, its location, and its nature. Research its properties in horticultural books or online libraries. Identify any myths and lore associated with the tree or shrub; get to know it. State your intention to the tree. As an example, hawthorn may be used to disarm malicious intent directed towards you or assist in removing unwanted attention and increasing self-reliance. Create an englyn for the purpose of gathering the material required; for example:
Ancient one of the forest’s edge
Wisdom forth to shine
Assist me in my cause this day
Make your power mine.
Take the ingredient home. Prepare the materials you need to create your tincture, essence, or oil. Follow these three ritualistic steps:
Step 1: Detachment
Prepare the room, dim the lights, burn appropriate incense, and play some suitable music—anything to make the act different from ordinary activity. You are moving between the worlds; a sense of detachment will send a clear signal to your brain that something extraordinary is about to occur, allowing your subtle senses to come to the fore. This would be the point at which the triskelion ritual from chapter 5 would be performed.
Step 2: Attachment
In this step you will focus your energy, mind, and creativity towards the task at hand; therefore, you consciously attach yourself to the energy of the ingredient. Sense its attributions and properties and recall your connection to it. This is the heart of the ritual, the point where you are between the worlds. Imagine that the fabric of your surroundings loses its cohesion, its edges blur. You can heighten this by completely transforming the light levels in the room or space.
Call to your magical allies here and to the spirit of the trees. Sing englynion to them in rounds of three. For Cerridwen you might sing:
Skilful one of the cauldron’s brew
Shining one of light.
Be beside me on this day
Help me in this rite.
Step 3: Charging
At this stage you will provide the necessary physical, emotional, and spiritual energy required to seal your intention into the substance. The more energy you raise, the better; the stronger your imagination and visualization, the more effective the extraction will be. I suggest you utilize chants, drumming, singing, voice work, or anything that raises the vibrational quality of your own mind, body, and spirit. Direct this energy towards the ingredients. Continue to maintain this energy for a duration of three, six, or nine minutes. Finally, gather up the ingredients in both hands and hold at arm’s length above the receptacle chosen for the extraction. Now charge the item by singing an englyn that you have created for this specific purpose, e.g.:
Spirit wise within this tree
Bridge the void that I may see
That which causes me this harm
By your virtue I disarm.
Sing the englyn in multitudes of three and then place within the receiving jar or upon the plate of glass. Now stop: be still, silent; nothing matters, nothing is of any consequence, all that exists is you and the tree. Hold your hands above the ingredient and stop. Just be in this place without expectation or desire. Breathe deeply with eyes closed.
Conclusion
Direct your gratitude to the tree, acknowledge the presence of your ally, and return to the here and now. Close the ritual as directed in chapter 5’s triskelion ritual. Position your jar or bowl on a windowsill, lighten the mood, put some energetic music on, and go about your business as normal.
Note: The above example was used in the preparation of a wash, which was subsequently used as a home blessing and protection ritual. The individual for whom the wash was created was receiving unwanted attention from a jealous and overly possessive ex-lover. A tincture of gorse was also provided to imbue the client with a sense of courage to face the situation on both a physical and spiritual level and to gain the wisdom required to deal with it effectively. Gorse also helped him to not overact—to think and utilize common sense rather than repetitive knee-jerk reactions, which served only to compound the situation. A wax amulet imbued with oak was created for the client to carry with him.
Magical Amulets
“The Battle of the Trees” poem informs us that woad had his name in a wax tablet. Now, while this reference is obscure and without clear meaning, it can be taken to imply that the attributes of woad were somehow imbued into a wax tablet. I suggest that this can be taken further and applied to the entire list in the creation of magical wax amulets.
Steps 1 to 3 in the previous ritual suggestion should be implemented here with the addition of the following practice in the main body of the ritual. In a double boiler, melt approximately 2 ounces of pure beeswax. Do not use paraffin wax; the properties of such are counterproductive owing to the energetic value of the components used in their construction. The purer the wax, the better the amulet.
A tip here: I use a small single-ring camping stove, the type that takes a cartridge of butane gas. It is wonderfully portable, has adjustable flame control, and enables me to perform the ritual anywhere. I use the same stove for heating my cauldron in all my rituals and magical practice. Place a small quantity of water into a saucepan and place a glass heat-resistant bowl above it, making sure the glass bowl does not touch the base of the saucepan. Bring the water to a gentle boil but do not allow it to boil dry. When steam starts to force its way out between the bowl and the pan, drop the beeswax into the bowl. The wax will melt within minutes; do not stir or disturb it. You will need a mold to pour the melted wax into when ready. I find that an empty tealight case is perfect; when used, keep the empty cases for making amulets. When the wax has completely melted, take a small amount of organic material and hold it in both hands, sense its properties, and imbue it with your intention; for instance:
You are applying for a promotion at work and need a boost of confidence and are able to demonstrate leadership and originality; for this amulet, pine would be suitable. Take a small amount of pine resin and some needles roughly cut into small pieces and sing this englyn to them:
Spirit wise within this tree
Help me now so they may see
Virtues of my skills and tasks
By forest power, this I ask.
Drop the resin and needles into the wax and gently shake the bowl to disperse them into the wax equally. Raise a significant amount of emotional energy to charge the liquid; chant, sing, and dance—whatever ensures a good smattering of energy—and direct it towards the melted wax.
Now gently pour the material into the empty tealight case. Allow to cool completely before gently pushing the base of the tealight case, thus releasing your amulet. Carry this about your person. When you sense the amulet has served its purpose, return it to the elements through fire.
Do not assume these amulets must be restricted to pure spellwork for specific reasons; they can be created as gifts for the seasonal festivals or fashioned with specific people in mind and placed onto wreaths or garlands as Yuletide gifts. The same method can be used for plants, flowers, and to enchant items for a multitude of magical purposes.
Amulets of a more permanent nature can be created from slices of wood, the tree of which should be significant to its purpose and creation. Words, images, or symbols pertinent to gods and goddesses can be carved, burnt, painted, or drawn onto the surface; a small hole drilled in it will enable it to be strung, hung, or worn. Various amulets made of wood and other materials have been discovered in Britain and Gaul, several of which depict a sun- wheel symbol, perhaps indicative of a solar deity. Others seem to have been created specifically as offerings and were found in river beds and fords. 86 Remember, these are not spells for the sake of it; this is practice, the formation of items and objects that are sympathetically connected to your life as a magician.
80 Haycock, Legendary Poems from the Book of Taliesin, 167.
81 “The Battle of the Trees,” the Book of Taliesin, lines 52 and 53.
82 Ford, The Mabinogi, 183.
83 Aldhouse-Green, Seeing the Wood for the Trees, 22–23.
84 “Kat Godeu,” the Book of Taliesin; my translation.
85 Griggs, The Green Witch, 246.
86 MacCulloch, The Religion of the Ancient Celts, 328.