The Cauldron of Poesy
The Cauldron of Poesy
trans - Erynn Rowan Laurie 1995/1998

Mo� coire coir goiriath
gor rond n-�r D�a dam a d�ile dnemrib;
dliucht s�ir s�erna broinn
b�lrae mbil br�chtas �ad.
Os m� Amargen gl�ngel garrglas gr�l�ath,
gn�m mo goriath crothaib condelgib indethar
-- dath n�d inonn airlethar D�a do cach d�en,
de tho�b, �s to�b, �as to�b --
nemsh�s, lethsh�s, l�nsh�s,
do h-�biur Dunn d�num do uath aidbsib ilib ollmarib;
i moth, i toth, i tr�eth,
i n-arnin, i forsail, i nd�nin-d�shail,
sliucht as-indethar altmod mo choiri.

My perfect cauldron of warming
has been taken by the Gods from the mysterious abyss of the elements;
a perfect truth that ennobles from the center of being,
that pours forth a terrifying stream of speech.

I am Amirgen White-knee,
with pale substance and grey hair,
accomplishing my poetic incubation in proper forms,
in diverse colors.

The Gods do not give the same wisdom to everyone,
tipped, inverted, right-side-up;
no knowledge, half-knowledge, full knowledge --
for Eber Donn, the making of fearful poetry,
of vast, mighty draughts death-spells, of great chanting;
in active voice, in passive silence, in the neutral balance between,
in rhythm and form and rhyme,
in this way is spoken the path and function of my cauldrons.

Ciarm i t� bunadus ind airchetail i nduiniu; in i curp fa i n-anmain? As-berat araili bid i nanmain ar n� d�nai in corp n� cen anmain. As-berat araili bid i curp in tan dano fo-glen oc cundu chorpthai .i. � athair n� shenathair, ol shodain as f�ru ara-th� bunad ind airchetail & int shois i cach duiniu chorpthu, acht cach la duine adtu�thi and; alailiu atu�di.

Where is the root of poetry in a person; in the body or in the soul? Some say it is in the soul, for the body does nothing without the soul. Some say it is in the body were the arts are learned, passed through the bodies of our ancestors. It is said that this is the truth remaining over the root of poetry, and the wisdom in every person�s ancestry does not come from the northern sky into everyone, but into every other person.

Caite didiu bunad ind archetail & cach sois olchenae? N� ansae; gainitir tri coiri i cach duiniu .i. coire goriath & coire �rmai & coire sois.

What then is the root of poetry and every other wisdom? Not hard; three cauldrons are born in every person -- the cauldron of warming, the cauldron of motion and the cauldron of wisdom.

Coire goiriath, is �-side gainethar f�en i nduiniu fo ch�t�ir. Is as fo d�lter soas do do�nib i n-�go�tu.

The cauldron of warming is born upright in people from the beginning. It distributes wisdom to people in their youth.

Coire �rmai, immurgu, iarmo-b� imp�d moigid; is �-side gainethar do thoib i nduiniu

The cauldron of motion, however, increases after turning; that is to say it is born tipped on its side, growing within.

Coire sois, is �-side gainethar fora b�olu & is as fo-d�ilter soes cach d�no olchenae cenmo-th� airchetal.

The cauldron of wisdom is born on its lips and distributes wisdom in poetry and every other art.

Coire �rmai dano, cach la duine is fora b�olu at� and .i. n-�es dois. Lethchl�en i n-�er bairdne & rand. Is f�en at� i n-�nshruithaib sofhis & airchetail. Conid airi didiu n� d�nai cach �eneret, di h-�g is fora b�olu at� coire �rmai and coinid n-impo� br�n n� f�ilte.

The cauldron of motion then, in all artless people is on its lips. It is side-slanting in people of bardcraft and small poetic talent. It is upright in the greatest of poets, who are great streams of wisdom. Not every poet has it on its back, for the cauldron of motion must be turned by sorrow or joy.

Ceist, cis lir foldai fil forsin mbr�n imid-su�? N� ansae; a cethair: �olchaire, cumae & br�n �oit & ailithre ar dia & is med�n ata-tairberat inna cethair-se c�asu anechtair fo-fertar.

Question: How many divisions of sorrow turn the cauldrons of sages? Not hard; four: longing and grief, the sorrows of jealousy, and the discipline of pilgrimage to holy places. These four are endured internally, turning the cauldrons, although the cause is from outside.

At�at dano d� fhodail for f�ilte � n-impo�ther i coire sofhis, .i. f�ilte d�odea & f�ilte d�endae.

There are two divisions of joy that turn the cauldron of wisdom; divine joy and human joy.

Ind fh�ilte d�endae, at�at ceth�oir fodlai for suidi .i. luud �oit fuichechtae & f�ilte sl�ne & nemimnedche, imbid bruit & biid co feca in duine for bairdni & f�ilte fri dliged n-�cse iarna dagfhrithgnum & f�ilte fri tascor n-imbias do-fuaircet no� cuill cainmeso for Segais i s�daib, conda thochrathar m�it motchna� iar ndruimniu B�inde frithroisc luaithiu euch aige i mmed�n m�s mithime dia secht mbliadnae beos.

There are four divisions of human joy among the wise -- sexual intimacy, the joy of health and prosperity after the difficult years of studying poetry, the joy of wisdom after the harmonious creation of poems, and the joy of ecstacy from eating the fair nuts of the nine hazels of the Well of Segais in the Sidhe realm. They cast themselves in multitudes, like a ram�s fleece upon the ridges of the Boyne, moving upstream swifter than racehorses driven on midsummer�s day every seven years.

F�ilte d�oldae, immurugu, t�rumae ind raith d�odai dochum in choiri �rmai conid n-impo� f�en, conid de biit f�idi d�odai & d�endai & tr�chtairi raith & frithgnamo imale, conid �arum labrait inna labarthu raith & do-gniat inna firthu, condat f�saige & bretha a mbr�athar, condat desimrecht do cach cobrai. Acht is anechtair ata-tairberat inna h�-siu in coire c�asu med�n fo-fertar.

The Gods touch people through divine and human joys so that they are able to speak prophetic poems and dispense wisdom and perform miracles, giving wise judgment with precedents, and blessings in answer to every wish. The source of these joys is outside the person and added to their cauldrons to cause them to turn, although the cause of the joy is internal.

Ara-caun coire sofhis
sernar dliged cach d�no
dia moiget mo�n
m�ras cach ceird coitchiunn
con-utaing duine d�n.

I sing of the cauldron of wisdom
which bestows the nature of every art,
through which treasure increases,
which magnifies every artisan,
which builds up a person through their gift.

Ar-caun coire n-�rmai
intlechtaib raith
rethaib sofhis
srethaib imbais
indber n-ecnai
ellach su�thi
sr�naim n-ordan
indocb�il d�er
domnad insce
intlecht ruirthech
r�mnae roiscni
s�er comgni
c�emad felmac
f�gthar ndliged
deligter c�alla
cengar s�si
s�laigther sofhis
sonmigter so�r
s�erthar n�d sh�er,
ara-utgatar anmann
ad-f�adatar moltae
modaib dliged
deligthib gr�d
glanmesaib so�re
soinscib suad
sr�amannaib su�thi,
s�ernbrud i mberthar
bunad cach sofhis
sernar iar ndligiud
drengar iar frithgnum
fo-ngl�aisi imbas
inme-so� f�ilte
faillsigther tri br�n;
b�an br�g
n�d d�bdai d�n.
Ar-caun coire n-�rmai.

I sing of the cauldron of motion
understanding grace,
accumulating wisdom
streaming ecstacy as milk from the breast,
it is the tide-water of knowledge
union of sages
stream of splendor
glory of the lowly
mastery of speech
swift intelligence
reddening satire
craftsman of histories
cherishing pupils
looking after binding principles
distinguishing meanings
moving toward music
propagation of wisdom
enriching nobility
ennobling the commonplace
refreshing souls
relating praises
through the working of law
comparing of ranks
pure weighing of nobility
with fair words of the wise
with streams of sages,
the noble brew in which is boiled
the true root of all knowledge
which bestows according to harmonious principle
which is climbed after diligence
which ecstacy sets in motion
which joy turns
which is revealed through sorrow;
it is enduring fire
undiminishing protection.
I sing of the cauldron of motion.

Coire �rmai,
ernid ernair,
mrogaith mrogthair,
b�athaid b�adtair,
m�raid m�rthair,
�ilith �iltir,
ar-cain ar-canar,
fo-rig fo-regar,
con-serrn con-serrnar
fo-sernn fo-sernnar.

The cauldron of motion
bestows, is bestowed
extends, is extended
nourishes, is nourished
magnifies, is magnified
invokes, is invoked
sings, is sung
keeps, is kept,
arranges, is arranged,
supports, is supported.

F� topar tomseo,
f� atrab n-insce,
f� comair coimseo
con-utaing firse.

Good is the well of poetry,
good is the dwelling of speech,
good is the union of power and mastery
which establishes strength.

Is m� cach ferunn,
is ferr cach orbu,
berid co h-ecnae,
echtraid fri borbu.

It is greater than every domain,
it is better than every inheritance,
it bears one to knowledge,
adventuring away from ignorance.
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