Ohn (Gorse or Broom)

The wren, the wren, the king of all birds, St. Stephen’s Day was killed in the furze; Although he be little his honour is great, so, good people, give us a treat. – Peter Ellis (the Druids)[i]

 

The Roots:

The seventeenth letter of the Ogham is Ohn, which is usually listed as the Gorse. According to Robert Graves, some lists use Scotch Broom instead[ii].

Gorse is also known as Sea Gorse, Furz, Furze, Furse or Whin. It is a close relative to the Broom plant belonging to the same tribe Genisteae, with the main differing quality being its sharp thorns or spikes. In Cad Goddeu –the Battle of the Trees- Broom even seems to become the parent of the Gorse -within the poem- when the story says that, “The Brooms with their offspring [arrived?]: the Furz was not well behaved, until he was tamed…”  Interestingly, though unrelated, the “Gorse” is also said to be great in battle elsewhere in the same poem[iii].

James Frazer, in the Golden Bough, says that in folk rituals the Furz and the Broom were often interchangeable. This may be why some of the Ogham lists use Broom instead of Gorse. It may also be why Robert Graves left Broom out of his Ogham list as the plant for Ngetal[iv] and instead replaced it with the Reed Grass. Perhaps he thought that the Broom and Gorse were too similar to one another to each have a letter in the Ogham? Another possibility that I have mentioned before is that he may have chosen this placement more to support his tree calendar theory than for any other historical or mythological significance.

Liz and Colin Murray in the Celtic Tree Oracle said that Gorse represented the collecting together of various objects for ones journey. They compared the Gorse to the magpie, which is a highly intelligent bird believed to collect shiny objects for its nest.

John Michael Greer agrees saying that Ohn is the few of attracting, of combination, possibility, growth and potential[v].

Nigel Pennick also believes similarly that Ohn is the letter of continuous fertility, collecting and dispersal[vi].

Robert Graves reminds us that Furz is one of the very first flowers to be visited by bees collecting nectar and pollen in the spring. It is a plant, he claims, that is also good to use against witches[vii].

Eryn Rowan Laurie says that Gorse is the plant for foundations and the journey. Ohn is also related to ones path, choices, direction and intention. The energy of the Broom plant, on the other hand, is of healing and of wounding[viii].

The Broom is listed in the Ogham tract as associated to healing and physicians. The Gorse is associated to the wheel of the chariot, and by extension to travelling[ix].

Both the Broom and the Gorse have strong connections to witches and to the fairies. The Gorse in particular has a connection with the Cailleach, the great hag Goddess who is sometimes named the Queen of the Fairies.

Ohn is the few of journeys and of the preparation for the mission at hand. The Gorse speaks of darker tools and attitudes needed to succeed upon the path, while the Broom reminds us that we must be ready to heal and create if we are called upon to do so.

The Trunk:

According to James Frazer in the Golden Bough, “old straw, furz or broom was burned in Scotland for Beltane fires “a little after sunset.” Broom was also burned to repel witches.

The connection of Gorse, or Furz, and Broom to witches, fairies and protection seems to radiate throughout many myths. It is never entirely clear however if the plants are beneficial or harmful. Perhaps they are both.

The Golden Bough tells us that Gorse was burned as a sort of smudge to bless and protect the cattle from witches on the Isle of Mann.

In the Fairy Faith in Celtic Countries by W.Y. Evans-Wentz, 1911, we are told that Furz fires were sometimes built as a gift to the fairies to keep them warm. The book also says that any gifts of gold given to a person by the fairy may turn to Furz blossoms if that person told another of the source of their newfound wealth.That was if their telling didn’t outright kill them!  Eryn Rowan Laurie also speaks of the gold found beneath the Gorse.

The same text gives us a story from the Isle of Mann. There was apparently a “strange woman” who was seen to have materialized within the Gorse bush and walked over it, “where no person could walk”, and touched one of the cows that belonged to the witness. A few days later the heifer fell over dead. Witches and fairies seemed to have always been after the cows in those days, as well as the milk and butter that they produced, as this was the wealth of the Celtic ancestors. It seems to have been a common belief that witches and fairies coveted this wealth.

In the Fairy legends of the South of Ireland by Thomas Crofton Croker, 1825, we are also told of an apparition that growled like “burning Gorse.”

The Broom plant seems to be a little lighter.

The most famous story involving Broom was previously covered when we discussed Duir, the Oak, and that is the story of Blodeuwedd, “flower face.” She was created by Gwydion and Math to be the wife of Lleu who had a curse placed on him, by his mother, to wed no mortal woman. This story is found in the Mabinogion. The plants used to create Blodeuwedd are listed as the flowers of Oak, meadowsweet and Broom. She was created from vegetation and was thus not mortal and a suitable wife for Lleu. In this highly symbolic and charged tale Blodeuwedd ends up betraying Lleu with Gronw Pebyr, a passing hunter. Gronw is eventually killed and Blodeuwedd is made into the owl, a bird which is hated by all, by Gwydion to punish her.

(E. Wallcousins. From Celtic Myth and Legend. Charles Squire, 1905)

While the Broom’s most famous story is one of creating a beautiful woman the Gorse’s most relevant tale seems to speak of old age, death and destruction.

A most interesting story is told of the Cailleach in the Carmina Gadelica that relates to the Gorse. The Cailleach, the great hag, is often seen as the goddess of winter. In the first week of April she would use her magic wand to keep the vegetation from growing by swinging it back and forth over the struggling signs of new growth. Eventually, she would be overpowered by the elements of spring. She would eventually admit defeat and fly off in a rage screaming:

“It escaped me below, it escaped me above,

It escaped me between my two hands,

It escaped me before, it escaped me behind,

It escaped me between my two eyes,

It escaped me down, it escaped me up,

It escaped me between my two ears,

It escaped me thither, it escaped me hither,

It escaped me between my two feet.

I throw my druidic evil wand

Into the base of a withered hard Whin bush,

Where shall not grow ‘fionn’ nor ‘fionnidh,’

But fragments of grassy froinnidh.”

This chant extracted from Visions of the Cailleach by Sorita d’Este and David Rankine gives the reason why other plants do not grow beneath the Gorse[x]. It is also a clue as to the harnessing of the powers of winter, to witches to come, through the use of a wand of Gorse.

Whether the Gorse or Broom is seen as either positive or negative, it is clear that these plants are flora of a once highly respected magical tradition.

The Broom seems to offer wealth, healing, and manifestation.

The Gorse or Furz seems to offer wealth, destruction, and protection from manifestation.

Both plants could have been seen as powerful allies, upon the road that one was to journey upon.

The Foliage:

When one considers that the Gorse and the Broom both grew, and continue to grow, out in the open and needed to be tamed -by our ancestors- then the parallels between the two plants becomes apparent. Both plants were often burnt back by shepherds and farmers to preserve the land from being overwhelmed. Gorse on the one hand had spiky thorns while the Broom was softer but just as prolific.

In the Ogham Tract[xi] the trees and plants of the Ogham are listed according to their rank. Some trees are seen as chieftain trees, some are seen as peasant trees and some are seen as shrub trees. Interestingly enough, the Furz is listed as a chieftain tree but -as Whin- is listed again as a peasant tree[xii]. It is also assumed that Broom is listed as a shrub tree in this particular order by its absence. Under Brehon law[xiii], however, both the Broom and the Furz are given the lowest rank of “bramble” trees.

The listing of Gorse as a chieftain plant during these earlier times probably had a great deal to do with the respect that was given to it. There seems to be a common theme in the tree and plant mythology of the Celtic ancestors and that was that the thorn plants –Hawthorn, Blackthorn, and Blackberry- were protected by the fairies and thus were sacred, feared, or both.

According to Eryn Rowan Laurie the Gorse was used in some parts of Ireland instead of the Hawthorn as the May bush. This could have only been possible if the Gorse was a greatly respected plant of the times, for it to have been used in this way.

Unrecognized and powerful, like the ivy plant, the Gorse and Broom are considered in many places to be invasive and aggressive plants that threaten the native growth of local flora. Today these weeds have sought out the attention of millions of dollars in a bid to remain acknowledged and recognized.

Perhaps, this is merely a coincidence.

“Our outer world is progressively diminished and corrupted by abuse of technology, greed and indifference to the welfare of other orders of life, and romantic adventurers often complain that there is nothing left to explore, no liberating challenge or experience. But liberation comes from within, both within ourselves and within the Underworld that is the original source and image for our planet.” –R.J. Stewart(Earth Light, 1992)



[i] Another version of this old Irish song is found in the Golden Bough by James Frazer.

[ii] The White Goddess.

[iii] D.W. Nash translation. Ibid.

[iv] Ngetal is the thirteenth letter of the Ogham.

[v] The Druid Magic Handbook.

[vi] Magical Alphabets.

[vii] The White Goddess.

[viii] Ogam: Weaving Word Wisdom.

[ix] http://www.maryjones.us/ctexts/ogham.html

[x] A similar tale found in the same book has the Cailleach throwing a black hammer instead of a wand, and having it land beneath the Holly tree instead of the Gorse. Again, this is the reason given for the scant vegetation found beneath the Holly.

[xi] http://www.maryjones.us/ctexts/ogham.html

[xii] Robert Graves believed that this was a mistake and should have been Holly instead.

[xiii] Irish law. The White Goddess.

Ailm (Fir or Pine)

Out of my experience, such as it is (and it is limited enough) one fixed conclusion dogmatically emerges, and that is this, that we with our lives are like islands in the sea, or like trees in the forest. The maple and the pine may whisper to each other with their leaves, and Conanicut and Newport hear each other’s foghorns. But the trees also commingle their roots in the darkness underground, and the islands also hang together through the ocean’s bottom. Just so there is a continuum of cosmic consciousness, against which our individuality builds but accidental fences…” –William James (The Fairy Faith in Celtic Countries)[i]

The Roots:

The sixteenth letter of the Ogham is Ailm. This is the Scotch Fir or Scots Pine.

There is a lot of confusion regarding which tree should be assigned to Ailm. The Ogham tract says that it is the “Fir” tree. The Fir tree is also listed within the tract as a possible choice for Gort, the Ivy, as well. Robert Graves named the tree representing Ailm as the Silver Fir based on the mention of the Fir tree within the text[ii]. This choice is generally accepted as being correct.

The first Silver Fir, however, is not believed to have been introduced into neighbouring Scotland until 1603[iii]. The Ogham Tract is from the Book of Ballymote believed to be written in about 1390[iv]. Before the 18th century the Scots Pine was known as Scotch or Scots Fir[v] so the mention of the “Fir” within the Ogham Tract is most likely a reference to the Pine[vi]. The Scots Pine is native to the British Isles and would have been better known in Ireland. Pine is also mentioned within the Ogham tract, but various names for the same tree are found for other letters as well. For example the Yew is also the Service Tree, Blackthorn is also Sloe, and Quicken is also the Rowan. It is likely that both Pine and Fir refer to the Scotch Fir or Scots Pine. The variety of names given for the same species may be a poetic recording or even from the translation by George Calder in 1917[vii].

Firs and Pines -as well as Spruces, Cedars and others- are part of the same family known as Pinaceae. These conifers share a prehistoric heritage as members of the first trees growing in many areas upon the land of our planet. The close relation -and primordial ancestry- make them more akin to one another than many other trees that have
greater differences. For this reason the Pinaceae trees are easily interchangeable, and the choice to honour one above another -within the Ogham list- may feel quite comfortable to many students of the Ogham.

Liz and Colin Murray speak of Ailm as being a few of “long sight and clear vision[viii].” Nigel Pennick –who suggests the few represents the Elm, however- agrees. He adds that Ailm is about, “Rising above adversity” as well[ix].

John Micheal Greer lists the attributes of Ailm as vision, understanding, seeing things in perspective, and expanded awareness[x].

Robert Graves calls Ailm or the Fir, “the Birth Tree of Northern Europe[xi].”

Eryn Rowan Laurie also says that Ailm represents, “origins, creation, epiphany, pregnancy and birth[xii].”

Ailm, the Scotch Fir or Pine, is the tree of new beginnings and clarity of perspective. These ancient trees also seem to represent the Cailleach, the Celtic hag goddess.

The Trunk:

Robert Graves, in the White Goddess, claimed that there was a Gallic Fir goddess named Druantia who was also known as “the Queen of the Druids.” She was also apparently “the mother” of the tree calendar.

I have never been able to find a reference -before Robert Graves that is- that even mentions such an important figure as “the Queen of the Druids”. New age pagans speak of her often enough though, and she even has a page on Wikipedia that references two Llewellyn authors from 2006. As far as I can tell, this goddess is completely fictitious.

Robert Graves’ Druantia is fictitious. Just like his tree calendar that she was supposed to have been the mother of.

Graves proposed that the Ogham was actually a tree calendar and much of the White Goddess is actually a poetic essay supportive of this idea. The calendar starts on December 24th with the Birch tree. Each of the thirteen months of the year continue then as Rowan, Ash, Alder, Willow, Hawthorn, Oak, Holly, Hazel, Vine, Ivy, Reed, and then Elder. His justification is an interpretation of an old Irish poem the Song of Amergin which he believed was a code left for those with poetic sight –him- to find answers within. He reaches into his own interpretations of myths and observations of nature to support these conclusions.

The idea is actually quite beautiful and many people like the idea of an Ogham calendar and have adapted it into their own lives.

Liz and Colin Murray took the idea and ran with it a little further several  decades later. They perceived things differently though. They believed that the year would have started at Samhain – Halloween- and so took the same calendar but just made it begin earlier at October 31st. Fair enough. This is truly the beginning of the Celtic year according to most scholars. The justification for many of Graves’ choices however fell short with the Murray’s shift though. It did not make sense, at least as Graves had described it, to have the Hazel/Salmon month in July when the salmon clearly run in fall – as one example.

Since then many have believed full heartedly in a tree calendar. The Ogham was not even really a tree alphabet –as we have discussed many times before- how could it then be a tree calendar?

I don’t see anything wrong with using an Ogham tree calendar, as long as one is aware that it’s not based on historical fact. As long as that individual is not passing on that same information as “the truth” to other seekers then what is the harm in any new shaping of old ideas? Perhaps there is a niche crowd that needs a Fir goddess Druantia just like there seems to be a pocket of people who want to believe in Cernunna the female counterpart of Cernunnos[xiii]?

The problem is that those who seek are often looking for real connection to the past, to the spirits of old, and ultimately to themselves and nature. I know that I felt misled when I began to realize that the teachers of the faiths that resonated most deeply within my soul were just as confused as I was, maybe even more so. They had no real relationship with the spirits they professed to. Why else would they assume that it was okay to make things up about beings that others believed were real and divine even? Was it because there were times that they were unable to find answers, so they decided to fill in the blanks themselves?

The conifers, for example, do not make as many appearances in myth as some of the other trees do.

According to Fred Hageneder in the Meaning of Trees, the Pine had special meaning to the Scottish. He claims that this tree was considered a good place to be buried beneath by clan chiefs and warriors. This is further supported on the Trees for Life: Restoring the Caledonian Forest website. In the ‘Pine mythology’ section Paul Kendall says that the Pine was used as a marker for the burial places of warriors, heroes and chieftains[xiv].

In more folkloric times Pine cones were often used in spells. They were carried to increase fertility, for attracting wealth, money and were also seen as powerful herbs for purification rites and protection spells[xv].

In mythology Merlin climbed the Pine of Barenton in a Breton story, “To have a profound revelation, and he never returned to the mortal world[xvi].” This is revealing as tree climbing appears in various shamanistic traditions around the world.

In the Fairy Faith in Celtic Countries W.Y. Evans-Wentz shares a story about St. Martin and a sacred Pine found in Tours, central France[xvii] that is worth sharing. Apparently, when St. Martin threatened to fell the tree to prove to the locals that it wasn’t sacred, “The people agreed to let it be cut down on the condition that the saint should receive its great trunk on his head as it fell.” St. Martin decided not to have the tree cut down after all!

The conifers -being the trees of the ancient forest- do seem to reach out to us as the Cailleach, the hag or crone aspect of the goddess that speaks to us from the times immemorial. These trees, the Pine, Spruce or Fir, are strong and green even in the midst of winter and were in fact some of the very first trees to climb out of the oceans.

In Visions of the Cailleach Sorita d’Este and David Rankine describe the Cailleach as follows; “Some tales portray her as a benevolent and primal giantess from the dawn of time who shaped the land and controlled the forces of nature, others as the harsh spirit of winter.”

The references in the Celtic myths to the Pine or Fir are indeed sparse. This does not mean that the conifer trees were not sacred, however. As Hageneder reminds us, “The Pine is the tree that features most frequently in the badges of the Scottish clans”. From a culture where symbols are keys to the land of spirit and of the fey, that tells us something indeed.

Though mysterious and illusive, Ailm, the Scotch Fir or Pine, is the tree of primordial beginnings and deep understandings.

The Foliage:

The first trees were actually giant ferns. Then there were palm-like trees called cycad, which still exist in some places today.

Arriving at, “About the same time that the first warm-blooded mammals appeared, the conifers became for millions of years the dominant trees on the planet. Their seeds, contained in distinctive cones, enabled them to dominate the environment and overshadow the spore plants, and to spread into habitats where there had been no previous growth. Today’s descendents of those ancient conifer forests –pines, spruces, firs, larches, cedars, cypresses, and junipers – include some of our tallest trees and the oldest living plants.[xviii]

Today the Scots Pine is the most widely distributed coniferous tree in the world and a “keystone species for the Caledonia forest[xix].”

The Silver Fir, however, is highly sensitive to air pollution. They are extremely endangered. The last wild Silver Fir tree died in Bavaria Germany only a few years ago[xx].

A great tragedy.

“Go to the rock of Osinn,” said the hag, “where the withered pine spreads its bare branches to the sky. There, as the moon rises, walk three times withershins round the riven trunk, and cast the broth on the ground before her.” – George Douglas (Scottish Fairy and Folk Tales. 1901)


[i] William James is quoted in The Fairy Faith in Celtic Countries by W.Y. Evans-Wentz (1911).

[ii] The White Goddess.

[iii] http://www.forestry.gov.uk/forestry/INFD-6UEJ3L

[iv] Oxford Dictionary of Celtic Mythology.

[v] Firefly Encyclopedia of Trees.

[vi] Eryn Rowan Laurie in Ogam: Weaving Word Wisdom, says that Fir and Pine seem interchangeable within the Ogham tract text, most especially the Irish word gius which seems to apply to them both. Her statement seems to support my theory even further.

[viii] Celtic Tree Oracle.

[ix] Magical Alphabets.

[x] The Druid Magic Handbook.

[xi] The White Goddess.

[xii] Ogam: Weaving Word Wisdom.

[xiii] Helmut Birkahn is a German Celtic historian quoted by Sabine Heinz in Celtic Symbols.

[xv] Tree Wisdom: the Definitive Guidebook. Jacqueline Memory Paterson. Etc.

[xvi] Fred Hageneder.

[xvii] This would not be considered a Celtic story due to the time frame and geographical area.

[xviii] The Secret Life of the Forest. Richard M. Ketchum.

[xx] Fred Hageneder.

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