Tag: Omen

Gort (Ivy Vine) II

“Like all evergreens, the ivy is immortality and eternal life; it is also revelry; clinging dependence; attachment; constant affection; friendship.” – J.C. Cooper (An Illustrated Encyclopedia of Traditional Symbols. 1979)

The Roots:

The twelfth letter of the Ogham, in its tree form, is Gort the Ivy-plant. Though clearly not a tree, the Ivy has come to represent this letter of the Ogham alphabet. Ivy is listed as one of the “tree” choices within the Ogham Tract[i]. According to this text, Gort can just as likely be represented by grass, green pastures, corn, or corn fields.

Robert Ellison in Ogham: the Secret Language of the Druids reminds us that Gort does literally mean “field.” In fact, the letter has been interpreted as representing grazing fields. For this reason, there are many different interpretations as to the exact meaning of Gort as it pertains to the tree-Ogham. Ellison says that this letter represents to him “the search for yourself and inner wisdom.”

John Mathews in the Celtic Shaman states that the word-Ogham phrase “sweetest of grasses” can be interpreted, or solved, as meaning “satisfaction.”

In Celtic Wisdom Sticks, Caitlin Mathews elaborates on the meanings that are associated with Ivy, as well as to those associated with the letter Gort. She begins by reminding us that grazing fields would have been incredibly important. In almost all of the Celtic literature, a person of wealth is measured by the size of his or her herd, or ability to produce milk or grains. The cattle that were seen to be a part of this wealth would have needed fields in which to graze. The association between Gort and wealth then becomes apparent.

There are some other important characteristics that Caitlin Mathews reminds us of in Celtic Wisdom Sticks. She tells us that the Ivy’s berries are poisonous, for example. She also says that Ivy is a symbol of the feminine, while Holly is contrarily the symbol of the masculine.

In Caitlin Mathews’ system of divination, the letter Gort does have a common association with wealth. In this way, she shares a similar view with the other Ogham writers already mentioned above.

Ivy can have various interpretations, though. Ivy, or Gort, can mean separate things to different students of the Ogham. This is due to the fact that we are actually dealing with two separate concepts; or so it would seem.

The Trunk:

For the time being, for clarity’s sake, we will view the letter Gort and the Ivy plant as two distinctive and separate things. In order to examine the Ivy plant more closely, we need to remove the established associations for Gort, as far as “field or corn” for example, from this equation. Once we understand the Ivy plant more clearly, then we can look at Gort with clearer eyes.

The reason that there is so much confusion is that some of the users of Ogham are interpreting the meaning of “field” or “pasture” when they are speaking of Ivy. Others, contrastingly, seem to be talking about the Ivy plant itself, ignoring the references to fields and pastures. As a result, interpretations usually become somewhat hybrid-like and are a combination of the two fields of view.

Instead of drawing a line down the middle and trying to explain why various interpretations do exist, and where they came from in certain cases, I will instead focus exclusively on what the Ivy plant represents within Celtic literature. If it seems to the fellow Ogham enthusiast that I am leaving out much of what this Ogham letter has come to represent, then this is the reason. I believe that by understanding Ivy (which is clearly what Ogham users now equate Gort to) in its cultural context, that we will then be able to view this letter with a little more clarity.

If this need for distinction isn’t confusing enough, the Ivy plant that does appear within Celtic literature seems to possess two different faces as well. On the one hand, it is often associated with poverty, decay, and ruin. The Ivy, somewhat contradictive, can also be found within folklore to be a powerful magical herb.

Ivy representing decay and poverty does make sense. The vine is quick to claim abandoned ruins and gardens, it is abundant and often invasive, has been known to kill trees that it grows upon, and seems emblematic in stories of hauntings.

The following is taken from Wirt Sikes’ 1881 classic British Goblins[ii] for example:

“There is a Glamorganshire goblin called the Green Lady of Caerphilly, the colour of whose dress is indicated by her title. She haunts the ruin of Caerphilly Castle at night, wearing a green robe, and has the power of turning herself into ivy and mingling with the ivy growing on the wall.”

I have already discussed, previously[iii], how Ivy is often found in ruins covering doorways to the fairy kingdom. In this previous post, I questioned whether or not the appearance of Ivy in certain places might indicate a type of magical power instead of just being descriptive filler within the story? Perhaps, I wondered, the Ivy plant was a bridge to the Otherworld, similar to the Hawthorne tree? Regardless of what the answer to this question might be, it is undeniable that Ivy is mentioned as being found in abandoned sites in several stories.

Ivy’s connection to poverty and ruin is not always in relation to actual ruins, however. Sometimes Ivy is directly related to the loss of money. In the 1914 text Irish Witchcraft and Demonology, John Seymour tells us of one man’s encounter with a fairy that left him in a state of poverty. This man, of humble means, sold his horse – at a tough bargain one might add – to a stranger upon the side of the road. Upon returning home, he discovered that this “gold” had turned into Ivy leaves! At that moment he then knew that it had been a fairy that had tricked him and not a man at all.

This is not a particularly unique tale either. In the1911 text Fairy Faith in Celtic Countries, W.Y. Evans-Wentz relates a similar type of occurrence:

“The peasantry in the Lough Gur region commonly speak of the Good People, or of the Kind People, or of the Little People, their names for the fairies. The leprechaun indicates the place where hidden treasure is to be found. If the person to whom he reveals such a secret makes it known to a second person, the first person dies, or else no money is found : in some cases the money is changed into ivy leaves or into furze blossoms.”

It would seem then that Ivy can represent the actual loss of wealth. Why wouldn’t the money have simply disappeared, though? Why did it have to be replaced with Ivy (or Furz)?

In the case of the horse, it would seem that the fairy initially gave something to the man that did physically exist. He gave him Ivy, instead of the money, to deceive him. There was clearly an illusion upon the Ivy leaves. In this first example, the Ivy had been an unwitting, or witting, ally in a deception designed to separate the man from his horse.

In the second example, the money seems to have actually transformed into the leaves and lost its value only because a condition was not met. By the nature of the second story, the Ivy should have always remained as wealth as long as the secret was never shared. In this case, the handsome prince – the wealth- is turned into a frog; or Ivy.

In either case the message is clear. Gold or money has wealth. Ivy is practically worthless. After all, its leaves were, and still are, incredibly commonplace.

(Cadw. Caerphilly Castle[iv])

Ivy does not always represent poverty or ruin, though. As a plant of power, Ivy can not easily be dismissed within the folklore. The previously mentioned stories may be merely relaying how worthless the currency had become, and not have anything do with Ivy’s magical powers at all. That does not mean that in the right hands these leaves would not perhaps possess great power. Perhaps, like many of the other great Celtic stories, there are multiple meanings at play? The horse owner loses both his horse and his gold, for example, and yet unwittingly holds in his hand great power or a symbol that does not now seem very clear to us.

Regardless of these possible hidden meanings, Ivy does have associations to poverty and ruin. This is only half of the story of Ivy however. As already mentioned, Ivy can be a powerful force as well.

Ivy is also found in the stories to be one of the fairy herbs of “great value and power.” As one of these power herbs, Ivy is listed alongside vervain, eyebright, groundsel, foxglove, the bark of the elder tree and the young shoots of the hawthorn[v].

In the previous Gort post, I shared the story of the Fairy Dance found in Ancient Legends, Mystic Charms, and Superstitions of Ireland, by Lady Wilde which originally published in 1887. In this story, a girl is protected from harm by some Ivy that was received from a friendly fairy. Although it is unclear as to what would have happened to her without this protection, it does become obvious that the other fairies in the story wish her harm. The Ivy protects her and the girl escapes.

Ivy’s protective properties are spoken of in various other texts as well.  In the Carmina Gadelica vol. II, for example, we are informed that Ivy was sacred to the Celts and had various uses. It was “protective” of milk, dairy products, herds, flocks, and was used by lovers as “an emblem of fidelity.” Ivy was also used in conjunction with Rowan and bramble for protection against witches and evil spirits[vi].

In Fairy Legends and Traditions of the South of Ireland published in 1825, Thomas Crofton Croker describes a separate ceremony that seems to further shed some light onto the mysterious powers of the Ivy plant:

“On the east coast of Scotland, the people resort to a peculiar method to avert the danger. During the month of March, when the moon is on her increase, they cut down branches of oak and ivy, which are formed into garlands, and preserved till the following autumn. If any one of the family should grow lean, or a child pine away, they must pass three times through this wreath.”

As a final example to illustrate the Ivy’s value as a magical plant, there is also a story found in J.F. Campbell’s 1890 text Popular Tales of the West Highlands vol. IV:

“A boy, some hundreds of miles away, told me that there was a man who built a house, and as often as it was built it was burned down; but they told him to put a bit of ivy into it[vii], and he did that, and the house was not burned that time.”

While one can easily note that the passage is relaying second hand information, it does illustrate once more the powers that were believed to be possessed by the Ivy plant. In this case Ivy protects the house from fire.

In Celtic folklore Ivy represented poverty and ruin, but was also an herb of great power.

The Foliage:

According to Robert Ellison, because of Ivy’s “tenacity to cling to walls,” it is a perfect component in binding and friendship spells.

Ivy was more than just a magical herb, however. It is sometimes mentioned as a means of divination as well. In Traditions and Hearthside Stories of West Cornwall published in 1870, William Bottrell tells us that Ivy was used by girls to scry into the future. This was a means by which they could discover the identity of their future husbands.

In the 1891 book Folklore of the Isle of Man, A.W. Moore gives a more specific example of divination using Ivy leaves.

“On the eve of new year’s day,” which was originally October 31st, Ivy leaves were put into a bowl to predict the coming year. There would only be one Ivy leaf in the bowl for every member of the family. Each of these leaves would be marked with a symbol or the name and each represented a separate individual. The leaves were then left in the bowl overnight. In the morning, if a leaf was found to have become withered, it would mean that person was going to die that year.

The Ivy plant could also see into the future.

 

“He staggered on under the weight of the corpse until he reached Kiltown Abbey, a ruin festooned with ivy, where the brown owl hooted all night long, and the forgotten dead slept around the walls under dense, matted tangles of brambles and ben-weed.” – W.B. Yeats (Fairy and Folktales of the Irish Peasantry. 1888)

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

[ii] “Despite the title, this book is actually a study of Welsh fairy folklore.” Sacred-Texts.com

[v] Ancient Legends, Mystic Charms, and Superstitions of Ireland. Lady Wilde. This does not appear in the 1887 edition.

[vi] Alexander Carmichael. 1900.

[vii] It is not clear in the text who “they” are. The passage most likely refers to the fairies, but could have also been referring to the neighbours.

Muin (Grape Vine) II

“It was a very big place and very grand, and a long table set out, but I didn’t want to stop there and I began crying to go home. And she touched me here in the breast with her stick, she was vexed to see me wanting to go away. They never brought me away since. Grand food they’d offer me and wine, but I never would touch it, and sometimes I’d have to give the breast to a child.” – Mrs. Sheridan as told to Lady Gregory (Visions and Beliefs in the West of Ireland, 1920)

The Roots:

The eleventh letter of the tree-Ogham is Muin, the Grape vine.

As previously established, the Grape was likely a later addition to the Ogham. The Grape vine does not grow naturally in Ireland and is difficult to cultivate. Muin also does not mean Grape or Vine literally.  Most Ogham users now equate Muin to the Grape vine, however.

Robert Ellison states in Ogham: the Secret Language of the Druids that “the vine” was a general description for the letter. He does equate the letter to the Grape and to wine, however. Ellison believes that Muin represents “prophecy and inhibitions; or the lack of them.”

John Mathews interprets Muin’s word-Ogham within the Celtic Shaman. He equates the phrase “strongest of efforts” to simply being “effort.”

Caitlin Mathews’ divination system Ogham Wisdom Sticks leaves much more for us to interpret. Within her system, however, the common thread of meaning seems to be ‘a lessening of a load’ or burden. This interpretation is likely also taken from the word-Oghams[i].

The Grape does not appear very often within Celtic myth or legend. Wine, which was brought to the Isles by the Romans, on the other hand has a place. It does appear occasionally.

Muin is the first letter found within the tree-Ogham that is not a tree at all.

The Trunk:

Wine has a strong connection to the Otherworld and to the Tuatha De Danaan directly. Wine, in Celtic myth, is also related to things that fly, such as birds or insects. In the time of the Celts, wine would have also demonstrated wealth and status as it was imported.

In Cuchulain of Muirthemne, by Lady Gregory, we are told that Cuchulain was given a “gold cup full of wine.” The inside of the cup had a “bird of precious stones” at the bottom. The wine here is listed as a part of the gift, illustrating its worth.

Within the same text, we learn that Cuchulain’s mother, Dechtire, had the course of her life altered when she drank a cup of wine.

One day the god Lugh turned himself into a mayfly and landed in Dechtire’s cup of wine. Unaware, she drank the wine and fell into a very deep sleep.  This all turned out to be part of Lugh’s plan to steal her. Dechtire and her 50 handmaidens were then turned into a flock of birds and ordered to follow Lugh. When Dechtire is finally recovered, after a year’s period of time, she has a small boy with her. This turns out to be the great hero Cuchulain, son of Lugh.

There’s a likelihood it was the fly that impregnated Dechtire, due to the similarities between this tale and another Irish story. In Gods and Fighting Men, also by Lady Gregory, it is Etain who is turned into a fly by her husband’s other wife:

“And she turned her with Druid spells into a fly, and then she sent a blast of wind into the house, that swept her away through the window […] and for seven years Etain was blown to and fro through Ireland in great misery. And at last she came to the house of Etar, of Inver Cechmaine, where there was a feast going on, and she fell from a beam of the roof into the golden cup that was beside Etar’s wife. And Etar’s wife drank her down with the wine, and at the end of nine months she was born again as Etar’s daughter.”

There is a magical horn found within the same book. The horn is part of a dowry given by the Tuatha De Danaan to three brothers who wanted to join them. The horn was a gift from “a young man of the Tuatha De Danaan[ii].” The item has the power to turn salt water into wine.

Found within the Fairy Faith in Celtic Countries by W.Y. Evans-Wentz are two more incidents in which water is turned into wine; suggesting more than a passing theme.

(Last Supper by Pascal Adolphe Dagnan-Bouveret’s)

As the Tuatha De Danaan eventually became the fairies of folklore many things changed. Some things, however,  remained the same. The fairies were said to value wine, for instance.

The Cluricaune found within Fairy Legends and Traditions of the South of Ireland is one such example[iii]. He is a fairy-spirit similar to, or synonymous with, the leprechaun. The Claircaune is a spirit that likes to play tricks. He also likes to raid cellars and steals wine.

Similar stories concerning fairies stealing wine are found elsewhere. One such example can be found within Visions and Beliefs in the West of Ireland which is also by Lady Gregory. It is here that we also find an example regarding the offering of wine to the fairies:

“There was a room at Crags where things used to be thrown about, and everyone could hear the noises there. They had a right to clear it out and settle it the way they’d like it. You should do that in your own big house. Set a little room for them —with spring water in it always—and wine you might leave—no, not flowers—they wouldn’t want so much as that—but just what would show your good will.” – Mr. Saggerton as told to Lady Gregory.

Although wine is also used to describe things that are both sweet and beautiful it can have a darker side. There is an interesting story, for example, pertaining to Cuchulain in Myths and Legends of the Celtic Race by T.W. Rolleston:

“Then he bade farewell to his mother Dectera, and she gave him a goblet of wine to drink, but ere he could drink it the wine turned to blood, and he flung it away, saying, ” My life’s end is near ; this time I shall not return alive from the battle.” And Dectera and Cathbad besought him to await the coming of Conall of the Victories, who was away on a journey, but he would not.”

Within the Celtic stories it would seem that water can become wine, and wine can become blood. Water has often been described over the ages as being the life giving blood carrying arteries of the Earth.

Perhaps there is a connection there as well.

The Foliage:

The most famous use of wine in ritual occurs within the rite of the Eucharist, or Communion. This ritual is performed within many branches of Christianity. It consists of kneeling before a priest and receiving small portions of wine and bread. The ritual honours the mortality of Jesus Christ; the ancestor who was also a god.

Within the rite of Communion, wine becomes representative of the blood of the Christ. Bread, or a cracker, will be used to represent his body. The ritual is usually observed as a form of worship or to receive a blessing from a priest. The rite of Communion uses these symbolic stand-ins instead of actual blood or flesh taken from his dead body. In this way the ritual can continue to be performed indefinitely; even without an actual body.

Blood-drinking and flesh eating were not uncommon practices amongst various pagan peoples[iv]. This drinking the blood of the dead was a practice that may seem strange to us, but that actually existed amongst the Celts. It was a way for them to honour the dead.

“The following occurs in a song composed by ‘ Nic Coiseam ‘ to her fosterson, ‘Mac Iain ‘ic Sheumais,’ the famous warrior-poet of the Macdonalds, after the battle of Carnish in iCOl – The blood of thy fragrant body was soaked through thy linen. I myself was sucking it until my breath became hoarse. I stanched thy wounds, and they all too numerous, and I drank thy red blood, more sweet to me than wine.”  – Alexander Carmicheal (Carmina Gadelica vol.  II)

Wine can be used in ritual[v], or left as an offering.

 

“It is now easy to understand why a savage should desire to partake of the flesh of an animal or man whom he regards as divine. By eating the body of the god he shares in the god’s attributes and powers. And when the god is a corn-god, the corn is his proper body; when he is a vine-god, the juice of the grape is his blood; and so by eating the bread and drinking the wine the worshipper partakes of the real body and blood of his god. Thus the drinking of wine in the rites of a vine-god like Dionysus is not an act of revelry, it is a solemn sacrament.”– Sir James Fraser  (the Golden Bough)


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

[ii] Lugh?

[iii] Thomas Crofton Croker, 1825.

[iv] James Fraser. The Golden Bough.

[v] Also found within the Carmina Gadelica is a reference to wine that may be of interest in the context of ritual. The text states that water is feminine and wine is masculine; that moonlight is feminine and sunlight is masculine. What could this symbolise in a ‘water to wine’ context?

Coll (Hazel) II

“Another form of divination was called coelbrini or ‘omen sticks’ in which the Druids used sticks, in some cases wands of hazel inscribed with Ogham, which were cast upon the ground, their fall then being interpreted.” – Peter Berresford Ellis (The Druids)

The Roots:

The ninth letter of the Ogham, in its tree form, is the Hazel.

Caitlin Mathews in Celtic Wisdom Sticks says that the Hazel is associated with wisdom. This is generally a universal interpretation for the tree as discussed previously.

Caitlin Mathews also assigns Hazel some divinatory interpretations within the system found in her book. The Hazel, it would seem, is also related to peace.

Robert Ellison speaks of the Hazel’s many magical uses within Ogham: the Secret Language of the Druids. The Hazel, he informs us, can be used for shapeshifting, protection, or to have wishes granted. Ellison also relates Hazel to wisdom. He adds intuition as well.

In the Celtic Shaman we are told by John Mathews that the word Ogham – kennings – say that Hazel is “the fairest of trees.” He equates this poetic phrase with beauty.

The Hazel, or Coll, is often associated with wisdom. This interpretation refers to the nuts of the magical Hazel tree, as well as to their direct, or indirect, ingestion resulting in wisdom.

In the previous post regarding Hazel we discussed this topic in detail. This time, we will focus instead on the wood of the Hazel tree itself instead of on the nuts.

While the nuts of the Hazel that are found in legend have properties of wisdom, the wood of the tree itself is associated with peace. Some might claim that this wood has shapeshifting properties as well.

The Trunk:

The white Hazel staff, or wand, is a symbol of peace.

Found within the Tain are references to the herald of a king bearing a staff of white Hazel[i]. This herald is seen as a non-combatant simply because he carries the Hazel.

In the Celtic Tradition by Caitlin Mathews we are also told that the Hazel signifies peace:

“Samhain was a feast of peace and friendship, during which no weapon was lifted. Midir advises Oengus to approach Elcmar on this day, since Elcmar will be carrying only a staff of white hazel, signifying peaceful intention.”

Within Joseph Dunn’s translation of the Tain we find that Cuchulain was forced to fight and kill three enemies at the same time. This was normal enough for him, but he was also forced to fight their three charioteers! Charioteers were usually seen as non-combatants, like heralds, in war. These charioteers not only attacked Cuchulain, however, – making it six on one – but their weapons of choice were staffs of Hazel.

The story found in the Tain seems to indicate that not only did Cuchulain continue to fight against impossible odds, but that his enemies refused to honour the Celtic customs of combat and etiquette practiced at the time.

Furthermore, this symbol of peace may have had a more significant meaning than we realize during the testing of the Fianna. These Fianna were the High King of Ireland’s elite soldiers and they were under the command of Finn. The selection process for the Fianna was arduous. One of the tests that prospective Fianna had to pass involved the wood of the Hazel both directly and, possibly, indirectly.

During one of the tests the Fianna prospect was buried in a pit up to his waste. He was then given a Hazel “stick” and a shield. 9 spears were then cast at the young recruit. None of them could hit him or mark him in any way.

If we see the Hazel as a symbol of peace then the message seems clear. Despite being a warrior, one should also be able to wield the weapons of peace.

There is another link to the Hazel found within the tale as well. This connection is much more indirect and its meaning can only be contemplated.

It was Balor, the one-eyed, whose head was cut off and hung from a Hazel tree by Lugh. The head dripped poison into the ground and the roots of the tree soaked the liquid up. After some time, the god Manannan saw the tree and had it taken down so that he could have a shield made from it.

Taking the tree down turned out to be costly. The poison was so great that many of Manannan’s men were killed (two sets on nine[ii]) while many more (nine as well) were struck blind[iii]. A shield for the god was crafted from the wood. Manannan’s magical shield would eventually become the inheritance of Finn.

If we consider that the Fianna undergoing these tests were emulating Finn himself, then the significance of the shield may also bear reflection. The shield used during the trials could have also been made from, or have represented, the Hazel as well.

What this would mean, though, may not be so clear. Instead of promoting peace or wisdom this item seemed to give only death.

As Robert Ellison noted the Hazel can also be associated with shape changing. This statement seems to initially be a comparison between the shape-shifting Taliesin and his Irish counterpart Finn. While Finn ate the salmon that had ingested the nuts, Taliesin only ingested a few drops of the content from a cauldron. The similarities between the two stories are apparent. The story of Taliesin never directly mentions the Hazel nut, though. Finn does not seem to have the same power to shape shift on command. The stories may have a slight apple to oranges feel to them when they are compared directly.

There is another story that may solidify the shape shifting argument, however. This is also a story involving Finn. It can be found in Myths and Legends of the Celtic Race by T.W. Rolleston, Gods and Fighting Men by Lady Gregory, and in other places as well. This is the story involving the Dark Druid.

While the story is actually somewhat lengthy, the facts regarding the Hazel may easily be summed up. The “Dark Druid” is obsessed with Finn’s wife Sadbh. To steal her the druid – who sometimes seems to have possessed her in the first place – strikes Sadbh with his wand. Not only does she turn into a deer, but she’s forced to follow him as the holder of the wand. Sadbh becomes lost to Finn forever.

While the Hazel nut may give its consumer the power to shift forms, the wielder of the Hazel wand seems to be able to shift the forms of others. While the information seems scarce regarding this matter, the prospect is not entirely unlikely. Hazel seems to be linked to shape shifting.

The Hazel is also given a very high place in Irish mythology. It seems to be one of the three great treasures of the Irish landscape in at least one tale.

When Amergin meets the three women of the Tuatha De Danaan he is given their names and the names of their husbands[iv]. One of the husbands is named ‘Son of the Plough,’ another of the husbands is named ‘Son of the Sun,’ and the final husband is named ‘Son of the Hazel[v].’

Thus the women were married to the sons of abundance. In the harsh and often tumultuous lives of the Celts the symbolism would have been apparent.

Ireland was a land of fertility and of peace.

The Foliage:

Jacqueline Memory Paterson shares an interesting spell that uses Hazel in Tree Wisdom: the Definitive Guidebook. Paterson states the following to be a seventeenth century spell used to see “faeries.”

One must first gather some wild thyme from the side of a hill where “fairies still live.” Mix a half litre (pint) of salad oil with rose and marigold water (these flowers should be picked from the east). Shake the mixture until it is white. Put the liquid into a glass container.

Now add the wild thyme, buds of hollyhocks, marigold flowers, and the buds of young hazels. Finally, add the grass of a fairy throne (tussock). Allow all of the ingredients to dissolve for three days in the sun.

The concoction can be stored and used when it is needed. Paterson says that this can either be used by, “anointing the body and/or ingesting.”

 

“The nuts would fall into the water, causing bubbles of mystic inspiration to form, or were eaten by salmon. The number of spots on a salmon’s back were thought to indicate the number of nuts it had consumed.” – James MacKillop (Oxford Dictionary of Celtic Mythology)


[i] Joseph Dunn, Lady Gregory, etc.

[ii] Coll is also associated with the number nine. This would have been an important number to the triad obsessed Celts. The number nine is composed of three threes.

[iii] Lady Gregory. Gods and Fighting Men.

[iv] Ibid.

[v] Not necessarily in this order.

* image at top of post is from superstock.com

Tinne (Holly) II

“Since early times holly has been regarded as a plant of good omen, for its evergreen qualities make it appear invulnerable to the passage of time as the seasons change. It therefore symbolizes the tenacity of life even when surrounded by death, which it keeps at bay with strong protective powers.” Jacqueline Memory Paterson (Tree Wisdom: the Definitive Guidebook)

The Roots:

As discussed previously, Holly is a tree often associated with warriors, battle and death.

Holly is a leaf bearing evergreen tree, which has come to represent both the Wildman and the darkening of the year as the Holly King[i]. Perhaps both of these images are related to one another? The wild beast that exists within us is also repressed or destroyed at the height of that darkness within us – just like the Holly King  so that we are not consumed and swallowed by our own animalistic nature. Just like the Holly King is killed by the Oak King on the darkest night of the year, the Wildman, who hugs the shadows, is repressed – or temporarily killed – during our own darkest hour.

John Mathews in the Celtic Shaman leaves is with a clue regarding the Holly as being “a third of…” something that remains unstated. Previous writers have explained this third portion that is mentioned to represent either chariot wheels (Holly axle,) or the third part of a weapon (maybe a spear shaft?).

Robert Ellison in Ogham: the Secret Language of the Druids says that Holly represents “justice and balance.” He also mentions the wheel and the weapon when he quotes previous Word-Oghams within his book.

Caitlin Mathews’ divination system found within Celtic Wisdom Sticks equates Holly with a type of cyclical wisdom. Her interpretations for Holly are all related to previous experiences holding answers for us in the present. As history repeats itself, the individual should know what actions are needed either logically or intuitively. In this way, Holly is always guiding us forward.

Holly represents half of the year from the summer solstice to the winter solstice. Holly, then, may also represent all that is dark or unkind such as our animalistic natures, battle and death. Any cycle can be seen as being symbolic of the cycle of life and death. By keeping this knowledge in perspective we simplify life and become wiser.

The Trunk:

Holly has an unusual role within Celtic mythology. It is a role which is not often discussed and may be overlooked. Holly often seems to be the mediator between the world of humans and that of the beasts.

Jacqueline Paterson quotes Pliny when she says that “if Holly wood was thrown in any direction it will compel the animal to obey.” While the reference to Pliny may not be as reliable as some of the Celtic sources, it deserves to be mentioned as support for the argument that Holly had special powers over beasts.

In the Mabinogion[ii] we bear witness to some unexplained magic. Taliesin helps Elphin (who saved him from the salmon weir) win a horse race with the use of Holly. We are not told exactly what the Holly does, but it seems to be instrumental in helping Elphin win the race.

“Then he (Taliesin) bade Elphin wager the king, that he had a horse both better and swifter than the king’s horses. And this Elphin did, and the day, and the time, and the place were fixed, and the place was that which at this day is called Morva Rhiannedd: and thither the king went with all his people, and four-and-twenty of the swiftest horses he possessed. And after a long process the course was marked, and the horses were placed for running.

“Then came Taliesin with four-and-twenty twigs of holly, which he had burnt black, and he caused the youth who was to ride his master’s horse to place them in his belt, and he gave him orders to let all the king’s horses get before him, and as he should overtake one horse after the other, to take one of the twigs and strike the horse with it over the crupper, and then let that twig fall; and after that to take another twig, and do in like manner to every one of the horses, as he should overtake them, enjoining the horseman strictly to watch when his own horse should stumble…”

The youth is also instructed to throw down his cap when his own horse (actually Elphin’s) stumbles. They dig where the cap has fallen and cauldron of gold is found. Taliesin then hands the treasure over to the “unlucky” Elphin as a reward for saving him.

In Gods and Fighting Men by Lady Gregory we find more Holly references. We are given a poem attributed to Finn (like Taliesin he was possessed with all knowledge). The poem seems more like a riddle for the initiated than a simple reflection. Its true meanings may elude us. The mention of Holly is interesting though.

“There is a hot desire on you for the racing horses; twisted Holly makes a leash for the hound.”

While this reference could have many other possible explanations or interpretations, we should remember that good Celtic poetry was often rife with double meanings. The songs of these enlightened bards were meant to be studied and contemplated. This reference to Holly could easily be a statement of its perceived powers.

Within the same text we find that Diarmuid and Grania are on the run from Finn. For a short while they are accompanied by a servant named Muadhan who seems to be a beast man of some sort.

Muadhan enters the story suddenly and leaves suddenly. He carries Diarmuid and Grania on his back over rivers and when they are too tired to walk. He pulls a “whelp” from his pocket and throws it at one of Finn’s hounds killing the canine enemy. Every night he also catches salmon for all three of them. Muadhan lives very closely to the land and his methods are very interesting.

“And he went himself into the scrub that was near, and took a straight long rod of a quicken-tree, and he put a hair and a hook on the rod, and a holly berry on the hook, and he went up the stream, and he took a salmon with the first cast. Then he put on a second berry and killed another fish, and he put on a third berry and killed the third fish. Then he put the hook and the hair under his belt, and struck the rod into the earth, and he brought the three salmon where Diarmuid and Grania were, and put them on spits.”

Here we see that Muadhan seems to live more closely to the land and be somewhat of a beast himself. He also seems to be carnivorous. Interestingly, Muadhan always keeps the smallest portion for himself.

(Wild men support coat of arms in the side panels of a 1499 portrait by Albrecht Durer[iii])

The story of Cuchulain – whose name means “the hound” – also has some interesting Holly references. Joseph Dunn’s translation of the Tain Bo Cuailnge is the source of this quote:

“On the morrow Nathcrantail went forth from the camp and he came to attack Cuchulain. He did not deign to bring along arms but thrice nine spits of holly after being sharpened, burnt and hardened-in fire.”

Nathcrantail casts all of these “darts” but does not kill Cuchulain. He does, however, manage to interrupt his bird hunting and scatters his prey.

“It was then, when Nathcrantail threw the ninth dart that the flock of birds which Cuchulain pursued on the plain flew away from Cuchulain. Cuchulain chased them even as any bird * of the air.* He hopped on the points of the darts like a bird from each dart to the next, pursuing the birds that they might not escape him but that they might leave behind a portion of food for the night. For this is what sustained and served Cuchulain, fish and fowl and game on the Cualnge Cow-spoil.”

We see then that Cuchulain is more of a beast than a man due to his ability to leap through the air and his need to capture his own meals. Cuchulain also seems to be carnivorous.

When Cuchulain is asked why he did not kill Nathcrantail he says it is because his enemy was unarmed. Clearly the Holly “darts” are not viewed as weapons by Cuchulain in the conventional sense.

“Dost not know, thou and Fergus and the nobles of Ulster, that I slay no charioteers nor heralds nor unarmed people? And he bore no arms but a spit of wood.”

Also found in the book, it is a “spit of holly” that finally wounds Cuchulain. The wound is self inflicted during a bout of rage. There is a suggestion, then, that Holly may be a sort of Kryptonite to Cuchulain. Where his enemies could not succeed with swords and spears, he accidently accomplishes with a sharpened piece of burnt wood.

Paterson speaks at length of the Holly King and the Wildman within Tree Wisdom. She explains in which ways she sees them as being one and the same.

“Thus we see that the Wildman expressed the procreative essence of Nature, the Godhead. And from his primal beginnings and through translations of his manifold energy he came to personify specific aspects of the energies of Nature, from which forms like the holly and oak kings evolved, embodiments par excellence of the seasonal forces associated with the dark and light periods of the year.”

It is not beyond the realm of possibility that Holly had a more specific use to the Celts of old. It seems to be the gate keeper and the guardian of the wild aspect of nature as well as the ruler over all of those that are wild.

In both Ireland and Wales, the wood of Holly is burnt before it is used[iv].

The Foliage:

The following information is from Cat Yronwode’s Herb Magic[v] website. The wording is very detached to protect them from possible lawsuits. It may also be possible that Holly is not a common herb used in Hoodoo. These uses for Holly seem to be mostly protective.

Holly can be burned with incense to protect the home and to bring good luck. Holly can also be placed above the door for protection and to invite into the home benevolent spirits.

As these are all qualities that we wish to attract to the home, Holly would best be used during the waxing phase of the moon.

“The Holly is best in the fight. He battles and defends himself, defeating enemies, those who wish to destroy him, with his spines. The leaves are soft in summer but in winter, when other greenery is scarce and when the evergreen Holly is likely to be attacked by browsing animals, the leaves harden, the spines appear and he is safe.”  – Liz and Colin Murray (The Celtic Tree Oracle)


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

[ii] Lady Charlotte Guest translation.

[iv] As related in the tales involving Finn and Taliesin.

 

Duir (Oak) II

“Keeper of knowledge, master of the wood, uphold the tribute of the tribe’s great good. Standing at memory’s door with darkened eyes, bringing forth fragrant peace that never dies.” Caitlin Mathews (Celtic Wisdom Sticks)

The Roots:

The seventh letter in the Celtic Tree-Ogham is Duir the Oak.

The Oak is one of the most revered and respected trees in Celtic mythology. Some of this reverence is the direct result of Pliny’s writings and his description of various Celtic and druidic practices as observed by the Romans. Many people doubt whether or not these observations were accurate. Despite these possible misinterpretations of various facts it is still obvious that the Celtic people had great reverence for the Oak tree.

John Mathews in the Celtic Shaman interprets the various Word-Oghams, most especially “the highest of bushes” as being related to “seeking”.

Robert Ellison relates the Oak to “wisdom and strength” in his book Ogham: the Secret Language of the Druids.

In Celtic Wisdom Sticks, Caitlin Mathews seems to equate the oracular meanings of the Oak to the use of our innate spiritual gifts. Like John Mathew’s interpretation of “seeking”, the wisdom of the Oak seems to be coaxing us to move ahead in order to emerge more fully. While moving forward the highest quality that one can have seems to be an ability to trust the process itself.

The Oak, as stated in the previous Duir post, has strong connections to many cultures and is usually related to strength, virility, honour and wisdom.

The Trunk:

In the Carmina Gadelica by Alexander Carmichael we are told that the fire of an Oak is especially sacred. This is a theme that comes up in other places as well, as the Oak is part of the fairy triad along with the Ash and the Hawthorn.

The Oak is often, much thanks to Pliny, considered to be the king of the trees or the woods. Similar to the lions status amongst the beasts of Africa, the Oak is often considered second to none. In Gods and Fighting Men by Lady Gregory, for example, the Oak is called the “king of the woods.”

The Oak blossom has a special place as well. In the Mabinogion it is listed alongside the meadowsweet and Broom as being one of the flowers used to create Blodeuwedd, the bride of Llew. In Gods and Fighting Men we are told that one of the names for the harp of the Dagda was “Oak of two blossoms.”

After Llew had been betrayed by Blodeuwedd he fled wounded into the heights of a giant Oak tree in the image of an eagle. Gwydion sang an englyn[i]  to Llew to bring him back to the ground so that he could be healed. The englyn consisted of references to the Oak tree that Llew sat perched upon. This is also found in the Mabinogion.

In the Fairy Legends and Traditions of the South of Ireland by Thomas Crofton Croker, we are told that our ancestors used to make a wreath from Oak and Ivy that was used to heal the illnesses of family members.

“On the east coast of Scotland, the people resort to a peculiar method to avert the danger. During the month of March, when the moon is on her increase, they cut down branches of oak and ivy, which are formed into garlands, and preserved till the following autumn. If any one of the family should grow lean, or a child pine away, they must pass three times through this wreath.”

 

(Cuchulain in Battle, Joseph Leyendecker. 1911)

Finally, there are several references in various texts to Cuchulain inscribing his Ogham warnings for his enemies upon sticks of Oak. At one point he fells a log of Oak to block the passage of his enemies. In the Winifred version of the Tain Bo Cailnge the Ogham message states that “no one should go past until a warrior leaps it with one chariot.” This ends up costing his enemies thirty chariots and thirty horses.

In the Lady Gregory version Cuchulain creates a ring out of a branch of Oak and places it over a standing stone with a separate message inscribed on it. This is a completely seperate incident. The Ogham -read by Fergus who understood the Ogham – stated Cuchulain’s name and a warning. It said “that that the men of Ulster should not pass the pillar-stone that night, for if they did, he (Cuchulain) would do a great revenge on them at the sunrise of the morrow.”

The Foliage:

In Tree Wisdom by Jacqueline Memory Paterson, we are given a system of divination from the sixteenth century herbalist John Gerard that involves the Oak.

One needs to break open an acorn at a certain time of the year. Paterson believes that this would have likely been in spring or autumn. The contents of the acorn would then determine what would manifest for the following year.

If an ant was found inside, it foretold of an abundant harvest. If a spider was found, on the other hand, it foretold of “pestilence amongst men”. If a white worm was found within the nut, it warned of disease amongst cattle or other domestic beasts. If the worm flew away (if it became a wasp or maybe flew away in the wind?) it signified war. If the worm “crept” it signified that there could be a light harvest. The plague, on the other hand, might be predicted if the worm turned about.

Many of the above conditions -such as the plague- may seem unlikely in today’s day and age, but like all forms of divination the message may also be seen as metaphoric or symbolic instead of literal.

“In times before Christ there were Druids here who enchanted one another with Druid rods made of brass, and metamorphosed one another into stone and lumps of oak. The question is, where are the spirits of these Druids now? Their spirits are wafted through the air, and the man or beast they meet is smitten, while their own bodies are still under enchantment.”  – W.Y. Evans-Wentz (Fairy Faith in Celtic Countries, 1911)


[i] A traditional Welsh poem with particular structure.

Huathe (Hawthorn) II

“Every hair on him was as sharp as a thorn of hawthorn, and a drop of blood on each hair. He would not recognise comrades or friends. He would strike alike before and behind. It is from this that the men of Connaught gave Cuchulainn the name Riastartha.” –Winifred Faraday (Cattle Raid of Cualnge, 1904)

 

1) The Roots: Background information

2) The Trunk: Celtic Mythology and Significance

3) The Foliage: Spells using the Plant

 

The Roots:

The sixth letter of the Ogham is Huathe, which is known as the Hawthorn within the Tree Ogham.

As previously stated, the Hawthorn makes up part of the fairy triad along with the Ash and the Oak tree.

In the Celtic Shaman, by John Mathews, the Word-Ogham of Morann Mac Main – “a pack of wolves” or terror- is interpreted as representing “challenge.”

Caitlin Mathews in Celtic Wisdom Sticks has a similar interpretation for Huathe’s meaning. Her divination system’s interpretations for the few navigates around those times when ‘facing fears’ is necessary. “Through terror, ancient heroes came again, unapprehending of the danger or the pain.”

In Ogham: Secret Language of the Druids Robert Ellison interprets Huathe as being related to counselling, protection, and cleansing. He reflects upon other writers’ interpretations as being connected with “horror” or “terror.” Unfortunately, he does not elaborate on his own unique interpretation.

Huathe, or Hawthorn, is a very magical and respected tree. Individuals gain great power through its blessings, or unveil a world of horror. Metaphorically, we can face our challenges, our fears, and unleash a greater part of ourselves than we had ever imagined existed.

The Trunk:

The Welsh giant Yspaddaden Penkawr (Giant Hawthorn) is associated with the Hawthorn through his name[i]. His daughter, Olwen, is said to leave white flowering trefoils behind her in her footprints. This story is found in the Mabinogion.

In the 1911 book Myths and Legends of the Celtic Race by Thomas Rollesten we are given a connection between Merlin – Arthur’s Druid – and the Hawthorn. As various myths and legends often vary in their details, we are given different descriptions of Merlin’s home within the text. The abode of Merlin, we are told, can be described as either made of “glass, or a bush of whitethorn laden with bloom, or a sort of mist or smoke” or to have been composed of air.

This is not the first time that the Hawthorn has been associated with the Otherworld. It is a tree that is both respected and feared because of its power. This may be why there are comparisons between the tree and the wolf.

(Grey Wolf. Photo by Gunnar Reis Amphibol )

Fairy abduction is a common theme in Celtic myth and folklore. Oftentimes a person, like Anne Jefferies, returns with gifts of healing or mediumship. The Hawthorn having a direct connection to the fairy realm is often mentioned.

Thomas the Rhymer – who would later have seer-like gifts – would meet with the Fairy Queen “by the Hawthorn bush from which the cuckoo was calling[ii].” Likewise, Biddy Early, attributed at least one of her healing gifts to the sleeps she had beneath the Hawthorn tree. Her brother’s spirit had taught this to her.

Biddy Early was an Irish witch and folk healer. She is said to have lived until 1874. In 1920 Lady Augusta Gregory published the book Visions and Beliefs in the West of Ireland. In it, there was a whole section dedicated to Biddy Early. The accounts were from various witnesses who knew her or from those that had observed certain incidents in which she had used her power.

There is a story about Biddy Early in which a boy in Feakle “got the touch in three places.” This fairy touch had him going out and walking in the night. Predictably, the boy became very sick.  In Visions and Beliefs in the West of Ireland the family asks for help and Biddy Early provides it. The ritual used is also explained as is its source.

 “And they asked Biddy Early and she said, ‘Watch the hens when they come in to roost at night, and catch a hold of the last one that comes.’  So the mother caught it, and then she thought she’d like to see what would Biddy Early do with it. So she brought it up to her house and laid it on the floor, and it began to rustle its wings, and it lay over and died. It was from her brother Biddy Early got the cure. He was sick a long time, and there was a whitethorn tree out in the field, and he’d go and lie under it for shade from the sun. And after he died, every day for a year she’d go to the whitethorn tree, and it is there she’d cry her fill. And then he brought her under and gave her the cure. It was after that she was in service beyond Kinvara. She did her first cure on a boy, after the doctors giving him up.”

The hen having died in exchange for the boy’s health is a type of sympathetic magic similar to that found in many aboriginal or shamanic traditions. The concept of a life for a life dates back to the earliest recordings of human existence. The sacrifice is usually more overt, but the basic principle found in Biddy Early’s healing in this case is at its core the same.

The examples above illustrate how Hawthorn may act as a portal to the Otherworld. Once this portal is opened knowledge and power may be gained. This belief was not isolated but widespread. Thomas the Rhymer was from Scotland, the story of Merlin in Myths and Legends of the Celtic Race is from Wales, and Biddy Early lived in Western Ireland.

Clearly the Hawthorn, or Huathe, is a tree of great power.

The Foliage:

The Celts were not the only ones that had uses for Hawthorn.

On the Lucky Mojo website we are given some Hoodoo uses for the Hawthorn. Hoodoo is an American form of folk magic which also has many shamanistic elements. It is separate from Voodoo, which is a religion.

Hoodoo has strong African, Christian, and European influences. It seems to have been created in the Americas when individuals of various cultures were introduced to one another and when their beliefs were sown together. Hoodoo is usually practiced by people of African descent, however, despite the various other cultural influences.

According to Hoodoo practitioner and author Catherine Yronwode, Hawthorn has many protective qualities[iii]. A tea made from Hawthorn berries can be sprinkled around the home “to shield the premises from evil.”   Drinking the brew offers personal protection. The berries kept in the house will also prevent “evil” people from entering the home.

“HAWTHORN BERRIES are also used in an old-time spell to Keep a Woman From
Coming Around to See Your Man. It is said that if a woman-friend of yours is trying to steal your husband, HAWTHORN BERRIES sprinkled across her path will block her from entering your house for that purpose, although she may still come around as your friend.”

The information on the website does not say what a husband should do under similar circumstances. I can only imagine that a man might find a different way to deal with this particular problem.

“…he happened one night to be on the top of a tall ivy-clad hawthorn tree which was in the glen. It was hard for him to endure that bed, for at every twist and turn he would give, a shower of thorns off the hawthorn would stick in him, so that they were piercing and rending his side and wounding his skin.” – Mad Sweeney (Robert Ellison, Ogham: Secret Language of the Druids)

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