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The Raven and Crow of the Celts – Part II: Fairytales and Folklore

by Karyn Dunbar, gallery accessed by clicking on image

“The Raven is equally a bird of omen, Raven-knowledge, or wisdom being proverbial” – George Henderson. (Survival in Belief Amongst Celts. 1911)

Many Celtic Fairytales contain remnants of the old stories of Gods and Goddesses [part I]. In Donald Mackenzie’s 1917 Wonder Tales of Scottish Myth, for example, we’re told that the Banshee can appear as a black dog, a Raven, or a Hoodie Crow during the day. The older spelling of Banshee was Bean Sidhe. The word Sidhe is usually used in relation to the Tuatha De Danaan, Old Ireland’s pre Christian deities[i].

Thomas Croker claimed, in his 1825 book Fairy Legends of South Ireland, that the Leprechaun “properly written” was Preachan. Croker said that the name meant, “Raven.”

In the 1773 book Scottish Fairy and Folk Tales by Sir. George Douglas, we find a story reminiscent of much older shapeshifting myths when a man’s wife turns herself into a Raven to avoid some ravenous dogs. The same power of transformation is possessed by the Witches of Mull in George Henderson’s 1911 book, Survival in Belief Amongst Celts. The most famous Witch of Mull was Doideag, a powerful sorceress who some believed sank the Spanish Armada[ii].

There are many fairytales in which a person is turned into a Raven, or Crow, as part of a curse. In Joseph Jacob’s 1894 More Celtic Fairytales, for example, a man is turned into a Raven when his wife strikes him. Usually, however, the Raven’s curse is somehow related to “the son of a king” such as the two stories which are found in J.F. Campbell’s 1890 Popular Tales of West Highlands.

In the story of the Battle of the Birds, found in Joseph Jacob’s earlier 1892 book Celtic Fairy Tales, a king’s son happens upon a fierce battle. All of the other creatures have already fled the battlefield or are dead, except for a black Raven and a snake locked in mortal combat. The king’s son aids the Raven and kills the snake. The Raven then leads the king’s son over nine bens, glens and mountain moors in one day, six on the following day, and three on the final day. On the third morning the Raven has disappeared and a “handsome lad” is standing in his place. This boy claims that an evil druid had put a curse on him, transforming him into a Raven. As thanks, for saving his life and lifting the curse, the Raven-boy gives the king’s son a gift of “a bundle,” which contains in it a Castle and an Apple orchard.

In Popular Tales of West Highlands is the story of The Hoodie Crow. In it, the youngest of three sisters agrees to marry a Crow. Once married, she discovers that her husband is really a handsome man – of course. Due to her love, the curse becomes partially lifted and the third daughter is forced to decide if she wants her husband as a man or as a Crow during the day. The bride eventually decides that her husband will be a man during the day and a Crow at night.

“The Crow was a bird of darkness. He was always associated with the man skilled in Black Airt [sic]” – Walter Greger (Notes on Folklore of Northeast Scotland. 1881)

In folklore, the Raven and Crow of the Celts can be somewhat of a guardian angel, as well. Such is the case with the Crow found in Joseph Jacob’s Celtic Fairy Tales. In it, a talking bird appears to a man who’s having problems with a leaky sieve (we all know what that’s like). The Crow tells the man to use red clay from the bottom of the river to repair the sieve. The man does what the crow suggests and the sieve no longer leaks.

The Raven and Crow sometimes has human-like abilities, similar to the Raven found in First Nation myths of the Pacific Northwest. In one Celtic story, for example, a Raven is chewing tobacco[iii], in another, hundreds of Ravens are engaged in a semi-formal dance[iv].

There’s also an interesting story found in the 1887 book Ancient Legends, Mystic Charms, and Superstitions of Ireland by Lady Wilde. A man steals some Raven’s eggs and boils them. He then places the eggs back in the nest. The Raven returns to the nest, discovers the cooked eggs, and then quickly leaves. The Raven eventually returns with a magic stone, which she rubs all over the boiled eggs. Through this action the eggs are restored to their previous state. The man, as he’d planned all along, then steals the magic stone from the Raven intending to use it for his own personal gain (a Leprechaun-like story).

Besides the many fairytales and folk stories, Raven proverbs are also scattered throughout the old texts:

A Raven hovering over a cow meant that there was “a blight” upon the animal (Joseph Jacobs. More Celtic Fairytales. 1894).
A departing soul sometimes took on the form of a Raven (George Henderson. Survival in Belief Amongst Celts. 1911).
If a Raven was present when somebody died, it was said to be the Devil retrieving his or her soul. If the bird present was a White Dove, however, it meant that the person had obtained salvation (Thomas Croker. Fairy Legends of South Ireland. 1825).
A Crow on a house indicated that someone would die (Walter Greger. Notes on Folklore of Northeast Scotland. 1881).
“The howling of a dog at night, and the resting of a Crow or Magpie on the house-step are signs of death (Andrew Lang. Prophecies of Brahan Seer. 1899).”
A Raven tapping three times on a windowpane foretold the death of an occupant (John Seymour. True Irish Ghosts. 1914).
“If Ravens were cawing about the house it is a sure sign of death, for the Raven is Satan’s own bird (Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887).”
“The Crow and Black Hen are ominous of evil (ibid).”
“It is unlucky to meet a Magpie… when going on a journey (ibid).
The Raven prepared “his nest” on St. Bride’s Day and would have a chick by Easter. “If the Raven has not he has his death (Alexander Carmichael. Carmina Gadelica – Vol I. 1900).”
The Devil could appear as a Raven and would land upon a person’s head in order to possess their bodies (St. John Seymour. Irish Witchcraft and Demonology. 1913).
“What is blacker than a Raven?” “There is Death (J.F. Campbell. Popular Tales of West Highlands: Vol III. 1890).”
“The Raven sometimes brings aid to man (J.F. Campbell. Popular Tales of West Highlands: Vol I. 1890).”
“The Raven, the Crow, and the Serpent, have appeared as transformed beings of superior power (J. F. Campbell. Popular Tales of West Highlands. 1890).”
“Give a piece to a Raven and he will come again (A.W. Moore. Folklore of the Isle of Man. 1891).”
To protect young goats, or kids, Scottish Highlanders often gave libations and cakes to the Crow who they claimed often “molested” them (Charles Squire. Celtic Myth and Legend. 1905).
There is a Scottish chant, “There to thee Raven spare my kids!” that’s used to protect young goats (Alexander Carmichael. Carmina Gadelica – Vol I. 1900)
It is a curse to leave a dead Crow (or other creature) on a hearth (George Henderson. Survival in Belief Amongst Celts. 1911).
“The day will come when a Raven attired in plaid and a bonnet, will drink his fill of human blood on ‘Fionn-bheinn,’ three times a day, for three successive days… the Blood of the Gael from the Stone of Fionn (Andrew Lang. Prophecies of Brahan Seer. 1899).”

Over time, the Raven and Crow of the Celts became an evil bird. It should be no surprise then, that the Raven or Crow may also be a witch in disguise, or the devil himself. In the 1913 book Irish Witchcraft and Mythology by St. John Seymour, a witch on “the gallows” suddenly disappears. In her place is noted a coal-black Raven. In volume 2 of Popular Tales of West Highland, a “gentleman” turns himself into a Raven. The story implies that this man the Devil himself.

The Raven and Crow of the Celts often represented the darker aspects of life. It’s no wonder then, that these shadow-birds continue to fascinate our imaginations to this day. These clever birds have always seemed distinguished, compared to their less intelligent bird-cousins. Some crows even make and use tools. Both the Crow and Raven have always been seen as symbols of darkness, death, and the ignorance of the unknown. Now considered one of the most intelligent creatures on the planet, the Corvus has never given up feasting upon the dead. Good reasons that the birds continue to fascinate and intimidate us to this day.

[i] James MacKillop. Oxford Dictionary of Celtic Mythology. 2000

[ii] ibid.

[iii] Alexander Carmicheal. Carmina Gadelica – Vol IV. 1900

[iv] Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887

The Raven and Crow of the Celts – Part I: Myth and Legend

“There are about 45 species of Crow in the world known by a variety of common names, including Ravens, jackdaws and rooks.” – Candace Savage (Crows)

Both the Raven and Crow have made many iconic appearances throughout Celtic myth and legend – and later in folklore as well. In earlier times, these black birds were often believed to be aspects of the Morrigan, some other divine being, intelligent allies of the downtrodden, or hapless souls who had been transformed through foul magic. Slowly, however, these birds lost their status as divine messengers and instead became servants of the devil, representing death and dying. Truth be told however, the Crow and Raven have always symbolized death.

Lady Guest’s 1877 translation of the Mabinogion is a collection of 11^th Century Welsh Tales. Within its pages Taliesin claims:

“I have fled in the semblance of a crow, scarcely finding rest.”

In the ‘Notes’ section of the Mabinogion, Lady Guest says that in some versions of the tale of Owain, the hero has “an army of Ravens.” W. Y. Evans-Wentz elaborates further in his 1911 book Fairy Faith in Celtic Countries. He claims that Owain had a Crow, “which always secured him victory in battle.” This avian champion did so with the aid of 300 other black-plumed Crows.

In Charles Squires 1905 Celtic Myth and Legend Gwynhwyvar’s father Ogyrvan’s (ocur vran) name meant “Evil Bran or Raven,” which was “the bird of death.” Within the text we’re also told that Bran’s (Bran the Blessed) name meant Raven. Bran is said to be the “Celtic Hades,” or god of the Underworld.

According to John Rhys in Celtic Folklore: Welsh and Manx, in Cornwall, it was believed that Arthur did not die in battle at all. Instead, he was turned into a Raven, which was “a form in which he still goes about.” For this reason, the author claimed that even to that day – the year being 1900 – that a Cornishman would not willingly fire upon a Raven.

The Raven and the Crow were aspects of the Morrigan in Ireland. The Morrigan was sometimes seen as a trio of goddesses whose names were Macha, Babd and Namain[i]. These “war goddesses” often took on the form of the black bird[ii]. In Lady Gregory’s 1904 Gods and Fighting Men the Morrigan is sometimes called “the Crow of Battle” or the “Battle Crow.” In Charles Squires’ 1905 Celtic Myth and Legend it’s said that:

“Wherever there was war, either among gods or men, she, the great queen, was present, either in her own shape or on her favorite disguise, that of a hoodie or carrion crow. An old poem shows her inciting a warrior: Over his head is shrieking, A lean hag, quickly hopping, Over the points of the weapons and shields, She is the grey-haired Morrigii!”

Raven and Crow of the Celts — Cuchulain with Raven. Joseph Leyendecker. 1911

Cuchulain – along with many other heros in Irish myth – was followed by the Goddess Morrigan in her Raven form his whole life. When he did eventually die, “a crow comes and perches upon his shoulder[iii].”

In the 1902 Cuchulain of Muirthemne by Lady Gregory, one of the daughters of the evil Irish druid Calatin appears to Cuchulain in the form of a Crow. Having been influenced by the Morrigan herself, she does this in order to lure Cuchulain into battle.

In Lady Gregory’s retelling of the 12^th Century Tain, we’re also told that Cuchulain said after killing his own son:

“I am a Raven that has no home.”

George Henderson in Survival in Belief amongst Celts – published in 1911 – says that the famous bull[iv] also found in the Tain Bo had at one point taken many other forms including that of the Raven.

In J.F. Campbell’s 1890 Popular Tales of the West Highlands we’re told that a “Ravan was the son of the King of Lochlin.”

Not every Raven is black, however. The Tuatha De Danann queen Eriu (Erin[v]) is described in Lady Gregory’s Gods and Fighting Men:

“In the one moment she would be a wide-eyed most beautiful queen, and in another she would be a sharp-beaked, grey-white crow.”

Over time, many other cultures and religions influenced and shaped the beliefs of the Celts. The old gods became fairies and devils, and in turn the Raven and Crow of the Celts became the never-tiring pawns of Satan. Next week, we’ll continue our exploration of these birds in The Raven and Crow of the Celts – Part II: Fairytales and Folklore.

[i] This third name is not always consistent and the three in one aspect is not always agreed upon. Oxford Dictionary of Celtic Mythology. James MacKillop.

[ii] Ibid.

[iii] Celtic Myth and Legend. Charles Squire. 1905.

[iv] The bull’s name is Donn Cualnge.

[v] Eriu, or Erin, is one of the three queens in which Ireland was named after.

*Layendecker image: Myths and Legends of the Celtic Race. T.W. Rolleston. 1911

*Friedrich image: http://centuriespast.tumblr.com/post/9566090200/caspar-david-friedrich-the-woman-with-the-raven

Eadha (Aspen) II

“The people of Uist say … that the hateful aspen is banned three times. The aspen is banned the first time because it haughtily held up its head while all the other trees of the forest bowed their heads lowly down as the King of all created things was being led to Calvary. And the aspen is banned the second time because it was chosen by the enemies of Christ for the cross upon which to crucify the Saviour of mankind. And the aspen is banned the third time because [here the reciter’s memory failed him]. Hence the ever-tremulous, ever-quivering, ever-quaking motion of the guilty hateful aspen even in the stillest air.” – Alexander Carmicheal (Carmina Gadelica. 1900)

1) The Roots: Background information

2) The Trunk: Celtic Mythology and Significance

3) The Foliage: Spells using the Plant

The Roots:

Eadha, or Aspen, is the 19^th letter of the Ogham in its tree form.

Aspen are very closely related to White Poplar. In many places the names for the two trees are used interchangeably. The species are so closely related, in fact, that they can intermarry resulting in the Grey Poplar species.

Aspen’s the only tree that dominates two letters from the list found in the Ogham Tract or Scholar’s Primer[i]. Eadha is associated with Aspen but so is Ebad. Writers who use the tree version of the Ogham have worked around this in various ways. The Murrays use the second Aspen, Ebad, to instead represent “the Grove”, which they also call Koad[ii]. Several other writers have since used this association.

The word-Ogham kennings are interpreted by John Mathews in the Celtic Shaman. Mathews interprets the phrase “distinguished wood” for Aspen as representing “insight.”

Caitlin Mathews has a slightly different approach to the Ogham. In her book Celtic Wisdom Sticks Caitlin says that some of the kennings relate to death while others may have more to do with the corpse-measuring rod we will discuss below. Her divination system uses a war-like theme for Aspen. The interpretations for the letter are retreat, attack, survive and persevere for love.

Robert Ellison in Ogham: the Secret Language of the Druids says that the Aspen is associated with “healing and communication.” He also claims that the tree can also be associated with old age “due to it’s shivering.”

The Trunk:

At one time, the quivering leaves of the Aspen were believed to be mediators between this world and the spirit one. Their shaking leaves helped the spirits of ancestors to speak with the living. The shaking leaves also carried the inspiration of poetry.

The Holly and Oak are often accused of being the trees used for the crucifixion, but the Aspen also shares this role. Eryn Rowan Laurie in Ogam: Weaving Word Wisdom claims that in Scotland people would throw stones at the Aspen to punish it. This was a tradition that was even practiced into recent times due to the trees great burden of “evil.” As a result, the quivering leaves of the tree have been equated to guilt, or to fear, in anticipation of the justice it will receive for betraying Christ.

In the 1881 book Notes on Folklore of the Northeast of Scotland by Waltor Gregor we also find that, “The cross is said to have been made of the wood of the aspen – ‘Quaking Aish’ hence the constant motion of the leaves.”

The many dark association for Aspen may be due to one of its historical uses. In Cormac’s Glossary we are told of the Aspen wand called a Fe which was used to measure the graves of the dead[iii]. Accordingly, there was even an Ogham inscription cut upon these rods. The Fe wands and their users are both called “pagan” in the glossary. We are also told that it was not advised for anyone, other than the grave measurers, to handle these wands. These Aspen measuring-sticks were said to hold bad spirits.

Despite this particular macabre reference to the Aspen, the tree is spoken of as “friend” within the Ogham Tract.

In mythology, one of Cuchulain’s great victories was over three of his enemies who had also armed each of their charioteers with Aspen wands. He killed all six of them[iv].

If the Aspen wand was used for measuring the grave, then the symbolism found within the tale is both direct and haunting. The three threes, including the wands, remind us that all of the old myths are just as likely to be secret riddles as stories. The story becomes a metaphor, then, in which Cuchulainn has overcome death once more. The charioteers had only intended on measuring his corpse.

(Still Life With a Skull. Philip D. Champaigne. 17^th Century)

As well as being affiliated with the dead, the Aspen is also connected to ghosts and to the “undead.” The following example is taken from Tales of the Fairies and the Ghost World by Jeremiah Curtain in 1895:

“The malignant ones are dead persons who rise up bodily and go around at night devouring people. When one of these has eaten a victim he rushes back to his grave, for he is obliged to remain wherever he may be at cock-crow; if outside his grave, he falls stiff and helpless to lie there till the next night. There are two ways of giving a quietus to such a ghoul. One is to pin him to the earth by driving a stake of aspen wood through his heart; the other is to burn him to ashes.”

So the Aspen turns out not be so bad after all. Perhaps, it is only seeking redemption? Perhaps, it wishes to aid us in our fight against evil spirits and the undead? The Aspen may even wish to help us battle those deathless creatures wandering the dark forests and deserts of our planet?

Every land is haunted. All countries have ghosts. In fact, we are all united as one people beneath the shadows of these global cultural beliefs.

The Celts, as well as most other cultures, had a respect for nature whose royalty was the pantheon of trees. Within a few generations, however, those kings and queens were literally “stoned.”

A strange reversal of belief.

The Foliage:

According to Robert Graves in the White Goddess, French witches used Aspen or White Poplar in flying spells.

In Survival in Belief Amongst Celts published in 1911, George Henderson reports that mare’s milk taken from an Aspen spoon was a cure for whooping cough.

In Scotland, an Aspen leaf “placed under the tongue made the bearer more eloquent.” According to the source, Paul Kendall, this magical shift was a gift from the fairy queen[v].

In Tree Wisdom: the Definitive Guidebook by Jacqueline Memory Paterson, we are told that Aspen crowns have often been buried with the dead to “enable these spirits to be safely reborn”

And just in case someone you know were to ever catch palsy, Alice Vitale in her book Leaves in Myth, Magic, and Medicine shares with us an easy cure. Apparently, a piece of the sick person’s hair was pinned to an Aspen tree and this chant was spoken in place:

“Aspen tree, aspen tree, I prise shiver and shake instead of me.”

The person would then walk away from the tree, but they would not speak as they did so. If they did talk, then the spell would be broken. If they succeeded in walking away in silence, however, then the palsy would be gone forever.

Jacqueline Paterson claims in her book Tree Wisdom that French witches used five pointed Poplar leaves in spells. She says that the tree was believed “to bring good luck in the monetary sense.”

“In her head was one deep pool-like eye, swifter than a star in a winters sky; Upon her head gnarl brushwood, like the clawed old wood of the aspen root.” – J. F. Campbell (Popular Tales of the West Highlands. 1890)

* All images used in this post are from public domain. Wikipedia.com

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

[ii] The Celtic Tree Oracle. Liz and Colin Murray.

[iii] Cormac mac Cuilennain was an Irish bishop and a king of Muster. He was killed in battle in 908ce. The glossary is attributed to him after his death but was probably not actually written by him.

[iv] Cattle Raid of Cualnge. Ulster Cycle.

[v] Paul Kendall. http://treesforlife.org.uk/forest/mythology-folklore/aspen/