Robert Graves – Page 4 – Living Library

Muin (Grape Vine)

“It must be born in mind that the Celtic peoples are identified solely by their language and cultures, of which, of course, language is the highest form of cultural expression” – Peter Berresford Ellis (the Druids)

The Roots:

Muin, the eleventh letter of the Ogham, is one of the most misunderstood and mysterious letters of the old Irish alphabet.

Muin is usually associated with the vine of the grape. The Ogham originated in Ireland, however, where the grape was never successfully grown even as a cultivated species.

Muin does not actually mean vine at all – which is finium or finemain – but means a thicket of any thorny plant[i]. According to Robert Graves the plant that the Ogham letter originally referred to was likely to have been the blackberry[ii].

To further add to the confusion, the grape in its purest of forms rarely appears in Celtic myth[iii]. Even wine was a rare commodity and was only found more commonly with the advancement of the church and the holy rite of communion.

This does provide us with some clues, however. Wine was so rare that usually only the priests partook of the wine communion. It became a sacred and revered object. Wine was a drink that would have been known of, yet unobtainable, by the common people[iv].

The process of wine making, like ale or mead-making, is an alchemical one. It should not be a surprise then that the grape, indirectly through wine, becomes a symbol of the greatest religious fusion tale of the Western world. That is the tale of the Holy Grail.

Erynn Rowan Laurie equates Muin to communication, most especially as it pertains to expressed emotions. Liz and Colin Murray link Muin with prophecy – which to them was when one spoke more perceptively and truthfully. John Michael Greer agrees with them but also adds that Muin is a few of insight and intoxication as well.

Nigel Pennick believes that Muin is the gathering together of various items that are needed on ones path or journey. Robert Graves says that the grape is indicative of joy, exhilaration and wrath. He goes on to say that wine, the transformed grape, is the “poet’s drink” of poetic inspiration, which may send one “spiralling towards immortality”.

As is most easy to see, Muin’s meanings are not very agreed upon at all!

What further confuses the researcher is how quickly most Ogham writers abandon Celtic myth and begin to explain their theories by using other cultural references most especially those of the Greeks or Romans. What would the grape have meant within the context of the Celtic tree alphabet however?

The answer is incredibly uncertain. We have various interpretations of Muin to contemplate. The few, or letter, in its grape form is also clearly a more recent addition. Also, there are very few Celtic references to reflect upon in relation to the grape
or even to wine.

For these very reasons I personally find that the legend of the Holy Grail and the eleventh few, Muin, are inseparable and even symbiotic. The Grail is many things, but most important of all, it is the symbol of healing brought to us from the Otherworld.

It is the drink of the Grail, which is wine or blood, which heals the wounded king and ultimately the land itself.

The Trunk:

Whole books have been written on the Holy Grail. Scholars to this day continue to debate many aspects of the Grail tradition as it is commonly accepted.

The Grail story is a fusion of Celtic legend, Christian Catholic idealism, medieval upper class culture, the influence of esoteric Islam, the Jewish Kabbalah as well as other possible Eastern influences. The earliest story -as it is now understood of the grail- surfaced at the end of the twelfth century from a French poet named Chretien de Troyes. It is generally accepted that there were previous stories of the same sort circulating orally through the courts by Breton, Welsh and Anglo-Norman story tellers. Chretien influenced other story tellers and -even though the legends fell out of favour at times- the Arthurian tales continue to fascinate and enthral people to this day.

The grail prototype was the cauldron that we have spoken of many times before. In the Mabinogion there is a cauldron quest in which Arthur is involved. There is also a much earlier poem found in the Book of Taliesin in which Arthur and many of his men go to the Otherworld to retrieve a sacred cauldron. Only seven of them return[v].

Christian scholars, along with nationalists who want to claim the Arthur stories as their own, often deny that the grail is a descendant of these cauldron quests. Some claim that the Grail stories sprang up completely independently of these legends, while others that the symbols represented are common throughout the world and may hold similar meanings to various peoples around the globe. There are even many conspiracy theories around the Holy Grail in which some claim that the Grail is in fact the actual cup that Jesus used at the last supper, that the tradition is Catholic/Jewish, and that Celtic mythology had no influence whatsoever.

It is all very confusing, but I can’t help but wonder why no one seems to contemplate the obvious? If the tradition is Catholic/Christian then why use Arthur and the Celts – now sporting the latest and most fashionable medieval armour- in the stories at all? Is it just a coincidence that Arthur and his men sought after an otherworldly cauldron and that Arthur and his men –as told in the courts of France no less- later sought after an otherworldly cup? The very fact that Arthur is there at all proves a Celtic origin. As likely as water runs downhill, so it is that other Celtic images exist in the stories in an altered
form as well. For the church to admit a pagan origin would be terribly embarrassing for a story tradition that has never been officially rejected. Christians don’t often like to admit the pagan roots of many of their stories and traditions, even one such as this one which exists on the fringes. There are also those with the outdated belief that the Celts were mindless barbarians who contributed nothing. These ideas can usually be traced back to cultural conflicts.

(The Cauldron of Inspiration. E. Wallcousins, 1912: An early Grail prototype. The nine maidens keep the cauldron warm with their breath.)

An exhaustive study of the material at hand is very possible[vi].

The Holy Grail has become a Celtic symbol to many whether this is warranted or not. To me there is no doubt. The Arthurian legends speak of the mysteries of the land and of the Otherworld.

Whether the Grail is actually recovered or not differs from story to story. The common theme however is that the Grail offers healing to the wounded, which is most often a regal representative of the land itself.

The drink is wine, sometimes blood, and it pours forth from the ever elusive cup that was said to have been brought to the lands of the Celts by Joseph of Arimathea and buried at Glastonbury. This story was introduced by Robert De Baron.

The cup represents the female divine which is absent from Christianity, but which resonates with many people who are drawn to the old stories.

Without the female divine the king is wounded, the land is barren and the end is looming catastrophic.

The Holy Grail is elusive, like wisdom herself, and seems to only be found by the purest of hearts.

Many seek the Grail. It is the cup, however, that chooses who she will appear to.

As we have moved through the forest of myth -being led by the whispers of the Ogham- we have eventually found our way symbolically to the Otherworld, which is a land of metaphoric imagery and learning, transformation and power.

It is here that we may drink of the sacred wine that will heal us once more and make us whole.

Muin speaks to us from beyond the veil, from a time when wine was unavailable to the common man[vii].

The cup beckons to us to make a toast, and touch her once more to our lips.

The Divine welcomes us home.

The Foliage:

Several types of grapes exist naturally throughout eastern North America. In western North America -from British Columbia to California- grapes are grown to be made into wine. Most vineyards offer wine tours and bottles of their product are usually available at a reduced price…

It is impossible for me to think of grapes without remembering my time in Afghanistan.

I was part of the battle group for task force 3-09 and we would often patrol areas around villages in the province of Kandahar. We were mostly operating out of the Sperwan Ghar area. The villages in the area were on the border that divided controlled, or friendly, territory and that which was unfriendly and patrolled by the Taliban.

The villages were surrounded by grape fields that grew up along mud walls in cleverly irrigated maze-like enclosed areas. The hot sun would beat down upon the plants that provided shelter for shade seeking lizards and the occasional cat. Children would run and play in these desert gardens and old, tired looking men with salt stained shirts would move dirt with shovels to manipulate the direction of the plant feeding water. There was a beauty for me there; especially in those vines.

To avoid IEDs (Improvised Explosive Devices) we would often painstakingly crawl over walls and through irrigation ditches as we maintained a deterring presence from those who liked to threaten or harm the simple villagers. We were literally travelling through people’s back yards. Some of these were beautiful. It was a marvel to see these crops grown in much the same way as they must have been since the very beginning.

I was left with a sense of stepping back in time. Sheppard’s led goats across rock strewn ground seeking out slivers of grass and men walked camels along pathways beside mud compounds and buildings that looked to be hundreds of years old. There was the occasional car, the odd motorcycle or bicycle and the rarely seen water pump that made the whole watering system work. Other than these few tools, that made life slightly easier, the patterns of life had remained relatively similar to our ancient ancestors across the globe, from the Mediterranean to the Holy Land.

Historians once believed that religion was born from the domestication of plants and animals. Humans were then able to settle in one place as the food was available to them. Religion then arose to “promote social cooperation”. The excavation of the site of Gobekli Tepe (9600 – 8200 BC) in Turkey is starting to bring to the fore-front a completely separate theory. Never mind that the architectural marvel believed to be dated at the beginning of the Neolithic Revolution, – which was described as “finding out that someone had built a 747 in their basement with an X-acto knife”- it also made Klaus Schmidt (a German Researcher) reconsider common held beliefs about ancient organized religion. Some are now starting to believe that “wonderment in the natural world” gave birth to religion, which in turn led to the creation of stationary places of worship. These places of worship like Gobekli Tepe created an epicentre. People then found ways to grow food for large groups of people gathering near these sacred sites[viii].

The parallel to modern Afghanistan makes this connection seem easy. People grow food, pomegranates, grapes and small fields of wheat, to trade or consume. They grow the more lavish opium or lesser – but still lucrative- marijuana to sell for provisions or tools to continue to exist in a meagre way. For many of them it is just the filler that exists around a daily devotional practice to an Abrahamic god of the desert. Every morning, and every evening, the call to prayer is chanted forth into the awakening, or settling, day in reverent song.

It is a simple life.

They do not have the luxuries of the west but still they smile. They do not have television, shopping malls, movie theatres, Starbucks, air conditioning, Internet or ice cold drinks. They do not drink alcohol; even wine. They are happy, though, even with so little. They seem to have everything that they need in the moment[ix].

Of course, I am only speaking for half of them. The other half, the women, have less than anyone can imagine.

Perhaps they too, these men of the desert, need a Grail myth. Perhaps they too need to reconnect with the feminine divine which can then restore the balance?

For the Great Mother, the Holy Grail, brings healing and prosperity for all.

“The wound is the place where the light enters you.” – Rumi

[i]Nigel Pennick. Magical Alphabets.

[ii] The White Goddess.

[iii]There is an Irish story of St. Brendan from the late 9^th or early 10^th
century. The saint is sailing on an epic journey seeking the Land of Promise.
One of the places he discovers is the Island of the Grape Trees. James MacKillop.
Dictionary of Celtic Mythology.

[iv] http://en.wikipedia.org/wiki/Communion_wine

[v] The Spoils of Annwfn or Preiddeu Annwfn

[vi] See the Holy Grail: Its Origins Secrets & Meanings Revealed, Malcolm Godwin for a spiritual tradition perspective and the source for much of the above information. See also the Holy Grail: the History of a Legend, Richard Barber for a more scholarly, yet different perspective from the one I offer. There are many, many books on the Holy Grail including the Grail: a Secret History by John Mathews, the Holy Grail: History, Myth, and Religion by Giles Morgan and on Arthur – King Arthur: the Man and the Legend Revealed by Mike Ashley.

[vii] And even more unavailable to women.

[viii] See, the Birth of Religion, National Geographic June 2011, for the complete article. Charles. C. Mann

[ix] My tour in Afghanistan taught me many things. I remember how after extreme hardship the local people would carry on, after what to my western eyes would seem to be an extremely short period of time. That was not my only observation worth sharing here, though. I will ever after be suspicious of the media after my tour as well. Reporters would write stories of events they were not even present for from the safety of KAF (Kandahar Air Field), stating that they were “reporting from Afghanistan”. I would compare this unethical practice to writing a story on Florida’s everglades from a hotel suite in New York. The events reported were always fictitious and dramatic. These would also either be pro-military or anti-military and were rarely truth based.

Coll (Hazel)

“All ancient cultures, whether they prayed to one god or many, acknowledged trees as being able to elevate the human consciousness to higher forms of perception, and to receive messages from the higher planes (or the deeper Self), hence the worldwide abundance of traditions of tree oracles and sanctuaries… Some divine messengers, such as birds, might have wings but most have leaves. And the leaves of the Tree of Knowledge are the letters of the old sacred alphabets, which early humans plucked from the tree, and which gave them writing to enable them to preserve the word.” – Fred Hageneder (the Meaning of Trees)

The Roots:

Coll, the hazel, is universally seen as the tree of wisdom and is usually associated with the salmon.

Jacqueline Memory Paterson calls hazel “the Celtic Tree of Knowledge” as well as “the Tree of Immortality” and “the Poet’s Tree.”

As well as being linked to the salmon many writers relate the hazel to the crane. This includes Robert Graves, Eryn Rowan Laurie and Nigel Pennick. The crane of course is often seen as the bringer of knowledge, or wisdom, and has strong ties to the Ogham[i].

Robert Graves in the White Goddess also states that Coll is linked to arts and the sciences.

The Celts believed that the hazel had the power to give wisdom, inspiration or knowledge and the tree is associated with many deities. The Mabon was found beneath the hazel tree by Arthur’s men in some tellings of the story that is found in the Mabinogion[ii], and Aengus the Celtic love god carried a hazel wand. Gwydion had a special use for Coll in the Battle of the Trees[iii]and one of the earliest kings of Ireland was named Mac Coll, which means the ‘son of the hazel’. Hazel is also associated to Fionn mac Cumhail and the goddess Sinend.

Coll’s number is nine, and as Pennick points out this would have likely been the most auspicious of numbers to the Celts as it is comprised of three threes.

The hazel, or Coll, is also usually associated with beauty and the hazelnut is sometimes referred to as “the food of the gods”.[iv]

Hazel has a darker side however, for when she is cut she will secrete a poisonous milk to repel her enemies[v]. In the old stories she can also be dangerous, for those that willingly seek out inspiration or “knowledge” are just as likely to find death instead.

Before the Holy Grail there was a sacred Cauldron of Inspiration. Before the Cauldron of Inspiration there was a holy well of knowledge that existed in the Otherworld.[vi] This was where the magical hazel with the purple leaves grew, both flowering and providing nuts at the same time.

The search for knowledge or wisdom is both the modern, and ancient, versions of the search for the Holy Grail.

The Trunk:

The quest for magical items and powers is commonly found throughout the myths of the Celts. There are otherworldly women, horses and dogs that give the hero that is attached to them special powers or insights. There are weapons, cauldrons and even foods that are sought out in the great adventures of old. There are bones that always produce soup, fairies that serve their masters, and all too often there are missing friends or loved ones that have rendered the hero or a close friend incomplete in their absence.

The most interesting tales of all are those that pertain to the search for wisdom, which in Celtic lore is poetic inspiration, or what is sometimes referred to as “all knowledge”. Those that gain these insights are bold and powerful and become able to manifest marvels even greater than that of the mightiest druids of the times.

Unlike other hero quests this search is for something insubstantial that cannot be held in the palm of ones hand or savoured upon the tongue. It is the one item that most clearly does not exist in one realm or the other but in-between the worlds themselves. Perhaps for that reason it is the one treasure that is prized above all others.

There are two types of tales in this regard and the hazel is the key to understanding them both. The first of these stories are the tales of the seekers.

The goddess Sinend is said to have traveled to the Well of Knowledge, or Connla’s Well, beneath the sea in search of wisdom. At this well were the hazels of inspiration that in the same hour sprang forth flowers, nuts and leaves which fell into the water and fed the salmon. Sinend followed the stream until she reached “the Pool of the Modest Women” at which time the well moved further away from her. Sinend tried to pursue the well but was overcome by the water’s strength. She was then forced back to the land of Ireland. In the process Sinend was killed by the water that overcame her. Thus the river Shannon came to be. A similar story tells of the death of the goddess Boand, who was viewing and making light of a similar well and was killed in the process. The river Boyne was born from her actions.

The goddess Ceridwen sought wisdom from the Cauldron of Knowledge for her ugly son, but lost it forever to the boy who would later become Taliesin. Finneces, a druid of Ireland, waited seven years for the Salmon of Fec, who carried wisdom, to be his. He too was deprived of the wisdom that he sought.

The second set of stories pertains to those that have actually found the gift of wisdom such as Fionn mac Cumhail or Taliesin.

The druid Finnegas had waited for seven years for the salmon of wisdom, for it had been foretold that he would eat its flesh and thus gain poetic knowledge. Fionn mac Camhail went to the old druid to learn poetry from him and was present when the fish was found. Bringing Finnegas the cooked salmon Fionn confessed that after burning his fingers on the fish, he had put them into his mouth. It had been foretold that whoever tasted one portion of the fish had to eat it all, so Finnegas sat the boy down and made him eat the meal in its entirety. The old druid had realized that the prophecy had spoken not of him, but of the young Fionn who would gain wisdom from eating the salmon. This misunderstanding of the prophecy had to do with the similarity of their names.

Across the water a similar series of events would play out in what is now England. Gwion Bach was stirring the cauldron of the hag Ceridwen when three drops of the potion splashed onto his fingers. He put the fingers into his mouth and immediately gained many forms of power and knowledge. One of the things that Gwion realized right away was that Ceridwen was going to kill him for gaining the knowledge in place of her son. He fled and changed into a hare while Ceridwen pursued him fiercely in the form of a hound having already discovered the slight. He then leapt into the water and became a fish while Ceridwen came behind him in the form of a female otter. Gwion then leapt far into the sky and became a bird in flight but still Ceridwen came, this time in the form of a hawk. Finally he dived into a pile of grain and became a single kernel. Ceridwen, in the form of a hen, found him and gobbled him up. Nine months later Ceridwen gave birth to Taliesin. She put him into a leather bag and threw him out to sea. He was eventually found in a salmon weir by the unlucky Elphin who would never be considered unlucky again. Taliesin would serve him well as the greatest of bards and bring him wealth in many forms.

The story of Taliesin was very likely more similar to Fionn’s story in times of antiquity but the parallels are still obvious. The cauldron has replaced the sacred well but still contains wisdom which comes in the form of accidental droplets upon the hand. The salmon symbolism is strong in the Taliesin story as well.

There are some key elements of these stories to consider. First of all, no one who seeks wisdom seems to find it. Second of all, those who do find it do so accidentally.

I also find it interesting that those who go directly to the source find only death. Those who seek the same wisdom indirectly, be eating the salmon – which is cooked even- from the pool, instead of directly from the well seem to fair a little better. Even so, the initial transfer is that of just a few drops onto the hand of a young boy that gives the recipient the poetic knowledge. Fionn mac Cumhail would become Ireland’s version of Arthur leading the Fianna on many adventures. Taliesin, likewise, was often referred to as the greatest of bards and plays very prominently in Celtic legend.

We have discussed symbolism before, most especially when we explored the Oak. In the myths of the Celts the symbols are not placed randomly. Everything once had many meanings and connotations, even if the story had been reshaped and lost over time and in the retelling or putting down to paper. Thus, it should not surprise us when a meal of a single kernel of grain becomes a child, or if that child is later fished out of a salmon weir in May, -as many stories suggest- when the salmon do not run. The stories take place in the Otherworld and we can only hope to understand their deeper meanings by reflection and meditation.

I find the story of Sinend to hold half veiled parables as well. The Well of Wisdom evaded her and it seemed to have done so because of her inability to pass the Pool of Modest Women. Modesty, of course, is the character trait of the “reserved” or of those who are humble. The story suggests that the very act of searching for the Well of Wisdom itself prevents one from finding it.

In the stories of the Celts poetic wisdom is found by doing menial tasks and by the young of heart. It is also never gained directly. This “all knowledge”, or inspiration, is found only when it is not sought out. When these conditions are met, wisdom is gained. If the conditions are not met the quest will end in naught.

Death may be found instead[vii].

The Foliage:

Searching for knowledge can be difficult in this day and age. While everything is as easy as a Google search and only a mouse click away the information is endless. There is so much material to sift through that the process can quickly become overwhelming.

The first Celtic spiritual book that I was drawn to was the Tree Oracle by Liz and Colin Murray back in 1988. The seed was planted. I hungered to learn more on a subject that seemed so unobtainable in my small Canadian prairie town.

Five years later in 1993 a friend gave me a copy of a book on “Druidry.” Suffice it to say now, that was the beginning of a difficult and painful detour along the pathway of my spiritual development. I found books by other “Celtic” authors and read many others that seemed to add to my knowledge base and give me understanding. Unfortunately, I would now consider the authors of these books misinformed at their best, and fraudulent at their worst.

By the time I discovered that certain books were published just to make money it was too late. A few years had been spent memorizing material from authors that seemed to me-in the pre Internet days-to be legitimate. It was only after I met a fellow on a similar, though more advanced, path that I started to realize that there were people who would make money off of the ignorant in the name of spirituality, religion or historical mythology. Thanks to my friend Jaysun’s [viii] mentoring at the time, I was able to find more legitimate authors and sources of information and the path of my life seemed to open up before me.

I spent a year studying the bardic grade of the Order of Bards, Ovates and Druids-through their distance learning- and I worked through some of Caitlin and John Mathews books, most notably Singing the Soul Back Home. Along the way I learned the basics of Zen, how to run energy, meditate, and became more aware of the power of intention.

No matter where my path took me I always carried the Ogham with me, however, either physically or in my heart.

It was a hard road as far as finding legitimate information but over the years I have learned to choose what I read carefully.

When I pick up an unknown author I first look to see if the book contains an index. Unless it is a well laid out coffee table book, the lack of an index is painful and I usually determine that it is not worth using as a basis for research[ix]. I also look to see who the author is and what they have written. Are they an academic? Are they an “expert of the week” covering a different religion every month like some sort of tourist with little depth or understanding? What else have they written? What do their most flattering peers say about them within the book or on the back cover? Who are those peers? What do their critics say?

I also look at the reference pages. Unless the author can translate old Irish they had better be listing the academics or the writers whose research they are using. Unfortunatly I automatically assume that if the author is referencing a “mainstream flashy” book they are likely quoting faulty knowledge- at least when it comes to anything Celtic[x]. A book, like a tree, needs healthy roots to grow.

Then I usually go onto Amazon and read what other readers have to say about the book, especially if it is by an author that is unknown to me. There are likely a lot of people who have read the book before me. What do they have to say? I have found in life that like-minded people will be drawn to the same sorts of materials and will often have a lot of insight that can also help me make up my mind.

I will take my time choosing what book I will buy because I want to know its strengths and weaknesses before I read it. I want to know that I am going to gain something from the text and that it will advance my knowledge in some way and not be the source of cloudiness or misinformation.

When I do read the book, I will then try to approach it with the innocence of a child, while still letting my inner sceptic look over my shoulder. Writers are just human after all, and some of the books that were written even fifteen years ago are using information that is no longer current.

Just imagine though, if you can, a time when an author would actually go to a museum and pour over old documents for hours every day, and only being allowed to do so after years of education. Imagine doing this for a lifetime before being able to write a book on the subject that anyone would take seriously. Not only did these original older authors give us a foundation to stand upon and to begin the conversations on things such as the Ogham, they made things available to us– with the Internet especially- thatwould have never been accessible to even the most well connected researcher 100 years ago.

I can use the Internet to download any text that’s considered public domain before 1926 for free. I can visit museum websites, run programs to translate for me (if I were that savvy), and find recommendations from websites and various scholars as to where I need to go to seek out information next. Never has the uninitiated in history had access to so much powerful information. How much of what I read can be trusted however?

I like Robert Graves for his knowledge of mythology, for example. His view on analeptic memory is interesting and worth much reflection. However, his assumptions were based on other assumptions that were still based on other assumptions, which were often lacking in fact at all. The house of cards that he builds in the White Goddess is so painful to watch that by the end of the book one is left wondering how people could have taken anything he said as gospel at all. This man had some Knowledge, however, and shared many of his understandings with the reader. Nowadays, I just have to sift through all of his theories and try to determine which ones are valid. By the time he compares “platonic love” to “homosexual idealism” a normal person would most likely be questioning all of his so called “proven” conclusions. I take what I must. I try not to dismiss Graves completely as he started many of the Ogham conversations, wrote a very lengthy book on a type writer (we often forget), and did, in fact, have a relationship with the Ogham in his own way. His index and footnotes are somewhat redeeming as well.

The perfect book for me always has foot notes.

Even the best intentioned writers or researchers have varying perspectives. No two people view anything in exactly the same manner. In this way even the translations of various texts can have completely different meanings.

Whether I read Caitlin or John Mathews, Philip Carr-Gomm, Peter Berresford Ellis, Tom Cowan, Eryn Rowan Laurie, or even the slightly more whimsical – but still informative – Jacqueline Memory Paterson, I can always learn something.

And as I stir that cauldron upon that river bank of old, perhaps I too will one day have that fire that will burn within my head.

By the nut of the hazel, the flesh of the salmon and the water of the well, let it be so.

“The druid quest is a quest for wisdom and knowledge. This search leads finally to the oldest animal, Bradan the salmon, swimming in the Well of Wisdom at the source of all life…This well or sacred pool has nine hazel trees growing around it, and it is their nuts which feed the salmon of the pool and render them wise.” – Phillip and Stephanie Carr-Gomm (the Druid Animal Oracle)

[i] The White Goddess, the Druid Animal Oracle, Ogam: Weaving Word Wisdom, an Illustrated Encyclopedia of Traditional Symbols, etc.

[ii]Hageneder’s version has the Mabon not in a prison cell but beneath a hazel tree. This is an easy speculation to make as the salmon carried the heroes to the place where the Mabon was found imprisoned.

[iii] Cad Goddeu or the Battle of the Trees is part of the Book of Taliesin. The hazel is the only tree that doesn’t seem to be fighting physically in the battle. She is sometimes an “arbiter” (judge) and sometimes it is translated that “Ample [was her] mental exertion”. A version is found in the White Goddess by Robert Graves. A different translation of the poem may be found here at the Celtic Literature Collective: http://www.ancienttexts.org/library/celtic/ctexts/t08.html

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

[v] This refers to an Irish Story, the Ancient Dripping Hazel which is told briefly in the book Magical Alphabets by Nigel Pennick.

[vi] The Holy Grail: its Origins, Secrets, and Meanings Revealed. Malcolm Godwin.

[vii]In the lands of the Celts, however, death was often perceived as a rebirth or transformation. Perhaps Sinend gained her prize after all?

[viii] Since I had originally written this entry I felt inspired to reconnect with my old friend Jaysun. I was surprised – though I should not have been – and impressed with some of his current projects. His podcast, as one commenter put it, fills a niche in the podcast world by offering the personal experiences of one practitioner. His blog and podcast can be found at http://witcheryofone.libsyn.com/ and the podcast is also on iTunes.

[ix] The exception for me is Fire in the Head by Tom Cowan. I love this well researched book and hope that a future edition wil contain an index and more references.

[x] The Wiccan Warrior by Kerr Cuhulain is a good “mainstream flashy” book. I am sure that there are others but most are very ad-like – as far as pictures and lay out – yet very disappointing when it comes to accuracy. Sadly, at one time these books were much more respected and the publishers were much more likely to publish respected authors.

Tinne (Holly)

“Salvation, claimed the Romantic philosophers and writers, lay not in a tame and planted landscape, but in the raw wilderness.” – John Vaillant (the Golden Spruce).

The Roots:

The holly – much like the oak- is associated with gods of lightening and thunder, male virility and war.

Robert Graves said that the oak and holly were “twin brothers.” Their symbolism seems to verify this.

Pennick equates Tinne with fatherhood, balance and strength. Liz and Colin Murray list holly’s attributes as those of the warrior and of balance while John Michael Greer calls holly the tree of courage and of challenges. Erynn Rowan Laurie in her book said the energy of Tinne could be linked to wealth, craftsmanship, and the arts. She also wrote that the holly was associated with severed heads and that it is connected to the Celtic warrior.

Over time, the holly came to be associated with Christ and Christmas. The red berries supposedly replicated the blood of Christ while the holly leaf was seen as representing the crown of thorns worn at the crucifixion. It’s often said that the Winter Solstice was the time for the holly king to be killed by the oak kind — destined to rise again. The early church would select pagan dates of celebration as a time to introduce Christian themes, and so the holly became a Christmas symbol that exists to this day[i].

The Trunk:

In incredible detail, Frazer describes the death of the “Oak King” in the Golden Bough. It is the Oak King that is killed, or sacrificed, midsummer by the Holly King, only to return again during the Winter Solstice -when the roles are reversed- to kill the Holly King in an endless cycle that mirrors the rhythms of the earth.

This cycle is often linked to the Goddess Creiddylad – mentioned briefly in the Mabinogion. She is the earth goddess the two suitors are fighting and dying for. The Oak King is the god of the sky and of light while the Holly King represents the time of darkness and of the underworld. Creiddylad spends half of the year with one king, and half of the year with the other. Human sacrifices are said to have been used to help promote these yearly cycles and to appease the spirits of the land[ii].

As I mentioned above, Laurie associates holly to the severed head, which takes the symbolism beyond that of just the warrior or Holly King. The severed head, according to Celtic historian Anne Ross, was a religious symbol, “as representative of the Celts’ spirituality as the sign of the cross is for Christianity”[iii].

The severed head is prevalent in Celtic symbolism and myth. Some even go so far as to refer to the Celts’ spirituality as “the cult of the severed head.” As Caitlin Mathews explains in the Encyclopedia of Celtic Wisdom[iv] however, the Celts did not worship severed heads, per say, but venerated the head as “the seat of wisdom and of the soul.”

The symbol of the severed head, or the sacrifice of the Oak King to the Holly King, seems brutal in a modern context. Do these old legends still have a place here and now? Certainly, we do not want to see human or animal sacrifices return in any way, but perhaps there is an alternative. Maybe the symbolism of the bloody ways of our ancestors can still offer us wisdom that is relevant today?

The ancient Celts found many things we likely find disturbing sacred. Their myths bring us time and time again to tales of war, sport hunting, trickery through magic, death, severed heads, dark supernatural beings, deception, and as we have seen before… even rape, adultery, and murder of relatives.

While it’s true our ancestors also held many beautiful and peaceful things sacred, why do so many modern Celtic pagans only cling to these beliefs and ignore the darker aspects found in the treasure chest of lore?

The Ogham at its surface seems incredibly charming, but once the forest – the actual woods – is entered there are many things that can no longer be seen as New Age, soft, or harmless. The sun is not always shining. It is not always summer or spring. The creatures of the forest, including ourselves, are not always well fed or content. When we are not freezing we are dripping with sweat or covered in insects that like to bite us and steal our sustenance, making us weaker – a part of the cycle of life and death. Our ancestors did not harbour illusions as to the brutality found in nature.

The Celts did not worship from a city park or an English garden. They did not see fairies as harmless children’s dolls that fit inside their palms[v]. They saw nature for what it was, for what she still is, and were rewarded as a result by having a real relationship with the land.

By downplaying that relationship – by ignoring an exploration of the dark side of nature – we allow ourselves to shrink away from our own power. We can safely summon the elements by facing different directions in the sterile confines of our homes but do we really meet the elements? You can call fire… but can you make fire? I am not asking about the fire that is made with matches or a lighter but from the friction of moving two sticks together or with a bow? You can summon the element of water but can you take water from the land or capture it from the air in times of need – for that is life. Can you work with the earth and make things grow? Can you hear the wind speaking, whispering through the leaves? Can the stars lead you through the darkness towards safety?

If you have spent time alone in the woods, in a real forest, you have learned to have a healthy respect for it. People die every year going into the forest-domain of the Great Goddess. In North America alone, they fall to their death, starve, dehydrate, freeze, get heat exposure, suffer sprains and breaks, get lost, catch diseases from insects (West Nile, Lime Disease etc), are hunted and sometimes killed by animals (especially bears or cougars), drown by slipping into rivers, and sometimes just disappear.

By seeing Nature fully we can step away from infatuation into relationship. Because not being able to see her completely is to not see her at all. Until then, forest-worship is make believe. A relationship disconnected from the divine in all of her glory, and ultimately the wild divine within you.

If you choose to step into relationship with Nature then Tinne, the holly, can be your guide into understanding some of the dark aspects of her.

The Foliage:

The holly is the first tree of the Ogham that does not grow naturally in most areas of Western North America.

No matter where one lives in the world, there will be places some of the Ogham trees do not grow.

Apparently, there are holly farms in my province of British Columbia[vi] but I have never seen one. BC is, after all, a very large place. There are many holly trees growing along the streets of Vancouver, Nanaimo, or Victoria, and in other cities. There’s a park in Vancouver’s West End where a holly is near a yew tree and a magnificent oak[vii]. I’ve found many naturalized (invasive) trees in the forests near these cities, as well.

No matter how hard I look, however, I will never find a forest of holly trees where I live. This shouldn’t discourage me.

Laurie cites this as one of the main reasons that the Ogham should be viewed as more akin to the Nordic Runes as opposed to a “tree alphabet.” She wrote that instead of modifying the list in some way to make it local or relevant she has, “Chosen to work primarily with the name-meanings and with the phrases or kennings associated with each ogam fid (letter), rather than the trees themselves.” Laurie encourages that we can carry these concepts with us and that we should not be tied down to, “one geographical area.” Otherwise, we may feel limited while working with certain trees.

I like to work with the Ogham as a tree alphabet. For me, it makes sense. I can go and sit beneath a holly tree if I find one. I can read about it, meditate on it, and hopefully even dream of it. If the gods are willing, perhaps one day I’ll even walk through a forest where holly is still king.

Even in my home town, where the winter would kill any attempt at growing holly, I can get a cutting from a floral shop during the Christmas season to work with. After all, the alder and the willow in Northern Saskatchewan are – like the hawthorn here – more like shrubs than trees, but I can still connect with them nonetheless. While a clipping is not the same thing, perhaps it is a good place to start.

I believe the trees of the Ogham can be representatives of all trees and all plants, much like Celtic legends are representative of the life lessons found in all cultures[viii]. I’ve heard it said that you can dig many holes on the land or one deep well in which to draw water.

For me, the Ogham is that well, the tree alphabet works, and I like the difficult journey that sometimes leads me towards new places and kingdoms in search of greater knowledge. Trees are something I can touch and marvel over, and they never cease to amaze me.

Shortly before writing this – to celebrate the beginning of the half year where holly is king- I drank my first yerba mate tea. It was smooth and foreign. I enjoyed the tea’s earthy undertones that existed in the spicy chai version I sipped on. I was shocked to learn that yerba mate, which is made from a type of holly leaf, is traditionally called “the drink of the gods” by some Indigenous South Americans. The list of known and suspected health benefits are staggering as it stands a head taller even than green tea[ix].

I couldn’t help but smile as I drank the teas and stepped into a place where Tinne had become king once more.

“To know, to truly know the forest is to love it, and whoever loves it will fight for its welfare. Therefore we invite all to spend great amounts of time in the woods, doing nothing in particular but wandering about or just sitting still.” – Steve Comar, Mahican Nation (Canadian Geographic June 2010)[x]

[i] Paterson, Hageneder, Farmer-Knowles, and Cooper.

[ii] This connection is made by many, such as Hageneder, but does not seem to appear directly in legend.

[iii] Fire in the Head.

[iv] Chapter 4, section 3 – Consulting the Ancestors.

[v] For a fascinating conversation on this very subject please listen to Elemental Castings podcast episode 12 between T. Thorn Coyle and R.J. Stewart where they compare the minimizing of the fairy kingdom to the minimizing of the power that exists within ourselves.

[vi] http://www.agf.gov.bc.ca/aboutind/products/plant/holly.htm

[vii] Alexandra Park.

[viii] Joseph Campbell.

[ix] 2010 Teaopia magazine/brochure

[x] Get in the Grove article text quotations from Ontario’s Old Growth Forests: A Guidebook Complete with History, Ecology, and Maps by Michael Henry and Peter Quinby (2009)

Saille (Willow)

“Thus, among tree species, we can recognize on sight as wind-pollinated the bulk of catkin-bearing trees, including the hazels, birches, and poplars, for in all of them there is an abundance of loose pollen, no nectar, and no conspicuous insect-attracting feature. Willows, with their large nectarines, constitute an exception and are insect-pollinated.” – Steve Cafferty (Firefly Encyclopedia of Trees)

The Roots:

Saille, the willow, is the tree of the otherworld.

The willow is the conductor of relationships. She is the bringer of love, of poetic inspiration, of the element of water, of music, the moon and of the great goddess herself. She is associated to many different creatures of the Earth and to the very idea of magic.

Willow is the builder of bridges, between this world and the next.

The Trunk:

It is said that the willow tree can return from the dead, and there may be a kernel of truth to this.

The tree responds well to cutting, pruning and grafting. In Plants of Coastal British Columbia we are told that BC Natives would use poles from Hooker’s Willow for fishing piers because they would “take root” in the floor of the waterbed. The same source states that the Variable Willow grows “in the footsteps of retreating glaciers”, thus beginning the population process of the forest beneath the shadow of the ice ages.

In mythology the willow tree can be connected to many different goddesses. Saille is also associated to many living creatures in Celtic mythology like the crane, the bull, the bumblebee, the hawk[i] and the frog.

It is no mystery that the willow is a water tree, as it grows in damp places along riverbanks and lake shores. When the willow grows close to the water her roots reach into the life-giving liquid itself. To the Celts this must have been significant.

The Celtic ancestors believed that there was a thin veil between this world and the next. It was known that in places where reality bent, the veil between the worlds was thinnest. A mountaintop was sacred because it was neither part of the earth nor of the sky, beaches were neither of the land nor of the sea, and a forest clearing was neither a part of the woods nor separated from it. When it came to time, dusk and dawn were sacred because they were neither of the day nor of the night. Samhain was an especially good time to peer between the worlds for it neither existed in one year nor in the next. It was thus believed that many spirits could wander freely at this time and that humans could just as easily become lost to the other side as well. Babies born on boats were sacred under the same philosophy as well. One can also quickly see why rowan or mistletoe growing not on the ground but on another tree may have been especially significant, or why they would be harvested halfway between the full and the new moon. The list of places, times and events where the veil was thinner than usual could be considered as inexhaustible as the imagination is long.

Creatures such as frogs were considered sacred as they were neither a creature of the land nor of the water. For this reason so were many water birds as they were neither of the air nor of the water. The crane, swan, goose and duck make repeated appearances throughout Celtic mythology.

So to the Celtic people the fact that the willow tree, Saille, lived partly in the water as well as partly on the land was of a significant importance -as it likely was to many other ancient cultures as well.

Fred Hageneder in the Meaning of Trees lists the willow as being attached to the Sumerian goddess of love, Belili and in Greece to Persephone, Circe, Artemis and Hera and to the nine muses (which gave the gift of poetry to Orpheus). Hageneder also reminds us that the Irish Bards’ harp had the body of willow wood which is also significant as the bard was no mere musician, but a mystic and an inspired messenger of the gods.

Nor should we forget that the White Goddess-which Graves attempts to establish is but one and the same goddess in many forms throughout history-is also connected to “the Willow Grove” in her original form.

Willow’s being attached to the element of water, and thus to the moon, gives us many reasons for these spiritual or metaphysical connections, for most biologists say that life on this planet would never have occurred without the tidal effects of the oceans, which are caused by the moon.

In the Druid Animal Oracle, Philip and Stephanie Carr-Gomm point out that there are two separate surviving Celtic monuments that both show a bull and three cranes with a willow tree. These first century AD monuments show us the significance of the relationship between these three beings. The number three is extremely significant in Celtic mythology and reappears over and over again in the form of triads, in art, in legends and in the images of the triangle. The three cranes depicted on the monuments thus signify a divine group. The crane is often attached to the willow tree elsewhere as well.

Graves also points out that cranes were believed to have bred, and breed, in willow groves.

This braid of connection is significant, for it is the crane that is directly linked to the Ogham. It is the “crane bag” that carries the carved Ogham sticks and the sacred treasures of the sea god Manannan. Though the original Ogham was a gift to humanity from the god Ogma Sun Face[ii], “Greek mythographers credited Palmedes with [the additional invention of Ogham glyphs], saying that he received his inspiration from observing a flock of cranes, which make letters as they fly”. “Crane Knowledge” would then come to mean knowledge of the Ogham specifically (Carr-Gomm).

The horns of the bull are often said to represent the moon (numerous sources). The bull then is just as likely to represent us, as humans, as a singular warm blooded creature of the earth, reaching towards the heavens. It is said that if a person is changed into the shape of a crane then it is only the blood of a bull that can change them back (Heinz[iii]).

Willow can then be used as a bridge builder and a harmonizer between this world and the next. Saille can be asked to petition the goddess in matters of the heart or to make peace where discord exists between various people in a spirit of cooperation. For just as the bumblebee exchanges with her, the willow, the labour of pollination for nectar, so to can we find a place of common ground in the world of the willow no matter what our differences.

Like all of the symbolism attached to Saille though, perhaps her greatest gift is to show us that the world that we perceive as fixed and static is more fluid than we could ever have imagined, and that perhaps -as many of the mystics of the past have claimed – it is but an illusion[iv].

The Foliage:

There is an old tradition of sitting beneath the willow tree while listening to the wind that blows through her leaves create the musical speech of poetic inspiration.

“Perhaps trees are mediators between the worlds: their branches reach far into heaven and their roots reach deep into the earth.” Saibne Heinz (Celtic Symbols)

[i] In the Ogham there are also certain birds, as well as trees, attached to each letter. The bird attached to Saille is the hawk.

[ii] Ogma “Sun Face” is the son of Dagda “the Lord of Knowledge”. He is a poet warrior god who also carries the souls of the dead to the otherworld. Little is known of Ogma but he is one of the younger generation of gods, known as the Tuatha De Danann. After a great battle against the Fomorii (the previous and dark ones) Ogma claimed a magical sword that would recite all of the things that it had ever done. (the Ultimate Encyclopedia of Mythology, Select Editions. 2002)There can easily be seen parallels between Ogma and Odin, who brought the runic alphabet to the Norse, or to Prometheus, fire bringer, type figures. What seems to separate Ogma from these other advancers of civilization however is that he does not seem to have been punished for giving the Ogham to humans. I have found that John Mathews description of the events leading up to the sharing of the Ogham with man in the Song of Talieson as intuitive as he describes the sacrifice and pain that was experienced by Ogma in the process of learning the Ogham in the first place.

[iii] Sabine Heinz uses German Celtic Historian Silvia Botheroyd as a reference here. As far as I know her work is only available in German.

[iv] The willow is also used in scrying and other forms of divination, dowsing, and also has healing properties. It is commonly known that aspirin is a synthetic representation of salicyclic acid found in “white willow bark”, which in its natural form does not have blood thinning properties.

Luis (Rowan)

“While the more easily available material equates each ogam letter with a tree, most of the letter names aren’t, in fact, the names of trees at all. Conceptually, they are far more akin to the Norse runes. Lus may be associated with the rowan tree but the word itself derives from a root that refers to either a healing herb or to the brightness of a flame, and it is from these definitions that a depth of meaning can be developed and appreciated.” – Erynn Rowan Laurie (Ogam: Weaving Word Wisdom)

The Roots:

Stepping into the forest can become disorienting. There is a moment, of adjustment, where one’s perception begins to shift. Direction can become confused. There is a humming silence, steady and persistent, that exists behind the bird’s song. Time now seems to move in a different manner altogether. Reality becomes blurred.

Although there are many differences in opinion as to the meaning of this second tree we may still find that many of the experts agree on certain aspects of luis[i]. It is commonly agreed upon and understood that this is the tree of protection against evil. This was what our ancestors petitioned for from the rowan tree in generations past.

The Rowan then becomes an ally on the journey that we will undertake into the forest, and into the darkness of the unknown.

The Trunk:

There are two important questions that we must now ask ourselves. The first is about protection itself and the second is about evil.

What is protection? To understand protection we must look within and at our own belief system. One way to view protection is to see it as a shield around ourselves, or as some sort of a guardian spirit that aids us and shelters us from harm. There may be problems with this paradigm however. How would this type of protection aid one who may be on a path of power towards growth or recognizing the divine within? When the shield is gone the traveler will once more be susceptible to harm and attack.

A second way to look at the concept of protection is to view it as a request to be given the strength to overcome whatever roadblocks are discovered on that path before us and to repel evil. In this way protection is summoned from outside of ourselves as a way of fostering a deeper relationship with the divine and with ourselves. With every step that we take we become more and more connected to everything around us. Protection does not become a shield around us but the energies become a part of a process within us. In this way we step into relationship with the rowan and are not merely asking for a favour but working in cooperation with it.

This second way of viewing protection allows me to experience and grow. It allows me to stay in a place of power and not to submit to the ideas of helplessness which may eventually lead to a belief in being a victim. It is asking for help but not asking to be carried.

What is evil then? What is it that we need to protect ourselves against?

This is one of the oldest questions known to us as humans. At one time in our history wolves were considered evil and at another time they were sacred. Many plants and animals share this historic past. One could say that many things found in nature were at one time considered evil and perhaps even more things that are found in the realms of civilization.

To some the night and darkness are evil. To others evil only exists externally. Many believe in the concept of sin. What one believes to be evil can be deeply personal and a very frightening thing to look upon.

To ask for protection however we must understand the answer to this question even if it is a private matter, for we need to know what it is that we need protection from. Ravenous beasts or manipulative salesmen? Stalking witches or adulterous women? The devil of Christianity or the woes of addiction? Perhaps it is merely the allures of apathy?

There is a common belief amongst many on a spiritual path that evil is fear, which is the opposite of love, and that only love is real. There is something pleasant and divinely innocent in this belief and it is one that I look upon with some degree of fondness.

There is a dark side to this belief however. Many in our Western society who embrace this belief choose to turn a blind eye towards injustice simply because it does not exist within their immediate sphere of perception.

It may be true that the murderer and the thief deserve love and forgiveness. It may also be true that I should find a way to love my enemy. Should I then turn a blind eye to the rape on the street corner that is taking place NOW? Should I stay inside of my safe abode, seated upon my couch, so that I do not have to bear witness to starvation and poverty extreme? At what point does my acceptance of fear, or evil, by not validating its existence become enabling? One must also ask oneself what is the purpose of meeting the divine if one is not ready to protect their fellow man or woman? Is it to be a caretaker of both Earth and beast, to be a leader, a protector, a parent of children, a brother, a sister or a neighbour? Are we incarnated so that we can ignore the patterns of life around us? Why were we even born then?

Focusing on love alone is a drug. We can also focus on the noon day sun and deny that same sphere sets at night. We can have ‘minders’ if we are gurus, deny the existence of sickness, stay in the comfort of our own homes, and live in a fairytale where sickness, hunger, pain and suffering do not exist. While eventually this may become one’s reality the truth is that one would be disconnected from the whole. We exist as one. What happens to one of us happens to all of us. What ails the Earth also ails us. Apathy does not erase this truth but only allows the injustice to continue unhindered and unrestrained.

The universe is microcosmic and macrocosmic. What exists inside of me also exists outside of me. When my body becomes sick my immune system will fight it. The toxins will pass out of my body and the healing process will take place. It does me no good whatsoever to ignore the lump under my skin. By being in denial there is a very real possibility that the sickness will spread, eventually to a point where healing is no longer very easy at all.

We tell ourselves, in this society, that the adult entertainment industry is okay but the evidence is undeniable that this business supports organized crime and human trafficking. We may tell ourselves that recreational drug use is okay, but again the evidence is undeniable that there is a machine in place that validates murder and takes advantage of some of the most vulnerable people in the world. These are the easy ones to spot too. What about our mass consumerism in the West and how this affects the rest of the world. What about the wanton abuse and depletion of the Earth’s resources? Not easy things to look upon.

So should we turn a blind eye? Should we carry on with love in our hearts and a smile on our faces? Have we truly transcended evil if we focus exclusively on love while others toil to repair the house in which we live? We are then nothing more than a guest. We are not a participant in the community in which we live but a self absorbed tourist. Ultimately the focusing on love alone while denying the existence of evil, or fear, or darkness, is an exercise in selfishness.

So evil may exist then. To each one of us that evil may be completely different and wear a unique face. But what exists outside of us also exists within. This is the difficult thing to stare at. For all things on this journey may be, and sometimes are, a mirror.

The evils that we see outside of ourselves are reflections of the ignorance that exists within our own hearts and minds. These are the most difficult meditations of all.

The Foliage:

A piece of rowan wood may be carried as an amulet of protection as could some leaves or berries (which possess a five pointed star). According to Robert Graves, rowan can be burnt to summon the Sidhe (faerie) to help in battle. Rowan stakes sometimes were also pounded through the hearts of corpses to incapacitate their ghosts.

Rowan crosses were made to ward off evil, and the trees were grown outside of houses, churches and in graveyards.

In the second part of the Prose Edda, Skaldskaparmal, believe to be written around 1220 by Snori Sturluson, the rowan tree is even said to have saved the life of the god Thor. Although the story does not seem to exist in the time of myth before the recording of this tale (Viktor Rydberg) it has become a very popular story of the protective and aiding nature of the rowan tree.

During a great journey to the frost giant Geirrod’s keep Thor had to cross the Vimur River. At one point while crossing the tumultuous river it seemed apparent that he would drown and be swept away and that his quest would not be completed. It is said that it was the rowan tree that leaned over and helped him to the opposite bank of the river by pulling him from the dark and raging waters, thus saving his life by offering him its branches. It is for this reason that the rowan tree may sometimes be called Thor’s Helper, alongside other names such as the quicken tree or the mountain ash[ii].

There is a very old tradition in which the rowan tree was asked for assistance. As we move into the forest we should not be afraid to ask for help and companionship from luis, the rowan tree. To ask for help though, we first need to be aware of our own shortcomings. We need to know what evil it is that we are facing and in what ways we may be weak to its influences.

We should also remember that every time we take something from the forest we should give thanks and offer something in return. In this way our relationship to it strengthens and develops.

Our minds become clearer now for the rowan is not a tree of protection alone. She is also a companion. She is a friend and an aid that offers clarity of mind and awareness as well.

These are also things that are important to possess, when a journey such as ours, or of any size for that matter, is undertaken.

“Past the seeker as he prayed came the crippled and the beggar and the beaten. And seeing them…he cried, “Great God, how is it that a loving creator can see such things and yet do nothing about them?”…God said, “I did do something. I made you.” -Sufi Teaching

[i] Robert Graves in the White Goddess speaks mostly of rowan’s protective qualities. Liz and Colin Murray offer “control of the senses” besides protection as an aiding attribute of the tree. John Michael Greer says the rowan is also a tree of “discernment” and “inner clarity”. Nigel Pennick says that the rowan can protect one from psychic perception and be “used for developing the power of second sight and protection against enchantment”. According to respected Ogham author Erynn Rowan Laurie luis offers “sustenance”, “teachers and teaching”, and is very closely linked to inspiration.

[ii] The Western mountain ash and the Sitka mountain ash are both shrubs native to the West coast of North America. According to the book, Plants of Coastal British Columbia, “Where ranges overlap these two species will hybridize with each other and with the introduced rowan tree (S. Aucuparia), which is found mostly near settlements”.