Alder- Tree of the Wetlands

​In this article we will explore the folklore, history and ecology of the Alder tree. 
For a more detailed exploration visit the Tree Folklore Course and support valuable Conservation work.

Over damp cool meadows fall decaying rotting branches from aged trees with burrs and bosses, crooks and crannies, elbows and knees.
Biting insects circle stagnant pools, meandering rivers flood the landscape of coarse grass, sedges and rushes. An abundance of green, prolific flowering plants grow, some of which are now rare like bog- asphodel, cranberry and sundew.
Ospreys glide overhead hunting for fish. Plovers, sandpipers and mallards winter in the warmer climes of Britain.
Such a landscape not tamed by man has always been under attack for the human need for food. It may be that these vast challenging places invoke a primitive fear of the unknown. To lose that element of the unknown as we have done in this country is to remove a creative wonder of life.
We hear of the terrible plight of indigenous tribes across the globe but as we explore the Alder and the wild untamed wetlands of Britain we can also uncover the misuse of land, the destruction of the commons and the taming of the countryside here in Britain.
Naturally about a quarter of Britain has been some kind of wetland, be it a bog, meadow, fen or marsh. These areas rather like the original wild wood, were large areas of wild countryside supporting many species.
Starting with early land clearances in Mesolithic times our quest to cultivate the soil and tame the landscape has been indomitably pursued destroying valuable habitats without question.

‘Alder carr’ is the name given to the habitats Alder creates along the waterways. Alder doesn’t like stagnant anaerobic water or severe prolonged flooding but prefers moving oxygenated water and is associated with plants of fertile soil due its nitrogen-fixing properties. In a mixed wood it associates itself with Lime, Birch, Chestnut and Hornbeam growing in soils varying from 3.3ph- 7.3ph.

There are three main woodland types of Alder:
Fen- low level ground on floodplains of rivers and streams.
Valley- Growing along narrow fringes to streams or climbing flushed slopes especially in Western Britain.
Plateau- level uplands often on a watershed. Alder generally will colonise new sites, its seeds dispersed by water and to a lesser extent wind.

As land has been drained for farming the Alder tree has suffered and although it can grow in drier soils its seed needs a prolonged period in water to germinate.
Our wetlands and ancient woodlands suffered immensely in the enclosure acts of 1750- 1850, the wild uncultivated areas seen as an affront to progressive civilisation. The huge commons and wetlands such as the fens were affected and the landless poor suffered. The rural workers of our countryside that understood the land intimately are no different from the indigenous tribes across the world who were removed or denied access to their way of life.
A poet whose life was intricately linked with the time of the enclosure acts was John Clare, whose poetry implores us to care and love nature:

'And long, my dear valleys, long, long may ye flourish, Though rush-beds and thistles, make most of your pride; May showers never fail the green’ s daisies to nourish, Nor suns dry the fountain that rills by its side.
Your flat swampy valleys unwholesome may be; Still, refuse of nature, without her adornings
Ye are as dear as this heart in my bosom to me. '
John Clare (1793- 1864) 

Folklore of Alder

Alder, the van of warrior bands for thereof are the shields. Shield of warrior bands.
Protector of the heart, the shield.
Guardian of milk.
Book of Ballymote 1391

The Alder is a beautiful tree which can develop into a large canopy tree up to 70ft high. In the spring the tree is striking producing reddish brown catkins and at the same time is laden with last year’s tiny black cones.
Fringing wetland habitats it stands as Spring goddess of fertility and hope which is perhaps why the Norsemen called March ‘Lenct’ ( to become Lent) which means ‘the lengthening month of the Alder’.
The Alder is often thought of as a Faery or Elemental tree, an axis from which the elements flow and form. Here are the ways it connects to the four elements:
Water- forms a valuable habitat known as ‘carr’ supporting much wildlife on wetlands or beside rivers and lakes.
Fire- Alder wood does not burn especially well but produces hot charcoal and gunpowder
Earth- The tree roots into the ground fixing nitrogen salts therefore enriching the soil around it.
Air- It has ‘Royal’ purple buds, the colour of the raven and therefore connects the tree to the raven-headed giant Bran or the Irish Goddess known as the Morrigawn who also takes the form of the raven. Both deities have oracular powers of prophecy and protect the land from invaders. The wood has also been used to make whistles and pipes.
The kennings above instantly connect Alder to the shield which is made from Alder and the Willow, both trees of the water ways. The Lime tree was also used for making shields. This is due to the wood needing to be light, strong and flexible.

Alder at the front line that foraged first....
Cad Goddeu (Battle of the Trees) Book of Taliesin 14 Century

The quote above puts Alder at the front line in battle and in Celtic times it was the warrior’s shield that went first into the battle. The courage needed to walk forward into a horde of armoured warriors must have been immense. That same courage can be used to face difficult times and emotions. The courage to sit with your feelings rather than fill your time with exciting pursuits is as difficult as any expedition to the North Pole!
This courage and the quality of not shrinking from a fight is further enhanced by Iubdan the leprachaun from the Ancient Irish Tales (T.P. Cross & C.Slover 1936) mentioned in previous articles:

Alder, very battle witch of all woods, tree that is hottest in the fight...

Although the two key deities associated with Alder (Bran and Morrigawn) are ferocious in battle they are ultimately guardians of the land. It is not therefore about shrinking from a fight but more about standing up for what you believe in and doing righteous action. This is explored in many Mythological texts as doing what is right is sometimes contradicting what you may feel is ethical.

Bran went into battle because his beloved daughter was being mistreated and his severed head ended up being buried at White Hill in London to protect the land from invasion.
The ravens are there to do his bidding and if ever they are to leave Britain will fall. The ravens currently reside at the Tower of London which brings this story into current times.
Bran is considered to be a formidable giant in Welsh mythology and as discussed in the Rowan booklet therefore puts him in that role of protecting our sacred land. In the stories he is depicted as a moving landscape of wood, mountain and lake bringing alive that incredible power recognised by the Celts of the land itself.
The female counterpart in Irish mythology is the Morrigawn who in the First Battle of Moytura guards the land with unstoppable malice:

‘We will put an enchantment on the trees, and the stones and sods of the earth, and they will rise up and be an armed host against the fomor and put them to rout’

This image of the very earth itself coming alive and swallowing an army reaches into a primal memory of the earth’s power in the form of volcanoes, earthquakes and tsunamis.
In the stories we can see how these battles are connected to the very sanctity of the land. When invaders actions work in harmony with the land, new plains and rivers form and when the land is not considered, chaos is ensured!
This is maybe why the Roman armies confounded the Celts over a long period of time for their warfare cared not for the landscape or for acts of valour as heroic deeds were second to mechanical warfare and the land was utilised in whatever way the battle could be won.
This again brings us back to the guardians of the earth in Celtic stories for although they are formidable and take the form of terrifying beasts at times, their loyalty is to safeguard the land and test the heart’s strength and purity.

In the Rowan article I mention the Morrigawn’s prophesy of what is to come and it is she that proclaims in the second battle of Moytura:

Green growth after Spring, Autumn increase of horses,
A company for the land, land with trade to its furthest shore; May it be mighty forested, perpetually sovereign.
Peace high as heaven, life eternally.

The Alder is considered to be the male counterpart to the Willow as they both preside over our waterways nourishing and supporting this vital system. The male aspect is further enforced in the trees’ association with warriors.

The wood, as already discussed, was used to make a shield, and a fiery red dye obtained from the bark called ‘roeim’ (that which reddens the face) may have been used like woad to strike fear into the enemy. In the Welsh triads they speak of crimson-stained Warriors of the Alder Cult. Dyes can also be obtained from the flowers (green) and the twigs (brown).

O Alder, thou art not hostile delightful is thy hue, thou art not rending and prickling
in the gap wherein thou art.
Frenzy of Mad Sweeney 1200 Irish texts society.

However let us also acknowledge the more gentle aspect to Alder and the waterways as the Morrigawn calls for peace in the Battle of Moytura, and Sweeney (above) sings the Alder’s praises.
The third Kenning from the book of Ballymote refers to Alder as the ‘protector of the heart’. The shield after all is first and foremost for protection (of the heart) encouraging us to go forth and is not a weapon as such.
The earth energy does indeed erupt and remind us how insignificant we all are but also reminds us of the small acts of courage and compassion that change the world. It is in the humble plants of natural regeneration explored in the Birch booklet we must put our trust. Nature’s answers may seem ridiculously simple but are most effective.
I was overjoyed to witness an osprey flying over the wetlands of Arundel, West Sussex last year and this year the explosion of blossom,
flocks of song birds and larger birds of prey has cheered my heart. There is much room for improvement but the conservation movement is now more effective than it has ever been.
Wetlands are prized by a nation of birdwatchers. Britain is a major refuge for winter migrating birds as they especially flock here in extreme winters. One of our largest inland wetlands, the Somerset levels, sheltered up to 50,000 widgeon and 70,000 lapwings in the winters of 2010/11. Some species are rising whilst others are in decline due to wider issues but most certainly we are learning to care for these important habitats. 

The Uses of Alder

The Latin ‘Alnus’ may have been derived from the phrase ‘Alor Amne’- I am nourished by the stream.
The leaves can help relieve weary feet and put into duvets and cushions etc., to give rheumatic relief. The leaves can also be used to tan leather and the bark can be placed on burns and inflammations including the neck if inflamed.
Alder wood is not durable unless immersed in water so is an ideal wood for water pipes, troughs, canal lock gates etc. Much of Venice is built on Alder piles and the wood in Britain would have been used as foundations for ‘Crannogs’- villages built on waterways in ancient times.
The further exploration of waterways, and the history of woods will continue as we explore the beauty of willow and the role she plays in the landscape in the next booklet.
May nature continue to inspire you. 

If you have enjoyed this article you may wish to sign up for our free newsletter packed with information on Trees, plants and connecting with nature.

In this article we will explore the meaning of the Celtic Festival of Beltaine. 
For a more detailed exploration of British traditions and Celtic Spirituality you may which to explore the Woodland Bard Course and support valuable Conservation work.

It is the hawthorn tree ( pictured above) which is the traditional marker of May, a guardian tree associated with the Sidhe/faerie folk and the fertility of the land. Beltaine is a time of great celebration, our ancestors who lived so much of their lives outdoors would have taken great delight in this time.
 
At one time all fires would be allowed to go out and one central fire would be lit in the spiritual centre of the land ( Tara in Ireland for instance) then all other fires would be lit from it, the soul of the land awakening across the tribes. The main fire would become two and the cattle would be driven between them for purification. The great celebration would begin in earnest, the maypole erected as a phallic symbol of the fertility of the land. May Queens would weave garlands decorated with hawthorn blossom expecting to be courted by the men.
Large fires, parades, dancing and singing would celebrate Beltaine which is the beginning of the summer and the fruition of the green world. This was the natural time  for couples to be hand-fasted ( the marriage of two souls bound together by 5 cords of love representing the 5 elements, the essence of all life).
This would be further consecrated as the two newlyweds would go into the woods and share their love. The idea of there being a special time for love-making which the green world supported and rejoiced in, meant an excitement filled the air and couples could let go. This almost allowed it to have an air of innocence, a youthfulness unfolding of the twinning of souls as the High King of the green world symbolically mated with the sovereignty of the land. This union of souls never need be restricted by gender as men join with men and women with women expressing their male and female  aspects in ways that feels right for the individual.
 
Beltaine Fire Ritual.
 
Taine means fire and Bel is either the name of a great Celtic God or a name meaning shining or brilliant. The core of its meaning therefore is a fire for the Otherworld, the bright realms and this is a time where you can enter heightened states of knowledge of the inner worlds.
 
An altar of flowers, herbs, leaves and barks can be a focal point. Light the fire or candle and invite the joy of summer to enter your life, the adventurous teenager exploring their new awakenings of soul. If practical you can jump over the fire or candle individually or as a couple for purification and good intentions. An alternative is to jump over a broom stick laid on the ground or held low by two people. As the person or couple jumps they can feel a sense of going through an exciting threshold in their life and invite new growth to transform them. Whilst jumping the rest of the group can chant:
 
“Jack be nimble, Jack be quick, Jack jump over the broomstick”

Although you can celebrate Beltaine at home and on your own as you can with all the other festivals, it is a good time to be with others and out in the countryside around you.
 Celebrate, be merry and enjoy this threshold of the year, though remember the door to the Bright Realms is wide open at this time just as it is in Samhain, so do not allow your merriment to run too far away with you. Surround yourself with good caring people and warm friendly souls.

Rowan-  Tree of wild magic

In this article we will explore the folklore, history and ecology of the Rowan tree. 
For a more detailed exploration visit the Tree Folklore Course and support valuable Conservation work.

A bird flies over a steep mountainside and drops a Rowan seed that lands in a rock crevice which sprouts and gives life to a tree with creamy white clusters of flowers and bright red berries. Aptly named mountain ash the rowan is the  tree that grows higher up a mountainside than any other native tree. It is not related to ash but shares the same feather-like leaves created by numerous leaflets on the same stalk.
 
Various insects feed on its flowers and song birds including thrushes, redwings and fieldfares flock to feast on its berries. The Rowan truly is a delight of the eye and a tree worth exploring.
 The native Rowan is a tree of the wild uninhabited cold places of Britain. It grows on the windswept cliffs of the river Wye and Scotland producing scarlet red berries which birds gorge upon, and beautiful white flowers which insects feed from.
 
In old stories it is guarded by giants and offers a bridge to the land of promise and eternal youth to one who dares approach it. For the Rowan stands as a threshold guardian, afeared by those with a tainted heart, the paramount tree of the Druids, Witches and Magicians, a protector of the green world whose use can bring joy or sorrow depending on who implements its magic!

The Sorbus family to which rowan belongs is both fascinating and beautiful just like its stories of magic. You can see how it stands as a guardian, almost like a beacon of hope out on those unforgiving landscapes offering flower, fruit and shelter where there is little on offer. A very different species from the cultivated tree often seen in parks, roundabouts or roadsides.

Its family include Britain’s rarest tree, the True Service Tree or Whitty Pear ( S.domestica) and the Wild Service (S.torminalis) which has more maple-like leaves and small pear-like fruits. In addition to these species there up to 18 rare or endemic species of Whitebeam (S.aria) specific to a range of places from Devon to the Wye valley and the Isle of Arran to Wales and Ireland.

Folklore of the Rowan

Delight of the eye is Mountain Ash, owing to the beauty of its berries.
Delight of the eye.
Strength or friend of cattle, the Elm.
Strength of cattle.
Book of Ballymote 1391
 
Rowan is a natural progression from the study of Birch, both dominating trees in Scotland and both abundantly praised by the poets. 

Oisin, old and blind, and compelled to fast, asked a swine-herd , to guide him to a certain rowan tree, that he may feast on its berries.
Irish texts society translation David Nutt 1908
 
 A common theme explored in Celtic folklore is retiring to the woods at a certain stage in life. This seems to be a universal theme as Hindus recognise in their old age a period of time also to retire to the Forest which is representative of a time to contemplate and enjoy the fruits of the inner worlds now the body is ageing.
Maybe this is why in the stories Rowan berries bestow youth to old age. Old age can be celebrated  as a re-birth into the realms of the inner landscape, the soul or Tir na nOg, the land of youth.
 
Traditionally this knowledge of the soul is guarded well and to continue with the story of Diarmaid and Grainne (mentioned in the Birch article) the tree of Dubhros that they encounter is guarded by Searbhan Lochlannach, a baleful giant who can only be killed by his own club!
 
This theme of protection continues in the story of the Faery Rowan- tree:
 
‘No mortal may take a berry that grows on it... Fergus will have to guard this tree until he gets one who will guard it for him’
 
Interestingly enough it is a giant, Crom Duv, whom Fergus finds to continue the guardianship. He has a herd of goats and while guarding the tree obtains a herd of cattle. When Crom Duv takes his cattle to new pastures the faery Rowan is guarded by the Bull of the Mound and twenty- four fierce yellow cats!
 
These common themes link us back to the opening kennings of this section which may be the essence of the tree in Celtic folklore. The kennings connect us to its beauty, and the use of  the word ‘eye’ probably is referring to an inner beauty or inner gaze. The kennings also connect us to the land through their mention of cattle.
 
Cattle were a status symbol, a currency as well as a symbol of the fecundity of the land. Beef would have been a luxurious meat for feasts as the herd were of such value both for milk and blood. Farming was a key to a more stable, richer way of life as each person knew their dependency upon it, creating a sacredness of farm animals.
 
It is the swineherd that guides the great hero Oisin in his old age, the bull that protects the tree and the cattle and pigs which are featured in so many Celtic stories.
 
Today domestic livestock still have a positive effect on the land maintaining old meadows, moors and downs as well as providing meat. This relationship between people, the land and animals was paramount to our ancestors.
 
This means that the Rowan in folklore has a key status in the health and well-being of the land. This is further enhanced in the ritual of Tarbh Feis, which is sometimes used to divine the future King. The seer/poet spends the night on a platform made of rowan wrapped in a bull skin.
Again this connection of the Rowan and cattle.
 
The Elm is also mentioned in the kennings and it is a tree that would have been used for fodder, providing food for cattle. The Elm’s presence in the landscape  can be seen in paintings like the Hay Wain by Constable, or in Brighton, East Sussex where its majesty continues in the living landscape shining like a guardian of the countryside.
 
The third element coming into play is the King who played a key role as a caretaker of the ancient land, for a good reign would bring good health to crops and animals.
 
The giants guarding the tree represent the oldest inhabitants of the land, the raw energy of the green world and its protection above all else; a world where we protect the wealth of the land passionately, where our heroes look to the farmers, crops and animals with loyal passion; where our kings wish to adhere to Nature’s laws above all else and show respect to the wise female elders; and where the sacred trees are honoured as guardians. This is the message of Rowan and is needed now more than ever!
 
 Delightful and Sinister.
 
Rowan, as already discussed, is said to be a guardian of the land and therefore should be respected. The faery Rowan tree had to be protected, for Fergus had unwittingly dropped the berry that created it instead of eating it rather like birds do as they pass over. Natural trees belong in the landscape and most definitely should be protected. This is a common theme in Celtic stories but maybe has a practical concept of preserving that which is important.
 
Nature has two sides to it which balances the web of life. The contrast of prey and predator, new life and death etc... It is only a human concept that labels certain things as good or bad. The Rowan therefore has both a reputation of being both delightful and sinister.
 
Suibhne Geilt the legendary File (vision poet),speaks of Rowan with affection as does the leprachaun Iubdhan also from Irish tales:
 
O quicken, little berried one, delightful is thy bloom..
Frenzy of Mad Sweeney 1200 Irish texts society.
 
The graceful tree with the berries, the wizards’ tree, the rowan burn...
Iubdhan the leprachaun
 
This tree is a delight to those who have a love of nature and magic, and its wood and berries are considered to be protective and lucky charms. However we do hear of witches fearing the rowan and of malevolent spells but is this a later idea of labelling magic and wise old women as sinister?
 
In older stories however we also have these references such as when the great Ultonian hero Cu Chulainn meets his death:
 
Then he saw three crones blind of the left eye, before him on the road.
They had cooked on spits of Rowan tree a dog with poisons and spells.
 
In the tales of Fionn McCuaill he also faces phantoms who cook on spits of Rowan. However the concept of ugly crones in Celtic stories can be seen as the power of older age and the wisdom that is not apparent in the modern world of  more shallow glamour.
This theme continues in both old tales and in more modern children’s stories as heroes, princes and kings are tested by more sinister looking women who when revealing their true heart radiate an inner beauty undimmed by time.
 
This takes us back again to the responsibilities of those in power acknowledging the more feminine and wiser aspects of nature and what happens when she is not honoured.
It is the same crones that bring doom to Cu Chulainn known as the Morrigawn that prophesies:
 
I shall not see a world that will be dear to me.
Summer without flowers,
Kine will be without milk,
Women without modesty,
Men without valour,
Captures without a king,
Woods without mast,
Sea without produce.
 
Irish Texts Society
 
 The Uses of Rowan
 
Rowan wood has a yellow tinge and is strong and flexible.
Traditionally it was used to make tool handles and for smaller carved items. It is possible that like Whitebeam it was also used to make bows.
 
Medicinally rowan bark is used for treating diarrhoea and its berries for sore throats.

If you have enjoyed this article you may wish to sign up for our free newsletter packed with information on Trees, plants and connecting with nature.

Folklore of Birch  

In this article we will explore the folklore, history and ecology of the birch tree. 
For a more detailed exploration visit the Tree Folklore Course and help support valuable Conservation work.

​Our ancestors were probably more interested in the uses of trees and what their natural roles reflected and added to their world rather than their classification. The way in which folklore informs the more scientific and practical research of more modern times continues to fascinate me.
 
As late as the 1950s our scientific identification books were punctuated with poems, and the romanticism of plants was not yet admonished by the scrutiny of cold mechanical conservation movements or science.
 It seemed after the ‘hippy’ era of the 60s and 70s the conservation movement wished to divorce itself from the veneration of nature in order  to take itself more seriously when challenged by economic reasoning.
 
However, when the planting of conifers in ancient woodland destroyed valuable habitats as well as making little financial contribution to the economy, it became apparent that science, conservation and the veneration of nature can all grow hand in hand and even make financial sense.
 
 Often the considerations of tradition and the welfare of individual species and habitats go hand in hand with a more viable and effective land use. The Forestry Commission has long-since reviewed its mission to create home-grown timber at the detriment of the very woodlands that provide it.
 
 So let us explore the Birch now through the eyes of our ancestors and see what we can learn.
 Originally knowledge was remembered orally as we have already explored in the form of story and poetry. It is likely these poems and stories were remembered and re-remembered at seasonal gatherings throughout the year. Skills were learnt from generation to generation and transmitted by word of mouth as the most effective way of practice.
Probably every child knew the properties of Birch for instance from rhymes, songs or stories.
 
In a log-burning rhyme it is stated:
 
‘Birch logs will burn too fast, chestnut scarce at all.’
 
 In an old Irish story a deeper meaning is given to the burning of Birch as we enter the world of metaphor, poetry and more subtle understandings:
 
‘The birch as well if he be layed low, promises abiding fortune.
Burn up most surely and certainly the stalks that bear the constant pods.’
 
The above verse is from an old Irish tale and is uttered from the leprachaun Iubdan who speaks of the importance of knowing which trees to burn. These snippets of lore demonstrate both an intimate and respectful relationship with trees based on an understanding that we are dependent on each individual species for different reasons.
 
 Characteristics of Birch
 
‘O Birch small and blessed thou melodious proud one,
Delightful each intertwining branch on the top of thee crown.’
 
Frenzy of Mad Sweeney 1200 Irish texts society.
 
‘The birch in its great beauty was delayed donning his armour,
Thou not out of cowardice but rather from its greatness...’
 
Cad Goddeu (Battle of the Trees) Book of Taliesin 14th-century
 
We now enter the world where the trees are wise old sages that can guide us through life. Their language is the deep silence and their form and movement are the expression of who they are and what they represent to us, whether it is the beauty of the spring Birch grove, the Willow bending and flowing with the waters of life or the solid old Oak giving life and protection to all that shelter under it.
 
The first extract above is from a poem which conveys a love of these sacred forms, in this case attributed to Suibhne Geilt, a ‘file’, an Irish vision poet who has immersed himself in the lore of the forest. The second extract is from a fourteenth century Welsh manuscript attributed to the famous Welsh bard Taliesin.
 
We hear in many stories of archetypal heroes and shamanic figures who finish life under the boughs of the trees obtaining the fruition of great knowledge from a well-lived life .
 
Gentle strength and fond love.
 
The Birch in folklore represents a fond love as well as being the tree of birth, initiation and gentle strength. Imagine yourself in the Birch grove allowing the flow of feelings and creative thought to arise. You see trees of silver bark and black branches, with dainty catkins and slender branches, and yet they grow in the harshest conditions and are the first to colonise. *n.b. It is important to acknowledge a tree like the Oak may well colonise a given area first but is slower growing and therefore not noticed in the early stages.
 
In the spring the leaves unfurl in a delicate bright green and its sap when tapped is refreshing and healing. It is discovered the cylindrical trunks of what we now call ‘silver’ birch ( Tennyson was the first to describe her thus) are ideal to make cots for new- born babies and the stiffer branches of the downy birch ideal for brooms. The tiny twigs and its bark both contain volatile oil which is perfect to light a new fire. The bark can also water proof roofs and make containers. All of these practical qualities paint a picture of a gentle tree of new beginnings, strong and dynamic and yet graceful and short-lived like the sting of young love.
 
The Ogham name Beithe means being, or a Being, and the Birch grove in ancient stories and traditions is a place to connect with Other-worldly visitors. This connection is further enhanced as it is said to be the first Ogham inscription that was written to warn Lugh Lamfada that his wife was being taken to faerie land.


Birch being the first letter inscription also makes sense when we also realise that the first books may have been created and written on Birch bark. An example of this is preserved in the Bodleian library in the form of the Bakhshali manuscript dating from the 3rd or 4th century inscribed on 70 pieces of Birch bark.
 
The Birch is the tree of the North where the landscape is dramatic, windswept and icy cold. It decorates the great lochs of Scotland and its graceful gentle presence belies its hardy tenacious manner.
This quality may have helped our ancestors to reflect on the power of gentleness, the ability to have courage in a gentle yet persistent way. To start afresh or to begin a new venture or even a new way of being takes an unyielding strength, the strength of gentleness. For gentleness allows us the freedom to go forth at our own pace forgiving any mistakes we make.
 
This ‘gentle persistence’ is reflected in Birch due to the fact it was the first tree to appear after the last Ice Age, and still today has a continuous presence in the Scottish Lochs that has lasted over 9000 years.
Further south in England is a wood called ‘Birkland’ in Sherwood forest whose name implies the Vikings recognised it as a Birch wood over a thousand years ago. 
 
 Falling in love speaks of this gentleness, for it takes such courage to be tender and exposed, to trust, and allow another soul to touch your own. Diarmaid and Grainne shelter in the birch grove for protection from the jealous rage of Fionn McCuail; this is a beautiful tale of unconquerable love. As Diarmaid and Grainne fled across Ireland they built Dolmens at each place they spent the night. Dolmens are two massive lime stones parallel to each other over which is placed a third stone, the cap stone, creating a crude kind of shelter. Still today you can see the Dolmens all across Ireland which the locals still call the “bed of Diarmaid and Grainne”, bringing the passion of love into the landscape for eternity just like Birch.
These qualities are put into words in the poem below:
 
While leaves were green, I gave
Veneration to my sweetheart’s leafy bower.
Sweet it was awhile my love,
To live under the birch grove,
Sweeter still to clasp fondly
Hidden together in our woodland hide,
Strolling together by the sea shore,
Lingering together by the wood shore,
Planting birches together, goodly task!
Weaving the branches together,
Love-talking to my slender girl.
 
An innocent occupation for a girl-
To stroll the forest with her lover,
To mirror expressions, to smile together,
To live together kindly, drinking mead,
To repose together, to celebrate love,
To keep love’s secret cordon, covertly:
Truly, I have no need to tell you more.
 
Anon 14th Century. (Featured in The Book of Celtic Verse by John Matthews)
 
It is in the Birch grove Diarmaid and Grainne consolidate their love and begin their adventure together.
 
Ecology of Birch.
 
Mature Birch wood is often a light airy place supporting a myriad of many types of fungi (Beech wood is also great for fungus). It casts little shade and one can often observe redpolls and tits flitting and feeding amongst the canopy. These birds will use the seed as a food source and the leaves are a food source for the mottled umber caterpillar.

There are two classes of flora for Birch wood:
 1. Blaeberry (Vaccinium mrytillus) rich Birchwood
 2. Herb-rich Birchwoods with a grassy floor.
 
There are also two main species of Birch in Britain and a third species specialist to  the Scottish Highlands:

1/ Betula pendula, Silver Birch  
2/ Betula pubescens, Downy Birch.
3 / Betula nana, Dwarf Birch (specialist species of the Scottish Highlands).
 
The main two Birches were formally recognised in 1791 as mentioned in the introduction.
The Downy Birch is more associated with ancient woodlands, has stiffer twigs which do not droop (better for brooms) and leaves which have less ragged teeth and are hairy on the underside with a triangular base.

The Silver Birch is more associated with wood pasture and is more useful for timber due to a more cylindrical trunk. Its branches droop and its leaves have a straight base and are not hairy.

In Scotland and in other parts of Britain, Birch has many uses. Commercially it was used for reels and bobbins as well as the commonest fuel used for the ironworks in the weald. Locally its bark was used for roofing and making shampoo.
  
Herbal remedies.
 
Birch sap collected in March can be used for kidney/bladder stones and rheumatic diseases as well as for a cleansing mouthwash and is excellent for the skin.
Birch bark can be used as diuretic, antiseptic and anaesthetic enabling nerve endings to lose sensations and relieve muscle pain.
Birch leaves help cystitis and are an excellent diuretic, mouthwash and can help dissolve kidney and bladder stones. They can also offer relief from rheumatism and gout.
 
Simply dry the leaves in brown paper bags and add a heaped teaspoon to a cup of boiled water to make an infusion. Please consult a qualified herbalist before using any herbal concoction as you may have an adverse reaction to plants you are not used to.
 
Our journey with Birch has come to an end or should I say a new beginning for us to explore even further. The next tree is the Rowan who will take us further into the Greenwood and teach us more about woodland history, ecology and folklore.
 
If you have enjoyed this article you may wish to sign up for our free newsletter packed with information on Trees, plants and connecting with nature.

Spring Time 20th march- 30th April ( extract from the Woodland Bard Course )
 
Spring has arrived, the light is balancing the darkness and the green world is truly awakening from its deep slumber. This is a time of activity, putting into action the dreams of winter. However this is also a time when we move forward with caution, the innocent infancy of Imbolc is now entering a world of infinite possibility and the decisions we make will affect the path we will take for the year.
 
However fear does not need to freeze us, as each journey is always a valuable experience.
 
Raw and chill is icy spring ,Cold sits on every wind.
On the sodden pool, ducks cry out, Eager is the harsh-shrieking crane.
From the wilderness Wolves scent morning prey, Birds rise from meadowed nest,
Many are the wild things of the wood, That they flee from out of the greening earth.
Anon. Irish poem, 11th Century, trans C.matthews.
 
The above verse conveys this darker side of spring, the loss of innocence as all awakens and the cold days still remind us of harsher times.
 
This is also captured in the Christian concept of Lent, for Spring can be a lean time as the winter stocks dwindle and early crops have not quite reached fruition indicating it is the natural time to fast and abstain.
Lent is from the Norse word 'Lenct'  which means the lengthening time of the Alder, a tree whose catkins are borne at this time of year along with the striking silver turning to gold willow catkins.

The woodland willow stands, a lonely bush of nebulous silver,
There the spring Goddess cowers in faint attire of frightened fire.  Robert Bridges 1844-1930
 
Both these trees are of the waterways as the Spring Goddess reveals herself in the ebb and flow of the rivers and in the waxing moon, coaxing new life into abundant growth. Water has a feminine quality and is a giver of new growth just like the young Goddess.
 
A spring celebration could include a Wicca basket (or any receptacle of your choice) of daffodils and other spring flowers as a focal point to celebrate the awakening of nature.
 
Now we can experience the awakening of nature representing the soul’s journey into adolescence allowing us to explore, create and enjoy the fecundity of the land and life.
 
Enjoy the beauty of spring through the eyes of a young soul in expectation of an adventurous and fruitful year.

To learn more you may wish to subscribe to our monthly newsletter HERE or enrol on the Woodland Bard home study course HERE

'Once again do I behold these steep and lofty cliffs, which on a wild secluded scene impress thoughts of more deep seclusion and connect the landscape with the quiet of the sky. While an eye made quiet by the power of harmony and the deep power of joy, we see into the lives of all things.
And I have felt a presence that disturbs me with the joy of elevated thought, a sense of something far more deeply interfused, whose dwelling is the light of the setting suns and the round ocean, and the living air and the blue sky and in the mind of man.'

On revisiting the banks of the Wye, William Wordsworth.

First in creation we have the landscape, the silent still mirror reflecting the eternal depths of our soul. To look upon it with an open heart we are awed, stilled and connected. The above writing stirs the knowledge of landscape within us, awakens us to its presence. Gazing upon it there is no need for agenda, no need for systems of religion or science just the deep joy, solitude and stillness which is the essence of our soul.

The Inner landscape- extract from Woodland Bard Course.

The first step to any inner work is that sense of being grounded in the outer world. This enables us to use the energies of the green world to support the inner work of meditation, prayer and ritual. Being grounded in the physical realm and understanding the geography and the seasons around us enables us to use these energies of a given time and place to enhance our connection to our spiritual work.
 
​In the same way you strengthen a crop in the summer and harvest it in the autumn, your inner work will change accordingly to make use of the energies flowing around you. It is likely in the Summer you may travel to certain beautiful spots and meditate with the strengthening energy, whilst in the winter you may stay inside and meditate deep within, nourishing a new phase in your life that is giving birth.
This understanding that the physical world and its energies are reflected within your inner landscape is the beginning of understanding your soul, the immortal self.

For a more detailed exploration of the soul through Celtic spirituality you may wish to explore our Woodland Bard Course and Subscibe to our free monthly Newsletter.

It is likely, at one time the first action we carried out when we woke was to enliven the fire, connect to the deity of the land and make offerings. This ensured our day started with gratitude, love and kindness. This to me seems a beautiful way to start the day? Why should it remain a relic of our distant past? 

In a Celtic fire ceremony we are using the tinders, wood, herbs and foods available to us in the immediate environment. This means we experience a world where food is not from the supermarket, medicine is not in pills, wildlife is not on farms and zoos and entertainment is not on a screen. Connecting with ancient tradition is not recreating a bygone past but feeling that excitement again for the trees, plants and animals of wild Britain and understanding our origins, a spirituality that makes us at the forefront of being caretakers of our world outside our own doorsteps. An exciting journey opens into the heart of the landscape and ultimately into the heart of our true nature. 

This ceremony can be recreated in your home by lighting a candle instead of a fire. When using a candle never leave it untended and make sure it is in a secure safe place where it will not be knocked over or cause any damage.

Invocation of fire.

‘Through stone and metal I invoke the memory of earth. Through spark and cloth I invoke the fire of life . Through tinder and wood I set my heart ablaze . Through ember and ash I sustain the essence of life.’

The ceremony starts with an invocation of fire which represents the awakening of our soul, a spiritual connection to ourselves. We can then light the candle or a fire.

When I conduct a fire ceremony the fire is lit with local tinders such as clematis and birch bark using a flint and steel. Traditional methods of lighting a fire connect us directly with the elements and the land. Once the fire is lit offerings can be made from the surrounding area, I use hazelnuts and nine sacred herbs.

To make offerings is to feel that sense of giving back what we have received, and as our heart opens it instantly takes us into a more giving, generous place. In Christian tradition we pray, sing hymns and partake in the giving of bread and wine which are the key components of a blessing or thanksgiving ritual.

In paganism we also have the opportunity to carry out this practice enabling us to start each day honouring ourselves, the earth and all life-forms. I feel this is just as important and relevant today as it has ever been. Imagine everyone going to work filled with gratitude and love for each other and all we receive from the world e.g. our food, drink, petrol, car, bicycle etc..... When you have this awareness you realise just how much you do have no matter how simple your life.

Here is a suggested ritual from the Woodland Bard Course:

“We bathe your palms In the showers of wine    - the wine ( or a herbal drink if preferred) can be sipped.
In the crook of the kindling,  - the kindling  can be briefly held.
 
In the seven elements:
 
The blessing of air- wave a feather gently around your head to receive the blessing of air.
The blessing of fire- move your hands from the candle/fire to your head as if taking a shower of fire. ( do not touch the flame)
The blessing of water-  dip your fingers into a chalice/cauldron and sprinkle the water gently over your head.
The blessing of earth-  sprinkle ash or soil lightly on your palms and rub it in as a blessing of the earth.
The blessing of wood- hold a wand in your hands briefly to take the essence of the element.
The blessing of metal- hold a steel/knife in your hands briefly to take the essence of the element.
The blessing of spirit- spend a moment in silence.
In the sap of the tree,  -hold fresh bark/ sap or offer to the fire/alter
In the milk of honey, - eat or offer honey to the fire or alter.
 
We place nine pure, choice gifts upon your clear beloved face: as each gift is spoken a gift of a hazelnut can be eaten or offered to the fire representing the nine hazel trees of Connla’sWell which bestow wisdom.
 
The gift of form, The gift of voice, The gift of fortune,
The gift of goodness, The gift of eminence,
The gift of charity, The gift of integrity,
The gift of true nobility, The gift of apt speech.
 
Dark is yonder town, Dark are those within.
You are the brown swan, Going within fearlessly. - visualise yourself as the brown swan going within fearlessly.
Their hearts beneath your hand, Their tongues beneath your foot.
No word will they utter to do you ill.
 
You are a shade in the heat, You are a shelter in the cold,  - really imagine embodying these qualities as you speak them individually with awareness.
You are the eyes to the blind, You are a staff to the pilgrim,
You are an island in the sea, You are a stronghold upon land,
You are a well in the wasteland, You are healing to the sick.
 
You are the luck of every joy, You are the light of the sun's beams,
You are the door of lordly welcome, You are the pole star of guidance,
You are the step of the roe of the height , You are the step of the white-faced mare,
You are the grace of the swimming swan,
You are the jewel in each mystery.”
adapted from a Traditional Gaelic blessing sourced by Caitlin Matthews in her book Celtic Blessings.
 
“You are wind of sea, You are ocean wave, - really visualise and become these aspects.
You are roar of sea, You are bull of seven fights,
You are vulture on cliff, You are dew-drop,
You are fairest of flowers, You are bull for boldest,
You are salmon in pool, You are lake in plain,
You are a mountain in a man, You are a word of skill.”
adapted from the book of the invasions of Ireland translation provided by Irish texts society.
 
The ritual ends with a meditation, many blessings of peace for all people and all life-forms upon the earth. This one ceremony brings together so many aspects of connecting and working with nature and soul. It is an earthy practical spirituality which teaches us to live in harmony with the earth. 

For a more detailed exploration of Ritual you may wish to explore our Woodland Bard Course or
Subscibe to our monthly Newsletter.

 Elder Sambucus nigra (Latin)  Ruis ( Ogham/Gaelic name)  Ellaern (Saxon)  Folk names- Elle, Hyldemoer, Lady Ellhorn, Old Lady, Old Sal, Pipe tree and Bole tree.

Ruis is Elder, redness of shame.
Intensest of blushes, it is the reddening of a man’s face through the juice of the herb being rubbed on it.
Arduous anger, punishment.
Redness of faces.

Book of Ballymote 1391

The Elder tree seems to be loved and hated in equal measure. Elder can be described as an unattractive weed like shrub that spreads unwanted with smelly flowers that attracts flies.
In other traditions elder is feared as in Scandinavia and Denmark where the tree is known as Elle or Hyldemoer and is said to take revenge on all who harm trees.

In Britain it is said witches take the form of the tree and cause much harm! In Ireland the witches broomstick handle is made of Elder. Further sinister connotations include stunted growth for a child beaten with an Elder rod and even death to the family who bring it inside. However as with the blackthorn the tree also offers protection when hung on doors, windows and stables.

 A true witch or herbalist would know Elder as the mother of all herbs curing all ills with its delicate white flowers and black berries. The flowers can be used to relief hay fever, bronchitis, fevers, rheumatism and gout.
They can be used as an inhalant for head colds and a gargle for hoarseness. A cleanser for conjunctivitis and a compress for chilblains. They can also act as a gentle laxative, a mild astringent and a gentle stimulant. If taken before sleep they can induce a heavy cleansing sweat.

They can also be used as a fixative in cosmetics, creams and lotions with an odour that is said to improve with age. Elder flower water is said to be nature’s gift to one’s complexion whitening the skin and clearing freckles, soothing sun burn and tired puffy eyes.

The flowers can be fried up as fritters and the buds can be added to a salad. An old Sussex saying suggests to take elder for three days and if still not feeling any better then go to the doctor.
The flowers are followed by its black berries which are rich in vitamin C and a perfect remedy to keep off the winter chills and bugs when made into delicious syrup.

The berries can also be used for the making of wine and added to soups, puddings, jellies and chutneys and dried to be used as you would currants. Although the Elder attracts flies, when its leaves are bruised or infused they can be used to repel flies and other biting insects. The same infusion can be used as an insecticide and fungicide on plants. The roots and the bark of Elder should be used with caution as they can act as a purgative, people sometimes also react to the uncooked berries.

Stories of Elder are plentiful seeming to be depict the tree as a protector of the land, animals and the human mind. The human mind in the old traditions is what transports us to the Otherworlds or faerie realms and when we do not return we have quite literally lost our minds. This perhaps is why people can see mental illness as a channel for wisdom and auguries but of course is not recommended and is a state we should all look to relief not encourage. The idea of Elder transporting us to faerie land enabling us to see the faerie Queen and her entourage may also be rooted in the fact that its pith contains a mild sleep inducing drug.
In the story of Finn and the phantoms Elder is the fuel the phantoms burn as Finn is forced to face his past wrong doings.

One of the most famous stories of Elder is of how the Rollright stones came into being. It is said a Witch created the stones by turning a Dane King and his army to stone before transforming herself into an Elder tree. It is said the stones will re-awaken and the Dane army are cursed to help England when its most in need.  custom On Midsummer eve it is a custom to dance amongst the stones wearing a garland of Elderflowers.

Elder in Saxon is known as Ellaern which means hollow tree referring to its very soft pith which can be removed to make whistles, pea shooters, blow pipes and even flutes. Its Latin name ‘Sambucus’ also may indicate a musical instrument known as the sackbut which is an ancient stringed instrument or the Italian musical pipes known as sampognas. Elder may also be used to make bellows known as pluffs.

The pith itself could be used for floats or dipped in oil and lit to decorate a dish filled with water. Despite its soft pith its wood is actually close grained and hard and was once used for fishing rods, shoemakers pegs, mathematical instruments, combs and toys.

To learn more about the wonderful world of tree folklore you may which to look at our home study course HERE  and subscribe to our Newsletter HERE