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.

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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.
 
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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.

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'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.

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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. 

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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.

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


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 you are 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 this 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. 
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.

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This is the first article for our course on 'Soul- Making' which will be exploring the spiritual practices of the West through nature enabling the reader to explore the nature of the soul and connect with their indigenous roots here in Britain. Please feel free to leave your comments and thoughts.

​Meditation is a dynamic active pursuit of the soul, allowing us to connect with our natural state. The mind when shown a place of rest is serene and at peace with itself allowing us to tap into our true nature. 
This state in the modern western world is often only harnessed when we find ourselves in extreme circumstances such as dangerous pursuits or accidents. The mind in these circumstances is in a flow, all of life slows down allowing us to stretch out every second, giving us time to react to the given situation.

We experience a state of timelessness which William Blake may be alluding to when he says ‘to hold infinity in the palm of your hand and eternity in an hour’.
Imagine being in that state constantly being able to react to any given situation with the perfect response, this is the state meditation masters have achieved and all of us can experience. Given time and practice this state can become more and more our own natural state.

Meditation is often associated with the East and often the western culture is more familiar with the Buddhist concepts of mindfulness or the Hindu system of Yoga.

However the Celtic tradition is alive with instruction on the nature of the soul brought to light through the stories, poems and Bardic knowledge especially preserved in Ireland.
Although the traditions have suffered great oppression from political and religious elites and finally a modern disconnection from spirituality, the knowledge is still there waiting for us to delve into.

Meditation Practice.

Set aside an area in your living space you can use just for meditating and ritual. In the same way we recognise a place of power in nature such as Stone Henge or Avebury, this is our own place of power where many memories will be created.
Use the same seat/cushion each day and have a set of clothes to wear for this process to instantly put you in a certain mind-set conducive for meditation, in much the same way you wear different clothes for work or for sport for instance.
Light a candle, go within, draw your senses inside. Once that spark is ignited within you, you can experience it in all the elements and you can take your senses out to the world filling it with joy.

A suggestion is to meditate by visualising the Birch grove which signals the start of your Otherworld (Inner realms) journey. Visualise the light airy birch grove teeming with melodious birds, a myriad of fungi and the sounds of wild animals stalking prey or making shelter. Make it as real as possible, try to touch the barks, smell the scents and hear the sounds. Go deep into the feeling of being immersed in nature, remembering it is the feeling rather than the visions that is most important. Be still and at peace for as long as you have time for; bringing love, gratitude and acceptance into your day or evening.

Meditation is more effective practiced regularly every day as you would with any discipline, in the same way an athlete or musician practices every day to reach their goals.

To make time, allowing say twenty minutes each morning and evening to cleanse the mind by using ritual or meditation is no different from having a wash morning and evening. A constant practice will enable you to imbibe these qualities throughout your day and life and you may find prolonged practices of meditation naturally follow on a daily, weekly or monthly basis. Bathing in water enables your physical body to be clean but true cleanliness comes from within.

To explore these themes in more depth you may wish to subscribe to our Home Study Courses HERE