About The Celtic Tree Month of Muin (Vine)

( September 2 – September 29)

 

The Vine month is a time of great harvest — from the grapes of the Mediterranean to the fruits of the northern regions, the Vine produces fruits we can use to make that most wondrous concoction called wine. The Celts called this month Muin. The Vine is a symbol of both happiness and wrath — passionate emotions, both of them. Do magical workings this month connected to the Autumn Equinox, or Mabon, and celebrate garden magic, joy and exhilaration, wrath and rage, and the darker aspect of the mother goddess. Use the leaves of the Vines to enhance your own ambition and goals. during this month. The month of Vine is also a good time to get balanced, as there are equal hours of darkness and light.

 

by Patti Wigington
Published on ThoughtCo

About the Celtic Tree Month – Coll (Hazel Moon): August 5 – September 1

“The lunar tree calendar of the Celts has long been a source of controversy among Celtic scholars. Some even claim it was never a part of the old Celtic world, but was an invention of author/researcher Robert Graves. The Druids are generally given credit by other researchers for creating this system. There seems to be no scholarly evidence to prove otherwise, yet many Celtic Pagans feel that the system pre-dates the time of Druidic influence over Celtic religious matters. It is probably reasonable to believe that the truth lies somewhere in between these three extremes. It is most likely that the tree system was in place, with minor regional variations before the time of the Druids who experimented with it, discovered the magical properties of each tree, and codified all the information into the system we have today.”

—-Joelles Sacred Grove

The Hazel Moon was known to the Celts as Coll, which translates to “the life force inside you.” This is the time of year when Hazelnuts are appearing on the trees, and are an early part of the harvest. Hazelnuts are also associated with wisdom and protection. Hazel is often associated in Celtic lore with sacred wells and magical springs containing the salmon of knowledge. This is a good month to do workings related to wisdom and knowledge, dowsing and divination, and dream journeys. If you’re a creative type, such as an artist, writer, or musician, this is a good month to get your muse back, and find inspiration for your talents. Even if you normally don’t do so, write a poem or song this month.

Source

Patti Wigington, Author
Published on ThoughtCo

About the Celtic Tree Month of Nuin – Ash – February 18 – March 17

In the Norse eddas, Yggdrasil, the world tree, was an Ash. The spear of Odin was made from the branch of this tree, which is also known by the Celtic name Nion, pronounced knee-un. This is one of three trees sacred to the Druids (Ash, Oak and Thorn), and this is a good month to do magic that focuses on the inner self. Associated with ocean rituals, magical potency, prophetic dreams and spiritual journeys, the Ash can be used for making magical (and mundane) tools — these are said to be more productive than tools made from other wood. If you place Ash berries in a cradle, it protects the child from being taken away as a changeling by mischevious Fae.

Nine Noble Virtues

 

The Odinic Rite lists the 9 Noble Virtues as Courage, Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and Perseverance.

 

It would be hard to get much argument on any of these values from anyone. They simply and briefly encapsulate the broad wisdom of our Gods and ancestors.

 

Courage

In virtually every statement of values applied to Asatru, Courage is listed first. As Stephen McNallen has said, courage and bravery are perhaps the values which the Vikings are best known for. However, despite our history, few of us face such turmoil as a literal battle for ones life. In fact, I believe it might be easier to manifest courage in such a situation than to do so in the many smaller day to day occurrences in which courage is called for.

 

The most common of these occurrences for modern Pagans, is the courage to acknowledge and live ones beliefs. It is also, sadly, the one that we most often fail at. While we may often be full of the type of courage that would lead us to face a shield wall, many of us quake at the thought of the topic of religion coming up at the office or a friend asking what church we attend. We won’t offer easy answers, but we ask this: if you toast the courage of your ancestors to fight and die for what they believed in, can you trade away your religious identity for a higher salary or social acceptance?

 

In an essay on values there is also the question of moral courage. The way of Tyr is difficult to lose ones hand for ones beliefs but, Tyr thought the price worth paying. In a million ways modern society challenges our values, not just as Asatruar who are estranged from mainstream religious practice, but for religious people in an increasingly not just secular, but anti-religious culture. Values are also not in favor in modern society. Breaking or getting around the rules is encouraged to get ahead. Living honorably is simply too inconvenient. I think most people, Asatru or otherwise, find this repugnant, but the only way to change it is to have the courage to refuse to take part in it.

 

Truth

The second virtue, that of Truth, is the one that most led our kindred to embrace the Odinic Rite’s statement of values as our own. Early in our discussions, we decided that no matter what values we chose to hold out as our own, truth must be among them. It is a word that holds so much in its definition, and includes such a wide variety of moral and philosophical beliefs that we were all drawn to it as a simple statement of what we stood for.

 

At least one of the reasons we wanted to adopt it was the simple issue of honesty. As Bill Dwinnels said at a recent sumbel while toasting truth and honesty: if you don’t want people to know about something, don’t do it. Truth, in the sense of honesty, is essential to personal honor and also to any system or morality that is not based on rigid legalism. If one is to uphold an honor code, one must be brutally honest with oneself and with others.

 

Truth is also the Truth that comes with a capital T, the kind of Truth that one talks about in terms of religion or morality. It’s common to talk of different peoples having different “truths,” but it’s equally important to remember that while we acknowledge that each person or people has their own belief as to what Truth is or where to find it, there finally is a single Truth. This is not the Truth as we believe it, but ultimate Truth. While we may respect other people’s truths and seek our own, we must never forget our search for The Truth. Like the Holy Grail of Christian legend, it may never be ours to reach, but when we cease to search we perish.

 

Honor

Honor is the basis for the entire Asatru moral rationale. If anything comes out in the Eddas and Sagas it is that without honor we are nothing. We remember two types of peoples from ancient times: those whose honor was so clean that they shine as examples to us and those who were so without honor that their names are cursed a thousand years after they lived. Good Asatruar should always strive to be among the former.

 

However, honor is not mere reputation. Honor is an internal force whose outward manifestation is reputation. Internal honor is the sacred moral compass that each Asatruar and God should hold dear. It is the inner dwelling at peace which comes from living in accordance with ones beliefs and with ones knowledge of the Truth of what one is doing. It is something deeply personal and heartfelt, almost akin to an emotion. It’s a knowing that what one is doing is right and decent and correct.

 

In many ways while the most important of all the virtues it is also the most ephemeral in terms of description. It is all the other virtues rolled together and then still more. The best way I have found to describe honor is that if you are truly living with honor, you will have no regrets about what you have done with your life.

 

Fidelity

Fidelity is a word that is far too often defined by it’s narrow use in terms of marital fidelity. By the dictionary it simply means being faithful to someone or something. In marriage this means being true to ones vows and partner, and this has been narrowly defined as limiting ones sexual experience to ones spouse. While I have found this to be great practical advice, many treat fidelity as if there were no other ways in which one could be faithful or unfaithful.

 

For we Asatruar fidelity is most important in terms of our faith and troth to the Gods. We must remain true to the Aesir and Vanir and to our kinsmen. Like marriage, Profession (the rite in which one enters the Asatru faith, similar to Christian confirmation or Wiccan initiation) is a sacred bond between two parties; in this case an Asatruar and the Gods. In order for such a relationship to work, both must be honest and faithful to each other.

 

Asatru, although currently being reborn, is at its roots a folk religion and we also uphold the value of fidelity to the ways of our ancestors. This is why historical research is so important to the Asatru-folk: it is the rediscovering of our ancient ways and our readopting of them.

 

Discipline

In any discussion of the values of Asatru, discipline is best described as self-discipline. It is the exercise of personal will that upholds honor and the other virtues and translates impulse into action. If one is to be able to reject moral legalism for a system of internal honor, one must be willing to exercise the self-discipline necessary to make it work. Going back to my earlier criticism of society, if one rejects legalism, one must be willing to control ones own actions. Without self-discipline, we have the mess we currently see in our culture.

 

Looking at discipline in terms of fidelity, we see a close connection. Many Pagans go from faith to faith, system to system, path to path. Asatruar are much less likely to do this. The discipline of keeping faith with our Gods and the ways of our ancestors is part of our modern practice. In this way, we limit ourselves in some ways, but we gain much more in others.

 

Hospitality

Hospitality is simply one of the strongest core values at the heart of virtually every ancient human civilization. In a community/folk religion such as our own, it is the virtue that upholds our social fabric. In ancient times it was essential that when a traveler went into the world he could find some sort of shelter and welcome for the night. In modern times it is just as essential that a traveler find friendship and safety.

 

In our modern Asatru community, we need to treat each other with respect and act together for the good of our community as a whole. This functions most solidly on the level of the kindred or hearth where nonfamilial members become extremely close and look out for each other. It can mean hospitality in the old sense of taking in people, which we’ve done, but in modern times it’s more likely to mean loaning someone a car or a bit of money when they need it (that’s need, not want).

 

Part of hospitality is treating other people with respect and dignity. Many of our Gods are known to wander the world and stop in at people’s houses, testing their hospitality and generosity. The virtue of hospitality means seeing people as if they were all individuals with self-respect and importance. Or perhaps from time to time, they are literally the Gods in human form. This has profound implications for social action in our religion. Our response to societal problems such as poverty (that’s poverty folks, not laziness) is in many ways our modern reaction to this ancient virtue.

 

In terms of our modern community as a whole, I see hospitality in terms of frontier “barn raisings” where a whole community would come together and pool their resources. This doesn’t mean we have to forget differences, but we must put them aside for those who are of our Folk, and work for our common good.

 

Industriousness

Modern Asatruar must be industrious in their actions. We need to work hard if we are going to achieve our goals. There is so much for us to do. We’ve set ourselves the task of restoring Asatru to it’s former place as a mainstream faith and by doing so reinvigorating our society and culture. We can’t do this by sitting on our virtues, we need to make them an active part of our behavior. Industry also refers to simple hard work in our daily vocations, done with care and pride.

 

Here’s a few concrete examples. If you are reading this and don’t have a kindred, why not? Stop reading now. Go and place ads in the appropriate local stores, get your name on the Ring of Troth, Wyrd Network, or Asatru Alliance networking lists, and with other Pagan groups. Put on a workshop. Ok, now you’re back to reading and you don’t agree with what I’m saying here? Well, be industrious! Write your own articles and arguments. Write a letter to the editor and suggest this material be banned better that than passivity. Get the blood moving and go out and do it. That’s how it gets done. The Gods do not favor the lazy.

 

The same holds true for our non-religious lives. As Asatruar we should offer a good example as industrious people who add to whatever we’re involved in rather than take from it. We should be the ones the business we work in can’t do without and the ones who always seem to be able to get things done. When people think of Asatru, they should think of people who are competent and who offer something to the world.

 

This doesn’t just apply to vocational work, but to the entire way we live our lives. It is just as much a mentality. The Vikings were vital people. They lived each day to its fullest and didn’t wring their hands in doubt or hesitation. We should put the same attitude forward in all that we do whether it is our usual vocation, devotion to the Gods, or leisure time.

 

Self Reliance

Industry brings us directly to the virtue of Self-Reliance, which is important both in practical and traditional terms. Going back to the general notion of this article, we are dealing with a form of morality that is largely self-imposed and thus requires self-reliance. We rely on ourselves to administer our own morality.

 

Traditionally, our folkways have always honored the ability of a man or woman to make their own way in the world and not to lean on others for their physical needs. This is one of the ways in which several virtues reinforce and support each other. Hospitality cannot function if people are not responsible enough to exercise discipline and take care of themselves. It’s for those that strive and fail or need assistance that hospitality is intended, not for the idle who simply won’t take care of themselves.

 

In terms of our relationships with the Gods, self-reliance is also very important. If we wish the Gods to offer us their blessings and gifts, we must make ourselves worthy of them and the Gods are most pleased with someone who stands on their own two feet. This is one of the reasons for the Asatru rule that we do not kneel to the Gods during our ceremonies. By standing we acknowledge our relationship as striving and fulfilled people looking for comradeship and a relationship, rather than acting as scraelings looking for a handout from on high. It takes very little for a God to attract a follower, if worship simply means getting on the gravy train. We, as Asatruar, are people who can make our own way in the world, but who choose to seek a relationship with the Gods.

 

In mundane terms being self-reliant is a simple way to allow ourselves the ability to live as we wish to. In simple economic terms, if one has enough money in the bank one doesn’t need to worry as much about being fired due to religious discrimination. We can look a bigot in the face and tell him just where he can put it. It’s also nice to have something in the bank to lay down as a retainer on a good lawyer so we can take appropriate action.

 

On the other side of this is self-reliance in the sense of Henry David Thoreau, who advocated a simple lifestyle that freed one from the temptations of materialism. Again, here we are able to live as we wish with those things that are truly important. Religious people from all faiths have found that adjusting ones material desires to match one’s ability to meet them leaves one open for a closer relationship with deity and a more fulfilling life. While our ancestors were great collectors of gold goodies, they didn’t lust for possessions in and of themselves, but for what they stood for and could do for them. In fact, the greatest thing that could be said of a Lord was that he was a good Ring Giver.

 

Being self-reliant also means taking responsibility for ones life. It’s not just about refusing a welfare check or not lobbying for a tax exemption, but also refusing to blame ones failures on religious intolerance, the patriarchy, or an unfair system. The system may, in fact, be unfair, but it’s our own responsibility to deal with it.

 

In societal terms, we have become much too dependent on other people for our own good. As individuals we look to the government or to others to solve our problems and as a society we borrow billions from our descendants to pay for today’s excesses. Most problems in this world could be solved if people just paid their own way as they went.

 

Perseverance

The final virtue is Perseverance which I think most appropriate because it is the one that we most need to keep in mind in our living of the other values. Our religion teaches us that the world is an imperfect place, and nothing comes easy. We need to continue to seek after that which we desire. In this imperfect world there are no free lunches or easy accomplishments especially in the subjects we have set before ourselves. If we truly wish to build an Asatru community that people will hold up as an example of what committed people can do, then we must persevere through the hardships that building our religion is going to entail. We must be willing to continue on when we are pushed back. If one loses a job for ones religion, the answer is not to go back and hide, but to continue until one finds a vocation where one can more forward and live as an Asatruar should.

 

Finally we must persevere when we simply fail. If one’s kindred falls apart because of internal strife, one should go back and start over. Pick up the pieces and continue on. If nobody had done this after the disintegration of the Asatru Free Assembly, this would probably never have been written. We must be willing to continue in the hard work of making our religion strong not just when it is convenient and easy to do so, but when it gets hard, inconvenient, or just plain boring. To accomplish without striving is to do little, but to persevere and finally accomplish a hard fought goal brings great honor.

 

(Written by Lewis Stead from the Raven Kindred’s ritual book)

 

WOTC PODCAST

Celtic Tree Month of Huath(Hawthorne)

May 13 – June 9

 

The Hawthorn is a prickly sort of plant with beautiful blossoms. Called Huath by the ancient Celts, and pronounced Hoh-uh, the Hawthorn month is a time of fertility, masculine energy, and fire. Coming right on the heels of Beltane, this month is a time when male potency is high — if you’re hoping to conceive a child, get busy this month! The Hawthorn has a raw, phallic sort of energy about it — use it for magic related to masculine power, business decisions, making professional connections. The Hawthorn is also associated with the realm of Faerie, and when the Hawthorn grows in tandem with an Ash and Oak, it is said to attract the Fae.

Grant, O God/Goddess, Thy Protection;
And in protection, strength;
And in strength, understanding;
And in understanding, knowledge;
And in knowledge, the knowledge of justice;
And in the knowledge of justice, the love of it;
And in that love, the love of all existences;
And in the love of all existences, the love of God/Goddess.
God/Goddess and all goodness.
Who will hold my hand?
Who will send the energy on to weave a circle of light?
I call on the light,
I call to the Lord and the Lady, whatever you wish to call them,
I call to the four corners of the Earth,
Strengthen this circle and let the power grow,
Let the love flow!

 

–A Druidic Prayer
–Amended From: The Book Of Druidry by Ross Nichols

 

Why Do We Celebrate St. Patrick’s Day?

 
The history of St Patrick’s Day in America, however, begins with Irish soldiers serving in the British army. Befitting of the Irish, it is a tale of Irish patriotism and evolving political power. That very first parade in New York City not only helped the homesick Irish soldiers connect with their roots through the familiar strains of traditional Irish music—usually featuring bagpipes and drums, but also helped them to connect with one another, finding strength in numbers. Over the years as nearly a million Irish immigrants fled to America in the wake of the Great Potato Famine, St Patrick’s Day parades became a display of solidarity and political strength as these often ridiculed Irish immigrants were frequently victims of prejudice. Soon enough, their numbers were recognized and the Irish soon organized and exerted their political muscle, becoming known as the “green machine”.

 

Today, St Patrick’s Day celebrations abound. Decidedly less religious, St Patrick’s Day celebrations continue to be a show of Irish strength and patriotism. So, get our your green and get ready to celebrate!

 

How Green Became Associated With St. Patrick’s Day and All Things Irish
On St. Patrick’s Day, everyone is seeing green—whether it’s the green Chicago River, green beer, green milkshakes or green clothing and bead necklaces. Many might believe that the Emerald Isle and the color green are linked because of the country’s verdant landscape, but the association actually traces its roots to Irish political history.

 

In fact, blue is believed to have been associated with Ireland before green was. Henry the VIII claimed to be king of Ireland in the 16th century, and his flag at that point would have been blue. That’s at least one reason why a blue flag with a harp is associated with the Irish President. (The harp is one of the two main symbols of Ireland, along with the Shamrock, and it dates back to the bards whose songs and stories were the chief entertainment in medieval Gaelic society.) A light blue became associated with the Order of St. Patrick, an 18th century era order of knights, perhaps to create a shade of blue for the Irish that was different from the royal blue associated with the English, says Timothy McMahon, Vice President of the American Conference for Irish Studies.

 

McMahon argues the earliest use of green for nationalistic reasons was seen during the violent Great Irish Rebellion of 1641, in which displaced Catholic landowners and bishops rebelled against the authority of the English crown, which had established a large plantation in the north of Ireland under King James I in the early 17th century. Military commander Owen Roe O’Neill helped lead the rebellion, and used a green flag with a harp to represent the Confederation of Kilkenny, a group that sought to govern Ireland and kick out the Protestants who had taken control of that land in the north of Ireland. (They were ultimately defeated by Oliver Cromwell.)

 

The color green cropped up again during an effort in the 1790s to bring nonsectarian, republican ideas to Ireland, inspired by the American revolution and the French revolution. The main society that promoted this idea, the Society of United Irishmen, wore green, especially an Irish version of the “liberty caps” worn during the French Revolution. One police report described their uniform as comprised of a dark green shirt cloth coat, green and white striped trousers, and a felt hat turned up on one side with a green emblematic cockade.

 

Though the rest of the uniform eventually faded from popular wear, the importance of the color green spread, thanks in part to the poems and ballads written during this time, most famously “The Wearing of the Green.”

 

“You start to see different traditions building up around colors — the Protestant tradition is orange, the nationalist tradition associated with the Catholics is green,” McMahon adds.

 

The origins of the wearing of green clothing in the U.S. on St. Patrick’s Day and for St. Patrick’s Day celebrations in general date back to the 19th century, when waves of Irish immigrants came to America looking for better job opportunities, especially after the Great Famine of the 1840s-50s, and began wearing green and carrying Irish flags along with American flags as a point of pride for their home country.

 

 

Originally Published in Time Magazine
Author: Olivia B. Waxman

The History of the Shamrock

Full of symbolism, this plant has mystical roots
by Michelle Gervais

Shamrocks have been symbolic of many things over the years. According to legend, the shamrock was a sacred plant to the Druids of Ireland because its leaves formed a triad, and three was a mystical number in the Celtic religion, as in many others. St. Patrick used the shamrock in the 5th century to illustrate the doctrine of the Holy Trinity as he introduced Christianity to Ireland.
“Wearin’ o’ the green”

The shamrock became symbolic in other ways as time went on. In the 19th century it became a symbol of rebellion, and anyone wearing it risked death by hanging. It was this period that spawned the phrase “the wearin’ o’ the green”. Today, the shamrock is the most recognized symbol of the Irish, especially on St. Patrick’s Day, when all over the world, everyone is Irish for a day!

The original Irish shamrock (traditionally spelled seamróg, which means “summer plant”) is said by many authorities to be none other than white clover (Trifolium repens), a common lawn weed originally native to Ireland. It is a vigorous, rhizomatous, stem-rooting perennial with trifoliate leaves. Occasionally, a fourth leaflet will appear, making a “four-leaf clover,” said to bring good luck to the person who discovers it.
Grow your own shamrock

If you’d like to grow your own shamrock, you have a couple of options. You let the widely recognized white clover invade your lawn, or you can grow the Americanized version, Oxalis tetraphylla, the lucky clover. This is the plant you will usually find in gift shops in March.

Oxalis tetraphylla is a tender perennial in most parts of this country, hardy only in USDA Hardiness Zones 8 to 9. For this reason it is usually grown as a house plant, with a winter dormancy period. It needs bright light to thrive, as well as moist, well drained soil. When the plant begins to go dormant for the winter, keep the soil barely moist, and resume regular watering in the spring when the plant puts out new growth.

 

 

Read more: http://www.finegardening.com/history-shamrock#ixzz4bane9cm5

Celtic Commandments

Give thou thine heart to the wild magic,
To the Lord and the Lady of Nature,
Beyond any consideration of this world.

Do not covet large or small,
Do not despise weakling or poor,
Semblance of evil allow not near thee,
Never give nor earn thou shame.

The Ancient Harmonies are given thee,
Understand them early and prove,
Be one with the power of the elements,
Put behind thee dishonour and lies.

Be loyal to the Lord of the Wild Wood,
Be true to the Lady of the Stars,
Be true to thine own self besides,
True to the magic of Nature above all else.

Do not thou curse anyone,
Lest thou threefold cursed shouldst be,
And shouldst thou travel ocean and earth,
Follow the very step of the ancient trackways.

–From the carmina gadelica, ancient celtic oral tradition
Pagan Carmina Gadelica by Mike Nichols

Original Carmina Gadelica in full

 

About the Celtic Tree Month of Ash

The Ash tree (Fraxinus excelsior) is one of the sacred trees of Wicca/Witchcraft revered by contemporaries and ancients alike. It is often referred to in verse by the phase “by oak, ash, and thorn,” which is used as a blessing during ritual or to affirm a charge of power in spellcraft. The Druids believed that oak possessed masculine energy and the thorn feminine energy, the polarities of which were balanced and focused by ash allowing the energies to be readily tapped and directed. In folklore it was believed that the fairies could be seen and conversed with by mortals wherever the three trees grew together. The ancient Irish called the ash tree “nin” and its name was given to the letter “N” in the ogham alphabet.

There are about fifty species of the genus Fraxinus, and cultivation has produced and perpetuated a large number of distinct varieties of which the Weeping Ash and the Curl-leaved Ash are the best known. The Common Ash and the Privet are the only representatives in England of the Olive tribe Oleaceae. The Common Ash is a tall handsome tree readily distinguished by its light-grey bark, which is smooth in younger trees and rough and scaly in older ones. It has large compound leaves divided into four to eight pairs of lance-shaped leaflets, an arrangement that imparts a light feathery arrangement to the foliage. The leaflets have sharply-toothed margins and are about 3 inches long.

In April or May according to season and before the appearance of the leaves, the black flower-buds of the previous year’s shoots expand into small dense clusters of a greenish white or purplish colour, some of the minute flowers having purple stamens, others pistil only, and some both, but all being devoid of petals and sepals, which owing to the pollen being wind-borne, are not needed as protection or to attract insect visitors. After fertilization the oblong ovary develops into a thick seed-chamber with a long strap-shaped wing, which is known as an Ash-key (samara). Bunches of keys hang from twigs in great clusters, at first green and then brown as the seeds ripen. They remain attached to the tree until the succeeding spring when they are blown off and carried away by the wind to considerable distances from the parent tree. They germinate vigorously and grow in almost any soil.

The wood of the ash is a valuable commodity, due to the quickness of its growth and the toughness and elasticity of its timber, in which quality it surpasses most other trees. The wood is heavy, strong, stiff and hard, and takes a high polish. It shrinks only moderately in seasoning and bends well after. It is the toughest and most elastic of our timbers and was used in the old days, and still is today, for spears, bows and arrows. Ash wood is used for more practical purposes than that of any other tree, being so elastic that a joist of it will bear more pressure before it breaks, than one made of other wood. Ash wood always fetches a good price being next in value to the Oak and surpassing it for some cases, for it matures more rapidly than Oak and is just as valuable as a sapling wood.

Before synthetic materials became available, ash wood was in endless demand by railways and other works for building carriages, coaches and wagons. It was also used for axe-handles and spade-handles, ladders and carts, walking sticks, hoops, hurdles and crates, and a whole multitude of uses in the countryside for agricultural purposes. It also makes the best oars and the toughest of shafts for carriages. In its younger stages it is called Ground Ash, which is much used for hop poles, for which it was extensively grown. Ash wood also makes excellent logs for burning; giving out no smoke and the ashes of the wood makes very good potash.

The bark of the ash is a grey or greenish-grey colour externally and has numerous small grey or brownish-white warts. The inner surface is yellowish or yellowish brown is fibrous and nearly smooth. Of old, ash bark was used to make quills and was employed for tanning nets. The bark is astringent and together with its leaves has medicinal uses, which fetch prices worthy of the labour it takes to collect it. The bark is collected from the trunk and the root with the latter being preferred. It contains the bitter glucoside Fraxin, the bitter substance Fraxetin, tannin, quercetin, mannite, a little volatile oil, gum and malic acid.

Folklore and Myths:

In folklore and mythology the ash tree has many associations with the gods, such as: Uranus, Poseidon, Thor, Odin, Oceanus, Nemesis, Mars, and Gwydion. The Greek goddess Nemesis carried an ash branch as the symbol the divine instrument of the justice of the gods, the scourge. In iconology she is also depicted with an eight-spoke wheel symbolic of the solar year. The wheel is also a symbol of the Fates who dispensed her justice under and through the ash tree, metering out happiness or misery and ensuring that fortune was shared and not cosseted by the few. If anyone hoarded the favours she had given or didn’t sacrifice some or part of it to the gods, or didn’t try to alleviate the poverty and misery of fellow man. Nemesis would step in and withdraw what was given dispensing justice through humiliation with a scourge made of ash.

In later Greek myths Nemesis was identified as Andrasteia, daughter of the sea god Oceanus and goddess of the “rain making ash tree”. In this aspect her scourge was used for ritual flogging to bring fruitfulness and productivity to the trees and crops. This association with Oceanus the god of the sea through his daughter Andrasteia, connects the ash tree with thunderstorms, which waters the earth and fertilizes the land. The ash tree is said to attract lightening. As well as the ash branch, wheel and scourge Nemesis also carried an apple branch as a reward for heroes.

The ash tree is also associated with Divination, Prophecy and Inspiration. Odin is said to have hung from an ash tree in order to gain enlightenment before reading the runes. In Norse mythology and to the ancient Teutons the ash tree represented Yggdrasill, also known as the World Tree. This was their concept of the universe and revered as the tree of Time and of Life. In Scandinavian myth the first man was formed from the ash and the first woman from rowan.

One of the ritual tools of a Witch is the Broom, which traditionally was made by tying the twigs of a Birch tree around a handle made of Ash with strips of Willow. In folklore it was thought that the Ash with its association with water had command over the four elements. The Birch with its connection to the spirits of the dead drew those spirits into one’s service and the Willow through its connection with Hecate allowed communication with the Goddess. The handle, brush and binding of the broom are also symbolic of the triformis aspects of the Goddess.

The ash tree is known by several folk names: Nion, Asktroed, Jasen Bell and Freixo. It is associated with such deities as: Uranus, Poseidon, Thor, Odin, Neptune, Nemesis, Mars, and Gwydion. Its gender type is Masculine, its planet ruler is the Sun, and its associated element is Fire. Ash is used to attract the powers needed for Protection, Prosperity, Prophecy, Health, and Sea and Water rituals.

Magical Uses:

As is the case with most trees, one of the main properties and uses of the ash tree is that of protection. Of old, a staff of ash was hung over doorframes to ward off malign influences, or ash leaves were scattered in the four directions to protect a house or area, or a garter made from its green bark was worn as protection against sorcerers and physic attacks. Ash was also used as protection from snakebites; snakes have an innate fear of the ash tree and will not crawl over its wood.

The Ash had the reputation of magically curing warts, this was done by sticking a new pin in an ash tree then removing it, prick the wart you wish to remove and then replace the pin back in the tree, repeat the following rune: “Ashen tree, ashen tree, Pray take this wart of me.” (Use a new pin for each wart.)

Carve a piece of ash wood into the shape of a solar cross (an equal-armed cross) and carry it with you when traveling across sea or water for protection against drowning. Healing wands are also carved out of ash wood and healing poppets can be carved from its roots.

Scatter some ash leaves in a bowl of water and place it under a bed over night to prevent and heal illness. The next morning the water and leaves should be discarded outside on open ground then repeat the procedure each evening until well. Leaves can also be sewn into small sachets and worn as health or protection charms. To gain the love of the opposite sex, carry some loose ash leaves in your pockets.

By burning ash wood at Christmas time (Yule) you will receive prosperity and if you want your newborn child to be a good singer bury its first nail parings under an ash tree. However, given duality in all things not all the ash tree merits are good. The ash tree has a particular affinity with lightning, which it attracts. Under an ash tree is not the place to be during an electrical storm.

Medicinal Uses:

The bark of the ash was used as a bitter tonic and astringent, and is said to have been valuable as an anti-periodic. On account of its astringency it was used as a decoction, and extensively in the treatment of intermittent fever and ague, it was also used as a substitute for Peruvian bark. The decoction is odourless though its taste is fairly bitter. It was considered useful for removing obstructions of the liver and spleen, as well as aiding rheumatism of an arthritic nature.

The leaves have diuretic, diaphoretic and purgative properties and are employed in modern herbal medicine for their laxative action, especially in the treatment of gouty and rheumatic complaints proving a useful substitute for Sienna, having a less griping effect. The infusion of the leaves (1 oz to the pint of water) may be given in frequent doses during any 24-hour period. The distilled water of the leaves can be taken every morning and was considered good for dropsy and obesity, and a decoction of the leaves in white wine had the reputation of dissolving stones and curing jaundice. The leaves should be gathered in June, well dried and powdered and kept in well-corked bottles. In some parts of the country the leave were used to feed cattle when grass was scarce in autumn, but when cows eat the leaves or shoots, their butter becomes rank.

The fruits of the different species of Ash are regarded as somewhat more active than the bark and leaves. The ancient physicians had a high regard for ash keys and used them as a remedy for flatulence. In more recent times ash key were said to have the “virtue of capers” and were often substituted for them in sauces and salads, or preserved with salt and vinegar and sent to table as a pickle.

Astrologically ash people (i.e. whose who are born in the month of January) are uncommonly attractive, vivacious, impulsive and demanding. They do not care for criticism, are ambitious, intelligent, and talented and like to play with fate. They can be egoistical but are very reliable and trustworthy. They are faithful and prudent lovers though sometimes their heads rule over the heart but they take their partnerships very seriously. Ash people are also very ambitious in love and business and whatever they be, they wish to be the best.

Source

 

Controverscial.com

 

Folklore and Mythology About the Celtic Tree Month of Rowan

 

Of old, during the month of May, farmers passed all their livestock through a large hoop made of Rowan to protect them and ensure fertility. Benevolent fairies are said to have inhabited the Rowan, which if grown near the home would protect its occupants from evil spirits. A piece of Rowan was often sown into the clothing of small children to protect them from capture by evil fairies. Often red berries, after being left to soak in water, were sprinkled around areas one wished to protect.

 

In Scandinavian myths, the first woman was formed from the Rowan tree and the first man from Alder tree. The red berries of the Rowan were considered sacred by most cultures and are symbolic of the forces of creation – blood, life, death and renewal. The old peoples of Ireland believed that the Rowan possessed the power to restore lost youth and was guarded by serpents and dragons. They also associated Rowan with Bridget and Brigantia whose arrows were made from Rowan wood.

 

In Aegean/Mediterranean myths, the Rowan is connected to a tale about the drinking cup of Zeus, which was stolen from Olympus. An eagle was sent to recover the cup and a battle raged with the creatures that stole it. The legend has it that wherever a drop of blood or feather fell during the battle, a Rowan tree subsequently sprouted. Similarly, the red berries of the Rowan are symbolically associated with droplets of blood and are used by many contemporary pagans and witches as such during ritual and magick. Gone are the days when real sacrificial blood was used.

Magical Uses:

Rowan wood can be carried and used to increase psychic powers, and its branches used for making dowsing rods or magical wands. The leaves and berries of the Rowan can be added to incense to aid divination and increase psychic powers. The bark and berries carried on the person will also aid in recuperation, and was added to health and healing sachets, as well as power, luck and success charms.
Tying two small twigs of Rowan together with red thread in the form of an equal-armed cross is an age-old protective amulet. Cornish peasants carried these in their pockets for protection; as did Scottish Highlanders sew them into the lining of their kilts before going into battle. Walking sticks and staffs made from Rowan are excellent tools for those who roam the fields or woods by night, as well as an aid to walking; they offer protection from lightning. Similarly, when traveling across water, carrying a piece of Rowan will protect the ship from storms at sea.

 

When a family member dies, planting a Rowan tree over their grave would prevent their souls from haunting the place. The red berries of the Rowan have a five-pointed star (pentagram) from were it was attached to the stalk. The pentagram is an ancient symbol of protection and so carrying the berries in a pocket would protect a person from harm. Highland women made necklaces of the berries threaded with red thread for protection. The Rowan was thought to help a person distinguish good from bad, help from harm, and friend from foe. Spiritually, it protected you from unwanted influences and symbolized beauty, privacy, peace and sanctuary.

 

The Rowan has deity associations with the gods: Dagda, Thor, Vulcan, Pan and Herne, and with the goddess: Bridget, Brigantia, Aphrodite, Cerridwen and Hecate. Its gender type is Masculine. Its planetary ruler is the Sun and its associated elements Earth and Fire. Rowan is used to attract the powers needed for: Protection, Healing, Success and Psychic Powers.

 

Astrologically, Rowan people (i.e. those people born during the period 21st Jan – 17th Feb) are protective and full of charm, cheerful, gifted and without egoism. They like to draw attention, love life, motion, unrest and even complications. They are both dependent and independent, have good taste and are artistic and passionate. While sociable and good company, they can also be emotional, and do not forgive or forget.

 

Source

 

Controverscial.Com

 

About the Celtic Tree Month of Duir(Oak)

June 10 – July 7

 

The Oak month falls during a time when the trees are beginning to reach their full blooming stages. The mighty Oak is strong, powerful, and typically towering over all of its neighbors. The Oak King rules over the summer months, and this tree was sacred to the Druids. The Celts called this month Duir, which some scholars believe to mean “door”, the root word of “Druid”. The Oak is connected with spells for protection and strength, fertility, money and success, and good fortune.

Carry an acorn in your pocket when you go to an interview or business meeting; it will be bring you good luck. If you catch a falling Oak leaf before it hits the ground, you’ll stay healthy the following year.
 

Source

Patti Wigington, Paganism/Wicca Expert
Article published on & owned by About.com