July Hay Moon: Nemetona, Eagle and Oak

July is the time that the harvests begin, the first gathering in of the bounteous crops ripening over the land, the time for hay making. Wild-flowers abound in this month, meadows now full of poppy, ox-eye daisy, red campion and teasel, and butterflies gather nectar from dangling horns of violet buddleia. In Anglo-Saxon tradition, this full moon was known as the Wort moon, when the wyrt, or medicinal herbs were gathered to be dried and stored, or also Buck moon as July was the month when deer began to grow their velvet covered antlers.

All northern hemisphere agricultural societies associated the energy impetuous needed to ripen the crop with male energy in its most potent form. The month was named by the Romans for their most famous of kings, Julius Caesar, and in a Greece the Olympia, or early Olympic games, when men would come from all over Greece to demonstrate their prowess in competitions in athletics, drama and music, was presided over by Zeus. In Celtic tradition, the eagle and the oak are associated with this time of year, and the eagle was known as the king of the birds and the oak the king of the trees, both powerful images of strength and mastery.

According to legend, two great eagles guard the burial place of Arthur in Snowdonia, in Welsh called Eryri, or the nest of the eagles. It was also said that druids shapeshift into these eagles and create the whirlwinds of stormy cloud that sweep so frequently across Snowdonia with its mercurial weather patterns. The eagle is often also linked to the power of the sun, the source of heat and light on Earth, and in Gaelic it is known as Suil-na-Greine, eye of the sun. As such clan leaders and kings would wear plumes of eagle feathers to symbolise enlightenment.

In the Welsh tradition, the eagle is one of the four sacred birds and named as one of the five oldest animals. In the tale of Culhwch and Olwen, it is the Eagle of Gwernaby who leads them to the salmon, the oldest and most revered animal of them all, and who is able to free Mabon. The eagle rules over the domain of air, of intellect and clarity of thought. The salmon, a creature of the waters, symbolises emotion and the unconscious. This story reminds us that it only through the union of the two that we gain wisdom.

The oak is the tallest and mightiest tree in any grove, the roosting place of oracular birds, and as such it was the central tree to the druids. In Celtic tradition it was the sacred tree of the Dagda the king of the gods, and in Norse mythology to Thor, god of thunder and lighting. The month of July has particularly strong associations with thunder and lightning in most cultures and these natural phenomena was seen as the tool of gods (e.g. Zeus was also often depicted with a lightning bolt.) Here we see an echo of father sky culture, where the male gods were seen to preside over lofty (heavenly) weather patterns, but also a reminder that for the crops to grow successfully, copious amounts of rain was also needed, which at this time of warm surface temperatures, would frequently come in the form of storms. This aspect of the male life force was seen as a necessary complementary energy to the nourishing fecundity of the bounteous energy bringing forth the crop from the earth. An oak tree was especially revered if it had been struck by lightning, a living symbol of the fusing of the two complementary energies of heaven and earth.

The pre-Roman peoples of Britain and Ireland did not build temples, but for thousands of years worshipped outside in nature, in particular in the sacred groves. These were natural clearings in areas of trees, deemed sacred on account of their position near water or other landmarks, and due to the particular mix of trees that prevailed. Oak groves were particularly sacred to the druids. These groves were made into sanctuaries, or sanctified, by evoking the presence of Nemetona, the guardian presence of the sacred place, which were themselves known as nemetons. Hawthorn was her most sacred tree, but mixed groves of hawthorn, oak and ash was deemed to be especially sacred.

This most elusive of goddesses has left virtually no trace in the written record, yet her presence would have endured for thousands of years as the guardian of consecrated and sacred enclosures in woods and forests, probably surrounding a central altar. In Roman times, she did have a shrine in Bath where she was depicted seated on a throne holding a sceptre, surrounded by three hooded figures and a ram. She was sometimes also associated with Rigonemetis, the king of the sacred grove whom the Romans associated with Mars. The ram figuring at the shrine was another symbol of potent male fire energy, again preserving this sacred connection between trees and lightning. In Celtic times however Nemetona would not have had a consort, as it was her presence alone that was needed to sanctify a grove. The circular nature of many nemetons could have been linked to later stone circles that also had the function of making an area of land sacred, and therefore able to function as a bond between heaven and earth.

Summer Solstice: Taliesin, Ceridwen and Magical Cauldrons

With the sun at its zenith and the Earth at the peak of her abundant glory, this is the time for manifestation, for flowering and empowering, for achieving the full potential offered by those long daylight hours. Male drones swarm about the queen bee, who will choose carefully with whom she will mate, and the hues of purple and white heather brushing the hillside are alive with their potent hum. In ancient times, as the drone must give up his life after coupling with the queen, so too the king in his role as guardian of the land must also give up his, for as the wheel of the year turns, the power of the Sun must wane as that of the darkness waxes. Now more usually it is the Green Man and Faery Queen who preside at the Solstice, reminding us that connection with the Otherworld is just behind the veil.

In Britain, Summer Solstice was once dedicated to Ceridwen, keeper of the Sacred Cauldron, the goddess whose story is mentioned in the medieval Tale of Taliesin and with whom she is intricately bound. Though this folktale is of relatively recent provenance, it is clear that this goddess of transformation, magic, shapeshifting and rebirth has a much more ancient pedigree, the energy of which can be felt at the ancient cromlech of Pentre Ifan near Nevern in Pembrokeshire. Ceridwen is also a dark moon goddess, and as this Solstice falls at the dark moon, it seems particularly relevant to recount her story now.

Drinking from her magical cauldron was said to confer inspiration (Awen), prophetic gifts and the art of storytelling, so Ceridwen has an intimate connection with welsh poets and bards  who call themselves sons of Ceridwen. This tradition is enshrined in folklore through the character of Taliesin, the sixth century bard of the Brythonic chieftan called Urien, and a legendary figure of other traditions, including the Arthurian. Here is their story:

Taliesin began life as a boy called Gwion Bach. One day, he found himself on an island on Lake Bala in North Wales where the giant Tegid Foel lived with his wife Ceridwen. Together they had two children, a beautiful girl and a boy called Morfan who was said to be very ugly. In order to compensate for his lack of good fortune,  Ceridwen decided to brew a potion in her wondrous cauldron that would bestow wisdom and knowledge on her son. She sought special herbs from the Earth, gathered on certain days and hours, and made from them a magic brew that needed to be kept at constant temperature. She had a blind  man tend the flames, and to Gwion Bach was given the job of tending, for this potion needed to be stirred for a year and a day.

Eventually, just as the allocated time arrived, Ceridwen fell asleep and alas! three drops sprang from the cauldron and landed on Gwion Bach, who had shoved Morfan out of the way. But not just any three drops, for only the first three contained any magical properties, the rest of the potion was poisonous. Gwion instantly attains the gifts of prophecy and wisdom – and knowing he was in grave danger, he takes flight.[1]

With Ceridwen in hot pursuit, Gwion magically shape shifts into a series of creatures in order to keep ahead of her. First he transforms into a hare, and Ceridwen gives chase in the form of a black greyhound. Then he turns himself into a fish, and she an otter. He then turns into a bird, and she a hawk. Finally, he ends up cornered in a barn and there transmutes into a single grain of corn.  Ceridwen became a high crested black hen – and gobbles him up!

She immediately becomes pregnant, and knowing that is Gwion that she carries, vows to get rid of him when he is born. In the time honoured manner reserved for magical characters of divine birth and many founding heroes, the child is spared, instead placed into a containing object, in this case a leather bag, or a coracle, and set adrift out at sea. Within time he is washed up on the shore of the Conway, where he is found by one Prince Elffin ap Gwyddno, who happened to be out salmon fishing. The prince cuts open the coracle and upon seeing the forehead of the baby says, ‘behold the radiant forehead!’ (in Welsh tal iesin), to which the child replied, ‘Tal-iesin he is!’ So thus named, Prince Elffin saddled the coracle onto his horse, the child reciting stanzas all the while, and takes him home to his wife. They raised the boy as their own and found themselves in receipt of riches and wealth as a result.

Taliesin goes on to goes have an illustrious career as a bard and rescues his step father from imprisonment on several occasions through his clever use of riddles and prophecy. King Maelgwn Gwynedd, to whom Elffin was in service, was so impressed with his poetic ability that he asks him who he was and where he had come from. His reply is the enigmatic Song of Taliesin as follows:

‘I was with my lord in the heavens when Lucifer fell into the depths of hell;

I carried a banner before Alexander; I know the stars names from the North to the South.

I was in the fort of Gwydion, in the Tetragrammaton;

I was in the canon when Absalon was killed;

I brought seed down to the vale of Hebron;

I was in the court of Don before the birth of Gwydion;

I was patriarch to Elijah and Enoch;

I was head keeper on the work of Nimrod’s tower;

I was atop the cross of the merciful son of God;

I was three times in the prison of Arianrhod;

I was in the ark with Noah and the Alpha;

I witnessed the destruction of Sodom and Gomorrah…

I got poetic inspiration from the cauldron of Ceridwen..

And I shall remain until doomsday upon the face of the earth.

And no one knows what my flesh is – whether meat or fish.’ [2]

Many, including Robert Graves, have tried to demystify this riddle (more on this another time) and together with other poetic utterings contained in the Book of Taliesin, it ensured that the historical Taliesin entered into the realm of legend. In this way he becomes the enduring embodiment of the inspired poet/bard archetype who has had many incarnations, including a later, possibly more famous one, in the form of Merlin at the court of King Arthur.

It was however through Ceridwen that he ultimately gained his inspiration (anwyn) and this was achieved through the medium of her magical cauldron, as he says. That cauldrons were considered both wondrous and practical by the Indo-European then Celtic people is not in doubt, and cauldrons were at the centre of the Celtic Mystery traditions. There were said to be three, the cauldrons of rebirth, inspiration and transformation. Ceridwen’s cauldron seems to bestow all three powers, and therefore it is she, as Mistress of the Cauldron, who holds the mysteries of transformation, as her shapeshifting abilities in the tale show; inspiration, as demonstrated in the bardic and prophetic insights its potion bestowed; and rebirth, as the character of Taliesin demonstrated.

Symbolically we know that through life experiences we are transformed and grow as we shed old ways and take on new forms, but there is also another ecological aspect to this story. It is through a deep connection with the other than human world, mediated through the prophetic and inspirational properties of certain plants, and the deep wisdom embodied in animal lore that shape shifts throughout the seasons, that we become more in harmony with the natural world, with the land. From this connection emerges a deeper knowledge of the Otherworld, which both is of and permeates the physical world, and it is in this liminal space that deep insight and wisdom is found. This mystical understanding is one of the great gifts of the Grail tradition, with which stories of wondrous cauldrons and also later intertwined.


[1] ‘The Tale of Gwion Bach’ from ‘The Mabinogi and Other Medieval Welsh Tales’ edited and translated by Patrick K. Ford, 1997, 2019

[2] ‘The tale of Taliesin’ from ‘The Mabinogi and Other Medieval Welsh Tales’ edited and translated by Patrick K Ford, 1997, 2019

Picture credits: ‘Ceridwen’ by Christopher Williams (1910), ‘Ceridwen and Gwion Bach’ by Tim Rossiter

June Mead Moon: Maeve, Honeysuckle and Bees

The month of June, named for the Roman Mother goddess Juno, is the time of the longest days and the shortest nights, a time to celebrate love, fertility and marriage. The Earth is now resplendent, trees decked in shimmering emerald leaves, cow parsley nodding at roadsides, and roses blooming in dazzling profusion. Swifts swoop in the evening skies while rivers and lakes are full of geese, ducks and swans protectively chaperoning their young, teaching them the life skills necessary for survival.

Gardens are spangled with the delicate mauves and purples of lavender, and the tendrils of honeysuckle are just starting to entwine tree trunks and bushes with their delicate golden blossoms, filling the evening air with their sweet scent.  Honeysuckle is associated with love and courtship and when hung over the door, will bring luck to any marriage. It is also associated with secret wisdom, waiting to be explored and uncovered, like the hidden delights buried deep in the blooms. [1]

Everywhere the bees are in full flow and this full moon is also known as the Honey Moon. Busily flying from flower to flower, they squeeze themselves into the nodding heads of foxgloves and emerge laden with their precious hoard, dizzy from its intoxicating scent. Their gentle humming adds an undertone to the midsummer garden, drawing us into a seductive dreamworld of rest and replenishment. Female forager bees return to the hive with their bounty, welcomed back and organised by those assigned to guard duty, regurgitating nectar into the mouth of the house bee, who then processes it some more before depositing it into a cell. Pollen stuck to the bee’s body is also removed by worker bees who pack it carefully for food, or convert some into royal jelly used to feed bee larvae laid by the queen.[2]

There are many traditions associated with the bee, all of which are ancient. For the Druids and the Celts, the bee was sacred and every aspect aspect of their lives was honoured and studied.  Britain was called the Island of Honey in Bardic traditions and in Ireland, the Brehon laws protected bees and their hives. Bees are attuned to the position of the sun and the direction of the winds, and use this orientation to communicate the location of pollen to members of the hive by dancing a sun dance in the shape of the lemniscate, or figure of eight, also known as the waggle dance.[3] Shamanic and goddess traditions including the Path of Pollen have used this sacred movement in a ritual context that pays homage to the social structure of the hive with the Queen Bee at the core.

All of the gifts of the hive have been honoured and used over the ages, from the nutritious and healing properties of honey, to the health benefits of propolis and pollen, the preserving and flavour enhancing qualities of honey when used on meat or salmon, and the uses of wax for candle making , polishing and sealing. Today we acknowledge bees as pollinators, one worker bee can visit up to 2,000 flowers in one day, and these services alone are valued at over 170 billion dollars a year. Yet bees are in decline suffering colony collapse disorder at an alarming rate. In Europe alone over the past 10 years this has risen to over 50% of all hives.[4]

Honey is one of the main ingredients of mead, one of the most ancient of alcoholic drinks. At the royal court of Tara, the assembly hall was known as Tech Midchuarta, the House of Mead Circling, as at festivals the mead was passed round in a goblet, circling all the participants until the last drop was drunk. [5]The mythical Queen Maeve, or Medb, of Connaught is associated with mead, as her name means ‘she who intoxicates.’ This could reflect her role as Sovereignty goddess, offering the chosen king of the land the cup of mead to bestow office upon him. Her story, as told in the Ulster Cycles, is a complex and often disturbing one. Here is it in abridged form:

Medb, ‘a fair-haired wolf queen’ was the daughter of the High King of Ireland and she was married to Conchbar, King of Ulster, as compensation for the death of his father. The marriage did not turn out well, and she left him. However, in her place her sister was given as a substitute. This did not suit Medb, and she murdered her own sister who was pregnant at the time of her death. The child survived and came back later to take vengeance for his mother’s murder.

In the meantime, Medb’s father installs her as the Queen of Connaught. But she is raped by her former husband Conchbar at an assembly at Tara, whereupon war broke out between the two nations. She marries several times and eventually finds a man who ‘is without fear, meanness or jealousy’ in the person of her bodyguard Ailill, when she marries forthwith. They have seven sons together and one daughter.

In the ‘Cattle Raid of Cooley’, we are told of a conflict between nations that arose because of a competition between Medb and her husband over their respective wealth. Unfortunately for Medb it turned out that Ailill had a magnificent white bull and she had nothing to compare to this. Determined not to be outdone, she sent out her messengers to search the land, and eventually they came across the Brown Bull of Cooley. He was so magnificent that Medb had to possess him – even though a soothsayer warned of impending doom.  She offered endearments, gold, sexual favours, but Daire, the owner of the bull would not surrender it. Maeve would not take no for an answer: she  assembled a great army to invade Ulster and steal the bull. Even this did not work. Nothing, not even the curse of Macha (see above) and single combat could bring victory to her side. But on the eve of battle, Medb managed somehow to steal the creature and bring it back to Connaught.

The prized bull was placed in a pasture alongside Ailill’s magnificent white horned beast, but alas! The two animals gored each other to death. All the loss of life and warfare had been in vain. Several years later, it was Medb’s turn to meet a sticky end. One morning whilst taking her ablutions at a well, she was recognised by Furbaide, the son of her murdered sister. He acted quickly as follows:

‘He was eating a piece of cheese. He did not then tarry to seek a stone. He put the piece of cheese in the sling. When Medb’s forehead was turned towards then, he let fly the piece of cheese and it struck her on the crown of the head so that he killed her by the one cast in vengeance of his mother.’[6]

And that is the story of Medb of Connaught. There is jealousy, revenge, rape, murder and pointless warfare in this tale, but also a measure of human passion, folly, love and above all, power. Medb is certainly a force to be reckoned with, but like Villanelle in the Killing Eve series, with whom she has something in common, she  is not exactly your classic role model. Some of her power and passion can be attributed to her role as Sovereignty goddess where she bestowed and took away the power of kings, but there is an ambivalence towards this role in the telling of the tale that bears witness over the centuries to the changing nature of man’s relationship with the land. Maeve was said to be buried standing up, so as to face her enemies head on from the grave. I am hoping to visit her cairn at Knocknarea in August and hear for myself what her long since silenced voice has to say…


[1] ‘Honeysuckle’ in the ‘Green Man Tree Oracle’ by John Matthews and Will Worthington

[2] ‘The Bee Book’ by F Chadwick, S Alton, E S Tennant, B Fitzmaurice and J Earl, Dorling Kindersley Limited, 2016

[3] ‘Bee’ in ‘The Druid Animal Oracle’ by Philip and Stephanie Carr-Gomm

[4] The Bee Book, as above

[5] ‘Bee’ in ‘The Druid Animal Oracle’ by Philip and Stephanie Carr-Gomm

[6] The Violent Death of Medb’ ed. And trans. Vernam Hull

Picture credit: Queen Maeve by J.C Leyendecker, public domain

Beltane: Of Flower Brides and Green Men

The ancient festival of Beltane is celebrated at the beginning of May when the sexuality of life and the Earth itself is at its peak and now turns to conception and the initiation of a new life force. This is when the Greenwood marriage was celebrated, the union between the May Queen, or the Flower Bride, and the Green Man, the young oak king or the Jack-in-the-Green. Even today this ritual is still re-enacted in villages around the country, where a May Queen decked in flowers weaves the ribbon of the male pole, symbolising the fertility of the god, in a dance that follows the spiral of life.

Traditionally Beltane began when the hawthorn blossomed, drenching trees, hedges and paths with scented petals like the scattered confetti of a bridal feast. The blossom was taken into the house and used together with mead and cake in handfasting ceremonies, where a couple tied hands with a red chord bound in a figure of eight and pledged to stay together for a year and a day. It was also the time when everyone went to the fields and celebrated the Greenwood marriage; children born to these couplings nine months later were considered sacred.

Beltane is above all a fire ceremony when bonfires are lit to honour the sun and its role in bringing forth life on Earth. It was probably named from the god Bel, a complex composite god originally belonging to the Sumerian/Babylonian (Bel = Baal = Lord) pantheon, and then adopted by the Celts as their sun god. This was when a special fire was lit called the Tein-eigen (‘teine = fire in Gaelic)[1] and everyone would gather together and jump over it to purify, cleanse and bring fertility. Cattle were also driven through the smoke to protect them from disease. Afterwards everyone would take a spark of this original fire with them to rekindle the home hearth. There is also some evidence that bonfires were lit along special places that were aligned to rising sun at Beltane, giving rise to some huge scale alignments such as the Michael Mary line. [2]The fires were lit on top of mounds and aligned Heaven and Earth, drawing down and harmonising energies, renewing the sacred bond afresh each year with this sacred act.

There are two stories about Flower Brides, or May Queens, and they are both told in the Mabinogion. In keeping with the prevailing Welsh culture of the early Middle Ages, the stories are told from a male perspective and the female protagonists appear somewhat lacking in their own authority. However, as ever there are deeper thread discernible just below the surface.

The first story is about Creiddylad, the beautiful daughter of Lludd Silverhand. She was fought over by two men, ‘carried off by one before the other had slept with her.’ Acts of revenge were carried out between the two parties, until King Arthur himself heard tell of it and came north to settle the dispute. He decreed that ’the maiden should remain in her father’s house, unmolested by either side,’ and there should be battle between the two ‘suitors’ each Beltane ‘for ever and ever, from that day till doomsday.’

So Creiddylad in this way, remained the eternal May Queen around which the seasons revolved, fought over by the holly and the oak king, or the powers of the waxing and waning sun, locked in a continuous battle for supremacy as a result of the yearly seasonal cycle.

The May Queen in the second story also has two male suitors, but of quite a different form. This is the tale of Bloueuwedd, the flower bride, created for the son of the goddess Arianrhod (more on her later) by his uncles to thwart his mother who declared he would not marry a mortal woman. Together they ‘took the flowers of the oak, and the flowers of the broom, and the flowers of the meadowsweet, and from those they called forth the very fairest and best endowed maiden that mortal ever saw.’ [3]She was duly presented in marriage to Arianrhod’s son, who changes his name throughout the story, but here is called Llew Llaw.

After they have been married a while, he leaves her alone in the castle and goes to visit his uncles who have promised him some land. However, in the meantime a hunting party arrives and Blodeuwedd invites the leader of the party into the castle. They immediately fall in love and ‘she knew great joy at heart, and their talk that night was of the affection and love that they had conceived for the other.’ [4]Losing no time, they plot to kill her husband on his return.

Showing a degree of cunning that has earned her a reputation for betrayal, Blodeuwedd tells her husband that she fears for his untimely demise. He tries to reassure that this would not be easy for in order to die, he must be killed with a spear that was a year in the making. Not only that, but the manner of the death is very specific. ‘By making a bath for me on a river bank, and making a vaulted frame over the tub, and thatching it well and snugly too thereafter, and bringing a he-goat and setting it beside the tub and myself placing one foot on the back of the he-goat and the other on the edge of the bath. Whoever should smite me so, he would bring about my death.’[5]

Bloudeuwedd listens demurely. ‘Why’ she replies, ‘I thank god for that. That can be avoided easily.’

Armed with this information, her lover gets to work and fashions the spear needed to kill his rival. A year later, once they have their plan in place, Blodeuwedd once gain feins concern and asks her unsuspecting husband to demonstrate how he might meet his untimely death. This he dutifully does and as he stands precariously with one foot on the bath tub and the other on the back of a he-goat,  her lover jumps out and stabs him with the spear. Llew Llaw flies up in the form of an eagle and gives a horrid scream, and after that he was seen no more.

But that is not the end of the story. Llew’s aggrieved uncles once again come to his rescue and set out to find him. Eventually they find a maggot covered eagle and sing him out of a tree, changing him back into the form of a man with the tap of a magic wand. Llew Llaw is in a pitiful state and it takes him a year to get his strength back. But then he comes back to the castle where his wife and her lover are ensconced to seek revenge. Blodeuwedd’s maidens are all drowned in a lake whilst trying to escape, but she herself survives. For her is reserved the fate of being turned into an owl ‘so that she may never show her face in the light of day, and that there be enmity between thee and all the birds and that it be their nature to mob and moles thee wherever they may find thee.’[6]

So, it could be said that the flower maiden, made as the perfect wife to serve her husband, falls in love and thereby empowers herself. This enables her to take the sort of ruthless action that those  deprived of choice must take. But she must take responsibility for her action as she matures, symbolised by the owl, an ancient symbol of wisdom and cronehood. She also achieves independence and self-determination in the end (the owl), and like Creiddlydd, remains connected to the cycle of nature for ever more. Her suitors also face each other in combat, but unlike in Creiddlydd’s story, her lover is killed, though only after he has served as the king, or consort for allocated time (the timings are very precise in this story). So in this way, the story may be perceived in terms of the May Queen, goddess of the land (Sovereignty) and her two suitors, the holly king and the oak king, or the Green Men, who act as consort to the goddess, forever locked in an eternal cycle of waxing and waning, linked to the seasonal power of the sun.

[1] http://www.goddessandgreenman.co.uk

[2] ‘The Sun and the Serpent’ by Paul Broadhurst and Hamish Miller

[3] The Mabinogion, ‘Math Son of Mathonwy,’ 1991, Everyman

[4] As above

[5] As above

[6] As above

May Flower Moon: Etain, Willow and Crane

The May Flower full moon is the time when the Celtic goddess Etain brings beauty, grace and fertility into our lives. Known as the Shining One and as a White Lady of the Fae, Etain is a goddess of transformation and rebirth, associated with water, the sun, apple blossom and horses, to name but a few. She is also associated with butterflies, swans and other beings that symbolise the transmigration of the soul. Her story is complex and warrants a deeper analysis than is possible here, but her message of grace, rebirth, and maturation of the soul is deeply resonant for our times.

In ‘The Wooing of Etain,’ her story is told largely through the lens of a series of male protagonists, all of which seek to court her (indeed possess her) in some way. It revolves primarily around the character of Midhir, a king of the Tuatha de Danann, who lived among the sidhe. We are told that he loses an eye whilst visiting his foster son, Aengus Mac Og, and asks compensation for his loss which includes ‘the fairest maiden in Ireland.’ This is Etain, the daughter of king Ailill of Ulster and she is said to have ‘shimmering waves of fire-gold hair, skin as white as snow, and blushing cheeks red as foxgloves.’

Aengus duly goes to the king and asks for his daughter, as bidden by his step father. In return, he must perform a series of tasks which he successfully does, but before he is permitted to take her, he must also provide the maiden’s weight in gold and silver. Finally, she is brought to Midhir, and stays together with him at the home of Aengus for another year. When the pair eventually return to his castle, his first wife, the queen, becomes jealous and ‘strikes Etain with a rod of scarlet rowan, turning her into a pool of water.’ In time the water congeals and forms a hard chrysalis, or a worm, out of which a beautiful purple fly, or butterfly, emerges. [1]

Midhir takes the butterfly and cherishes it, but the queen now conjures a strong wind that blows the butterfly around for seven years without rest until she finally alights on the breast of Aegnus, who feeds her pollen and nectar for nourishment. Alas, the queen intervenes again and sends such a wind that the butterfly is now tossed around for 1000 years in misery, without respite, until finally, she lands in the goblet of another queen of Ulster. This queen swallows her down with her wine, then gives birth nine months later to a beautiful daughter who she calls Etain.

Her beauty once more becomes legendary in this new life, she is coveted by the High King in Ireland, and they duly marry at Tara. Over the course of time, however, his brother also falls in love with her and starts pining, much to the concern of the king, who asks Etain to do everything in her power to heal him. At this point, her former lover and husband Midhir, in a desperate bid to get her back, uses spells and enchantment to get her to sleep with him instead. In an echo of their former existence, he carries out a series of task designed to make her current husband let go of her, demanding a kiss from Etain as his prize. In this way he ‘reminds’ her of the love they once had for each other and reunited in ‘the dining hall,’ he takes her into his arms and they change into swans, linked together by a golden chain, and fly off into the distance. [2]

The story of Etain functions on many levels. On one hand it is the story of the soul, of hope and maturity in adversity, of love, jealousy, possession and the belief that through all the trials of life, our inner essence remains pure and unsoiled, shining like Etain. There are also specific number references throughout the story, showing clear calendrical or symbolic connections, maybe even links to astronomical cycles. The time frames and frequent use of shapeshifting into different animal forms is a powerful way to depict the cycling of the soul through space and time, and the experiences it gathers along the way. The butterfly is a potent and beautiful symbol of rebirth, and the swan a psychopomp, or accompanier of souls into the afterlife.

Though swans are named in this story, another bird is also linked to the flight of the soul in Celtic mythology. The crane, or heron, is one of the four sacred birds in both Irish and British tradition, and in one version of this tale it is said that three cranes guard the entrance of Midhir’s castle.  Cranes were linked to the Cailleach, to longevity and wisdom, and a crane bag was a key part of the druid or medicine woman’s equipment. They were also famous for their dances, which they performed in circles. This has led to their association with birth, in the form of storks, and then death, when they perform the function of psychopomp as the swan does in this story. [3] Both are large migratory birds, that mysteriously appear and disappear with the seasons and seem to take pre-destined flight paths across the heavens.

The crane is also linked to the flight of the soul not just in death, but also in the quest for otherworldly knowledge. The story of Etain has this aspect to it in that the soul experiences and gains wisdom and deep knowledge through not just love and loss, but through the wisdom of nature in the form of water, worms, butterflies, even wind. Cranes are also sometimes associated with the willow tree, the tree that along with the hawthorn, governs this time of year.

Like Etain the willow is beautiful and full of grace. They are also one of the oldest trees in Europe, embodying deep wisdom, and they are frequently found close to rivers and streams due to their love of water. Etain was changed into a pool of water, symbolising a deeply transformative potential, the ocean of possibility, or waters of rebirth. In Celtic mythology journeys are often taken by boat to the Otherworld in search of inspiration and wisdom, crossing over water as part of the process. The willow stands guard to this entrance, showing us that when we are in the flow of grace we can attain both of these prizes. [4]

Perhaps most of all, Etain’s story reminds us of the deeply healing and transformational power of beauty, in herself but also in the Nature around her. She loves to make people around her happy through kind words and smiles, and with her music she breaks through sadness and dissolves it gently into tears. Flowers bloom when she is near, and mankind falls in love with her. In all the trails and tribulations of the souls journeying, she reminds us of the beauty and nourishing power of Earth’s abundance through water, butterflies, swans and cranes. Each of them wondrous in themselves to be sure, and also holding up the mirror to us so that we can see the beauty of our own soul in them.


[1] Sharon Blackie, ‘The Wooing of Etain.’

[2] www.orderwhitemoon.org, ‘Etain the Sining One’

[3] The Druid Animal Oracle, Philip and Stephanie Carr-Gomm

[4] The Green Man Tree Oracle, John Matthews and Will Worthington

Forests: lungs, love and life

This was set to be a big year for the Planet, with several international meetings planned to discuss some of the most pressing issues of our time: world poverty and refugees, the state of our oceans, deforestation and catastrophic biodiversity loss. But with the world in the grip of the coronavirus pandemic, all of that has been shoved into the background considered as ‘insignificant’ compared to the crisis that we didn’t see coming. But the fact of the matter is that we have only limited time to take the health of the planet seriously – and hopefully the pause of lockdown might give us the breathing space to do just that.

As the pandemic panic starts to die down, if we have managed to keep our own lungs safe, we can now no longer keep out another sense of growing grief. That connected to the lungs of the planet, and all that we are losing each day as our most precious of resources burns. Our forests take in the carbon dioxide from the atmosphere and magically transforming it into oxygen with a little help from the Sun. They are home to over half the world’s animal and plant species and around one billion people worldwide making them the most biodiverse and important ecosystems on the Planet. But according to the WWF’s  ‘Below the Canopy’ report (2019), they have lost more than half their wildlife over the past fifty years and more than the same proportion of land.[1]

To be specific, the Amazon rainforest, the largest and most well-known in the world, is in deep trouble. Between August 2018 – 19, nearly one million hectares of land were deliberately set on fire, destroying irreplaceable trees, plants and countless numbers of animals. And worse, this figure is increasing in spite of growing awareness, more efforts on the part of environmental companies, and most importantly of all, despite a pledge by the Worldwide Consumer Goods Forum to achieve net zero-deforestation in the supply chain by 2020. Last year, Greenpeace surveyed 23 of the UK’s leading food brands and fast food chains and not one could guarantee the soy they used was it linked to deforestation.[2]

In Brazil again, another lesser known but equally important ecosystem, the Cerrado savanna, has lost half of its natural vegetation, destroyed to produce soy exported worldwide primarily to feed factory farmed livestock. In West Africa, rainforests are cleared to produce cocoa to satiate the world’s chocolate habit, and in South East Asia, large scale forest clearance in Malaysia and Indonesia is driven by demand for palm oil, used in up to 50 % of the packaged products produced in our supermarkets. In Borneo, the Indonesian government backed the protection of the rainforest and made deforestation a crime, which, together with a global fall in palm oil, put the brakes on wide scale destruction, but deforestation still continues in some areas, pushing the orangutan to the top of the list of the world’s most endangered species. Our food choices, illegal wildlife trade, and unsustainable hunting, are literally driving the forests, and the entire Planet, climate and all, to tipping point.[3]

We know this and desperately want to take action to stop this catastrophic situation, but we feel overwhelmed in the face of its enormity. Deep down we know that this is a problem that can’t be solved from our current dominant worldview. According the WWF, we have more than enough farmland to feed the worlds population of only it was managed in a more sustainable way, if only farmers had a stronger incentive to do this. Clearly the more emphasis there is on social justice for those farming the land, the better the land will be managed, which benefits the whole ecosystem, especially the animals that are currently factory farmed to give us food.

We are aware of the devastating pictures of industrial sized cattle farms over the Amazon where millions of cattle are kept in appealing conditions to satisfy the world’s beef hunger. But it’s not just the land that has been cleared for intensive beef farming that is the problem. Poultry consumption is also a huge contributor, not because of the birds themselves, but because of the production of the soy used to feed them. Up to 95% of chickens in the UK are intensively reared to meet a huge growing demand for their meat, and this soy largely comes from South America.[4]

Now as we scramble to get food from our supermarkets, standing in queues (2 metres apart) reading the contents of food labels is low on people’s list of priorities. Yet we need to do so now more than ever. According to the WWF, UK consumers each more than 3 million tonnes of soy farmed in cleared rainforests, most of which has been used to feed the animals and animal products we eat. And this soy is largely hidden because our food supply chain currently does not distinguish between sustainably produced soy and that which drives deforestation, and therefore farmers at source have little incentive to take the more costly steps involved in sustainable production. So our individual food choices have a direct impact on the health of the planet.

Indigenous people who try and protect the forests are also in danger. In 2019, eleven Brazilian indigenous leaders sought the help of European governments to stop forest lands being seized for agriculture and to end attacks against indigenous communities. While they were touring, indigenous forest guardian Paulo Paulino was shot dead by loggers in Brazil. In the words of Nara Bare, ‘what happened to Paulino is a clear example of what we have been through: our blood is being shed for soya beans and wood that comes to Europe. It’s time to say enough!’[5]

Even in the throes of this tragedy however, there are some positive moves afoot. In Brazil, more and more people are calling on NGOs to ensure that meat and soy from the Cerrado is sustainable, and 140 companies worldwide have supported the initiative to stop the forest loss associated with agricultural production. The more we actively consider not only what we eat but where it comes from and how it was produced, the harder it is for the real cost of the impact of food on the Planet to remain hidden. In the UK, there is also a campaign to demand that the UK government commits to a deadline for ending the sale of all goods that have caused deforestation (wwf.org.uk/deforestation-free).

This isn’t just about ‘climate change’ and greenhouse gas emissions, it goes way beyond that. Ultimately it’s about recognising once and for all that we live on a sentient, intelligent and conscious planet where all life matters, no matter how great or small. Once we see things in those terms we can no longer countenance the destruction of irreplaceable ecosystems, let alone eat the food so forcefully extracted and reared in conditions conducive to virus growth and spread. And even better, rather than leaving us feeling overwhelmed in the face of such huge change, this approach can empower us. For in the words of Charles Eisenstein (2019), in an interconnected view of the world, if it follows that service to any life is service to all life, then any act of care, ecological or social healing is part of the bigger whole of caring for the Earth. [6]And as a living, sentient being, Earth will reply to our letters of love.


[1] http://www.worldwildlife.org/publications/below-the-canopy

[2] Greenpeace Connect Magazine, Autumn/Winter 2019

[3] World Wildlife Fund, Action Spring 2020 ‘Forests in Crisis’

[4] Greenpeace, Connect Magazine Spring 2020 ‘Forest Destruction: the Meaty Issue’

[5] Greenpeace, Connect Magazine Spring 2020 ‘Forest Destruction: the Meaty Issue’

[6] www.charleseisenstein.org ‘The Amazon: how do we heal a burning heart?’

April Hare Moon: Eostre, Andraste and Hare

The month of April is the time of the full Hare Moon, or Planters Moon, when the sowing of the crops takes place and early blossoms and shy wildflowers unfurl with the rapidly awakening Earth. The name April could be linked to that of Aphrodite the Greek goddess of love, but to the Anglo Saxons this was the month of Eostre, goddess of spring and fertility. Her name has survived in both the Christian festival of Easter and the hormone oestrogen, responsible for orchestrating the female reproductive cycle and therefore birth. She was also linked to the growing light and budding of Spring, like Eos the Indo-European goddess of the dawn.

In the British countryside it was once the call of the lapwing (plover) that heralded the birth of spring, along with that of the cuckoo, and her eggs were particularly highly sought after. Unusually for a bird, the lapwing lays her eggs in the ground, and it was customary to find them and gift them at Easter, probably the origins of the Easter egg hunt. Unfortunately during Victorian times the hunt took on epic proportions and so many eggs were harvested that the lapwing was brought to near extinction and they are sadly rarely seen today.[1]

The lapwings shares the same territory as hares, leading to a remarkable misunderstanding. Hares live solely above ground and make indentations in the Earth in which to sit and sleep. When abandoned, the lapwing would come along and lay her eggs in these same idents, which then led to the notion that it was the hares who had laid them. This all added to the mystery of these nocturnal creatures: not only were they deemed to lay eggs, but it was also believed they changed sex every year, as well as participating in frenzied boxing matches most often seen in March. Their appearance at spring, their breeding and egg laying habits and the fact they sat in rings, led to an association with rebirth, resurrection and new life.

Hare bones were often found in ritual pits, showing their sacredness in ancient times, and there were taboos around eating their flesh. Later when the Romans took over the land, hare coursing (hunting) became a favoured past time, again drastically reducing the numbers of the original indigenous species, the Arctic hare. Under Christian domination, the rabbit took their place as prime fertility symbol, and Easter would not be complete today without the ‘Easter bunny’ and the distribution of chocolate eggs in place of the older land-based customs.

The hare was also sacred to another more shadowy goddess in Anglo-Celtic Britain, Andraste, goddess of love, fertility – and battle. Andraste was the patron goddess of the Iceni tribe, a pre-Roman Brittonic people who inhabited parts of Norfolk, Suffolk and Cambridgeshire. Boudicca was their queen, and famously fought the Romans, with some success, before being brutally subdued along with her tribe. On the eve of battle, Boudicca was said to evoke the goddess Andraste and a hare was used in divination. According to the classical write Dion, Boudicca would address her people then let a hare escape from the fold her dress. [2]The success of the battle could be foretold according to the direction in which the hare chose to run. It could have been the left side that was unlucky (the origins of the word ‘sinister’ from ‘sinistre,’ left) but there is no record attesting to this. It is also said that the Iceni took no captives in battle, but those that were defeated were dispatched to Andraste, showing that she accepted sacrifice of human blood. [3]

In more peaceful times, she was worshipped in the sacred groves as a woodland/lunar goddess, presiding over the life death cycle of nature, as is the natural order of things. This notion of life, death and rebirth is still enshrined in the festival of Easter to an extent, though it has now been separated from the cycle of nature and projected onto the figure of Jesus.


[1] See ‘The Lapwing – unsung hero of Easter and farmland icon’ by Rebecca Hoskins,  www.permaculture.co.uk (Accessed 5.5.2020)

[2] ‘The Druid Animal Oracle’ by Philip and Stephanie Carr-Gomm

[3] www.thewhitegoddess.co.uk (Accessed 7.4.2020)

Coronavirus: The World is Listening Now

Over the past few months we’ve had raging fires, howling storms, floods, famine, war and the most dire of climate predictions, yet we have carried on with business as usual, allowing nothing to get in the way of a sense of entitlement that tells us it’s fine to lead our lives exactly as we please, taking no responsibility for our choices, even denying there could even be one. We’ve also had other viruses this decade, other pandemics, other respiratory related SARS viruses, of which Covid-19 is actually the seventh and not the deadliest, in most cases causing either no symptoms or just a runny nose. Yet nobody can deny that it is the coronavirus that has ground the world to a standstill, literally brought us to our knees. The medical profession and governments warn this could just be the beginning, others say that it will disappear as quickly as it came. Either way this tiny spiky ball, this microscopic virus has our full attention now, so what is it that we need to hear? Is there an opportunity for growth amidst all the chaos, fear, panic and death?

The answer is a resounding yes, and many people have already begun thinking about this and expressing their views online. As we stay at home, ecosystems driven to the brink by us start to come into balance again, the air that we are now so fearful of breathing becomes instantly cleaner. People are starting to reflect on what really is important, on all that they have taken for granted before confinement. We have started to communicate in new ways, exercise in online communities, take up new creative hobbies that we previously had no time for. We are starting to think not only about the vulnerability of own health, but also about the fragility of the ecosystems of the Earth. Finally, we are realising how interconnected we all are. How literally someone coughing in China has the ability to infect the whole world, with disease, but with other things too, including hope.

And then we start to ask, what is the Earth trying to tell us? What have we not heard because we were too busy to listen? As we fear for our own lungs, we remember that the lungs of the Earth, one of the most precious and priceless resources we have, is being cut down by the rate of one football pitch every minute. That during 2019 – 2020, more deforestation took place in the Amazon than ever before, despite pledges a decade before to stop mindless tree burning by 2020. As we fear our own lungs might be drowned in water, we feel how the lungs of the planet are going up in fire.

If we take responsibility for our part in the cause of this virus, which is the only way forward given that everything is interconnected, we can start to unpick the behaviours that got us to this place in the first place. And we can do this by trying to understand the symbolic message of the coronavirus, the crown virus, a messenger arising from the mycelium of the Otherworld, the voice of the Earth itself.

Firstly, there is our relationship to other life forms. The outbreak started, as did SARS and MERS the other respiratory viruses of this century in so-called wet markets in China where live and dead animals are slaughtered, eaten, bought and sold with no regard to animal welfare or basic hygiene. After the SARS outbreak in 2002-3, instead of closing down the markets and instigating measures to stop cruelty to animals, thousands of pangolin were mindlessly ‘culled’ for their role in the virus transmission, as though they alone were the cause of the outbreak. This disregard for animal welfare is symptomatic of our Grand Disconnect, our lack of connection to the interconnected web of which we are an integral part.

Covid-19 literally went viral because it jumped the species barrier from bats (now there’s a transformation symbol if ever there was one) to humans and emerged fully equipped with all the right mechanisms to lock onto the epithelial cells in the lungs and rapidly multiply. Only Mother Nature is capable of such precision and execution, this is far beyond the capacity of mere Man, and as the virus has an endless capacity to mutate, it will not help us if we go down the simple root of ‘getting a vaccine to destroy it so we can go about business as usual.’ But everything has changed, there is no getting back to normal, so we need to develop a more holistic way of dealing with this virus. There are many ways to do this, but homeopathy can offer us a potent tool.

According to Samuel Hahnemann who formulate the principles of homeopathy during the early nineteenth century, a miasm is regarded as a sort of blueprint of dis-ease, an underlying matrix from which all symptoms, no matter how unrelated, emerge. Allopathic medicine traditionally aims to treat the symptoms not the cause of dis-ease, whereas an enlarged view of miasm is to view them, when they present, as an opportunity for growth (incidentally not shared by Hahnemann himself who sought somewhat allopathically to eradicate the miasm, considering it to be a malevolent force). Given that any form of disease is the best attempt of that organism to heal itself, rather than seeking to just eradicate it, we could also ask what is it trying to communicate to us about our lifestyles, the choices we make, the habits we have formed and our emotional behaviour. Using this approach, we see patterns and meaning, we start to listen to the voice of the Earth itself, to become empowered and work with dis-ease rather than simply fight against it and hope it goes away in a fingers-crossed-bury-our-heads-in-the-sand-sort-of approach.

There are only a handful of miasms in homeopathy, three described by Hahnemann and another three of four since his death. All miasms are present within us, waiting to be activated in response to particular circumstances, but to Hahnemann, the primary miasm, responsible for around 80% of all disease, is Psora, linked to our most basic needs, how we survive on Planet Earth. When all is said and done, food, water, our environment and how we transition and adapt are the most fundamental aspects of our lives. This pandemic is clearly pushing us back into our most primal of fears, throwing us all back into survival mode, causing us to rush to supermarkets and stockpile goods (toilet paper hoarding is very indicative of Psora!) Our fear of death has been awakened, our cellular memories carry the imprint of The Black Death and the Blue Death, amongst others, and we feel helpless, despondent and disconnected from source. Our challenge is to overcome these deeply ingrained traumas and reconnect to the life force at the heart of everything.

The other two primary miasms are Syphilis and Sycosis, one concerned with the survival of our species as a whole and therefore  preoccupied with sexual reproduction, the other with the necessary chthonic forces of decay and breakdown that allow life to flourish through death and die back. We are witnessing the interplay of the two on a global scale and individually we can try to maintain our own health by achieving balance between the forces of fire (Syphilis) and water (Sycosis). Global warming is also a good example of these two primary forces at play[1]: as our human population expands, heating results from the burning of fossil fuels, which pushes carbon dioxide into the atmosphere. This in turn traps more heat due to the greenhouse effect, resulting in more overheating, melting the water held in ice that protects us from overheating due to its albedo effect. So more heating occurs, and so on. Our challenge here is to turn our passion (fire) to compassion (water), and keep fluids moving in a healthy way to counteract the excess of fire energy. In Covid-19 it is the filling of the lungs with fluid that is the cause of death.

Most importantly of all, there is Tuberculinum, the miasm that has been called the Divine Wake up Call [2]. This is one of the few miasms whose challenges are specific to humanity (though it should still be noted that we contracted TB in the first instance from cattle) and could be the main miasm of this extraordinary time. In essence, it allows us the possibility to break free of all that is purely material and instinctive, to soar and become the highest and grandest versions of ourselves. But as it originated in cattle that were displaced from their home environment with the spread of agriculture[3], in its shadow aspect it, it is linked with displacement and with being forcibly trapped and imprisoned. Refugees and prisoners therefore have always been particularly susceptible to this disease as over-crowding aids the spread of airborn viruses. As we find our own freedoms severely restricted, we are thrown back into the memory of imprisonment and loss of home, another deep-rooted trauma in us all. Our challenge is to use the restrictions on movement to communicate and act in more creative ways, and of course to remember now more than ever the terrible plight of refugees, and those from Syria in particular. Solving this problem is surely still one of the greatest challenges of our times.

Like Coronavirus, the Tuberculinum miasm affects the airways. Aspiration means both to draw a substance in through the nasal passage and the desire to improve oneself, to dream big. It is quite literally life energy carried through the breath that leads to inspiration.[4] This is the call to reignite our connection to the entire cosmos, and most of all to the Earth. It is about integrating the creative, the spiritual and the mundane, seeing the sacredness in everything and in every action. This is what Coronavirus, the crown virus, could be offering us. We all have a choice on how we move forward, but collectively we must move forward in a new and different way. The survival of our species could depend on it.


[1] ‘The Homeopathic Miasms: A Modern View,’ by Ian Watson, 2009

[2] Ibid

[3] Diana Eder, personal conversation 28.3.20

[4] Ibid Ian Watson

Spring Equinox: Bran and the Cauldron of Resurrection

The sap is rising, bulbs are emerging, blossom is exploding into life and buds forming at this time of balance between the light and the dark. As the days continue to lengthen, it is the light that has the upper hand but the power of darkness is still strong, urging us to integrate and acknowledge that part of our shadow that is holding us in stillness, even nourishing us like the moist and fecund Earth holds the seed. Dandelion starts to push through the loomy soil, along with burdock, borage, chickweed and violet, all packed full of nutrients and cleansing potential to prepare our systems for the energy of summer. And in the night sky the Spring Triangle is visible, comprised of Arcturus in Bootes, Spica in Virgo, and Regulus in Leo.

Sheelah’s Day is celebrated around Equinox in honour of Sheelah-Na-Gig, the goddess of fertility and sexuality, of green wildness and powerful life force. In the Celtic tree alphabet (f for Fearn), this time is ruled by alder, the tree of Brân. Said to have fought on the front line in the Battle of the Trees, this mother-of-all-trees is also closely associated with the goddess Sovereignty, who in her capacity as the regenerative and destructive power of Nature and ruler of the Equinox and Solstices, ultimately births, marries and lays out in death all sacred kings of which Brân was but one.

Brân was known as one of the three blessed kings of Britain and has an ancient pedigree preserved in several of the tales collated in the Mabinogion. Though written down in the Middle Ages, the tales were based on an ancient oral tradition where Brân was known as the Celtic god of regeneration, and has the illustrious pedigree of descending from both the house of Llyr (god of the sea) and Belenos (the sun god). The legends tell us that Brân possessed a magical cauldron with the power to bring dead warriors to life, but without restoring their speech. He received this cauldron from giants, or otherworldly beings, in return for his kindness, and it was so huge that it needed to be carried by wheeled vehicles such as chariots.

In a story related in the tale of ‘Branwen, the Daughter of Llyr,’ Brân gifted this cauldron to the Irish king Matholwch after he married his sister Branwen, but was dishonoured by another brother who had not been involved in the decision making process. Brân hoped to ward off war between the two kingdoms with his peace offering, but the Irish king refused to accept the cauldron as a gift in kind, reduced Queen Branwen’s position to that of a servant, and waged war anyway. Brân himself was poisoned by an arrow in the devastating battle that resulted and died. On his deathbed he instructed his followers to cut off his head, which was still able to talk even after removal. They solemnly and carefully carried the head back home with them, which was said to speak all the while.

This Cauldron of Resurrection was one of the sacred objects of the Celts and features later in Arthurian legend when King Arthur sets out on a quest to retrieve it. Indeed, in ancient times it was considered to be a gift of the goddess Sovereignty herself, the goddess of the land who bestowed plenty and abundance and presided over the magical gift of rebirth. In medieval times, the story of Branwen’s dishonouring by the Irish king is told in terms of her brothers, and her status is also reduced to that of a kitchen maid in the tale, symbolic of the withdrawal of powers by the goddess Sovereignty.  It is poignant that an object as magical as a Cauldron of Rebirth could no longer prevent petty wars between kingdoms as a result.

This theme is one that weaves through Celtic mythology, though in later times it is often edited out or watered down: the gifted abundance of the land is dependent on mutual respect between the land, the goddess of Sovereignty, and the people and mediated through the marriage between the land and the king who swore to uphold and protect her. When this sacred trust is broken, the gifts of the land and the Otherworld are withdrawn.

There is a powerful message here for our times. Alder rules from 18 March to 14th April, at time of writing, the period of lockdown in many countries due to the outbreak of the Coronavirus pandemic worldwide. The entire world is in the grip of the Wasteland, resulting in no uncertain terms from our abuse of the Earth and failure to take heed of the dire consequences of our actions and choices. Alder, like the cauldron of Brân is also known as the tree of resurrection through its association with the growing power of the sun, and its apparent ability to survive in, and therefore ‘conquer’ water. This year, Easter Sunday, the day of resurrection in the Christian church, falls on the 12 April, right at the end of the lockdown period imposed.

Brân was also associated with another magical symbol, that of the singing head removed from his body after he died in the futile battle with the Irish king. There are many legends surrounding this oracular head, but one of them says that it was buried on the hill where the Tower of London now stands, facing out towards France to ‘protect from invasion.’ Brân’s sacred bird was the raven, and to this day six of these birds are resident in the grounds of the Tower to protect ‘the Crown and the Tower,’ and superstition holds that if the ravens are lost or fly away, the Crown will fall and Britain with it. During this time of resurrection, we are being given an opportunity to examine the collective actions that have brought us to this current Wasteland. The old stories are very clear in their warnings. We ignore them this time at our peril.