White Magic

Magic practiced only for good purposes.

'Forest Sage'

Trees and the word 'Druid'

Some modern scholars agree with the classical Roman and Greek authors that the most likely derivation for 'Druid' is from the word for oak, combined with the Indo-European root wid - to know, giving their translation of the word Druid as 'One with knowledge of the oak' or 'Wise person of the oak'. Those who possessed knowledge of the oak possessed knowledge of all the trees. The Druid was one with 'knowledge of the trees' and was a 'Forest Sage'. Other scholars suggest that Druid is derived from the pre-Indo-European root deru – which means firm, solid, strong or steadfast, combined with the root weid – which means to see, creating a term that could translate as ‘Strong Seer’. To get a sense of how it might feel to be a Druid, try saying this: “I am strong - a steadfast seer, a knower of magic and enchantment. I am a sage of the forest. I know the secrets of the oak and the wildwood.” Say it several times over, with as little inhibition and as much conviction as you can muster. It’s important to say it out loud, because the voice has magical properties. If the exercise works for you, you will have experienced something of what it means to be a Druid – a man or a woman who even today can feel the pulse of life in the earth beneath them and the trees around them.

Adapted from Druid Mysteries by Philip Carr-Gomm

Burning Times Chant

In the cold of the evening, they used to gather.
Neath the stars in the meadow, circled near the old oak tree.
At the times appointed.. by the seasons..
of the earth, and the phases of the moon.
In the center, often stood a woman,
equal with the others, respected for her worth.
One of the many.. we call the witches,
the healers, the teachers, of the wisdom of the earth.
And the people grew in the knowledge she gave them,
herbs to heal their bodies, smells to make their spirits whole.
Hear them chanting healing incantations,
calling for the wise ones, celebrating in dance and song...
(...Isis, Astarte, Diana, Hecate, Demeter, Kali... Inanna... repeat x2)
There were those that came to power, through domination.
They were bonded in their worship of a dead man on a cross.
They sought control of the common people,
by demanding allegiance to the church of Rome.
And the Pope, he commenced the inquisition,
As a war against the women, whose powers they feared.
In this holocaust, in this age of evil,
Nine million European women, they died.
And the tale is told, of those who by the hundreds,
holding hands together, chose their deaths in the sea.
While chanting the praises of the Mother Goddess,
a refusal of betrayal, women were dying to be free.
(...Isis, Astarte, Diana, Hecate, Demeter, Kali... Inanna... repeat x2)
Now the earth is a witch, and we still burn her.
Stripping her down with mining, and the poison of our wars.
Still to us, the earth is a healer, a teacher, and a mother.
A weaver of a web of light, that keeps us all alive.
She gives us the vision to see through the chaos.
She gives us the courage, it is our will to survive.
(Repeat Goddess chant x4)

Woodland Goddess

Mythology and Folklore of the Birch

 

When the huge glaciers of the last ice age receded, birch trees would have been one of the first to re-colonise the rocky, ice-scoured landscape. Hence, in botanical terms the birch is referred to as a pioneer species. Similarly in early Celtic mythology, the birch came to symbolise renewal and purification. Beithe, the Celtic birch, is the first tree of the Ogham, the Celtic tree alphabet. It was celebrated during the festival of Samhain (what is now Halloween in Britain), the start of the Celtic year, when purification was also important. Bundles of birch twigs were used to drive out the spirits of the old year. Later this would evolve into the 'beating the bounds' ceremonies in local parishes. Gardeners still use the birch besom, or broom, to 'purify' their gardens. Besoms were also of course the archetypal witches' broomsticks, used in their shamanic flights, perhaps after the use of extracts of the fly agaric mushrooms commonly found in birchwoods.
Interestingly, the birch also has strong fertility connections with the celebrations of Beltane, the second, summer, half of the Celtic year (nowadays celebrated as May Day). Beltane fires in Scotland were ritually made of birch and oak, and a birch tree was often used as a, sometimes living, maypole. As birch is one of the first trees to come into leaf it would be an obvious choice as representation of the emergence of spring. Deities associated with birch are mostly love and fertility goddesses, such as the northern European Frigga and Freya. Eostre (from whom we derive the word Easter), the Anglo Saxon goddess of spring was celebrated around and through the birch tree between the spring equinox and Beltane. According to the medieval herbalist Culpepper, the birch is ruled over by Venus - both the planet and the goddess. According to Scottish Highland folklore, a barren cow herded with a birch stick would become fertile, or a pregnant cow bear a healthy calf.
The word birch is thought to have derived from the Sanskrit word bhurga meaning a 'tree whose bark is used to write upon'. When the poet S.T. Coleridge called it the 'Lady of the Woods', he was possibly drawing on an existing folk term for the tree. Birch figures in many anglicised place names, such as Birkenhead, Birkhall and Berkhamstead, and appears most commonly in northern England and Scotland. Beithe (pronounced 'bey'), the Gaelic word for birch, is widespread in Highland place names such as Glen an Beithe in Argyll, Loch a Bhealaich Bheithe in Inverness-shire and Beith in Sutherland. The adjective 'silver' connected with birch seems to be a relatively recent invention, apparently making its first appearance in a poem by Alfred Lord Tennyson.
The uses of birch are many and varied. The wood is tough, heavy and straightgrained, making it suitable for handles and toys and good for turning. It was used to make hardwearing bobbins, spools and reels for the Lancashire cotton industry. Traditionally, babies' cradles were made of birch wood, drawing on the earlier symbolism of new beginnings. In 1842, J.C. Loudon, in his Encyclopedia of Trees and Shrubs wrote that, "The Highlanders of Scotland make everything of it;" and proceeded to list all manner of household and agricultural implements as well as its use as a general building material. Though the wood lends itself well enough to many of these uses, the availability of the wood in the Highlands must also have played a part in its use. Loudon furthermore mentions that " … the branches are employed as fuel in the distillation of whiskey, the spray is used for smoking hams and herrings, for which last purpose it is preferred to every other kind of wood. The bark is used for tanning leather, and sometimes, when dried and twisted into a rope, instead of candles. The spray is used for thatching houses; and, dried in summer, with the leaves on, makes a good bed when heath is scarce." The sap can be tapped as it rises in spring and fermented to make birch wine, a process still practiced in the Highlands today. Of old, the Druids made the sap into a cordial to celebrate the spring equinox.
Folklore and herbalism credit different parts of the birch with a variety of medicinal properties. The leaves are diuretic and antiseptic, and an effective remedy for cystitis and other urinary tract infections. They were also used to dissolve kidney stones and relieve rheumatism and gout. The sap (as wine or cordial) similarly prevents kidney and bladder stones, treats rheumatism, and can be used to treat skin complaints. The bark is said to ease muscle pain if applied externally.

"Beneath you birch with silver bark
And boughs so pendulous and fair,
The brook falls scattered down the rock:
and all is mossy there."
Samuel Taylor Coleridge

Paul Kendall