By Ash, Oak and Thorn: the perfect cosy read for children, chosen as one of Countryfile's best books of 2021

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The alder, a shrub or tree of the birch family has special implications in Celtic tradition. The alder usually grows in wet ground, with small, pendulous catkins. Alders are especially associated with Bran; at Cad Goddeu, 'The Battle of the Trees', Gwydion guessed Bran's name from the alder twigs in his hand. The answer to an old Taliesin riddle 'Why is the alder purple?' is 'Because Bran wore purple'. Bran's alder may be a symbol of resurrection. The name for the boy Gwern, son of Matholwch and Branwen, means 'alder'. The place-name Fernmag (ang. Farney) means 'plain of the alder'. The poem was also later included in Songs from Books and DV. In both a head date of AD 1200 is added.

Oak, Ash and Thorn - Mainly Norfolk A Tree Song / Oak, Ash and Thorn - Mainly Norfolk

Our reality is already challenging, complex, and dark. The older I get the more I realize, that simple lessons are valuable at all ages, perhaps even most valuable as we get older and are more likely to brush them aside. Along their journey, they meet lots of animals and other creatures, but also notice how much change there has been in the countryside. I suspect this was the volume Burne-Jones sent to Kipling. Going by the British Library catalogue, the first edition was published in 1848, and there were numerous reprints.[D.H.] I’m still not sure I entirely understand the concept behind the so-called fairy triad, of the oak, ash, and thorn, but it is clearly a belief that has value to many people and which many have seized onto and incorporated into their own spirituality. There is something about the idea of the three trees that appeals to people on what can only be a deep level, in the same way that other newer beliefs appeal to people. Whether it is new or old oak, ash, and thorn together have become an important concept in many different traditions, and for the people who believe in its value, ultimately, its source should matter less than its efficacy. References

Author notes

Now before the hate mail – or at least comments – start flowing in, let me be clear about something. Modern isn’t necessarily bad. Lots of concepts in neopaganism are modern and they still work just fine. Neopaganism gets some of its significant theology, ³ for example, from Robert Graves book The White Goddess which was published in 1948 and that doesn’t make those things any less valid. Generally these new concepts and ideas are built on older ones just with a new interpretation or understanding. So the idea of a triad of fairy trees may not be much more than a hundred years old, but it obviously is drawn from something else – perhaps the observation that these three trees often grow around holy wells, or perhaps the same thing that inspired Kipling’s poem. For the tendency of elm branches to fall unexpectedly, see “An Habitation Enforced” ( Actions and Reactions p. 20, line 24), where Mrs Betts, talking of the death of old Iggulden, says: “They come down like ellum-branches in still weather. No warnin’ at all.” Positively soaking in flora and fauna with a host of wonderful creatures to guide the Hidden Folk on their way, Harrison presents a call to arms for the young reader to embrace the natural world whatever it looks like and wherever it may be found. There were times when I thought that the narrator trod close to 'telling' rather than 'showing' but the story, characters and sense of place were more than enough to find a balance between that sense of an invitation rather than being a guide who pointed ideologies out to the young reader. While Harrison peppers in plenty of flora and fauna names her presentation of the worm’s-eye-view natural world never feels more than superficially informed. She never conjures a sense of deep knowledge or immersion. We’re told to care about the natural world - or rather, chided for not doing so - but the book doesn’t do much to convince of its wonder and value.

Irish-American Witchcraft: Oak, Ash, and Thorn – the Irish-American Witchcraft: Oak, Ash, and Thorn – the

The pome fruit and tree of the apple is celebrated in numerous functions in Celtic mythology, legend, and folklore; it is an emblem of fruitfulness and sometimes a means to immortality. Wands of druids were made from wood either of the yew or of the apple. The Brythonic Avalon in Arthurian tradition in certain medieval narratives, attributing Welsh origin, is translated as Insula Pomorum; 'The Isle of Apples'. One gloss of the name for the magical Irish island Emain Ablach is 'Emain of the Apples'. In the Ulster Cycle the soul of Cú Roí was confined in an apple that lay in the stomach of a salmon which appeared once every seven years. Cúchulainn once gained his escape by following the path of a rolled apple. An apple-tree grew from the grave of the tragic lover Ailinn. In the Irish tale Echtra Condla (The Adventure of Conle), Conle the son of Conn is fed an apple by a fairy lover, which sustains him with food and drink for a month without diminishing; but it also makes him long for the woman and the beautiful country of women to which his lover is enticing him. In the Irish story from the Mythological Cycle, Oidheadh Chlainne Tuireann, the first task given the Children of Tuireann is to retrieve the Apples of the Hesperides (or Hisbernia). Afallennau (Welsh, 'apple trees') is a 12th-century Welsh narrative poem dealing with Myrddin Wyllt. The Breton pseudosaint Konorin was reborn by means of an apple. The Proto-Celtic word was * * aballā; Old Irish, uball, ubull; Modern Irish, ubhal, úll; Scots Gaelic ubhall; Manx, ooyl; Welsh, afal; Corn. aval; Bret. Aval. [5] Hazel [ edit ] Humanity’s baleful influence is constantly bemoaned but not really dramatised: it’s not human action that destroys the protagonists’ ash-tree home or imperils Moss at the end that, or really constitutes any of the obstacles. Shelley is a Canadian born Witch, from an old English family. I have been practicing my craft for over 30 years and come by it very naturally. My family has a long heritage of being witches. My grandmother in particular was very gifted. When she passed very suddenly and unexpectedly, the next day a bouquet of flowers arrived for me. They were from her with a note that said, “I have a feeling you are incredibly sad about something and I wanted to send all my love. Love Nan“. This was just one of many instances of my grandmothers incredible abilities. It's the kind of book that makes me want to go outside and try to notice and take care of every little thing surrounding me. With the simplistic eco-ism, babyish emotional lessons and mild peril it feels like much younger fare than the novel-length it’s stretched to here.

The description in this book, the turn of phrase and the language are just exemplary. It would be perfect for reading aloud to a class, or sharing together before bedtime. There are wonderful little vignettes and moments of pause, where the character reflect on a theme or emotion, such as fear or friendship, and discuss it. But these moments don't seem forced, the characters often talk together to find a solution and a way forward. These moments of pause and reflect are perfect for opening discussions with children and young people around emotions and wellbeing. These lyrics are based on the version performed by the Longest Johns in their livestreams; the original lyrics can be found here. Movingly she expresses the sadness of our broken relationship with the Wild World – “ Mortals often harm the Wild World, knowingly and unknowingly – but that’s only because they don’t know we are their brothers and sisters. Just imagine how lonely that must be ….I think that is a terrible burden to bear.”