Tuesday, 9 April 2019

Honey to the Flower ~ Mead Making as Medicine

Mead Making, 'Writing with Bees' with Charlotte du Cann, May 2018


Mead is an ancient bee medicine made by our ancestors since the earliest times. It was created throughout Europe, Asia, and Africa, with Chinese pottery vessels dating from 7,000 BCE showing traces of honey fermentation such as takes place in mead making. In Europe similar traces have been found in ceramics belonging to the Bell Beaker Culture (2,800-1,800 BCE). Fermentation has a long history and can be seen as a way to reclaim food from fast food and supermarket culture. I find it deeply heartening ans hopeful to have fermenting food in the hedgehermitage kitchen; a substance in a constant state of transformation, just as I like to think I am. With the simple recipe that follows we might also use mead making to connect to the land and the plants around us in our everyday lives; this too is a radical act in a culture so threaded through with disconnection from nature.

The Hispanic-Roman naturalist, Columella, gave a recipe for mead in his ‘De re rustica’, in about 60 CE;

“Take rainwater kept for several years, and mix a sextarius of this water with a (Roman) pound of honey. For a weaker mead, mix a sextarius of water with nine ounces of honey. The whole is exposed to the sun for 40 days, and then left on a shelf near the fire. If you have no rain water, then boil spring water.”

Many recipes will also include yeast but an older way is to make it without as adding raw honey to spring water will cause it to ferment. I was given the following mead-making recipe by Charlotte du Cann at a ‘Writing with Bees’ workshop held by the Natural Beekeeping Trust in May 2018 and I am only just now trying it out. The thought of it obviously needed to ferment first!

Blackthorn blossom, nettle, and strawberry mead, April 2019

All that’s needed for the recipe is a jar; a Kilner jar is perfect as it needs to be shaken vigorously at the beginning, spring water (not tap), raw honey (runny is best as less shaking is needed!), together with soft fruit, flowers, berries, and leaves. By changing the recipe it’s possible to follow the seasons in the most simple and beautiful of ways. I can think of few things nicer than going out with my foraging basket in search of ingredients for mead making. We might try elderflower, rose petal and strawberry, or wild cherry and meadowsweet in the summer, blackcurrant and fennel, blackberry and mint, as the seasons change. Other possible ingredients are things like herb robert leaves, lemon balm, lavender (both leaves and flowers), violets, forget-me-nots, rowan or hawthorn berries, sloes, rose hips, mallow flowers, borage, and heather, among countless others. It is important to be sure of our identification of course, and to be mindful of where we are collecting our ingredients from, but there is so much for us to experiment with. And we are taking part of the land into ourselves; offering the honey made by the bees back to the flowers.

Foraged primroses, nettles, and blackthorn flowers

To make the mead, take around 1 litre of spring water (the less water, the stronger the mead) and half a 227g jar of honey (although I had a much larger jar and probably put more in!), put them in a jar and shake energetically. This will activate the honey and it will begin to froth. You can then add your sliced fruit, together with any leaves or berries you like. Swirl it around again and leave, making sure to stir once a day. After a few days it should begin to froth; continue to stir once a day, and when the frothing begins to calm down, you can strain it and drink it. The process should take around ten days. It can become too fermented. If this happens, just strain out the flowers, fruit, and leaves, and put it into the fridge.

I put my flowers in first, but I'm sure that it will be ok!

Adding the honey

Filling them up with spring water

After energetic shaking ~ the blackthorn mead was especially excited!

I am currently trying two different recipes. My first thought was to make nettle mead from the nettles in the hedgehermitage garden. I am doing that, with the addition of some primrose flowers from the churchyard of the church I go to and which has stood on that spot for over 1,200 years; ancient ground. My other jar contains blackthorn blossom and some nettle tops from the companion plants growing under the blackthorn just down the road from here. I have added strawberries to both, although I think that I would rather have just used the nettles and flowers. I am not yet confident enough to do that though, as I wonder whether the soft fruit aids the fermentation process. I was mindful of keeping the nettles from the two different locations separate. I would like to use one to weave connection between my home with my church and the other to connect more deeply with the blackthorn being and her edge-place plant allies. I will perhaps sip a little each day and see what comes. I think of this more as a sacred ‘medicine’ than an alcoholic drink and will treat it in that way. I will perhaps write about that another day.

In the meantime, do let me know if you make this simple mead and what recipes you decided on. I wish you many blessing of honey and land if you do choose to make this mead prayer.

The Blackthorn Being


Thursday, 4 April 2019

On Gift Giving and the Wild Eye of Prayer

A small gift from the Mac Gwylans? Plus a tiny slug.

Today I have had a chat to the everyday angel pigeons in our garden, together with indulging in a rather acrimonious exchange with a jackdaw, who seemed to feel that I wasn't putting his breakfast out in quite the right way. I was faffing about a bit I know but Jackdaws can be terribly demanding.


An everyday angel, beautiful in the blossom 


Speaking of demanding, I thought that I would share with you this possible tiny wonder and small beauty. Every Wednesday I pop to the shops and for a coffee with my dad-in-law. Yesterday we set off as usual and our garden path was empty. When we came back several hours later the ceramic decoration from one of the pots in our back garden had appeared exactly in the middle of the path! It is quite large; maybe 3 inches across, and is biscuit-thin so it must have been carried and put down very carefully. It is a mystery.


Beautifully placed in the centre of the garden path

My only thought is that Mr Mac Gwylan  the herring gull ('gwylan' is Welsh for gull) gathered it up and put it there. Things tend to move around here, as both the foxes and the magpies like to pick things up, play with them, and then put them down somewhere else. A magpie recently appeared with the cover of one of our long-gone garden lights, which is like a little sparkly ball, in his beak and it is now often put in, or taken out of, our garden pots. I have also seen a magpie do the same with a piece of broken pot, but I think that this is too large for a magpie to carry so carefully and the foxes would have been fast asleep at that time of day.


Mr Mac Gwylan considering my shortcomings as a host 

You may recall that last year we looked after a herring gull chick who had come down from the roof too early in the exceptionally hot weather and had hurt his wing. If you would like to read more about him you can do that here. He was here for a few days and his parents were watching closely. There was much communication between adults and chick, although they didn't venture down into the garden. Eventually he had to go to a specialist wildlife rescue centre as we were afraid that his wing was broken (It was only a sprain. Phew!) My husband, Simon, spent much time explaining to the chick's parents that he was safe and that we were doing our best for him. We were sad at the thought that they might consider him lost.


Steve Mac Gwylan, the baby herring gull

Every year, gulls return to the same place to nest and we were overjoyed when the Mac Gwylans returned after New Year. In the past we haven't had much to do with them, other than admiring them on the roof and ooohing and ahhhing at their gangly babies, but this year they have been popping down to the garden to drink from the pool of water Simon made for last year's chick to splash in and I have been putting out a few mealworms for them by the garden gate. Generally, Mr Mac Gwylan comes down first and his lady sits on the roof making concerned noises, but she comes down too in the end or he goes up to get her. Yesterday, when I went to fill the bird feeder, which they can't get to as their wings are too wide, he made it quite clear that they would also like some snacks. I wonder whether the ceramic disk was a thank you, or a bribe! Either way it was lovely to wonder about that and I have put it on our garden table with all our other nature finds.

The more that I spend time with the birds the more I feel that I understand (a little) the amazing complexity of their communication, the richness of their social interactions with one another, the tides of their cyclical comings & goings. It is a beautiful thing. And a privilege to even consider that they sometimes notice me. They feel like family and they make this feel like home.


Everyday angels

Today, I had hoped to write about St Cuthbert, which I have been planning to do for several weeks, but what follows is what came instead. As Cuddy is sometimes credited as the ‘first conservationist’ for introducing laws to protect nesting seabirds on the Farne Islands as long ago as the 7th Century, and was said to have been brought gifts by ravens, perhaps I have written what he would have wanted after all. I try very hard to listen to what the day asks of me. I will return to him soon, to Welsh St Cenydd, who was born with a disability and cast out to sea in a willow basket only to be rescued by seagulls, and to Irish St Caoimhín, who had a blackbird build a nest and lay an egg in his open hand when he stretched out his arms out to pray, and who remained in stillness until the egg hatched and the fledgling flew. We have much to learn about relationship with the wild from our holy ancestors.


'St Kevin & the Blackbird, Clive Hicks-Jenkins. From https://blueeyedennis-siempre.blogspot.com/2012/05/st-kevin-of-glendalough.html

Returning to our gift from the gulls; of late there has been a lot of discussion here and there about the language we use when referring to the natural world. How, if we are to play our part in preserving or even saving, words matter and need to speak to the heart. We need to fall back in love with the earth. One thing that particularly struck me was the suggestion to stop talking about 'nature reserves', as though some bits of earth can be set aside for nature to live quite happily whilst we do what we like with the rest ~ to be fair, that is the prevailing mindset but it really needs to be challenged. There is no room for complacency or for feeling pleased with ourselves just because we allow something, anything, to stay green. Instead, we might really engage with what is happening and speak of 'nature refuges'; a place of sanctuary for our wild refugees who have had their homes taken by diggers, and landscapers, and poisons, who have been chased across an increasingly barren land to the very edges of endurance and survival. Our gardens, or even a little balcony or a windowsill, can be refuges too, no matter how small or unpromising we might consider them to be. It is a privilege to be in service to and to watch over any land in a world where so many are landless. There are (a very few) people on this planet who don't care about life, not even their own, and those of us who do care have to hold the line for life itself. All of nature is speaking; “don't mourn, organise”.

We have increased numbers of everyday angel pigeons here now because the army barracks, where so many had roosted, probably for generations, were bulldozed last summer to make room for a new estate. It is the same with the fire-flame foxes. There are more and more squashed into a smaller and smaller area because their earths and hunting grounds have been taken from them. No wonder that mange spreads amongst them. We are currently treating several who visit our garden and who are in a sad state. The badgers are gone; their setts, possibly centuries old, abandoned or lost, or perhaps they just can't bear to come this way. We shouldn’t assume that a badger’s heart can’t also be broken. Rats, who had lived quite happily in the, by now empty, army barracks were forced into the nearby estate and were poisoned. To discourage them trees and bushes were cut down. Before that, despite their close proximity to human habitation, they had bothered no one. The one strip of green that isn't mowed every spring by the council has also been poisoned, dowsed in glysophates, parched earth. Others put down astroturf, because we are all just too busy to care for our gardens. And I don't judge, or try not to; we’re ALL pushed to the very edges of endurance and survival in one way or another and it is just one more thing amongst many. We all fail. There is just no time to care in a world where caring only breaks our hearts, but that is not an excuse, not really. The crows' nests; 100 year old trees, have been felled; there was a man, a tree surgeon, almost in tears over them at a developers 'consultation' event here last year. And even the 'affordable housing' for these new estates are squeezed out to the edges too. It is all the same thing; what we do to the wild we do to ourselves. They cut down the crows' trees, destroy the foxes' earths, and make neat little boxes as battery farms to keep us, the fodder of Capitalism, just happy enough, but worn down just enough too.


Nina George in her Spring 2016 essay, ‘Everything Breathes the Revolutionary Spirit’, for ‘Gods and Radicals’ quarterly which I return to for sustenance again and again, tells the story of four men who were hanged in Chicago in 1887 for being leaders of a movement demanding workers’ rights and an eight hour day. All of the men spoke passionately and eloquently in court in their defence. One, August Spies, used examples from nature to suggest that revolution and resistance are a natural state; that “a force can be brought to try to push us down but this can never stop us. We rise. We grow. No one can stop the inevitable growth of the land, its people, and the forces we contain...Revolution is ever present in all beings’ spirits and lungs.” Everything breathes the revolutionary spirit; a plant that’s cut down will grow again wherever it can, birds who lose their brood will lay more eggs. Life is always bubbling up through the cracks. We must embrace that energy; finding the cracks where life can get in and playing our part in putting it, and keeping it, there for as long as we can. And if, and when, that fails, we must look for more cracks. As Nina George writes, we must be “the green fuse that refuses.”

And we do all need to refuse and find refuge; not to be thought of as us doing our wildlife a 'favour', because we need refuge too and I am quite sure that I gain more from the beings who find shelter here than they from me. But this is one time when we are all in it together. All of nature is in deep communication and trying to communicate with us, in solidarity. “Wake up!” they say, “remember that you are not alone.” The badgers, the foxes, the nettles, the blackthorn, the bees; everything breathes the revolutionary spirit. And of course they are speaking to us. Our planet is dying and we are the ones who are killing her. Why would they want us to give up and sink into despair? There is only even more death that way.

But we do have power, although we are encouraged to think otherwise. Where there is still even the tiniest piece of land for us to call kindness and generosity in there is hope. And so I will rejoice in being told off by jackdaws, and in spending money we haven't got on birdseed, and speak out when it's suggested to me that we buy wheat-free seed to 'put off' the pigeons, because what matters more in life than the breaking of bread in good company, and I will believe that the herring gulls, who are on the RSPB red list as being 'at risk' on our hugely nature depleted little island, have brought us a precious ceramic disk as a gift, because I have to believe that they too know there is still love and hope in the world.

"For Earth to survive, she needs your heart. The songbirds and the salmon need your heart too, no matter how weary, because even a broken heart is still made of love. They need your heart because they are disappearing, slipping into that longest night of extinction, and the resistance is nowhere in sight. We will have to build that resistance from whatever comes to hand: whispers and prayers, history and dreams, from our bravest words and braver actions. It will be hard, there will be a cost, and in too many implacable dawns it will seem impossible. But we will have to do it anyway. So gather your heart and join with every living being.” (Deep Green Resistance)

Thank you, Mr and Mrs Mac Gwylan for the wild eye of your prayer. I am listening, with every cell I am listening.


True love

Aho mitake oyasin. For all our relations.

Friday, 22 March 2019

Bewitched by the Blackthorn Being, part II ~ sacrifice & service


"Beloved, gaze in thine own heart, the holy tree is blooming there..." W.B. Yeats

I absolutely adore this stunning blackthorn pattern by William Morris, which was first sold by Morris & Co. in 1892. It is mostly the work of John Henry Dearle, as Morris was reaching the end of his life during its design, but it contains many of Morris's signature themes, such as daisies and entwined leaves.

I can see so many aspects of the Blackthorn Being here; owls, with shades of Blodeuwedd, foxes, stags, the presence of serpents in the snake's head fritillary which form the eyes of the Mother of the Woods; she is serpent-eyed indeed. In the Irish legend, 'The Pursuit of Diarmaid & Grainne', the deer goddess, Sadhbh, becomes pregnant as a result of eating sloe berries, the dark fruit of the blackthorn. Her son is born with a lump on his head, which contains a snake. Later, the snake is killed in sacrifice to save another man, underlining blackthorn's sacrificial service in mythology.

Since I wrote about blackthorn the other day, I have been reflecting on this sacrificial aspect which feels to be part of her purifying medicine. She is a great stabiliser of emotion & a bringer of hope & joy, a healer of depression. She does this by taking in negative, stagnant energies which are not her own; scapegoating herself, just as the, primarily Welsh, 'sin eaters' once did for the newly dead. How appropriate then that she was believed to be one of the trees woven into Christ's crown of thorns; the crucifixion as the ultimate scapegoating, sin eating for the world. Sacrifice and service. 

Blackthorn too seeks to transform despair into hope, death into life, just as winter transforms into spring. Indeed, the Buddhist practice of 'tonglen', or taking and sending, does much the same thing; breathing in the negative as a thick dark smoke and allowing it to settle in the heart chakra before breathing it out as transformed light. At its most powerful we are not working with only our own suffering but the suffering of others, whether of body, mind, or spirit, seeking to transform it as a gift, and a relief, to them. With our breath we can offer others a breathing space, an opportunity to also, at last, 'breathe out'. This turns on its head our usual human urge to avoid discomfort and seek out only what makes us feel good. Sacrifice and service. In this way we awaken compassion in ourselves for the suffering of others, whether human or non-human. Might we do this for humans with whom we vehemently disagree, as well as for those we love? Might we offer our heart breath to the victims of the badger cull, to trees cut down? 

But, of course, what we do for others we also do for ourselves, and vice versa. Pema Chödrön describes this as "breathing in for all of us, breathing out for all of us". It may be that we are too deeply entwined in our own emotional, spiritual, or physical, journey to feel that we have anything to offer to others. I have written about this before; the sense I have that some of us who feel a great deal are also feeling for those among us who are too overwhelmed, numbed, or disconnected to feel. This is the path of the serenydd, which I hope to write about more this year when I can find the words. Here is the path of the wounded healer, offering healing from our own pain & turning what seems like poison into medicine. Sacrifice and service. 

"You do not have to be good.

You do not have to walk on your knees

For a hundred miles through the desert, repenting.

You only have to let the soft animal
of your body love what it loves.

Tell me about despair, yours, 

and I will tell you mine.

Meanwhile the world goes on."


Mary Oliver, ‘Wild Geese


And this is the gift that the blackthorn also offers us; physiologically, as all trees do in breathing in carbon dioxide and breathing out oxygen, but also spiritually in the power of her deeper prayer. She is so often regarded with suspicion and fear, as all beings associated with death are. That is because we have cut death off from life. Still, she keeps breathing for us and offering us her medicine.




And of her association with death, blackthorn is a tree of the 'warrior's journey' helping us to face our own dying, perhaps the bravest journey of all. But she also teaches us how to be fully alive. She is a wise, wild teacher to anyone who has an enduringly negative or pessimistic attitude, interpreting their life story through the bad, rather than the good. Blackthorn reminds us that the stories we tell ourselves about our lives matter, that we can re-frame them & change everything. I dislike intensely the 'New Age' view that we are somehow to blame for the terrible things that happen to us, just as we would not blame a blackthorn if she were mindlessly cut down. There are many with power in this world who do not use it well but it is good to be reminded that we have some power. On a day when we are feeling particularly compassionate we might choose to breathe in their suffering. Again, blackthorn teaches us that we don't need to rid ourselves of our 'thorns', or let go of our protection against what wounds us, in order to offer healing to that which wounds.

As for our own power to interpret our stories, I once read, I think in 'New Scientist' magazine, an article which talked about the disturbing trend for aid workers seeped in our cultural way of thinking to go to other parts of the world where natural, and other, 'disasters' had occurred and think that they were being kind by persuading the victims to take anti-depressants, of course encouraged by pharmaceutical companies who were keen to increase the market for their wares. But the issue was the assumption that the people who had experienced the death of loved ones, the destruction of homes and livelihoods, would be depressed. But often this wasn't so. They may have been in shock, desperately grief-stricken, angry, horribly sad and distressed, all entirely appropriate in those circumstances, but they had ways of framing their experiences within a worldview that we can scarcely even imagine. Anti-depressants just weren't the sort of medicine that were needed.  Indeed, our propensity to medicate perfectly valid human reactions to experience is to be questioned in our deepest core. It might be also be suggested that, increasingly, natural disasters due to climate change are caused by the rich Western world disproportionately effecting the poor elsewhere, and that, rather than seeking to truly offer healing, we wish to numb victims in order to avoid seeing, or engaging with, the pain that we ourselves have caused. Even medicine becomes the tool of oppression in the wrong hands; a colonisation of the heart. Unfortunately I have been unable to trace the article but there is an equally interesting, and more recent, article here on similar themes.

In our culture happiness has become a tyranny, but in so many ways victimhood is becoming equally attractive. The inauthenticity of emotion is a disease; the denial of grief, when there is so much to grieve, the burying of anger, when there is so much to rage against, and the refusal to see beauty in spite of, and because of, our grief & anger when there is so much that remains beautiful. Grief AND gratitude is increasinly the wild edge that we must walk upon. As in so many fairy stories, we perhaps need a jab from the sharp thorn to wake us up to reality and then the medicine of her petals to help us forgive it. There is so much that needs to be re-written and re-framed.

Tony Benn comes to mind. He said;

"There is no final victory, as there is no final defeat. There is just the same battle. To be fought, over and over again. So toughen up, bloody toughen up." 

A true warrior of the blackthorn speaking truth to power! No one said that it was meant to be easy. That's why we need to befriend the dark and the beings who understand its medicine, lest we should slip into a fairytale of denial or depression.

Interestingly all of this is a conversation that often arises here in the hedgehermitage, most recently today even before I had fully thought about blackthorn in this way. There is always a reason why our attention is drawn to a sister or brother being at a particular time and blackthorn is so rich with medicine and meaning. There is a lot to share, but of course it is personal too.


Returning to this lovely pattern, Morris & Co. tell us that, "the face of the Mother of the Woods in the wine red version gives life to the tree & the forest ~ a sort of a Morris 'green man'". They also note that, "sometimes children are afraid of the Mother of the Woods, kindly though she is, & so it's possible to place the daisies in the centre to 'ofset the crone'. I'm not at all sure that that's but I wish them much luck!


References:


William Morris Blackthorn pattern images, Wiki Commons.

William Morris Blackthorn tiles information ~ http://williammorristile.com/textiles/blackthorn.html



Mary Oliver, 'Wild Geese' ~ http://rjgeib.com/thoughts/geese/geese.html

Buddhist practice of tonglen ~ http://awesomemindsecrets.com/healing-meditation-tonglen/

Pema Chödrön, 'How to Practice Tonglen' in 'Lion's Roar' ~ https://www.google.com/amp/s/www.lionsroar.com/how-to-practice-tonglen/amp/

'The modern epidemic of sadness destroying heart and soul cannot be solved with anti-depressants', Yasmin Alibhai-Brown, International Business Times,  23rd February 2018 ~ https://www.ibtimes.co.uk/modern-epidemic-sadness-destroying-heart-soul-cannot-solved-anti-depressants-1663346





Tuesday, 19 March 2019

The Blackthorn Being and Vashti's 'Great No'


It was lovely to see a froth of blackthorn blossom at the edge of our church field on Sunday. A member of the rose family, she is one of the first trees to blossom in the hedgerows after the dark of winter and so she is a powerful symbol of the determination to return to life from the frozen places. I love that her blossom appears before her leaves, which reminds me of the blackbird singing before the dawn. They both know that what they long for is coming, so why not just start singing now? “Why wait?”, they say, “open your petals, sing your song, the light is coming!”

Blackthorn, whose magic is deeply woven into the folklore of winter, is sometimes known as 'The Mother’, or ‘Dark Crone’, of the Woods and grows prolifically in the British Isles. She is often planted in boundary hedgerows as a protection due to her sharp thorns. Her folklore is equally thorny, and it was that that I sat down to write about this afternoon but, as so often happens, in the writing of it I somehow connected to a deeper ‘river beneath the river’ of what the Blackthorn Being* might want to say. As well as their stunning blossom, blackthorn also has striking deep blue/black fruits called sloes at the beginning of winter. It was when I read that the expression ‘sloe-eyed’, which refers to someone with beautiful, dark eyes, was first written of in Augusta Jane Wilson’s 1867 novel, ‘Vashti’, that the lightning struck.


Vashti is one of the little known women of the Bible, who appears only in the first chapter of the Book of Esther. I’m not sure that Augusta Evans’ novel has anything to do with the Biblical Vashti, but I was reminded just by seeing her name how compelling she is. In Esther we are told that Vashti is the Queen of Persia and the first wife of Persian King Ahasuerus. In the third year of his reign, Ahasuerus held a celebration for visiting nobles, together with his officials and servants, to ‘show the riches of his royal glory and the splendour & pomp of his greatness’. This lasted for one hundred & eighty days, at the end of which he held a further seven day feast in the garden of his Royal palace, to which everyone was invited. There, drinks were served in golden vessels and ‘the royal wine was lavished’. However, the king made sure to declare that no one was under any compulsion to drink as, ‘the king had given orders to all the staff of his palace to do as each man desired’. At the same time Vashti, his queen, was giving her own feast for the women in the palace. But she was not to be offered the same respect as the men.


On the final day of the feast, the king, who was ‘merry with wine’, told his servants to summon Vashti, ‘in order to show the peoples and the princes her beauty, for she was lovely to look at’. But Vashti said no. Her defiance infuriated the king, who then consulted his officials on what should be done. Afraid that Vashti’s 'great no' would encourage other women to also say no to their husbands, and considering her refusal to comply a wrong against not only the king but all the men of the king’s provinces, an order was issued that Vashti was never again to come before the king, that she should be ‘replaced by someone better than she’, and that ‘all women must give honour to their husbands, high and low alike’. When the king’s anger had cooled he 'remembered Vashti and what had been decreed against her' but his reaction was not to mend what had been broken but to send out his officers to ‘gather all the beautiful young virgins in his kingdom’ and bring them back to his harem. This is when Esther appears and the story continues. But Vashti is gone, disappeared. And most people, even those who read the Bible regularly, are unfamiliar with her name.

I have been in a Bible study group studying the Book of Esther and Vashti was almost glossed over entirely, with perhaps a disapproving mutter. It seems that the church prefers Mary’s “Yes!”, which is so often painted as passive submission rather than the radical act that it was, to Vashti’s “No!” Where Vashti is remembered she is an ambivalent figure. Occasionally she is written of as a feminist icon; Harriet Beecher Stowe called Vashti's disobedience the "first stand for women’s rights’. And, author of ‘The Women’s Bible’, Elizabeth Cady Stanton, wrote that Vashti "added new glory to [her] day and generation...by her disobedience; for 'Resistance to tyrants is obedience to God.'" The African American poet Frances E.W. Harper, who considered the queen’s refusal to come from self-respect, wrote of her 1895 poem ‘Vashti’ that she was, "a woman who could bend to grief, but would not bow to shame." In contrast, the ancient Judaic interpretation of her story in the Midrash considers her to be wicked and vain, rejecting the possibility that her refusal was made for her own dignity and instead speculating that she must have been afflicted by a disfiguring illness, such as leprosy. Another interpretation suggests that the angel Gabriel had visited her and given her a tail!

But what of her connection to the Blackthorn, other than the suggestion that she may have been ‘sloe-eyed’? In many ways, Vashti reminds me of our own ‘hawthorn Christa’, the Welsh Blodeuwedd, who is described as the most beautiful woman on earth, having been created by enchantment out of flowers as a wife for Lleu Llaw Gyffes, without of course ever asking her what she wants. When she falls in love with another man, Gronw Pebr, whilst Llew is away she plots with him to kill her husband in order to free herself from this enforced spell and is punished by being turned into an owl who is ‘shunned by other birds’. Again, there are many interpretations of her story. To be ‘turned into an owl’ might not be seen as a punishment at all, but instead as Blodeuwedd’s decision to reclaim her claws after years of submission. This is Blodeuwedd’s ‘great no’. As Alan Garner writes of her in ‘The Owl Service’, “She wants to be flowers, but you make her owls. You must not complain, then, if she goes hunting.”


Nevertheless, again I was once in a group, comprising only women, which was discussing the Blodeuwedd story and it was suggested to me that her meaning in myth was as, “a warning to women not to give in to our fickle and unfaithful natures!” I wrote more about Blodeuwedd, and her connection to hedgerows in my article, ‘Boundaries and Blodeuwedd’. Then, I had only thought of her in relation to hawthorn, which is one of the flowers purportedly used in her creation, but perhaps there was a petal or two of hawthorn’s hedgerow sister, blackthorn, included too. They are both after all so wonderfully willful and wild.


Blackthorn is often associated with witches and with spells used to 'bind or blast’. In South Devon witches were said to carry blackthorn walking sticks for use in mischief making and, in Irish folklore, Blackthorn is the home of the Lunantisidhe, or moon fairies, who are unfriendly towards humans; and with good reason when one considers the devastation we have brought to hedgerows. In medieval times the Devil was said to prick his devotees' fingers with a blackthorn & heretics & witches were burned on blackthorn pyres. She is also one of the trees said to have been included in the crown of thorns at Christ's crucifixion. What a heavy burden to bear.

In older Celtic lore blackthorn is said to symbolise a warrior's death in service to a higher cause & to provide aid to heroes who, if they threw a blackthorn twig, would find an impenetrable hedge between themselves & their enemies. In Scotland too she is associated with warfare, & with the 'Old Hag of Winter', the Cailleach, who calls in winter by striking the ground with her blackthorn staff; a long & difficult winter being named a 'Blackthorn Winter' in her honour.


But, of course, Blackthorn is also a healer. She is not only a protector but a purifier. Medicinally, like hawthorn, sometimes known as whitethorn, she is wonderful for the circulation, for stimulating the metabolism, & for 'cleaning the blood'. Her dark sloes, ripen & sweeten after the first frost, which puts a rather different slant on the Cailleach's cold prayer; just as we are warned after the first frosts not to eat the remaining blackberries because the Devil has spoiled them, the sloes sweeten & help us to settle into the dark. As we emerge into the very early spring, her flowers help to purify the blood, soothe the stomach, and lessen the apathy that we can sink into in the winter. Drinking water infused with blackthorn bark is said to relieve fatigue and increase vitality and the fresh juice of her sloes when gargled can relieve a sore throat. The pulp of her berries, when combined with other ingredients, has also been used to make face masks to maintain skin elasticity and so ‘enhance beauty’. I’m sure that both Vashti and Blodeuwedd might have been said to have skin that was ‘blackthorn blessed’. And, of course, her sloes make the most delicious sloe gin.

And so, here is Blackthorn, a most wonderful healer, a provider of protection and much needed boundaries, and a bringer of joyful intoxication, yet there is such ambivalence towards her. Despite being acknowledged to have her uses, she is associated with the Devil and with witches’ curses, and linked inextricably with, the often terrifying Old Woman, the Cailleach, and so with winter, that most ambivalent of seasons. Perhaps with her stunning froth of flowers, which belie the ‘savage thorns’ beneath the prettiness, she just isn’t ‘friendly’ enough?



Which brings me back to Vashti, Blodeuwedd, and another Biblical woman who refused to say a submissive “Yes”, Adam’s first wife, Lilith. Lilith was said to have been ‘created from the same clay as Adam’ and at the same time, or even sometimes before him. This is in contrast to Eve, who was created from Adam’s rib later. In Jewish mythology, Lilith is often described as a sexually voracious demon who is banished to the desert but returns in the night to steal babies. Shades of Vashti’s ‘tail’ here perhaps? And what of Lilith’s crime? That was to refuse to be subservient to Adam, or in some versions of her story, to refuse to have sex in the missionary position! Here then is her ‘great no’. We might then find meaning in the knowledge that her name translates from the Hebrew as ‘night hag’, or ‘screech owl’. Indeed, Lilith is sometimes depicted with the feet of an owl. Sometimes she is also described as ‘the serpent in the tree’, but that is another story and another thread to follow. Isaiah 34 tells us that, “Her castles shall be overgrown with thorns, her fortresses with thistles and briers. She shall become an abode for jackals and a haunt for ostriches. Wildcats shall meet with desert beasts, satyrs shall call to one another; There shall the Lilith repose...” Again, she is often described as beautiful, but, like Vashti, like Blodeuwedd, like the Blackthorn she just isn’t nice enough. She has claws.

All of these stories provide inspiration for women not living the lives that they themselves have chosen, and to all living without liberty. Vashti, Blodweuwedd, and Lilith, all had status, at least in relation to their men, and all were valued for their beauty. And they all said “No” to living a life without power over their own bodies and destinies. But it isn’t really about being able to say no. Rather, it is about being counter-cultural, taking back our power to choose, just as Mary took her power by saying her ‘great Yes’. The Blackthorn Being, both blessed and burdened by the meaning that she has been given, can teach us about the strong boundaries that we need in order to make these clear decisions over our own lives and, if we are met with resistance, how to use our claws.

In response, we too might be regarded with, at best, ambivalence; thought of as unbeautiful; too willful, too wild, too fat, too thin, too waspish, too sharp, too unruly, just not friendly enough, but the world is changing, slowly, and Vashti, Blodeuwedd, and Lilith, queens of the Blackthorn Being with their ‘great nos’ are flowing through our veins to make sure that it does. They know that what we long for is coming, so why not just start singing now? 

“Why wait?”, they say, “open your petals, sing your song, the light is coming!”




References:

* I borrowed the phrase 'Blackthorn Being', slightly adapted and with much respect, from Sharon Blackie's wonderful article, 'The Blackthorn Beeing' at https://www.sharonblackie.net/theartofenchantment/the-blackthorn-beeing/

Blackthorn, and other plant lore ~


Vashti ~



Blodeuwedd ~

Lilith ~