A series of different nemeta today - and none of them traditionally regarded as such: a public park in the centre of York; the house of one of the participants (maybe sacred to them, but not to anyone else); and then a wide grass verge, close to the ancient city walls of York.
I’m with a small group of women spending time together as part of our Widening Emotional Resilience activities. We begin in Rowntree Park with some climate focused work, based on Joanna Macy’s The Work that Reconnects. We’re in the Sensory Garden part of the park, and although it’s a busy sunny Saturday, with a variety of people engaged in a variety of activities around us, there’s a sense of containment, and a level of privacy. It helps that the garden is sectioned off, albeit with just a low hedge, but there is a gate to open and close for access, and we use it intentionally to ‘enter’ for the work, rather than the previous moments of social connection; and then again for ‘re-entry’ to the ordinary world when we’re finished.
After a lunch break, we reconvene at someone’s house for a therapeutically focused space. It’s a small room when seven of us are encircled in it, but it’s clearly a loved and homely space, and there is a sense of sacredness, both from the work we are doing and from the four walls containing us.
Our day ends with a short ritual celebrating Beltane: one of the four major fire festivals of the Celtic calendar. With the two equinoxes and two solstices, these eight sacred points of the year form a suitable structure for those wanting to mark the seasons in the nature-focused way practised by the ancestors of this landmass called Britain*.
We move back outdoors for this ritual, this time of “Bright Fire”, which above all else celebrates the growing power of the sun, and fertility in all its manifestations. We cast our circle on a patch of grass with people walking the York City Walls on one side of us, and a residential road, and traffic passing, on the other. Even closer, on the wide grass verge itself, dog walkers pass by: one woman having to almost step into the Circle to collect her dog who’d obviously picked up the scent of our food offerings! And yet, still that sense of sacredness - other-worldliness, perhaps? - of that particular patch of grass.
We are disturbed though, mid-ritual, by something indeed disturbing. Nothing to do with loose dogs, noisy traffic, people doing people things, but by a loud and unrecognisable cracking sound. I don’t see its cause, but do see the shocked faces of the women opposite me in the Circle.
“What’s happened?” I ask, scarcely daring to turn around.
“A tree has fallen down" someone answers; astonishment in her voice.
We break the Circle and go to investigate. A huge ash tree - not totally fallen, but a massive branch split off and now spread on the grass beneath, and onto the road. Thankfully - and amazingly, considering the number of people about - no-one is hurt.
But the tree is most definitely hurt. Not even thinking it might be dangerous to be near the tree, I step over the low wall, go to the tree and encircle what I can of its trunk with my body. I can just reach the bottom edge of the great split, and put my right hand into the exposed yellow crevice of the inner trunk. I expect cool and perhaps even damp, but it feels dry and the same temperature as my hand… is this why it has split off? Has it not been able to get enough water in these recent rainless weeks? Has wind caused it? There’s only a breeze today, nothing strong enough surely for such a thing to happen, and no sign of ash die-back, though I’m not an expert…
In my left hand, I’m still carrying an offering to the elements - a sprig of elder - I was about to gift to the Circle. I place it in the wounded crevice of the tree and I don’t hold back the tears. In the trunk of my own body, pressed to the trunk of the tree, I feel a pain I can only describe as my insides being gouged out with some great implement. If my internal energy is being taken by, or put into, the tree, to help it in its distress, then I’m only grateful I can do that.
I stay a few moments, but I’m aware we’re in the middle of a sacred ritual, which I’m supposed to be holding. As we walk back to our nemeton, I’m aware of the tree behind me. A couple of our group live close by, so I’ve asked them to let me know what happens to the tree.
We finish our ritual, and celebrate with Beltane Bannock and the medieval drink known as Caudle, made by one of our group. In such rituals, any food and drink should be offered to the elemental guardians and spirits before we partake, and as I crumble a little Bannock onto the ground, I ask the guardians to help the tree, along with all the other jobs they have to do - especially in these troubling times for the natural world.
I’m away for a week from tomorrow, but I’ll visit the tree as soon as I return. Even writing this, 24 hours after the event, I’m conscious of the tree and from 25 miles distant, send it some energy and encircle it in its own sacred space. More for my need, I’m sure, than the tree’s. That will just get on with being a tree, even a broken one.
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Healthy Ash buds |
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Healthy Ash buds opening |
*There is scholarly debate about whether any one ancestral group actually did combine these eight festivals together, but there’s plenty of evidence that different peoples of ancient Britain (indigenous or [im]migrant: eg Neolithics, Insular Celts, Gaels, Anglo-Saxons, Vikings) did mark selections of these times for a variety of food-gathering, food-production, social, climactic, astronomical and spiritual or religious purposes.