Samuel Beckett. Irish Author (13 April 1906 – 22 December 1989).

Krapp’s Last Tape.

 A Review:

The play opens with Krapp sitting on his own behind an old desk. Aged 69, a writer filled with sadness and regret.  Since his early childhood Krapp has yearned for happiness.  Upon reaching adulthood, on each birthday he has made an annual tape recording of his activities the previous year.  The day on which the play is set Krapp sits at his desk. It is sometime in the early evening.  Every year since he was 24, Krapp a failed writer, has recorded his impressions on tapes which he has catalogued in a ledger and locked in a box.  The play depicts Krapp as a weary old man, a clown like figure. He is wearing trousers that are too short for him, a sleeveless waistcoat, and a dirty looking white shirt without a collar. Upon his feet there is a pair of dirty white boots, very long, very narrow and pointed.  He has a pale face that seems to accentuate his purple nose.  He begins eating a banana, throwing the skin onto the floor he begins to chew, staring into the distance.  He turns and walks, slipping on the banana peel, clown like.  This is a bit of comic relief but the play is also tragic as you soon realise you are looking at a lonely old man, unfulfilled, full of regret, full of bitterness.

Krapp sits at his desk and begins to look in his ledger.  He is looking for a particular set of events. He finds what he seeks, box three spool five.  He speaks, “box three, spool five, box three, spoooooool fivvvve” and laughs at his own little joke.  His eyesight is not what it used to be, after all he is 69 and the years of writing in dark rooms have done him no favours.  Peering at the journal he begins to read an entry made 30 years previously when he was 39.  He fails to remember the events of which he has written.  “Memorable equinox”? “Farewell to love”, as he listens he peers into the distance, a blank look upon his face.  He reflects upon the past, he begins to relive the past while still in the present.  He start the tape running, “39 today, sound as a bell apart from my old condition” he hears his younger self begin.  As he listens he tries to forget while at the same time remembering. He tries to manipulate the spool, stopping and fast forwarding in order to block out events.  Krapp drinks a lot, maybe he is hoping to block out the past or the visions that haunt him?  “Viduity” he hears the voice say, what does that mean? Krapp looks in a dictionary, “Viduity. That state or condition of being or remaining a widow or widower” Being or Remaining, these words seem to have an effect upon Krapp and we will return to them again.

Krapp listens to his younger self describe an episode in a punt with a young lady, was this his one chance of love? He stops the tape as he tries to remember, rewinding the tape he replays it, he begins to relive the night as he listens to his younger self describe the events of the night.  He appears to bend over the tape machine, hugging it; touching it with his cheek in a display of intimacy he closes his eyes. Reaching out he turns off the tape, slowly he sits up, and looking into the distance he wipes his eyes and sobs.

Krapp takes out his watch from the pocket of his waistcoat, peering at its face.  A look of loss and regret is written upon his face and he pours another drink.  He begins to load an empty spool onto the tape machine as he prepares to record his latest tape.  He reaches into the pocket of his waistcoat and pulls out a slip of paper, looks at it but puts it down.  He turns on the machine and begins to speak.  “Hard to believe I was as bad as that”, he looks into the distance and begins to remember the girl in the punt, “the eyes she had”.  Once again he stops the tape.

Starting the tape once more he begins to speak, his voice full of frustration, “Maybe he was right, maybe he was right” he says. He stops the tape.  Once more he looks at the slip of paper, screws it up and throws it away.  He starts the tape, speaking into the microphone he realises his failure as a writer.  “Seventeen sold of which eleven were at trade price”.  He realises he has sacrificed his life and soul for nothing and each new day brings nothing but new tears and a step nearer to death.  He could have been happy with her; instead he has attempted to find solace with banana’s, alcohol, and old whores.  This he realises is his last tape, “leave it at that, leave it at that”

“Be again, be again”  The play ends with Krapp listening once more to spool five and the nights events spent in a punt with the love he could have had.  A look of despair upon his face as he realises his loss.  “Be again, be again.”

Time and memory are constant themes throughout Beckett’s play’s, they seem to stress the importance of ‘being’ within the human psyche. Being involves thinking and remembering. Remembering involves thinking of things that are not happening now, but happened before. We therefore exist both in the past and in the present. This is why time and memory are absurd.  Beckett allows the viewer/reader to interpret human existence with all its pains and joys while at the same time refusing to be drawn on his own thoughts.  What you see is what you get, there is no more. In many ways Krapp is everyman for we all have regrets.  How many of us would not turn the clock back if we could?  Beckett also uses light and darkness within many of his plays to emphasise the passage of time.  Light and darkness is also used to open and close the performance rather than the use of the curtain as seen in traditional theatre.  The use of light and darkness is a theme that runs throughout the play and we see it in the white dog playing with the black ball. On another occasion we hear Krapp reminiscing about the stark white uniform of the young woman pushing the black perambulator. This absence of colour draws you into the play and in some ways you begin to feel connected to the character.        

 Shakespeare wrote “to be or not to be”.  Krapp sits listening to silence.  He will inevitably die and his voice will also be silenced.  He will no longer be and he will no longer remain.  This play is longer than the text would first suggest as it is full of stops and starts and periods of silence.  These periods allow you to reflect upon the theme of Beckett’s play and marvel at the actor’s portrayal of this comic yet profoundly tragic figure.  You too are left with a feeling of loss for the character of Krapp.

Upper image = John Hurt in a potrayal of Krapp.

Middle image = John Hurt in a portrayal of Krapp.

Lower image = Samuel Beckett.

My apologies to those who follow this blog for my silence over the past few weeks. Upcoming exams are my excuse. May I wish you all a glorious Spring Equinox. I hope you enjoy my little review of Krapp's Last Tape. For those who wish to view some of Samuel Becketts play's they can be accessed on You Tube and I highly recommend you do so.

W.B. Yeats. Born in Dublin, Ireland, in 1865. Died in 1939.

W. B. Yeats up to 1900. His early work.


W. B. Yeats family moved to London when he was two years old and he lived there until he was sixteen. His mothers traditional Irish songs and stories and his frequent holidays in County Sligo to his mothers relations kept the connection to Ireland strong. His first collection of poetry published in 1889, The Wanderings of Oisin and other poems already showed themes that would remain central to his writing, Ireland, myth, spiritualism, folklore and love.

Yeats became involved with the Celtic revival; this was a movement that sought to promote the spirit of Ireland’s heritage against the cultural influences of English rule in Ireland during the Victorian period. Yeats never learned the Irish tongue yet he was to draw extensively from the language and the ancient myths, legends, and folklore to reveal the connection between these traditions, the individual, and the nation. It was through the understanding of this connection that he came to realise the true reality that was hidden from those who failed to see it.

In 1885, Yeats met the Irish nationalist John O’Leary who was instrumental in arranging for the publication of Yeats first poems in the Dublin University Review and in directing Yeats attention to native Irish sources for subject matter. Under the influence of O’Leary, Yeats took up the cause of Gaelic writers at a time when most of the Irish literature was in danger of being lost as a result of England’s attempts to anglicise Ireland through a ban on the Gaelic language.

Yeats believed that the de-anglicising of Ireland did not depend on the preservation of its literature in the Gaelic language (Kelly, 2003). He wanted writers to translate the tales of the history and heritage of Ireland into English while retaining the best of ancient Irish literature that was represented in its style and rhythm. He wanted to build a bridge between the two and write about the histories and the romances of the great Gaelic heroes and heroines of the past. He wanted to make these tales known to the people believing that although the Irish tongue was an important part of our heritage we should not base our hopes of nationhood upon it. He said it was the tales that were immortal and not the tongue that first told them (Kelly, 203). W. B. Yeats became a champion of Celtic culture and his poetry was a celebration of all things Gaelic. Irish legend gave Yeats a way to be something more than a symbolist and he believed that as an Irish poet he could look to his own people for his best audience and to express the things that may interest them and that through this make them care for the land in which they lived.

Yeats was devoted to Irish nationalism, something that he shared with the love of his life, Maud Gonne. He believed in a non violent means of achieving this but she held the view that it was only through violent struggle that Ireland would gain her freedom. It has been suggested that it was this difference of opinion that led Yeats to compose the poem The Rose, and the fact that she married a military man may confirm this. Devotion to Irish nationalism and the promotion of Irish heritage is seen through his use of material from the ancient sagas within his poetry. The publication in English in 1889 when Yeats was twenty four of The Wanderings of Oisin which was based on the legend of the Fenian cycle brought Irish mythology to the Irish people –‘the language’ as he pointed out ‘in which modern Ireland thinks and does its business’. He also published several volumes of poetry during this period, notably Poems (1895)’ and The Wind Among The Reeds (1899) which also demonstrated his use of Irish folklore and legend.

Yeats died in 1939 and although buried in France his body was eventually returned to Ireland and is now buried in Drumcliff, County Sligo. Ironically the person in charge of this operation for the Irish government was Séan MacBride, son of Maud Gonne MacBride.


Top image W. B. Yeats.
Middle image Maud Gonne.
Lower image John O'Leary.

Collectors of Irish folk songs

Edward Bunting and Thomas Moore: Their role in Irish Traditional Music.


Edward Bunting 1773-1843. Born in Armagh.

He was an organist employed to notate the music played at the 1792 Belfast Harp Festival. There he lived with the McCracken family and associated with many of the members of the United Irish Society who had initiated the event. The purpose of the festival was to preserve the remnants of the Gaelic harp tradition for posterity. He was so taken with the group he decided to devote a large proportion of his time to the collection and publication of Irish music. In 1792 he toured County Mayo with Richard Kirwan founder of the Royal Irish Academy collecting a number of airs. His first publication appeared in 1796 and contained sixty six tunes (General Collection of the Ancient Irish Music 1796).

Bunting was the first that we know of to gather music from musicians in the field. He planned to include Gaelic text with his music but this was not successful. He provided tunes that lacked authenticity in relation to their original as he was aiming his publications at a particular market, the amateur musicians of the middle and upper classes. In 1809 he published the General Collection of the Ancient Music of Ireland. After 1809 he does not appear to have undertaken any major tour or collection. He spent most of his time working on what he had already collected. His final collection was published in 1840 (The Ancient Music of Ireland). These collections were revolutionary for their time, although later commentators have faulted Bunting's approach to a form of music with which he was unfamiliar. He died on 21st -December-1843 and is buried in Mount St. Jerome cemetery in Dublin.

Several collectors continued and extended Bunting's work during the nineteenth century, with George Petrie's Ancient Music of Ireland (1855); and Patrick Weston Joyce's Ancient Irish Music (1873) and Old Irish Folk Music and Songs (1909) being the most significant.

Thomas Moore 1779-1852. Born in Dublin.

Moore was born on 28 May 1779 at 12 Aungier Street, Dublin. Moore learned how to play the piano while eaves-dropping on his sister’s lessons. He had a gift for recitation and was frequently called upon by his family to entertain in the home. He was one of the few Catholics to enter Trinity College Dublin where he associated with many of those involved in the 1798 rebellion although he was not involved. He was a friend of Robert Emmet, whom he greatly admired and this consolidated his already nationalistic leanings. Another friendship he made in Trinity was with the collector Edward Hudson, they shared an interest in politics and music. Hudson got many of his airs from harpists and would play them for Moore on the flute.

More moved to London in 1799 where he became endeared to polite society. He was a fine conversationalist and after dinner singer so he was invited to all ‘high quality’ gatherings where he was to make many useful connections. In 1808 he began publishing the first of his Irish Melodies and this proved highly successful both critically and financially. However, by 1819 he was virtually bankrupt. He was a friend of Lord Byron and was appointed his literary executor and wrote his biography (the first of many) upon Byron’s death.

In 1822 he returned to his wife’s home in Wiltshire (he had lived on the continent from 1819-22). Here in his wife’s home he was to spend the rest of his life having survived his five children. He continued to write but eventually stopped due to mental illness and was granted a government pension in 1835.

Irish Melodies appeared between 1808 and 1834 in ten successive volumes and have ensured his place as one of Ireland’s ‘National’ poets. He was often criticised for pandering to the tastes of London society which was far removed from the reality of eighteenth and nineteenth century Ireland.

. An easing of the penal laws against Roman Catholics in 1793 allowed him to enter Trinity College, Dublin, with view to a legal career. A close friend was Robert Emmet, whose death inspired him to write 'O breathe not his name', but Moore stayed aloof from the United Irishmen. Another friend, Edward Hudson, awakened his interest in Irish music, and both were moved by the Irish airs of Edward Bunting.

In 1799, Moore entered the Middle Temple in London. It was his talents as a singer and pianist, however, which made him an immediate favourite of London society; when his translation of the Odes of Anacreon was published in 1800, he was able to dedicate it to the Prince Regent. In 1803, through the influence of Lady Moira, Moore became admiralty registrar in Bermuda, but soon appointed a deputy and returned to London.

In 1808, he published his first volume of Irish Melodies, with music by Sir John Stevenson; the tenth and last appeared in 1843. Many melodies, such as "The last rose of summer" and "Believe me if all those endearing young charms", were love songs, but patriotic ballads such as "The harp that once" and "The minstrel boy" were acceptable to the English as to the Irish. Moore had a regular income from the melodies, in return for his willingness to perform them, but his other writings proved less enduring, even though seven editions of his long oriental poem "Lalla Rookh" (1817) were published within a year.

In 1819, Moore fled to France to escape a debtor's prison after his deputy in Bermuda had stolen £6,000, but was able to return in 1822. He published biographies of Sheridan in 1825, Byron in 1830, and Lord Edward Fitzgerald in 1831, and an unusual novel-cum-history, Memoirs of Captain Rock (1824). His latter years were spent in the village of Sloperton, in Wiltshire where he died on 25 February 1852.

Top image Thomas Moore.
Lower image Plaque to Edward Bunting, St George's Church, High Street, Belfast, October 2009.

John Bush Travel Writer 1764.

Romantic view of Ireland during the 18th century.


During the 18th century Britain began to see the spread of towns, cities and industrialisation and society’s influence was often seen as corrupt. As a result a new movement began as a reaction against the materialism of the age which was already showing signs of making workers the slaves of machinery and of creating squalid urban environments. This movement became known as Romanticism and it inspired both writers and artists to seek out places that they believed represented areas of unspoilt nature.

Topographical artists such as George Barret Senior and James Arthur O’Connor painted romantic views of Ireland that showed the picturesque and sublime beauty of the landscape. Topographical writers such as Edmund Burke and John Bush wrote of the awe and wonder of nature in all her glory. Britain has many areas of natural beauty, the lake district of Cumbria, the Highlands of Scotland etc but from 1750 onwards it was the picturesque regions of Ireland that became increasingly popular and it was through the works of artists and writers that the scenery and landscape they depicted and in fact nature herself was to become a provider of entertainment.

John Bush wrote Hibernia Curiosa and it is from within the pages of this book that I have chosen descriptions to illustrate this. This book is written in the form of a letter to a friend in Dover, England. It appears to me that Bush has undertaken this journey in order to allow his friend to view Ireland through the eyes of another. Bush writes with a sense of wonderment as he travels around Ireland, the time is 1764 only twenty years after the famine of 1740. When he reaches Killarney, County Kerry, he is struck with a sense of awe as he views the landscape for the first time and he wonders at nature’s majesty. His friend in Dover has asked that he visits this place in particular and Bush attempts to describe the beauty of the lakes as best he can but assures his friend that even then he fails to do it justice.

He writes about the journey that immediately preceded his arrival there, he suggests that “Nature has neglected the rest of the countryside on purpose to lavish beauty on this her favourite spot” (Bush, p90). He then takes us further on his travels to the west end of the lake where he is struck with the sublime as he looks upon “A range of the most enormous mountains” (Bush, p91). Bush writes in a style that is reminiscent of Edmund Burke in that he describes the sublime force of nature and how he regards the terror of certain places. When you read Hibernia Curiosa you can almost feel his sense of emotion as he guides you through his use of words to an understanding of the sublime and the beautiful and he demonstrates through his writing the effect that they may have upon your emotions.

This comes through in his description of the Salmon-leap at Leixslip. He describes it as “One of the greatest beauties, of its kind, perhaps in the world” (Bush, p66). He describes “The verdant hills, this sylvan amphi-theatre” (Bush, p66). He refers to the way the waterfall hits the rocks below, how the water flies off in a thousand different directions with the sun shining on it and how it gives off all the colours of the rainbow (Bush, p69).

I feel that having read Hibernia Curiosa that central to this romantic vision was the belief that the further west you travelled, the more you came into contact with the ‘real’ Ireland uncontaminated by the influence of the city and its new industrial society. It gave me a new understanding of landscape, in some ways to me it has come to mean ‘an escape to the land’.

Extracts from Hibernia Curiosa (1764).
Top image Salmon-leap Leixslip
Middle image Lower lakes Killarney
Bottom image Title page of Hibernia Curiosa.
 
The importance of travel writer's led to the birth of the holiday industry. Thomas Cooke eventually started his package holiday company in 1841.

Tree Zodiac. Birch. Beith gheal.

Listen closely and you will hear whispers of rebirth and growth within your soul.

Birch. The Acheiver.
December 24 – January 20.

If you were born under the energy of the Birch you can be highly driven, and often motivate others they become easily caught in your zeal, drive and ambition. You are always reaching for more, seeking better horizons and obtaining higher aspirations. The Druids attributed this to your time of birth, which is a time of year shrouded by darkness, so consequently you are always stretching out to find the light. Birch signs (just like the tree) are tolerant, tough, and resilient. You are cool-headed and are natural-born rulers, often taking command when a situation calls for leadership. When in touch with your softer side, you also bring beauty in otherwise barren spaces, brightening up a room with you guile, and charming crowds with you quick wit. Celtic tree astrology Birch signs are compatible with Vine signs and Willow signs.

To the Druids, the Birch (often referred to as the "Lady of the Woods" due to its grace and beauty) represented renewal, rebirth and inception, since it was the first tree to come into leaf after the Winter Season. The Birch along with the Elder were said to stand on either side of the one "Nameless Day" (December 23). This slender but determined tree, which represented the seed potential of all growth, is hardier than even the mighty Oak and will thrive in places where the Oak will fail to flourish. It also signifies cleanliness and purity.

 The Birch once fulfilled many purposes...from providing handles for brooms and axes to the manufacture of cloth and children’s cradles. It is particularly well-known for its use in making writing parchment and oil from the bark was often used to treat skin conditions and depression. People were once "birched" in order to drive out evil spirits, while twigs were given to newlyweds to ensure fertility. Witches would use Birch twigs bound with Ash for their broomsticks or "besoms." Birch has been known to cure muscular pains and the sap used in the manufacture of wine, beer and vinegar. It is the rod of a Birch that Robin Red Breast used to slay the Wren in a furze or gorse bush on Saint Stephen's Day. In Wales, the Birch is a tree of love and wreaths of Birth are woven as love tokens. Its trunk was frequently used to form the traditional maypole and boughs were hung over cradles and carriages to protect infants from the glamour of the Little People.

There are two distinct types of Birch individuals (a division which relates to all Celtic Tree Signs). The "new moon" character is associated with the first two weeks of a sign and the "full moon" character is associated with the last two weeks.

The "new moon" Birch individual has a more impulsive and emotional nature, but is inclined to be subjective and/or introverted. The positive traits of these people are displayed by their resolve or faith in themselves in overcoming all obstacles, thereby being more tenancious in pursuing their objectives in life. The "full moon" Birch individual possesses a clarity of purpose combined with a visionary nature. Such people are inclined to be more objective and/or extroverted. The characteristic negative traits, however, hinge upon a lack of reality which can sometimes cloud the judgment.

In general, Birch individuals are determined, resilient and ambitious. Being goal-oriented, they make for excellent leaders, good organizers and supreme strategists. Usually undeterred by setbacks and possessed of an intense need to succeed, Birch individuals believe that hard work, patience and persistance will eventually triumph. Birch people are loyal, reliable and trustworthy, but prone to be reserved in displays of affection...although they are sociable with those they choose to socialize with. Personal limitations are not readily accepted by Birch individuals and due to their drive and ambition, there is sometimes a tendency to grow cynical. These people thrive best under a well-regimented lifestyle and are often known as the "workaholics" of society. Serious by nature with a somewhat droll sense of humor, Birch individuals sometimes aim to become less serious, which can lead to identity problems.

 There is a tendency for Birch people to become obsessive about health, but they are unlikely to be affected physically or mentally, having developed a powerful resistance. They prefer to keep a low profile, even in high office, preferring not to flaunt their successes, and have an acute sense of money, having worked hard to acquire their financial status. On the more negative side, Birch individuals can have a pessimistic attitude at times and may impose upon themselves a large amount of self-discipline. There is a tendency for the Birch individual to experience loneliness and successful marriages frequently occur later in life, since it is often difficult for such people to easily find someone willing to fit into their strict routine. Divorce is rare for those governed by the Birch...separations being more likely or the premature death of spouses. Birch people need a goal in life in order to avoid becoming depressed and pessimistic. They possess much individual potential but must cultivate great persistence in order to overcome personal setbacks.

A Happy New Year to all who follow this blog.


I am studying for my exams at the moment and this is why I am a little quiet (Blogwise) at the moment. My next post will be ready shortly.

The first dandelion.

The Dandelion.

I came across this story the other day and thought I’d relate it to you for as the old saying goes “Time forgets too many stories” (Turk l'ag tom leskos).

Once upon a time there was a great flood upon the earth, this was followed by a great drought when the Sun shone with a fierce heat and no rain fell. It was as though the sky was empty and the Sun stood still ruling over the earth.

As time passed the people of the earth became weary, without water they were so very thirsty, so very tired. The animals began to fall ill, the plants started to shrivel up and even the birds of the air gave up the will to fly and began to walk the earth in search of what little food remained (some still do).

The Pavee knew the rain would eventually return they just didn’t know when and the drought continued year after year until one day a beautiful Lackeen decided to speak to the Sun

“Sun, where is the rain?”

The Sun did not answer, thinking that she was too far away and that the Sun had failed to hear her she climbed a high hill and when she reached the top she asked her question again.

“Sun, Where is the rain?”

Once again the Sun did not answer her. The young Lackeen searched the sky looking for an answer to her question and there she saw a star shining brightly in the west. So she called out to the star.

“Star where is the rain”

The star flickered in the sky and in a soft voice it replied.

“I do not know, but if you follow me I will guide you to one who may have the answer you seek”

Her journey took three long and weary days. The young Lackeen followed the Star, she climbed over stone walls, pushed her way through the sharp thorns of the bramble and the whin all the time with a great thirst upon her until at long last the star stood still. There, hidden in a corner of the eastern sky was the Moon. The young Lackeen, forgetting her thirst grew very excited and called out to the Moon.

“Moon, Moon where is the rain?”

The Moon upon hearing the cries of the young girl spun in the sky like a polished plate made of silver and answered her.

“It waits in the ocean child; it waits for the Sun to call it up into the sky”

Now the young girl realising that the Sun had ignored her decided to ask the Moon for help. However, the Moon didn’t know what to do but she reached out and shook the ocean.  Before this the ocean had always been calm and still but now it rolled up and down the shore although it never went above its highest wave and so it never reached the sky.

The young girl was heartbroken and fell to the ground weeping. In a voice filled with sorrow she called for the rain. Hearing her cries the Star and the Moon looked down and began to weep.

The Sun, hearing her cries looked upon her and said in a deep booming voice that filled the sky.

“The rain lies in the ocean, if I call it up into the sky it will block out all my light”

The young Lackeen cried out.

“Great Sun, do you not know that even you need to rest for your light is nothing special if we do not appreciate the dark”

“Child, do you not realise that this is what I do”

She called out to the Sun.

“Without rest, we cannot live, without rest we will die”

With one last cry of despair the young Lackeen fell to the ground and died. The days of the journey had proved too much for her, without clean drinking water, the water the rain would have brought to her, she could not survive.

The Sun shone down on the poor young Pavee and was stirred with a great sorrow for what it had done. It realised that for his pride the people had been forced to continue without rest and that without the dark of night they would never appreciate the light of day. The Sun in all its golden glory, like the Star and the Moon shed tears, tears like golden amber that when mixed with the tears of the Star and the Moon fell softly to the earth and began to sink into the soil.

Eventually these tears grew into little seeds; they shone in the light of the Sun, Star and Moon. The Sun, Star, and Moon gathered together in the sky and knowing the part that each had played in what had happened they promised the spirit of the young Lackeen that she and her people would never be forgotten and in their memory would come the rain.

The Star said, “They can look to me whether on land or water and I will guide them home”

The Moon said, “I will stir the oceans from this day forth, so all will remember her loss”

The Sun said, “I will rest every night and let the rain clouds rise whenever they wish”

Now, remember those seeds? Well eventually from those seeds came the dandelion and this was one of the many gifts of the Pavee. The dandelion is embodied with the fiery force of the Sun, Moon, and Star and grants water where it grows. Today it is said that the dandelion will only grow where good water runs and it still has the power to awaken the waters within those that pluck it from the earth (gaining it the name of “Piss in the bed).

When you look upon the dandelion remember these words

“When in flower it resembles the Sun, the Star by its dispersing seeds and its leaves and the Moon when it is in the seeding puff ball”

This story teaches of the importance of sacrifice, rest and how being open to change can help others as well as yourself.

Some facts about the dandelion:


The dandelion flower opens to greet the morning and closes in the evening to go to sleep

Every part of the dandelion is useful: root, leaves, and flower. It can be used for food, medicine and dye for coloring.

Up until the 1800s people would pull grass out of their lawns to make room for dandelions and other useful “weeds” like chickweed, malva, and chamomile

The name dandelion is taken from the French word “dent de lion” meaning lion’s tooth, referring to the coarsely-toothed leaves.

Dandelions have one of the longest flowering seasons of any plant.

Seeds are often carried as many as 5 miles from their origin!

Dandelion is a rich source of vitamins A, B complex, C, and D, as well as minerals such as iron, potassium, and zinc. Dandelion leaves are used to add flavour to salads, sandwiches, and teas. The roots are used in some coffee substitutes, and the flowers are used to make wines.

It was used in remedies for fever, boils, eye problems, diabetes, and diarrhea. . Today, the roots are mainly used as an appetite stimulant, and for liver and gallbladder problems. Dandelion leaves are used as a diuretic to help the body get rid of excess fluid. Traditionally, dandelion roots and leaves were used to treat liver problems. Native Americans also boiled dandelion in water and took it to treat kidney disease, swelling, skin problems, heartburn, and upset stomach. In traditional Chinese medicine, dandelion has been used to treat stomach problems, appendicitis, and breast problems, such as inflammation or lack of milk flow.

Story courtesy of:  http://barefootpavee.blogspot.com

Hope you enjoyed the story. It is part of a rich tapestry of Pavee folklore.

Elder-The Seeker-Nove 25th to Dec 23rd.

Elder - The Seeker


November 25 – December 23

The Elder Tree - Elder tree people command respect. When they are young they are extravagant and wasteful but inevitably, at some point of life something dawns on them and they settle down. They have a great deal of patience and self discipline. They can sometimes be heartless and cruel and sometimes possess a lack of good judgement in their choice of friends. They are ambitious people and are determined to win at all costs.

They are outspoken and can be inclined to speak without thinking first but are very persuasive and elegant when they take the time. They are highly energetic people and have a great deal of physical stamina. They are often misjudged as outsiders because they have a tendency to be a little withdrawn but in actual fact they are deeply thoughtful and philosophical. They are also very considerate of others and strive to be helpful.

Elder tree people are open in relationships but don't tend to fall too deeply. They seem to keep their emotions out of most situations. They make wonderful aunts and uncles but have difficulty taming their restless nature enough for parenthood. The druids and ancient Celts recognized that the elder had natural banishing abilities. The essence of its leaves and the odour of its pretty white flowers were proven to ward off annoying insects.

This origin might have been expanded upon in Celtic lore where we learn branches were hung over doors to ward off evil spirits. Along with its association with banishment and death we have the elder’s attributes of rebirth and renewal. It has long been recognised as a medicinal tree. Everything from its bark to its berries has been used to treat all manner of ailments and it was honoured for its healing abilities.

It is known as a transformative Celtic symbol because it is associated with the realm of fairies. Celtic lore indicates that if you stand near an elder tree at Midsummer's Eve the land of the fairies will be revealed to your searching eyes. Furthermore, fairies love music - particularly the lulling notes of a flute made from elder wood. The Elder tree was sacred to the faeries and branches were hung above stables to protect horses from evil spirits. It was unlucky to burn Elder and an omen of death to bring it indoors.