In this episode, we will discuss the ogham (o’hm) in Modern Irish pronunciation or the ogham (og-am) in ancient Irish pronunciation, which is the favourite of Scholars and the one that I will use in this video.

The Ogham script, a unique and enigmatic form of writing, is believed to have been developed by the Celts in Ireland during the early centuries CE. Characterised by linear strokes carved along the edges of standing stones and other objects, Ogham represents one of the earliest known alphabets in Ireland. The script’s unique features, such as the linear strokes and the arrangement of characters relative to a central line​​​​, were designed for practicality and durability, making it suitable for inscribing on stone and wood, which were readily available and durable materials.

So, let’s tackle the Ogham script in its historical and contemporary interpretations within Paganism.

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The origins of the Ogham script, a subject of intense scholarly debate, add to its mystique. While it is widely believed that Ogham was created in Ireland, possibly before the introduction of Christianity, there are differing opinions. Some scholars suggest that the script’s development is linked to the need for a distinct writing system suitable for inscribing on stone and wood, which were readily available and durable materials. Raftery argues that the Ogham alphabet is almost certainly of Irish origin and may well predate Christianity, suggesting it was an indigenous development rather than an adaptation of a foreign script​​​​.

Ogham’s significance extends far beyond its role as a writing system; it provides a window into early Irish civilisation’s linguistic and societal aspects. The script, predominantly found on standing stones scattered across southern Ireland and in Wales, Cornwall, and the Isle of Man, indicates its widespread use among early Irish communities. The earliest inscriptions, dating from the late fourth to early seventh century CE, often marked territorial boundaries or commemorated individuals, underscoring the script’s cultural importance​​​​.

Ogham inscriptions, often carved on standing stones known as “Ogham stones,” served as territorial markers, memorials, or boundary stones. These inscriptions indicate that the script was practical and held significant cultural value. The earliest inscriptions date from the late fourth to early seventh centuries CE, suggesting that Ogham was well established. The script’s systematic arrangement, influenced by tally marks and other counting systems, made it suitable for carving into hard surfaces like stone and wood​​, a testament to the ingenuity of the ancient Irish people.

The geographical distribution of Ogham inscriptions offers insights into early medieval Ireland’s cultural and political landscape and its connections with neighbouring regions. The presence of Ogham in Wales, Cornwall, and the Isle of Man suggests significant interaction between these regions and Ireland during the early medieval period. Barry Raftery notes that the migration of the Déisi (a social class in Ireland between the ancient and early medieval period) from Ireland to southwest Wales in the fifth century might explain the presence of Ogham inscriptions in Wales​​​​.

The ongoing scholarly debate about the origins of Ogham also touches on its possible functions beyond mere inscription. Some scholars propose that Ogham may have had a cryptic or symbolic purpose, particularly in political or military communication contexts. References in early Irish literature, such as the Táin Bó Cúailnge, where the hero Cúchulainn uses Ogham to send messages and warnings during wartime, support this theory​​.

Overall, the development of the Ogham script reflects a blend of practical utility and cultural significance, making it a unique and valuable window into the early history and society of Ireland and its neighbouring regions.

Now, let’s talk about the script usage by Celts and proto-Celts.

Usage by Celts/Proto-Celts

When discussing the Celts, we must recognise that we refer to diverse populations united by a common linguistic heritage rather than a single, homogeneous group. These groups, spread across various regions of Europe, shared the use of Celtic languages, a defining characteristic of the Celts​.

Numerous inscriptions on standing stones and various artefacts evidence the Celts’ and proto-Celts’ use of Ogham. These inscriptions provide a rich source of information about the script’s practical applications and its integral role in early Irish society. For instance, a hanging bowl from Kilgulbin East, Co. Kerry, bears a brief Ogham inscription, dated to the early fifth century, suggesting that Ogham was used in everyday objects and monumental inscriptions.

Similarly, a bone dice from Ballinderry Crannog No. 2, Co. Offaly, featuring Ogham strokes for the Roman numeral five, indicates the script’s familiarity and utility among the general populace​​​​.

The most numerous and earliest Ogham inscriptions are found on standing stones across Ireland, particularly in the south. These stones often mark territorial boundaries or serve as commemorative monuments, underscoring the script’s significance in delineating land and honouring individuals. The practice of inscribing stone blocks with Ogham characters likely continued for several centuries, although many inscriptions remain undatable​​​​.

As stone inscriptions declined, Ogham continued to be used in manuscripts. By the seventh century, the frequency of Ogham inscriptions on stone had diminished, and the script was primarily preserved in medieval manuscripts for scholastic purposes. This shift is evident in the Book of Ballymote, compiled between 1370 and 1390, which includes a comprehensive key to reading Ogham and other historical and genealogical treatises. The preservation of Ogham in manuscripts indicates that while its practical use in everyday contexts may have waned, its cultural and academic significance endured​​.

The Book of Ballymote

As mentioned, the Book of Ballymote is one of the most significant medieval manuscripts.

The Book of Ballymote compiled between 1370 and 1390, is one of the most significant medieval manuscripts for understanding Ogham. This manuscript offers a comprehensive collection of historical, mythological, and genealogical texts, drawing from much older sources, providing a window into the medieval Irish worldview and literary traditions​​​​.

The manuscript was compiled by various scribes under the patronage of Tomaltach Mac Donnchadha of Ballymote, a powerful chieftain in northwestern Ireland. It reflects the rich scholarly tradition in medieval Irish monastic centres, covering a broad spectrum of knowledge, including history, mythology, genealogy, law, and grammar​​.

One of the most important features of the Book of Ballymote is its detailed key to reading Ogham. This key has been instrumental in modern script interpretations, providing contemporary scholars with the tools to decode Ogham inscriptions. The key includes illustrations of the Ogham characters and explanations of their meanings and uses, greatly aiding in preserving and understanding this ancient script​​.

The manuscript also contains several treatises on grammar, providing a broader context for using and understanding Ogham within medieval Irish scholarship. These grammatical treatises illustrate how Ogham was integrated into the educational curriculum of the time, offering insights into the linguistic principles underlying the script and its application in various scholarly and practical contexts​​​​.

So we can see how the Book of Ballymote serves as a testament to the enduring value of The inclusion of Ogham in such a significant manuscript underscores its cultural and intellectual importance during this period. The Book of Ballymote serves as a testament to the enduring value of Ogham in medieval Irish society. It reflects the script’s role as a means of communication and a symbol of cultural identity and intellectual heritage​​.

In addition to the Book of Ballymote, other medieval manuscripts and archaeological finds contribute significantly to our understanding of Ogham. For instance, the Ballyspellan brooch from the ninth century features a simple Ogham inscription, demonstrating the script’s continued use beyond the initial period of stone inscriptions. This artefact suggests that Ogham was still used for personal adornment and ownership marks well into the medieval period, highlighting its adaptability and continued relevance​​​​.

Similarly, the Littleton Weaver’s late tenth-century sword bears Ogham characters, though the inscription does not form an intelligible text. This example indicates that while the practical use of Ogham may have declined, its symbolic or traditional use persisted. The sword’s inscription might have served a decorative or identificatory purpose, reflecting the ongoing cultural value of the script​​, which shows the value of the Ogham at that point.

These artefacts indicate that knowledge of Ogham persisted among the scholarly elite and the general populace well into the medieval period. The fact that Ogahm continued to appear invariousThe use of Ogham in manuscripts and on everyday objects highlights its enduring significance in Irish culture. The fact that Ogham continued to appear in various forms and contexts long after its peak usage period lets us see underscores its lasting impact on Irish heritage​​​​.

Now, let’s talk about Ogham in Neo-Paganism and Divination.

In contemporary times, Ogham has been adopted into neo-pagan or contemporary Pagan practices, particularly in the context of divination. Modern practitioners often use Ogham symbols as tools for spiritual guidance, akin to how runes or tarot cards are employed in other traditions. This adoption reflects a broader revival of interest in ancient Celtic traditions and symbols within neo-pagan and New Age spiritual practices​ (Order of Bards, Ovates & Druids)​​ (Ogham Academy)​.

The resurgence of interest in ancient Celtic traditions and symbols has led to the incorporation of Ogham into contemporary pagan practices. This revival is part of a broader movement that seeks to reconnect with pre-Christian spiritualities and practices. With its deep historical roots and mystical associations, Ogham has naturally found a place within this context. Practitioners cast or draw Ogham symbols to seek guidance or insight into specific questions or situations, similar to runes or tarot cards.​

Each Ogham character is linked to a specific tree, plant, or other natural element, and these associations are integral to their symbolic meanings. This system of tree symbolism, often referred to as the “Ogham tree alphabet,” is a modern interpretation inspired by ancient sources. For instance, the first letter of the Ogham alphabet, “Beith” or Birch, symbolises beginnings and purification, while “Dair”, or Oak, represents strength and endurance​.

The association of Ogham characters with trees is primarily a product of modern neo-pagan interpretations, influenced by early 20th-century works and Celtic Revival literature. Although there is some evidence of tree symbolism in medieval Irish sources, the comprehensive system of tree correspondences commonly used today is largely a contemporary construct​.

Historical vs. Modern Interpretations

While modern neo-pagan practices imbue Ogham with rich symbolic meanings tied to nature and spirituality, the historical evidence for these specific associations is limited. Medieval sources like the Book of Ballymote provide keys to reading and understanding Ogham. Still, they do not extensively link each character to specific trees like modern interpretations do. Scholars such as Damian McManus and Barry Raftery have noted that while some tree associations existed historically, the detailed symbolic framework seen in modern practices is a recent development​​​​.

The modern use of Ogham in neo-pagan divination reflects a blend of ancient tradition and contemporary spirituality. While the script’s historical origins are rooted in early Irish society, its current symbolic associations with trees and spiritual guidance are products of modern reinterpretation. This blend of old and new highlights the enduring appeal of Ogham and its ability to adapt to different cultural contexts over time.

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REFERENCES

Eastwood, L. (2020) ‘A Re-evaluation Of The Ogham Tree List’. Order of Bards, Ovates & Druids. Available at: [https://www.druidry.org](https://www.druidry.org).

Hutton, R. (1999) The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford University Press. Available at: [Oxford Academic](https://academic.oup.com/edited-volume/38633/chapter/335312577).

Irving, J. (2012) ‘Ogham’. World History Encyclopedia. Available at: [https://www.worldhistory.org/Ogham/](https://www.worldhistory.org/Ogham/).

Mac Coitir, N. (2012) ‘The Ogham Alphabet—A Military Origin?’, Archaeology Ireland, 26(1), pp. 22-25. Available at: [JSTOR](https://www.jstor.org/stable/41483602).

MacSweeny, C. and Hitchcock, P. S. I. (1853) ‘The Ogham Inscriptions’, Ulster Journal of Archaeology, 1, pp. 101-105. Available at: [JSTOR](https://www.jstor.org/stable/20563450).

Magliocco, S. (2004) Witching Culture: Folklore and Neo-Paganism in America. University of Pennsylvania Press. Available at: [Internet Archive](https://archive.org/details/witchingculturef0000magl).

McManus, D. (1991) A Guide to Ogam. Maynooth. Available at: [JSTOR](https://www.jstor.org/stable/41483602).

Raftery, B. (1969) ‘A Late Ogham Inscription from Co. Tipperary’, The Journal of the Royal Society of Antiquaries of Ireland, 99(2), pp. 161-164. Available at: [JSTOR](https://www.jstor.org/stable/25509718).

York, M. (2005) Pagan Theology: Paganism as a World Religion. NYU Press. Available at: [Oxford Academic](https://academic.oup.com/edited-volume/28248/chapter/213361203).

‘What is Ogham, and how is it used?’ (n.d.) Ogham Academy. Available at: [https://www.ogham.academy](https://www.ogham.academy).