Witch's Guide to Herbal Magick (PDF)

Herbal Magick A Witch’s Guide to Herbal Folklore and Enchantments Herbal Magick A Witch’s Guide to Herbal Folklore and Enchantments By Gerina Dunwich NEW PAGE BOOKS A division of The Career Press, Inc. Franklin Lakes, NJ Copyright © 2002 by Gerina Dunwich All rights reserved under the Pan-American and International Copyright Conventions. This book may not be reproduced, in whole or in part, in any form or by any means electronic or mechanical, including photo- copying, recording, or by any information storage and retrieval system now known or hereafter invented, without written permission from the publisher, The Career Press. Herbal Magick Edited and typeset by Nicole DeFelice Cover design by Visual Group Printed in the U.S.A. by Book-mart Press To order this title, please call toll-free 1-800-CAREER-1 (NJ and Canada: 201-848-0310) to order using VISA or MasterCard, or for further informa- tion on books from Career Press. The Career Press, Inc., 3 Tice Road, PO Box 687, Franklin Lakes, NJ 07417 www.careerpress.com www newpagebooks.com Library of Congress Cataloging-in-Publication Data Dunwich, Gerina. Herbal magick : a witch’s guide to herbal folklore and enchantments / by Gerina Dunwich. p. cm. Includes bibliographical references and index. ISBN 1-56414-575 (pbk.) 1. Witchcraft. 2. Herbs—Miscellanea. I. Title. BF1572.P43 D85 2002 133.4’3—dc21 2001044650 Also by Gerina Dunwich: Candlelight Spells The Magick of Candleburning {republished as Wicca Candle Magick} The Concise Lexicon of the Occult Circle of Shadows Wicca Craft The Secrets of Love Magick {republished as Wicca Love Spells} The Wicca Book of Days The Wicca Garden The Wicca Source Book The Wicca Source Book {Revised Second Edition} The Modern Witch’s Complete Source Book Everyday Wicca A Wiccan’s Guide to Prophecy and Divination {republished as The Wiccan’s Dictionary of Prophecy and Omens} Wicca A to Z Magick Potions Your Magickal Cat The Pagan Book of Halloween Exploring Spellcraft The Cauldron of Dreams Contents Foreword Foreword.......................................................................9 t o Introduction................................................................13 h Chapter 1 Pagan Herb Lore.........................................................17 h Chapter 2 Herbal Superstitions A to Z.........................................35 h Chapter 3 Herbal Divination.......................................................49 Chapter h 4 Tasseography...............................................................61 h Chapter 5 Healing by Root and Flower........................................69 h Chapter 6 Herbs of the Ancient Sorcerers.....................................79 h Chapter 7 Hoodoo Herbs............................................................85 h Chapter 8 Gypsy Herb Magick....................................................91 h Chapter 9 Magick in Bloom........................................................99 Chapter h 100 A Garden of Dreams...................................................115 h Chapter 111 Herbal Correspondences.............................................139 h Chapter 122 Where to Buy Magickal Herbs...................................187 h Chapter 133 Gods and Goddesses...................................................195 p nd Appendix A Calendar of Magickal Herb Lore..............................213 “Elemental e e t l Magick” Ma Magick”.................................................227 Ma i k” b i ra p Bibliography..............................................................229 dx Index...........................................................................233 b u the About t Author uutt Author.....................................................239 Foreword I am often asked during interviews if I am a “White Witch” or a “Black Witch,” which has always brought to mind Glinda asking Dorothy is she is “a good Witch or a bad Witch” in The Wizard of Oz. I always reply that if I had to attach a color to myself as a Witch, it would be “Gray.” Like Wiccans, I also try to work my spells for the good of others and I seek to harm none. Being a Witch who is rather well known throughout the world due to my numerous published works, I am occasion- ally approached by individuals seeking to have an enemy or two done away with through magickal means. There was one man from Russia who went as far as to mail me a letter, signed in his own blood, promising to pay me $1000 if I would curse his son’s wife to have a miscarriage simply because he disap- proved of his son marrying outside of the family’s orthodox religion! Despite my being offered some generous amounts of money and expensive gifts in exchange for such services, I have always refused and will continue to do so. I do not believe in using magick for the purpose of doing harm to others, except in extreme cases where it is absolutely necessary for one’s own self-defense or survival. I firmly believe in magickal self-defense and the teaching of lessons (for the good of others, of course) when they are 9 10 Herbal Magick needed, or when all else fails. If someone tries to inflict harm upon my loved ones or me, I will not hesitate to work my magick to bind or bring down a hex upon them. And if some- one dispatches a curse to me, I do not turn the other cheek or take the attitude of “let the gods deal with it.” I send it right back to the sender. Those are my personal set of ethics. You may or may not agree with them, which is fine in either case, but I will neither compromise or hide what I believe in for the mere sake of being “politically correct.” The casting of spells involves working with powerful (and often dangerous) magickal energies and is by no means some- thing that should be undertaken by an untrained novice. Whenever working with energies, you should always take care to protect yourself the best you can through the use of magick circles, amulets, talismans, and so forth. You should also be warned that, despite your magickal knowledge and your best efforts, the possibility of any kind of a spell backfiring always exists. This is not an uncommon thing to have happen, and many of the practitioners that I know, including myself, have experienced it at least once. It has nothing to do with karma, displeased gods, or Gerald Gardner’s threefold law, despite what some people choose, or are led, to believe. It has every- thing to do with the instability of magickal energy and/or a practitioner’s incorrect application of it. Within this book you will discover the magickal history of herbs and learn how different Pagan traditions have employed certain plants in their magickal workings and religious rites. Without question, some of the spells contained herein might be viewed as falling within the parameters of what is popularly referred to as “gray,” or possibly even “black” magick. How- ever, it is important to remember that the majority of these spells were either borrowed from, or inspired by, a number of centuries-old magickal traditions unrelated to the relatively modern religious movement known as Wicca. Foreword 11 Should you find yourself feeling uneasy about performing any of the spells in this book, you should not hesitate to modify them to suit your particular needs, tradition, ethics, and so forth. Provided that you do not alter any of its basic corre- spondences, a spell can often be changed without altering its purpose or rendering it completely useless. In fact, I have al- ways been a firm believer that the more you personalize a spell, the better results it will yield for you. Your other option, obviously, is to simply not use a par- ticular spell that you feel uneasy with or not drawn to. The choice is up to you. However, where ethics lie, I will not de- cide for you what is right and what is wrong. But I will try to present the pros and cons as honestly and completely as I can so you can make an informed decision for yourself. With all that being said, it should also be noted here that nearly all Wiccans are strongly opposed to the use of magick (in any form) to manipulate the free will of others, and espe- cially to bring down curses. Although I am not a Wiccan my- self, I respect those who adhere to their Wiccan Rede of “harming none.” However, I am one Witch who does not pass judgment against my fellow practitioners who may employ the darker forces of magick when they feel that it is absolutely a necessity. Introduction Throughout history and throughout the world, herbs have played a major role in magick, religion, superstition, and divi- nation, as well as in the development of humankind. Witches and Pagan folk the world over have held a special relationship with herbs since the days of antiquity. Developing various methods to harness the magickal energies contained within flowers, leaves, roots, and bark, they have used them as tools for healing, divination, spellcrafting, and connecting with Deity. The ancients believed that all herbs possessed a spirit, or, as in the case of many poisonous or mind-altering plants, a demon. Nearly every culture has recognized the occult vibra- tions of herbs, and attributed certain magickal properties to their native plants and trees. It is said in the Magic and Medicine of Plants (Reader’s Digest), “Our distant ancestors did not need to be trained botanists to observe and appreciate the remarkable energy and diversity of the plant world.” Early civilizations sought to harness and direct the magickal powers of plants for curing diseases, warding off misfortune, divining the future, and appeasing the gods. In ancient Egypt, a land that has been described as “an ideal breeding ground” for magickal herbalism, plants such as the lotus, the papyrus 13 14 Herbal Magick reed, and the onion (which was often presented as a sacrificial offering to the gods) were greatly revered and believed to pos- sess spiritual virtues. Despite the fact that myrrh trees were not native to Egypt, myrrh played a vital role in the religious and magickal cer- emonies of the ancient Egyptians. The fragrant aroma pro- duced by the burning of myrrh was believed to be pleasing to the gods. Myrrh was burned every day at the midday hour as an offering to the sun god Ra, and was also fumed in the temples where the goddess Isis was worshipped. The people of ancient Greece and Rome linked their na- tive trees and plants to the gods and goddesses of their pan- theons. In the old Greek and Roman religions, plant myths figured predominantly. Tales of mortals and gods alike being transformed into trees were common, and nearly every deity was known to have held one or more tree and/or plant as a sacred symbol. Historically, belief in the magickal properties of plants was by no means restricted only to Pagans and pre-Christian reli- gions. Numerous references to herbal magick and botanomancy (the art and practice of divination by plants) can be found throughout the Bible, from the burning bush oracle of Moses, to Rachel’s use of mandrake roots to magickally increase her fertility, to Jacob’s magickal use of striped poplar, almond, and plane-tree rods to bring forth striped, speckled, and spotted livestock offspring. During the Middle Ages, Witches (or, perhaps more ac- curately, women and men who were accused of being Witches) were believed to have employed a wide variety of plants to bring about evil, as well as to do good if they so desired. Those who made use of poisonous plants such as hemlock and hen- bane to lay curses or cause mischief were labeled “Black Witches.” Those who applied their herbal wisdom for the benefit Introduction 15 of others (such as for healing or working love magick) earned for themselves the reputation of a “White Witch” (which was equated to being a good Witch.) Those who were “White Witches” were far more respected in most circles than their “Black” counterparts. But of course not all Witches were ex- clusively “White” or “Black.” Those who practiced a little bit of both were said to be “Gray.” However, as a charge of Witchcraft (regardless of its “color”) oftentimes resulted in a death sentence preceded by the most heinous acts of torture, wise Witches of old needed to care- fully practice their craft veiled behind the shadows of secrecy. A great deal of what little botanical witch lore remains from centuries past is contained in the transcripts of the Witchcraft trials that took place during the Burning Times. “From such sources,” observe the editors of Magic and Medicine of Plants, “we gather that witches were heirs to ancient lessons about the medicinal properties of many substances found in nature. The Witches preserved and continued to use plant lore that the Christian church had suppressed as ‘heathen’ mysteries.” In the United States, magickal herbalism is largely rooted in European botanical lore brought across the Atlantic by im- migrants from distant lands, and influenced to varying de- grees by Native American herb lore and the plant magick practiced by African slaves. In contemporary times, as it has been in the past, herbal magick remains an essential part of the Witches’ craft. It can be used to assist an individual in attracting a compatible lover, landing the right job, changing bad luck into good, and even increasing one’s wealth! Empowered by the energies of God- dess Earth and her elementals, herbs have long been used as amulets to protect against evil, dried and burned as magickal incense during rituals, and added to flying ointments and caul- dron brews. 16 Herbal Magick Herbs can be used to cure or to curse, as well as to conjure or to banish supernatural entities. They can enchant our gar- dens and our homes, and guide us on the path to transforma- tion and self-improvement. But, most importantly, herbal magick can open the door to spiritual realms and other worlds, and serve to connect a human being with Mother Nature and the Divine. There probably exists no plant or tree that hasn’t at one time, in some part of the world, been used in a spell or potion, or utilized as an amulet. And it is said that all parts of a plant, whether they be roots, buds, flowers, stems, or bark, are magickally significant. Herbs are Mother Nature’s gifts to all of humankind, re- gardless of spiritual beliefs, magickal tradition, or culture. And whether you pride yourself as a country Witch or an urban Pagan, herbs can reward you with a wealth of enchantment, divination, and folklore. Blessed be! Chapter 1: Pagan Herb Lore kal Memories Magickal M mo o Grand of Grandma o Rose My beloved Grandma Rose came to the United States from Italy when she was but a young woman. After living in New York for many years, she relocated with her husband and grown children to the quaint village of Riverside, Illinois. She lived the remainder of her 85 years there in a magnificent red brick house that had been built in the Colo- nial Revival style with a stately semicircular entrance porch flanked by white Ionic columns. From its cobwebbed attic filled with dusty old trunks and restless spirits, to its white and black tiled 1940’s-styled kitchen that was ever filled with the sweet aroma of Italian seasonings and butter cookies, Grandma Rose’s house grew to be a very special place for me as I was growing up. It was there that I attended my first séance, had my first psychic experience, learned about Witchcraft, and was initiated into the Craft by my older cousin Carol, who was a White Witch. Grandmother’s an m ’’ss Garden d Grandma Rose enjoyed gardening and had a special way with plants. Her talent was what some would call a “green 17 18 Herbal Magick thumb.” The grounds behind her house hosted a beautiful garden filled with roses, vegetables, fruit trees, and herbs. I have many fond childhood memories of my grandmother’s garden, and to me it was quite an enchanted place. Sometimes it seems as though it was only yesterday that I walked barefoot upon its dew-kissed violets and clover on a misty summer morning or smelled the scent of its parsley, basil, and oregano plants, as I lay upon a hammock reading omens in the clouds drifting lazily above. Fairies and other nature spirits were said to have inhabited Grandma Rose’s fragrant and secluded garden. I never actually saw them, but I could always sense their nearby presence when- ever I spent time there. Sometimes I would catch a glimpse of some tiny sparkling thing moving in my peripheral vision, but as soon as I would turn to look, it would always be gone. I also remember an old tree near the garden that my friends and I felt was inhabited by some unseen elfin creature (for lack of a better word). They feared that tree and always kept their distance from its grotesquely twisted trunk and branches when- ever we’d play in the yard. But, for some reason, I always felt strangely drawn to it and would often tell my secrets to it or place flowers or some of my toys at its base as gifts for the elemental spirit dwelling within. d a’ H Grandma’s Homee Remedies em My grandmother was a wise woman. She knew of the heal- ing powers that herbs possessed and often applied them in her home remedies. Garlic was revered for treating infections, home- made apple cider vinegar for the itching caused by poison ivy, and witch hazel for swellings and inflammations. When my mother was a young girl and was stricken with rheumatic fe- ver, Grandma Rose treated her with a mustard poultice that she called a plaster. Pagan Herb Lore 19 I later learned that mustard seeds possessed not only me- dicinal value, but magickal ones as well. In the rural regions of the “old country,” as my grandmother often called her home- land of Italy, it was a common folk custom to sprinkle black mustard seeds on the windowsills and thresholds of dwellings in order to prevent restless ghosts and evil spirits from gaining entrance. I was very close to my Grandma Rose when I was growing up. Nearly every afternoon after school let out for the day, my mother would pick me up and we’d drive over to my grandmother’s house in Riverside to visit her and help her out with her grocery shopping, household chores, and the prepa- ration of dinner. Crippling arthritis had immobilized both of Grandma Rose’s legs, making it both painful and difficult for her to walk or stand for any long length of time. She appreci- ated the help and greatly enjoyed the company. Thee Evil Eye E Grandma Rose would spend hours upon end talking to my mother about such things as old family recipes, folk rem- edies, and the “good old days” of her youth spent in far away Italy. Every so often I would overhear her speak of the mal occhio (the evil eye), especially whenever a certain woman who had a reputation as being the neighborhood gossip became the topic of conversation. I don’t know whether or not Grandma Rose actually be- lieved in the powers of the evil eye, but it was a subject that she enjoyed talking about and appeared to be quite well versed in. She said there were people known in Italy as jettatore (indi- viduals who possessed the mal occhio). To cast their curse upon another, all they needed to do was gaze enviously upon that person, often while praising them. In some cases, an angry, ven- omous stare would be the only thing needed to work the magick. 20 Herbal Magick However, not every jettatore was aware of the fact that he or she possessed the evil eye, and they would often cast it upon their victims involuntarily and without a deliberate malicious intent behind it. There was no explanation why certain people were born with it and others were not, but it was clear that not all persons who were capable of casting it were evil by nature. Such was the case of Pope Pius IX, who many Italians believed was a jettatore. Although he was not considered to be a malevolent man, the curious fact that unexplained disasters befell a great number of the persons and places blessed by him led many folks to believe that such a thing could not be a mere coincidence. The only acceptable explanation for them was that he possessed the mal occhio. The Italians have many methods of combating the evil eye. Most are simple ones, such as spitting on the ground, wearing red ribbons, reciting certain passages from the Bible, and mak- ing phallic hand gestures. The wearing of a golden charm shaped like a horn and filled with a pinch of sage is another method that is said to be highly effective against the evil eye, and one that continues to remain popular among many Italians. In fact, I have two male relatives on the Italian side of my family who frequently wear such a charm on a gold necklace. While neither of them will readily admit to believing in the power of the evil eye, they evidently feel that it is far better to be safe than to be sorry. And I couldn’t agree with them more. Some methods involve the use of herbs, many of which Grandma Rose grew in her garden and kept in mason jars in her walk-in pantry. Anise seeds could ward off the evil eye by being burned or strewn around the home. The ancient Romans believed that eating rue could give them immunity against the evil eye, while bathing one’s eyes with water in which rue had been steeped was supposedly effective in curing those who had already fallen victim to a jettatore’s evil glance. Pagan Herb Lore 21 The ritual burning of frankincense, myrrh, and sandal- wood was, at one time, believed by many magickally-minded individuals to be a highly effective method for diverting the evil eye. These, and other fragrant botanicals, would also be strewn around the home to prevent persons who possessed the evil eye from gaining entry and causing harm. This method was also thought to be a preventative against the evil eye, as well as a means of inducing second sight. To protect yourself against the malevolent power of the evil eye, wear or carry a mojo bag filled with one or more of the following herbs: angelica, betony leaves, anise (also known as aniseed), castor beans, henna, lady’s slipper, lavender (nick- named “elf leaf ” by Pagan folk of centuries past), lime tree twigs, pennyroyal, periwinkle, rue, sage. “The glances of envy and malice do shoot also subtilly; the eye of the malicious person does really infect and make sick the spirit of the other.” —John Aubrey, 1696. ld e Wiv Olde i es’ e ’ Tales l s The numbers of superstitious beliefs concerning herbs and trees abound, and there are probably enough of them to fill sev- eral large volumes. These “olde wives’ tales” (as some like to call them) can be found in just about every part of the world, and they have been with us practically since the dawn of humankind. In my younger years, I knew a very religious Christian girl who held firmly onto the belief that the Almighty Lord had cursed the soil of the earth with weeds as punishment to Adam and Eve for failing to obey His command. I am also acquainted with several people who believe that the more weeds a person has growing in her yard, the worse off her luck will be! I learned about herbal superstitions and the reading of plant omens early in life. My mother once told me that it is 22 Herbal Magick not uncommon for a houseplant to wither and lose its leaves should its owner become seriously ill or pass away. She also believed that the sudden death of a healthy, well cared for houseplant was a very bad sign, indicating that a grave illness or even a death in the family was in the offing. Someone once told me that a lightning-struck tree also presages ill health or, in some cases, death for a member of the household upon whose land the tree stands. Cutting down a healthy tree, especially if it is an oak (sacred to the ancient Druid priests), has long been regarded by many folks as a most unlucky thing to do. I remember a very old oak tree that once stood behind my childhood home, and how I adored the radiant colors of its leaves each year when autumn came to the Midwest. One af- ternoon, a tree trimming crew armed with their chainsaws was working their way down the street where my family and I lived, cutting all the tree branches that had grown into the telephone and power lines. One of the tree trimmers came to our front door and inquired if my mother was interested in having the old oak tree in our backyard removed. Her reply was a firm “no,” but this man was persistent and attempted to con- vince her that the tree should be cut down because it was so old and overgrown. Angrily, my feisty Taurean mother told him that it would be bad luck to harm that tree and that a curse would befall anyone who dared to cut it down while it was still alive. She then bid him good afternoon and shut the door. Years later, we sold our house to a family who wasted no time in cutting down our beloved oak tree so that a wooden fence could be put up around the backyard for their dog. It saddened me to learn of the dreadful fate that had befallen the mighty oak that once towered so majestically outside my bed- room window, and since then I’ve wondered from time to time if the old superstition of the oak tree’s curse ever came to be. Pagan Herb Lore 23 “Superstitions are instinctive, and all that is instinctive is founded in the very nature of things, to which fact the skeptics of all times have given insufficient attention.” —Eliphas Levi, The Doctrine and Ritual of Magic. c and Lucky and Unlucky Unlu ky Herbs Unlu rb The following plants, according to Scott Cunningham, pos- sess the power to attract good luck: allspice, aloe vera, bamboo, banyan, be-still, bluebell, cabbage, calamus, Chinaberry, cin- chona, cotton, daffodil, devil’s-bit, ferns, grains of paradise, hazel, holly, houseleek, huckleberry, Irish moss, Job’s tears, linden, lucky hand root, moss, nutmeg, oak, orange, persimmon, pine- apple, pomegranate, poppy, purslane, rose, snakeroot, star anise, straw, strawberry, sumbul, vetivert, violet, and wood rose. Additionally, rosemary and St. John’s wort are said to bring good luck to a home, as well as to drive out demons and ghosts. But the two luckiest plants to bring indoors, according to English herb lore, are white heather and rowan tree. In the Welsh countryside, as well as in other parts of the world, it is believed that bad luck will befall any person who dares to pick a leaf or flower growing atop a grave. It was once widely believed among country folk that it was unlucky to bring into the house a bunch of primroses or daffodils totaling any number less than 13. Doing so was said to have an adverse effected upon the fertility of chickens and geese, causing them to lay fewer eggs. It is extremely unlucky to bring blackthorn into the house. A blossoming branch from this plant is believed by some folks to precipitate an illness or death in the family when brought indoors. Hydrangea planted near the house or brought indoors will curse your daughters with spinsterhood, and parsley (if it is 24 Herbal Magick given as a gift) will impart the worst of luck to both the giver and the recipient. Other plants said to invite bad luck when brought into a house include broom (especially if brought in during the month of May), dog rose, elder, gorse (also known as furze flower), hawthorn, heather (unless it is white), ivy, lilac, lily- of-the-valley, pussy willow, snowdrops, and the flowers of any plant, shrub, or tree (especially fruit-bearing ones) that bloom out of season. “Hawthorn blooms and elder flowers, Fill a house with evil powers.” —An old English saying. The speedwell was once thought to be an unlucky flower. So unlucky, in fact, many young children were often warned not to gather it lest their mothers would die before the year was done. In some parts of England, it is still believed by some that picking speedwell (also known as “bird’s-eye”) will cause one’s eyes to be pecked out by birds! Bringing any type of white flowers into the house will result in a death in the family, according to an old supersti- tion. To avoid bad luck, white flowers should never be given to the ill or brought into hospitals. Bringing yew into one’s home is also said to be a very unlucky thing to do. Some folks believe that if it is brought indoors at Christmas, a family member will meet his or her demise within the next 12 months. rb o Herbs th Devil of the Dev As any contemporary Witch, Neo-Pagan, or educated oc- cult historian can tell you, worship of the Christian’s devil was never an element of the Old Religion or the Witches’ Craft. However, the vast majority of Christians in the Middle Ages Pagan Herb Lore 25 believed otherwise. They viewed all Witches as being in league with the Prince of Darkness, and were convinced that it was from him that the Witches received their evil powers. This had a big impact in the area of herbal folklore, as many of the plants used both magickally and medicinally by Witches be- came forever linked to the devil and branded with diabolical nicknames that reflected this. The following is a list of plants, beginning with their com- mon names or botanical names (in italics) and followed by their nicknames relating to the devil: Alaskan ginseng: devil’s club Alstonia scholaris: devil’s tree Asafoetida: devil’s dung Bachelor’s buttons: devil’s flower Belladonna: devil’s cherries Bindweed: devil’s guts Cassytha spp: devil’s twine Celandine: devil’s milk Colicroot: devil’s-bit Datura: devil’s apple Dill: devil-away Dodder: devil’s guts; devil’s hair; hellweed Elder: devil’s eye Elephant’s foot: devil’s grandmother Fairywand: devil’s bit False (or white) hellebore: devil’s bite; devil’s tobacco Fern: devil’s bush Field convolvulus: devil’s weed Grapple plant: devil’s claw root Hedge bindweed: devil’s vine Henbane: devil’s eye Hieracium aurantiacum: devil’s paintbrush 26 Herbal Magick Indigo berry: devil’s pumpkin Jimsonweed: devil’s-apple; devil’s trumpet Lambertia formosa: mountain devil Mandrake: Satan’s apple Mayapple: devil’s-apple Mexican poppy: devil’s fig Mistletoe: devil’s fuge Parsley: devil’s oatmeal Periwinkle: devil’s eye Pothos: devil’s ivy Pricklypear cactus: devil’s-tongue Puffball fungus: devil’s snuffbox Queen Anne’s lace: devil’s plague Viper’s bugloss: bluedevil Wild yam: devil’s-bones Yarrow: devil’s nettle There is a rather curious legend, which dates back to medi- eval times, about how the plant known as the devil’s-bit (Succisa pratensis) came to receive its devilish name. It holds that when humankind discovered this plant’s thick, tapered root was effec- tive in treating many of the ailments that the devil and his min- ions took great delight in afflicting upon the mortal race, the devil became so infuriated that he took an angry bite out of the plant’s root. This resulted in the root’s gnashed appearance, which in turn led to its name. A similar legend about the devil is con- nected to the colicroot (Aletris farinosa), which is also known as devil’s-bit (in addition to numerous other folk names). In medieval Europe, oregano was believed to be highly ef- fective in warding off sorcerers, demons, snakes, and venomous animals. Any person who carried oregano as an herbal amulet could neither be harmed nor tempted by the devil. During the Burning Times, it was a common practice for many inquisitors to burn oregano twigs during the torture Pagan Herb Lore 27 sessions of accused Witches. It was believed that the smoke generated by burning oregano effectively kept the devil from aiding his servants. Parsley was another plant associated with the devil in cen- turies past. Notorious for its incredibly slow germination, pars- ley seed was said by some to have to go seven times to hell to obtain the devil’s permission before it could grow. Others be- lieved that it had to go to the devil nine times before coming up. According to a related superstition, if parsley seeds failed to germinate, the unfortunate individual who planted them would meet with death sometime within the coming year. Many devil-fearing folks regard St. John’s wort as the most potent herbal amulet against Satan, as well as all things of an evil nature. In Great Britain, it was once common for St. John’s wort to be sewn into one’s garments for protection against the devil. To keep homes and their inhabitants safe from the evils and mischief of the devil and his fiends, it was customary for sprigs of St. John’s wort to be gathered on St. John’s Eve and then hung over the doors and windows. To drive away “phantastical spirits,” according to Robert Burton’s 17th-century work, The Anatomy of Melancholy, St. John’s wort should be gathered on a Friday and then “hung about the neck.” It was not uncommon for children in the 17th century to be made to wear a piece of mistletoe on a necklace for protection against the devil and evil spirits. Many superstitious folks of that period also employed mistletoe as a charm against demonic possession. It is said that if you cast yarrow upon your doorstep, the devil will dare not enter your house. This procedure is also recommended for keeping out evil spirits and negativity, as well as averting both bad luck and wicked spells. Centuries ago in England, it was believed that burning the wood of the elder (a tree said to have been used by the 28 Herbal Magick Druids to both bless and curse) invited the devil into one’s home. However, hanging elder over the doors and windows works to keep him out. Holly (once known as the “holy bush”) and yews were frequently planted near houses and in churchyards during the Middle Ages in the belief that they kept the devil and his legion of demons well at bay. In Fenland (a community in the East of England), mon- key puzzle trees are often found to have been planted in or near graveyards. Said to be disliked by “Old Scratch,” these trees are believed to prevent the devil from gaining entry to hallowed burial grounds and claiming the souls of those being laid to rest. While monkey puzzle trees may not be to the devil’s lik- ing, nuts, on the other hand, are something of which he is said to be quite fond. According to an old legend, the devil goes “nutting” every year on “Holy-Rood Day” (September 14th). In the year 1670, the following was published in Poor Richard’s Almanack: “Let not thy son go a nutting on Holie-Rood day, for fear he meet a tall man in black with cloven feet, which may scare him worse than a rosted [roasted] shoulder of mut- ton will do a hungrie man.” Legend also has it that if a person goes to gather nuts on a Sunday, he or she will have the devil as a companion. Herbss Associated A iia a w wii with Supernatural tura Creatures Creat Cre at s The following is a list of plants, beginning with their common names or botanical names (in italics), and followed by their nicknames relating to fairies, dragons, and other mytho- logical and supernatural creatures. Pagan Herb Lore 29 Ague root: unicorn root Arisaema (wakerobin): dragon tail Arisaema draconitium: dragon’s-head Bistort: dragonwort Calliandra eriophylla: fairy duster Calochortus albus: white fairy lantern Calochortus amabilis: green fairy lantern Calypso bulbosa: fairy slipper Cat tail: fairy woman’s spindle Cephalanthera austiniae: phantom orchid Ceratopteris spp: water sprite Cowslip: fairy cup Daemomorops draco: dragon’s blood Datura: ghost flower Devil’s bit: false unicorn root Digitalis: (see Foxglove) Disporum smithii: coast fairy bells Dracaena spp: dragon’s blood Draconis resina: dragon’s blood Dracunulus vulgaris: dragon root Elecampane: elf dock; elfwort Elm: elven Epipogium aphyllum: ghost orchid Eucalyptus papuana: ghost gum Foxglove: fairy fingers; fairy petticoats; fairy thimbles; fairy weed; folk’s gloves Juncus effuses: unicorn Lavender: elf leaf; silver ghost Molukka bean: fairy’s eggs Moringa ovalifolia: phantom tree Mohavea confertiflora: ghost flower Peristeria elata: ghost orchid 30 Herbal Magick Polypompholyx: fairy aprons Primula malacoides: fairy primrose Proboscidea louisianica: unicorn plant Proserpinaca pectinata (water milfoil): mermaid-weed Ragwort: fairies’ horses Rosemary: elf leaf Toadflax: dragon bushes Wood sorrel: fairy bells Zephyranthes: fairy lily elt ne Lore Beltane elt re According to old Pagan tradition, a bonfire that blazes on a Beltane sabbat must be made from nine different kinds of wood, and three pieces of each kind must be used. The follow- ing nine types of wood are ideal for use in a sacred Beltane fire. Their traditional meanings are included: Birch: symbolizes the Goddess or female principle. Oak: symbolizes the Horned God or male principle. Rowan: symbolizes life. Willow: symbolizes death. Hawthorn: symbolizes purification. Hazel: symbolizes wisdom. Apple: symbolizes love. Vine: symbolizes joy. Fir: symbolizes immortality and rebirth. s Midsummer He rb Lore Herb o The traditional cutting of mistletoe on Midsummer’s Day (June 24th) is a Pagan ritual that originated with the ancient Druids. They believed that the mystical powers associated with this parasitic plant were at their peak on this particular day of the year. The sixth day of the new moon was another time when the plant’s powers were believed to be most potent. Pagan Herb Lore 31 The rite called for the herb to be cut with a single stroke of a gold sickle, and it was strictly forbidden for the plant to make contact with the ground. Properly harvested mistletoe was believed to hold abundant healing and divinatory powers. Another plant with a strong link to Midsummer is Saint John’s wort. In the Middle Ages, Europeans who felt a need for protection against demons, ghosts, and sorcerers would gather up Saint John’s wort every year on Midsummer, dry the flowers and leaves over their Midsummer fires, and then hang them in small bunches over the doors and windows of their homes, stables, and markets. Saint John’s wort gathered on Midsummer or on a Friday was once believed by some herbalists to cure melancholia (de- pression) and prevent madness when worn as a charm around the patient’s neck. In addition, the plant was reputed to cure or prevent fevers, colds, and a wide variety of other ailments. Vervain, which is often called the “enchanter’s plant” in reference to its diverse magickal attributes and centuries-old affiliation with folk magick, is traditionally gathered on Mid- summer or at the rising of the Dog Star when neither the sun nor the moon are visible. Many traditionalists believe that only at these times will the plant be effective for magickal, amuletic, or divinatory purposes. In medieval times it was widely believed that a chicory plant harvested with a gold blade at noon or at the witching hour on Midsummer gave sorcerers the power to become invis- ible at will. It was also reputed to unlock any door or box by its insertion into the keyhole or by being rubbed against the lock. Carrying a handkerchief anointed with the sap of a flowering dogwood tree on Midsummer’s Eve is said to work as a charm to make one’s wishes come true. I cannot guarantee that everything you desire will materialize for you if you do this. But, as the old expression goes, “be careful what you wish for” just the same! 32 Herbal Magick For protection against sorcery, demons, and the harmful gaze of the evil eye, many folks in the Middle Ages would pass figwort plants through the smoke of a Midsummer fire and then hang them over the doors and windows of their homes as amulets. Legend has it that the figwort possesses great protec- tive powers. Jumping through the smoke generated by wood betony cast into a Midsummer bonfire is one old Pagan method of purify- ing the body of demons and disease. Wood betony that is gath- ered on Midsummer is also believed to have protective powers. It is often kept beneath the pillow to preserve sleepers from nightmares, and worn as an herbal amulet to ward off evil. Another curious old legend surrounding the Midsummer fire claims that if you gaze into one while looking through a bouquet of larkspur, this will prevent blindness or ailments of the eyes from occurring. The protective power of this spell, however, only remains in effect for one year and the spell must be repeated every Midsummer. Midsummer is not only a time for working herbal magick, but herbal divinations as well. One old method to make the vision of one’s future husband or wife materialize called for a handful of hemp seeds to be sprinkled while walking nine times clockwise around a church and reciting a special incan- tation. In order for the divination to work, it needed to be carried out at the midnight hour as Midsummer began. Diviners have employed herbs since ancient times. How- ever, not all herbal divinations center on romance and matri- mony. Meadowsweet gathered on Midsummer, for example, was used long ago to determine the gender of a thief. It was believed that if the plant sank when placed on water, the thief was male. If it floated, this indicated a female. Pagan Herb Lore 33 at of thee Wort Esbat r Moon An Esbat is a monthly Witches’ gathering or coven meet- ing that takes place 13 times a year when the moon is full. The full moon that occurs during the month of July is known as the wort (or wyrt) moon. However, some folks apply this name to the full moon of August. The word wort is old Anglo Saxon for “herb” or “green plant.” As the wort moon of July waxes, this is the traditional time for many Pagans to go out into the garden or woods and gather herbs for magickal and/or medicinal use. An Esbat of the wort moon is an appropriate time for wortcunning (the knowledge and use of the healing and magickal properties of herbs). Many covens, as well as solitar- ies, dedicate this night to the ritual charging of herbs prior to their preparation and storage. It is also an ideal time for mak- ing herbal spell candles, herbal oils, and incense, as well as performing herb-related magick, and giving thanks and pre- senting offerings, to the spirits that dwell in and watch over a Witch’s herb garden. As you place an offering in the garden beneath the rays of the wort moon bright, the spirits may come forth from their secret hiding places among the shadows and reveal to you the many secrets of magickal herbalism. Chapter 2: Herbal Superstitions A to Z “Superstition is one of the mainsprings of human behaviour, generating hopes of defeating the forces of evil, and of influencing one’s own fate.” —Iona Opie and Moira Tatem, A Dictionary of Superstitions. c Acorn It was once believed that an acorn placed on a windowsill guarded a house against fires and damage caused by lightning strikes. This superstition can be traced back to the old Norse legend that the great god Thor once sheltered from a thunder- storm under a mighty oak tree. d er’s Tongue Adder’ ue The British once believed that adder’s tongue gathered during the waning of the moon possessed the power to cure adder bites and, according to David Pickering’s Dictionary of Superstitions, countered “other evils associated with snakes.” g m n Agrimony According to a rhyme found in a medieval medical manu- script, “If it [agrimony] be leyd under a man’s head, he shall 35 36 Herbal Magick sleep as if he were dead. He shall never drede nor waken, till from under his head it be taken.” l on Almond According to the ancient Roman author Pliny, the eating of five nuts from an almond tree before drinking wine will work to prevent drunkenness! If success in your business ventures is what you desire, one way to attain this (in addition to hard work) is to climb to the top of an almond tree, so sayeth an old legend from Asia. ng i a Angelica Associated with Saint Michael the Archangel, angelica was once thought to dispel lustful thoughts and protect against sorcery, the Black Death, attacks by rabid and venomous beasts, and a wide variety of illnesses. ppl T Apple Trree If the sun shines on Christmas morning and rain falls on Saint Swithin’s Day (July 15th), these are both a good omen that the apple orchards will yield a bountiful crop the follow- ing season. To ensure that an apple tree bears fruit for many years, an old custom from Germany is for the first fruit of the season to be consumed by a woman who has bore many children. There exist a number of death omens related to apple trees. For instance, if there should be a single apple left on a tree after the rest of the crop has been picked at harvesting time and it does not fall to the ground before the arrival of the following spring, the family upon whose land the apple tree stands will lose one of its loved ones to the Angel of Death. Interestingly, it is an old Pagan custom in some parts of the Herbal Superstitions A to Z 37 world to deliberately leave one apple on the tree at harvesting time as an offering to the spirits. Beware of apple trees that blossom out of season (particularly in the fall), for they are said to presage a death in the family. Unicorns, according to Pagan folklore, often dwell beneath apple (and ash) trees. Every so often, one or more of these magnificent magickal creatures can be observed eating or wan- dering about in an apple orchard, especially in the wee morn- ing hours when the countryside is shrouded in a ghostly mist. Other apple superstitions are as follows: Eating an apple a day is said to “keep the doctor away.” Wassailing apple trees on Twelfth Night keeps all manners of evil spirits at bay. Cut- ting down an apple orchard is said by some to bring bad luck, and many Pagan folks in Norway once believed that by eating apples they could attain “immortality through wisdom.” Ac- cording to an issue of Notes and Queries from the year 1862, “a good apple year is a great year for twins.” Rubbing an apple before eating it is an old method to ensure that the fruit will be free of any evil spirits or demonic entities. Some superstitious folks still believe that if you eat an apple without first rubbing or washing it, you invite the devil to dine with you. l c be ry Blackberry In England, it was once believed that bad luck would be- fall anyone who dared to pick the fruit of the blackberry plant after the 11th day of October (the old date of the Christian’s Feast of Michael- mas). Legend has it that on this day many eons ago the devil fell into a thorny black- berry thicket and laid a curse upon the plant. 38 Herbal Magick om Broom The broom has long been regarded as a plant of ill omen, and unluckiest during the month of May. To sweep the house with blossomed broom in May (or even to bring it into the house) is said to “sweep the head of the house away.” In En- gland, it was once believed that the whipping of a young boy with a branch of green broom would result in the stunting of his growth. ffodi Daffodil If the very first daffodil you lay your eyes upon in the spring or summer hangs its head towards you, this is said to be an omen of bad luck for the remainder of the year. This herbal superstition, which is centuries old, continues to live on in many parts of Great Britain. a ic Garlic The legendary power of garlic to keep bloodthirsty vam- pires and all evil spirits at bay is known throughout much of the world. However, some say that only garlic gathered in the month of May can be truly effective for this purpose. According to an old legend popular among Christians, the first garlic sprang up in the spot where the Devil’s left foot stepped when he left the Garden of Eden. In the spot where his right foot stepped, sprang the first onion. Garlic is said to be able to absorb the diseases of both man and beast, as well as to trap and destroy negative vibrations and evil influences within cursed or haunted dwellings. (Interest- ingly, onions are accredited with having the same powers.) Herbal Superstitions A to Z 39 a thor Hawthorn Also known as hagthorn (due to its long association with Witches), the hawthorn is a very magickal tree that is said to be sacred to the Pagan deities Cardea, Flora, and Hymen. In England it was once believed that the hawthorn was one of the three trees most sacred to the fairy-folk (the others being the oak and the ash). It is customary for many modern Witches to decorate their Beltane altars and May poles with hawthorn. In ancient times, many a superstitious soul believed that hawthorns were actu- ally Witches in disguise. Many Witches were thought to have been able to transform themselves into trees at will by means of magickal spells, or (according to Christians) through the aid of the devil. Others were said to have danced so wildly around the hawthorns in their frenzied rites that they perma- nently became as one with the tree. Take care not to sit beneath the boughs of a hawthorn tree on Halloween (the time of year when the invisible veil be- tween the human and supernatural realms is thinnest), other- wise, you may fall under a fairy enchantment. Cutting down a hawthorn tree is said to greatly anger the fairies, and therefore brings the worst of luck to the one who fells it. There exist contradicting legends concerning the bring- ing of hawthorn blossoms into the house. One holds that the blossoms are beneficial, offering the household protection against evil, sorcery, and lightning. Another claims that they are extremely unlucky and may even bring about a death in the family. el l e Hellebore Since medieval times, it has been believed that bad luck awaits those who pick the black hellebore. White hellebore 40 Herbal Magick flowers, on the other hand, were once believed to cure mad- ness, promote intelligence, and protect against epileptic sei- zures, leprosy, miscarriages, and attacks by rabid animals. Long ago, many farmers blessed their cattle with hellebore to protect them against sorcery, and it was for this purpose that the plant was dug up with certain mystical rites. In The Com- plete Book of Herbs by Kay N. Sanecki, it is said that “a circle was described with the point of a sword around the plant, and then prayers were offered while the black roots were lifted.” Some farmers still believe that a good harvest is portended whenever a hellebore plant bears four tufts. However, it is be- lieved to be an extremely bad sign should it bear only two. This portends a crop failure in the near future. Holly ol y Known by many names, including “bat’s wings” and “Christ’s thorn,” the holly is a plant strongly connected to the Yuletide season and highly valued by Witches for its magickal and divinatory powers. It was once believed to safe- guard a house and its inhabitants against light- ning strikes, evil entities, hauntings, and black magick when planted near the dwelling. Carrying a wand or walking stick made of holly wood will prevent you from falling victim to all hexes and bewitchments, according to occult folklore. To avoid bad luck, be sure never to bring holly into your house prior to Christmas Eve. However, not having holly in your house at all on Christmas Day is said to conjure the worst of luck for all members of the family. It is supposed to be very unlucky to step on a holly berry, cut down a holly tree, sweep a chimney with holly, or burn Herbal Superstitions A to Z 41 discarded holly boughs, which some folks believe invites the Angel of Death to claim a member of the family. The so-called “male” variety of holly (with prickly leaves) brings good luck to all persons of the male gender; while the “female” variety (with smooth leaves) brings good luck to all of the fairer sex. An old Christian legend holds that the cross on which Jesus Christ was crucified was made of holly wood, and it was the blood of Christ that gave the holly berry its deep red color. It is said that lightning will never strike a holly tree nor anyone who stands under the branches of one during a storm. It was a widespread belief in the Middle Ages that the holly possessed miraculous curative powers. Pricking or thrash- ing the feet with holly and then walking barefoot in the snow was once thought to cure chilblains (an inflammatory swell- ing caused by cold and poor circulation). Another old method for treating chilblains was to rub the ashes of burnt holly ber- ries upon the afflicted areas. To prevent a fever, scratch your legs with a holly branch; and to ease a whooping cough, drink a bit of fresh milk out of a cup or bowl made of holly wood. ou el ek Houseleek In many parts of Great Britain it is still believed that house- leeks growing on the outside walls and/or roof of a house bring phenomenal good luck to all inhabitants of the dwelling. How- ever, should you purposely or accidentally cut down a house- leek, you will suffer a streak of bad luck, especially where your house is concerned. Houseleeks are also said to protect a house against light- ning strikes, fire, and tempests. For this reason, it is tradi- tional for many folks upon moving into a new home to plant them as close to the house as possible before doing anything 42 Herbal Magick else. It is also very common for many Welsh families who dwell within thatch-roofed cottages to plant houseleeks upon their rooftops for good luck. Hydrangea y ra ea According to old English folklore, the hydrangea is an unlucky plant for young ladies who wish to find a husband. Persons who allow the plant to grow near their houses (espe- cially close to the front door) are said to curse their daughters with a lonely life of spinsterhood. Ivy Some people believe that bringing an ivy plant into the house also brings in bad luck. Picking a leaf from an ivy plant growing on the wall of a church will cause you to fall ill. Even worse, should the ivy growing on the wall of a house suddenly wither and die for no apparent reason, this is said to indicate that a death will occur in that household within a very short time. ea ve Leaves If the wind should blow leaves of any type into your house, this is said to be a very lucky omen. Catching a falling autumn leaf before it reaches the ground also brings good luck, and some people claim that for every leaf you catch you will have a day filled with good luck. Another superstition holds that if you secretly make a wish as you catch a falling leaf on Hallow- een, it will surely come true for you. And yet another leaf-catch- ing superstition promises 12 consecutive months of good luck and happiness for those who catch 12 falling leaves in the month of October. Herbal Superstitions A to Z 43 nd a Mandrake It was once believed that mandrake plants were inhabited by dark-skinned supernatural beings known as mandragoras (“man-dragons”), which were mischievous by nature and of- ten called upon to aid sorcerers and sorceresses in the practice of their craft. A legend dating back to medieval times claims that when a mandrake plant is pulled from the ground, it emits an ear- piercing scream and begins to sweat droplets of blood. Legend also has it that any person whose ears were unfortunate enough to hear the plant’s shriek would either be driven to madness or suffer an agonizing death. How this legend came to be is some- what of a mystery, but it was nevertheless well known through- out Europe and even prompted many practitioners of sorcery to use dogs to uproot their mandrakes as a safety precaution. One interesting theory concerning the origin of the shriek- ing mandrake legend can be found in Richard Lucas’ The Magic of Herbs in Daily Living: “Tests conducted by Sir Janghadish showed that a plant pulled up by the roots suffers tremendous shock, comparable to that of a person beaten into insensibility. This immediately calls to mind the legend of the screaming mandrake. Perhaps the myth originated when some person here and there with mediumistic ability tore a mandrake from the ground and psy- chically sensed the plant’s torment and anguish. Such an ex- perience would have excited profound emotions of horror in the mind of the psychic, especially if the person was a timid soul or one whose psychic faculties had just emerged for the first time. It is not difficult to understand that in some in- stances the shock could have caused insanity or heart failure.” 44 Herbal Magick s l oe Mistletoe In order to be effective in magickal spells, mistletoe must be cut with a single stroke of a gold sickle on the Summer Solstice, the Winter Solstice, or the sixth day after the new moon. Take care not to let the plant touch the earth, lest it be rendered magickally impotent. This old Pagan custom originated with the priestly caste of the Celts, who believed that mistletoe found growing on oak trees possessed the power to heal as well as to promote fertility and protect against all manner of evil. The Druids believed that it was necessary to appease the gods by sacrificing a pair of white bulls during their mistletoe- cutting ritual. Also known in earlier times as all heal, devil’s fuge, golden bough, and Witches’ broom, the mistletoe is said to be sacred to the Pagan deities Apollo, Freya, Frigga, Odin, and Venus. According to old Pagan herb lore, mistletoe works well to ward off lightning strikes and storms when hung from the chimney or over the doors and windows of a dwelling. Fairies are also said to be repelled by the sight and smell of mistletoe, a belief that unquestionably gave birth to the old custom of placing a sprig of the plant inside a child’s cradle. With the protective power of the mistletoe working for them, parents who once feared that their children might be stolen by fairies and replaced with changelings could rest easier at night. In England it was once believed that if a young woman failed to be kissed beneath a sprig of yuletide mistletoe before her wedding day, she would be forever unable to bear chil- dren. Likewise, unable to father children would be the fate of any man who never kissed beneath the yuletide mistletoe while in his bachelorhood. Herbal Superstitions A to Z 45 Many people continue to cling to the old belief that cut- ting down any mistletoe-bearing tree is a most unlucky thing to do. Some individuals who have done so are said to have met with a violent death as a result. But whether such strange and deadly occurrences are actually the effects of an ancient Druid curse at work or merely odd coincidences, we may never know for sure. “Too superstitious…is their conceit…that it [mistletoe] hath power against witchcraft, and the illusion of Sathan [Satan], and for that purpose, use to hang a piece thereof at their children’s neckes.” —J. Parkinson, Theatrum Botanicum, 1640. lu kka Be Molukka a Bean The Molukka bean (or nut) is a variety of nut native to the Molukka Islands, and popular as an amulet in the Western Isles of Scotland (where they often wash ashore). When worn about the neck, a white Molukka bean is said to turn black to indicate the presence of a sorcerer or a person possessing the evil eye. Some people believe that Molukka beans guard against death in childbirth and drowning. ort Moonwort In the Middle Ages, it was popularly believed among the peasantry of Europe that the fern known as moonwort pos- sessed the power to open or break locks, loosen iron nails, and unshoe horses that tread upon it. An even more curious super- stition surrounding the moonwort holds that woodpeckers can acquire the strength to pierce iron if they rub their beaks upon a leaf of this plant. How this bizarre belief entered into the annals of herblore is a mystery. 46 Herbal Magick w r Mugwort Sacred to the Pagan goddesses Artemis and Diana, the mugwort is a significant magickal herb and one with many connections to occult folklore. According to an ancient tradition, a mugwort plant must be picked on the eve of a Summer Solstice in order for its magickal properties to be properly activated. Christians in the Middle Ages seldom pulled a mugwort from the soil of the earth without first making the sign of the cross to ward off any evil spirits that might have taken up residence within the plant. A small “coal” (said to be actually “old acid roots”) found in the ground beneath the roots of a mugwort plant is reputed to be one of the most powerful of all natural amulets. How- ever, occult tradition holds that unless the mugwort plant is uprooted at noon or midnight on St. John’s Eve, the “coal” found beneath it shall be without amuletic value. For those lucky enough to unearth such a treasure, a mugwort’s “coal” will offer protection against all “venomous beasts,” ward off evil and sorcery, heal all ills (including mad- ness and the plague), inspire feelings of lust in the frigid, bring fertility to those cursed with barrenness, and induce prophetic dreams (especially pertaining to future marriage partners) when placed under a pillow at bedtime. “If they would drink nettles in March, And eat muggons [mugwort] in May, So many fine maidens Would go not to the clay.” —An old Scottish rhyme. Herbal Superstitions A to Z 47 a Peas It is a good luck sign to find a peapod containing nine peas, and an even luckier one to come across one containing a single pea. If you make a wish while throwing a pod of nine peas over your right shoulder, the chances are good that your wish will come true (but only if you do not repeat it to anyone). It was once believed that a wart could be cured by rubbing it with a pod of nine peas while reciting a special incantation. Seeds e s It was once believed that to accidentally leave any earth unsown in a field brought upon a death in the family before the end of the year, or, depending on the local legend, before the crop is reaped. An old Scottish farming superstition holds that if the weather prevents the sowing of seed after a farmer has taken it out to the field, this is a grim omen. Shrew-Ash h s Centuries ago, it was common in rural England for a live shrew-mouse to be imprisoned within the split trunk of an ash tree and left there to suffocate or starve to death, thus giving the tree incredible magickal powers. Such a tree was known as a “shrew-ash” and its branches and leaves were be- lieved to possess the miraculous powers to heal both man and beast of a wide variety of ailments, including shrew bites. Willow il In some parts of England it is still believed that willow wood should never be burned on Bonfire Night. To do so invites 48 Herbal Magick bad luck. Driving a horse with a stick of willow brings on a stomach ache, while swatting a child or animal with one stunts their growth. Willow trees have long been valued for their natural abil- ity to protect against sorcery and the evil eye, and some indi- viduals believe that touching them ensures good luck. However, never reveal a secret beneath a willow, otherwise your secrets will be repeated by the wind. Wood oo o o Bet eo Beto ny ony According to Penelope Ody in The Complete Medicinal Herbal, wood betony was the most important herb among the Anglo-Saxons, who found at least 29 medicinal uses for it. She also suggests that wood betony was “possibly the most popu- lar amulet herb, used well into the Middle Ages to ward off evil or ill humors.” A ninth century Saxon work called Her- barium Apuleii says that wood betony “is good whether for a man’s soul or his body; it shields him against visions and dreams.” Other popular herbs in Saxon times were mugwort, plantain, vervain, and yarrow, which were used in numerous internal remedies, but most commonly employed as an amulet. Chapter 3: Herbal Divination The art and practice of divination by herbs is one of the oldest methods of prognostication known to mankind. Its for- mal name is botanomancy, which is derived from the Greek word botane, meaning “herb.” Phyllomancy is a type of divination closely related to botanomancy. Diviners who employ this method typically interpret the patterns of veins on leaves to gain insight to fu- ture events or to reveal things of the unknown. Causimomancy is another variation of botanomancy. It draws omens from the ashes produced by the burning of plants and trees. Deriving its name from the Greek word kaustos (mean- ing “burned”), this method of divination also draws omens from the rate at which a plant placed in a fire burns. Tradi- tionally, if a plant smoldered and burned slowly or failed to burn altogether, this was taken as a bad omen. But if it burned rapidly, the omen was good. Causimomancy has several variants, including capnomancy (the drawing of omens from the various patterns of smoke generated by the burning of flammable botanical material), crithomancy (the interpretation of grain and flour), daphnomancy (the drawing of omens from the smoke and 49 50 Herbal Magick sounds produced by burning laurel wood or leaves), and libanomancy (the divinatory interpretation of incense smoke). The art and practice of capnomancy is said to have origi- nated in the mysterious land of Babylonia, where it was car- ried out at certain times of the year when the positions of the planets were most favorable for prognostication. Cedar branches or shavings would be placed upon hot coals or cast into a fire and then priests skilled in the reading of omens would care- fully interpret their smoke. The Druids were said to have believed in and worshipped the spirits of trees and plants, particularly the oak, vervain, and mistletoe. Herbal divination (in addition to rune casting, geomancy, animal prognostication, and other methods) was a practice at which they were highly adept, and many of their divinatory rites were held within the sacred space of oak groves. The type of herbal divination most commonly employed by the priestly caste of the ancient Celts was a form of capnomancy known as dendromancy. It called for oak branches or mistletoe plants to be ritually cut with a golden sickle and then cast into a blazing fire or set upon live coals. The color and direction of the smoke generated by the burning plant would then be carefully interpreted. Typically, smoke that rose straight up to the heavens was interpreted as being a favorable omen for the tribe. However, smoke that hung close to the altar was seen as not so favorable. And if it touched the earth, this was believed to be a warning from the spirits or the gods that a new direction or course of action be taken at once. The early Romans and Greeks, who utilized the divinatory methods of daphnomancy and phyllorhodomancy, respectively, also practiced herbal divination. The art and practice of daphnomancy is believed to have been devised by the augurs of pre-Christian Rome and connected to a sacred grove of laurel Herbal Divination 51 trees planted there by various Roman emperors. In the year 68 A.D., the entire grove mysteriously withered and died, as if to portend the death of the Emperor Nero and the demise of the long line of Caesars, which occurred shortly after during that same year. Daphnomancy takes its name from the fabled Greek nymph Daphne, whom the gods changed into a laurel tree. Libanomancy is a divinatory practice that can be traced back to the magicians of ancient Babylonia. According to the Three Collated Libanomancy Texts (translated by Irving L. Finkel), if when you sprinkle incense upon a fire and its smoke drifts to the right, this is an indication that you will prevail over your adversary. However, if the incense smoke drifts to the left, this means that your adversary will prevail over you. If incense smoke clusters, this is a favorable omen of success and financial gain. But if it is fragmented, a financial loss is por- tended. Beware of incense smoke that “gathers like a date- palm and is thin at its base,” for this is a sign of hard times to come. If the rising smoke of incense is cleft (in two), this is said to foretell a loss of one’s sanity. In Greece, divination by observing the leaves and petals of roses (phyllorhodomancy) was a popular method of foretell- ing future events. Rosa gallica (more commonly known in modern times as autumn damask) is believed by many occult historians to have been the flower of choice among the divin- ers of ancient Greece. A rose petal with a concave form would first be selected, a yes-or-no question asked, and then a state of meditation en- tered into. Afterwards, the diviner would place the rose petal in the palm of his or her right hand and then firmly clap both hands together one time. If the petal burst, this indicated an affirmative answer. But if it failed to burst, this was interpreted as a negative reply. 52 Herbal Magick Forecasting the future or gaining answers to questions by interpreting the various sounds produced by the rose petal during the clapping of one’s hands is but one of the many variations of phyllorhodomancy. Herbal divination continues to be practiced in our mod- ern day and age, and in a variety of ways. The plucking of a daisy’s petals to determine the true feelings of one’s beloved, the picking of a four-leaf clover to attain good luck or to make a wish come true, and counting the number of breaths needed to blow all the fuzzy seeds off a dandelion’s stalk to determine how many years will pass before one’s wedding day arrives, are all examples of botanomancy in its simplest (and most popu- lar) forms. Cherry Trreee Divination rry T iivina v in a If you desire to know the number of years you will live, perform the following divination on Midsummer Eve: Run three times clockwise around a cherry tree full of ripe fruit and then shake the tree with all your might as you repeat the fol- lowing charm: Cherry tree, I shaketh thee, Cherry tree, pray tell thou me How many years am I to live? By fallen fruit thy answer give. At the precise moment that you utter the last word of the rhyme, remove your hands from the tree. Count the number of cherries that have fallen to the ground while shaking the tree, and they will reveal to you what age you will live to be. Some diviners interpret the number of fallen cherries as an indication of how many more years one has to live. Herbal Divination 53 iv ina o tto Determine Divination e te ne um e off Children Number hi re To discover the total number of children you will have in your lifetime, perform this old Scottish method of divination: Go alone into a field of oats at the witching hour on Hallow- een. With your eyes tightly closed or your vision obscured by a blindfold, spin yourself three times around in a clockwise fashion and then reach out and randomly pull three stalks of oats. After doing this, open your eyes and count the number of grains there are upon the third stalk. This will tell you the number of children that you will father or give birth to. According to W. Grant Stewart’s 19th-century book, High- landers of Scotland, “It may be observed, that it is essential to a female’s good name that her stalk should have the top-grain attached to it.” Should the top of the stalk be missing, this is taken as a sign that the woman will lose her virginity prior to her wedding day. Acorn c rn rn Divination i i iioo If you desire to know what fate has in store for you and your fiancée, perform the follow- ing divination on a night of the full moon: Take two acorns and mark your initials upon one, and your fiancée’s initials upon the other. Place the acorns three inches apart from each other in a cauldron filled with water and then carefully ob- serve their movements. If they drift towards each other, this is a sure sign that a wedding is in the offing. However, if they drift away from each other, this indicates that you and your fiancée shall part com- pany before your wedding bells ring. If the acorns remain sta- tionary, repeat the divination again at a later time. 54 Herbal Magick i w rt Marriage Ribwort a Divination Di ina o On the eve of Johnsmas (June 25th) or when the moon is full, uproot a ribwort and then place it beneath a flat stone. Allow it to remain there all night, and then carefully examine the root in the morning. If you are destined to wed within the next 12 months, the initials of your future husband or wife will be found upon the plant’s root. In England, where many of the love and marriage divinations used by modern Witches and diviners originated, it is traditional for females to divine using the dark variety of the plant, and males with the light. Sage ge Marriage a ri Divination Di Di ina n At the witching hour on Halloween, go alone into a gar- den and, without uttering a single word, pick 12 sage leaves— one at each stroke of the clock. As you pick the 12th leaf at the 12th stroke, the face of your future husband will materialize before you. If a man’s face does not appear to you, this indicates that you will not marry within the next 12 months. (Do not repeat this divination until the following Halloween; otherwise you will invite bad luck!) If a vision of a coffin should appear to you while you are performing this divination, this is said to be an omen of an early death. Bay ay ay Leaf L Divinations D i a s for f r Lovers v The following method of divination, when performed on Saint John’s Eve, is designed to determine whether or not your lover has been faithful to you: Just before bedtime, take a bay leaf and prick your lover’s name or initials upon it with a pin. After doing this, pin the leaf to your brassiere or nightgown so that it will be in place over your heart as you sleep. When you wake up, check the leaf to see if it has turned brown. If it has, Herbal Divination 55 this is a sure sign that your beloved has been true to you. But if the leaf is the same color as it was the night before, this is an sign that your lover has (or soon will) deceive you. To find out if your sweetheart will marry you, prick his or her name or initials upon a bay leaf. Place the leaf inside your left shoe and wear it throughout the day. Allow the leaf to re- main in the shoe overnight, and then observe the leaf in the morning. If the name or initials have become darker, this is a sign that your sweetheart will marry you. But if they have grown fainter (or have vanished), this indicates that he or she will not. To experience a prophetic dream in which the identity of your future husband or wife is revealed to you, pin a bay leaf to your pillow on the eve of Saint Valentine’s Day just before going to bed. The following is a Saint Valentine’s Eve love divination from the 18th century work, Aristotle’s Last Legacy: “Take two Bay-leaves, sprinkle them with Rose-water; the Evening of this day, lay them a cross under your Pillow when you go to bed, putting on a clean Shift and turning it wrong side outwards; and lying down, say: ‘Good Valentine be kind to me, In dreams let me my true Love see.’ So crossing your Legs, and go to sleep…you will see in a Dream the Party you are to Marry.” pp e Peel Apple e e Divination iv ina o To determine the first letter of your future spouse’s last name, peel an apple in one unbroken strip. By the light of an enchanted pink candle, take the paring in your right hand and recite the following charm three times: Spirits all-knowing, May thee reveal My true love’s initials By shape of this peel. 56 Herbal Magick Turn around thrice and then cast the paring over your left shoulder. If it falls in the shape of an alphabetical letter, this will indicate the initial of your future husband or wife’s sur- name. However, if the apple peel should break upon hitting the floor or ground, this portends that you will never wed. o r D Clover na o Divination Pick a two-leaved clover and place it inside your right shoe. If you are a woman, the first young man you encounter will possess the same first name or initials as the man destined to be your future husband. If you are a man, the first name or initials of your future bride will be revealed by the name of the first young lady you encounter. iv n tio n by Divination y Dreams Dre ms If an unmarried woman wishes to dream about the man destined to be her future husband, let her sleep with any of the following herbs beneath her pillow: nine ivy leaves; a sprig of mistletoe taken from a church; or a sprig of myrtle that she has worn in her bosom throughout the day. ol D Holly r Dream D i i io Divination To have a dream about the man or woman destined to be your future husband or wife, perform the following divination on a Friday at the witching hour: Without speaking a single word and taking great care not to be seen, go into a garden and pluck nine leaves from a female (smooth-edged) holly plant. After doing this, knot each leaf into a three-cornered handker- chief. Return home and place the handkerchief beneath your pillow before laying yourself down to sleep. y r l Marriage Myrtle ar i i i i Divination If a young woman wishes to find out whether or not her sweetheart will marry her, according to Sidney Oldall Addy’s Herbal Divination 57 Household Tales, the following divination should be performed on the Eve of the Summer Solstice (Midsummer Eve): “Let a girl take a sprig of myrtle and lay it in her Prayer Book upon the words of the marriage service, ‘Wilt thou have this man to be thy wedded husband?’ Then let her close the book, put it under her pillow, and sleep upon it.” If the sprig of myrtle is nowhere to be found when she wakes the following morning and opens the book, this is said to be a sure sign that she and her sweetheart will soon be joined together in holy matrimony. r oow Yarr w Love Divina v n tions n To experience a dream about the man or woman destined to be your future marriage mate, pluck 10 stalks of yarrow on Beltane Eve (April 30th), or on a night when the moon is new. Before going to bed, place nine of the stalks beneath your pillow and toss the remaining one over your left shoulder while repeating the following charm: Good night, good night, fair yarrow, Thrice good night to thee. I pray before the dawn tomorrow My true love to see. A similar divinatory method from centuries gone by called for an ounce of yarrow to be sewn up in a piece of flannel or stuffed into a stocking and then placed beneath one’s pillow before going to bed. The following spoken charm (or one of its many variations) would then be recited three times: “Thou pretty herb of Venus’ tree, Thy true name it is yarrow. Now who my future love must be, Pray tell thou me tomorrow.” A rather unusual yarrow love divination practiced in England in the Middle Ages instructed young ladies and gentlemen alike 58 Herbal Magick to insert a serrated leaf of the yarrow plant into each of their nostrils while reciting a spoken charm. If a nosebleed resulted upon blowing the nose, this was taken as a sure sign that the affections of one’s sweetheart were true. However, if the nose did not bleed, this indicated that the love was false. o s Dream Rose r D i i a i Divination Perform the following divination on Midsummer Eve, when the clock chimes 12 to usher in the witching hour: With- out uttering a single word, walk backwards into a garden and gather the reddest rose in full bloom. Wrap it in a clean sheet of white paper, and then tuck it away in some secret hiding place where it will be undisturbed. At sunrise on the day of the old Winter Solstice (Decem- ber 25th), remove the rose from the paper and place the flower on your bosom. According to legend, the man who is destined to become your husband will then come and snatch it away. a n Agnes’ Saint A es D i i i Dayy Divination Aristotle’s Last Legacy (first published in the year 1711) contains a rather interesting divinatory ritual to enable a man or woman to dream about his or her future marriage mate: On Saint Agnes’ Day (a time long associated with love divinations and amatory enchantments), take one sprig each of rosemary and thyme, and “sprinkle them with urine thrice.” Put one sprig in your left shoe and the other in your right (it matters not which sprig goes in which shoe), and then place your shoes on each side of your bed’s head. As you lay yourself down to sleep, recite thrice the following incantation: “Saint Agnes that’s to lovers kind, Come ease the trouble of my mind.” Herbal Divination 59 Hemp SSeed ed D ti n Divination To determine whom their future husbands will be, many young women throughout Europe have used the seeds of the hemp plant in a divinatory ritual that is centuries old. Tradi- tionally performed at the witching hour on either Midsum- mer Eve or Christmas Eve, hemp divinations (if worked correctly) are said to make the image of one’s future husband manifest. One such method calls for an unmarried girl to walk alone through a garden, field, or churchyard while tossing hemp seeds over her right shoulder and nine times reciting the fol- lowing magickal rhyme: “Hemp seed I sow, And hemp seed I hoe, And he to be my one true love, Come follow me, I trow.” A similar version of the hemp seed rhyme is as follows: “I sow hemp seed, Hemp seed I sow, He that is to be my husband, Come after me and mow, Not in his best or Sunday array, But in the clothes he wears every day.” After repeating the rhyme for the ninth time, the girl is then supposed to see a materialization of her husband-to-be standing behind her with a scythe, looking “as substantial as a brass image of Saturn on an old time-piece,” according to William Hone’s The Year Book (1831). However, she must look at him over her left shoulder, otherwise his image will not be visible to her. 60 Herbal Magick Should the girl be destined for a life of spinsterhood (or at least for the next 12 months, according to some traditions), she will not see the image of a man behind her. Instead, she is likely to hear the sound of a bell either chiming softly or ring- ing loudly. In the rare event that she should gaze over her left shoul- der and see a coffin, this is said to be an omen of an early death for the girl. Holly Weather a r Divination D i tio tio To determine what sort of winter weather lies ahead, ac- cording to an old and popular method of divination from New England, examine the number of berries growing on a holly tree. If there are many, this is a sign that inclement weather is in the offing. But if there are few or none, this indicates that the weather will be mild. Chapter 4: Tasseography Tasseography (or tasseomancy) is the art and practice of divination by the reading of tea leaves. Known in Scotland as “reading the cups,” it is a popular method of prognostication among many Gypsy fortunetellers and modern Witches alike. Tasseography is quite ancient in its origin. First practiced in China, it was eventually introduced to Europe and other parts of the world by nomadic Gypsies, who, in exchange for money, food, or favors, could read the fortune and future in the tea leaves of any woman or man who sought their counsel. During the 19th century, teacup readings were all the rage throughout England and the United States, which, during that period, was experiencing an influx of Gypsy immigrants. To interpret the future through tea leaves, you will need any type of loose tea and a white (or light-colored) teacup with a wide brim and no pattern on the inside. Any ordinary cup can be used; however, many diviners have a special cup that is used only for tea leaf readings. Traditionally, a spoonful of tea leaves is placed in the cup, and, before the hot water is added, the person whose fortune is to be told stirs the dried tea with a finger or a spoon while concentrating on a specific question that he or she would like 61 62 Herbal Magick answered. Boiling water is then poured into the cup. After it has cooled, the querent drinks all but one spoonful of the tea. He or she then takes the cup in his or her left hand and thrice swirls the leaves in a clockwise direction before quickly turning the cup upside down onto a white napkin resting on top of the saucer. After counting to seven (or sometimes nine, depending on the diviner’s personal preferences), the cup is returned to its right side up position. The various patterns formed by the wet tea leaves clinging to the bottom and sides of the cup are then interpreted. Some diviners feel that a read- ing is not complete unless the tea leaves on the napkin are interpreted as well. Traditionally, a teacup is read clockwise. According to Eva Shaw’s Divining the Future, “the handle represents the day of the teacup reading and the cup is divided into a years time, with the side directly across the handle indicating six months into the future.” Most readers feel that the closer the tea leaves are to the brim of the cup, the greater their significance. Tea leaves on the bottom of the cup are believed by some to “spell tragedy,” and by others to indicate events of the distant future. In many cases, the clockwise or counterclockwise facing of a tea leaf pattern indicates a particular event about to happen or about to draw to a close, respectively. Examine the tea leaves carefully for any symbols, pictures, letters and/or numbers that are made, for each one possesses a divinatory meaning. For instance, if the leaves take on the shape of a heart, this indicates future happiness. If two hearts are seen, this is said to be a sure sign that wedding bells will be ringing for you (or someone close to you) in the near future. News of a marriage proposal or a wedding will be forthcoming should the symbol of a church, a wedding ring, or a bride and groom be seen. Tasseography 63 A dagger is generally perceived to be a warning of im- pending danger, while a coffin is said to be an omen of death. A moon represents a change soon to take place in one’s life, and a ring a change for the better. (However, some tea leaf readers interpret a circular symbol to mean failure!) Animal symbols are commonly seen in teacup readings. A snake is said to warn against treachery and betrayal. A bird por- tends good news or perhaps a journey soon to be embarked upon. A dog represents a faithful friend, and a cat a friend who is false. Dots or dollar signs represent money soon to be received, and a broom traditionally portends a change of residence. A star is always a fortunate sign, and a horseshoe indicates good luck. A triangle or the symbol of a pyramid is one of the best omens to receive. Whenever one appears in a reading, it gener- ally foretells great success. According to Welsh Folklore by J. C. Davies, a good sign is portended if the tea leaves are scattered evenly around the sides of the cup, but an extremely bad one if “the bottom of the cup appears very black with leaves.” The meanings that lie behind the designs and shapes cre- ated by the tea leaves can be highly symbolic in their nature, or they can be exactly as they appear. Symbols may hold dif- ferent meanings for different people; therefore, as with all other methods of divination, the success of a reading rests heavily upon how finely tuned the intuitive powers are of the person conducting the reading. If you are new to the art and practice of tasseography, do not despair if your first few attempts at reading the tea leaves are unsuccessful. Many readers see only vague shapes in the beginning. But, as the old saying goes, “practice makes per- fect.” This applies to all skills, including magickal and meta- physical ones as well. 64 Herbal Magick A list of tea leaf symbols and their meanings can be found in the books Divining the Future by Eva Shaw (Facts on File, 1995) and Tea Leaf Reading Symbols by Harriet Mercedes McCrite (McCrite, 1991). e a Spells Tea Spe ls and and Superrstitions tit ns In addition to its role in divination, the tea plant (Camel- lia spp.) has long been linked to folk magick and superstition. Burned by Chinese sorcerers to attain wealth, the leaves of the tea plant are often added to money-attracting potions and sa- chets. Various parts of the tea plant are also used in spells for increasing one’s courage and strength, and some modern Witches have been known to use infusions of tea as a base for mixing drinks designed to provoke lust. A magickal method to keep evil spirits from invading a house or barn calls for tea leaves to be sprinkled upon the ground in front of the building’s main entrance. This old Pa- gan custom is said to be still practiced in some parts of the English Midlands. Numerous superstitions surround the brewing of tea. For instance, the accidental spilling of tea while it is being made is said to indicate good luck for the mother of the house. However, brew- ing tea in any teapot other than your own invites bad luck, while forgetting to put in the tea indicates that misfortune is on the ho- rizon. To accidentally make the tea too strong means that you will make a new friend. But to accidentally make it too weak means that you will end up losing one. In England, where the drinking of tea is a national pastime, it is still believed that the arrival of a stranger is portended whenever someone acciden- tally leaves the lid off his or her teapot. Tasseography 65 Take care to always put your sugar into your tea before adding the milk or cream, otherwise you will find yourself quarreling with your husband or wife before the day is done. However, in some parts of England it was once believed that if a young girl added milk or cream to her tea before putting in the sugar, she would never wed. It is extremely unlucky for two people to pour out of the same teapot, according to an old superstition, which can be found alive and well in many parts of the world. And never pour tea with another person unless you wish to become a magnet for bad luck. Bubbles or a circle of foam on the surface of a cup filled with tea is said to be a sign that money will soon be received. Some folks believe that money is indicated only if the bubbles or foam appear in the center of the cup. If they appear near the sides, this is a sign that you will soon be kissed! If a piece of tea stem (known as a “stranger”) should float to the top of your cup of tea, this is said to be a sign that a visitor will arrive. If the stem is hard, this indicates that the visitor will be a man. If it is tender, the visitor will be a woman. To determine which day of the week your visitor will come to call, place the stem on the back of your left hand and then slap it with the palm of your other hand. Each time you do this, recite one of the days of the week (starting with the cur- rent day). The day of the week that is recited when the stem either sticks to the palm of your right hand or falls off indi- cates which day it will be. A similar divination method, which was popular in Victo- rian-era England, was carried out to determine the fidelity of one’s lover. A wet tea stalk or long tea leaf would be placed in the palm of the right hand, and then both hands would be clapped together once. If the tea stalk or leaf remained stuck 66 Herbal Magick to the palm of the right hand after being clapped, this indicated a faithful lover. However, if it adhered to the other palm, this indicated one who was fickle. To avoid bad luck, always be sure to stir your tea in a clockwise direction, and never stir the leaves in a teapot prior to pouring. To stir your tea with a fork, a knife, or anything other than a spoon is to invite bad luck. And never stir another person’s tea, for to do so will stir up strife. In addition to the numerous good and bad luck omens associated with tea, there are many tea-based superstitions concerning human fertility. For example, if a man and a woman pour a cup of tea from the same teapot, they will end up hav- ing a child together. If a young lady permits a man to pour her more than one cup of tea, she will be unable to resist his sexual charms. A woman who pours tea in another woman’s house will soon find herself pregnant (or, according to another su- perstition, the recipient of very bad luck). Some folks believe that if two women should take hold of the same teapot at once, this will cause one of them to give birth to red-haired twins before the year reaches its end! And if more than one person pours you a cup of tea, this is also believed to result in the birth of twins (though not necessarily red-haired). Regardless whether your tea leaves are used in the casting of a spell, the divining of the future, or simply the brewing of a cup of hot tea, you should never throw them away after you are finished using them. To do so is said to bring bad luck, according to some superstitious folks. Disposing of your used tea leaves by casting them into a fire not only prevents bad luck, but keeps poverty away. Tasseography 67 o Using Spell For Us i g Mugwort g o r Tea by Lee Prosser Mugwort is used to conjure visions, pursue dream quests, open the partaker up to the inner planes for astral travel, and to see into the future. Prepare mugwort for tea, and then address the goddesses Bast and Durga in the following manner as the tea brews: Bless this tea in the names of Bast and Durga that the goddesses grant it vision and strength for my mind. Prior to drinking the tea, address the goddesses Bast and Durga in the following manner: Beloved Bast, Beloved Durga, Beloved Durga, Beloved Bast, Bless my mugwort tea with that which I need to restore myself so that I may once again be made whole. Thank you Bast, thank you Durga, So

Witch's Guide to Herbal Magick (PDF)

Document Details

Tags

Related

Summary

Full Transcript