Blog Post 230 – Changing Your Luck

Image of silhouetted animals including cat, skunk, and rabbit
Any number of animals crossing one’s path was considered bad luck and required turning around and beginning a journey again. (Image by author (c) 2021).

As we turn the page on the past year (and I think there are plenty of people who would agree that they’re ready to not just turn the page but rip the whole accursed chapter out of the book), I know many of us are going to make resolutions, plan to live a better version of our lives, and do any number of things to improve situations for ourselves and others. That is all well and good, but if there’s one thing that last year seems to have demonstrated time and again, it’s that at a certain level we also are operating at the hands of Fate. Fortunately, if you’re reading this, you probably have an interest in folk magic, and if there’s one point that many branches of folk magic emphasize, it is that Fate is not a fixed, unshakable future, but something that we can influence through enchanted manipulations and the subtle weaving of our intentions through charms, talismans, and other tools.

Today I want to briefly visit a few of the magical ways in which people have sought to change their luck through folk magic in America. Some are focused on very specific forms of luck, such as gambling, while others are much broader. I’ve already written before about ways in which people can “eat their luck,” for example, as we see with widespread practices of consuming specific “good luck” foods on New Year’s Day. Black eyed peas and greens appear in African American and broader Southern traditions. Pork and sauerkraut are a must-have for those in German American communities, such as those of central Pennsylvania. Likewise, many Latinx people consume foods like grapes—one for each of the twelve days following New Year’s Day—as a method of ensuring prosperity and good fortune in the year to come. Some other food-based luck transformations include:

  • Kissing the cook after taking the last piece of bread to avoid having bad luck (Brown 370).
  • Don’t throw away broken dishes but keep them piled in the back yard/back of the house and they will keep you from going hungry (Hyatt 274)
  • Turning plates at the end of the meal before getting up ensures that any bad luck in the room will be reversed so long as everyone does it (but the same lore warns never to turn a plate during a meal, because it allows “the witches [to] partake of the meal” (Brown 370)
Image of salt shaker
Perhaps the best-known food based form of reversal magic comes from the superstition that spilled salt brings bad luck. According to wide-spread folk belief, this is thought to be related to the idea that Judas must have spilled salt during the Last Supper. (Image by author (c)2021)

Perhaps the best-known food based form of reversal magic comes from the superstition that spilled salt brings bad luck. According to wide-spread folk belief, this is thought to be related to the idea that Judas must have spilled salt during the Last Supper (a folk legend not directly recorded in biblical accounts, which only mentions “dipping into the bowl” at the same time as Jesus). The remedies for this failure of luck, however, are wide-ranging, including tossing a pinch of salt over your left shoulder—sometimes to chase away or blind the Devil. Other versions of this reversal say to throw a bit of salt over either shoulder, or even “on the hot stove” (although tossing salt directly in the fire is thought to cause you to become “very angry”) (Brown 372-74). Throwing food away, however, doesn’t seem very lucky, so fortunately there are also beliefs like those found in Britain and parts of North America that say carrying food like potatoes and onions in one’s pockets would reverse bad luck and bring good (Hyatt 25).

Image of Grandpa Simpson telling rambling story about tying an onion to his belt
Beliefs like those found in Britain and parts of North America that say carrying food like potatoes and onions in one’s pockets would reverse bad luck and bring good. So Grandpa Simpson may have been on to something. (Image from “The Simpsons,” (c)Fox Studios).

Beyond the culinary luck-changers, there are a number of other things a person could do to ensure favorable fortune. Gestures and behaviors that might protect one from bad luck and invite good luck include:

  • Catching a caterpillar, keeping it in your home until it hatches, then freeing it when it becomes a moth or butterfly. It should be noted that the lore is very insistent that you not kill the creature in any of its life stages, as that will bring bad luck (Hyatt 30).
  • Frederick Douglass famously carried a root given to him by a conjure man in his pocket as a way to deflect the “misfortune” of abuse by his overseer, a devil of a man named Covey. It’s possible this was a “master root” or even a “John the Conqueror” root (Douglass 111). Douglass later revised his account of this incident, downplaying the role of conjure and rootwork to distance himself from what was seen as a Black stereotype and the “tomfoolery of the ignorant” (Martin 57).
  • A bit of North Carolina lore says that if you have trouble with being a butterfingers and breaking dishware, you can find a shed snake skin and rub your hands with it to remove that condition (Brown 375) 
  • “It is considered lucky to keep a living plant in your bedroom at night” (Hyatt 21) but there are also admonitions that any cut flowers (or plants that are otherwise in the process of decay) should be removed before sleeping in a room to reverse any potential poor luck in health
  • Several sources indicate that you must restart a journey if a black cat crosses your path. Similarly, other black-completed animals such as skunks, rabbits, or squirrels can all require such a turning back and beginning again (Hyatt 53)
  • Related to the turning back is the idea that if you do turn back, you shouldn’t keep going the same day, but wait until the next day to ward off bad luck (this also ties into the belief that you shouldn’t watch someone’s plane take off). You can also wait until the animal crosses the path of another person, which cancels the bad luck (possibly for both of you)
  • Despite their bad rap as path-crossers, black cats can also reverse bad luck. A bit of lore says that stroking the tail of a (strange) black cat seven times is thought to reverse misfortune and bring good luck (Hyatt 54)
  • Snakes also get a bit of a bad reputation in the path-crossing department. Several people describe the ritual of drawing a cross in a snake track if you see it in your path. This is true whether you see the snake that left the tracks or just the tracks themselves. The cross is thought to cancel out the bad luck (and is likely related to the idea of the “cross” from a Christian context acting against the dangerous and “sinful” nature of the snake from the Garden of Eden story (Hyatt 34). A Kentucky variant, however, totally bypasses the snake and instead simply says that you can reverse bad luck by drawing a cross in the dirt and spitting on it (Thomas no. 1032)
Image of a snake
Several people describe the ritual of drawing a cross in a snake track if you see it in your path. (Image by author (c) 2021)

In many of these examples, animals and other living things (like the houseplant—which makes me glad for my spider plants all the more) are the impetus for the luck-changing magic at work, something I’ve also mentioned when writing about the very strange (and often quite racist) lore associated with lucky rabbits’ feet. Similar animal-bone talismans include the jawbone or breastbone of a frog or the familiar wishbone from a bird like a turkey, which can be carried as luck-giving charms.

Beyond the power of various living things to perform misfortune management, there is a whole cadre of lore connected to sharp and pointy things that are able to reverse the curse:

  • Accidentally crossing two knives brings bad luck, and it can only be undone by the person who crossed the knives picking them up again. Similarly, if a person finds a pair of open scissors, they close them right away, or else “she will quarrel with her dearest friend before the moon changes” (Randolph 58).
  • Another remedy from Nova Scotian lore suggests that a person take “nine new needles, put them in a dipper of water, [and] boil until all the water is gone” (Brown v7 108)
  • Finding open pocket knife and picking it up gives you good luck (Hyatt 273)
  • Similarly finding a pin or penny is potentially bad luck but is easily reversed by simply picking it up and carrying it with you (multiple variations found in Brown 437-38). 

Personally I’ve also often commingled this last charm with the belief that a penny found heads up is good luck, which is great until you find a tails-up penny but also need to pick it up. So my own response is to pick up these “bad luck” pennies and turn them over, then set them down on another surface (usually higher up than the ground), so that I fulfill the basic idea of the charm while also not carrying the bad luck with me. Also, in general I’d prefer not to carry change I pick up off the street for health reasons, but that may just be me.

Image of pocket knife
Finding open pocket knife and picking it up gives you good luck. (Image by author (c) 2021)

Of course, you might also be suffering a run of bad luck because of something you did, or something someone else did. For example, you might have snubbed your local witch (a very bad idea) and thus have fallen under a curse. If the bad luck is the result of conjury or witchcraft, visiting the curse-caster’s front steps is a good way to deal with the problem. Several different traditions, but especially Hoodoo, mention remedies such as spitting on the front step, digging some dirt from under it, or leaving the broken charm under the stair (Brown v7 105-6). There are also long-standing beliefs from a number of cultures that implore you to be humble, because speaking too highly of yourself or your luck courts disaster. Speaking of any good fortune you’ve had recently can invite bad luck to follow, unless you knock or “peck” on wood to counteract that effect (Brown v7 167-8). There’s also a great deal of evil eye lore connected to beliefs like this, but that is its own (rather enormous) topic.

Image of nine pins
Nova Scotian lore suggests that a person take “nine new needles, put them in a dipper of water, [and] boil until all the water is gone” to reverse bad luck. (Image by author (c) 2021).
Some of these reversal charms, spells, and beliefs may seem a bit esoteric to us today. Few of us are going around rubbing our hands with snakeskin or collecting piles of broken dishware in our back yards. But knocking on wood has managed to linger on in widespread use, along with a few other very common bits of magic (some of which people perform without ever even thinking of them as “magical”):

  • A bit of lore found in Florida, Alabama, Michigan, Illinois, and more says that in a time of danger a person should cross their fingers to prevent bad luck (Brown v7 169)
  • “The first dollar collected in a new business should be framed for good luck. 
  • (Mary E. Price from Bill Garrett)” (Penrod, New Mexico article). I know I have seen many businesses that do this and put it on display near the cash register or front door, probably not thinking about the idea that it keeps misfortune at bay and invites good financial luck in.
  • Superstitions about sneezing and luck are common, with many believing that wicked spirits or devils are about when someone sneezes. Hence, the “bless you” or its many variants that you might say are a way of reversing any potential harm, bad luck, or evil that might be close by (Brown v7 153). 

You can see that there are a LOT of options when it comes to luck-reversal, then. There are all sorts of ways that a person can cut their losses through magic, and those I’ve mentioned here are just the very tip of the iceberg (or the found pocket knife or pin, perhaps). I’m always interested in seeing what other rituals people have developed in contemporary times to change luck in their favor, too. Like the lore about not watching one’s loved ones off in an airport, newer technologies breed newer folklore and thus newer folk magic. Surely at some point we’ll have lore about reversing the bad luck of playing online casinos or sports betting apps by doing things like opening other apps first (perhaps ensuring that the betting app is the seventh one opened that day or something similar). Perhaps people will buy wooden phone cases so they can knock on wood more easily whenever they feel a streak of bad luck coming on. Or maybe they will have phone charms resembling rabbits or cats or four-leaf clovers to help them. I should also note that this isn’t strictly about gambling, either (and that gambling can be very addictive so please seek help if you’re worried about that getting out of control). As more of our lives move into the ether of online space, or we see technologies like Roombas running around our house, we may develop new responses to all of these things (perhaps we will begin believing that we must leave the room when our iRobot vacuum is cleaning so it doesn’t go under our feet, which would carry forward a belief about not having your feet “swept” from older lore). 

Wherever our life goes in response to new developments, we will likely always retain a little bit of magical thinking about how to make fortune favor us a little bit more. After the year so many of us have just had, I know there were lots of people who warned against the hubris of claiming 2021 as “your year” out of (somewhat tongue-in-cheek) fear that it would somehow invite another 2020 to rear its ugly head. But taking control through these little rituals—carrying a charm or putting a dollar bill up on the wall or even just tending to a little netted cage of butterflies in your home and then releasing them in the wild—this is something we have done for a long time. What magic do you bring to the table to change things for the better? I’d love to know!

Wishing you a bright and happy beginning to your 2021, and thank you for reading.

-Cory

 

REFERENCES

  1. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore, v. 6, Wayland Hand, ed. Duke Univ. Press, 1964.
  2. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore, v. 7, Wayland Hand, ed. Duke Univ. Press, 1964.
  3. Douglass, Frederick. Narrative of the Life of Frederick Douglass, An American Slave. Dover Publications, 1995.
  4. Hyatt, Henry M. Folklore from Adams County, Illinois. Alma Egan Hyatt Foundation, 1935. 
  5. Martin, Kameelah L. Conjuring Moments in African American Literature. Palgrave MacMillan, 2012.
  6. Thomas, Daniel, and Lucy Thomas. Kentucky Superstitions. Princeton Univ. Press, 1920.
  7. Penrod, James H. “Folk Beliefs about Work, Trades, and Professions from New Mexico,” in Western Folklore, vol. 27, no. 3 (Jul. 1968), pp. 180-83.
  8. Randolph, Vance. Ozark Magic & Folklore. Dover Publications, 1964.

Episode 155 – Names and Magic

Summary:
We’re discussing the power of names, both magical and mundane (and if there’s really a difference). We discuss the names we keep, the names thrust upon us, the names we lose, and the power of knowing a “true” name.
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Play:
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We pull in a whole heap of sources for this episode, including:
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Blog Post 211 – Holly and Ivy

The holly and the ivy,
When they are both full grown,
Of all the trees that are in the wood,
The holly bears the crown.
From “The Holly and the Ivy,” a traditional carol

We’re deep in the Yuletide season, which means not only can you expect an episode of carols and stories from us soon, but that you’re almost guaranteed to hear at least one or two carols mentioning holly, ivy, or both (in fairness, it’s probably a lot better to keep your elf-ears tuned in for those topics than to be hyper-vigilant in your efforts to avoid Wham!ageddon, right?)

The above-mentioned carol, “The Holly and the Ivy,” has been around for at least two hundred years, but likely dates back even further as a folk song, deriving from medieval traditions in England of associating the plants with various winter festivities and customs (see, for example, KIng Henry VIII’s carol “Green Groweth the Holly“).

In North America, we have several species of holly that are native to our continents, but ivy is a different matter. Most of the “ivies” associated with the holiday season are things like English ivy, which are imports and can be very invasive and destructive if not controlled (similar vines like Japanese kudzu are notorious for the damage they do and their proliferation). If you are in North America and using holly and ivy, it might be worth thinking about picking a twining vine native to the continent, like Virginia creeper, especially if you’re planning to plant anything.

Holly has long been used to decorate for the winter holidays, including in Ancient Rome. Some stories claim that the Christian cross was originally made from holly, which is why its berries are often stained red like blood. Linda Raedisch tells of a hobgoblin named Charlie who haunted an inn in Somerset, England and liked to perch on a holly beam above the fire to warm his feet (when he wasn’t hiding all the dinnerware to annoy the guests). Raedisch also notes several important appearances of holly in the lore and literature of the UK. She points out that in the classic Arthurian tale Sir Gawain and the Green Knight, the titular swain appears at Arthur’s court to issue his challenge bearing an ax in one hand and a sprig of holly in the other. The Blue Hag of Scotland hides her magical staff under a holly bush (which prevents grass from growing beneath holly bushes in general). And of course, when the ghosts of Christmas Past and Present appear to Ebeneezer Scrooge in Dickens’ A Christmas Carol, they both bear holly as well.

While holly is often thought to be a good plant to bring in for the winter holidays, ivy is thought to bring ill fortune if carried indoors for winter festivities. Ivy is also associated with cemeteries and graves, as well as the wheel of St. Catherine, and thus, spinners and fiber workers (although it should be pointed out that St. Catherine’s wheel is NOT a spinning wheel, but a torture device…however it’s nice to see the imagery repurposed for better things). Some English lore says that ivy brought into a sick room will prevent recovery, and that taking ivy leaves from off of a church wall will doom the one who picks them to illness.

According to Judika Illes, medieval Europeans believed holly wood had the power to protect against wild animals. While the spell she references involves throwing a piece of holly at an aggressive beast, a contemporary alternative might be to take a small disk of holly wood and inscribe (paint, carve, or burn) it with the name of an animal friend or protector (a companion pet from your life or even one that you know of from books or stories). When preparing it, speak to the animal friend you have in mind and ask them to intercede with any creature you encounter and grant you safe passage. Wear the disk as a necklace or bracelet when going into wild places (possibly consider adding a couple of small bells to the jewelry, as that will alert wild animals to your presence long before you see them, and thus ensure they skedaddle before you make contact…they are usually far more scared of you, after all, than you are of them).

Holly was also thought to be protective against evil spirits. Churches and cemeteries planted holly around their perimeters in England as a way to deter pesky spirits who would get caught on the prickly leaves (this may also have worked to discourage vandals and some wild animals as well). If you do decide to plant holly, bear in mind that it is best left to grow on its own. It is considered very bad luck to cut down a holly tree.

One of the main uses of holly and ivy is in love work. A holly charm recommended by Judika involves picking nine holly leaves at midnight on a Friday. Without speaking, wrap them in a white cloth (like a handkerchief) and put that under your pillow. You should dream of your true love before daybreak. Ivy can also be used to determine who your lover will be. A Scottish charm involves plucking an ivy leaf in secret (not from a church, please) and uttering the words “Ivy, ivy, I pluck the, In my bosom I lay thee; The first young man who speaks to me, Shall surely my true lover be.”

Men hoping to attract women should carry holly leaves, and women hoping to attract men should carry ivy (those hoping to attract their same gender would carry the plant that most corresponds with their attraction: to attract women carry holly, to attract men, ivy).

You can also use ivy to discern who is working against you by wrapping a candle in ivy and burning it. The identity of your foe will become clear (likely through dreams or other omens). Ivy can help determine future illness, too, as one New Year’s divinatory ritual involves laying leaves of ivy in water on New Year’s Eve, naming each leaf for a loved one, and leaving them there until Twelfth Night (January 6th). Any leaves that are still green indicate health for that person, while leaves with black spots or those that have shriveled up reveal who will suffer great illness in the year to come (it probably helps to mark each leaf in some way, as with a dot of nail polish, to ensure you know whose leaf is whose).

And both holly and ivy can be used for more severe spellwork, too. You can put a token from a target (such as their name, a photo, or even a bit of their hair) into a bottle with twists of ivy and sharp-pointed holly leaves. Fill the bottle with black ink and some swamp water or war water, then seal it and bury it upside down. I can even imagine doing a rather dark and wicked little “sinner’s tree” of your enemies by taking a branch of holly and hanging little glass ornaments filled with your enemies’ names, holly leaves, and ivy, with a bit of black ink (they make fillable ones you can buy at craft stores, or you could just save a few small spice bottles). Tell them they will spend the next year in perdition and torment if they do not change their ways, then burn the tree  and the contents of the bottles, and scatter the ashes at a crossroads or in running water.

Of course, if they *do* change their ways, you should probably put them on your “nice” list next year and perform an equally powerful blessing on their behalf.

Thanks for reading, and a Merry Yuletide to you!
-Cory

Sources
  1. Henderson, Helene, ed. Holidays, Festivals, & Celebrations of the World Dictionary, 3rd ed. Omnigraphics, Detroit: 2005.
  2. Illes, Judika. Encyclopedia of 5,000 Spells. Harper Collins, New York: 2009.
  3. Opie, Iona, and Moira Tatem. A Dictionary of Superstitions. Barnes & Noble Books, New York: 1989.
  4. Raedisch, Linda. The Old Magic of Christmas. Llewellyn Publications, Woodbury, MN: 2013.
  5. Santino, Jack. All Around the Year: Holidays and Celebrations in American Life. Univ. of Illinois Press, Chicago: 1995.

Blog Post 172 – Ashes

“Remember, man, that thou art dust, and unto dust thou shalt return.” –Priest’s admonition during Ash Wednesday liturgy, based on Genesis 3:19.

On Wednesday, I attended the Ash Wednesday mass at a Catholic church near my workplace, which begins the Lenten season. The pull of tradition sometimes brings me back to the church rituals of my childhood, and while I’m spiritually aligned else wise now, I take comfort in some of these practices, too. The ashes used in Ash Wednesday services are a powerful ritual tool, made from the palms left from the previous year’s Palm Sunday, mixed with incense and holy water, and blessed by the priest. They mark the bearer as a member of the church, a mortal person living in a mortal world, and someone aware of death’s role in our lives. The ashes, which serve as a spiritual tool for unification with divinity and with mortality, got me to thinking about some of the other ways in which ashes can be used in folk religious or magical practices.

And so today, I thought we’d explore the very rich traditions of magical work which incorporate ashes. I shall endeavor to stay focused on the practical application of ashes, rather than the mere presence of ashes in a spell, but in some cases that line blurs (or smudges) a bit. In researching the topic, I was astounded to see how many different methods for working with ashes I found: banishing, cursing, healing, money work, omens about bad luck and loss, and even some quasi-magical gardening tips. This, to me, is an example of how an extraordinarily normal item—ashes—can be a useful magical tool if a practitioner knows a little about what to do with them. Truly, a clever witch or magical worker can read his or her environment and see it loaded with enchantment and possibility, but I digress. On to the ash spells!

 One of the most common ways to counteract bewitchment was to burn the affected object—usually a cow, butter-churn, etc.—“to ashes” which would render the witch who cast the enchantment powerless or cause her tremendous pain. Often the ashes would have to be dispersed even more extensively by being scattered to the four winds to render the spellcaster completely impotent and/or destroyed. Similarly, feathers from black fowls could be burned and the ashes sprinkled or blown over a bewitched person to remove the bewitchment.

An account of a Bell Witch-style haunting in Wiltshire, North Carolina, noted that the wicked spirit “sprinkled ashes in the beds” (Cross 243). Some hoodoo spells deploy the ashes of particularly nasty spells in the way one might lay a magical powder, sprinkling at someone’s doorstep so that they must step in the baneful trick.

Cat Yronwode mentions rubbing alfalfa ashes on one’s money to improve business, especially if the money is in a cash register. She also has this excellent and interesting recipe for a floorwash designed to bring clientele to a cathouse:

To Draw Trade to a Whorehouse: On a Friday morning, build a fire outdoors and burn a man’s worn-out left SHOE with a pinch of SUGAR in it. Put the SHOE ashes, a tablespoonful each of AMMONIA, SALT, and SUGAR, plus your own URINE, into a bucketful of water.  Mop from the sidewalk inward, to attract men (Yronwode 29).

Ashes can also be used in hoodoo love charms (perhaps in conjunction with the above business charm?), as in this method from Zora Neale Hurston:

Cut some hair from under your left arm-pit and some from the right side of the groin. Then cut some from the right arm-pit and from the left side of the groin. Burn this hair with a wish for this man to love you.  Put the ashes – made into fine dust – in his food secretly and he will love you and do as you wish (Hurston 361-2).

A magical charm called the “Chinese Snake Stone” from an account of North Carolina witchcraft tells how the amulet could be used to draw poison and how ashes were used to re-charge it after its work was done:

Directions for using The Chinese Snake Stone. Scarify the wound before applying the Stone-take it off every morning and evening-put the Stone at each time, when taken off, into a glass of milk-warm water, and let it remain a few minutes, until it discharges itself of the poison-wash the wound in a strong solution of salt water, and scarify again, if necessary. After taking the Stone from the water, rub it dry in moderately warm ashes, and apply as before. This course should be repeated for the space of nine days, when a cure will be effected (Cross 264)

In some cases, ashes have to be handled carefully in order to prevent illness from getting worse. When someone in a family is sick, for example, removing the ashes from the fireplace and taking them out of the building is said to be very bad luck, possibly even fatal to the ailing person.

A Pow-wow hair removal charm taken from older European sources recommends burning a frog to ashes and mixing them with water to make an ointment “that will, if put on any place covered with hair, destroy the hair and prevent it from growing again” (Hohman 14). I also found the same cure echoed in witchcraft practices from North Carolina.

Curandera recipes sometimes call for white ashes, which are powdery and fine and must be sifted from the gray and black ashes. Mrs. Mercedes Castorena of Sonoma gave the following recipe for dealing with empacho, a stomach and intestinal ailment:

“You crack an egg and get the yolk, being very careful not to break the yolk, because it has to be all in one piece. Then lay the sick person on the bed, put the egg on his stomach and let the egg slide all over the stomach. Wherever the spot is (where the food is stuck), the egg yolk will break. You leave the egg here. Then you take some herb called rosa de castilla, and some ashes-just the white part of the ashes-and put this on the stomach and wrap a bandage around the stomach to keep it on. Then you give them a dose of Baby Percy (a patent medicine)” (Neighbors 251).

Mrs. Castorena also mentioned a cure involving mixing avocado seed ashes with oil to treat indigestion. Ashes are also used in other home remedies from other traditions: “To cure toothache, place a bag of warm wood ashes on the side of the face where the tooth is aching” (Farr 327). Vance Randolph mentions the Ozark method of treating an itch using a mix of gunpowder, wood ashes, and sweet cream. He also talks about a method of staunching a wound using the ashes of a man’s shoe.

In the garden, ashes can be mixed into soil around fruit trees to improve their growth. My mother used to have me take our fireplace ashes and put them around our blueberry bushes at the beginning of the spring to promote big, juicy berries later on. Supposedly, doing this on Ash Wednesday ensured a pest-free garden all year long (I don’t recall if I was usually enjoined to this particular chore in conjunction with the holiday or not, but our plants were not bug-free).

Harry M. Hyatt recorded a number of beliefs about sprinkling ashes around a hen-house to prevent lice on the birds (and he also mentions the Ash Wednesday ritual for gardening success). Some of the other magical ash-lore he shared includes:

  • “Epileptic attacks are checked, if you remove the person’s undershirt immediately after an attack, let it smolder on live coals, mix a teaspoonful of these ashes in a glass of holy water, and say In the Name of the Father, Son and Holy Ghost. These ashes in holy water must be administered three times a day.”
  • “An old shoe should be burned and the ashes used in washing out the mouth of a child with thrush.”
  • Several of his informants recommended burying objects that have touched a wart in ashes in order to cure the growth
  • Dreaming about ashes is very bad luck, usually foretelling a significant loss or a death in the near future

Strangely, dreaming of fire is frequently a good sign, but the ashes tend to be a bad-luck indicator.

As you can see, even the lowly ashes from your fireplace can become useful magical aids if you know what to do with them. I hope this little exploration is useful to you! Please feel free to share your own ash lore in the comments below.
Thanks for reading,

-Cory

Sources

  1. Bivens, N.D.P. Black & White Magic of Marie Laveau (1994, new ed.)
  2. Cross, Tom. “Witchcraft in North Carolina.” Studies in Philology (Jul. 1919).
  3. Farr, T. J. “Riddles & Superstitions of Middle Tennessee.” Journal of American Folklore (Dec. 1935)
  4. Hohman, John George. The Long Lost Friend (1820).
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