Episode 170 – Food and Folk Magic with Gwion Raven

Summary
This time we ramble a bit about how we have used our time during the past few months of pandemic life, both to keep ourselves safe and sane and also to try a few new things. We talk tarot, baking, knitting, and art. Plus we discuss the elemental magic of Water in our Cunningham book club. (Also, apologies for the occasional sound glitch this time–mostly we were able to work around it but there are a few little hiccups here and there).
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Blog Post 227 – Bread

Stone figure of woman making bread
Neolithic stone figure of woman making bread. Louvre. (Wikimedia)

I have to admit something slightly shameful about my time during the pandemic. I have not undertaken the task of making my own sourdough starter. Now, before you judge me too harshly, I should note that it’s not as though I haven’t been baking anything, just that I tend to do most of my baking using store bought yeast, eggs, or leavening agents like baking soda or baking powder. Our area did run out of yeast in the stores for a while, but somehow I’ve managed to back-stock just enough of it to last us for the few months it took for yeast to begin appearing on our shelves again. I’ve made starter-based breads before (yummy Amish friendship bread that lasted a few loaves before I failed miserably as a fermentation parent, for example), but I just haven’t needed to do the sourdough yet so it remains off of my “pandemic skills checklist.”

However, the popularity of bread baking did spark one of my other skills: research! I have been looking into a few of the folklore collections I have access to and finding all sorts of doughy, yeasty, yummy notes about the uses of bread in North American folk magic. So I thought today I’d share a few of the notes I’ve gleaned with all of you! Hopefully if you’ve been doing some resting, rising, and toasting of your own you’ll see some things here that spark your witchy senses and maybe make the act of bread-baking a little more magical the next time you go to top up that bottle of starter in the corner of your pantry.

I’ve already written a bit on things like the magic of cakes before, but I’ll start here by mentioning a cake of a sort. This is the “witch cake” used during the Salem Witch trials (and also occasionally found in other places, as it seems to derive from some English antecedents). The basic idea, as found in historical accounts such as town church documents from the trial period and reprinted in George L. Burr’s Narratives of the Witchcraft Cases, 1648-1706, is that a bewitched person’s “water” (urine, as it always seems to come back to collecting someone’s pee here at New World Witchery) is added to a rough loaf of rye or barley, then baked and fed to a dog. If the dog grows ill, convulses, or dies, it indicates witchcraft, or alternatively may be able to reverse harm, causing the witch to suffer visibly and thus identifying them. Mary Sibley, the neighbor of the Parris family who recommended the magical loaf cure, was later intimidated into confessing that the cake was diabolical in nature, a sort of “using witchcraft to fight witchcraft” approach that was found throughout Colonial New England folk practices (see the excellent book Worlds of Wonder, Days of Judgement by David Hall for more on these sorts of folk magical practices in wide circulation).

A witch cake could be fed to a dog to either diagnose or reverse harmful witchcraft. This dog seems particularly suspicious, probably because the cake is baked with the victim’s urine. [Image by Cory Thomas Hutcheson, 2020]
These sorts of curative bread recipes, even if they are a bit unappetizing to us today, were widely known across traditions in North America. Oftentimes, bread was used as a delivery method for a variety of unsavory magico-medical treatments, creating rolled “bread pills” to treat ailments using herbs, medicinal mixtures, or even insects like lice and spiders to fend off sickness (Brown v.6 #806). A similar remedy could be used when treating animals, feeding them medicine or folk remedies along with bread to ensure they took them, as evidenced by an entry in Hohman’s Pennsylvania Deitsch tome, The Long-lost Friend:

#91 – For vomiting and diarrhoea [sp] – Take pulverized cloves and eat them together with bread soaked in red wine, and you will soon find relief. The cloves may be put upon the bread.

Hohman also mentions a similar method of delivering a chickweed based rabies cure in that book.

While baking a magical loaf of dark bread is certainly an intense way to mingle witchcraft and daily baking, many other beliefs and rituals surrounding meal, dough, and a warm oven could be found throughout the continent and across a wide range of people. In terms of superstitions, a massive number exist surrounding everything from baking the bread to burning it to taking a piece of it:

Preparing

      • Set bread to rise before the sun rises (Brown v.6 #2771)
      • Make a cross in bread dough to make it rise right (Brown v. 6 #2772) (This ritual is also mentioned in Robert Herrick’s Charmes and cited in Kittredge’s book on witchcraft. Rhyme: “This Ile [I’ll] tell ye by the way,/ Maidens when ye leavens lay:/ Cross your dow [dough] and your dispatch/ Will be better for your batch.” In the US this was also done to keep “witches from dancing over the dough” and thus cursing it and keeping it from rising.)
      • Cutting an unbaked loaf of bread is bad luck (Brown v.6 #2774)

Baking

      • Bread that cracks down the middle while baking is a sign of bad luck (Appalachian Magazine)
      • Burning your bread is a sign of bad luck, especially because it is likely to cause a quarrel. Beliefs from North Carolina, Tennessee, and even California all have similar variations. Many say that if a girl burns her bread or biscuits, it’s a sign she’ll fight with her sweetheart, for example, while a married person who burns bread is likely to fight with neighbors (Brown, Randolph). 
      • Burning bread can also mean the preacher is coming to visit soon (which may or may not be bad luck or the sign of a quarrel about to start, I suppose) (Brown v.6 #4000). Intentionally burning bread by throwing it into the fire will result in punishment, as the Devil will make you pick out every piece from the coals of hellfire later, according to Kentucky lore (Thomas).

Eating

      • You should never turn bread upside down once it’s baked, or you will bring bad luck (Brown, Randolph, Hines)
      • It’s bad luck to take the last piece of bread (Brown, Hyatt). Taking the last piece has a number of folkloric meanings, as well. For example, there’s a very gender-biased set of beliefs that a girl who takes the last piece of bread will be an “old maid,” while a boy is simply obligated to kiss the cook! (Which makes me think it was a clever ploy by many a mother to get a kiss from a child when giving the last piece away, but that’s simply my supposition). One variation also says that a woman who takes the last piece will also marry rich, so I guess one rolls the dice and takes their chances? (Brown v.6 #4735–a Nebraskan tidbit of lore)
      • Taking bread while you have bread on your plate already will also cause someone to go hungry (usually the person who has done the taking, but sometimes it is treated more as a portent for someone else) (Brown, Randolph)
      • A bit of Ozark lore says “I know of several families near Big Flat, Arkansas, who have a strange notion that one should never allow a piece of bread to fall upon the ground–the idea is that to do so will somehow injure the next crop of corn” (Randolph 62). 
      • Another bit of Ozark folklore says that eating bread crusts makes one a better hunter or fisherman, and that it leads to curly hair! (Randolph).

This last bit about the curly hair is one of the strangest but most pervasive beliefs about bread I found while researching loaf-lore. A number of sources indicate that if a person eats bread crusts, it will cause the person’s hair to curl, which is usually presented as a desirable outcome (Brown, Randolph, Farr). Sometimes those curls are ringlets, and at other times more like curly bangs or forelocks. In other cases, the curly hair actually predicts something about the bread, as in one North Carolina belief that says a baby with two curls of hair on its forehead will eventually “break bread on two continents,” indicating a life of travel (Brown v.6 #259). This may have something to do with the fact that the crust is the outermost part of the bread and often what visually draws us in (although the smell is certainly a factor, too, as many realtors know). Similarly, the hair or outer appearance of a person could be linked to this visual enticement through the bread. Or, it could simply be a way for a frugal parent to convince a child to eat the crusts, too!

Cartoon of several bread items, pies, and cakes. One smokes a cigarette. A mouse with a gun approaches.
When good bread goes bad. (Image from A Little Book for a Little Cook by L.P. Hubbard (1905), Wikimedia)

Continuing the theme of good looks and good bread, several wart or blemish cures are connected to a well-baked loaf. Most of these depend upon the use of cornbread rather than other forms of grains, with cornbread “sweat” being invoked most frequently as a curative for things like warts, pimples, and freckles (for those that don’t know, “sweat” is the condensation layer that settles on top of cornbread as it cools). Cornbread factors into several other cures and rituals as well. An Ozark cure for bewitched cattle involves feeding the cow a combination of burnt cornbread, soot, and salt (Randolph). In parts of Appalachia, there are superstitions that say a person should never break cornbread from both ends, or else there will be bad luck (Brown). A Georgia folk ritual says to feed a dog cornbread that has been rubbed on his left hind-foot in order to get him to follow you or stay loyal to you (Steiner).

Bread features in a number of magical rituals beyond ensuring canine companionship, too. One of the better-known rites is probably the Dumb Supper, which we’ve covered a few times and even done as a story episode during our annual All Hallows Read. A specific version of the working from Watauga County, North Carolina, involved even baking the bread backwards:

“Cook bread backwards, by sifting with the flour sifter behind you, and the like; also eat it with your back toward the table, and you’ll dream of whom you will marry” (Brown v.6 #4296).

The “reversal” power of the Dumb Supper works magically by inverting the typical order of things, allowing the user of the spell to see an end result (a future partner) earlier in their life. However, there are also consequences to that working in many cases (as you hear in our spooky retelling of the tale). It may also be that the Supper works to sort of ‘short circuit’ the brain by making it do a rote task in an unfamiliar way, thus causing a sort of distorted reality reaction and an altered state of consciousness, which might make a person much more susceptible to things like visions. Bread, as a staple ingredient and something so ordinary and frequently made, would be a perfect base for that kind of rite. It also has long-standing associations with strength and body, which could be another reason it gets used to call forth a corporeal image of a future lover. This body association also makes bread a key component of the modern Traditional Witchcraft rite of the Housle or “Red Meal.” In that rite, dark bread is presented as part of a ceremonial meal shared with Otherworldy spirits or the Dead (Artisson). That association of bread with the land of the dead also plays out in many customs and folkways from cultures that have ancestral reverence as a part of their practice. For example, in Mexican American traditions, a sweet bread flavored with orange essence and anise seed called “pan muerto”/”pan de muerto,” or “bread of the dead” is offered to ancestors during holidays like Dia de Muertos (Fernandez Kelly).

Bread’s association with the strength also leads to a curious bit of lore from Georgia, which says that a knife with a “soft” blade can be strengthened by simply putting it into hot cornbread, then into hot water (Steiner).

Bread also features in a variety of other folklore as well, even metaphorically. For example, many people almost instinctively say the phrase “bread and butter” when passing someone on the street with a light pole or other object between them. This is thought to ward off bad luck (another variation has one party say “bread and butter” while the other says “come to supper,” as well) (Brown, Randolph). A Pennsylvania Deitsch idiom says that a person who can use braucherei magic or other supernatural gifts is someone that “Hot meh du kenne wie Brod esse,” or that “he knows how to do more than eat bread!” (Dorson 112n1). Even in dreams, bread can have significance, as evidenced by this interpretation from the well-known and widely available Aunt Sally’s Policy Players Dream-book from the early twentieth century: “To eat wheaten bread, gives great gain to the rich, but loss to the poor; to eat rye bread is the reverse” (9). The commonness of the bread seems to be underlying most of its metaphorical value in these folk beliefs, sayings, and symbols–a person who can do more than eat bread can do more than the ordinary, and a rich person who eats the sort of bread only available to rich people (the more expensive and finer-milled “wheaten” bread) will see their gains continue. 

Illustration of a house blessing using bread, salt, and a coin
A simple house blessing spell/ritual using bread, salt, and a coin. (Illustration by Cory Thomas Hutcheson, 2020).

A House Blessing Charm (with bread!)

Perhaps my favorite bread-based magical working is one that I’ve done for a lot of folks when they move into a new home. It’s a little house blessing that I learned from my mother, who claimed it derived from Polish customs (we have a section of our family who all come from the Baltic states of Latvia, Lithuania, and Estonia as well as the Bialystok region of Poland). I’ve also seen this represented as a Jewish house blessing, as well as a few other ethnicities, but thus far I’ve not found a single “source” for it. My guess is that it builds upon some fairly widespread Central and Eastern European symbols, and may even have been widely distributed throughout the Mediterranean through the influence of the Roman Catholic Church (which still uses house blessings today). The basic practice involves taking a small jar and filling it partly with salt, then adding a piece of homemade bread (just a small, crouton-sized cube would be enough), and a single coin. You can say a blessing over this (such as the Catholic rite of house blessing or Psalm 122:7, “Peace be in thy walls, and prosperity in thy dwelling”), simply explain the symbolism when you give the gift, as well. The individual components each have a meaning:

        • Bread – that those who dwell in the house may never know hunger
        • A Coin – that they may never know poverty
        • Salt – that their lives may never lack for flavor (i.e. good experiences)

There are lots of magical variations you could make here, too, including selecting specific kinds of coins (or ones with significant minting years printed on them). A silver “Mercury” dime would be a very protective one to include. You might also make a special kind of bread using herbs that convey specific blessings (although you do want to make sure the bread is somewhat dry when fully baked–it will essentially “mummify” in the salt over time so it won’t spoil, but only if it’s not a particularly moist bread to begin with…no zucchini bread, please!). You might even mix in spices or herbs with the salt, or consider using black salt as a way to specifically repel evil.

Loaves of homemade bread
Loaves of homemade bread (Image by Cory Thomas Hutcheson, 2020)

However you slice it, there’s a lot of magic in the lore of bread! If you’re baking up a storm during these mad, mad days of plague and pandemic, I hope that this post will inspire you to mix in a little magic along with your leaven, and add some enchantment to your bread basket!

 

Thanks for reading!

-Cory

 

REFERENCES

  1. Appalachian Magazine. Appalachian Magazine’s Mountain Superstitions, Ghost Stories, & Haint Tales (Independently Published, 2018).
  2. Artisson, Robin. The Witching Way of the Hollow Hill (Pendraig Publishing, 2009). 
  3. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore (Volume 6), Wayland Hand, ed. (Duke Univ. Press, 2018 [1961]).
  4. Dorson, Richard. Buying the Wind: Regional Folklore of the United States (Univ. of Chicago Press, 1972) 
  5. Farr, T.J. “Riddles and Superstitions of Middle Tennessee,” in Journal of American Folklore 48:190, 1935.
  6. Fernandez Kelly, Patricia. “Death in Mexican Folk Culture,” in American Quarterly 26:5, 1974.
  7. Hall, David. Worlds of Wonder, Days of Judgement (Harvard Univ. Press, 1990).
  8. Hines, Donald. “Superstitions from Oregon,” in Western Folklore 24:1, 1965.
  9. Hohman, John George. The Long-lost Friend, Daniel Harms, ed. (Llewellyn, 2012).
  10. Hyatt, Harry M. Folklore of Adams County, Illinois (Witches Almanac/Alma Egan Hyatt Foundation, 2020 [1935])
  11. Randolph, Vance. Ozark Magic & Folklore (Dover, 1964).
  12. Steiner, Roland. “Superstitions and Beliefs from Central Georgia,” in Journal of American Folklore 12:47, 1899.
  13. Thomas, Daniel and Lucy Thomas. Kentucky Superstitions (Franklin Classics, 2018 [1920]).

Blog Post 108 – Holiday Magic in the Kitchen

Today I thought I’d look at some of the holiday lore surrounding baking and cooking.  What would the holidays be without the smells of cinnamon and nutmeg and clove and allspice slowly seeping out of the hot oven?  And who imagines a holiday home without the presence of gingerbread or ginger cake of some kind?  Chocolate and peppermint add extra luxury to an already indulgent season.  In short, much of the magic of Christmastime and Yuletide seems to come from the kitchen (I’m sure many kitchen witches reading that chuckle in amusement that such sentiments even need to be typed out).

So let’s start by looking at some of the ingredients in those festive holiday treats:

Cinnamon – This handy kitchen spice has lots of magical uses.  Cat Yronwode recommends it as a business drawing and gambling botanical.  It can be used to make a wash-water which one would then use to scrub down the walkways in front of a business.  This has the effect of drawing in new clients.  In Jim Haskin’s Voodoo & Hoodoo, cinnamon is mixed with sugar and sprinkled in the shoes to increase gambling fortunes.  Draja Mickaharic describes cinnamon as “calming” with a “protective vibration” and also cites its money-making properties in his Century of Spells (which refers not to a unit of time, but rather a unit of enumeration—a century representing the roughly 100 spells found in the book).  Mickaharic also notes that “it has a claming and quieting effect on young children,” though I imagine in cookie form this may not be the case.

Cloves – Mickaharic says these are “psychically protective,” and keep “negative thoughtforms out of the place where it is burned.”  Presumably including cloves in any baked or cooked dish would involve at least heating them, thus releasing some of this power into the kitchen and home.  Yronwode says that “cloves appear in spells for money-drawing, prosperity, room-renting, and friendship” (HHRM, p. 73).  These are also used to make pomanders, clove-studded oranges rolled in orris root powder and hung as protective talismans in the home (well, protective talismans and lovely nosegays to help imbue the house with that sweet, spicy holiday scent).

Nutmeg – This botanical has a mild narcotic effect and has been a staple of magic for some time.  An old hoodoo charm found in Harry Hyatt’s work and later disseminated by other authors involves sealing a small amount of liquid mercury inside a drilled nutmeg, then carrying the charm around as a gambling mojo (this is NOT RECOMMENDED as mercury is highly poisonous—DO NOT DO IT!!!).  Mickaharic describes nutmeg as an herb which inspires conviviality and jovial behavior, and promotes an air of happy friendship in the home.

Allspice – “Good for social gatherings; increases the flow of conversation and the rapport between people” says Mickaharic (CoS, p.50).  These hard, dried berries can also be soaked for a few hours, then strung as a type of herbal rosary using a needle and thread.  Carrying this can help relieve stress and provide peace of mind.  Yronwode recommends this for business and gambling (there’s a pattern here), and also describes a floor wash one can make with ground allspice.   Mixed with cinnamon and burned as incense, Mickaharic says it “places a smooth and witty feeling” in the home.

Ginger – This fiery herb is used to “heat up” or enhance the potency of various other magical ingredients, and also provides a little kick in spells for love or money (HHRM, p.103).  The root can be used as a poppet due to its shape and sometimes-resemblance to a human body, and would be especially effective in a love or lust working.  It can also be carried for protection.

Sugar – Sweetening!  This can be used to add a “sweet” or happy vibration to the home where it is burned (though it can smell very sharp when burned, too…baking it may not have the same oomph as burning it, but will smell better in the long run).  Of course one can keep all of one’s visiting relatives’ name papers in the sugar jar in order to better provide a happy, congenial home during the holidays, but offering them lots of sugary sweets might help ply a good attitude out of them, too.

As you can see, most of these herbs have to do with prosperity and getting along with one another (and a little protection thrown in for good measure).  This makes sense during a season where money might be tight, tension runs high, and houses are full of dangerous things like fire and hot ovens.  So when doing the holiday baking, it might be worth throwing an extra pinch or two of these spices in to up the magical ante of your confections.

I mentioned gingerbread earlier, and it made me think of a couple of stories from early American folklore about bakers whose experiences with cookies certainly have a magical bent:

The Baker’s Dozen” – A piece of reputed folklore recorded by Charles M. Skinner in 1896, this story revolves around a stingy baker and his encounters with an old crone who bewitches his bakery.  Only through the magnanimous efforts of St. Nicolaus (and by swearing better behavior on a gingerbread cookie shaped like him) does he manage to break the spell.

The Gingerbread Man” – This famous story tells of a gingerbread man come to life who flees his baker and eludes capture by the people and animals of the village.  He meets his match in the swift (and often crafty, in various retellings) fox, who finally devours him.

Finally, I’ll leave you with my family recipe for gingerbread:

1 c. sugar
1 c. shortening
1 c. molasses
½ c. hot water
1 Tbs. cinnamon (or to taste)
1 Tbs. ginger (or to taste)
½ tsp. salt
1 tsp. baking soda
1 egg
7 c. flour, plus a little extra for rolling dough

Preheat oven to 350 degrees. Sift flour and mix in dry ingredients.  Add egg, molasses, and shortening and mix.  Slowly add hot water, mixing as you go.  When dough is sticky, begin to work it into a ball.  Dust a flat surface with flour and begin rolling out the dough, working it until you get it about ¼ inch thick.  Cut out shapes with cookie cutters or a knife.   Bake cookies on a lightly greased cookie sheet for about 15 minutes (or until they are crisp at the edges and fully cooked.  Cool on a wire rack, decorate, and eat!

My mother and I used to bake several batches (rather, a whole day’s worth) of gingerbread, then spend time making the finished products into houses, sleighs, people, and animals.  We gave them as gifts, decorated with royal icing and candy, and were often very popular around the holidays.  I hope you enjoy!  It’ll be like taking a little bite out of your New World Witchery host during the holiday season.

Wait, that probably sounds kind of creepy.  Enjoy anyway!

Thanks for reading!

-Cory