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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 photocopying, 

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: 

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on books from Career Press. 

The Career Press, Inc., 3 Tice Road, PO Box 687, 

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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 

Introduction................................................................13 

t o 

Chapter h 

1 

1 

Pagan Herb Lore.........................................................17 

Chapter h 2 

Herbal Superstitions A to Z.........................................35 

Chapter h 3 

Herbal Divination.......................................................49 

Chapter h 4 

Tasseography...............................................................61 

Chapter h 5 

Healing by Root and Flower........................................69 

Chapter h 

6 

6 

Herbs of the Ancient Sorcerers.....................................79 

Chapter h 7 

Hoodoo Herbs............................................................85

Chapter h 8 

Gypsy Herb Magick....................................................91 

Chapter h 9 

Magick in Bloom........................................................99 

Chapter h 10 0 

A Garden of Dreams...................................................115 

Chapter h 111 

Herbal Correspondences.............................................139 

Chapter h 12 2 

Where to Buy Magickal Herbs...................................187 

Chapter h 133 

Gods and Goddesses...................................................195 

Appendix p nd 

A Calendar of Magickal Herb Lore..............................213 

“Elemental e ee t l Magick” Magick”.................................................227 

MMa 

a i k” 

Bibliography..............................................................229 

b i rap 

Index...........................................................................233 

d x 

About b u the t the t Author Author.....................................................239 

uut 

t

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 occasionally 

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 disapproved 

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 someone 

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 something 

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 everything 

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. However, 

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 

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 correspondences, 

a spell can often be changed without altering its 

purpose or rendering it completely useless. In fact, I have always 

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 particular 

spell that you feel uneasy with or not drawn to. The 

choice is up to you. However, where ethics lie, I will not decide 

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 especially 

to bring down curses. Although I am not a Wiccan myself, 

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. 

11

Introduction 

Throughout history and throughout the world, herbs have 

played a major role in magick, religion, superstition, and divination, 

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 vibrations 

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�


reed, and the onion (which was often presented as a sacrificial 

offering to the gods) were greatly revered and believed to possess 

spiritual virtues. 

Despite the fact that myrrh trees were not native to Egypt, 

myrrh played a vital role in the religious and magickal ceremonies 

of the ancient Egyptians. The fragrant aroma produced 

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 native 

trees and plants to the gods and goddesses of their pantheons. 

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 religions. 

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 accurately, 

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 henbane 

to lay curses or cause mischief were labeled “Black 

Witches.” Those who applied their herbal wisdom for the benefit

Introduction 

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 exclusively 

“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 carefully 

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 immigrants 

from distant lands, and influenced to varying degrees 

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 Goddess 

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 cauldron 

brews. 

15


Herbs can be used to cure or to curse, as well as to conjure 

or to banish supernatural entities. They can enchant our gardens 

and our homes, and guide us on the path to transformation 

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, regardless 

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 

Magickal ka l Memories M mo o of Grandma Gran d Rose o 

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 Colonial 

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 an m ’ ’s s Garden d 

Grandma Rose enjoyed gardening and had a special way 

with plants. Her talent was what some would call a “green 

�17�


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 whenever 

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 whenever 

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. 

Grandma’s d a’ H Home e Remedies em 

My grandmother was a wise woman. She knew of the healing 

powers that herbs possessed and often applied them in her 

home remedies. Garlic was revered for treating infections, homemade 

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 fever, 

Grandma Rose treated her with a mustard poultice that 

she called a plaster.


I later learned that mustard seeds possessed not only medicinal 

value, but magickal ones as well. In the rural regions of 

the “old country,” as my grandmother often called her homeland 

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 preparation 

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 appreciated 

the help and greatly enjoyed the company. 

The e Evil Eye E 

Grandma Rose would spend hours upon end talking to 

my mother about such things as old family recipes, folk remedies, 

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 believed 

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 (individuals 

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, venomous 

stare would be the only thing needed to work the magick. 

19


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 making 

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.


The ritual burning of frankincense, myrrh, and sandalwood 

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 (nicknamed 

“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. 

Olde ld e Wiv i es’ e ’ T Tales l s 

The numbers of superstitious beliefs concerning herbs and 

trees abound, and there are probably enough of them to fill several 

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 

21


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 afternoon, 

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 convince 

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 bedroom 

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.


“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. 

Lucky c and aand n d Unlucky UUnlu n lu ky Herbs rb 

The following plants, according to Scott Cunningham, possess 

the power to attract good luck: allspice, aloe vera, bamboo, 

banyan, be-still, bluebell, cabbage, calamus, Chinaberry, cinchona, 

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, pineapple, 

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 

23


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, lilyof-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 superstition. 

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. 

Herbs rb o of the th Devil Dev As any contemporary Witch, Neo-Pagan, or educated occult 

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


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 became 

forever linked to the devil and branded with diabolical 

nicknames that reflected this. 

The following is a list of plants, beginning with their common 

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 

25


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 medieval 

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 effective 

in treating many of the ailments that the devil and his minions 

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 connected 

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 effective 

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


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 centuries 

past. Notorious for its incredibly slow germination, parsley 

seed was said by some to have to go seven times to hell to 

obtain the devil’s permission before it could grow. Others believed 

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 

27


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), monkey 

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 liking, 

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 14 th ). 

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 mutton 

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. 

Herbs s Associated AAssociated A i ia a with wwi 

i 

Supernatural tura Creatures Cre Creatures Creat 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 mythological 

and supernatural creatures.


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 

29


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 

Beltane elt ne Lore 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 following 

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. 

Midsummer s He Herb rb Lore o 

The traditional cutting of mistletoe on Midsummer’s Day 

(June 24 th ) 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.


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 (depression) 

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 Midsummer 

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 invisible 

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! 

31


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 protective 

powers. 

Jumping through the smoke generated by wood betony cast 

into a Midsummer bonfire is one old Pagan method of purifying 

the body of demons and disease. Wood betony that is gathered 

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 incantation. 

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. However, 

not all herbal divinations center on romance and matrimony. 

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.


Esbat a t o f the e W 

ort r Moon 

An Esbat is a monthly Witches’ gathering or coven meeting 

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 solitaries, 

dedicate this night to the ritual charging of herbs prior to 

their preparation and storage. It is also an ideal time for making 

herbal spell candles, herbal oils, and incense, as well as 

performing herb-related magick, and giving thanks and presenting 

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. 

33

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. 

Acorn c 

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 thunderstorm 

under a mighty oak tree. 

Adder’ d er’ 

s T ongue 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.” 

Agrimony g m 

n 

According to a rhyme found in a medieval medical manuscript, 

“If it [agrimony] be leyd under a man’s head, he shall 

�35�


sleep as if he were dead. He shall never drede nor waken, till 

from under his head it be taken.” 

Almond l on 

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. 

Angelica ng i a 

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. 

Apple pp l TTree 

If the sun shines on Christmas morning and rain falls on 

Saint Swithin’s Day (July 15 th ), these are both a good omen 

that the apple orchards will yield a bountiful crop the following 

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 

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 wandering 

about in an apple orchard, especially in the wee morning 

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. Cutting 

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.” According 

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. 

Blackberry l c be ry 

In England, it was once believed that bad luck would befall 

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 Michaelmas). 

Legend has it that on this day many 

eons ago the devil fell into a thorny blackberry 

thicket and laid a curse upon the 

plant. 

37


Broom om 

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 England, 

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. 

Daffodil ffodi 

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. 

Garlic a ic 

The legendary power of garlic to keep bloodthirsty vampires 

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. (Interestingly, 

onions are accredited with having the same powers.)

Hawthorn a thor 


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 actually 

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 permanently 

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 between 

the human and supernatural realms is thinnest), otherwise, 

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 bringing 

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. 

Hellebore ell 

e 

Since medieval times, it has been believed that bad luck 

awaits those who pick the black hellebore. White hellebore 

39


flowers, on the other hand, were once believed to cure madness, 

promote intelligence, and protect against epileptic seizures, 

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 Complete 

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 believed 

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 safeguard 

a house and its inhabitants against lightning 

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


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 thrashing 

the feet with holly and then walking barefoot in the snow 

was once thought to cure chilblains (an inflammatory swelling 

caused by cold and poor circulation). Another old method 

for treating chilblains was to rub the ashes of burnt holly berries 

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. 

Houseleek ou el ek 

In many parts of Great Britain it is still believed that houseleeks 

growing on the outside walls and/or roof of a house bring 

phenomenal good luck to all inhabitants of the dwelling. However, 

should you purposely or accidentally cut down a houseleek, 

you will suffer a streak of bad luck, especially where your 

house is concerned. 

Houseleeks are also said to protect a house against lightning 

strikes, fire, and tempests. For this reason, it is traditional 

for many folks upon moving into a new home to plant 

them as close to the house as possible before doing anything 

41


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 (especially 

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. 

Leaves eave 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 Halloween, 

it will surely come true for you. And yet another leaf-catching 

superstition promises 12 consecutive months 

of good luck and happiness for those who catch 

12 falling leaves in the month of October.

Mandrake nd a 


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 often 

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 earpiercing 

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 somewhat 

of a mystery, but it was nevertheless well known throughout 

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 shrieking 

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 psychically 

sensed the plant’s torment and anguish. Such an experience 

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 instances 

the shock could have caused insanity or heart failure.” 

43


Mistletoe s l oe 

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 mistletoecutting 

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 children. 

Likewise, unable to father children would be the fate of 

any man who never kissed beneath the yuletide mistletoe while 

in his bachelorhood.


Many people continue to cling to the old belief that cutting 

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. 

Molukka luk ka Be Bean a 

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. 

Moonwort ort 

In the Middle Ages, it was popularly believed among the 

peasantry of Europe that the fern known as moonwort possessed 

the power to open or break locks, loosen iron nails, and 

unshoe horses that tread upon it. An even more curious superstition 

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. 

45


Mugwort w r 

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. However, 

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 madness 

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.

Peas a 


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 believed 

to possess the miraculous powers to heal both man and 

beast of a wide variety of ailments, including shrew bites. 

Willow i l 

In some parts of England it is still believed that willow 

wood should never be burned on Bonfire Night. To do so invites 

47


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 ability 

to protect against sorcery and the evil eye, and some individuals 

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 o ood oo o Bet Beton e 

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 popular 

amulet herb, used well into the Middle Ages to ward off 

evil or ill humors.” A ninth century Saxon work called Herbarium 

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 formal 

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 future 

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 (meaning 

“burned”), this method of divination also draws omens 

from the rate at which a plant placed in a fire burns. Traditionally, 

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�


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 originated 

in the mysterious land of Babylonia, where it was carried 

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 carefully 

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


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 portended. 

Beware of incense smoke that “gathers like a datepalm 

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 foretelling 

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 diviners 

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 entered 

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. 

51


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 modern 

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 popular) 

forms. 

Cherry rry T TTr 

T ee e Divination iivina vina 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 following 

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.


Divination ivina o t to Determine ete 

ne 

Number um e of f Children 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 Halloween. 

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 19 th -century book, Highlanders 

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 r rn n Divination i i iio 

o 

If you desire to know what fate has in store 

for you and your fiancée, perform the following 

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 observe 

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 company 

before your wedding bells ring. If the acorns remain stationary, 

repeat the divination again at a later time. 

53


Ribwort i w rt Marriage a Divination Di ina o 

On the eve of Johnsmas (June 25 th ) 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 ina n 

At the witching hour on Halloween, go alone into a garden 

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 a ay y L Leaf L D 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,


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 remain 

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 18 th 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.” 

Apple pp e Peel e e Divination ivina 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. 

55


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 surname. 

However, if the apple peel should break upon hitting 

the floor or ground, this portends that you will never wed. 

Clover o r DDivination 

na o 

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. 

Divination iv n tio n by 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. 

Holly o l D Dream r DDivination i i io 

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 handkerchief. 

Return home and place the handkerchief beneath your 

pillow before laying yourself down to sleep. 

Myrtle yr l Marriage ar i Divination i i i 

If a young woman wishes to find out whether or not her 

sweetheart will marry her, according to Sidney Oldall Addy’s


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. 

Yarr r o ow 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 

57


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. 

Rose o s Dream r DDivination i i a i 

Perform the following divination on Midsummer Eve, 

when the clock chimes 12 to usher in the witching hour: Without 

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 (December 

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. 

Saint a n Agnes’ A es Day D Day D y Divination i i 

i 

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.”


Hemp SSeed e d DDivination ti n 

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. Traditionally 

performed at the witching hour on either Midsummer 

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 following 

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. 

59


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 ringing 

loudly. 

In the rare event that she should gaze over her left shoulder 

and see a coffin, this is said to be an omen of an early death 

for the girl. 

Holly W eather a r Divination D i tio 

To determine what sort of winter weather lies ahead, according 

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�


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 reading 

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 

A dagger is generally perceived to be a warning of impending 

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 portends 

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 generally 

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 created 

by the tea leaves can be highly symbolic in their nature, 

or they can be exactly as they appear. Symbols may hold different 

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 perfect.” 

This applies to all skills, including magickal and metaphysical 

ones as well. 

63


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). 

Tea ea e ea a Spells Spe ls and a and nd Super r 

stitions tit ns 

In addition to its role in divination, the tea plant (Camellia 

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 sachets. 

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 Pagan 

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, brewing 

tea in any teapot other than your own 

invites bad luck, while forgetting to put in 

the tea indicates that misfortune is on the horizon. 

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 accidentally 

leaves the lid off his or her teapot.

Tasseography 

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 current 

day). The day of the week that is recited when the stem 

either sticks to the palm of your right hand or falls off indicates 

which day it will be. 

A similar divination method, which was popular in Victorian-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 

65


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 having 

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 superstition, 

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 

Spell For o Using Usi 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 mote it be, 

So will it be, 

So it is done. 

67

Chapter 5: 

Healing by 

Root & Flower 

Lee Prosser is a dear friend of mine who was born and 

raised in Southwest Missouri, where the old ways of the hill 

people and the mysteries of that area left positive impressions 

on his life. 

According to Lee, “There is no heaven, no hell, only continuity. 

And what is done prior to that is always helped along with a 

good cup of herbal tea.” An interesting statement, and one that I 

(being the tea lover that I am) am inclined to agree with. 

In the following paragraphs, Lee discusses four of his favorite 

herbal teas and some of their unusual properties: 

“Mullein (Verbascum thapsus), also known as Aaron’s rod, 

foxglove, velvet plant, shepherd’s club, candlewick plant, flannel 

flower, lungwort, and feltwort, grows wild in the United 

States. To herbalists, it acts as an astringent, emollient, pectoral, 

and demulcent. For the lungs, it has an invigorating effect, 

and can be used for sore throats. To make mullein tea, gently 

bruise one mullein leaf, pick into small pieces, and drop into 

one cup of cold water. Bring to a boil, and then allow it to cool 

before drinking. Use a strainer to remove the leaf pieces as the 

tea is poured into a cup. (Note: A nice two-inch square leaf 

will make one cup of tea.) In India, mullein is thought to 

possess great properties of protection against evil when carried 

�69�

70 Herbal magick 

in a small pouch on the person, or hung in the home. Kept 

under the pillow, it safeguards the sleeper from nightmares. 

Some say a leaf of mullein can be carried on the person to 

attract love from the opposite sex! Personally, I like the taste of 

mullein tea on a cool winter night in front of a glowing, warm 

fireplace. My cat Roz likes to sip the tea also. 

“Mugwort (Artemisia vulgaris), also known as St. John’s 

plant, grows wild in the United States. Mugwort is well known 

as a tonic, but it is also a stimulant, a nervine, an emmenagogue, 

and a diaphoretic. To make mugwort tea, take a leaf of 

the plant and follow the same instructions as given above for 

mullein tea. Drink before beginning divinations and seeking 

prophetic dreams. Old beliefs suggest that it has the power to 

protect from evil if carried on the person, safeguarding one 

from many forms of harm. Perhaps its greatest gift is that it 

aids in astral projection. For this, some suggest drinking a cup 

of mugwort tea prior to bedtime, placing some mugwort under 

you pillow, and rubbing a leaf around your nose area. 

Mugwort is an unusual herb. I call it the opener of the gate to 

other worlds. 

“Dandelion (Taraxacum officinale), also known as lion’s 

tooth, puffball, blowball, and white endive, grows wild in the 

United States. It is best known for its role as a stimulant and a 

tonic. Its leaves are used as greens in salads, and its roasted 

roots (ground-up and prepared in the same way as coffee) have 

a stimulating effect on the body. Served hot or cold, dandelion 

tea has a remarkable taste. Some of its properties include the 

calling of spirits, developing psychic abilities, and foreseeing 

the future. 

“Peppermint (Mentha piperita), also known as balm mint, 

grows wild in the United States. It is best known for its role as 

a stimulant, antispasmodic, and carminative. It is believed to 

aid in helping the heart and aiding indigestion. Take a leaf and

Healing by Root & Flower 

prepare in the same manner as explained in making mullein 

tea. I have always liked all of the mint teas, but prefer peppermint 

best of all. Its properties include purification spells, 

healing spells, and happiness spells. If leaves are rubbed upon 

household items and corners of home walls, protection from 

evil forces is achieved, which has been an old belief concerning 

the power of the peppermint leaf! Many sources say it can be a 

direct aid in astral travel. Perhaps combining it with mugwort 

would give an added boost to astral travels! Some claim that 

peppermint increases psychic powers. Peppermint leaf is also 

picked fresh and chewed raw. 

“Herbal tea seeks out the person it needs to be with at a 

given time and place, and it will fulfill that person’s needs. 

Listen to what the tea says to you. Let your intuition blend 

with the vision of the tea you are drinking, and experience the 

herbal healing that is yours for the asking.” 

A A Wo Wortcunning Worr n i in n Rhyme h e 

Seeds and deeds, 

Be sown on days 

In harmony with lunar phase. 

Quick or slow, 

They sprout and grow 

And soon turn into grand bouquets. 

Leaf and flower, 

Root and thorn, 

Harvest on a Solstice morn. 

Then the powers that you seek 

Shall be firmly at their peak. 

—from Priestess and Pentacle 

by Gerina Dunwich 

71


T o WWar 

d Off Illnesses ll e se a and Wo ounds nd 

Wear or carry a mojo bag stuffed with one or more of the 

following herbs: angelica, cowslip flowers, garlic cloves, a ginseng 

root, mugwort, rosemary, rowan berries and/or bark, rue 

leaves, vervain, willow leaves and/or bark, or yerba santa leaves. 

The e BBramble am l Bush u Spell p 

Long ago it was believed that if an ill person crawled backward 

and then forward three times under the natural arch 

formed by a bramble bush (a blackberry) rooted at both ends, 

he or she would be made well. This simple magickal method 

supposedly worked to cure a variety of ailments, such as boils, 

rheumatism, and even blackheads. 

“Thrice under a Bryer doth creepe, which at both ends was 

rooted deepe…Her magicke much availing.” —Michael Drayton. 

Nymphidia, 1751. 

In the Middle Ages, horses that were said to have been 

“shrew-runne” (paralyzed by the bite of a shrew) would often 

be drawn through a bramble arch to be magickally cured of 

the afflictions. 

To cure a child suffering from whooping cough, let him or 

her be passed nine times under and nine times over a bramble 

arch while the following incantation is recited: 

Under the bramble and over the bramble, 

I wish to leave the chin-cough here! 

Repeat this spell for three mornings in a row, just before 

the rising of the sun and while facing East. 

The Christianized version of this spell called for the Lord’s 

Prayer to be recited while the afflicted person was passed under 

the bramble arch. In addition, the patient was required to 

eat a bit of buttered bread, and then feed the rest of the loaf to


a wild bird or animal. The eating of the bread was believed to 

transfer the illness from the person to the poor unfortunate 

creature, which would soon die. 

To Guard u d AAgainst n HHepatitis ti 

An old spell once used by Witches to ward off hepatitis 

calls for 13 garlic cloves to be strung together on a white cord 

and then worn around the neck for 13 consecutive days and 

nights. 

At the witching hour of midnight on the last night, go to 

a deserted crossroads. Take off the garlic necklace and toss it over 

your right shoulder while looking straight ahead. 

Upon doing this, return home as quickly as 

possible and take care not to look back lest the 

spell be made broken. 

Respiratory es i ato y Tract Infections I f o 

To help treat respiratory tract infections such as bronchitis 

and pleurisy, place one teaspoon of shredded elecampane 

in a saucepan. Add one cup of cold water, then gently simmer 

for fifteen minutes. Allow the brew to cool before drinking. 

Take up to three cups per day. 

If you are new to the taste of elecampane, be warned that 

it is an extremely bitter herb! To counter its unpleasant taste, 

you may find it helpful to add a spoonful or two of honey to 

the brew. Also take care not to consume elecampane in large 

amounts as it can be quite upsetting to the system. 

A soothing homemade chest rub can easily be made by 

mixing ten drops of thyme essential oil into one teaspoon of 

almond oil. When rubbed upon the chest, it works well to 

help break up and get rid of the infected phlegm and congestion 

that accompanies acute and chronic bronchitis. 

73


To Guard u r Against ai n Rheumatism 

R ati To guard against rheumatism, many Witches of the past 

performed the following herbal spells: 

Take an elder twig and knot it thrice. Enchant it by visualization 

and spoken spell, and then carry it in your pocket. Elder has 

long been held to be an effective charm against rheumatism. 

A pocketful of nutmeg or horse chestnut (also known as 

buckeye) is also believed to do the trick! 

Another simple herbal spell to guard against rheumatism 

calls for the leaves of a goat’s rue plant to be gathered at dawn 

on the day of the Summer Solstice and then placed inside 

one’s shoes prior to putting them on. 

Practitioners of folk magick have long used the potato to 

cure, as well as to prevent, a variety of illnesses. Carry in your 

pocket a potato inscribed with a pentagram to protect yourself 

against rheumatism, warts, gout, toothaches, and the common 

cold. 

Herbs e r to t Trea t Mor M rn 

ning g Sickness i n s 

To alleviate the symptoms of nausea and vomiting associated 

with morning sickness, chew and swallow a few aniseeds 

and/or inhale the scent of crushed fresh peppermint leaves or 

peppermint essential oil. Warning: Do not take peppermint 

oil internally. It can be quite toxic, even in small quantities. 

Peppermint tea, which contains volatile oils that may over 

stimulate the nervous system of an unborn child, should also 

be avoided by pregnant women. 

For severe morning sickness, steep one teaspoon of grated 

gingerroot (or a one-inch-long chunk of peeled gingerroot), ½ 

teaspoon of spearmint, and ½ teaspoon of meadowsweet in 

one cup of boiling water for 10 to 20 minutes. Strain and 

sweeten with honey or sugar (if desired) before drinking. Many


herbalists recommend two to three cups per day. Warning: 

Women who have a history of miscarriage should avoid using 

ginger. When taken internally in large amounts, this herb may 

bring on miscarriage in the early months of pregnancy. 

White i e Willow W l Bark ar for o Arthritis i s 

To relieve the inflammation in sore joints, many Witches 

and folk healers alike have relied on tea made from the bark of 

the white willow. 

The directions for making this healing (but unpleasanttasting) 

tea are as follows: Steep one teaspoon of white willow 

bark in one cup of boiling water, covered, for 15 minutes. 

Strain and sweeten with a bit of honey or sugar (if desired) 

before drinking. 

For best results, drink one cup in the morning, one in the 

afternoon, and one in the evening. 

T o WWar 

ar d Of f Arthritis A t i s 

An old hoodoo method to ward off arthritis calls for the 

root of a plant known as devil’s bone to be cut into small 

pieces with a silver blade and then put into a charm bag made 

of red flannel. Wear or carry the charm bag at all times and, 

according to practitioners, your joints will be free from the 

pain and stiffness of arthritis. 

A Moder M d n W itch’s ch ’ Herbal bal Cur re 

f for Athlete’s h e s Foot 

When the moon is in a waning phase, puree nine cloves of 

garlic in an electric blender or food processor. Fill a small tub 

with enough hot (but not scalding) water to cover your feet. 

Add the pureed garlic, along with six drops of tea tree oil, and 

then allow your feet to soak in it for approximately 20 minutes. 

Repeat once or twice a day until the athlete’s foot condition is 

cleared up. 

75


Caution: To avoid irritation, do not apply garlic directly 

to your skin. Also be warned that after a good soak in a garlic 

footbath, your feet will hardly come out smelling like roses! 

But despite the pungent (but temporary) odor that it leaves on 

the feet, this natural remedy has been known in many cases to 

eradicate an athlete’s foot problem within a matter of a few days. 

To Prevent r en e n Seasickness eas n 

Throughout the coastal regions of New England, it was 

once believed that pennyroyal flowers carried on board a ship 

could be used as a charm to prevent attacks of seasickness from 

occurring. 

The eating of lettuce leaves prior to a seafaring journey 

was also reputed to be highly effective in combating seasickness. 

However, some folks believed that this spell only worked 

if the lettuce was picked from a Witch’s garden at the stroke of 

midnight, and on a night when the moon was positioned in 

one of the three water signs of the zodiac. 

W art t CChar arming 

i 

Three old herbal spells to cure warts are as follows: 

Spell 1: When the moon is on the wane, rub the wart 

with a dried bean. As you do this, recite the following incantation 

13 times: 

Bean to wart, and wart to bean, 

I enchant thee times thirteen. 

As the earth brings your decay 

So shall this wart be charmed away! 

Without speaking a word, dig a small hole in the ground 

and place the bean within it. Fill in the hole with soil, and 

then spit upon it 13 times to seal the spell. As the buried bean 

decays, so shall the wart grow smaller and smaller until it is 

finally no more.


Spell 2: When the moon is in a waning phase, rub the 

wart with a twig cut from an elder tree with a blade of silver. 

As you do this, visualize the wart being magickally transferred 

from your body into the twig. At the midnight hour, bury the 

elder twig in some mud and leave it there to rot. 

Spell 3: Seven days after the moon has been at her fullest, 

rub the wart with the cut edge of an onion. As you do this, 

recite the following incantation while visualizing the wart being 

magickally absorbed into the onion: 

Into this onion, wart be carried; 

In the Mother Earth be buried. 

As the soil brings your decay, 

So shall this wart be charmed away! 

Go to a deserted crossroads and, as the first bell of the 

witching hour tolls, toss the onion over your right shoulder 

without uttering a single word. Return home, as quickly as 

possible and without looking back, otherwise the spell shall 

be rendered impotent. 

To Cure r a BBoil i 

To rid yourself of a boil according to Pliny’s Natural History, 

take nine grains of barley and trace a circle around the 

boil thrice with each grain. After doing this, cast the grains of 

barley into a fire using your left hand. 

To Cure r a SSty 

An old and simple spell from the leprechaun-enchanted 

land of Ireland calls for a gold wedding ring and a thorn from 

a gooseberry bush. 

When the moon is on the wane (and only during this 

lunar phase), touch or prick the sty with the thorn inserted 

through the ring. Do this nine times, each time shouting the 

77


word, “away!” This is reputed to make the sty vanish quickly 

and never return. 

Other magickal sty-curing methods from centuries past 

(similar to those used for charming away warts) included rubbing 

the sty with a twig cut from an elder tree and then burying 

the twig, and rubbing a bean pod nine times upon the sty, 

then burying it under an ash tree. But in order for either spell 

to be effective, they had to be carried out in secret and on a 

night when the moon was waning.

Chapter 6: 

Herbs of the 

Ancient Sorcerers 

“Sorcery! We are all sorcerers, and live in 

a wonderland of marvel and beauty 

if we did but know it” —Charles Godfrey Leland 

Belladonna el a a 

Belladonna was a poisonous plant prized by sorcerers of 

centuries past, who used it to induce psychic visions and astral 

projections. Known by many as “deadly nightshade,” belladonna 

was also a popular ingredient in magickal poisons used 

by some sorcerers to inflict death or madness upon their enemies 

and rivals. According to The Warlock’s Book by Peter 

Haining, “fourteen of its berries will produce death. Half that 

number will cause wild excitement and delirium.” 

Witches of old were said to have used belladonna in their 

flying ointments and cauldron brews. Although extremely toxic, 

belladonna was also used in a number of folk cures and even 

consumed (in very small quantities) by those who desired to 

see into the future. 

Belladonna was also believed by many to keep evil spirits 

at bay. Sprigs or garlands of the plant were often placed around 

the home or hung over beds and cradles to protect sleeping 

�79�


adults and children from the evils that lurked in the night. 

Ironically, belladonna was also used by many farmers to guard 

their livestock against sorcery, despite its widespread reputation 

for being one of the spellcasters’ most favored banes and 

the old saying that this plant was tended by the Devil himself. 

Hellebore ell 

e 

In ancient times, hellebore was used in many rituals of 

exorcism. Dried and burned, it was believed to drive out demons 

from possessed human beings and animals alike, and 

banish malevolent ghosts from the dwellings and other places 

in which they took delight haunting. 

It is said that sorcerers in the Middle Ages would scatter 

powdered hellebore on the ground before them as they walked 

in order to attain invisibility. Many sorcerers and Witches also 

used the plant to induce astral projections. 

Henbane en enba ba e 

Known by the folk names “black nightshade,” “devil’s eye,” 

“Jupiter’s bean,” and “poison tobacco,” the henbane is a poisonous 

plant that was commonly used by sorcerers of old in 

rituals to conjure forth demons and “fantastic apparitions.” It 

was also used in the art of weatherworking, as the plant was 

believed to hold the power to bring forth rain from the heavens 

above. 

Like many of the Old World plants used by practitioners 

of the Black Arts, henbane was attributed with divinatory powers 

and employed by those who were masters of the art of 

prophecy. It was a main ingredient in sorcerer’s salves and flying 

ointments, and many old grimoires indicate that henbane, 

along with opium and thornapple, were the three banes (poisonous 

herbs) most favored by devotees of sorcery.

Herbs of the Ancient Sorcerers 

Despite its toxicity, henbane was, at one time, an herb 

also associated with amatory enchantments. Interestingly, it 

was believed that a woman could be made to fall in love with 

a man if he wore or carried henbane in a charm bag. However, 

in order for the plant to work its magick effectively for the 

sorcerer, he needed to gather it at dawn. It was also imperative 

that he did it skyclad (nude) and while standing on one foot, 

according to the late Scott Cunningham in Cunningham’s Encyclopedia 

of Magical Herbs. There is no mention as to why this 

curious procedure stood on. 

Mandrake nd a 

The mandrake (Mandragora officinarum) is perhaps the 

most magickal of all plants associated with spell casters of old. 

This highly toxic plant is potent in all forms of enchantment, 

from the most tender of love spells to the most evil of curses. It 

has also been used, among other purposes, to divine the future, 

gain arcane knowledge, awaken or increase 

a person’s clairvoyant powers, attract 

good luck, lead its master or mistress to the 

location of buried or hidden treasure, attract 

money, promote fertility in barren 

women, and work (reputedly) as a powerful 

aphrodisiac. 

The part of the mandrake most commonly 

employed in magickal workings is the plant’s curious 

human-shaped root. In medieval times, they were often dried, 

powdered, and then added to ointments that were said to endow 

Witches with the powers of flight and sorcerers with the 

powers of invisibility. 

To properly harness the energies of a mandrake root, according 

to occult tradition, you must first pull it from the 

earth on a night when the moon is full. Some magicians claim 

81


that a mandrake will work its magick only for the individual 

who uproots it, thus rendering store-bought roots useless, aside 

from being collector’s items and curiosity pieces. The next step, 

which is outlined in my book, Magick Potions, calls for the 

mandrake root to rest in your house, undisturbed, for a period 

of three days. On the third night, the root must be put into a 

bowl or small cauldron of water and allowed to soak overnight. 

At sunrise, take the mandrake root from the bowl or 

cauldron, dry it thoroughly, and then dress it in a piece of silk 

cloth and do not allow anyone, other than yourself, to touch 

the root or even gaze upon it. This is basically the same procedure 

that the sorcerers of old followed in order to activate the 

mandrake root’s mysterious occult powers. 

The mandrake is sacred to a number of Pagan deities, including 

Hecate and Diana, and to the legendary sorceresses, 

Circe (Greek) and the Alrauna Maiden (Teutonic). Its association 

with the Black Arts was no doubt responsible for its acquisition 

of such folk names as the “warlock weed” and the 

“devil’s candle.” 

“Who may fynde a true mandrake and lay him between a pair 

of white sheets and present him meat and drink twice a day, notwithstanding 

then he neither eateth nor drinketh, he that does it 

shall become rich within short space.” 

—Gospelles of Dystaues, 1507. 

Poison i o Hemlock ooc 

c 

As its name implies, the poison hemlock is a highly toxic 

plant that, under no circumstances, should be eaten or used 

in potions intended for human consumption. A good number 

of sorcerers and sorceresses in the Middle Ages are know to 

have met their fate experimenting with this magickal, but

Herbs of the Ancient Sorcerers 

deadly, plant. Hemlock was the poison of choice for Socrates, 

who died by his own hand after being sentenced to death. 

A plant sacred to the Greek goddess Hecate, hemlock is 

said to have been used by some Witches of old to induce astral 

projections and also to render men sexually impotent. The 

extracted juice from the plant was rubbed onto the blades of 

ritual daggers and swords for purification and magickal empowerment 

prior to their use. 

Wolf’ oolf’ olf’ lf’ 

s Bane a 

Wolf’s bane (also known as “aconite” and “monkshood”) 

is probably best known for its use as an herbal amulet against 

vampires and werewolves. However, according to legend, the 

protective powers of the wolf ’s bane plant are only effective 

when its flowers are in full bloom. It is also reputed to have 

the power to cure those who have fallen victim to the curse of 

lycanthropy. 

To master invisibility, some sorcerers in the Middle Ages 

were said to have carried with them a magickal charm consisting 

of a wolf’s bane seed wrapped in the skin of a lizard. It is 

unknown whether or not this charm helped them to return to 

their visible state, or if simply willing it was the only thing 

needed to regain their visibility. 

The h e Magickal M ka l History r y of f Hemp em 

Also known by the folk names “gallowgrass,” “ganja,” and 

“neckweed,” the hemp is an intoxicating plant with a long 

magickal history. Being a common ingredient in many love 

spells from centuries gone by, it was also added to love potions 

to inspire the affections of others. Additionally, it was believed 

to facilitate the psychic powers, and for this reason it was often 

dried and burned by diviners as incense (along with mugwort) 

prior to, and during, the scrying of magick mirrors. 

83


In China, it was once widely believed that demons were 

responsible for illnesses that plagued mankind. To drive out 

such demons from an afflicted person, Chinese sorcerers would 

fashion strands of dried hemp into a scourge that resembled a 

snake, and then thrash it against the patient’s bed while uttering 

special incantations. 

In medieval times, hemp was used as one of the mindaltering 

herbal ingredients of “sorcerer’s grease”—a magickal 

ointment reputed to be used by sorcerers and sorceresses for 

flying, shapeshifting, and invisibility.

Chapter 7: 

Hoodoo Herbs 

The art and practice of hoodoo (which is also known as 

“conjure,” “conjuration,” and “root work”) is an African-American 

tradition of folk magick. 

The origin of the word “hoodoo” is a mystery. It is known 

to have been in use in the United States since the 19th century 

(and probably earlier), and is believed to be African. 

Not to be confused with Voodoo (a Haitian religion), hoodoo 

is neither a religion nor a religious denomination, and is therefore 

not capitalized. Although it incorporates elements from 

various religions of Africa and Europe in terms of its core beliefs, 

hoodoo is not connected to any specific form of theology or 

religious worship. It is, however, a tradition that emphasizes 

personal power through various magickal means (such as mojo 

bags, foot track magick, crossings, and crossroads magick). 

Hoodoo is a unique blending of African religious beliefs 

and customs with Native American herb lore and European folk 

magick. Practiced by blacks and whites alike, its popularity is 

strongest throughout the southern regions of the United States. 

Hoodoo, like many other traditions of folk magick, attributes 

magickal properties to herbs and roots. Among the 

many plants used in hoodoo spells, by far the most popular 

ones are as follows: 

�85�


Angelica g l Root oo 

The root of the angelica is commonly used by hoodoo 

practitioners for the purposes of warding off evil, uncrossing, 

breaking jinxes, and attaining good luck (especially in matters 

concerning one’s health or family.) When anointed with three 

drops of “Peaceful Home Oil” and carried in a blue mojo bag 

with a pinch of lavender flowers, an angelica root is said to 

bring peace and tranquility to one’s home and protect their 

marriage against infidelity. 

Buckeye u ey e Nuts t 

Buckeye nuts are believed by some hoodoo “doctors” to 

increase a man’s sexual power. Shaped like miniature testicles, 

they are sometimes carried in the pants pockets as charms to 

bring men “good fortune in sexual matters.” In the southern 

and eastern regions of the United States, buckeyes are carried 

in mojo bags to cure or prevent such ailments as arthritis, 

rheumatism, and migraine headaches. 

However, the buckeye is probably best known for its use 

as a gambler’s good luck charm. Traditionally, a hole is drilled 

into the nut, filled with quicksilver (mercury), and then sealed 

with wax. For maximum effectiveness, the charm should be 

prepared on a Wednesday during a planetary hour of Mercury, 

the reason for this being that the god to whom this day 

and hour correspond is one who governs games of chance and 

sleight of hand. Some gamblers carry their buckeye charms in 

a mojo bag (often along with a silver “Mercury” dime) and 

anoint it with any luck-attracting occult oil (such as “Fast Luck”) 

prior to placing their bets. 

Devil PPod 

The devil pod (also known as “bat nut” and “goat head”) 

is the glossy black seedpod of an aquatic Asian plant, Trapa

Hoodoo Herbs 

bicornis. Naturally shaped like a flying bat or a goat-horned 

devil, these unusual pods also have what has been described as 

“a face of evil” on both their sides. Although 

devil pods can be found on some altars as an 

offering to deities of the darker realms, many 

hoodoo practitioners use them in a more 

positive fashion to guard against evil forces. 

For this purpose they are often carried in mojo 

bags or positioned above doorways, facing outward like the 

guardian “door demons” found perched above the entrances to 

ancient Tibetan temples. 

Devil’s i s S Shoestring S ooes es iin 

n 

The root of the devil’s shoestring is another powerful 

hoodoo amulet favored by those with a passion for playing 

lotteries and betting on games of chance. Carried in a red flannel 

mojo bag, it draws gambling luck, protects against evil 

and accidental poisoning, stops others from spreading gossip 

about you, wards off crossings, and helps one to find and/or 

maintain employment. 

Some hoodoo practitioners believe that devil’s shoestring 

roots need to be kept in a jar filled with whiskey and spirits of 

camphor when they are not in use. 

High i g John o h t the h Conqueror o er 

The root known as High John the Conqueror is one of the 

staples of hoodoo magick. Legend has it that this root was 

named after an African king who was sold into slavery but able 

to outsmart his captors through his cleverness. 

High John the Conqueror is popular as a charm to conquer 

any situation, achieve success in any undertaking, attract money, 

protect against evil and harm, increase one’s strength and/or 

confidence, gain mastery, ensure good luck (especially involving 

87


lotteries and games of chance), break jinxes and hexes, cure depression, 

and enhance male sexual power. Male practitioners of 

hoodoo love magick also use it to win the hearts of women. 

In the early decades of the 20th century, a spiritual supplies 

company began production of High John the Conqueror 

perfume. Containing a piece of root in each bottle, the magickal 

fragrance was worn mainly by men for attracting the opposite 

sex as well as increasing their luck at gambling. 

The essential oil of High John the Conqueror is used by 

hoodoo practitioners to dress altar candles and anoint mojo 

bags. The root is commonly made into sachet powders, incense, 

and crystals for bath or floor wash. As far as magickal 

plants are concerned, High John the Conqueror is said to have 

no equal. 

One example of a High John the Conqueror money-drawing 

mojo is as follows: Take a two-dollar bill bearing a leap year 

date and wrap it around a High John the Conqueror root and 

a silver “Mercury” dime (Winged Liberty Head dime issued 

from 1916 to 1945). Take care to fold the bill towards you, 

and not away from you. Place it in a green flannel mojo bag 

and anoint it daily with three drops of High John the Conqueror 

Oil or any occult oil designed for money-drawing. (Although 

green is a color believed by many magickal practitioners 

to possess money-drawing energies, some hoodoo “doctors” 

prefer to use red flannel for their money-drawing mojos.) Keep 

the mojo with you at all times (even when you sleep) and you 

will soon begin to see an increase in your wealth. 

Lucky u y Hand an a n Root R oot 

t 

Lucky hand (also known as a “salep root” and a “five-finger 

root”) is a name given to the root of several species of orchids. 

Resembling a small human hand with three to 10 fingers, this 

root is among the most powerful ingredients that can be added

Hoodoo Herbs 

to a mojo bag for gambling luck, protection against accidents 

and illnesses, finding and/or maintaining employment, achieving 

success, and increasing personal power and mastery (especially 

when combined with five-finger grass and a High John 

the Conqueror root.) In his herbal encyclopedia, author Scott 

Cunningham refers to the Lucky Hand as “one of the most 

famous New Orleans magical botanicals.” 

A powerful magickal oil made from the lucky hand root is 

sold in many occult shops and botanicas under the name, lucky 

hand oil. Many gamblers rub a bit of it on their hands prior to 

an evening’s play in the belief that it will hoodoo the cards or 

dice in their favor. 

Another favorite gambler’s trick to increase luck at games 

of chance and ward off losing streaks is to secretly sprinkle 

some powdered lucky hand root upon their money before betting 

it. This simple magickal procedure is known as “marking 

the money” and many a gambling man (and woman) firmly 

believe that it keeps Lady Luck at their side. 

89

Chapter 8: 

Gypsy Herb Magick 

The Gypsies are a nomadic people believed to have originally 

been “low-caste Hindu exiles” from northern India. Having 

absorbed the religious and folk customs of the many lands 

through which their caravans sojourned, the Gypsies came to 

incorporate elements of both Paganism and Christianity into 

their practices. 

“Gypsies have been renowned practitioners of magical arts, 

and they have undoubtedly had a profound influence on the 

development of folk magic,” states author Rosemary Ellen 

Guiley in The Encyclopedia of Witches and Witchcraft. There can 

be no denying that the tradition of these mysterious travelers 

of the world is abundant with superstitions and bewitchments. 

Mother’ th ’ s GGyps ypsy 

y F eertility r li ty CCharm 

h rm 

Being brought up in a Queens, New York, neighborhood 

not far from a Romanian Gypsy settlement that existed in 

Maspeth from the mid-1920s until 1939, my mother was 

both leery of, and intrigued by, the Gypsies. Like many other 

children growing up in the early decades of the 20th century, 

she was frightened by the old stories she heard of Gypsies 

stealing babies and was warned by her elders that the Gypsies 

were a people not to be trusted. 

�91�


This, however, did not prevent her from later marrying a 

man whose paternal grandfather was a Gypsy from Bohemia. 

Nor did it stop her in the spring of 1959 from seeking the 

counsel of a chovihani (a Gypsy-Witch) after her two consecutive 

attempts to have a child resulted in miscarriages. 

According to my mother’s account, the Gypsy woman first 

read her palm and then her tea leaves in a cup that was marked 

all the way around with astrological symbols. After interpreting 

the signs, she then presented my mother with a small silk 

pouch that contained a root (which I strongly suspect was 

from a mandrake plant) and instructed her to keep it with her, 

day and night, throughout the entire term of her next pregnancy. 

Desperate to have a child and willing to try just about 

anything at that point, my mother followed the Gypsy’s advice. 

Two days after Christmas in 1959 as an afternoon snowstorm 

raged, I finally came screaming and kicking my way 

into the world. (This, incidentally, is how one of my magickal 

names, “Lady Mandragora,” came to be, although my mother 

always affectionately referred to me as her “little witchling.”) 

In 1962 my mother tried a fourth (and final) time to have 

a child but failed to use the Gypsy’s fertility charm as she had 

done during her previous pregnancy, which led to my birth. 

In October of that year, while sitting in the living room with 

my father and watching a television news broadcast about the 

Cuban missile crisis, my mother suddenly took ill and lost the 

baby. Coincidence? You decide. 

Not surprisingly, Gypsy folk magick and divination have 

long been two of my passions. An interest in old Gypsy customs 

developed early on in my life despite the fact that my 

father never discussed his Gypsy heritage. For whatever reason 

he had, whether it was a sense of shame instilled during his 

childhood or a fear of discrimination from the predominantly 

Irish community in which we lived, he made it a point not to

Gypsy Herb Magick 93 

let others know that his ethnic roots encompassed more than 

just Irish and Czech. In fact, I was not even aware that my 

paternal grandmother was a Native American hailing from the 

Hopi Tribe in Arizona until my bereaved grandfather mentioned 

it at her funeral. Around the age of 10 I found myself drawn to 

cartomancy (divination by cards), and by my early teen years, I 

was already experimenting with some of the spells contained in 

Charles Godfrey Leland’s Gypsy Sorcery and Fortune Telling. 

In Leland’s book, the Gypsies of England are said to be 

believers in Witches existing among their own people. These 

Witches are feared for their powers, but are not associated with 

the devil. Leland calls it “remarkable” that the Gypsies regard 

their Witches as “exceptionally gifted sorcerers or magicians” 

rather than “special limbs of Satan.” 

Gypsy folk magick draws heavily upon the use of herbs 

and other natural amulets, particularly seashells, eggs, animal 

teeth, and human hair. It also seems that a great deal of Gypsy 

spells are aimed primarily at the attainment of love and the 

warding off of the evil eye, the power of which many Gypsies 

both believe in and fear greatly. 

Herbal a Amulets for o r Protection ro e ti n 

There are a variety of herbs, and other amulets, used by a 

Gypsy chovihani for protection. Among the most popular is 

garlic, which is often placed under a woman in childbirth to 

keep her, as well as her newborn baby, safe from any onlookers 

who may possess the evil eye. Garlic is also rubbed upon the 

spines of horses during the waning of the moon to have them 

“always in good spirits and lively.” 

Hungarian Gypsies believe that hanging the twigs from a 

thistle plant on a stable door will protect horses, as well as 

other animals, from bewitchment.


The wolf’s bane is another plant believed to have great 

protective powers. Centuries ago, many of the Gypsies in Romania 

were said to have valued it as an amulet to guard against 

those with the power to shapeshift into wolves. 

Gypsy p Love o Magick a 

k 

Rye is a popular herb in Gypsy love magick. When baked 

into bread and then served to a loved one, rye seeds are believed 

to secure the affections of that person. 

The pimento is another plant 

associated with Gypsy love magick. 

The continental Gypsies, according 

to Scott Cunningham, have 

used it in their amatory spells and 

sachets for hundreds of years. 

When enchanted and secretly put 

in the food of another, it supposedly causes that individual to 

develop deep romantic feelings for him or her. 

A love charm popular among the English Gypsies is mentioned 

in Charles Godfrey Leland’s book of Gypsy Sorcery and 

Fortune Telling. It calls for an onion or a tulip bulb to be planted 

in a clean and previously unused pot, while the name of one’s 

beloved is recited. Every day at both sunrise and sunset, the 

following incantation should be said over the pot: 

“As this root grows 

And as this blossom blows, 

May his [or her] heart be 

Turned unto me!” 

As each day passes, “the one whom you love will be more 

and more inclined to you, till you get your heart’s desire.” 

There is an old belief among Gypsies that willow-knots 

(willow twigs that have naturally grown into a knot) are twined


by fairy-folk, and to undo one invites bad luck. To recover 

stolen goods, a Gypsy man will often tie a string around a 

willow-knot and say: “With this string I bind the thief ’s luck!” 

But if it is the love of a particular woman that he desires, he 

will cut the willow-knot and hold it in his mouth while, at the 

same time, turning his thoughts to the woman and reciting 

the following spoken charm: 

“I eat thy luck, 

I drink thy luck, 

Give me the luck of thine, 

Then thou shall be mine.” 

To add even more power to the spell, the willow-knot 

should then be hidden in the desired woman’s bed without 

her knowledge of it. 

If a man wishes to make a certain woman fall in love with 

him, an old Gypsy love spell instructs that he should secretly 

obtain one of her shoes, fill it with rue leaves, and then hang it 

over the bed in which he sleeps. 

Magickal powers are attributed to the roots of trees, particularly 

the ash and the alraun, and it is said that many Gypsy- 

Witches cunning in the art of love enchantment know how to 

use them in the preparation of love philters (potions). 

An old Gypsy recipe to make an aphrodisiac calls for the 

fresh roots of an asparagus plant to be boiled in red wine. It is 

said that if any man or woman drinks the wine for seven consecutive 

mornings (in place of breakfast), he or she will be 

overcome by lustful urges. 

Many Gypsies also believe that beans are powerful aphrodisiacs 

when eaten, and function as sexual amulets when carried 

in one’s pocket or in a putsi, a special silk or chamois 

pouch or charm bag used by Gypsies in the same manner that 

a mojo bag is used by a hoodoo “doctor.”


A piece of orrisroot carried in a putsi is another common 

Gypsy love amulet, as is the mysterious human-shaped root of 

the European mandrake plant. In addition to arousing sexual 

passions, the mandrake is believed to ensure an everlasting 

love between a couple when both partners carry with them a 

piece of root from the same plant. 

Fern seeds are also a staple in the art of Gypsy love magick. 

Men traditionally give love potions brewed from the seeds of a 

male fern to the women they desire, while women traditionally 

give those brewed from the seeds of a female fern to the 

men whose hearts they wish to win over. 

Vervain is also another plant favored by the Gypsies for 

the drawing of love, as well as for the attraction of good luck. 

It is said that vervain must be gathered on the first day of the 

new moon before sunrise or it will not be magickally effective. 

Carry its dried flowers in a putsi or place them beneath your 

pillow before you sleep and, according to Gypsy legend, the 

love of another you will invite. 

Gypsies are well aware of the intense powers that their 

love spells hold. Many who wish to keep themselves immune 

from such amatory bewitchments or counteract the magick of 

any unwelcome love enchantment used upon them have been 

known to wear over their heart a small putsi made of white silk 

and filled with seven leaves from the angelica plant. 

Earth-Spirit rt S t Spell Spe l 

It is believed among many Gypsies that if a baby refuses 

to feed from his mother’s breast, a “female spirit of the earth 

has secretly sucked it.” To cure this, according to Leland, an 

onion is placed between the mother’s breasts and the following 

incantation is repeated:


“Earth-spirit! Earth-spirit! 

Be thou ill. 

Let thy milk be fire! 

Burn in the earth! 

Flow, flow, my milk! 

Flow, flow, white milk! 

Flow, flow, as I desire 

To my hungry child!” 

Gypsy ps psy y W Witch-Drum Witc it c D Divination D ti tion on 

In Hungary, Gypsies are said to be able to divine the death 

or recovery of any ill person or animal, as well as discover the 

location of stolen property, by special use of an instrument 

known as a “witch-drum.” Described by Leland as “a kind of 

rude tambourine covered with the skin of an animal, and 

marked with stripes which have a special meaning,” a witchdrum 

is traditionally made from wood that is cut on 

Whitsunday. 

The way in which this instrument is used for divination is 

as follows: First, nine to 21 thorn apple seeds are arranged on 

top of the drum and then the tambourine is tapped by a small 

hammer that is held in the diviner’s left hand. (Some diviners 

simply use their left hand, instead of a hammer, to do the 

tapping.) After this is done, the position that the seeds take on 

the markings is then interpreted.

Chapter 9: 

Magick in Bloom 

“Great minds have puzzled over exactly why Spells and Rituals 

work as they do, and the only answer which has been reached is 

that although they undeniably do work with a mysterious efficiency, 

the reasons for this have yet to be discovered.”—Frater Malek, The 

Mysterious Grimoire of Mighty Spells and Rituals 

Like the art of magick itself, herbs can be used to heal or 

to harm. They can inspire dreams or provoke nightmares. They 

can summon angelic beings or the most demonic of entities. 

Herbs can also please the palate, soothe the spirit, and fire the 

imagination. 

Herbs can be found in bubbling cauldron brews or burning 

aromatically upon altars at the witching hour. They are 

stuffed into poppets, added to the wax of homemade spell 

candles, brewed into magickal teas, and used as tools for revealing 

the future and the unknown. 

Planting l an a an a Astrological Astro gi l Herb b Garden e 

To make an astrological herb garden (based on herbalist 

Nicholas Culpepper’s 17th century astrological classification 

of plants), divide a planting area into seven sections to represent 

the Sun, the Moon, and the planets Mars, Mercury, Jupiter, 

Venus, and Saturn. 

�99�


In the section dedicated to the Sun, plant any of the following 

Sun-ruled herbs on a Sunday when the Moon is waxing 

and the planetary hour corresponds to the Sun: angelica, 

chamomile, lovage, rosemary, rue, St. John’s wort, or saffron. 

In the section dedicated to the Moon, plant any of the 

following Moon-ruled herbs on a Monday when the Moon is 

waxing and the planetary hour corresponds to the Moon: lettuce, 

moonwort, purslane, or saxifrage. 

In the section dedicated to the planet Mars, plant any of 

the following Mars-ruled herbs on a Tuesday when the Moon 

is waxing and the planetary hour corresponds to Mars: basil, 

garlic, horseradish, or rhubarb. 

In the section dedicated to the planet Mercury, plant any 

of the following Mercury-ruled herbs on a Wednesday when 

the Moon is waxing and the planetary hour corresponds to 

Mercury: calamint, caraway, dill, elecampane, fennel, horehound, 

lavender, or parsley. 

In the section dedicated to the planet Jupiter, plant any of 

the following Jupiter-ruled herbs on a Thursday when the Moon 

is waxing and the planetary hour corresponds to Jupiter: agrimony, 

asparagus, avens, borage, chervil, houseleek, sage, or 

sweet cicely. 

In the section dedicated to the planet Venus, plant any of 

the following Venus-ruled herbs on a Friday when the Moon 

is waxing and the planetary hour corresponds to Venus: coltsfoot, 

mints, motherwort, mugwort, pennyroyal, strawberry, 

vervain, violets, or yarrow. 

In the section dedicated to the planet Saturn, plant any of 

the following Saturn-ruled herbs on a Saturday when the Moon 

is waxing and the planetary hour corresponds to Saturn: bistort, 

comfrey, mullein, Solomon’s seal, or wintergreen.


A GGar arden 

e t o Weav e a W eb o f Love 

101 

To create a garden of love enchantment, 

plant any combination of the following 

herbs traditionally associated with 

love-attraction on a Friday when the 

moon is new, waxing, or full. (Friday is 

the day of the week ruled by the goddess 

Venus, and the appropriate time for any 

magickal undertakings involving love.) 

Herbs of love: Adam and Eve, apple, basil, cardamom, 

catnip, cherry, coltsfoot, coriander, daffodil, daisy, damiana, 

devil’s bit, gardenia, gentian, geranium, hibiscus, High John 

the Conqueror, hyacinth, jasmine, juniper, lady’s mantle, lavender, 

lemon verbena, linden, lovage, love seed, maidenhair 

fern, mandrake, meadowsweet, moonwort, myrtle, oleander, 

orchid, pansy, peach, peppermint, plumeria, poppy, raspberry, 

rose, rosemary, rue, skullcap, spearmint, strawberry, thyme, 

tomato, trillium, tulip, valerian, vanilla, Venus flytrap, vervain, 

vetivert, violet, willow, witch grass, wormwood, yarrow. 

Hoodoo o do S Spell S l t to t Draw D the he h e Love ve of f 

Another n t 

On a Friday when the moon is in its waxing phase and the 

hour of the day or night is ruled by the planet Venus, place a 

lucky hand root (the root of an orchid plant) in a small jar 

filled with rose oil. Seal the jar with a lid, and then enchant it 

by thrice reciting the following magickal incantation: 

Waxing moon and Venus hour, 

Charge this root with mystic power. 

Let it work without ado, 

And draw to me a love so true.


Allow the root to soak in the rose oil for seven consecutive 

days and nights. On the following Friday when the hour of 

the day or night is again ruled by Venus, take the lucky hand 

from the jar of oil and wear it, every day and night, close to 

your heart. 

To ensure that the enchanted lucky hand root does not 

lose its magickal potency, be sure to anoint it with three drops 

of the rose oil every Friday during a Venus-ruled hour. 

The lucky hand (which is also known as a hand of power, 

helping hand, and salap) is said to be ruled by Venus and 

sacred to the goddess after whom this planet is named. It is a 

popular root among practitioners of hoodoo folk magick in 

and around the city of New Orleans. 

Houseleek ou e Love e Spell l 

To win the heart of another, fill a mojo bag with fresh 

houseleek while filling your mind with romantic thoughts about 

the person with whom you are in love. Anoint the bag with 

three drops of rose oil or any love-attracting occult oil, and 

then wear it every day and every night as close to your heart as 

possible. 

For maximum effectiveness, be sure to begin this spell when 

the moon is new. Refill the mojo bag with fresh herbs and reanoint 

it every three days. 

Spell p l to o Gain ai a New Lover v 

An old and very simple hoodoo love spell calls for wood 

aloes to be burned on a night when the moon is full and shining 

brightly. If your will is strong and you have the utmost 

faith in your magick, a new lover will come into your life before 

the next new moon.

Love o e Enchantment ch tm 


103 

Beth root (also known as trillium and Indian root) has 

long been used in the art and practice of love enchantment. 

Rub one upon your naked body when the moon is waxing and 

the planetary hour is under the domain of Venus, and this will 

help you to attract a new lover. 

To cast a love enchantment over a particular person, secretly 

mix a pinch of dried and powdered Beth root into the 

food or drink of the person whom you desire. (For best results, 

be sure to do this on a Friday when the moon is waxing.) After 

consuming it, he or she will soon begin to take an interest in 

you. However, love magick can only do so much, and it is up 

to you to win his or her heart. 

Spell p l to o Increase n eas Male PPotency en 

According to an old hoodoo spell from New Orleans, an 

infusion of trumpet weed (also known as joe-pye weed) will 

help to increase a man’s sexual potency when rubbed upon his 

erect member. The best time to work this spell is when the 

moon is in a waxing phase. Do not attempt when the moon is 

waning, otherwise opposite results may be attained. 

The h e Lucky c 13 1 He Herb Garden a d 

To create a garden to magickally attract good luck into 

your life and keep bad luck at bay, plant any 13 herbs from 

the following list on a Thursday (ruled by the planet Jupiter) 

when the moon is waxing or full. Do not plant when the moon 

is waning (growing smaller) otherwise you may cause your 

good luck to wane. 

Good luck herbs: aloe vera, bamboo, be-still, bluebell, cabbage, 

calamus, China berry, chinchona, daffodil, devil’s bit, fern, 

grains of paradise, hazel, heather, holly, houseleek, huckleberry,


Irish moss, Job’s tears, lucky hand, oak, pomegranate, poppy, 

purslane, rose, snakeroot, star anise, strawberry, sumbul, 

vetivert, violet, wood rose. 

Chinese h n e Wealth Weal Spell pel 

An old Chinese spell to increase 

one’s luck and wealth calls for three 

coins to be wrapped in red paper 

and then buried in the soil of a potted plant with round (not 

pointed) leaves. The larger the plant, the more potent the spell 

is said to be. 

Additionally, the time of the new moon is the best time at 

which to perform this spell. It is also important that you keep 

the plant healthy and happy, and take care to remove all fading 

or dead leaves at once. Should you fail to do this, the 

positive effects from the spell may be reversed. 

Hops o s for r Prosperity s er t and Good o od d Luck Lu 

The hop, a plant commonly employed as a flavoring and 

preservative in beer since the 14th century, has long been regarded 

by Witches as an herb of prosperity and good luck. 

It is an old custom among the English to hang a spray of 

flowering hops in the kitchen or dining room to ensure the 

prosperity of all in the household. 

Many Witches and other magickal practitioners believe 

that hops possess healing energy vibrations and use the plant’s 

flowers and leaves to stuff healing poppets and sachets. Dried 

hops are also added to magickal incenses and burned during 

the casting of spells to help heal many ailments. 

To help cure insomnia and ward off nightmares, stuff a 

pillowcase with dried hops that have been enchanted by visualization 

and incantation. Sleep with the herb-stuffed pillow 

beneath your head and you should enjoy a peaceful night’s rest.


105 

To attract good luck, as well as to keep bad luck away, 

fashion a wreath from dried hops and keep it in your home 

over the mantelpiece or the hearth. Be sure to replace it with a 

new wreath every year at hop-picking season to prevent your 

good luck from running out. 

Spells pe l to o Win i a Court o t Case Ca 

If you are involved in a court case and are in need of a little 

magickal assistance, perform any of the following hoodoo spells 

to ensure that the judge will rule in your favor: 

Mix a pinch of the herb known as black candle tobacco 

with a bit of salt, and then burn it along with a black candle 

prior to going to court. 

It is said that courtroom victory is awarded to those who 

bathe in a tub of water into which a lovage root has been added. 

Brewing a tea from cascara sagrada (also known as sacred 

bark) and then sprinkling it around the courtroom prior to 

your proceeding will also help you to win your case. 

If mojo magick suits you, anoint either a Chewing John 

root or the root of a snakeroot plant with three drops of Court 

Room Oil (a powerful hoodoo oil available in many occult 

shops and Witchcraft supply catalogues. If you are unable to 

obtain this particular oil, you may use High John the Conqueror 

Oil in its place.) Place the root inside a mojo bag and 

then carry or wear it when you go to court. 

For another highly effective mojo, burn some dried galangal 

every night during the two weeks preceding your court case 

and save the ashes in a green flannel bag. Anoint the bag with 

three drops of Court Room Oil, and then wear or carry it on 

you when you go in to face the judge.


The h e Spirit Garden rd n 

To create a spirit garden to attract wandering spirits, take 

some dirt from a graveyard when the moon is full and mix it 

into the soil of your garden area. After doing this, plant any of 

the following herbs associated with the summoning of spirits: 

dandelion, pipsissewa, sweet grass, thistle, tobacco, wormwood. 

To create a garden devoted to a particular spirit, plant all 

the flowers and plants that the deceased person was fond of in 

life, and, if at all possible, place something in the garden that 

once belonged to him or her. If the person was cremated and 

you are in possession of the ashes, open the urn and sprinkle a 

bit of the remains over the garden. Mix it into the soil with a 

gardening implement or your fingers if you desire. If the person 

was given a burial, try to obtain a small amount of dirt from the 

grave and then mix it into the soil of the spirit garden. 

Plant the garden on the anniversary of the person’s birth 

or death, or some other day of the year bearing a special meaning 

to that person (such as a wedding anniversary). It is important 

that you create it with loving energies and not those of 

sadness and mourning. As you plant the garden and each time 

you water it, turn all your thoughts to the person to whom 

the garden is dedicated. When you feel his or her presence 

growing stronger around you, you will know that you’ve connected 

with their spirit. Should their ghost be observed in or 

near the garden, let not your heart be struck with fear. Offer 

up loving emotions and comforting words. Ghosts are almost 

always in need of love and comfort. 

Herbs er f for Conjuring Con u i g and Banishing s i 

Witches and ceremonial magicians alike have long used 

the following herbs in a variety of ways to conjure forth both 

good and evil spirits of the dead.


107 

Herbs for conjuring spirits: Althea, anise, balsam tree, 

bamboo, catnip, dandelion, elder, gardenia, mint, pipsissewa, 

sandalwood, sweetgrass, thistle, tobacco, willow, wormwood. 

Herbs for banishing spirits: agrimony, angelica, arbutus, 

asafetida, avens, bean, birch, boneset, buckthorn, clove, clover, 

cumin, devil’s bit, dragons blood, elder, fern, fleabane, 

frankincense, fumitory, garlic, heliotrope, horehound, horseradish, 

juniper, leek, lilac, mallow, mint, mistletoe, mullein, 

myrrh, nettle, onion, peach, peony, pepper, pine, rosemary, 

rue, sage, sandalwood, sloe, snapdragon, tamarisk, thistle, witch 

grass, yarrow. 

To S Summon S m o on n a a Spirit r t 

Using dragon’s blood ink, write upon a piece of dried bark 

from a willow tree the name of the person whose spirit you 

wish to summon. Using a mortar and pestle, crush the bark 

and then mix it with an equal amount of dried and crushed 

sandalwood. 

At the witching hour when the moon is on the wane, place 

a cauldron at a deserted crossroads and burn the bark mixture 

within it. Call upon the goddess Hecate to assist you in this 

rite, and then summon the spirit by thrice reciting the following 

incantation: 

Spirit of the dead, 

I call you to me 

By the power of goddess Hecate. 

Hear me, o spirit, 

Awaken from thy rest. 

In human form now manifest! 

To make a spirit rise from its resting place and speak, necromancers 

and sorcerers from long ago would steal into a graveyard 

in the dark of a moonless night and burn a dried and


powdered wormwood and sandalwood mixture over the grave 

of a dead person. 

Traditionally, the spirit would be made to visibly appear 

within the confines of a magick circle or triangle ritually drawn 

upon the ground. 

Herbal er al S pells el s to o War rd 

OOf 

f Evil l Spirits i i 

According to occult belief, performing any of the following 

simple spells with a strong conviction will work to keep all 

evil spirits and demons at bay: 

1. Burn a dried ginseng root. 

2. Carry fennel seeds in a mojo bag. 

3. Hang fennel over your doors and windows. 

4. Wear the root of a devil’s shoestring around your 

neck. 

5. Shake a hollowed-out gourd filled with dried 

beans. 

6. Plant holly around your home. 

7. Wear or carry an orrisroot or peony root as a protective 

amulet. 

8. Hang some plantain or periwinkle above your 

front door and windows. 

9. Burn a sage smudge wand. 

10. Sprinkle an infusion of vervain around the perimeter 

of your property. 

Another old method used by European Witches and Christians 

alike to ward off evil spirits called for St. John’s wort to be 

gathered on St. John’s Day (June 24th ). The herb would then 

be hung above the doors and windows of houses and barns to 

prevent evil spirits from gaining entry. When worn or carried 

in a mojo bag, St. John’s wort was believed to guard against 

the most evil of spirits, as well as all demonic entities.


A Char m to t War d Of Off 

Dark ar k S pirits r of the h Night i 

109 

For protection against evil-natured spirits while you sleep, 

fill a red mojo bag with cinquefoil (also known as five-finger 

grass). Hang it above your bed and anoint it every Sunday at 

sunrise with three drops of any occult oil designed for protection. 

Cinquefoil gathered on the morning of the Summer Solstice 

also works well to keep succubus and incubus demons at 

bay, and ensures restful sleep throughout the night. 

Protection t c ion io n Garden rd rdee 

To create a garden to magickally protect your home and 

family against evil influences, enemies, and misfortune, plant 

near your home a garden filled with any of the following plants 

believed throughout the centuries to possess mystical protective 

powers. Sunday is the best day of the week to plant this 

garden. It is ruled by the Sun, which astrologically governs all 

form of protection. 

Herbs possessing protective qualities: acacia, African violet, 

aloe vera, angelica, anise, arbutus, basil, bay, bittersweet, 

bloodroot, boneset, cactus, carnation, cinquefoil, clove, clover, 

datura, devil’s bit, devil’s shoestring, dill, elecampane, fennel, 

fern, foxglove, garlic, geranium, hazel, heather, holly, honeysuckle, 

horehound, houseleek, hyacinth, hyssop, ivy, juniper, 

kava-kava, lady’s slipper, lavender, leek, lilac, lily, linden, loosestrife, 

lucky hand, mandrake, marigold, masterwort, meadow 

rue, mint, mugwort, mulberry, mullein, oak, orris, parsley, 

pennyroyal, peony, pepper tree, periwinkle, pimpernel, pine, 

primrose, purslane, radish, ragwort, raspberry, rose, rosemary, 

rowan, sage, St. John’s wort, sandalwood, snapdragon, thistle, 

toadflax, tormentil, tulip, valerian, vervain, violet, willow, witch 

hazel, wolf’s bane, woodruff, wormwood, and yucca.


Hex-Breaking r k 

Among many Witches in Europe and America, the hydrangea 

is prized as a plant possessing natural hex-breaking 

powers. To counter or ward off hexes, wear or carry a mojo bag 

filled with hydrangea bark and anointed with three drops of 

any occult oil designed for the preventing or removing of hexes. 

If you are convinced that a hex has been placed upon your 

home, you can easily counter it by scattering powdered hydrangea 

bark around the premises when the moon is in its 

waning phase. In addition, burn some dried hydrangea bark 

in a censer and use the smoke to fumigate each room. 

W or orr mwood w o od d C Curses C r and an a n Char Charms h 

ms 

Wormwood is a dual-purpose herb that has long been used 

by Witches and other magickal folks to send curses as well as 

to protect against them. 

In the southern region of the United States, it is not uncommon 

for a hoodoo practitioner to seek revenge against an 

enemy by sprinkling a bit of dried and powdered wormwood 

upon the individual’s path when the moon is waning. According 

to hoodoo belief, wormwood causes strife and misfortune 

to befall those who tread upon it or upon whose footprints it 

is sprinkled. 

To protect yourself against curses, hexes, and all kinds of 

jinxes, wear or carry a mojo bag filled with wormwood and 

anointed daily with three drops of any occult oil designed for 

protection against black magick. 

S ppells l s for r Y our r Next-Door ext-D o Enemies E em 

In a perfect world there would be no such thing as noisy, 

nosy, trespassing, troublesome, rude, or gossiping neighbors. 

But alas, we live not in such a perfect world and often find 

ourselves living next door to an individual or family whose


111 

mission it seems is to make our lives as miserable as they possibly 

can. (There is an old saying that “high fences make good 

neighbors” and I have had my share of neighbors in the past 

that more than deserved to have this old adage tattooed across 

their foreheads!) Luckily, when all else fails, there are a number 

of magickal tricks that a Witch can turn to. 

Sprinkling a bit of bittersweet or the herb known as berryof-the-fish 

in your neighbor’s yard when the moon is waning 

is said to cause them to pack up their belongings and move 

away. At the very least, this spell will cause them to leave you 

in peace. 

When the moon is on the wane, throw a handful of adder’s 

tongue or slippery elm into the yard of a neighbor to stop 

them from slandering or spreading gossip about you. 

Note: It is important to remember that what goes around 

comes around. So perform a revenge spell ONLY if you have 

just cause to do so, and ONLY after all other options have 

been exhausted. Never put a “whammy” on anyone just for 

the fun of it or to prove to them or to yourself that you have 

the power to do it. Wise Witches know that frivolous magick 

is for fools. 

For protection against a jealous neighbor, wear or carry a 

mojo bag containing garlic cloves and/or plantain. Both of 

these herbs have long been used by mojo practitioners as protective 

charms against those possessed by the “green-eyed 

monster.” 

Spell p l to o Banish an s a Roommate e 

One thing worse than living next door to an obnoxious 

person would surely have to be living under the same roof 

with one! 

One tried-and-true method to make someone move out of 

your home is to make a brew from an herb known as jenjible.


When the moon is waning, sprinkle it upon all items of clothing 

belonging to the person you wish to be rid of. You can also 

secretly add the brew to the wash water when your roommate’s 

clothes are being washed. Within a short period of time, he or 

she will be looking for a new place to live! 

A Woman’s m n Spell Spe l to o Hex He x a Cruel ue l Man 

If a woman desires to place a hex on a man who has treated 

her in a cruel fashion, she should carry out the following spell 

on a night when the moon is waning and the sky is dark and 

void of stars. A night that hosts a raging storm is even better! 

Anoint a jezebel root with Jezebel Oil, and then sprinkle 

Destierro powder upon it while stating and visualizing your 

intent. Place the root inside a small jar and then seal it with a 

lid. Wrap the jar in a piece of black cloth, secure it with a 

black cord, and then secretly bury it in the yard of the man at 

who your hex is directed. 

Should you decide later to lift the hex, unearth the jar 

while clearly stating your intent (such as, “From Mother Earth 

I remove this jar so that the hex upon [man’s name] shall be no 

more.”). Smash the jar with a rock marked with a white pentagram. 

Burn the jezebel root and then scatter its ashes to the 

wind. 

An Ancient t Spell p l l to o Quell u l a Tempest p t 

The following ash tree spell hails from the Gospelles of 

Dystaues (first published in the year 1507): “When some tempest 

doth aryse in the ayer we oughte anone to make a fyre of 

foure [stakes] of an ashe tree in crosse wyse aboue the wynde 

and thenne afterwarde make a crosse upon it, and anone the 

tempest shall [be] torne a syde.”


A Gar den d n o f F a airy EEnchantments nchantme 113 

To create a magickal garden for the fairy folk to call home, 

or to attract them to an existing garden, be sure to plant some 

flowers that are fairy favorites. These include butterfly bush, 

carnations (particularly red ones), clover, coreopsis, cosmos, 

cowslips, daisies, foxglove, hollyhock, hyssop, lavender, lobelia, 

pansies, petunias, primroses (particularly blue and red ones), 

roses (all types), shamrock, thyme, vervain, yarrow, and zinnias. 

Fairies are said to dance in rings around certain trees when 

a full moon illuminates the night sky. Some fairies also like to 

make their homes within or underneath trees. The following 

trees are fairy favorites, and planting one or more in or near 

your garden is sure to attract the wee folk: alder, apple, ash, 

aspen, blackthorn, bramble, broom, elder, hawthorn, holly, 

juniper, lilac, oak, osier, pine, and silver birch. 

If your garden happens to contain 

dill, morning glory, peonies, prickly 

gorse, or rosemary, it would be advisable 

to remove these plants (or transplant 

them to another location) if you 

wish to make your garden inviting to 

fairies. According to herbal lore, fairies 

are greatly repulsed by the sight 

and smell of these particular plants and will not venture in or 

near any garden in which they grow. 

Fairies are fond of the sight and sound of bubbling water, 

and it is for this reason that they can often be glimpsed frolicking 

merrily near fountains and brooks. A garden containing 

a fountain of any size or style, a birdbath, or a fishpond is 

most appealing to fairies. Straw is also said to be effective in 

attracting fairies, as are the enchanting melodies conjured by 

windchimes caressed by a gentle breeze. Fairy statues or garden


gnomes situated among the flowers and trees also send out 

inviting vibrations to the fairies and let them know that their 

presence is welcome in your garden. 

A Wit WWit 

Wit it ch’ h’ ’ s Wishing W W W ell l ll l Gar G r 

den e 

To create a magickal wishing well garden, plant around a 

well any of the following plants traditionally 

used by Witches and 

other magickal practitioners to 

make secret wishes manifest: bamboo, 

beech, buckthorn, dandelion, 

dogwood, grains of paradise, hazel, 

Job’s tears, pomegranate, sage, sandalwood, sunflower, tonka, 

violet, walnut. 

If you have no access to a well, simply place a small wooden 

rain barrel or earthenware pot in the center of the garden and 

fill it with water. Either will make a suitable substitute for an 

actual wishing well. 

When the moon is full and her silver rays call to you to 

make magick, go to the wish garden and toss a coin into the 

well (or other container of water) as you state your wish and 

visualize it. Be sure not to tell your wish to anyone, otherwise 

it may not come true.

Chapter 10: 

A Garden of Dreams 

Since the dawn of mankind, herbs have played a significant 

role in the practice of dream magick, most commonly 

being used for inducing dreams of a prophetic nature and giving 

protection to those who sleep and dream. Herbs have been 

utilized as charms to prevent nightmares and ward off demons 

that prey upon sleeping mortals, stuffed into dream pillows and 

brewed into magickal teas and potions to bring restful sleep, 

and made into magickal incense and burned prior to bedtime. 

Herbs b Associated ate a te with w with ith Dream re m Magick a k 

The following list contains many of the herbs traditionally 

used by Witches and other magickal folks in dream magick, 

followed by their various applications: 

Anise 

To prevent nightmares, fill a white mojo bag with as many 

anise seeds as it can possibly hold, and then sew it to the 

inside of your pillowcase. This simple, yet effective, Witch’s 

spell from the Middle Ages is said to ensure pleasant dreams. 

Scatter the leaves of an anise plant around your bedroom to 

keep yourself protected against evil influences while you sleep. 

�115�


Ash sh 

To induce dreams of a prophetic nature, place seven leaves 

from an ash tree beneath your pillow before going to sleep. 

The ash tree, which was sacred to the ancient Teutons and 

symbolic of their mythological “world tree” known as Ygdrasill, 

is also said to offer protection against nightmares, dreamcurses, 

and all psychic attacks that occur while one is asleep 

and most vulnerable. 

Bay 

To induce dreams of a prophetic nature, place bay leaves 

beneath your pillow before going to sleep. It is said that bay 

leaves, when cast into a fire on a night of the full moon, can 

enable one to see the future in a dream. The use of bay in 

divinatory rites and dream magick can be traced back to the 

ancient Greeks, who believed it to be sacred to their god Apollo. 

Bracken a e 

If you are faced with a problem to which you cannot find 

a solution, an old magickal spell suggests placing the root of a 

bracken underneath your pillow just before you go to sleep. 

Occult folklore holds that the root of this plant will bring 

forth a dream that will contain the answer you seek. In addition, 

many Witches and other magickal practitioners use 

bracken for protection against evil and negative influences. 

Buchu chu hu 

To induce dreams of a prophetic nature, mix a pinch of 

dried buchu leaves with a pinch of frankincense. On a night of 

the full moon, light a charcoal block (which can be bought at 

most occult shops and religious supply stores), place it in a 

fireproof incense burner, and then sprinkle a small amount of 

the herbal mixture upon it. For best results, do this in your 

bedroom prior to bedtime.


117 

Cedar e r 

When burned as incense, the wood of the cedar is said to 

“cure the predilection to having bad dreams,” according to the 

late author Scott Cunningham in his book, Cunningham’s Encyclopedia 

of Magical Herbs. Sleep with cedar twigs beneath 

your pillow to help awaken or strengthen your psychic powers. 

A cedar branch hung above your bed will protect you 

against evil forces while you sleep. 

Cinquefoil que 

Also known by the folk-name “five-finger 

grass,” the cinquefoil is said to assure restful sleep 

when put into a blue mojo bag and suspended 

from the bedpost. Place a sprig of cinquefoil containing 

seven leaflets beneath your pillow before 

going to sleep in order to dream about the man or 

woman who is destined to be your marriage mate. This simple 

method of amatory dream divination is centuries old. 

Heliotrope o 

To induce dreams of a prophetic nature, place some heliotrope 

leaves beneath your pillow prior to bedtime. A full moon 

is the ideal lunar phase in which to do this. If you have had 

personal possessions stolen from you and desire to know whom 

the thief is, heliotrope may help to induce a dream that reveals 

the true identity of the culprit. 

Holly 

An old Witch’s method to induce prophetic dreams is as 

follows: Without speaking a single word, gather together nine 

holly leaves at the witching hour (midnight) on a Friday. Wrap 

them in a white cloth and then tie nine knots in it. Place the 

charm beneath your pillow prior to bedtime, and whatever 

dreams you experience during the night are likely to come true.


Huckleberry e ry 

According to Scott Cunningham’s Encyclopedia of Magical 

Herbs, “To make all your dreams come true, burn the leaves [of 

a huckleberry plant] in your bedroom directly before going to 

sleep.” After seven days have passed, that which you have 

dreamt shall be made manifest. 

Hyacinth in 

For the prevention of nightmares, grow a hyacinth plant 

in a pot and keep it as close to your bed as possible. 

When dried and burned as incense prior 

to bedtime, the fragrant flowers of the hyacinth 

are said to help induce pleasant dreams. Should 

you awaken from a depressing dream or nightmare, 

the smell of a hyacinth in bloom will help 

to lift your spirits. 

Jasmine sm 

For restful sleep and pleasant dreams, sleep with a blue 

mojo bag filled with jasmine flowers beneath your pillow or 

sewn to the inside of your pillowcase. Scott Cunningham says, 

“the flowers are smelled to induce sleep.” To induce dreams of 

a prophetic nature, burn a bit of dried jasmine in an incense 

burner in your bedroom just before you go to sleep. 

Lemon m Ver erbena n 

For a dreamless slumber, fill a gray-colored charm bag with 

lemon verbena and wear it on a string around your neck when 

you go to sleep. Additionally, drinking a bit of the juice extracted 

from the plant is said to help suppress dreams. 

Mandrake d a 

The mandrake is unquestionably the most magickal of all 

plants, and the part of it most commonly employed in the


119 

casting of spells is its mysterious root, which bears a curious 

resemblance to the human form. It is said that sleep can be 

induced by the mere scent of a mandrake root, and when one 

is suspended from the headboard of a bed, the sleeper is 

guarded against all manner of harm—both natural and supernatural. 

Rub a mandrake root upon your Third Eye chakra 

before sleeping to induce a prophetic dream of your future 

lover or marriage mate. Caution: Mandrake possesses strong 

narcotic properties. Handle with care and do not ingest any 

part of the plant! 

Marigold i d 

To induce dreams of a prophetic nature, scatter 

the flowers of a marigold under and around 

your bed before turning in for the evening. This 

plant is also said to induce dreams that reveal 

the true identities of thieves, as well as to offer 

protection against sorcerers who work their black 

magick through dreams. 

Mimosa mos 

To induce dreams of a prophetic nature, fill a blue or yellow 

mojo bag with mimosa flowers and then place it beneath 

your pillow before you go to sleep. According to author Rosemary 

Ellen Guiley in The Encyclopedia of Witches and Witchcraft, 

blue is the color associated with psychic and spiritual 

awareness, and prophetic dreams. However, in his book on 

magickal herbs, Scott Cunningham lists yellow as the color 

corresponding to divination, psychic powers, and visions. I, 

personally, have always used blue or purple for this purpose, 

but you may use whichever color feels right for you. In addition, 

anointing your Third Eye chakra with an infusion of 

mimosa prior to sleeping helps to facilitate dreams containing 

prophecies.


Mistletoe s oe 

When placed beneath a pillow at bedtime or put into a 

white mojo bag and attached to the bedpost or headboard, 

the leaves and berries of the mistletoe plant are said to prevent 

nightmares and insomnia from interfering with one’s sleep. In 

keeping with ancient Druidic tradition, use mistletoe that has 

been harvested with a golden blade on either Midsummer or 

the sixth day following the new moon. 

Mor ornning 

g Glory or 

To safeguard your sleep against nightmares, according to 

occult tradition, fill a white mojo bag with the seeds of a morning 

glory plant and place it beneath your pillow just before 

going to bed. In addition, morning glory seeds can be added, 

either alone or with other dream-magick herbs (such as anise, 

mistletoe, mullein, purslane, rosemary, or vervain), to dream 

pillows for the same purpose. 

Mugwort o t 

Of all the herbs associated with dream magick, mugwort 

is by far the most popular and the most potent. To induce dreams 

of a prophetic nature, stuff a dream pillow with mugwort leaves 

and then rest your head upon it to sleep. Other ways in which 

to induce dreams that reveal the unknown or things that are yet 

to be include the drinking of mugwort tea and the anointing of 

the Third Eye chakra with a dab of mugwort juice. Mugwort 

can also be made into an incense, which, when burned prior to 

sleeping, aids in astral projection and lucid dreaming, and summons 

forth dreams that facilitate spiritual and psychic growth. 

Mullein 

To prevent nightmares, stuff a white mojo bag with mullein 

leaves and then place it beneath your pillow just before bedtime.


121 

According to herbal folklore from centuries gone by, mullein 

also protects a sleeping person from all manner of evil and negativity. 

Hang mullein over your bedroom door and windows to 

keep nocturnal incubus and succubus demons at bay. 

Onion ion 

To induce dreams of a prophetic nature, place a white 

onion underneath your pillow before bedtime. This practice is 

believed to have originated in ancient Egypt, where the onion 

was at one time regarded as being highly sacred. For protection 

against evil influences while you sleep, cut an onion in 

half and keep it close to your bed. Many modern-day practitioners 

of herbal folk magick continue to subscribe to the old 

belief that halved or quartered onions work to absorb evil, negativity, 

and disease. 

Peony ony For protection against incubus demons, fill a white mojo 

bag with peony roots, coral, and flint, and then anoint it with 

three drops of myrrh oil. Pin the mojo bag to your nightgown 

or pajamas, or attach it to a string around your neck, and wear 

it throughout the night as you sleep. Rest assured that no 

incubus would be able to seduce you. 

Peppermint er 

To induce dreams of a prophetic nature, many Witches 

stuff dream pillows with the fragrant leaves of the peppermint 

plant. According to an herbal from olden times, the scent of peppermint 

“compels one toward sleep,” which is beneficial should 

you happen to suffer from insomnia or other sleep disorders. 

Purslane slane To keep recurring nightmares from interfering with your 

sleep, place a handful of purslane flowers and leaves beneath


your pillow prior to bedtime. According to occult tradition 

from centuries gone by, this herb also works to ward off evil 

spirits that prey upon sleeping mortals. 

Rose 

It is said that success in all matters of the heart awaits 

those who see a red rose in their dreams. If a single woman 

picks a red rose on a Midsummer’s Eve and sleeps with it 

tucked between her bosom, the man destined to be her future 

husband will appear to her in a dream. 

Rosemary se a y 

To prevent nightmares, sleep with a mojo bag filled with 

rosemary beneath your pillow. It is said that he (or she) who 

sleeps with rosemary underneath the bed will be 

protected from all manner of harm while sleeping. 

To prevent a dead person’s restless spirit from haunting 

you by way of your dreams, cast a sprig of rosemary 

into his or her grave. According to occult lore, 

this will enable the spirit to rest peacefully. 

St. t . JJohn’s o n s Wort 

One of the most beloved magickal herbs of the ancients, 

the St. John’s wort has enabled many a young lady to capture 

a glimpse of her future marriage mate in a dream. To accomplish 

this, place this herb beneath your pillow before going to 

sleep. It does not matter which part of the plant you use, for all 

parts of the St. John’s wort are potent in magickal workings. 

Tobacco ob cc 

Many Native Americans believe that nightmares are capable 

of causing physical ailments and disease. To keep this 

from happening to you, go directly to a stream immediately


123 

upon waking from a bad dream and cleanse your body in the 

running water. Afterwards, in keeping with tradition, cast a 

handful of tobacco leaves into the stream as an offering to the 

spirit of the water. 

Veervain v in 

To prevent nightmares, place a handful of vervain leaves in 

your bed, wear them in a mojo bag on a string around your 

neck, or brew them into a tea and drink it just before bedtime. 

To induce dreams of a prophetic nature, anoint your Third 

Eye chakra with vervain juice on a night of the full moon. 

Close your eyes, open your mind, and allow yourself to drift 

off to sleep. Upon waking from your slumber, take care to 

write your dream down on paper (or use a tape recorder) to 

prevent it from later being forgotten. If interpreted correctly, 

it will provide you with an insight to events of the future. 

Wood d Betony BBetony 

B o 

To prevent nightmares or unpleasant visions from interfering 

with your sleep, pick some leaves from a wood betony 

plant and then place them beneath your pillow just before 

going to bed. When scattered on the floor under and around 

your bed, wood betony leaves are said to keep all evil and 

negative influences at bay. 

Yarrow ow 

Witches and diviners alike have long used the yarrow plant 

in a number of different ways to induce prophetic 

dreams pertaining to future marriage mates. The 

divinatory power of this herb is legendary throughout 

much of the world, and its strong magickal 

vibrations have made it a staple of folk magick since 

ancient times.


Dream rea m IInterpretation e ti 

n 

Formally known as “oneiromancy,” the interpretation of 

dreams and nightmares to predict events of the future is one of 

the oldest and simplest forms of divination known to mankind. 

Long before Carl Jung and Sigmund Freud began their 

studies and analyses of the dream-state, it was widely believed 

that existing within every dream was a doorway leading to a 

supernatural dimension in which clues to reveal the mysteries 

of the past, the present, and the future could be found. 

Not all dreams are prophetic in nature. However, there 

are some dreams that do come true, especially those that are 

repeated three nights in a row, according to occult folklore. 

Some speak to us in a very direct fashion, while others conceal 

their messages behind a language of arcane symbolism that 

requires deciphering before an understanding can be gained. 

Dreams have been defined as “visions during sleep,” and 

each one is said to hold its own particular significance. Where 

dream symbols are concerned, they abound in the thousands, 

if not hundreds of thousands. Their meanings, according to 

dream interpretation author Gustavus Hindman Miller, are 

“as varied, as intricate, and as infinite as our thoughts.” 

However, this chapter will focus solely on the various dream 

symbols that relate to herbs and other plants, including flowers 

and trees. Many of the interpretations herein have been 

gathered from a number of sources (namely Gustavus Hindman 

Miller’s 10,000 Dreams Interpreted, Nerys Dee’s The Dreamer’s 

Workbook, and Ann Ree Colton’s Watch Your Dreams), and some 

are my own personal interpretations. 

Dream eam eam Dictionaries i oon n i 

One final, and perhaps the most important, thing that you 

should be made aware of before proceeding any further is the 

fact that accurate dream readings cannot always be formulated


125 

by relying solely on the interpretations found within so-called 

dream dictionaries. Some of these books are based on the occult 

or metaphysical nature of dreams, while others are based 

on their psychological nature. However, neither should be 

viewed as being written in stone, for different dream symbols 

will often represent different things to different persons. 

This is not to say that dream dictionaries have no value or 

cannot be beneficial for helping one to unlock the mysteries of 

his or her dreams. Quite the contrary. But if you should ever 

find yourself feeling that the symbols in your dreams are speaking 

to you in a different way than suggested by a book of 

dream interpretations, you should probably disregard the book 

and pay close attention to what your inner self may be trying 

to tell you. I offer this advice to those in all areas of interpretation, 

for when it comes to the mantic arts, nothing can take 

the place of one’s own intuitive powers. 

Adam da dam m and a d Eve E Roots o t 

To dream about Adam and Eve roots (which are popular 

amulets among many magickal practitioners skilled in the art 

of love magick) is said to be a message to the dreamer to carefully 

consider his or her romantic feelings towards a certain 

person of the opposite gender. 

Apple l Blossoms l om 

To dream about apple blossoms is said to be an indication 

of “spiritual fruits” to come. However, to dream about the actual 

fruits of an apple tree is believed by some dream interpreters 

to serve as a warning not to give into temptation. 

Arbutus utus To dream about an arbutus is said to be an indication of a 

new beginning for the dreamer. In some cases it may signify 

the healing power of Mother Nature, or purification.


Belladonna e lad n 

To dream about belladonna (deadly nightshade) “portends 

that strategic moves will bring success in commercial circles,” 

according to Gustavus Hindman Miller. For a woman hoping 

to win the affections of a particular gentleman, this dream 

supposedly warns that her best efforts will be in vain. As the 

belladonna is a poisonous plant with a name that translates to 

“fair lady,” it seems more logical to me that a dream in which 

this plant appears is a warning to the dreamer to beware of a 

woman whose evil intentions are veiled behind a facade of 

beauty and charm. 

Bleeding l i g Heart ear 

To dream about a bleeding heart is believed by some dream 

interpreters to be a foretelling of sorrow and suffering for the 

dreamer, and especially pertaining to affairs of the heart. 

Bouquet ue 

To dream about a bouquet of beautiful, fragrant flowers 

indicates that the dreamer will soon be rewarded 

for his or her past work and effort. In some 

instances, it indicates that there will be a joyous 

family reunion or other happy gathering taking 

place in the near future. 

To dream about a bouquet of black or 

wilted flowers is said to be an extremely bad 

omen presaging a grave illness or the death of a loved one. 

Briers, r er Brambles, r bl and d TThorns 

To dream about being caught in a tangled mass of prickly 

plants and unable to free yourself is said to be an extremely 

unlucky sign. Such a dream often warns of enemies and/or evil 

forces at work. However, if you dream that you are successful


127 

in freeing yourself from the entangling briers or brambles, this 

indicates that you will stand victorious in overcoming 

your enemies and averting any and all 

evil forces that may be threatening you. 

Thorns almost always portend something bad 

on the horizon when they make an appearance 

in our dreams. Thorns camouflaged by green foliage 

or beautiful flowers may be a warning to 

the dreamer to beware of secret enemies. 

Carna a tion n 

To dream about a carnation is said to symbolize a “rebirth” 

of some kind for the dreamer. If you are in need of hope 

or are trying to make a fresh start in life, a dream involving a 

carnation may prove to be a very lucky sign for you. 

Chrysanthemum 

r nth 

m 

To dream about chrysanthemums of any color but black 

or white is indicative of pleasant engagements. Seeing or gathering 

white chrysanthemums is generally believed to foretell 

loss and sorrow. To dream about black ones, as it is to dream 

about most black flowers, is said by many dream interpreters 

to portend the death of a loved one. 

Clover e 

To dream about clover is said to foretell happiness for the 

dreamer, and also signify the end of losing streaks for those 

who gamble. A dream involving finding or picking a four-leaf 

clover indicates phenomenal good luck in the offing, and in 

some cases, a wish that will soon be fulfilled. 

Cowslips ow s 

To dream about cowslips in full bloom is said to portend a 

divorce or the ending of a love affair. To dream that you are


gathering cowslips is said to indicate an unpleasant estrangement 

between seemingly close friends. In his book, 10,000 Dreams 

Interpreted, Gustavus Hindman Miller refers to dreams in which 

cowslips are seen growing as “sinister.” 

Daffodils odi To dream about seeing or picking daffodils is said to symbolize 

happiness and adoration. In the country of Wales it is 

believed that daffodils appearing in dreams signify fresh hopes 

for the future. 

Dahlia h 

To dream about brightly colored dahlias is said to indicate 

good fortune. To dream about a black dahlia (a rare flower said 

to bloom only once every million years) is a mystical symbol 

of rebirth, according to some. Others believe it symbolizes 

Witchcraft or the occult world. 

Daisy 

To dream about a field of daisies in bloom is 

said to symbolize love, kindness, hope, and honor. 

However, dreaming of a bunch of daisies is said 

to be an omen of sorrow, while dreaming of them 

out of season supposedly warns of the presence of evil in some 

guise. 

Forest or 

To dream that you are lost in a forest is said to indicate 

unhappiness and discord where home and family are concerned. 

A forest full of dead or broken trees is generally regarded as an 

unlucky dream omen and said to portend a serious illness or 

death in one’s family. A dream in which you find yourself in an 

enchanted forest clearly implies that you are living in a fantasy 

world, refusing to face reality, and so forth.


129 

To dream about a forest on fire is a warning that family 

quarrels will soon be flaring up. However, if you dream that 

you are the one who started the blaze, this may indicate that 

you subconsciously feel responsible for inciting a domestic 

dispute or family feud. 

For poets and writers, a dream that takes place in a forest 

of majestic trees in foliage is said to be an exceptionally good 

omen, foretelling fame and public acclaim. See Trees. 

For orgget-Me-Not 

et- e- 

To dream about a forget-me-not is said to be a reminder 

to the dreamer of someone who has been forgotten or neglected. 

It may also be an important message from beyond the grave. 

Pay close attention to all symbols appearing in such a dream. 

Foxglove ox 

To dream about the foxglove is said to be an indication of 

a heart condition. Interestingly, the foxglove is a plant from 

which the heart medication, Digitalis, is derived. 

Frangipani r n a i 

To dream about a frangipani is said to be an 

omen of a wedding taking place in the near future. 

Depending upon what other symbols are contained 

within the dream, the omen may apply to either 

the dreamer or to someone close to the dreamer. 

Garden en 

To dream about planting a garden is said to be a sign that 

you will soon be undertaking a new project or venture. For a 

woman desiring to have a child, a dream involving the planting 

of seeds in a garden may symbolize conception. Seeing, or 

walking through a garden of flowers in bloom indicates happiness 

and peace of mind, unless the flowers are all white, in


which case the coming of sorrow is indicated. To dream about 

seeing, speaking to, or chasing a stranger or trespasser in your 

garden indicates that someone has been, or will soon be, intruding 

upon your private life. 

For a man to dream about a vegetable garden is said to be 

an unlucky sign, usually indicating the loss of one’s fortune. 

However, for a woman to dream about seeing, planting, or 

harvesting vegetables in a garden is said to indicate fame or a 

marriage blessed by happiness. 

Grass ass To dream about seeing a field of green grass or a wellmanicured 

lawn indicates happiness as well as a prosperous 

future in store for the dreamer. However, to dream about grass 

that is withered, patchy, or blemished by noxious weeds, is 

said to warn of illness or hard times ahead. 

Heliotrope o 

To dream about a heliotrope is said to indicate the presence 

of an earthbound entity or a connection of some sort 

between the dreamer and the world of the dead. Ann Ree 

Colton states that such a dream may also be “a symbol of an 

unseen tempter.” Pay close attention to all symbols appearing 

in such a dream. 

Hemlock mlo 

To dream about hemlock is said to be a warning to the 

dreamer of dangerous situations and enemies. Take heed, otherwise 

you may find yourself a victim at the hands of ignorant 

and brutal men. 

Hemp 

To dream about hemp is said to be a most favorable sign, 

indicating success in all endeavors. For individuals in the business


131 

world, it promises that financial opportunities are on the horizon. 

To dream about sowing hemp seed is said to herald the 

forging of a deep and lasting friendship. 

Herbs 

To dream about any type of poisonous herb is said to indicate 

the presence of an enemy. To dream about gathering or 

using medicinal herbs may serve as a reminder to the dreamer 

to take better care of his or her health. 

High i g John o h t the h Conqueror o er 

To dream about a High John the Conqueror is a sign to 

the dreamer that he or she will soon achieve 

a long-awaited and/or hard-earned victory, 

gain (or regain) control over something or 

someone, or overcome a difficult situation. 

The symbol of a High John the Conqueror 

root in a dream may also serve as a reminder 

to us that we are the masters of our own destinies. 

Honeysuckle ysuc le 

To dream about seeing or gathering honeysuckles is said 

to be an indication of contentment and prosperity for the 

dreamer. For a betrothed or newlywed woman, such a dream 

is believed by many to portend a future blessed with matrimonial 

bliss. 

Ivy 

To dream about an ivy-covered house is said to be an indication 

of good health and financial gains. For a young woman 

to dream about seeing ivy in the silvery light of the moon 

indicates that she may soon find herself involved in a secret 

love affair. Some dream interpreters believe that sorrow or a 

broken engagement is foretold by dreams in which withered 

ivy is seen.


Jasmine sm 

To dream about fragrant jasmine flowers is said to portend 

exquisite, but fleeting, pleasures for the dreamer. The jasmine 

also denotes feminine qualities, and in some instances may 

reveal a natural talent for healing. 

Lady-Slipper 

aa SSli li r 

To dream about a lady-slipper is said to indicate a communion 

between the dreamer and the mystical realm of fairies. 

Laurel a 

To dream about the laurel is said to be a favorable omen 

for those desiring fame and success. For a woman to dream 

that she is placing a wreath of laurel upon the head of her lover 

indicates that her romantic interest will be true to her. If an 

athlete should happen to dream about laurel, this is a clear 

sign that he or she will be victorious in upcoming competition. 

Leaves e 

To dream about leaves on trees is said to be a good omen, 

especially in the area of one’s business affairs. Should your dream 

happen to involve leaves of gold, this is a sign that success and 

wealth await you in the near future. To dream about leaves on 

the ground is said to be an omen of hard times ahead. 

Lily il 

To dream about a lily is believed by some to foretell sorrow, 

or, in some cases, the coming of bittersweet joys. Some 

dream interpreters are of the opinion that lilies (including water 

lilies) portend the death of a loved one when seen in a dream. 

Mandrake d a 

To dream about a mandrake plant or root is said to be an 

indication that occult forces (either of a positive or negative 

nature) are at work.


133 

The connection between the mandrake and female fertility 

is one that dates back long before biblical times. Therefore, 

a dream that involves a mandrake is said to be a very favorable 

sign for a woman desiring to be with child. 

Mistletoe s oe 

To dream about mistletoe is said to indicate healing, protection, 

or good luck in the offing. For a young lady, such a 

dream may reveal that she will soon be the recipient of a kiss 

from someone who has taken a fancy to her. 

Dream dictionaries vary on their interpretations of the 

mistletoe dream symbol. Some say it is a favorable omen, indicating 

great joy and celebration (unless seen with “unpromising 

signs.”) Others say that it represents “a poisonous thought.” 

Ann Ree Colton claims that this plant symbolizes “initiation 

into the darker Celtic rites” and warns the dreamer “against 

pagan orgies and their dangers.” 

Mustard s d 

To dream about a mustard plant is said to foretell happiness 

and success for those who farm the land, and wealth to 

those who sail the seas. To dream about a burning sensation 

being felt in your mouth after eating mustard seed warns against 

making a hasty decision that you will later live to regret. It is 

said that if a young lady dreams about eating mustard, she 

will find herself giving up wealth in exchange for personal desires. 

Narcissus su 

To dream about a narcissus is said to be 

an indication of a narcissistic, conceited, or 

self-absorbed nature. The narcissus derives 

its name from a young man of Greek legend 

who drowned after falling in love with his


own reflection in a pool of water. Upon his death, he was transformed 

into a flower by the gods who dwelled atop Mount 

Olympus. 

Nutmeg me 

To dream about nutmeg is said to be an indication of a 

prosperous future for the dreamer. It is a very good sign to 

dream about nutmeg prior to embarking on a journey, for 

some diviners of dreams believe that the symbol of the nutmeg 

foretells safe and pleasant travels. 

Opium p u Poppy op 

To dream about an opium poppy (or the narcotic from 

which it is extracted) is said to be a warning to be wary of sly 

and seductive strangers who will bring misfortune upon you. 

Also beware of being tricked into submission. See Poppy. 

Parsley sl sley ey 

To dream about parsley is said to be an indication of a 

hard-earned success. To dream that you are eating parsley is a 

favorable sign, usually indicating good health. 

Pepper p 

To dream about black pepper in a peppershaker is said to 

be an omen of quarrels soon to take place. The grinding of 

black pepper in a mill warns that the dreamer will fall victim 

to the trickeries of others if he or she is not careful. If a young 

lady dreams that she is adding black pepper to her food, this 

often indicates the presence of false friends. To dream about 

seeing or growing a red pepper plant is said to indicate a marriage 

partner who possesses an independent nature and is thrifty 

when it comes to the spending of money. Be warned that you 

will end up “burned” by your own gossiping tongue should


135 

you happen to dream about burning your tongue or mouth 

while eating black or red pepper. 

Pepper Peppermint er ermint 

To dream about peppermint is said to be an indication of 

pleasurable experiences and interesting affairs. Some dream interpreters 

believe that a dream in which peppermint appears 

foretells a romantic interlude soon to take place for the dreamer. 

Poppy p 

According to Ann Ree Colton, a dream or meditation in 

which a poppy appears warns against “an insidious or habitforming 

influence demoting the will.” See Opium Poppy. 

Roots oot 

To dream about seeing the roots of plants or trees is said to be 

an indication of stability, confidence, and strength of purpose. 

Uprooted plants or trees presage a change of residence in the 

future for the dreamer. Some dream interpreters believe that 

illness or sorrow is foretold by dreams that involve the medicinal 

use of roots. 

Rose 

To dream about a red rose is said to be a sign of true love. 

If a woman dreams that she is picking a red rose, this is an 

indication that she will receive a marriage proposal sometime 

in the very near future. 

To dream about seeing a black rose is said to be a sign that 

the powers of black magick are at work around you. Dreams 

involving white roses, as well as dead rosebushes, are believed 

by many dream interpreters to foretell grave illnesses and, in 

some cases, the death of a loved one. 

To dream of being pricked by a rose thorn is an omen of 

an emotional or physical suffering soon to occur. And there is


a good chance that you may soon find yourself the victim of 

another’s deceit should you dream that your lover places a rose 

in your hair. 

Rosemary se a y 

To dream about rosemary is believed by some diviners of 

dreams to indicate the coming of sorrow and indifference, especially 

for families whom appear blessed by prosperity. 

Saffronn To dream about saffron is said to be a warning against 

bitter enemies who are secretly plotting against you. Also, do 

not entertain false hopes. To dream that you are drinking a cup 

of saffron tea is usually indicative of family quarrels brewing. 

Sage g 

To dream about sage, either as a living plant or as a culinary 

herb, is said to indicate that a healing is taking place for 

the dreamer on a physical level. Being an herb strongly linked 

to protection in both the realms of magick and myth, sage 

may also be a sign to the dreamer that he or she is under 

protection, or is in need of protection, depending upon the 

circumstances of the dream and how the sage relates to them. 

Snapdragon a d a n 

To dream about snapdragons is said to be a sign that the 

dreamer should expect the unexpected. In some instances, such 

a dream may serve as a warning not to let one’s self be overcome 

by impulsiveness. 

Thistle h 

To dream about a thistle is said to be an omen of hard 

times ahead for the dreamer.

Trees ree A Garden of Dreams 

137 

To dream about cedar, oak, or pine trees is said to be an 

indication of great prosperity and success in an undertaking. 

Palms and bay laurel trees indicate happiness and leisure. To dream 

about a poplar tree that is leafy or in bloom is a sign of good luck. 

Wealth and happiness are foretold by 

dreams involving juniper trees, but only after 

the dreamer has experienced sorrow, according 

to some dream interpreters. For individuals 

suffering from an illness or injury, the juniper 

is a good omen, indicating a speedy recovery. 

For those who have found 

disappointment in love, it promises a bright future. 

It is said that dreaming about a yew tree is a grim omen. 

Be prepared for a disappointment of some sort, or possibly a 

bout of ill health. Some diviners of dreams believe that dreaming 

about a dead yew heralds a death in the family. 

A dream involving the branches of a tree is said to symbolize 

the branches or members of the dreamer’s “family tree.” 

See Forest. 

Weeds ed 

To dream about a garden or lawn that is overgrown with 

weeds is said to be an omen of difficult times ahead. In some 

instances, it may also be trying to express to the dreamer that 

he or she has been neglecting something important. 

To dream that you are pulling weeds indicates that you 

must work harder on overcoming certain obstacles before being 

able to proceed with your plans. To dream that others are 

pulling weeds is said to be a warning that adversaries will attempt 

to thwart your plans.


Weeping pi n Willow l 

To dream about a weeping willow tree is said to portend 

sorrow or a sad journey in the near future. 

Wreath r th 

To dream about a wreath of fresh flowers is a very lucky 

sign for the dreamer. A bridal wreath indicates that an uncertain 

engagement will soon result in a happy ending. A wreath 

of wilted flowers is a warning of ill health or “wounded love,” 

and one consisting entirely of black flowers or black leaves is 

said to portend the news of a death. 

Zinnia 

To dream about a zinnia is said to be an 

omen of spinsterhood for an unmarried 

woman.

Chapter 11: 

Herbal Correspondences 

The e Magick ag i of Herbs H 

Lavender and fragrant rose, 

The fertile seeds of love it sows. 

Mugwort for a Samhain scrying; 

Hemlock for a broomstick flying. 

Rowan tree to ward off harm; 

High John for a mojo charm; 

Hazel for a wand conductive; 

Lovage root for spells seductive. 

Yarrow’s good for divination; 

Devil’s-bit for good vibrations; 

Rue and dill to evil quell; 

And mandrake for a wondrous spell. 



In this section you will find close to 250 different plants 

arranged alphabetically by their common names. Each listing 

herein contains the plant’s botanical name (in Latin), its Pagan 

folk name/s (if known), type (perennial, annual, or biennial), 

planetary and elemental rulers, and the Pagan gods and goddesses 

that the plant is associated with in myth or magick. 

�139�


Acacia c a 

Botanical name: Acacia Senegal 

Plant type: deciduous evergreen shrub 

Planetary ruler: Sun 

Elemental ruler: Air 

Sacred to: Astarte, Diana, Ishtar, Osiris, and Ra 

Adam m and nd 

Eve roots o 

Botanical name: Orchis spp. 

Plant type: perennial 

Planetary ruler: Venus 

Elemental ruler: Water 

Sacred to: Venus, Aphrodite 

Adder’s r Tongue T ng 

Botanical name: Erythronium americanum 


Planetary ruler: Moon in Cancer 


African r n Violet V l 

Botanical name: Saintpaulia ionantha 




Agaric r c 

Botanical name: Amanita muscaria 

Pagan name: death angel 

Plant type: mushroom 

Planetary ruler: Mercury 


Sacred to: Dionysus 

Acacia 

Adder’s Tongue


Agrimony g i o y 

Botanical name: Agrimonia eupatoria 


Planetary ruler: Jupiter in Cancer 


Ague ue Root RRoot R o 

Botanical name: Aletris farinosa 

Pagan names: devil’s-bit and unicorn root 


Alfalfa a a 

Botanical name: Medicago sativa 



Elemental ruler: Earth 

Allspice l 

Botanical name: Pimenta officinalis 

Plant type: tropical evergreen 

Planetary ruler: Mars 

Elemental ruler: Fire 

Almond llm m n 

Botanical name: Prunus dulcis 

Plant type: deciduous tree 



Sacred to: Attis, Hermes, Mercury, and Thoth 

Aloe o VVera 

Botanical name: Aloe vera 


Planetary ruler: Moon 


Agrimony 

Almond 

141


Anemone n 

Botanical name: Anemone patens 




Sacred to: Adonis, Venus 

Angelica ng i 

Botanical name: Angelica archangelica 

Angelica 

Plant type: perennial (or 3-year “biennial”) 

Planetary ruler: Sun in Leo 


Sacred to: Venus 

Anise n 

Botanical name: Pimpinella anisum 

Plant type: annual 

Planetary ruler: Jupiter 


Apple p 

le 

Botanical name: Pyrus 

Pagan names: Fruit of the Gods, Fruit of the Underworld 




Sacred to: Aphrodite, Apollo, Athena, Diana, Dionysus, 

Hera, Iduna, Olwen, Venus, and Zeus 

Apricot pr cco 

o 

Botanical name: Prunus armeniaca 




Apricot 

Sacred to: Venus


Asafetida s et 

Botanical name: Ferula assafoetida 

Pagan name: devil’s dung 




Ash Ashh 

Botanical name: Fraxinus excelsior 

Ash 




Sacred to: Gwydion, Mars, Neptune, Poseidon, Thor, 

Uranus, and Woden 

Aspen sspen pen 

Botanical name: Populus spp. 




Aster ster Botanical name: Callistephus chinesis 

Pagan name: starwort 





Avens n 

Botanical name: Geum urbanum 

Aster 

Pagan name: star of the earth 




143


Avocado vo o 

Botanical name: Persea americana 

Plant type: evergreen tree or shrub 



Bachelor’s c s Buttons u o 

Botanical name: Centaurea cyanus 

Pagan name: devil’s flower 

Plant type: annual or biennial 



Balm l o of Gilead l a 

Botanical name: Commiphora opobalsamum 




Bamboo Bambooo 

Botanical name: Bambusa vulgaris 


Sacred to: Hina 

Banyan aan 

Botanical name: Ficus benghalensis 

Pagan name: Indian god tree 




Sacred to: Maui 

Barley aar r y 

Botanical name: Hordeum spp. 


Bachelor’s Buttons 

Barley




Basil 

Botanical name: Ocimum basilicum 

Pagan name: witches herb 




Basil 

Sacred to: Erzulie, Vishnu 

Bay y LLaurel 

Botanical name: Laurus nobilis 

Pagan name: Daphne 




Sacred to: Aesculapius, Apollo, Ceres, Eros, and Faunus 

Beans s 

Botanical name: Phaseolus vulgaris 




Sacred to: Demeter, Cardea 

Belladonna l a nna 

(Deadly De Dea a Nightshade) 

Ni s 

de 

Belladonna 

Botanical name: Atropa belladonna 

Pagan names: devil’s cherries, sorcerer’s berry, and 

witch’s berry 


Planetary ruler: Saturn 


Sacred to: Bellona, Circe, and Hecate 

145


Benzoin z i 

Botanical name: Styrax benzoin 




Bergamot r (Bee B Be e Balm) a 

Botanical name: Monarda didyma 




Birch i 

Botanical name: Betula alba 

Pagan name: lady of the woods 




Sacred to: Thor 

Bistort o t 

Botanical name: Polygonum bistorta 

Pagan name: dragonwort 




Bittersweet it 

Botanical name: Celastrus scandens 




Black a Hellebore HHellebore H l b r 

Botanical name: Helleborus niger 


Benzoin 

Bittersweet




Black a a Pepper pp ppee 

Botanical name: Piper nigrum 

Plant type: perennial vine 



Black a k Snakeroot e o 

Botanical name: Sanicula marilandica 




Blackberryy 

Botanical name: Rubus villosus 

Plant type: biennial 



Sacred to: Brigit 

Bladderwrack a rwr a (Kelp) e p) 

Botanical name: Fucus visiculosus 

Pagan name: sea spirit 

Plant type: perennial seaweed 



Bleeding e i Heart e 

Botanical name: Dicentra spectabilis 




Black Pepper 

147 

Bladderwrack (kelp)


Blessed e s Thistle t e 

Botanical name: Carduus benedicta 




Bloodroot o r o 

Botanical name: Sanguinaria canadensis 




Blue u e Flag 

Botanical name: Iris versicolor 




Bodhi od 

Botanical name: Ficus religiosa 

Pagan name: sacred tree 




Sacred to: Buddha, Vishnu 

Boneset es 

Botanical name: Eupatorium perfoliatum 




Borage 

Botanical name: Borago officinalis 


Bloodroot 

Boneset




Broom o 

Botanical name: Cyticus scoparius 

Pagan name: besom 

Plant type: deciduous shrub 



Buckthorn ckt o 

Botanical name: Rhamnus 

Plant type: deciduous tree or shrub 



Burdock u d 

Botanical name: Arctium lappa 




Calamus amu Botanical name: Acorus calamus 




Caraway a 

Botanical name: Carum carvi 




Buckthorn 

Caraway 

149


Cardamom da o 

Botanical name: Elettaria cardamomum 




Sacred to: Erzulie 

Catnip ni 

Botanical name: Nepeta cataria 




Sacred to: Bast 

Cedar ed 

Botanical name: Cedrus libani 

Plant type: evergreen tree 



Celandine din Botanical name: Chelidonium majus 

Pagan name: devil’s milk 

Plant type: biennial or perennial 



Centaury au y 

Botanical name: Centaurium erythraea 




Sacred to: Chiron 

Catnip 

Celandine


Chamomile o e 

Botanical name: Chamamelum nobile 




Sacred to: Woden 

Cherry h rry 

y 

Botanical name: Prunus avium 





Chickweed h e 

Botanical name: Stellaria media 

Pagan name: starwort 




Chicory i r 

Botanical name: Cichorium intybus 




Chamomile 

Chrysanthemum 

r s t u 

Botanical name: Chrysanthemum spp. 



Elemental ruler: Fire Chrysanthemum 

151


Cinnamon nn mo 

Botanical name: Cinnamomum zeylanicum 




Sacred to: Aphrodite, Venus 

Cinquefoil nq i 

(Five F ve Finger FFinger F n Grass) rra 

a s 

Botanical name: Potentilla canadensis 




Cleavers e er s (Bedstraw) e t ) 

Botanical name: Galium aparine 



Clover lo e 

Botanical name: Trifolium 




Sacred to: Rowen 

Cloves o s (Clove ( o Tree) e 

Botanical name: Syzygium aromaticum 




Colewort o 

Botanical name: Brassica oleracea 

Plant type: annual or perennial 



Cinnamon 

Clover


Coltsfoot l s o t 

Botanical name: Tussilago farfara 




Columbine bi bin n 

Botanical name: Aquilegia canadensis 




Comfrey o f 

Botanical name: Symphytum officiale 




Coriander i der 

Botanical name: Coriandrum sativum 




Cor Corn 

Botanical name: Zea mays 

Pagan name: sacred mother 



Corn 


Sacred to: Centeotl, Ceres, Chicomecohuatl, Cinteotl, 

Kornjunfer, Krumine, Mother Corn, Onatha, 

Osiris, Robigo, Robigus, Selu, Xilonen, 

Xochipilli 

Coltsfoot 

153


Cowslip o p 

Botanical name: Primula veris 

Pagan name: fairy cup 




Sacred to: Freya 

Crocus o s 

Botanical name: Crocus vernus 




Cubeb ube Botanical name: Piper cubeba 

Plant type: perennial vine 



Cucumber u m 

Botanical name: Cucumis sativus 




Cumin u 

Botanical name: Cumimum cyminum 




Cypress y r 

Botanical name: Cupressus sempervirens 

Pagan name: tree of death 

Cowslip 

Cypress





Sacred to: Aphrodite. Apollo, Artemis, Ashtoreth, 

Cupid, Hebe, Hekat, Jupiter, Mithras, Pluto, 

and Zoroaster 

Daf a fodil di 

Botanical name: Narcissus spp. 




Daisy ai 

Botanical name: Chrysanthemum leucanthemum 




Sacred to: Artemis, Freya, and Thor 

Dandelion a d l n 

Botanical name: Taraxacum officinale 




Sacred to: Hecate 

Devil’s ’ Bit t 

Botanical name: Scabiosa succisa 



Dill ill 

Botanical name: Anethum graveolens 


Daffodil 

Dandelion 

155




Dittany t a o of o Crete CC e e 

Botanical name: Dictamus origanoides 




Dock Dockk 

Botanical name: Rumex spp. 




Dodder 

Botanical name: Cuscuta glomurata 

Pagan name: devil’s guts, hellweed, and witches’ hair 

Plant type: parasitic vine 



Dragon’s a oo s s Blood B o 

d 

Botanical name: Daemonorops draco 

Plant type: palm tree 



Elderberry r err Elderberry 

Botanical name: Sambucus canadensis 

Pagan names: devil’s eye, tree of doom 




Sacred to: Holda and Venus 

Dock


Elecampane l m n 

Botanical name: Inula helenium 

Pagan names: elf dock, elfwort 




Elm 

Botanical name: Ulmus campestris 

Pagan name: Elven 




Sacred to: Hoenin, Lode, and Odin 

Endive d 

Botanical name: Cichorium endivia 




Eryngo r n o 

Botanical name: Eryngium spp. 




Eyebright yebr h 

Botanical name: Euphrasia officinalis 




Elecampane 

Eyebright 

157


Fennel n 

Botanical name: Foeniculum vulgare 




Sacred to: Dionysus and Prometheus 

Fenugreek u eek 

Botanical name: Trigonella foenum-graecum 




Sacred to: Apollo 

Feverfew ev rfe 

Botanical name: Chrysanthemum parthenium 




Figwort wo 

Botanical name: Scrophularia nodosa 




Flax (Linseed) L ns d 

Botanical name: Linum usitatissimum 




Sacred to: Holda 

Fleabane eeab 

ab e 

Botanical name: Inula dysenterica 

Fennel 

Figwort





Foxglove ggll 

Botanical name: Digitalis purpurea 

Pagan names: fairy fingers, fairy petticoats, fairy 

thimbles, fairy weed, folk’s gloves, witches’ 

bells, witches’ thimbles, and witches’ gloves 

(Digitalis lanata) 

Plant type: biennial or perennial 



Fumitory m o 

Botanical name: Fumaria officinalis 

Pagan name: earth smoke 




Galangal a 

Botanical name: Alpinia galanga 

Pagan name: Low John the Conqueror 




Garlic a i 

Botanical name: Allium sativum 





Foxglove 

Fumitory 

159


Gentian e t n 

Botanical name: Gentiana lutea 




Geranium er i 

Botanical name: Pelargonium spp. 




Ginger in er 

Botanical name: Zingiber officinale 




Ginseng i s g 

Botanical name: Panax ginseng 




Goat’s a ’ Rue RRue Rue ue 

Botanical name: Galega officinalis 




Sacred to: Pan 

Goldenrod ol en d 

Botanical name: Solidago odora 




Ginseng 

Ginger


Goldenseal o sea 

Botanical name: Hydrastis canadensis 




Gorse or r 

Botanical name: Ulex europaeus 

Pagan name: Frey 




Sacred to: Jupiter, Thor 

Hawthorn r 

Botanical name: Crataegus oxacantha 

Pagan name: hagthorn 




Sacred to: Cardea, Flora, and Hymen 

Hazel el 

Botanical name: Corylus spp. 




Sacred to: Artemis, Diana, Mercury, and Thor 

Heather 

Botanical name: Calluna vulgaris 




Sacred to: Isis 

Hawthorn 

Heather 

161


Heliotrope t pe 

Botanical name: Heliotropium peruvianum 




Sacred to: Apollo 

Hemlock l 

Botanical name: Conium maculatum 

Pagan name: warlock weed 





Hemp e p 

Botanical name: Cannabis sativa 




Henbane ban 

Botanical name: Hyosycamus niger 

Pagan name: devil’s-eye and Jupiter’s bean 




Hibiscus cu 

Botanical name: Hibiscus spp. 




Hemlock 

Henbane


High g John J the Conqueror C e r 

Botanical name: Ipomoea jalapa 

Plant type: annual vine 



Holly o 

Botanical name: Ilex aquifolium 

Pagan name: bat’s wings 

Plant type: evergreen shrub 



Honeysuckle ey ckle Botanical name: Lonicera caprifolium 




Hops 

Botanical name: Humulus lupulus 




Horehound eh u d 

Botanical name: Marrubium vulgare 

Pagan name: seed of Horus 




Sacred to: Horus 

Honeysuckle 

Hops 

163


Horse s Chestnut C n 

Botanical name: Aesculus spp. 




Horseradish s aadis dis Botanical name: Armoracia rusticana 




Hound’s-Tongue 

d’ s 

Botanical name: Cynoglossum officianle 

Pagan name: gypsy flower 




Houseleek o e e 

Botanical name: Sempervivum tectorum 




Hyacinth ac 

Botanical name: Hyacinthus orientalis 




Hyssop so 

Botanical name: Hyssopus officinalis 




Honeysuckle 

Houseleek


Iris i 

Botanical name: Iris spp. 




Sacred to: Iris and Juno 

Ivy vy 

Botanical name: Hedera helix 

Plant type: evergreen vine 



Sacred to: Bacchus, Dionysus, and Osiris 

Jasmine s i e 

Botanical name: Jasminum officinale 

Pagan name: moonlight on the grove 

Plant type: evergreen vine 



Sacred to: Vishnu 

Jimsonweed w 

Botanical name: Datura spp. 

Pagan names: devil’s apple, ghost flower, sorcerer’s 

herb, witches’ thimble, and yerba del diablo 

(Spanish: herb of the devil) 




Juniper n 

Botanical name: Juniperus communis 


Jasmine 

Jimsonweed 

165




Kava-Kava - aa aa 

Botanical name: Piper methysticum 




Sacred to: Lono, Kanaloa, and Kane 

Knotweed ed 

Botanical name: Polygonum aviculare 




Lady’s d ’ M Mantle M l 

Botanical name: Alchemilla vulgaris 




Lady’s d ’ Slipper i e 

Botanical name: Cypripedium pubescens 




Larkspur s r 

Botanical name: Delphinium spp. 




Kava-kava 

Larkspur


Lavender e de 

Botanical name: Lavendula officinale 

Pagan name: elf leaf 




Leek e 

Botanical name: Allium spp. 




Lemon mo Grass 

Botanical name: Cymbopogon citratus 




Lemon e emo mo V erbena e b 

Botanical name: Lippia citrodora 




Licorice co i 

Botanical name: Glycyrrhiza glabra 




Lilyy 

Botanical name: Lilium spp. 



Lavender 

Lily 

167



Sacred to: Juno, Kwan Yin, Nepthys, and Venus 

Lily y of f the V alley l y 

Botanical name: Convallaria magalis 




Sacred to: Aesculapius and Apollo 

Lobelia bel 

Botanical name: Lobelia inflata 




Loosestrife o t i 

Botanical name: Lythrum salicaria 




Lotus tu 

Botanical name: Nelumbo nucifera 




Lovage v ge 

Botanical name: Levisticum officinale 

Pagan name: love root 



Lotus 


Lobelia


Lucky k Hand a d 


Pagan name: hand of power 




Maidenhair i nha r Fer Fern F 

r 

Botanical name: Adiantum pedatim 





Mandrake ake Botanical name: Mandragora officinale 

Pagan names: herb of Circe, hexenmannchen (German: 

witches’ mannikin), mandragora, and 

zauberwurzel (German: sorcerer’s root) 




Sacred to: Hathor and Hecate 

Marigold o 

Botanical name: Calendula officinalis 




Marjoram o 

Marjoram 

Botanical name: Origanum majorana 



Lucky Hand 

169



Sacred to: Aphrodite and Venus 

Masterwort tee r 

Botanical name: Imperatoria ostruthium 




May y App Apple l 

Botanical name: Podophyllum peltaltum 

Pagan name: American mandrake 




Meadowsweet 

ad 

Botanical name: Spiraea filipendula 




Milk Thistle hi t e 

Botanical name: Carduus marianus 




Mints n s 

Botanical name: Mentha spp. 




Sacred to: Hecate and Pluto 

May Apple 

Mints


Mistletoe t oe 

Botanical name: Viscum album 

Pagan name: devil’s fuge, Druid’s herb, golden bough, 

and witches’ broom 

Plant type: evergreen parasitic plant 



Sacred to: Apollo, Freya, Frigga, Odin, and Venus 

Mor ning n g Glory o 

Botanical name: Ipomoea hederacea 

Pagan name: bindweed 

Plant type: annual vine 



Mugwort ggwo wo 

Botanical name: Artemisia vulgaris Mistletoe 

Pagan name: cronewort 




Sacred to: Artemis and Diana 

Mullein llein ein Botanical name: Verbascum thapsus 

Pagan names: graveyard dust, hag’s tapers, and 

Jupiter’s staff 




Sacred to: Jupiter 

Mullein 

171


Mustard st d 

Botanical name: Brassica spp. 




Sacred to: Aesculapius 

Nutmeg u 

g 

Botanical name: Myristica fragrans Nutmeg 




Oak ak 

Botanical name: Quercus alba 

Pagan name: Jove’s nuts 




Sacred to: Cybele, Dagda, Diana, Erato, Hecate, Herne 

Janus, Jupiter, Pan, Rhea, Thor, and Zeus 

Oats 

Botanical name: Avena sativa 




Oleander lea lean n er 

Botanical name: Nerium oleander 


Oleander 


Elemental ruler: Earth


Olive 

Botanical name: Olea europaea 




Sacred to: Apollo, Athena, Irene, Minerva, 

and Ra 

Olive 

Onion i 

Botanical name: Allium cepa 

Plant type: perennial or biennial 



Sacred to: Isis 

Opium m Poppy p 

Botanical name: Papaver somniferum 


Planetary ruler: Mon 


Sacred to: Demeter and Hypnos 

Orchid r id 


Pagan name: satyrion 




Orris Root o 

Botanical name: Iris florentina 


Opium Poppy 



Sacred to: Aphrodite, Hera, Iris, Isis, and Osiris 

173


Pansy a 

Botanical name: Viola tricolor 




Papyrus apy u 

Botanical name: Cyperus papyrus 




Parsley ar ley 

Botanical name: Petroselinum sativum 

Pagan name: devil’s oatmeal 




Sacred to: Persephone 

Passionflower 

a i n l r 

Botanical name: Passiflora incarnata 

Plant type: herbaceous vine 



Patchouli a cho 

Botanical name: Pogostemon cablin 




Pennyroyal e n r y 

Botanical name: Mentha pulegium 


Pansy 

Pennyroyal




Peony eo y 

Botanical name: Paeonia officinalis 




Pepper Peppermint eepp pp 

mint 

Botanical name: Mentha piperita 




Sacred to: Pluto 

Periwinkle e 

Botanical name: Vinca minor 

Pagan names: devil’s eye and sorcerer’s violet 




Pine in 

Botanical name: Pinus spp. 




Sacred to: Astarte, Attis, Cybele, Dionysus, Pan, 

Sylvanus, and Venus 

Plantain a 

t i 

Botanical name: Plantago major 




Peony 

Periwinkle 

175


Poke o 

Botanical name: Phytolacca americana 




Pomegranate g a a e 

Botanical name: Punica granatum 




Sacred to: Ceres and Persephone 

Potato t t 

Botanical name: Solanum tuberosum 




Primrose r o 

Botanical name: Primula vulgaris 





Purslane u an 

Botanical name: Portulaca oleracea 




Quince u ce 

Botanical name: Cydonia oblonga 


Pomegranate 

Purslane




Ragwort r 

Botanical name: Senecio spp. 

Pagan name: fairies’ horses 




Raspberry s ber y 

Botanical name: Rubus idaeus 




Rhubarb hu 

Botanical name: Rheum officinale 




Rose ose 

Botanical name: Rosa spp. 




Sacred to: Adonis, Aurora, Cupid, Demeter, Eros, 

Harpocrates, Hathor, Holda, and Isis 

Rosemary Rosemaryy 

Botanical name: Rosemarinus officinalis 

Pagan name: elf leaf 




Ragwort 

Rosemary 

177


Rowan n (Mountain o a n Ash) h 

Botanical name: Sorbus aucuparia 

Pagan name: Thor’s helper, witchbane, witchen, and 

witchwood 





Rue 

Botanical name: Ruta graveolens 




Sacred to: Aradia and Diana 

Saf Saffr fron on 

Botanical name: Crocus sativa 




Sacred to: Ashtoreth and Eos 

Sage a 

Botanical name: Salvia officinalis 




St. . John’s h hn’ n’ Wort Wo 

Botanical name: Hypericum perforatum 

Sage 

Pagan name: scare-devil 



Saffron



Sacred to: Baldur 

Sandalwood 

aan n wo 

Botanical name: Santalum album 




Sarsaparilla pa l 

Botanical name: Smilax aspera 




Sassafras f s 

Botanical name: Sassafras albidum 




Sesame es e 

Botanical name: Sesamum indicum 




Sacred to: Ganesha 

Skullcap ku l 

Botanical name: Scutellaria galericulata 




Sandalwood 

Sassafras 

179


Snakeroot na o 

Botanical name: Aristolochia serpentaria 




Solomon’s l mo s Seal a 

Botanical name: Polygonatum officinale 




Souther ou h nwood wo 

Botanical name: Artemisia abrotanum 




Spikenard p ken d 

Botanical name: Inula conyza 




Star r Anise s 

Botanical name: Illicum verum 




Strawberry tr er y 

Botanical name: Fragaria vesca 





Snakeroot 

Strawberry


Sugar g r Cane 

Botanical name: Saccharum officinarum 




Sunflower u fflo 

lo 

Botanical name: Helianthus annuus 




Sacred to: Sol 

Tamarind i d 

Botanical name: Tamarindus indica 




Tansy 

Botanical name: Tanacetum vulgare 




Teaa 

Botanical name: Camellia spp. 




Thyme 

Botanical name: Thymus vulgaris 




Sunflower 

Tansy 

181


Tobacco c 

Botanical name: Nicotiana tobacum 




Sacred to: Earthmaker, the Great Spirit, Kee-shay-lummoo-kawng 

, Kitche Manitou, Tabuldak, Otoe, 

Tobacco Maiden, Tobacco Spirit, and Wenebojo 

Torr mentil t 

Botanical name: Potentilla tormentilla 





Trailing i i Arbutus u 

s 

Botanical name: Arbutus unede 

Tormentil 

Plant type: evergreen shrub 



Sacred to: Cardea 

Trillium liu 

Botanical name: Trillium spp. 




Tulip 

Botanical name: Tulipa spp. 



Tulip 

Elemental ruler: Earth


Valerian e i 

Botanical name: Valeriana officinalis 

Pagan name: All-Heal 




V ervain v n 

Botanical name: Verbena officinalis 

Pagan name: enchanter’s plant, herb of enchantment, 

Juno’s tears, and van-van 




Sacred to: Aradia, Cerridwen, Isis, Juno, Jupiter, Mars, 

Thor, and Venus 

V etivert t v (Khus-Khus) 

K -K 

Botanical name: Vetiveria zizanioides 




Violet o 

Botanical name: Viola odorata 




Willow lo low 

Willow 

Botanical name: Salix alba 

Pagan names: tree of enchantment and witches’ aspirin 



183 

Vervain



Sacred to: Artemis, Belili, Belinus, Ceres, Hecate, 

Hera, Mercury, and Persephone 

Wintergreen iinn er 

Botanical name: Gaultheria procumbens 




Witch Grasss 

Botanical name: Agropyron repens 

Pagan name: witches’ grass 

Plant type: perennial grass 


Witch Hazel HHazel Ha a l 

Botanical name: Hamamelis virginica 

Plant type: deciduous shrub 



Wolf’s l ’ Bane ne ( (Monkshood) 

M nks o d 

Botanical name: Aconitum napellus 

Pagan name: Cupid’s car and Thor’s hat 





Wood o Betony e o 

Botanical name: Stachys officinalis 




Wintergreen 

Witch Hazel


Wood Sorrel So e 

Botanical name: Oxalis acetosella 

Pagan name: fairy bells 




Wo oodruf oodruff o u 

Botanical name: Galium odorata 




Wormwood 

Botanical name: Artemisia absinthium 




Sacred to: Artemis, Diana, and Iris 

Yar arrow ow 

Botanical name: Achillea millefolium 

Pagan names: death flower, devil’s nettle, and eerie 




Woodruff 

185

Chapter 12: 

Where to Buy 

Magickal Herbs 

Alchemy ch em Works r S Seeds s and d Herbs H 

P.O. Box 3455 

Sarasota, Florida 34230 

(941) 359-9447 

www.alchemy-works.com 

AzureGreen re e 

P.O. Box 48 

Middlefield, Massachusetts 01243 

(413) 623-2155 

Fax: (413) 623-2156 

www Azuregreen.com 

Black l Kat Herbals H 

P.O. Box 271 

Smithville, Tennessee 37166 

(615) 597-1270 

Fax: (615) 597-9430 

�187�


Botanica ot c a Esoterica E ter 

712 Broadway 

Brooklyn, New York 11206 

(800) 567-5555 

Coven o v Gardens ar en 

P.O. Box 1064 

Boulder, Colorado 80306 

(303) 444-4322 

Desert Alchemy lch 

y 

P.O. Box 44189 

Tucson, AZ 85733 

Fax: (520) 325-8405 

www.desert.alchemy.com 

Devonshire h r Apothecary ar 

2105 Ashby 

Austin, Texas 78704 

(512) 444-5039 

Enchanted ch t d Herbs er 

6600 Gretna Avenue 

Whittier, California 90601 

(562) 699-1555 

Esoterica e i a 

541 Rue Dumaine 

New Orleans, Louisiana 70116 

(504) 581-7711 

(800) 353-7001 

www.onewitch.com

WHere to Buy Magickal Herbs 

Eye y e of f the h Cat 

3314 E. Broadway 

Long Beach, Ca. 90803 

(562) 438-3569 

Fax: (562) 439-1176 

www.eyeofthecat.com/index.htm 

Firewind ew n Herbal H bal 

Products r s 

P.O. Box 5527 

Hopkins, Minnesota 55343 

(877) 950-3330 

(952) 543-9065 

www.firewindhp.com 

Full l Moon o o BBotanicals an 

s 

409 E. Church Street 

Sandwich, Illinois 60548 

(815) 786-6222 

http://alternativemarketplace.com/showcase/fullmoon.htm 

Gaia a Garden G d en Herbal er Dispensary D p y 

2672 West Broadway 

Vancouver, British Columbia V6K 2G3 

Canada 

(604) 734-4372 

Fax: (604) 734-4376 

Gnostic o c 

Garden G 

P.O. Box 242 

Newcastle upon Tyne, NE99 1ED 

England 

www.gnosticgarden.com 

189


Green een Dragon r Herbals er 

19051 Oaklawn Valley Road 

Noble, Oklahoma 73068 

www.greendragonherbals.com 

Herbal er al Magick ick 

72 Washington Street 

West Warwick, Rhode Island 02893 

(401) 826-2573 

The e HHerbal b Sage S 

P.O. Box 1324 

Hamlet, North Carolina 28345 

(910) 582-0792 

Herbalist er s and Alchemist A i 

P.O. Box 553 

Broadway, New Jersey 08808 

(908) 689-9020 

Herbs er s and d Arts 

2015 East Colfax Avenue 

Denver, Colorado 80206 

(303) 388-2544 

Herbs er from o the t Forest 

P.O. Box 655 

Bearsville, New York 12409


The e Her H mit’s i s Gr ove o e Herb H Closet l 

(by appointment only) 

9724 132nd Ave NE 

Kirkland, WA 98033 

Fax: (425) 803-2025 

www.thehermitsgrove.org/pl.html 

Joan Teresa es esa a Power w 

Products P o u 

P.O. Box 442 

Mars Hill, North Carolina 28754 

(704) 689-5739 

Le e Sorciere or e 

1281 University Avenue, Suite A 

San Diego, California 92103 

(619) 29-WITCH 

The e Magick agi Cauldron CCauldron 

C d o 

528 Westheimer Road 

Houston, Texas 77006 

(877) 622-8587 

(713) 523-0069 

Fax: (713) 807-0223 

www.magickcauldron.com/herbs.htm 

Magus ag Books o an and Herbs er 

1316 SE 4th Street 

Minneapolis, Minnesota 55414 

(612) 379-7669 

Fax: (603) 761-4563 

www.magusbooks.com/main 

191


Mesmerize er e 

26 Wellgate 

Rotherham, South Yorkshire 

S60 2LR England 

Phone: 01709-821-403 

www.mesmerize-uk.com/herbs.html 

Moon o Maid ai Botanicals o l 

P.O. Box 182 

Sebastopol, California 95473 

(707) 586-3971 

Moonrise o r s Herbs H Herbs H and a and an n Gifts i 

t 

51420 Highway 60 

Wickenburg, Arizona 85390 

(520) 684-1077 

Mountain oouu t tai ai Spirit SSpirit S i i it t Herbals er 

P.O. Box 368 

Port Townsend, Washington 98368 

(800) 817-7233 

The e Occult cu Emporium EEmporium 

Em m o u 

P.O. Box 5342 

Blue Jay, California 92317 

(909) 336-1263 

www.theoccultemporium.com 

Panpipes p p M Magickal l Marketplace ar et lace 1641 Cahuenga Boulevard 

Hollywood, California 90028 

(323) 462-7078 

Fax: (323) 462-6700 

http://www.panpipes.com


Papa Jim’s i s Botanica o i 

5630 South Flores Street 

San Antonio, Texas 78214 

(210) 922-6665; Fax: (210) 922-8277 

www.papajims.com 

Points o oii t of o of o Light LLight 

L g 

4358 Stearns Street 

Long Beach, California 90815 

(562) 985-3388 

The e Sorcerer’s r r ’ A Apprentice A p een 

n 

6-8 Burley Lodge Road 

Leeds, LS6 1QP 

Yorkshire, England 

Phone: 0113-245-1309 

www.sorcerers-apprentice.co.uk 

Wise e Woman Wo Center en 

P.O. Box 64 

Woodstock, New York 12498 

(845) 246-8081 

Wise e Woman an Herbals er s 

P.O. Box 279 

Creswell, Oregon 97426 

(800) 476-6518 

193


For additional shops and mail -order businesses that cater 

to the magickal community, see my book, The Modern Witches’ 

Complete Source Book (Kensington/Citadel Press, 2001).

Chapter 13: 

Gods and Goddesses 

The following is an alphabetically-arranged list of Pagan 

gods and goddesses from various pantheons throughout the 

world. Each deity is linked in one way or another to plants, 

trees, flowers, medicinal herbs, magickal herbs, and the planting 

and/or harvesting of crops. Invoke one the next time you plant 

an herb garden, gather wildflowers, or celebrate a harvest rite. 

Abellio: Romano-Celtic (Gallic) god of apple trees. 

Abnoba: Romano-Celtic (Continental European) goddess of 

forests and rivers. 

Abundantia: Roman goddess of agriculture who personifies 

abundance. 

Agrotes: Phoenician god of agriculture. 

Ah Bolon Dz’acab: Mayan god of fertility who is linked with 

agriculture and young crops. He wears a leaf-like ornament in 

his nose. 

Ahmakiq: Mayan god of agriculture. 

Ah Mun: Mayan god of maize. He is said to guard over unripe 

corn. 

Airmid (Airmed): Celtic goddess of healing. As a protectress of 

medicinal plants, she presided over herbal lore. She is also the 

keeper of the spring that returns the dead to life. 

�195�


Aizan: Voodoo loa (deity) of the marketplace and herbal healing. 

She is also the protectress of the houngan (temple) and 

religious ceremonies. Unlike other loas, she never possesses 

devotees during ritual. The palm leaf is her symbol, and white 

and silver are her sacred colors. 

Aja: African forest goddess, worshiped by the Yoruba people. 

She teaches the medicinal use of herbs to the mortal race. 

Akka: Finnish earth mother and goddess of the harvest. 

Amaethon: Celtic god of agriculture, ploughing, and husbandry. 

Anna Kuari: Indian goddess of vegetation. She was believed to 

grant plentiful harvests and riches to those who propitiated 

her with human sacrifices during her springtime rites. 

Aralo (Aray): Armenian god of agriculture. 

Aranyani: Hindu goddess of woodlands. She is said to be a 

benign and elusive deity. 

Arduinna: Romano-Celtic (Continental European) goddess of 

forests and hunting. She is identified with the Roman goddess 

Diana. 

Ashnan (Asnan): Sumerian goddess of grain and wheat. 

Attis: Phrygian god of vegetation; worshipped from circa 5000 

B.C. until circa 400 A.D. According to mythology, he castrated 

himself beneath a pine tree to offer his vitality to the 

goddess Cybele. In Rome, where his cult was brought in 204 

A.D., his annual festival was celebrated on the 22 nd of March-a 

date later supplanted by the Christians’ festival of Easter. 

Axo-Mama: South American Indian goddess who presides over 

the growing and harvesting of potato crops. According to 

Michael Jordan’s Encyclopedia of Gods, “A model of this minor 

deity was made out of parts of the plant as a harvest fetish and 

kept a year before being burned in a ritual to ensure a good 

potato harvest.”


197 

Azaca: Voodoo loa (deity) of agriculture and a protector of the 

crops. He is depicted as a peasant man carrying a straw bag. 

Blue is his sacred color, and cornmeal or corn cakes are sacrificed 

to him. 

Balarama: Hindu god of agriculture and fertility, whose name 

means “strength of Rama.” He is an incarnation of the god 

Vishnu, and his attributes include the fan palm, lotus, and 

plough. 

Bres Macelatha: Celtic god of vegetation. 

Bris: Celtic (Irish) god of fertility and agriculture. 

Centeocihuatl (Centeotl): Aztec goddess of corn. 

Ceres: Roman goddess of agriculture and corn, who was worshipped 

at the Thesmophoria and Cerealia festivals 

in sanctuaries throughout the 

Greco-Roman empires. According to Barbara G. 

Walker in The Women’s Encyclopedia of Myths and 

Secrets, “Farmers [both Roman and Christian] 

viewed her as the source of all food and kept her 

rites faithfully, for fear of crop failure.” Ceres is 

the Roman version of the Greek goddess Demeter. 

”Invokation to Ceres” 

Grant us the wisdom to see thy ways in all living things, 

Grant us thy fruitful protection! 

Grant us the power to heal the land, 


O beautiful Ceres and Great Mother Isis are One! 


—Psyche in Apuleisus 

Cerridwen: Celtic goddess of inspiration who also presided 

over herbs, grains, and potions. According to mythology, she 

is the keeper of the cauldron of knowledge and a deity who 

transforms into a white, corpse-eating sow. Some historians


believe that her cult may have originated thousands of years 

ago on the island of Malta, where archeologists had discovered 

prehistoric temples bearing images of a sacred sow-goddess. 

Chac: Aztec god of plants and rain. 

Chalchiuhtlicue: Aztec water goddess; particularly invoked as 

a guardian goddess of young women. According to Michael 

Jordan’s Encyclopedia of Gods, “She takes the role of a vegetation 

goddess responsible for the flowering and fruiting of the 

green world, particularly corn.” 

Chicomecohuatl: Aztec goddess of corn, whose annual September 

festival called for the gruesome sacrifice of a young girl 

by means of decapitation on a heap of corn fruits. After being 

collected in a wooden bowl, the girl’s blood would be poured 

over a wooden figurine of the goddess; her skin would then be 

flayed off and worn by a dancing priest. 

Chloris: Greek goddess of flowers, and counterpart to the Roman 

goddess Flora. 

Cinteotl: Aztec god of maize. 

Coca-Mama: Peruvian goddess of the coca plant. To ensure a 

good coca harvest, the Indians of South America are said to 

have fashioned the leaves of coca plants into small figures that 

represented the goddess. These figures (similar in appearance 

and function to the corn-dollies used by European pagans) 

would be kept for a period of one year and then ritually burned. 

Consus: Roman god of agriculture. 

Dagon (Dagan): Mesopotamian (Babylonian-Akkadian) god 

of grain and fertility. 

Demeter: Greek vegetation and mother goddess, who was also 

a deity connected to death and the underworld. Her cult was 

widespread and often practiced in secrecy with initiation rites. 

Some sources claim that the sacrificing of young virgins was 

carried out during Demeter’s annual festivals to ensure fertility;


199 

however, not enough historical evidence exists 

to substantiate this. Like many pagan 

deities, Demeter is a goddess known by many 

different names-one of them being the Barley-Mother. 

In The Women’s Encyclopedia of 

Myths and Secrets, Barbara G. Walker states, 

“Rustics never ceased believing that 

Demeter’s spirit was manifest in the final 

sheaf of the harvest…” This would explain why such sheaves 

were often known as the Demeter, the Corn Mother, the Old 

Woman, and other similar names. 

Dosojin: Japanese Shinto god who protects the roads and travelers. 

His sacred symbol is the phallus, and he presides over 

agriculture, fertility, and procreation. Farmers invoked him to 

ensure an abundant harvest. 

Dumuzi: Sumerian god of vegetation and the underworld, and 

a deity particularly associated with date palms and their harvest. 

According to ancient mythology, Dumuzi is required to 

dwell in the underworld for a portion of each year before being 

rescued by his consort, the goddess Inanna. His absence is 

thus responsible for the “seasonal demise of the green world to 

drought.” 

Dxui: African creator god who took the form of a different 

flower or plant each day, changing back into his original form 

nightly, until he had created all of the flowers and plants that 

exist on earth. 

Egres (Akras): Karelian (Finland) god of fertility. He is invoked 

by farmers of turnip crops. 

Eir: Nordic goddess of healing and a consort of the god Frigg. 

She taught the art of healing and revealed the secret powers of 

herbs only to women, said to be the only physicians in ancient 

Scandinavia.


Emutet: Egyptian cobra-headed goddess of agriculture and 

the harvest. 

Enbilulu: Mesopotamian (Sumerian and Babylonian-Akkadian) 

god of agriculture. According to mythology, the creator god 

Enki placed Enbilulu in charge of the sacred rivers Tigris and 

Euphrates. 

Eshara: Chaldean goddess of agriculture. 

Fauna: Roman goddess of vegetation. She is the consort of the 

god Faunus, and a guardian of forests and plants. 

Faunus: Roman god of vegetation. He is the consort of the 

goddess Fauna, and a guardian of forests and plants. Faunus 

possesses many of the same attributes as the god Pan, including 

goat-like horns and legs. 

Felicitas: Roman god associated with agricultural prosperity. 

Flora: Roman goddess of gardens, flowers, and blooming plants. 

In works of art, she is often shown wearing a wreath of springtime 

flowers in her hair. She was mainly worshiped by young 

girls, who would lay offerings of fruit and flowers upon her 

altar. Her annual festival, the Floralia, was celebrated from the 

28 th of April to early May. 

Fornax: Roman goddess of grain. 

Freya (Freyja): Nordic (Icelandic) or Germanic goddess of fertility 

and vegetation. Her role was also that of a love goddess 

presiding over affairs of the heart, matrimony, 

and prosperity. Linked with witchcraft and 

divination, and said to be one of the most 

popular of the Asgard deities, Freya is the 

twin sister and/or consort of the fertility god 

Freyr. According to mythology, she possessed 

the power to shapeshift into a falcon and a 

she-goat. Known as the “Mistress of Cats,” 

she rode across the sky in a chariot drawn by two great cats. 

The centers of her cult were located mainly in Norway and


201 

Sweden, but spread throughout the Nordic region. Friday 

(“Freya Day”) is said to be “the luckiest day for weddings” 

because it was sacred to Freya. 

Invocation to Freya 

Leader of the Wind Riders, 

You who weaves fates and destinies 

and before Whose magick men and Gods do bow, 

I call to thee, Freya, Goddess of Power! 

Blessed Queen of the shining Realms, 

Lady of Folkvang, Sorceress most adept 

I call to thee, Freya, to join my Circle! 

Leader of the Valkyries, 

You who rules half of all Valhalla 

and who holds the Necklace of Enchantment, 

I pray You come to my call! 

Hail to Freya, Queen of Heaven! 

Shining Warrior of the Vanir 

Keeper of the Mysteries , 

and Prophetess of All Times 

Hail and welcome! 

Hail and welcome! 

—Adapted from The Rites of Odin, by Ed Fitch. 

Fu-His: Chinese god of agriculture and vegetation. He is also 

said to be the inventor of writing. 

Gabjauja: Lithuanian goddess of grain. After Christianity supplanted 

Paganism in Lithuania, the role of Gabjauja was transformed 

from a benevolent goddess into an evil demon. 

Ganaskidi: Native American (Navaho) god of harvests, plenty, 

and of mists. According to legend, he resides in a canyon called 

Depehahatil.


Geb: Egyptian god of vegetation and the earth. He is also said 

to be a god of healing, and was frequently invoked by the 

ancient Egyptians for protection against scorpion stings. In 

works of art, he is depicted as a green-colored man with greenery 

sprouting forth from his body. 

Gefjon (Gefiun): Germanic and Nordic (Icelandic) goddess of 

vegetation, agriculture, and fertility. She is a shapeshifter who 

symbolizes growth, prosperity, virginity, good fortune, and 

the magickal arts. According to mythology, she gave birth to 

four giant sons whom she transformed into oxen and used for 

ploughing the land. One of the Aesir deities, she is said to 

have been the founder of a royal Danish dynasty. Legend has 

it that maidens who died as virgins became her servants. 

Gefjon’s symbol is the plough. 

Grand Bois: Voodoo loa (deity) of the forest. 

Gucumatz: Mayan god of farming, agriculture, civilization, 

and all matters of a domestic nature. According to mythology, 

he dwelled in heaven and hell at the same time. 

Halki: Hittite and Hurrian god of barley and corn. It is believed 

that he was invoked by beer makers. 

Haumiatiketike: Polynesian god of vegetation; concerned with 

wild plants gathered as food. His sacred plant is the bracken. 

Hegemone: Greek goddess of the soil. 

Hiisi: Karelian (Finland) god of trees. It is said he resides in 

pine forests. After the advent of Christianity, those of the “new 

religion” reduced him from a god to a troll. 

Hou-chi: Chinese god of harvest and agriculture. In works of 

art, he is depicted as a kindly old man with stalks growing 

from the top of his head. 

Hsien Nung: Chinese god of agriculture. 

Hsien Se: Chinese god of agriculture. 

Hun Nal: Mayan god of maize.


203 

Ialonus: Romano-Celtic god of meadows. 

Imporcitor: Roman god of agriculture, concerned with the 

harrowing of fields. 

Inari: Shinto god or goddess of rice, whose name means “rice 

grower.” Inari, who possesses many personalities and can be 

either male or female, is revered throughout Japan. 

Insitor: Roman god of agriculture, concerned with the sowing 

of crops. 

Itzam Na: Mayan god of creation, whose aspects include a 

vegetation god, a fire god, and a god of medicine. In ancient 

carvings he is shown having a long branching nose shaped like 

two infolded leaves. 

Iyatiku: Native American (Pueblo) goddess of corn and ruler 

of the underground realm to where the dead cross over. In 

addition to agriculture and a good harvest, she symbolizes death, 

compassion, sympathy, and children. 

Kaikara: Ugandan harvest goddess. 

Kaya-Nu-Hima: Japanese goddess of herbs. 

Kondos: Finnish god of wheat and sowing. 

Kornjunfer: Germanic goddess of corn. 

Kouretes: Greek forest deities, said to be the spirits of trees 

and streams. 

Kronos: Greek god of fertility, agriculture, and seeds. 

Krumine: Lithuanian god of corn. 

Kuku-Toshi-No-Kami: Japanese (Shinto) god of rice and harvest. 

Kupala: Slavic goddess of trees, flowers, and herbal lore. Purple 

loosestrife and ferns are her most sacred plants. According to 

an old legend, the fern opens its “fire-flowers” on the eve of the 

Summer Solstice (known as the “Eve of Kupala”) and anyone 

who possesses this flower will gain the power to read the 

thoughts of others, to find hidden treasure, to understand the 

secret language of trees, and to repel all evils.


Lactanus: Roman god of agriculture. 

Lai Cho: Chinese god of agriculture. 

Lauka Mate: Latvian goddess of agriculture. To ensure a good 

crop, farmers would invoke her in the fields at ploughing time. 

Liu Meng Chiang-Chun: Chinese god of agriculture. 

Loko (Loco): African god of vegetation, who is often worshipped 

in the form of a tree. It is said that he knows the secret properties 

of all herbs. Loko is often called upon for agricultural needs, 

such as plant growth. Herbalists invoke him prior to obtaining 

medicines from the bark and leaves of forest trees. 

Lono: Polynesian god who presided over agriculture. In Hawaii, 

he was one aspect of a triple god figure that also included 

Kane (the lord of light) and Ku (the lord of stability). 

Lupercus: Roman god of wolves, who also presided over agriculture. 

His annual festival, the Lupercalia, was celebrated on 

the 15 th of February. 

Malakbel: Arabian god of vegetation. 

Mang Shen: Chinese god of agriculture. 

Marica: Roman goddess of agriculture. 

Medeine: Latvian goddess of the woodlands. Her name means, 

“of the trees.” 

Messor: Roman god of agriculture. He presided over the growth 

and harvesting of crops. 

Miao Hu: Chinese god of agriculture. 

Mi-Toshi-No-Kami: Japanese (Shinto) god of agriculture, and 

the son of O-Toshi-No-Kami (god of the rice harvest). 

Myrrha: Phoenician goddess of the myrrh tree. 

Nanan-Bouclou: Original god of the Ewe tribe (Africa). In 

Haiti, he was worshiped as the god of herbs and medicines, 

and invoked during healing rituals. 

Nanna: Nordic (Icelandic) goddess of plants and flowers.


205 

Nefertum: Egyptian god who is the blue lotus blossom of Ra. 

Nemetona: Romano-Celtic goddess of sacred groves. 

Neper: Egyptian god of grain crops, and the son of the snake 

spirit Renenutet. Like Osiris, he is also a vegetation deity who 

dies and is reborn to the afterlife. 

Nepit: Egyptian goddess of corn. 

Ningal: Mesopotamian (Sumerian and Babylonian-Akkadian) 

goddess of reeds. 

Ningikuga: Mesopotamian (Sumerian and Babylonian- 

Akkadian) goddess of reeds and marshlands. Her name means, 

“lady of the pure reed.” 

Ninlil: Mesopotamian (Sumerian) goddess of the air and of 

grain. According to mythology, she is the daughter of the god 

Haia and the barley goddess Ninsebargunnu. 

Nin-sar: Mesopotamian (Sumerian) mother goddess whose 

name means “lady plant.” 

Ninurta: Mesopotamian (Sumerian and Babylonian-Akkadian) 

god of thunderstorms and the plough. The creator of mountains, 

and a hero of the Sumerian pantheon who battles against 

the forces of evil, Ninurta was the patron deity of farmers during 

his period of worship (circa 3500 B.C. to 200 B.C.) 

Obarator: Roman god of agriculture, who presides over the 

fertilizing of crops. 

Occator: Roman god of agriculture, who oversees the growth 

and harvesting of crops. 

Oko: Yoruba (Nigeria, West Africa) god of cultivated land, the 

harvest, and plenty. His name means “hoe,” and his festival, 

which emphasizes fertility, is held each year at the start of the 

rainy season. In the Santeria tradition, he is an orisha (deity) 

of fertility and a judge of the orisha. Whenever a dispute arises 

between them, he is the one who settles it. Women who desire 

children invoke him to ensure fertility.


Onatha: Native American (Iroquois) goddess of wheat. 

Ops (Ops Runcina): Roman goddess of agriculture, harvest, 

fertility, abundance, childbirth, and prosperity. She regulated 

the proper growth of seeds and was invoked by touching the 

earth. Her annual festival was celebrated on the 25 th day of 

August. 

Osain: In the Santeria tradition, Osain is the orisha (deity) of 

the trees and plants that grow wild in the rainforest. Yellow, 

red, and white are his sacred colors, and Sunday is the day of 

the week sacred to him. He is said to be a great herbalist, and 

offerings must be presented to him before any of his plants 

may be gathered. According to legend, he ruled over all healing 

plants, which he kept safe in his calabash gourd hung high 

in a tree. The other orishas were jealous of his herbal wisdom 

and summoned up a fierce wind to blow the calabash out of 

the tree. They then snatched up as many of the fallen plants as 

they could for themselves. Osain grants the knowledge of medical 

and magickal uses of herbs to devotees who present him 

with sacrificial offerings. He is a brujo (a male witch) and his 

powers of magick are great. It is said that he grew from the soil 

of the earth like a plant. 

Osiris: Egyptian lord of the underworld, who also took on the 

role of a deity concerned 

with grain and vegetation. 

In the Encyclopedia of Gods, 

it is said, “As a grain god, 

Osiris was worshiped in the 

form of a sack filled with 

seed that sprouted green.” 

His annual death and rebirth 

personified the self-renewing vitality and fertility of nature.


207 

“Invocation of Osiris” 

I am Osiris Onnophris who is found perfect before the Gods. 

I hath said: These are the elements of my Body 

perfected through suffering, glorified through trial. 

The scent of the dying Rose is as the repressed sigh of my 

Suffering. 

And the flame-red Fire as the energy of mine undaunted 

Will. 

And the Cup of Wine is the pouring out of the blood of my 

heart, 

sacrificed unto Regeneration, unto the newer life. 

And the bread and salt are as the foundations of my body, 

which I destroy in order that they may be renewed. 

For I am Osiris Triumphant. Even Osiris Onnophris the 

Justified One. 

I am He who is clothed with the body of flesh 

yet in whom flames the spirit of the eternal Gods. 

I am the Lord of Life. I am triumphant over Death, 

and whosoever partaketh with me shall with me arise. 

I am the manifester in Matter of Those whose abode is the 

Invisible. 

I am the purified. I stand upon the Universe. 

I am it’s Reconciler with the eternal Gods. 

I am the Perfector of Matter, and without me the Universe is 

not.” 

Pai Chung: Chinese god of agriculture. 

Patrimpas: Lithuanian god of agriculture. 

Pekko: Finnish and Baltic god of cereal crops. In Finland, he 

was worshiped as the god of barley, and was invoked as a patron 

deity by brewers of beer.


Pellervoinen: Finnish god of trees, plants, and fields. 

Pellon Pekko: Finnish vegetation god who presides over the 

germination and harvesting of the barley used to make beer. 

Picus: Roman god of agriculture. 

Pitao Cozobi: Zapotec (Mexico) god of corn. 

Pomona: Roman goddess of orchards and gardens, who symbolized 

all fruition and to whom all fruit trees were sacred. 

According to Barbara G. Walker, every banquet of the ancient 

Romans ended with the eating of apples, “as an invocation of 

Pomona’s good will.” Pomona’s festival, the Pomonalia, was 

celebrated every year in pre-Christian Rome on November 1 st 

to mark the completion of the harvest. 

Promitor: Roman god of agriculture, who presides over the 

growth and harvesting of crops. 

Proserpina: Roman goddess of the underworld. The Roman 

equivalent of the Greek goddess Persephone, Proserpina is also 

a deity who presides over the germination of seeds. 

Puta: Roman goddess of agriculture. She presides over the pruning 

of trees and shrubs. 

Quinoa-Mama: Peruvian goddess of quinoa plant, invoked to 

ensure a good quinine harvest. 

Ranno: Egyptian god of gardens. 

Redarator: Roman god of agriculture. He was invoked by sacrificial 

rites, which the ancients believed were essential to the 

welfare of their crops. 

Renenutet (Renenet): Egyptian snake and fertility goddess. 

Farmers throughout the fertile region of the Nile valley invoked 

her name to ensure good crops and harvests. 

Robigo: Roman goddess of grain. Her name means “mildew,” 

and she was invoked by farmers to protect the wheat crops 

from mildew during damp seasons. 

Robigus: Roman god of corn and grain.


209 

Rongomatane: Polynesian god of agriculture and the father of 

cultivated food. The kumara (sweet potato) is sacred to him. 

Sabazios: Phrygian god of agriculture. 

Saning Sari: Javan goddess of the rice plant. She is known as 

the “rice mother.” 

Sanju: Kafir harvest goddess who was worshipped in Afghanistan 

in the form of a human or a goat. She presided over the 

harvesting, threshing, and winnowing of grain, and it is said 

that the blood of sacrificial animals poured upon her wooden 

statue invoked her. 

Sarritor: Roman god of agriculture. Farmers would invoke him 

during the planting and harvesting of crops. 

Saturn: Roman astral god, originally worshipped 

as an agricultural and harvest deity concerned 

with the sowing of seed. His annual festival, the 

Saturnalia, was celebrated in ancient Rome from 

the 17 th to the 19 th of December. 

Satyrs: Greco-Roman woodland gods. They appear as part human 

and part goat, and are said to be extremely lusty by nature. 

Semargl: Slavic god of barley. 

Serapis: Egyptian god of corn and grain. 

Shang Ti (Shang Di, Yu Huang Shang Ti): Chinese god of 

agriculture. 

She Chi: Chinese god of agriculture, grain, and soil. 

Shen Nung: Chinese god of agriculture, pharmacy, and health; 

known as “the divine farmer.” Said to be the inventor of the 

plough, he instructed humans in basic agriculture and in the 

magickal, medicinal, and culinary use of herbs. He symbolizes 

the element of air. 

Shui Fang: Chinese god of agriculture. 

Shui Yng: Chinese god of agriculture.


Si: Peruvian moon god who presided over harvests and the 

weather. He was worshiped by the Chimu Indians. 

Sif: Nordic (Icelandic) and Germanic goddess of grain, and 

the consort of the mighty god Thor. According to some sources, 

she was originally a golden-haired prophetess named Sibyl. 

Silvanus: Roman god of forests and woodlands, whose sacred 

animal is the stag. 

Spiniensis: Roman god of agriculture, who presides over the 

uprooting of thorny bushes. 

Ssu Cho: Chinese god of agriculture. 

Sterculius: Roman god of agriculture, who presides over the 

manuring of the fields. 

Sucellus: Romano-Celtic god of agriculture and forests, worshiped 

from prehistoric times until the advent of Christianity. 

According to mythology, he ferries souls to the underworld. 

His consort is the river goddess Nantosuelta. 

Sylvanus: Roman god of woodlands, fields, and herding, depicted 

in ancient works of art as a bearded satyr. 

Tammuz: Assyrian god of agriculture. 

Tane (Tanemahuta): Polynesian god of light, trees, and forests. 

He is known as Kane in the Hawaiian Islands, and patron god 

of boat builders. According to mythology, he descends to the 

underworld every evening to join his consort (or, in other traditions, 

his sister) who reigns as the goddess of death. 

Ta-No-Kami: A generic name for several Shinto (Japanese) agricultural 

deities who preside over crops and harvests. 

Telipinu: Hittite and Hurrian god of vegetation and fertility. 

Each year, Telipinu disappears and is rediscovered to symbolize 

the annual “death” and “rebirth” cycle of nature. It was customary 

for those who worshiped him to fill a hollow tree trunk 

with harvest offerings. 

Tellus: Roman goddess of grain. She was generally regarded as 

a benevolent deity, although one of her aspects was a goddess of


211 

the dead. The Romans propitiated her with human sacrifice, 

offering enemy armies to her and cursing them in her name. 

Tulsi: Indian goddess of basil plants. 

Ua-Ildak: Mesopotamian (Babylonian-Akkadian) goddess of 

vegetation. She was a guardian of pastures and poplar trees. 

Ubertas: Roman god of agriculture. He was often invoked for 

prosperity. 

Ugar: Syrian god of vegetation. 

Uwolowu: African sky god and creator of all things, including 

the minor gods. He is a beneficent deity, who is said to have 

given fire to mankind. He presides over agriculture, harvests, 

spring, birth, rain, and the sun. 

Vacuna: Roman goddess of agriculture. 

Vertumnus: Roman god of gardens and orchards, to whom 

offerings of fruits and flowers would be made. Like his consort, 

the goddess Pomona, he was generally represented by 

garden implements. His festival, the Vertumnalia, was celebrated 

each year on the 13 th of August. 

Waka-Sa-Na-Me-No-Kami: Japanese (Shinto) goddess of agriculture 

who presides over the transplanting of young rice plants. 

Waka-Toshi-No-Kami: Japanese (Shinto) god of agriculture 

who presides over the growing of young rice plants. 

Xilonen: Aztec goddess of vegetation. She was an aspect of the 

corn goddess Chicomecoatl, and a personification of the corn plant. 

Xipe Totec: Aztec god of agriculture, plants, and seeds, who 

symbolized the annual renewal of vegetation. Xipe Totec was a 

significant deity of the Mesoamerican pantheons. According 

to the Encyclopedia of Gods, he was “Often represented in ritual 

by a priest wearing the flayed skin of a human sacrifice, seen to 

be the new vegetation of the earth that emerges after the rains.” 

The skin would be worn for a period of three weeks.


Xochipilli: Aztec god of maize. 

Xochiquetzal-Ichpuchtli: Aztec fertility goddess associated with 

flowers, erotic love, and pleasure. 

Yaksas: Hindu tree spirits. 

Yanauluha: Native American (Zuni) god known as the “great 

medicine man.” He symbolizes agriculture, animal husbandry, 

healing, knowledge, and society. 

Yobin-Pogil: Siberian forest deity (or spirit) who guards over 

the woodlands. 

Yolkai Estan: Native American (Navajo) earth goddess of the 

four seasons and the land. Her name means “White Shell 

Woman.” She was invoked for fertility as well as for agriculture. 

Yum Kaax: Mayan god of vegetation, who presides over the 

growing and harvesting of corn (as well as husbandry in general). 

In works of art, he is depicted as a young man wearing a 

headdress containing an ear of corn. 

Zaka: Voodoo god of agriculture. 

Zara-Mama: Peruvian goddess of corn. 

Zemepatis: Lithuanian god who watches over cattle. In pre- 

Christian times, he was the patron deity of all men who farmed 

the land. 

Zisa: German goddess of harvests.

Appendix: 

A Calendar of 

Magickal Herb Lore 

January nua 

5th: On the eve before the Festival of the Three Kings, 

an old Christian tradition calls for blessed dried 

herbs to be ritually burned and doorways 

sprinkled with holy water. 

6th: Twelfth Day. According to a centuries-old English 

tradition, all yuletide decorations of holly, 

ivy, mistletoe, and evergreens should be removed 

from the house and burnt on the morning of 

Twelfth Day (the last day of the yuletide season). 

This is believed to avert 12 months of bad 

luck or a death in the family. 

13th: In some parts of the world, the old Pagan custom 

of wassailing apple trees each year on this 

day continues to be observed. 

20th: Saint Agnes’ Eve: According to Pagan tradition, 

drinking parsley tea and eating stale bread before 

going to sleep this night will bring you a 

dream about the man or woman destined to be 

your future marriage partner. The Celtic tree 

month of Birch (Beth) ends. 

21st: The Celtic tree month of Rowan (Luis) begins. 

�213�


February e 

2nd: Candlemas (also known as Imbolc), one of the 

four major sabbats celebrated each year by 

Witches and other Pagans, is observed on this 

day. The traditional herbs associated with this 

sabbat include: angelica, basil, bay, myrrh, celandine, 

heather, wisteria, and all yellow flowers. 

3rd: On this day the Japanese celebrate their annual 

Setsu-bun festival, during which people drive away 

evil spirits by throwing dried soy beans (one for 

each year of their age) and chanting: “Oni-wa 

soto! Fuku-wa uchi!” (Translation: “Devils out! 

Good luck in!”) 

8th: Birthday of herbalist and author, Susun Weed. 

13th: Herbal lore holds that if a young woman sleeps 

this night with five bay leaves beneath her pillow, 

she will dream about the man destined to 

be her future husband. If she does not dream, 

this is said to be an omen that she will remain a 

spinster for at least another year. 

14th: Saint Valentine’s Day. In the Victorian language 

of flowers, the following plants speak of love in 

the following ways: ambrosia (love returned), 

bridal rose (marriage), coreopsis (love at first 

sight), forget-me-not (true love, forget me not), 

ivy (marriage and fidelity), lemon blossom (fidelity 

in love), linden (conjugal love), lotus flower 

(estranged love), moss (maternal love), 

motherwort (concealed love), myrtle (love), pink 

carnation (woman’s love), rose (love), yellow acacia 

(secret love), yellow tulip (hopeless love). 

17th: In ancient Rome, an annual festival known as 

the Fornacalia was observed to pay homage to

Appendix 

the oven goddess and to ensure a good growing 

season for crops. “On this day,” says Nigel Pennick 

in The Pagan Book of Days, “plants should be 

tended with extra loving care.” The Celtic tree 

month of Rowan (Luis) ends. 

18th: The Celtic tree month of Ash (Nuin) begins. 

23rd: The maple tree and its sugar are honored on this 

day by the Iroquois Indians. 

24th: In Elizabethan times, bridesmaids traditionally 

planted sprigs of myrtle each year on this day to 

make their romances blossom into marriage. 

March 

1st: Saint David’s Day honors the patron saint of 

Wales and his sacred plants, the leek and the 

daffodil, which symbolize vigorous growth. 

14th: The Runic half-month of Boerc, which is symbolized 

by the birch tree, begins on this day. 

16th: In ancient Greece, the annual 2-day rites of 

Dionysus began on this day to honor the winegod 

and to ensure a bountiful grape harvest. 

17th: Saint Patrick’s Day is observed each year on this 

day. It is said that Saint Patrick is actually an 

assimilation of the Pagan Celtic deity 

Trefuilngid Tre-eochair, whose sacred 

plant, the shamrock, bore all edible 

fruits including the apples of immortality. 

This day marks the rebirth of 

the Green Man (a deity who embodies 

the vitality of all plant life). In olden times, an 

annual festival for the greening of Mother Earth 

was celebrated on this day in Europe. The Celtic 

tree month of Ash (Nuin) ends. 

215


18th: The Celtic tree month of Alder (Fearn) begins. 

19th: On this day, the annual Yoruba and Santeria feast 

in honor of Osanyin, the Orisha of Green Leaves, 

is celebrated. 

21st: The Spring Equinox, one of the four minor (or 

lesser) sabbats observed by Witches and other 

Pagans, occurs approximately on this date each 

year. The traditional herbs associated with this 

sabbat include: acorns, celandine, cinquefoil, crocus, 

daffodil, dogwood, Easter lily, honeysuckle, 

iris, jasmine, rose, strawberry, tansy, and violets. 

April p 

10th: On this day in the year 1872, residents of the 

state of Nebraska planted close to one million 

trees in celebration of the first Arbor Day. (In 

1882, Nebraska declared Arbor Day a legal holiday 

and changed its date to April 22, which was 

J. Sterling Morton’s birthday.) Throughout most 

of the United States, Arbor Day is currently observed 

each year on the last Friday in April —a 

day on which many Wiccans and Pagans plant 

trees, perform special tree-honoring rituals, meditate 

on Deity manifesting as trees, and give thanks 

for the abundance of the earth. 

12th: The first day of the annual 8-day Cerealia festival 

was celebrated in ancient Rome on this day. 

It paid homage to the goddess Ceres, who was 

connected to the earth and its fruits, and included 

sacred rites to guard the crops against 

failure. 

14th: The Celtic tree month of Alder (Fearn) ends. 

15th: The Celtic tree month of Willow (Saille) begins.

Appendix 

16th: In the Middle Ages, Saint Padarn’s Day (Celtic) 

was the traditional time for farmers to begin 

weeding the growing crops. 

22nd: Earth Day. (The first Earth Day was held in the 

United States in 1970 to raise public awareness 

of environmental issues and ecology. Twenty years 

later in 1990, 20 million Americans observed 

the second Earth Day. Since then it has been 

observed every year.) On this day, 

many Wiccans and Pagans 

throughout the world meditate on 

Deity manifesting as Mother Earth 

and perform special rituals to honor 

her and to heal her from the ravages of mankind. 

23rd: This day starts the annual Iroquois planting ceremonies 

and thanksgiving for the gift of the corn 

seed. 

25th: On this day the ancient Romans celebrated the 

annual Robigalia festival to honor and appease 

the dual-gendered deity Robigus. Sacrificial offerings 

of red dogs and sheep were made to prevent 

blight from the growing grain. 

Saint Mark’s Day divination: Pluck nine sage 

leaves as the clock strikes 12 at noon and, according 

to old herbal lore, your future husband 

(or a vision of him) will appear before you. 

28th: The Floralia, an annual 3-day festival honoring 

the flower-goddess Flora, began on this day in 

ancient Rome. In ancient and medieval Europe, 

various vegetation festivals were celebrated every 

year on this day. 

30th: Walpurgis Night. According to medieval legend, 

this is a night given over to demonic forces and 

217


evil spirits. For protection, wear or carry angelica, 

garlic, mandrake root, rowan, or Saint John’s wort 

as an herbal amulet. On this night, the Horned 

God of the ancient Celtic and Teutonic peoples 

was honored. In his Green Man aspect, he personified 

the spirit of all trees and plants. 

May 

1st: Beltane, one of the four major sabbats celebrated 

each year by Witches and other Pagans, is observed 

on this day. The traditional herbs associated with 

this sabbat include: almond, angelica, ash tree, bluebells, 

cinquefoil, daisy, frankincense, hawthorn, ivy, 

lilac, marigold, meadowsweet, primrose, roses, 

satyrion root, woodruff, and yellow cowslips. The 

Pueblo and Zuni Indians of the American southwest 

celebrate the annual Green Corn Dances 

on this day. According to legend, the Corn 

Maidens return to earth at this time to bless and 

make fruitful the land after the barrenness of the 

winter season. 

3rd: Rowan Tree Day. It is traditional for many 

Witches and Pagans on this day to gather rowan 

twigs and leaves for magickal spells and amulets. 

Decorate your altar and home with sprigs of rowan 

to court the blessings and protection of the Goddess 

and Her horned consort. Fires made of rowan 

wood are believed on this day to possess the power 

to summon spirits. 

4th: The hawthorn (a tree sacred to the “good goddess” 

Bona Dea and linked to Witches and fairyfolk) 

is honored on this day. An annual 4-day 

Iroquois corn-planting ceremony begins on this 

day and pays homage to the sky goddess Awenhai.

Appendix 

12th: The Celtic tree month of Willow (Saille) ends. 

13th: The Celtic tree month of Hawthorn (Huath) 

begins. 

19th: In olden times, the Celtic goddess Brigid was 

honored on this day by the festival of the Sacred 

Spring. It was traditional for sacred wells and 

springs to be decorated with flowers and greenery. 

23rd: A sacred rose festival known as the Rosalia was 

celebrated each year on this day in ancient Rome. 

It honored the flower-goddess Flora. 

24th: For prosperity and to ensure a good harvest, every 

year on this day the ancient Celts would pay 

homage to the three goddesses known as the 

Mothers. 

25th: On this day of the year, the Iroquois Indians give 

thanks for the strawberry harvest. 

29th: Oak Apple Day. In England, it is customary to 

wear oak leaves for the first half of the day. In 

ancient Rome, the Ambarvalia festival was held 

each year on this day to honor Ceres and the 

Dea Dia, as well as to receive divine blessings for 

the growing crops. 

June u 

1st: In Celtic cultures, the Festival of the Oak Nymph 

was celebrated annually on this day to pay homage 

to the benevolent nature spirits who dwelled 

within all oak trees. 

9th: The Celtic tree month of Hawthorn (Huath) ends. 

10th: The Celtic tree month of Oak (Duir) begins. 

15th: The ancient Romans observed the Vestalia, an 

annual women’s festival celebrating the first fruits 

of the early harvest season, on this day. 

219


20th: On this day in the year 1889, the first Arbor 

Day in Australia was celebrated in Adelaide. 

21st: The Summer Solstice, one of the four minor (or 




sabbat include: chamomile, cinquefoil, elder, fennel, 

hemp, larkspur, lavender, male fern, 

mugwort, pine, roses, Saint John’s wort, wild 

thyme, wisteria, and verbena. 

23rd: Saint John’s Eve (also known as Midsummer’s 

Eve in many old calendars) is the traditional time 

for many Witches to gather herbs for amatory 

spells and philters (love potions). This is also said 

to be the prime time to harvest Saint John’s wort 

for use in treating individuals suffering from depression 

and madness of the mind. 

24th: Saint John’s Day (also known as Midsummer’s 

Day in many old calendars). This is said to be 

the best day of the year on which to gather vervain 

for use in love potions. In keeping with an 

old Pagan tradition, use a gold coin or a stag’s 

horn to dig the plant up. Legend holds that the 

magickal energies of herbs are at their peak on 

this day. In the Middle Ages, Saint John’s wort 

is traditionally burned on this day to repel evil 

spirits and sorcery. 

29th: In the English region of East Anglia, those who 

continue to follow the ancient ways believe that 

this is the prime day of the year to harvest herbs 

for healing use. In the English village of Appleton, 

a centuries-old Pagan tree-worship ritual known 

as “Bawming the Thorn” takes place each year

Appendix 

on this day. Celebrants hang flowers and garlands 

from the boughs of an ancient hawthorn tree. 

July u 

3rd: On this day the Cherokee Indians (and other 

Native American tribes) begin celebrating their 

annual Green Corn Dance festival to honor the 

maize goddess Selu and to give thanks for the 

maize harvest. 

7th: Consus, the Roman god of harvests, was commemorated 

on this day by an annual festival 

known as the Consualia. The Celtic tree month 

of Oak (Duir) ends. 

8th: Juno Caprotina, the goddess of the fig tree, was 

venerated on this day by the annual Caprotina 

festival. Feasts beneath fig trees were held in her 

honor. The Celtic tree month of Holly (Tinne) 

begins. 

11th: Theano, wife of Pythagoras and the “patroness 

of vegetarianism,” is honored on this day. 

12th: On this day the Iroquois Nations begin celebrating 

their annual Green Bean festival to give 

thanks for the bean harvest. 

14th: On this day in the year 1988, the first appearance 

of crop circles on Silbury Hill in England 

was recorded. 

15th: Rowana, the goddess of the rowan tree, was honored 

on this day by the Norse. The magickal 

powers of rowan trees are believed by some to be 

the greatest on this day, which is the reason many 

Witches and Pagan folk traditionally make protective 

amulets from rowan wood at this time. 

221


August gu 

1st: Lammas (also known as Lughnasadh), one of the 

four major sabbats celebrated each year by 

Witches and other Pagans, is observed on this 

day. The traditional herbs associated with this 

sabbat include: acacia flowers, aloes, cornstalks, 

cyclamen, fenugreek, frankincense, heather, hollyhock, 

myrtle, oak, sunflower, and wheat. As a 

thanksgiving offering to the Goddess, many 

Wiccans bake a loaf of corn bread and lay it upon 

their altar. 

4th: The Celtic tree month of Holly (Tinne) ends. 

5th: The Celtic tree month of Hazel (Coll) begins. 

7th: Gaia Consciousness Day honors Mother Earth 

in ceremonies of healing and renewal. On this 

day many Pagans throughout the world meditate 

upon the Earth as a living entity. 

13th: Sleeping with 13 leaves from an ash tree beneath 

your pillow this night is said to induce dreams 

of a prophetic nature. 

19th: The ancient Romans celebrated the Rustic Vinalia 

festival each year on this day to celebrate the grape 

harvest and to honor Venus in her aspect as a 

goddess of the grape vine. 

20th: On this day in the year 1937, the U.S. House of 

Representatives approved the “Marihuana Tax 

Act” after engaging in only 90 seconds of debate. 

23rd: Vertumnus, the ancient Roman god responsible 

for changing the seasons and transforming flowers 

into fruits, was honored on this day by an 

annual festival known as the Vertumnalia.

Appendix 

25th: Ops, the ancient Roman goddess who presided 

over sowing and reaping, was honored on this 

day by an annual festival known as the Opiconsivia. 

27th: Legend holds that every year on this day, the 

anniversary of Saint John the Baptist’s death by 

beheading, red spots mysteriously appear on the 

leaves of the Saint John’s wort plant to symbolize 

the saint’s spilled blood. 

September r 

1st: The Celtic tree month of Hazel (Coll) ends. 

2nd: The Celtic tree month of Vine (Muin) begins. 

14th: According to folklore from the Middle Ages, every 

year on this day the Devil roams the forests 

in search of nuts. 

22nd: The Autumn Equinox, one of the four minor (or 




sabbat include: acorns, asters, ferns, honeysuckle, 

marigold, milkweed, mums, myrrh, oak, passionflower, 

pine, roses, sage, Solomon’s seal, and 

thistles. 

29th: The Celtic tree month of Vine (Muin) ends. 

30th: The Celtic tree month of Ivy (Gort) begins. 

October c b 

1st: On this day in the year 1937, the “Marihuana 

Tax Act” took effect, thus beginning the prohibition 

of marijuana that remains in place today. 

11th: According to a centuries-old legend, bad luck 

will befall anyone who picks or eats blackberries 

on this day. 

223


12th: Ameretat (one of the seven emanations of God, 

said to be the creator and guardian of plants) is 

honored on this day through the 16 th by those 

who follow the Zoroastrian tradition. 

18th: On this day in the year 1616, astrologer and 

herbalist Nicholas Culpepper was born. 

22nd: The annual Day of the Willows festival was celebrated 

on this day in the ancient Babylonian 

calendar. 

27th: The annual Feast of Osiris at Abydos is observed 

on this day, paying homage to the Neter of vegetation 

and offering thanks to him for all fruits of the 

earth. The Celtic tree month of Ivy (Gort) ends. 

28th: The Celtic tree month of Reed (Ngetal) begins. 

31st: Halloween/Samhain Eve. The old Halloween 

custom of placing a lit candle inside a hollowedout 

pumpkin was at one time believed to ward 

off demons and evil spirits who walked 

the earth on this night. Sleeping with 

an apple beneath the pillow on Halloween 

night is an old Pagan method 

to induce prophetic dreams of a future 

marriage mate. Other Halloween divinations 

involving plants include the throwing of 

nuts into a fire to determine the faithfulness of 

one’s lover, the tossing of hemp seeds over one’s 

left shoulder in a churchyard while reciting a 

special incantation to make a vision of one’s future 

spouse appear, and the uprooting of a cabbage plant 

while blindfolded to discover the physical attributes, 

personality, and profession of one’s husband-to-be.

November e 

Appendix 

1st: Samhain, one of the four major sabbats celebrated 

each year by Witches and other Pagans, is observed 

on this day. The traditional herbs associated 

with this sabbat include: acorns, apples, 

broom, deadly nightshade, dittany of Crete, ferns, 

flax, fumitory, heather, heliotrope, mandrake, 

mint, mullein, oak, sage, and straw. 

11th: In Ireland, the annual Lunantishees festival is held 

on this day to honor the spirits that inhabit and 

watch over blackthorn trees, a plant sacred to the 

fairy-folk. Irish folklore holds that it is extremely 

unlucky for millers to grind corn on this day. 

12th: This day begins the annual 4-day Buffalo Dances, 

during which the Pueblo Indians of the American 

Southwest offer thanks for the harvest. 

16th: In the ancient Egyptian calendar, this day marks 

the start of the spring sowing season. 

24th: The Celtic tree month of Reed (Ngetal) ends. 

25th: The Celtic tree month of Elder (Ruis) begins. 

December ce ce r 

21st: The Winter Solstice, one of the four minor (or 




sabbat include: bay, bayberry, blessed thistle, 

cedar, chamomile, evergreen, frankincense, holly, 

ivy, juniper, mistletoe, moss, pine, rosemary, and 

sage. Centuries ago, the annual Festival of Evergreen 

Trees (a medieval version of Arbor Day) was 

celebrated in Europe by the planting of evergreen 

225


trees and the hanging of evergreen wreaths, which 

symbolized eternal life. 

22nd: The Celtic tree month of Elder (Ruis) ends. 

23rd: In the old Celtic tree calendar, this day is known 

as “The Secret of the Unhewn Stone.” It is the 

one day of the year not ruled by a tree. 

24th: Yule logs are traditionally burned on Christmas 

Eve to ensure good health and good fortune 

throughout the coming year. In addition, they 

symbolize the union of the male and female aspects 

of the Divine. It is said that to avoid bad 

luck, holly must be picked before Christmas Eve 

but not brought into the house prior to this day. 

The Celtic tree month of Birch (Beth) begins. 

25th: The traditional herbs of Christmas include: bayberry, 

holly, ivy, mistletoe, pine, and poinsettia. 

Kissing while standing beneath a sprig of mistletoe 

is traditionally done for good luck. It some 

parts of England it is believed that cutting mistletoe 

on any day of the year other than Christmas 

brings bad luck to one’s family and home. 

28th: The Runic half-month of Eoh, which is symbolized 

by the yew tree, begins on this day.

E Elemental E m ta t a Magick k 

Air: 

By element of liberation, 

Breath of life and transformation, 

Winds of change and good vibration, 

Bless these words of incantation. 

Fire: 

Vibrant energies that ignite 

Flames of passion burning bright, 

Dragon sun of golden light 

Empowers with the Horned One’s might. 

Water: 

Secrets of the moon-kissed ocean 

Dancing with unending motion, 

Witch’s cauldron full of potion 

Brews a spell charged with emotion. 

Earth: 

From root and skull to skull and bone, 

Pyramid to runes of stone, 

Seeds of magick now be sown 

And grow for the Maiden, 

The Mother, and Crone. 

Storm and fire, land and sea, 

Enchant this magick rhyme for me. 

In perfect love these words are stated 

And in perfect trust created. 

Now this magick rhyme is done, 

This charm is fixed and it harms none. 



�227�

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Fraser, Angus. The Gypsies. Oxford, England: Blackwell 

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�229�


Harding, Deborah C. The Green Guide to Herb Gardening. 

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Dorling Kindersley, Inc., 1993. 

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Pickering, David. Dictionary of Superstitions. London: Cassell, 

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Reader’s Digest. Magic and Medicine of Plants. Pleasantville, 

New York: The Reader’s Digest Association, 1986. 

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Bibliography 

231 

Shaw, Eva. Divining the Future. New York: Facts on File, 1995. 

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Waring, Philippa. A Dictionary of Omens and Superstitions. 

London: Souvenir Press, 1978.

Acacia, 140 

Acorn, 35, 53 

Adam and Eve roots, 125, 

140 

Adder’s tongue, 35, 140 

African violet, 140 

Agaric, 140 

Agrimony, 35, 141 

Alfalfa, 141 

Allspice, 141 

Almond, 36, 141 

Aloe vera, 141 

Anemone, 141 

Angelica, 36, 86, 109, 142 

Anise, 115, 142 

Apple, 125, 142 

Apricot, 142 

Arbutus, 125 

Artemis, see Diana 

Arthritis, treatment of, 75 

Ash, 116, 143 

Aspen, 143 

Aster, 143 

Athlete’s foot, treatment of, 

75-76 

Avocado, 144 

Index 

�233� 

Bachelor’s buttons, 144 

Balm of Gilead, 144 

Bamboo, 144 

Banyan, 144 

Barley, 144-145 

Basil, 145 

Bay, 54, 116, 145 

Beans, 145 

Belladonna, 79-80, 126, 

145 

Beltane, 30, 57 

Benzoin, 146 

Bergamot, 146 

Beth root, 103 

Birch, 146 

Bistort, 146 

Bittersweet, 146 

Black hellebore, 146 

Black pepper, 147 

Black snakeroot, 147 

Blackberry, 37, 147 

Bladderwick, 147 

Blessed thistle, 148 

Bloodroot, 148 

Blue flag, 148 

Bodhi, 148


Boil, treatment of, 77 

Boneset, 148 

Botanomancy, 49 

Bracken, 116 

Broom, 38, 149 

Buchu, 116 

Buckeye nuts, 86 

Buckthorn, 149 

Burdock, 149 

Calamus, 149 

Capnomancy, 49, 50 

Caraway, 149 

Cardamon, 150 

Carnation, 127 

Catnip, 150 

Causimomancy, 49 

Cedar, 117, 150 

Celadine, 150 

Centaury, 150 

Chamomile, 151 

Cherry, 151 

Chickweed, 151 

Chicory, 151 

Christmas Day, 40 

Christmas Eve, 40, 59 

Chrysanthemum, 127, 151 

Cinnamon, 152 

Cinquefoil, 109, 117, 152 

Cleavers, 152 

Clover, 56, 109, 127, 152 

Colewort, 152 

Coltsfoot, 153 

Columbine, 153 

Comfrey, 153 

Coriander, 153 

Corn, 153 

Cowslip, 127, 154 

Crithomancy, 49 

Crocus, 154 

Cubeb, 154 

Cucumber, 154 

Cumin, 154 

Cypress, 154 

Daffodil, 38, 128, 155 

Dahlia, 128 

Daisy, 128, 155 

Dandelion, 70, 106, 107, 

155 

Daphnomancy, 49, 50-51 

Dendromancy, 50 

Devil pod, 86-87 

Devil’s bit, 155 

Devil’s shoestring, 87, 108, 

109 

Diana, 46 

Dill, 155 

Dittany of Crete, 156 

Divination, herbal, 32, 49-60 

Dodder, 156 

Dragon’s wood, 156 

Dreams, 

divination by, 56 

herbs associated with, 

115-138 

interpretation of, 124-138 

Elderberry, 156 

Elecampane, 157 

Elm, 157 

Endive, 157 

Eryngo, 157

Esbat, 33 

Eyebright, 157 

Fennel, 158 

Fenugreek, 158 

Feverfew, 158 

Figwort, 158 

Flax, 158 

Fleabane, 158 

Forget-Me-Not, 129 

Foxglove, 129, 159 

Frangipani, 129 

Fumitory, 159 

Galangal, 159 

Garden, 

astrological herb, 99-100 

dreaming about, 129-130 

fairy enchantment, 

113-114 

love enchantment, 101 

lucky 13 herb, 103-104 

protection, 109 

spirit, 106 

wishing well, 114 

Garlic, 38, 73, 75, 93, 107, 

109, 159 

Geranium 160 

Ginger, 74-75, 160 

Ginseng, 160 

Goat’s rue, 160 

Goldenseal, 161 

Gypsy, 61 

divination by, 97 

fertility charm of, 91-93 

love magick, 94-96 

Index 

235 

protection amulets of, 

93-94 

spells of 96-97 

Halloween, 39, 42, 53, 54 

Hawthorn, 39, 113, 160, 

161 

Hazel, 161 

Heart, bleeding, 126, 147 

Heather, 161 

Hecate, 83, 107 

Heliotrope, 117, 130, 162 

Hellebore, 39, 80 

Hemlock, 82-83, 130, 162 

Hemp, 83-84, 130-131, 162 

divination by, 59-60 

Henbane, 80-81, 162 

Hepatitis, treatment of, 73 

Herbs, 

and supernatural creatures, 

28 

correspondences, 139-185 

dreaming about, 131 

lucky and unlucky, 23 

of the devil, 24 

superstitions related to, 

35-48 

uses of, 13, 14 

Hibiscus, 162 

High John the Conqueror, 

87-88, 131, 163 

Holly, 40, 56, 60, 103, 

108, 109, 113, 117, 163 

Honeysuckle, 131, 163 

Hoodoo, 85-89, 101-102, 

103


Hops, 104-105, 163 

Horehound, 163 

Horse chestnut, 164 

Horseradish, 164 

Hound’s-tongue, 164 

Houseleek, 41, 102, 103, 

164 

Huckleberry, 118 

Hyacinth, 118, 164 

Hydrangea, 42, 110 

Hyssop, 164 

Infections, respiratory tract, 

treatment of, 73 

Iris, 165 

Ivy, 42, 131, 165 

Jasmine, 118, 132, 165 

Jimsonweed, 165 

Juniper, 165 

Kava-kava, 166 

Knotweed, 166 

Lady’s Mantle, 166 

Lady’s Slipper, 132, 166 

Larkspur, 166 

Laurel, 132 

Lavendar, 167 

Leaves, 42, 132 

Leek, 167 

Lemon grass, 167 

Lemon verbana, 118, 167 

Libanomancy, 51 

Licorice, 167 

Lily, 132, 167 

Lily of the Valley, 168 

Lobelia, 168 

Loostrife, 168 

Lotus, 168 

Lovage, 168 

Lucky hand, 88-89, 

101-102, 109, 169 

Maidenhair fern, 169 

Mandrake, 43, 81-82, 96, 

109, 118-119, 132-133, 

169 

Marigold, 119, 169 

Marjoram, 169 

Marriage, divination of, 54 

Masterwort, 170 

May apple, 170 

Meadowsweet, 170 

Midsummer’s Day, 30, 120 

Midsummer’s Eve, 31, 58, 

59 

Milk thistle, 170 

Mimosa, 119 

Mints, 170 

Mistletoe, 44, 107, 120, 

133, 171 

Molukka bean, 45 

Moonwort, 45 

Morning glory, 120, 171 

Morning sickness, treatment 

of, 74-75 

Mugwort, 46, 66-67, 70, 

109, 120, 171 

Mullein, 69-70, 107, 109, 

120-121, 171 

Mustard, 133, 172 

Myrtle, 56

Narcissus, 133-134 

Nutmeg, 134, 172 

Oak, 172 

Oats, 172 

Oleander, 172 

Olive, 173 

Onion, 121, 173 

Opium poppy, 134, 173 

Orchid, 173 

Orris root, 173 

Pansy, 174 

Papyrus, 174 

Parsley, 134, 174 

Passionflower, 174 

Patchouli, 174 

Peas, 47 

Pennyroyal, 174 

Peony, 121, 175 

Pepper, 134-135 

Peppermint, 70-71, 74, 

121, 135, 175 

Periwinkle, 175 

Phyllomancy, 49, 50 

Phyllorhodomancy, 50-51 

Pine, 175 

Plantain, 175 

Pomegranate, 176 

Poppy, 135 

Potato, 176 

Primrose, 176 

Purslane, 121-122, 176 

Quince, 176 

Ragwort, 177 

Raspberry, 177 

Index 

237 

Rheumatism, treatment of, 74 

Rhubarb, 177 

Ribwort, 54 

Rose, 58, 104, 109, 122, 

135-136, 177 

Rosemary, 122, 136, 177 

Rowan, 178 

Rue, 178 

Saffron, 136, 178 

Sage, 54, 107, 108, 109, 

136, 178 

Saint Agnes’ Day, 58 

Saint John’s wort, 108, 109, 

122, 178 

Sandalwood, 179 

Sarsaparilla, 179 

Seasickness, treatment of, 76 

Seeds, 47 

Sesame, 179 

Shrew-ash, 47 

Skullcap, 179 

Snakeroot, 180 

Snapdragon, 136 

Solomon’s seal, 180 

Southernwood, 180 

Spells, 

against men, 112 

bramble brush, 72 

court case, 105-106 

for conjuring spirits, 

107-108 

for neighbors, 110-111 

for roommate, 111-112 

for warding off spirits, 

108


love, 101-103 

tea, 64-67 

wealth, 104 

Star anise, 180 

Strawberry, 180 

Sty, treatment of, 77 

Sugar cane, 180 

Summer Solstice, the, 46 

Sunflower, 181 

Superstitions, tea, 64-67 

Tamarind, 181 

Tansy, 181 

Tasseography, 61-67 

Tea, 181 

Thistle, 136 

Thyme, 181 

Tobacco, 122-123, 182 

Tormentil, 182 

Trailing arbutus, 182 

Trees, 95, 113, 128-129, 

135, 137 

apple, 36 

cherry, 52 

oak, 22 

Trials, Witchcraft, 14 

Trillium, 182 

Tulip, 182 

Valerian, 183 

Vervain, 123, 183 

Vetivert, 183 

Violet, 183 

Wart, treatment of, 76-77 

Weeds, 137 

Willow, 47, 75, 94, 107, 

138, 183 

Winter Solstice, the, 58 

Wintergreen, 184 

Witch grass, 184 

Witch hazel, 184 

Witch, Black, 14 

Witch, Gray, 14 

Witch, White, 14 

Wolf ’s bane, 83, 94, 109, 

184 

Wood betony, 48, 123, 184 

Wood sorrel, 185 

Woodruff, 185 

Wormwood, 110, 185 

Wreath, 138 

Yarrow, 57, 107, 123, 185 

Zinnia, 138

About the Author 

Gerina Dunwich (whose first name is pronounced 

“Jereena”) is a practicing Witch, an ordained minister (Universal 

Life Church), and a respected spokesperson for the Pagan 

community. She considers herself to be a lifelong student 

of the occult arts and is the author of numerous books on the 

spellcasting arts and the earth-oriented religion of Wicca. Her 

most popular titles include Exploring Spellcraft, The Wicca 

Spellbook, Wicca Craft, The Pagan Book of Halloween, Wicca 

Candle Magick, Everyday Wicca, Wicca Love Spells, and Your 

Magickal Cat. 

Born under the sign of Capricorn with an Aries rising and 

her moon in Sagittarius, Gerina is also a professional astrologer 

and Tarot reader whose diverse clientele include a number 

of Hollywood celebrities and fellow occult authors. She is the 

High Priestess of the Coven of the Dark Shadows (formerly 

Coven Mandragora), and is the founder of the Bast-Wicca tradition, 

the Pagan Poets Society, and the Wheel of Wisdom 

School. Gerina is also a poet and a cat-lover. She writes and 

plays music and has lived in various parts of world, including 

a 300-year-old Colonial house near Salem, Massachusetts, and 

a haunted Victorian mansion in upstate New York. Her interests 

include herbal folklore, mythology, spiritualism, divination, 

dreamwork, hypnotism, and past-life regression. Gerina 

currently lives in Southern California with her Gemini soul 

mate and their feline familiars. 

�239�

240 

Herbal magick 

Gerina Dunwich’s Web sites 

The Mystical, Magickal World of Gerina Dunwich 

http://www.gerinadunwich.com 

Gerina Dunwich’s Cauldron 

http://clubs.yahoo.com/clubs/gerinadunwichscauldron 

Gerina’s Grimoire 

http://iamawitch.com/freepages/grimoire 

The Pagan Poets Society 

http://clubs.yahoo.com/clubs/paganpoetssociety

Herbal Magick - Small Farm, Permaculture, and Sustainable Living

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