Angelica - Engelwatzel

Angelica (pdc: die Engelwatzel, die Engelwarzel, die Angelige; tax: Angelica archangelica) is a very pretty herb. It has a history among the Deitsch as a culinary herb, used frequently as candied stems or jellies in pastries and other confections. The seeds were used to flavor cordials and gin. It can also be used as a seasoning much like ground fennel. It has an association with breaking hexes and is an ingredient in an old Deitsch remedy for hysterics. Historically it is used to combat colic (pdc: der Kollick), indigestion, gas, poor circulation, and respiratory conditions. 

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. Feverfew may thin the blood, so people on blood thinners should be careful with its use. Also, as the herb is used in inducing menstruation, pregnant women should avoid using this herb. As always, your health is your responsibility. Consult with a doctor before using any herbal remedy or preventative.

One of Sauer's (pp. 41-42) recipes from America's first book of botanic healing:

"Take a loth each of anglica root, avens root, root of butter burr, holy thistle, the leaves of betony, and juniper berries, and half a loth of wormwood, and chop it all up very fine. Put this in a large vessel and pour double-rectified brandy over it until it covers the mass by the breadth of a finger. Stop it up carefully and let it infuse fourteen days. Then pour off the brandy and wring out the herb mixture in a cloth to extract all the remaining juices. Keep this infusion for future use in a well-sealed glass container. Take one-half or a full teaspoonful in the morning before breakfast. This is excellent for all manner of cold disorders of the stomach, and for gripes brought on by chills. It also drives for worms and protects against contagion and pestilential fevers."

Avens: es Flaxneggeli,es Hechelgraut, Geum urbanum
Butterbur:  Peschtwatzel, Petasites vulgaris
Holy Thistle: Gaardedistel, Gsegendi Dischdel, der Gaardebenedikt, Cnicus benedictus
Wood Betony: Lewesgraut, Betonie, Stachys officinalis
Juniper Berry: die Wachhollerbeer, Juniperus communis
Wormwood: der Warmet, Artemisia absinthium

Loth.... There is one of those old measurements... Known as "Lood" (said similarly to "load") in Deitsch, it is roughly equivalent to 16 grams.

Blanzeschwetzerei

There is plenty of lore around Angelica's ability to break hexes. The most common method is adding the herb, fresh or dried, to one's bath. Sprinkling the herb along the perimeter of one's property is said to eject unwanted energies. Appealing to the spirit of the plant can result not only in the removal of curses but in protection against the future words of the one casting the curse.

Interestingly, Sauer (41) also provides a recipe for breaking injuries caused by witchcraft:

"It has been discovered through everyday use that angelica provides a particularly good remedy for injuries brought about by witchcraft. When a person is a victim of such unnatural afflictions, the following potion has proved especially effective. Take half a handful each of the leaves of angelica, devil's bit, the topmost sprigs of Saint-John's-wort, periwinkle, Venus's goldilocks, and mugwort. These herbs should be chopped fine and put into a large pewter flask with two quarts of fresh springwater and a quart of white wine. Bring this to a boil in a kettle of hot water. Once the infusion has boiled up, let it cool. When cold, open the flask, but not before, lest the properties of the herbs disperse into the air. Strain this through a cloth and administer it warm to the victim, six loths per dose, morning and evening."

Devil's Bit (en): pdc: die Schpellekisseblumm, der Deiwelbiss, tax: Scabiosa succisa
St. John's Wort: pdc: es Hexegraut, es Geesgraut, es Hannesgraut, tax: Hypericum perforatum
Periwinkle: pdc: die Sinnebledder, tax: Vinca minor
Venus's Goldilocks: pdc: es Goldlockichmoos, tax: Polytrichum juniperum
Mugwort: pdc: Aldi Fraa, tax: Artemisia vulgaris

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Weaver, William Woys. "Sauer's Herbal Cures: America's First Book of Botanic Healing." New York: Routledge, 2001.

Siggelwatzel - Solomon's Seal

Die Siggelwatzel

Die Siggelwatzel (English: Solomon's Seal; taxonomic: Polygonatum multiflorum) is a plant that is occasionally seen in the woods in the Deitscherei, but many people are unaware of the long history of this plant and its power to heal in the present. The plant is native to Europe, parts of Asia, and North America.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. The aerial parts of Solomon's Seal can  be toxic when consumed internally. Please consult with a licensed medical professional.

The primary part used is the rhizome, or the root. In fact, all aerial part, especially the berries, are toxic and should not be used internally without the supervision of a licensed medical professional.

Uses

The Penobscots using the rhizome (Chevallier, Andrew. Encyclopedia of herbal medicine, p. 252. New York: Dorling and Kindersley, 2000.) to treat gonorrhea (der Somefluss), and there is some evidence of such uses among the Deitsch. There is also evidence of Siggelwatzel being used in the treatment of croup (der Schtickfluss), sore throat (es Halsweh), and other chest ailments. However, these are internal remedies and are not commonly used in contemporary Blanzeheilkunscht. 

The most common use for Siggelwatzel in Deitsch herbalism today is for nerve pain (es Naerfeweh), a bruise (die Schrunn), or tendonitis (es Flexweh), and the primary method of application is by poultice (Packing) or salve (Schmier).

Rhizome Collection

The ethics of Blanzeheilkunscht are the same as those of all aspects of Braucherei when it comes to taking from the Plant kingdom. Never take the smallest, the largest, or the first one you see. Ethics of Blanzeschwetze command that the collector must make his/her need of the plant known, whether verbally or through meditative state and to ask permission of the plant to take from it. This is particularly important when digging roots or rhizomes because the potential for the plant to lose its life (rather than suffering a division) is increased. 

Poultice / Packing

When a poultice is being utilized, the root is often collected fresh from the ground as needed. 

The dried herb may also be collected and stored for moistening (or infusion) and later application as a poultice. The rhizome of Siggelwatzel is typically (but not always) collected in mid-autumn (late October or November) and allowed to dry prior to being chopped up and stored.

When the poultice is needed, the herb (fresh or moistened dried herb) is applied directly to the inflamed site and secured by bandages. The poultice remains in place for about 30-60 minutes. A fresh poultice are typically used in these circumstances three to five times per day.

Salve / Schmier

While poultices are an effective way to apply an herb full strength, they can also be messy and difficult to use given the busy lifestyle of most Deitsch folks today. Thus, many folks find it easier to make and to apply a salve of the root. 

The root is collected and is then infused in a carrier oil of choice (I tend to prefer olive oil, safflower oil, or grapeseed oil). A great description of the salve-making methods may be found on the Mountain Rose website:  http://mountainroseblog.com/diy-herbal-salves/

Once the salve is made, it may be applied liberally to the site of bruising, nerve pain, or to aching tendons (Flex) and ligaments (Gliederband).

According to Chevallier (252), "the rhizome has astringent and demulcent actions that undoubtedly contribute to its ability to accelerate healing" and tissue repair. 

Personal Experience

I am currently using the salve on my elbow, where my tendon has experienced a workplace strain. I have noticed an improvement over three days. From prior experience, I know it takes several days of regular application for the pain to reduce, and the trick is to keep from straining the tendon again during the time of application. I can, though, from that prior experience, vouch for the efficacy of this herb.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. The aerial parts of Solomon's Seal can  be toxic when consumed internally. Please consult with a licensed medical professional.

Blanzeschwetze

Despite the English language's association of this plant with the Israeli King Solomon, this plant has a discernible watery feminine energy in Blanzeschwetze. It should be approached with the same respect that one would approach a stately family matron. When approached in proper context, including statement of purpose, I have found that Siggelwatzel readily will grant permission to use the root. Again, though, please follow the ethics of rhizome collection as described above.

Zahwehwatzel - Spilanthes

This article was originally published in the Fall 2012 issue of Hollerbeer Haven (big file, give it time), but, since Zahwehwatzel is currently blooming gleefully in my garden, I decided to share it here, too.

This plant is not a traditional Deitsch herb, but it is used currently in our herbalism. Since the time that this article was published, I have begun adding Zahwehwatzel to various cold sore  (Nachtbrandzetter) remedies, and the results seem to be rather pleasing to those who have tried it.

The numbing effect of the spilanthes carries into the remedy and temporarily alleviates the pain of the cold sore.

Spilanthes 

Acmella oleracea, Toothache Plant, Jambu, Zahwehwatzel, Paracress 

Parts Used: Aerial in full flower 

Methods: Infusion, tincture, syrup, elixir, salve, balm, soak, honey, compress, mouth rinse 

Funky Little Tropical Plant 

Every now and again we come across a plant to which the Doctrine of Signatures certainly might apply! Spilanthes is one such plant. Known in English as the "Toothache Plant," Spilanthes looks like an aching, inflamed tooth. This annual is tender to frosts and prefers full sun to partial shade. 

Medicinal Magic 

Spilanthes contains alkylamides similar to those of Echinacea species. It enhances resistance to infections and to colds and the flu. It stimulates wound healing and decreases allergic symptoms. It is indicated for swollen glands, gum disease, and acute bacterial, viral, and fungal infections. It is used to combat intestinal worms, ear infections, cold sores, and herpes.As its nickname implies, it serves as a local anesthetic for dental issues. I have mixed Spilanthes tincture (fresh, 1:2, 100% A) with tinctures of lemon balm, self-heal, and white hyssop and set into a lip balm for cold sores. 

We typically use it in a tincture, but we are now also infusing the wilted herb in oils (sunflower, grapeseed, and olive) for inclusion in cold sore balms and creams.

Surprise in the Salad 

The leaves and the flowers of this plant are considered to be a nutritious, spicy green addition to a salad. If the flowering head is chopped up, you may notice a small, somewhat pleasant tingling. If you bite into a large chunk of the flowering head, be prepared to go numb! 

Happy Companions 

I had originally followed Tammy Hartung's advice years ago when I first planted Spilanthes. She said that Anise Hyssop (Agastache foeniculum) looked "festive" when planted next to Spilanthes. Understatement! Her advice also led me to plant near Stevia and Gotu Kola. All of the plants grew well, but the appearance of the final flowering of the Anise Hyssop with the emerging Spilanthes flowers in the mid-autumn made for a beautiful contrast of colors. 

In the 2013 garden, Spilanthes continues to grow nicely by the Gotu Kola. The Anise Hyssop has spread throughout the beds, but the Spilanthes also seem very happy thriving alongside (with some space to ensure sunlight) several of the Monardas (Monarda didyma, Monarda punctata, Monarda fistulosa).

Reseeding and Indoor Growing

Last year there was an apparent shortage of live Spilanthes plants. My usual starter plant herb farms here in Eastern Pennsylvania did not have the plant, so I checked online and did not have any luck with my usual vendors.

Fortunately, I had some old seed heads, and they easily reseeded and carried us through the summer. In the winter, I started a couple of seedlings in pots and grew them indoors under a grow light. They grew easily, and my cats each only tried chewing on the leaves once! The winter plants provided the seed for the plants that are now growing outside. 

Thus, let some of the later flowers go to seed and save the seed heads!

Blanzeschwetze

This plant has a mischievous and cheery spirit. I would not call it a trickster per se, though. It's youthful energy can echo one's own youthful spirit and help to reinvigorate one's sullen spirit during times of adversity and stress.

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Works Cited:

Van Wyk, Ben-Erik and Michael Wink. Medicinal plants of the world. Portland: Timber Press, 2004, p. 307. 

Hartung, Tammi. Growing 101 herbs that heal. Adams, MA: Storey, 2000, pp. 154, 221. 

See more detailed studies at these sites: 

http://www.tinyurl.com/spilanthes  

http://www.tinyurl.com/acmella 

Es Meederle - Feverfew

Meederle - Feverfew

Feverfew (Deitsch: Meederle (MAID-er-LEH); taxonomic: Tanacetum parthenium or Chrysanthemum parthenium) has long been used, as its name suggests, to reduce fevers. It also has a long history of use in inducing menstruation and in expelling the placenta in difficult births. Currently, the plant is most commonly used in the prevention of migraines and as a remedy (typically combined with other herbs) for arthritic and rheumatic pain (Chevallier, Andrew. Encyclopedia of herbal medicine, p. 140. New York: Dorling and Kindersley, 2000.).

The aerial parts (all parts above the ground) are the portions of the plant used. Common methods include tinctures, infusions, decoctions, capsules of dried herb, and, occasionally external poultices. See the Aart un Weise page for Deitsch terms.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. Feverfew may thin the blood, so people on blood thinners should be careful with its use. Also, as the herb is used in inducing menstruation, pregnant women should avoid using this herb. As always, your health is your responsibility. Consult with a doctor before using any herbal remedy or preventative.

According to Deitsch botanist Christopher Sauer (Weaver, William Woys. Sauer's herbal cures, pp. 139-140. New York: Routledge, 2001.), Feverfew "possesses a sharp, volatile salt and volatile sulfurous elements" that he claims can thin tough phlegm and dissolve internal blockages, strengthen stomach lining, stop fainting, and benefit in many other ways, too. 

Wassersucht - Dropsy

Sauer lists out several methods for employing Feverfew. Among them is a remedy for dropsy (edema; Deitsch: Wassersucht). He states that Feverfew should be decocted in wine and a glass of the decoction should be consumed in the morning and evening. Sauer (Weaver 140) also mentions that the salt of Feverfew that is prepared in apothecary shops can treat dropsy if taken in daily in ten-grain doses in a glass of wine.  

Schpeis zum Kollick - Food for Colic

Sauer also also makes a reference to feverfew greens being used in the early spring in food, including pancakes, which make a good meal for men and women plagued by colic or "mother fits."

Colic is known by many names in Deitsch, depending on the severity of the ailment, but in this case, Sauer seems to have been referring to general pains of the stomach (der Maage) and colon (der Grimmdarem).

Muddergichtre, Mudderweh - "Mother Fits"

The "mother fits" reference is part of an Old World mentality that Sauer reflects in another way of utilizing the herb. This refers to hysterics attributed solely to women. According to Wikipeida, this is no longer a medical diagnosis.

However, the historical use of feverfew for the presumed affliction is worth noting. Sauer provided a recipe for an "hysterical water": Six handfuls of Feverfew, three handfuls each of Lemon Balm (Deitsch: Meliesegraut; tax: Melissa officinalis) and Pennyroyal (Deitsch: Ballei; tax: Mentha pulegium), two handfuls each of Holy Thistle (Deitsch: Gaardedistel or Gaarde Benedikt; tax: Cnicus benedictus) and Red Field Poppies (Deitsch: Kannros; tax: Papaver rhoeas), one handful of Fish Mint (another name for Spearmint; Deitsch: Wilderbalsem; tax: Mentha spicata), and one quint each of Cinnamon (Deitsch: Simmet; tax: Cinnamomum verum), Cubeb (Deitsch: Kubeb; tax: Piper cubeba), Anise Seed (Deitsch: Anissaame; tax: Pimpinella anisum), and Fennel Seed (Deitsch: Fennichelsaame; tax: Foeniculum vulgare). Chop it all together and pour one gallon of old white wine over this. Let it infuse for a few days, well stopped. Then distill. A woman who is plagued by mother fits may take several spoonfuls of this hysterical water daily.

The combination is interesting (please keep the Disclaimer in mind!), and at least Sauer's remedy does not involve shooting the hysterical water directly into the vagina (a practice in the 19th Century called "water massaging" that is somewhat related to a douche (Deitsch: Wasserschuss)).

Sinnzerdeeling, Kimmernisaagriff, Schlixergramp, usw

Although female hysterics, per se, is not recognized as a medical disorder any longer, some of the manifestations of hysterics are present in schizophrenia (Sinnzerdeeling), anxiety attacks (Kimmernisaagriff), and conversion disorder (Schlixergramp). Thus, by removing the sexist tone of the "female hysteria" and applying the traditional remedies to anyone, regardless of gender, there seems to be a more relevant practice to the Deitsch today. 

Disclaimer: Mental illnesses and disorders should be treated under the care of a qualified medical professional, such as a psychiatrist or psychologist. This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider.

Koppweh, Haufekoppweh, Eeseidichkoppweh

As mentioned earlier, the premier use of Feverfew currently is in the prevention of migraines. In Deitsch lore, this includes the generic headache (Koppweh), the cluster headache (Haufekoppweh), and the migraine (Eeseidchkoppweh). 

Sauer was, perhaps, ahead of his time by describing the use of Feverfew against headaches. He states (Weaver 140), "If fresh feverfew leaves are pulped and laid upon the crown of the head, and this is repeated several times, this will draw up a fallen uvula ["gefalles Zeppelche"] in the throat and prevent dizziness ["die Schwindlichheit"] and rheums ["der Schnubbe"] of the head, as well as stop headache." This is a reported use for several disorders, including a headache already in progress. Feverfew is used more commonly now as a preventative.

The preventative techniques can be as simple as consuming two or three leaves per day on a piece of bread (Chevallier 140) to consuming a tincture several times per day, per the manufacturers recommendations. The herb must be taken regularly and at the first signs of an attack in order to be effective.

Bug and Insect Repellent

Paul Wieand (Wiend, Paul R., Folk medicine plants used in the penna. dutch country, p. 22. Mechanicsburg, PA: Rosemary House, 1992.) states that the plant is a good stomachic and inducer of sweating in fevers and inhibitor of urine. A handful of the flowers, carried on oneself, will keep bees away. 

Indeed, collective folk wisdom also holds that bees and mosquitoes dislike feverfew (anecdotally supported in my garden, where bees avoid it but ladybugs and many varieties of flies are attracted to it). 

Sauer provides a reference (Weaver 140) to the distilled water of Feverfew killing and expelling worms if a small glass of it is consumed as needed. Additionally, he provides a remedy for an infestation of lice (Leis):

EXTERNAL USE ONLY UNDER THE SUPERVISION OF A MEDICAL PROFESSIONAL: Take four handfuls of Feverfew, three handfuls each of Agrimony (Deitsch: Odermennche; tax: Agrimonia eupatoria), Fumitory (Deitsch: Dauwegropp; tax: Fumaria officinalis), and Thyme (Deitsch: Deitscher Tee; tax: Thymus pulegioides), two handfuls each of the leaves of Meadow Saffron (Deitsch: Schwammsaffron  tax: Colchicum autumnale (INTERNALLY TOXIC) and Wormwood (Deitsch: Warmet; tax: Artemisia absinthium), and one handful of Water Betony (Deitsch: Brauwatzel  tax: Scrophularia marylandica). Boil these in water and prepare as a bath. Infected individuals should bathe in this infusion daily and make a fresh preparation every other day.  NOTE: This mixture would be used EXTERNALLY ONLY. CONSULT YOUR DOCTOR BEFORE APPLYING. Colchicum autumnale is highly toxic when taken internally. 

Gedierarznei - Animal Medicine

Feverfew is also used in Deitsch animal medicine (Weaver 14) by grounding the herb into a powder in the evening and giving it to cattle with a salt lick. This remedy will alleviate panting and bloating in the cattle. 

Braucherei and Blanzeschwetze

In more esoteric Braucherei practices, Feverfew can provide a Venom or Salt elemental energy. Thus, it can be a neutralizer for Air and Time afflictions.

In Blanzeschwetze, the energies of Feverfew may be called upon to weaken sources of pain and to dissolve blocked energies.

Goldwatzel, Goldthread

Die Goldwatzel (also spelled Goldwarzel) is an old herb that was cherished in Native American and earlier Deitsch traditions but has fallen by the wayside over the years. The plant is known in English as Goldthread or Canker Plant, and the taxonomic name are Coptis groenlandica and the synonymous Coptis trifolia. This little plant is common throughout the wooded areas of the Deitscherei, particularly in places with damp soil. The part used is the rhizome, which is traditionally dug up in the autumn. The rhizome is traditionally used in a decoction applied as a mouthwash or in a gargle or lip lotion.

As was the case with the Lenape, the early Deitsch used Goldwatzel as a wash for sore mouths, and the Deitsch also used it as a tonic to restore strength and appetite after suffering from a fever (Brendle, Thomas R. and Claude W. Unger. Folk medicine of the pennsylvania germans: the non-occult cures. Norristown, PA: Pennsylvania German Society, 1935, p. 121). As one of the English names for the plant shows, it has been used for the treatment of canker sores (pdc: Maulgschwier).

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. Goldthread (Coptis groenlandica or Coptis trifolia) should be used only under the supervision of a physician and should not be taken or used during pregnancy.

These uses mirror modern uses, which also include the plant being used as a treatment for peptic ulcers (Bauchgschwier) and vaginal yeast infections (der Deschbils). The plant's active constituents include, among others, the isoquiniline alkaloids berberine and coptisine. Goldthread has been used as a substitute for the unrelated Goldenseal (which shares one Deitsch name (Goldwarzel) but is also known as es Goldsiggel; taxonomic: Hydrastis canadensis). See also Chevallier, Andrew. Encyclopedia of herbal medicine, pp. 194-195. New York: Dorling and Kindersley, 2000.

The herb is said to be a highly bitter tonic, which, as a decoction imbibed as a tea, would aid with stomach problems. One use for the herb that seems to be uniquely Deitsch is as a treatment for alcoholism (Deitsch: Aelkehaalsucht). The consumption of the bitter decocted tea is said to reduce or remove the craving or alcoholic beverages (Wieand, Paul R., Folk medicine plants used in the penna. dutch country, p. 23. Mechanicsburg, PA: Rosemary House, 1992.). 

It is this last aspect that presents an interesting interaction from the Blanzeschwetze perspective. This plant is said spiritually to have an advisory spirit that can help direct those with addiction issues towards resolutions. However, the plant spirit will not communicate with those who would deny or not confront the reality of an addiction issue. This refusal to communicate with those who deny addiction is, in my opinion, a link between the "sore mouth" aspect of the plant's healing nature. If the sufferer is unwilling to speak truth from a "sore mouth," then the plant spirit will convey no advice. This bit of lore from Blanzeschwetze leads to a new link in Urglaawe between the plant and the goddess Vor, who is known from Norse sources to have a wisdom that allows for nothing to be concealed from Her.

Disclaimer Again: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. Goldthread (Coptis groenlandica or Coptis trifolia) should be used only under the supervision of a physician and should not be taken or used during pregnancy.

Guder Heinrich - Good Henry

Looking out in the garden this afternoon, I was greeted by a reemergence of Chenopodium bonus-henricus, which is commonly known in English as Mercury, Goosefoot, Smearwort, Allgood, or Good King Henry.

Guder Heinrich - Chenopodium bonus-henricus

The latter term is the one that I find to be of most interest. This plant actually has nothing to do with any King Henry, and any reference to a king is absent from both the taxonomic name and the Deitsch name, both instead meaning "good Henry," or, perhaps more accurately, "good Heinz," "good Heinrich," or "good Heinzelmann." 

These terms all translate to a variety of wights and gnomes, thereby relating the plant to magical uses associated with Elves and Kobolds (see Grimm, Jacob. Teutonic Mythology, vol. II. New York: Dover Publications, 2004, pp. 501-509). 

Modern depictions of Elves show them as being friendly to humans; indeed, some lore implies that some male human spirits go on to reside with (and to be counted among the Elves). However, there are also many indications that Elves are inclined to follow their own agendas and sometimes find humans to be annoying. Thus, their actions may sometimes even be detrimental. 

For example, there are quite a few compound words in Deitsch and concepts in Urglaawe that contain a form of "Elf" and carry a negative connotation. "Der Elbekeenich" ("the Elf King) appears shortly before one's death. The Elbedritsch is a trickster figure who can mislead those on spiritual journeys. A nightmare is an "Elbdraam" ("Elf Dream"), and an "Elfschuss" ("Elf Shot) is a sudden pain that appears in humans.

In the case of the latter two, there is some oral and written lore that indicates that the Elves may be presenting the dream or the shot as part of a service provided to a deity or an ancestral spirit in order to convey a particular message to the humans. Typically, an Elf Shot is not seen as resulting from a human sorcerer. However, there is an indication of there being one way for humans to employ Elves for hexes.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. 

"Guder Heinrich" is differentiated from an unrelated, highly toxic plant called "Schlechter Heinrich" (Mercurialis perennis or English: Dog's Mercury). 

In terms of esoteric beliefs, Guder Heinrich can be used magically as an offering, particularly through burning as incense, to Elves or other Wights to aid in a particular effort. Likewise, Schlechter Heinrich can be used in a similar manner to employ Elves for nefarious duties. 

Schlechter Heinrich is highly toxic and should not be ingested or handled recklessly. Likewise, the casting of hexes is equally toxic to the spirit. Fortunately, Guder Heinrich, when offered as incense, can break hexes brought about through Schlechter Heinrich. 

Additionally, Guder Heinrich is said to be sacred to Berchta. The leaves of the plant are in the shape of a gooses' footprint. Since Berchta has a splayed "goose foot" as a result of Her spinning, the appearance of the leaves most likely serves as the connection to the goddess.

On a less esoteric level, Guder Heinrich has medicinal and culinary uses. Although spinach has pretty much replaced Guder Heinrich in cookery, the plant may still be used as "poor man's asparagus" or as a side dish with rabbit or goose.

Deitsch botanist Christopher Sauer (Weaver, William Woys. Sauer's herbal cures, pp. 158-159. New York: Routledge, 2001.) describes Guder Heinich as being a temperate  herb with watery and nitrous salt elements. He saw it as a good herb for dissolution and stilling of pain and for helping to create good blood. He also saw it as a good poultice for angry wounds and as a constituent in a salve for hemorrhoids. Historically, a plaster of the leaves was frequently used to treat gout (Deitsch: die Gicht).

In the case of gout, we also have a known instance of Blanzeschwetze, or "plant conversation," that relates to the Guder Heinrich plant. On three consecutive days before the sun rises, approach a Guder Heinrich plant. Each day, if the ground around it is dry, pour some water at the base while chanting the Eiwaz rune. If the ground is wet, apply some rich soil to the base while chanting the Tiwaz rune. These serve as your offering to the plant. Then assume a comfortable position, hold a leaf or stalk of the plant in your left hand, and say the following Blanzeschwetze incantation:

Guder Heinrich Geeich die Gicht

Guder Heinrich!

Ich hab die Gicht,

Du hoscht die nicht!

[Uruz Roon dreimol]

Nemm die vun mir weck

Vergange unner dei Deck!

Heel!

Heel!

Heel!

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(English Translation)

Good Henry Against the Gout

Good Henry!

I have the Gout,

You have it not!

[Chant the Uruz rune 3x]

Take it away from me!

Dissolved under your cover!

Hail!

Hail!

Hail!

Additionally, Guder Heinrich is also used medicinally to treat anemia (Chevallier, Andrew. Encyclopedia of herbal medicine, p. 188, New York: Dorling Kindersley, 2000).

The plant may be consumed like spinach.

Below is a Guder Heinrich Smoothie that is a modification of a Dark Green Smoothie published by Deitsch Master Herbalist, Rachel Weaver (Weaver, Rachel. Be your own "doctor," pp. 256-257. Reinholds, PA: Share-A-Care, 2010.

Disclaimer Again: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. 

Guder Heinrich Glattdrank

4 cups of Guder Heinrich (Chenopodium bonus-henricus)

2 bananas

3 tablespoons of pineapple concentrate

3 cups of water

Combine all ingredients (you may start with 1 banana and one tablespoon of pineapple and then add to taste) and completely liquefy all ingredients. I followed Weaver's advise to throw in a few ice cubes to make the drink nice and cold, and I enjoyed it. Weaver advises drinking two cups, refrigerating the remainder and then drinking throughout the day. 

Tongue Ulcers and Apple Cider Vinegar

Did you ever get one of those annoying, nagging little tongue ulcers (Deitsch: es Zunggschwier)? I get them occasionally, particularly if eat foods like pineapple.

Through the process of trying numerous remedies for these little buggers, I experimented with Apple Cider Vinegar (Deitsch: der Eppelwei-Essich). I splashed a small amount of Apple Cider Vinegar onto a paper towel and pressed it down firmly on the ulcer. I held it there for about a minute. I found that Apple Cider Vinegar (Deitsch: der Eppelwei-Essich) did a fantastic job of eliminating them quickly, or, at the very least, drastically reducing the pain they cause.

Again, this is something I tried for myself. The frequent appearance of tongue ulcers may be a symptom of other health issues. Folks should always refer their health issues to a licensed medical professional.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider.

Smallpox

Smallpox? Really? Didn't we "eradicate" the historic Number 1 killer of humans?

Perhaps smallpox has been under control for the last few generations. However, vaccinations are no longer given, and there are still small stores of the virus in existence. Who knows whether this dreaded disease will ever rear its ugly head again?

There is no cure for smallpox. Vaccination has been the most effective route towards destroying the grip that this disease held on humanity for centuries.

Ironically, I have come across a reference that indicates that vaccinations were taking place in the Deitscherei before the formal vaccine came into being. According to a footnote on page 97 of Thomas R. Brendle's and Claude W. Unger's Folk Medicine of the Pennsylvania Germans: The Non-Occult Cures (Pennsylvania German Society, 1935), "vaccination was practiced by the brilliant, though erratic preacher and doctor, Rev. Henry Stoy."

Stoy was a preacher at St. Paul's Reformed (now UCC) in Millbach (Lebanon County, PA) in the 1750's. Thus, it is possible that the practice of vaccination (perhaps, more correctly, "inoculation") through limited, controlled exposure was in use among the Deitsch prior to Edward Jenner's publications in 1796 regarding cowpox infection leading to smallpox immunity among milkmaids. This, of course, is speculation. Hopefully someone else will have more detailed information on this interesting piece of Deitsch history.

Smallpox is known in Deitsch as "die Parble." This is a plural noun and is pronounced like "PAR-pleh," with a slight trill of the tongue on the "R." The singular ("pock") would be "es Parbel" ("PAR-pel") though northern Deitsch variants would almost certainly say, "Parwel" ("PAR-vel").

The word for the verb "inoculate" is "bleedle" ("PLAYD-leh"), though that usage is more commonly applied to plants or trees. The verb for "vaccinate" is "blanze" ("BLAHN-tseh"), which literally means "to plant." The name for the smallpox vaccination is "die Parbleblanz" ("PAR-pleh-BLAH-nts"). To me, this term implies the purposeful planting of the disease, thus implying inoculation more than vaccination. However, the language has evolved its meaning to the latter.

Prior to the widespread distribution of the smallpox vaccine, the Deitsch would first attempt to prevent the contraction of the disease through carrying onion, garlic, sulfur, and/or Asafoetida (Ferula assa-foetida; Deitsch: der Deiwelsdreck) on the person. These items, which were also used as amulets against witchcraft, were thought both to absorb smallpox as well as to ward off the disease (Brendle and Unger 97). Children who contracted the disease wore Rue (Ruta graveolens; Deitsch: die Raude) on the bare skin (rue can cause dermatitis!) of the neck and rue and apostem herb were hung on the body to prevent blindness or visual impairment from the infection. Apostem herb is most likely either Boswellia (Boswellia serrata; Deitsch: der Weihrauchbaam) or Angelica (Angelica archangelica; Deitsch: die Engelwatzel).

To prevent scarring, live toads were boiled for an hour in olive oil (Deitsch: Baamolich). The oil was then strained and applied daily to the face of the infected individual (Brendle and Unger 97-98).

The preferred treatment during the Colonial Era was to take some fresh Alder (Alnus glutinosa; Deitsch: es Erlholz) bark chippings, to boil them in a cup of hogs' fat, to strain through a sack, and to apply the infused fat to the infection. The fat was also spread on bread and consumed as part of the attempt to eradicate the disease (Brendle and Unger 98).

Let us hope that we never have to put these practices to use again!

Blanzeheilkunscht: Deitsch Herbal Wisdom

When one thinks of "herbal medicine," what comes to mind? Typically, it is Traditional Chinese Medicine (TCM), Ayurveda, Native American herbal knowledge, or modern, science-based Medical Herbalism. Of course, all of these forms of medicine are valid systems. Absent from the list, however, are the many folk traditions of cultures all around the world, including the practices of the Deitsch.

Deitsch herbal medicine has been present in North America since the time of settlement. Local Brauchers and Braucherins (folk doctors, sometimes called "witch doctors") utilized (and continue to do so) herbs as part of their healing practice. Some Deitsch include herbs in religious, spiritual, and occult practices. Many, particularly those of the Plain Christian religious sects, have always utilized herbalism as frontline medicine.

The very first botanical book of botanical healing was published by a second-generation Deitscher, Christopher Sauer. The English translation of the title of the book is The Compendious Herbal, and the first installment of the publication appeared in 1762; new installments appeared periodically after that for sixteen years. Although Sauer was very well known among the Deitsch population, his work and his fame were inhibited by the language barrier and also by his loyalty to the British Crown during the Revolution. We are fortunate that William Woys Weaver published Sauer's Herbal Cures in 2001, thus bringing new awareness of Sauer's work to later Deitsch generations. 

Sauer's work is not the only major source of Deitsch herbal lore. The Pennsylvania German Society has issued a few publications that are most relevant to the topic of Blanzeheilkunscht. Among them are Thomas R. Brendle's and Claude W. Unger's Folk Medicine of the Pennsylvania Germans (1935) and David E. Lick's and Thomas R. Brendle's Plant Names and Plant Lore Among the Pennsylvania Germans (1926). These are sources that will be used frequently on this blog. There are also numerous sources of Deitsch herbal knowledge, whether scientific, spiritual, or occult, and those sources will be included, as warranted.

My own experiences, including childhood exposure to herbalis, my Homestead Herbalism training at the Farm at Coventry, my practice as a Braucher, and my religious and spiritual pursuits in Urglaawe, will also be incorporated, as appropriate.