A Leech’s Prayer

Oh, look upon these herbs collected.
Children plucked from Folde’s fertile womb
May they share your benefits
Oh Goddess rich in vegetation

And to Mōna and to Niht I do call
Dressed in nightfall’s mantle
You who kiss all things with your dew
Dripping to Earth from the horse’s bit
Nourishing all until Sōl reclaims the heavens

Share with me your power
Share it with seed and with sprout
And with all green things
May they prove potent
And drive out sickness and wound
Whether consumed
Or applied upon the body
May we be whole and may we be well



Making Cannabis Salve with Sundorwīc

It’s no secret that we Sundorwīcians are deeply interested in herbalism and often engage in DIY projects related to said interest.

Being something of companion piece to our previous article, Wyrtlār: Hemp/Cannabis, this article will feature our hearth’s recipe for making cannabis salve; a  non- psychoactive topical which we regularly use for stiff and painful joints and muscles.

But, before we dive into the step-by-step, it might be worthwhile to explain what a salve actually is and how it differs from other products.

Unlike lotion, salves do not require water and are simply the combination of oil(s) and a wax (typically beeswax), which, when mixed and cooled, harden to form a topical application which is less fluid than conventional lotions or creams. The absence of water and introduction of beeswax also provides salves with a long shelf life without the need for added preservatives. Salves are – at least in my experience – superior to lotions when it comes to applying cannabis topically, as it takes longer to absorb into the skin and as a consequence of this, provides a long lasting protective coating over the affected area.

Step 1 – Making Cannabis Oil

The first and arguably most important step, is the creation of the cannabis infused oil. To create this oil, you will need:

  • 1/8 – 1/2 an ounce of dried cannabis flower or decarboxylated cannabis flower. To decarboxylate cannabis, one must bake dried and ground cannabis flowers on a baking sheet for 30-45 minutes at 240 degrees Fahrenheit or 115 degrees Celsius. One can also used the golden-brown cannabis flowers left over from vapourizing, as they are already decarboxylated.
  • 4 cups food grade or cosmetic grade oil, which you can purchase at most health and wellness shops. Coconut oil works extremely well for this.
    Our Decarboxylated Cannabis

    Decarbed Cannabis simmering in oil

Add your 4 cups of oil to a medium saucepan and gently stir in decarboxylated cannabis flowers. Heat the oil on a very low temperature for about three hours, making sure that the oil doesn’t boil or burn. The idea is to keep the oil warm, not to cook the cannabis! Then strain the oil concoction using a cheesecloth or coffee filter to remove unwanted bits of dried flower. You should be left with a transparent oil free from sediment, unless you used an oil which is solid at room temperature, such as coconut oil.

That’s your cannabis oil completed. You can also use this recipe to make edibles as long as you used food grade oil.

Step 2 – Making the Salve

What you will need for this step is as follows:

  • 1/4 cup of cannabis infused oil
  • 1/4 cup of cosmetic or food grade oil (coconut oil, grapeseed oil, hemp seed oil etc.)
  • 2 tablespoons of grated beeswax (grating the beeswax is annoying, so if you can find it in pellet form, buy it!)
  • 1/4 teaspoon of vitamin E oil
  • 6-10 drops of essential oils of your choosing (optional)
The beeswax as it’s melting into the oil
How the oil should appear once the beeswax has melted fully
The end result before the oil solidifies

In a mason jar or heatproof bowl, mix together your cannabis oil, your carrier oil and your beeswax. Don not add your vitamin E or essential oils at this point, as the heating process will essentially destroy them. If using a mason jar, place the mixture in a saucepan half-filled with water (make sure water doesn’t get into the mason jar!). If using a double boiler, place your heatproof bowl on top of the saucepan. Heat until all of the beeswax has melted into the oil over medium-low heat. Remove from heat and allow to cool slightly for 5(ish) minutes. Add vitamin E oil and essential oil blend and stir repeatedly for 2 minutes. At this point, your salve can be transferred into appropriate containers and allowed to cool and harden. The salve can keep up to one year at room temperature without the use of added preservatives.

Wyrtlār: Hemp/Cannabis

Hemp (Cannabis Sativa) is an annual herbaceous plant which was originally endemic to Eastern Asia [1]. In Old English, the plant was referred to as hænep, which comes from Proto-Germanic *hanapiz [2], which, in turn, derives from Ancient Greek, kánnabis [3]. It’s uncertain at what point the word was adopted into the Germanic language, but it was affected by Grimm’s law, shifting *k to *h and *b to *p [4], suggesting a fairly early transmission.

In terms of Old English medicinal usage, the plant is referenced a total of 4 times in the Anglo-Saxon leechdoms in conjunction with other herbs for treatment of a variety of issues.

A mention of hænep occurs in Lacnunga 63, where it is employed alongside a whole host of other herbs and “black snail’s dust” to produce a holy salve with apotropaic properties. Lacnunga 63 also lists the recitation of a so-called snake-charm 9 times.

“acre acre arnem nona ærnem beoþor ærnem nidren arcum cunaþ ele harassan fidine”[5]

This charm follows the typical Germanic pattern of utilizing the number 9, and some scholars have noted similarities between this charm and Gaelic charms found elsewhere – though none have been able to successfully decipher its meaning [6][7].  

In Herbarium 26, hemp is combined with wolf’s comb, raven’s foot and hart clover, pounded into a fine powder and mixed in wine to create a diuretic to treat “watersickness” (wæterseocnysse); an archaic term for dropsy or interstitial edema [8].

In Herbarium 27, we are provided with two uses for hænep in the form of an analgesic. In the first usage, cannabis is recommended to be pounded and laid into an open wound, or “if the wound be very deep then take the sap and wring it into the wound.”  In the second part, the writer suggests cannabis should be drunk to take away “pain of the innards” – a treatment which makes sense considering how effective endocannabinoids and cannabinoids appear to be in treating inflammatory bowel disease (IBD)[9].

In the Hellenic world, cannabis and its medicinal applications were well-known. In his De Materia Medica, Dioscorides provides us with information about two plants; kannabis emeros and kannabis agria. The first plant, emeros, likely refers to cannabis sativa, a plant which was employed for a variety of uses.

“Cannabis is a plant of considerable use in this life for twisting very strong ropes. It bears leaves with a bad scent, similar to the ash; long hollow stalks, and a round seed. Eaten in quantities these quench conception. The herb (juiced while green) is good for earaches. It is also called cannabium, schoenostrophon, or asterion; the Romans call it cannabis.” [10]

The second plant, kannabis agria, may refer to hibiscus cannabinus, datisca cannabina, or cannabis sativa indica, according to Osbaldeston [11]. Cannabis sativa indica seems a rather likely choice when we look at the anti-inflammatory properties presented in the excerpt below.

“Cannabis sylvestris bears little stems similar to those of althea but darker, sharper and smaller. The leaves are similar to the cultivated but sharper and darker. The reddish flowers are similar to lychnis, with the seed and root similar to althea. The root (boiled and applied) is able to lessen inflammation, dissolve oedema, and disperse hardened matter around the joints. The bark of this is suitable for twining ropes. It is also called hydrastina, the Romans call it terminalis, and some, cannabis.” [12]

As in Herbarian 26, cannabis is used here to treat edema (swelling), as well as some sort of unspecified inflammation of the joints – perhaps a reference to gout or pseudogout.

In his Histories (440 BCE), Herodotus gives us a glimpse into the entheogenic usage of cannabis among the Scythians.

They make a booth by fixing in the ground three sticks inclined towards one another, and stretching around them woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed. … The Scythians, as I said, take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapour as no Grecian vapour-bath can exceed; the Scyths, delighted, shout for joy, and this vapour serves them instead of a water-bath; for they never by any chance wash their bodies with water” [13]

Herodotus’ account – at least the portion regarding their use of cannabis – is supported by archaeological evidence. In 2013, archaeologist Andrei Belinski unearthed a number of Scythian artifacts from a kurgan found in the Caucasus Mountains of southern Russia. Two golden vessels filled with a black residue were discovered among the grave goods. When Belinski sent samples of the residue in for analysis, he found they contained remnants of opium and cannabis. Belinski believes the vessels originally held an opium-derived concoction which was consumed while cannabis was burned as a form of incense nearby. Archaeologist Anton Gass of the Prussian Cultural Heritage Foundation supports Belinski’s theory, saying “that both drugs were being used simultaneously is beyond doubt.” [14]

The Thracians and Dacians were also not strangers to cannabis, which is unsurprising given their contact with the Scythians. Herodotus suggests the Thracians were skilled in the weaving of hemp garments, which he claimed closely resembled linen to those unfamiliar with the plant fibres.

In his Geography, Strabo makes reference to a people called the Kapnobatai, or “Those who walk among the smoke/clouds.” While it is unknown whether the Kapnobatai were a shamanic cult or an organized priesthood, we are provided with a brief look at their practices.

“Poseidonius goes on to say of the Mysians that in accordance with their religion they abstain from eating any living thing, and therefore from their flocks as well; and that they use as food honey and milk and cheese, living a peaceable life, and for this reason are called both “god-fearing” and “capnobatae”…” [15]

In A Treasury of Hashish, Dr. Alexander Sumach says this of the Kapnobatai:

The sorcerers of these Thracian tribes were known to have burned female cannabis flowers (and other psychoactive plants) as a mystical incense to induce trances. Their special talents were attributed to the “magical heat” produced from burning the cannabis and other herbs, believing that the plants dissolved in the flames, then reassembled themselves inside the person who inhaled the vapors.” [16][17]

Eliade also touches on Thracian cannabis use in his work, Shamanism: Archaic Techniques of Ecstasy.

“Only one document appears to indicate the existence of a Getic shamanism: it is Strabo’s account of the Mysian kapnobatai, a name that has been translated, by analogy with Aristophanes’ aerobates, as ‘those who walk in the clouds,’ but which should be translated ‘those who walk in smoke.’ Presumably the smoke is hemp smoke, a rudimentary means of ecstasy known to both the Thracians and the Scythians. The kapnobatai would seem to be Getic dancers and sorcerers who used hemp smoke for their ecstatic trances.” [18]

The Scythian and Thracian fondness for cannabis may have been transferred to the Goths during their time on the Pontic Steppe. The earliest Greek accounts of the Goths refer to them as Scythian – a blanket identifier which was likely used due to their close proximity and shared nomadic lifestyle [19].

Herwig Wolfram makes mention of this shared affinity in his History of the Goths, where he touches on possible shamanic practices associated with the Goths.

“ We must not, however, see the entire ‘Gothic special vocabulary’ – namely, all words that have no direct corresponding words in Germanic or Indo-European languages – as the ‘genuine remains of the shamanic vocabulary.’ By no means must everything that remains unexplained be a reminder of a shamanic experience. Such a generalization would certainly be greatly exaggerated. But the intoxicating ‘cannabis sauna,’ which Herodotus noted among the Scythians, was not unknown to the Thracians and probably also sent the Gothic shamans on the desired ‘trip’.” [20]

The Egyptians utilized cannabis for various ailments. Cannabis is listed as a medicinal herb on several papyri, the most well-known of which, the Ebers papyrus, was recorded in 1550 BCE [21].  The Ebers papyrus presents cannabis as a remedy for issues associated with the female reproductive system and suggests the herb should be ground and mixed with honey and inserted as a vaginal suppository to alleviate “heat of the uterus.”  While “heat of the uterus” could refer to a fairly extensive list of reproductive issues, Egyptologist Paul Ghalioungui believed the suppository would have been utilized as an obstetric aid. This usage mirrors 19th century treatments which employed cannabis in a similar fashion to treat migraines and gynecological disorders [22].

In the  Ramesseum III Papyrus, dated to 1700 BCE, hemp is ground, mixed with celery and left out overnight to collect dew. This dewy concoction is then rubbed into the eyes the following morning to treat an unspecified eye-related issue [23]. This usage calls to mind one of the earliest modern uses of medical marijuana as treatment for glaucoma [24].

The Berlin Papyrus, dated to 1300 BCE, recommends cannabis be used topically to reduce fever and treat inflammation [25] – a practice we still see today with CBD infused ointments and lotions.

In the Chester-Beatty VI papyrus, cannabis is referenced twice as a component of a suppository to treat colorectal-related issues, such as hemorrhoids [26].  

The Hearst Papyrus, dated to 1550 BCE, provides us with three formulas utilizing cannabis for the treatment of foot-related difficulties. In one of the excerpts, cannabis is employed to treat what appears to be a gangrenous infection of the toenail where maggots have taken hold.

“”If you find a painful finger or a toe, from water having been around them (serosity), their odor being malignant, whereas they have formed maggots [worms], you must say to this patient: “A problem that I can treat”. You must prepare for him treatments to kill the vermin [. . .]. Another for the toenail: honey: 1/4; ochre 1/64; cannabis: 1/32; hedjou resin: 1/32, ibou plant: 1/32. Prepare as for the preceding, and dress with it”. [27]

The use of cannabis as an antibiotic is supported by modern science, since THC, CBD, CBN, CBC and CBG have all been shown to possess antibiotic properties and may be used in place of current medications due to increasing antibiotic resistance [28][29].

Cannabis has a long history in China, being used for both entheogenic and medicinal purposes for thousands of years. Shennong’s  Ben Cao Jing describes the plant as having the ability to induce hallucinations and to cause those who ingest it to “throw themselves about like maniacs.” the author goes on to say that the plant, if taken over a long period, can provide the user with the ability to communicate with spirits and can cause their body to “become light” [30].

In another part of the book, the author gives us a description of the plant itself, which he claims possesses poisonous leaves and fruits.

The flowers when they burst (when the pollen is scattered) are called 麻蕡 [mafen] or 麻勃 [mabo]. The best time for gathering is the seventh day of the seventh month. The seeds are gathered in the ninth month. The seeds which have entered the soil are injurious to man. It grows in [Taishan] (in [Shandong] …). The flowers, the fruit (seed) and the leaves are officinal. The leaves and the fruit are said to be poisonous, but not the flowers and the kernels of the seeds.” [31]

The belief that cannabis was a means of communicating with the dead appears to have been widespread in ancient China. T’ao Hung Ching’s Ming-I Pieh Lu describes the plant as being utilized by necromancers in their work and when combined with ginseng, allows the practitioner the ability to fast forward time and peer into the future [32]. The Zhenglei bencao and Shiliao bencao  give a similar use and suggest the plant allows users to perceive spirits if “taken for 100 days” [33][34].

“The use of Cannabis as an hallucinogenic drug by necromancers or magicians is especially notable. It should be pointed out that in ancient China, as in most early cultures, medicine has its origin in magic. Medicine men were practicing magicians. In northeastern Asia, shamanism was widespread from Neolithic down to recent times. In ancient China shamans were known as wu. This vocation was very common down to the Han dynasty. After that it gradually diminished in importance, but the practice persisted in scattered localities and among certain peoples. In the far north, among the nomadic tribes of Mongolia and Siberia, shamanism was widespread and common until rather recent times.” [35]

Apart from its widespread necromantic uses, cannabis was also among the 50 fundamental herbs of traditional Chinese medicine [36]. As medicine, cannabis was used to treat a long list of ailments, including: tapeworm, blot clot, constipation and hair loss.

“Every part of the hemp plant is used in medicine … The flowers are recommended in the 120 different forms of (風 feng) disease, in menstrual disorders, and in wounds. The achenia, which are considered to be poisonous, stimulate the nervous system, and if used in excess, will produce hallucinations and staggering gait. They are prescribed in nervous disorders, especially those marked by local anaesthesia. The seeds … are considered to be tonic, demulcent, alternative [restorative], laxative, emmenagogue, diuretic, anthelmintic, and corrective. … They are prescribed internally in fluxes, post-partum difficulties, aconite poisoning, vermillion poisoning, constipation, and obstinate vomiting. Externally they are used for eruptions, ulcers, favus, wounds, and falling of the hair. The oil is used for falling hair, sulfur poisoning, and dryness of the throat. The leaves are considered to be poisonous, and the freshly expressed juice is used as an anthelmintic, in scorpion stings, to stop the hair from falling out and to prevent it from turning gray. … The stalk, or its bark, is considered to be diuretic … The juice of the root is … thought to have a beneficial action in retained placenta and post-partum hemorrhage. An infusion of hemp … is used as a demulcent drink for quenching thirst and relieving fluxes.” [37]

Like China, India too has a long history of cannabis use stretching back millenia. In Atharvaveda, cannabis – here referred to as bhang – is listed as one of the 5 sacred plants that deliver men from woe.

“To the five kingdoms of the plants which Soma rules as Lord we speak.
Darbha, cannabis, barley, mighty power: may these deliver us from woe.”

The Vedas also speak highly of the plant and refer to it as “liberator,” “joy-giver” and a “source of happiness” and the Raja Vallabha suggests hemp was sent from the heavens to provide humanity with delight, courage and a boost of libido. The use of cannabis as a form of aphrodisiac appears to be legitimate, given recent research by the National Survey of Family Growth (NSFG) into the relationship between sex and cannabis has revealed that people who smoke marijuana appear to have more sex on average than those who abstain.

“The researchers noticed a correlation between how often people smoked marijuana and how often they had sex. More specifically, people who used marijuana had 20 percent more sex than those who did not, and this applied to both genders.

Women who refrained from having marijuana in the past year reported having had sex six times, on average, in the past 4 weeks, while for marijuana users, this number was 7.1.

Men who abstained from marijuana had sex 5.6 times in the past 4 weeks, while men who used marijuana daily reported an average number of 6.9 times.” [38][39]



[1] Florian, Mary-Lou E. Kronkright, Dale Paul. Norton, Ruth E. The Conservation of Artifacts Made from Plant Materials
[5]Pollington, Stephen. Leechcraft
[6]Pollington, Stephen. Leechcraft
[7]Grattan, John H. G. Singer, Charles J. Anglo-Saxon magic and medicine
[9]University of Massachusetts Medical School. “Cannabis link to relieving intestinal inflammation explained.” ScienceDaily. ScienceDaily, 13 August 2018.
[10]Dioscorides, Pedanius. De Materia Medica. Translated and edited by Tess Anne Osbaldeston
[11]Dioscorides, Pedanius. De Materia Medica. Translated and edited by Tess Anne Osbaldeston
[12]Dioscorides, Pedanius. De Materia Medica. Translated and edited by Tess Anne Osbaldeston
[13]Herodotus. Histories 4.75
[15]Strabo. Geography.
[17]Sumach, Alexander. A Treasury of Hashish
[18]Eliade, Mircea. Shamanism: Archaic Techniques of Ecstasy.
[19]Kulikowski, Michael. Rome’s Gothic Wars: From the Third Century to Alaric
[20]Wolfram, Herwig. History of the Goths
[30]Needham, Joseph. Science and Civilisation in China
[31]Bretschneider, Emil. Botanicon Sinicum: Notes on Chinese Botany from Native and Western Sources. Part III, Botanical Investigations in the Materia Medica of the Ancient Chinese.
[32]Touw, M. The religious and medicinal uses of Cannabis in China, India and Tibet. Journal of psychoactive drugs
[33]Li Hui-Lin.  The Origin and Use of Cannabis in Eastern Asia: Linguistic-Cultural Implications, Economic Botany
[34]Shiliao bencao
[35]Li Hui-Lin. An Archaeological and Historical Account of Cannabis in China
[36]Wong, Ming. La Médecine chinoise par les plantes.
[37]Smith, Frederick Porter. Chinese Materia Medica: Vegetable Kingdom.[38]https://www.medicalnewstoday.com/articles/319907.php

Wyrtlar: Stonecrop

Stonecrops (Sedum spp.) are a hardy type of ground-cover succulent, native to Eurasia. There are also two species of stonecrop (Sedum lanceolatum and Sedum divergens) native to North America.

The name ‘stonecrop’ descends directly from Old English ‘stāncrop’, and is referenced once in Bald’s Leechbook, once in the Herbarium and twice in the Lacnunga MS. References to ‘stāncrop’ are typically thought to refer mainly to sedum acre (a short, densely-leaved varietal), though there is speculation that ‘stāncrop’ was used as a gloss for creeping jenny as well.

In Lacnunga (143), stonecrop is listed as an ingredient in the treatment of babesiosis in sheep.

“If sheep be afflicted, and against sudden murrain: black hellebore, lupin, wolf’s comb, fennel, stonecrop; make them into dust; put it into holy water; pour it into the afflicted sheep and sprinkle on others three times.”

In Lacnunga (178), the seed of stonecrop is listed as an ingredient in the treatment for a whole host of ailments, including; rash, inability to urinate , cramps and dizziness.

In The Herbarium Manuscript V (139) it is referred to as ‘aizos’, where it is said to cure headaches, pain of the eyes, foot disease, serpent bite, diarrhoea, flux of the innards and intestinal worms.

“This plant which one calls ‘aizos minor’ and by another name… is produced on paths and in stony places and on hills, and on old burial mounds, and from one root it sends out many small boughs and they are full of leaves, small and long and sharp and broad and very juicy; and this plant’s root is useless.”

In Bald’s Leechbook (67), stonecrop is prescribed for ‘devilsickness’, where it is put into a mixture of holy water and ale.

“Again hassock, hawthorn, stonecrop, lupin, fennel, boarthroat, cropleek, pour out likewise.”

The most common uses for stonecrop in the Old English medical manuscripts is for stomach ailments, ulcers/rash and scurvy. Stonecrop is high in both vitamin A and vitamin C, so its use in treating scurvy certainly has merit.

The Romans,too, utilized stonecrop for medicinal purposes. In Dioscorides’ De Materia Medica, several varietals of stonecrop are listed as treatment for headaches, goitre, herpes, gangrenous ulceration of the cheeks, inflammation of the eyes, burns, gout, spider bites, roundworm, dysentery, diarrhoea, excessive menstrual flow and weak eyes.

There seems to be a third kind of sempervivum that has little leaves, thicker, similar to those of portulaca, and rough. It grows among rocks. It is warming, sharp, and ulcerating, dissolving tumours applied with goose grease. It is also called portulaca agrestis, or telephium, and the Romans call it illecebra.”

Stonecrop was also used by the Natives of Western Canada for similar ailments, suggesting its efficacy. The First Nations people of British Columbia ate the leaves both raw and cooked  as treatment for diarrhoea and used the stems and leaves on wounds, ulcers, minor burns, insect bites and for general skin irritation. The juicy leaves were also used as a source of liquid when fresh water was scarce.

As with other succulents, stonecrop was seen as being able to protect against lightning strikes when planted upon a roof.



Stephen Pollington, Leechcraft: Early English Charms Plantlore and Healing

Bald’s Leechbook

The Herbarium

The Lacnunga Manuscript

Pedanius Dioscorides (trans. Tess Anne Osbaldeston), De Materia Medica

Lone Pine Publishing, Edible & Medicinal Plants of Canada

An Ynnelēac Clīða

I feel I should preface this post by explaining that I am most certainly not a doctor, nor do I think you should use a poultice for some debilitating chest infection instead of seeking medical help. If you do that, you’ll probably die.

Poultices were utilised frequently in Anglo-Saxon leechcraft. As a matter of fact, poultices are listed an impressive eleven times in the Herbarium, twice in Bald’s Leechbook and once in the Lacnunga Manuscript[1]. Bosworth and Toller Anglo-Saxon Dictionary provides us with several words for poultice: ‘clīða/clēoða/clȳða’, ‘clam’, ‘sweðung/swoðung’, ‘flacge’ and ‘onlegen’.

One fairly popular remedy, although not present in AS leechdom[2], is the onion poultice, which is said to relieve chest cough and congestion. There are many variations of the onion poultice recipe floating around the mire that is the internet. Some recipes include garlic for added antibiotic qualities, some require turning the onion into a salve and slathering on the entire chest, then covering and others are extremely straightforward and simplistic.

15053245_363257990688251_537083888_oI’ve done the onion and the onion/garlic poultice and haven’t noticed a massive difference between the two. I’ve never done the paste, but it seems like a bit too much work and mess for my liking. Instead, I opt for the more simple recipes that I’ve seen on the internet.


  • I typically use one large onion, or two smaller onions. The more onion you use, the more area on the chest you can cover.
  • I then dice the onions and heat my pan.
  • Once the frying pan is sufficiently heated, I throw the diced onions in with a little water.
  • I then saute the onions until the water evaporates.
  • I then take the cooked onions and drain them in a sieve.
  • Once  the water had drained and the onions had cooled a little, I place them in a clean rag or cheesecloth.
  • I typically then pull up the ends of the cloth to make something of a sachet or bundle and tie with twine or elastic. I’ve seen some done this way and others done with a burrito-like fold.

From there, you lie down and place the poultice on your chest (assuming that it isn’t insanely hot still.) It should be hot/warm, but not painfully so. Leave it on for twenty minutes to a half hour and then remove, or you can simply wait until the heat leaves the poultice.

You can reheat the poultice in the microwave throughout the day and reapply as needed. A couple of the websites suggested you can use the poultice for up to 24 hours in this way.

I’ve read some accounts of people using onion poultices on their feet to ease lung congestion. I’ve not tried this one and can’t really vouch for its efficacy.

15064015_363257944021589_49884948_oI’ve had varying degrees of success with laying the poultice on my chest, though. It acts as an expectorant, loosening any stubborn phlegm lingering in your chest. The heat also helps and feels soothing, if it isn’t too hot. Onions possess antibacterial, anti-fungal, antiviral and anti-inflammatory properties, which is why they are so beneficial in dealing with spasmodic cough.



[1] Leechcraft: Early English Charms, Plantlore and Healing, Stephen Pollington

[2] Although I was unable to find Old English use of the onion poultice for cough and cold, I did find this morsel of information in Stephen Pollington’s,  Leechcraft: Early English Charms, Plantlore and Healing.

“A staple food in early England, it was valued for its strong flavour and its slight antiseptic qualities. An onion hung above a doorway was believed to protect against infection from those passing through.”