Eat pumpkins quickly, lest they turn into vampires. People aren’t the only beings who can become vampiric. According to Balkan Romani folk traditions, hard-shelled, seedy fruits and vegetables can become vampires too. Although melons and squashes can also be vampiric, pumpkins – maybe because of halloween associations – have garnered the most attention.
The potential vampire is activated when a pumpkin is kept longer than ten days or not consumed before Christmas. Leaving it out all night exposed to a full moon may activate transformation, too. Not every pumpkin is guaranteed to turn into a vampire just as not every corpse is expected to rise. Vampire pumpkins betray themselves by making growling noises or developing red, vaguely blood-like splotches on their shells.
In general, there’s no need to worry about vampire pumpkins very much. As they don’t possess teeth, they can’t cause sudden, immediate harm. They are, however, unhealthy to keep around as they gradually absorb psychic energy from those around them. If a person is debilitated with low energy and a weak aura, such pumpkins can eventually cause damage, although it is a slow process. Vampire pumpkins also attract malevolent spirits.
Plunge vampiric pumpkins (or other suspect produce) into boiling water to kill them. Then break them into pieces and discard. (The traditional weapon for breaking them is a branch or handmade broom, which is then also discarded.)
The Gypsy has some queer, old-fashioned gold piece; this she takes to some goldsmith’s shop, at the window of which she has observed a basin full of old gold coins, and shows it to the goldsmith, asking him if he will purchase it. He looks at it attentively, and sees that it is of very pure gold; whereupon he says that he has no particular objection to buy it; but that as it is very old it is not of much value, and that he has several like it.
“Have you indeed, Master?” says the Gypsy; “then pray show them to me, and I will buy them; for, to tell you the truth, I would rather buy than sell pieces like this, for I have a great respect for them, and know their value: give me back my coin, and I will compare any you have with it.”
The goldsmith gives her back her coin, takes his basin of gold from the window, and places it on the counter. The Gypsy puts down her head, and pries into the basin. “Ah, I see nothing here like my coin,” says she. “Now, Master, to oblige me, take out a handful of the coins and lay them on the counter; I am a poor, honest woman, Master, and do not wish to put my hand into your basin. Oh! if I could find one coin like my own, I would give much money for it; barributer than it is worth.”
The goldsmith, to oblige the poor, simple, foreign creature (for such he believes her to be), and, with a considerable hope of profit, takes a handful of coins from the basin and puts them upon the counter.
“I fear there is none here like mine, Master,” says the Gypsy, moving the coins rapidly with the tips of her fingers. “No, no, there is not one here like mine – kek yeck, kek yeck – not one, not one. Stay, stay! What’s this, what’s this? So se cavo, so se cavo? Oh, here is one like mine; or if not quite like, like enough to suit me. Now, Master, what will you take for this coin?”
The goldsmith looks at it, and names a price considerably above the value; whereupon she says: “Now, Master, I will deal fairly with you: you have not asked me the full value of the coin by three three-groats, three-groats, three-groats; by trin tringurushis, tringurushis, tringurushis. So here’s the money you asked, Master, and three three-groats, three shillings, besides. God bless you, Master! You would have cheated yourself, but the poor woman would not let you; for though she is poor she is honest”: and thus she takes her leave, leaving the goldsmith very well satisfied with his customer – with little reason, however, for out of about twenty coins which he laid on the counter she had filched at least three, which her brown nimble fingers, though they seemingly scarcely touched the gold, contrived to convey up her sleeves.
This kind of pilfering is called by the English Gypsies cauring, and by the Spanish ustilar pastesas, or stealing with the fingers. The word caur seems to be connected with the English cower, and the Hebrew kãra, a word of frequent occurrence in the historical part of the Old Testament, and signifying to bend, stoop down, incurvare.
From: Romano Lavo-Lil
The Gypsy makes some poor simpleton of a lady believe that if the latter puts her gold into her hands, and she makes it up into a parcel, and puts it between the lady’s feather-bed and mattress, it will at the end of a month be multiplied a hundredfold, provided the lady does not look at it during all that time. On receiving the money she makes it up into a brown paper parcel, which she seals with wax, turns herself repeatedly round, squints, and spits, and then puts between the feather-bed and mattress – not the parcel of gold, but one exactly like it, which she has prepared beforehand, containing old halfpence, farthings, and the like; then, after cautioning the lady by no means to undo the parcel before the stated time, she takes her departure singing to herself:
O dear me! O dear me!
What dinnelies these gorgies be.
The above artifice is called by the English Gypsies the hukni, and by the Spanish hokhano baro, or the great lie. Hukni and hokano were originally one and the same word; the root seems to be the Sanscrit huhanã, lie, trick, deceit.
From: Romano Lavo-Lil
Bad luck at home can be avoided by never washing blankets during the waxing May moon. According to the saying:
If you wash blankets in May,
You will wash a loved one away.
From: The Good Spell Book