Rollin’ Calf (part 1): “a very bad duppy indeed”

Time for some Halloween spookiness. This month’s post features a duppy  which Martha Beckwith described as an “especially dangerous duppy”. According to Beckwith, the Rollin’ Calves live in:

“the roots of cottonwood trees and in clumps of bamboo but also in caves and deserted houses.”

They leave these abodes at night to “follow sugar wains because of their love of molasses, or to break into cattle pens.”

Beckwith was told that, as well as Obeah practitioners,

“[m]urderers and butchers and I know not how many other reprobates become Rolling-calves when they die.”

Folklorist MacEdward Leach also noted that butchers were likely to become Calves after death, especially those who “give short weight”.

cropped calf

Beckwith described the Calf as looking like a black and white goat with blazing red eyes. Its back feet are those of a goat whilst the front pair consist of one human foot and one horse’s hoof. It has a collar round its neck with a chain attached which drags along the ground. Writing in the early twentieth century, Frank Cundall  quoted an informant who said that Satan gave the Calf the chain to warn people of its approach.

When it came to the other forms that the Rolling Calf may take, Beckwith cited Thomas Banbury. According to Banbury Rollin’ Calves may appear as a:

 “cat, dog, hog, goat, horse or bull, but the most dangerous is the brindled cat [see picture below], and… it [the Calf] has the power to grow from the size of a cat or dog to that of a horse or bull.”

millie - cropped

Unwary travellers are most likely to encounter Rollin’ Calves at night. MacEdward Leach noted how Calves will try to kill their victims by breathing their “hot breath” on them.

As to the Calf’s name. Martha Beckwith believed that rollin’ meant roaming. However Leach said she had got this wrong. In his view, rollin’ means roaring.

Next time… How to prevent a Rollin’ Calf breathing its hot breath on you. Then back to things arboreal with more on the Tree of Good and Evil.


Sources (in order of first appearances in text)

Title quote from Black Roadways, p. 100.

Martha Warren Beckwith, Black Roadways: A Study of Jamaica Folk Life (reprint, New York: Negro Universities Press, 1969, of orig. edn, Chapel Hill: University of North Carolina Press, 1929), pp. 100-101.

MacEdward Leach, “Folklore of Jamaica: A Survey”, Schweizerisches Archiv für Volkskunde = Archives suisses des traditions populaires, vol. 59, (1963), pp. 59-81, p. 69.

Frank Cundall, “Folklore of the Negroes of Jamaica”, Folklore, Vol. 15, No. 1. (Mar. 25, 1904), pp. 87-94, p. 91.

Rev. Thomas Banbury, Jamaica Superstitions; or the Obeah Book: A Complete Treatise of the Absurdities Believed in by the People of the Island (Kingston: Mortimer Co. De Souza, 1894), in Black Roadways, p. 100.

Image credits: Rollin’ Calf illustration by abookofcreatures (© A Book Of Creatures) –

Photograph of brindled cat by Simon Noel. Brindled cat posed by Millie.






Spirit Weed (Eryngium foetidum, L.)


As Halloween is looming (🎃 🎃 🎃), I thought I’d look at spirit weed (Eryngium foetidum, L.), another plant from Martha Warren Beckwith’s “Jamaican Ethnobotany” (1928) which has properties believed to keep evil entities at bay. Beckwith wrote that “[b]ecause of its pungent odor” spirit weed is universally employed like ‘Rosemary’ and ‘See-me-contract’ to ‘drive away duppies’”.

Zora Neale Hurston, who was investigating Jamaican folk life in the 1930s, was told that if you drank tea made from a branch of spirit weed, “duppies can’t touch you. You can walk into a room where all kinds of evil and duppies are and be perfectly safe.”

However, spirit weed can potentially do more than act as a means to stop bothersome duppies. In their dictionary of Jamaican Herbs and Medicinal Plants, L. Mike Henry and K. Sean Harris mention a different supernatural power attributed to the plant – its ability to “make the person who chews the root invisible”. They note how Jamaican Maroons used spirit weed-induced invisibility as a weapon in their conflicts with the British during the 17th and early 18th centuries. British soldiers reported that that it seemed as if “the trees were fighting them, because they could see the leaves moving and hear the rustling but could see no one.” Whilst I remain open-minded as to whether spirit weed can or could actually induce invisibility, the Maroons were extremely skilled in the art of camouflage, utilising leaves and branches and other forms of foliage to blend into the landscape. Therefore, they may have appeared “invisible” to the British soldiers simply through the effectiveness of their disguise.

As with a few of the plants listed by Martha Beckwith there is some dispute about the alternate names for spirit weed. Beckwith said that it was also known as parrot weed. However, in the Dictionary of Jamaican English Cassidy and Le Page say that this was a mistake on Beckwith’s part. The “Common Names” database of the Natural History Museum of Jamaica ( gives the common name for spirit weed as “fit weed” or “fit bush”.

An early twentieth century article on Jamaican plants used in folk medicine by Morris Steggarda, contemporaneous with Beckwith’s research, also has “fit weed” as another name for spirit weed and modern botanists G.F. Asprey and Phyllis Thornton categorise it as such in their article “The Medicinal Powers of Jamaican Plants”. They go on to describe how:

 “A decoction of the plant is used for colds and fits in children. The plant is rubbed on the body for fainting fits and convulsions. Since it is said to have magical properties in connection with protection from duppies (ghosts) this may explain its use in convulsions, fainting and hysteria for which it has long been employed in Jamaica”.


Next time….
Another plant used to keep away spirits of the dead – water weed



Martha Warren Beckwith, “Jamaica Ethnobotany” in Martha Warren Beckwith, with music recorded in the field by Helen H. Roberts, Jamaica Folklore (New York: The American Folk-Lore Society, 1928), p. 27.
Zora Neale Hurston, Tell My Horse: Voodoo and Life in Haiti and Jamaica (reprint, with a new foreword by Ishmael Reed, New York: Harper & Row, 1990, of orig. edn, Philadelphia: J.B. Lippincourt Inc., 1938), p. 25.
L. Mike Henry and K. Sean Harris, The LMH Official Dictionary of Jamaican Herbs and Medicinal Plants and Their Uses (Kingston: Jamaica, LMH Publishing Limited, 2002), pp. 53-54.
Martha Warren Beckwith, Black Roadways: A Study of Jamaica Folk Life (reprint, New York: Negro Universities Press, 1969, of orig. edn, Chapel Hill: University of North Carolina Press, 1929), p. 94.
F.G. Cassidy and R.B. Le Page (eds), Dictionary of Jamaican English (2nd ed., University of the West Indies Press: Barbados, 2002), p. 340.
Morris Steggarda, “Plants of Jamaica Used by Natives for Medicinal Purposes”, American Anthropologist, New Series, vol. 31, no. 3 (Jul – Sept., 1929), pp. 431-434, p. 32.
G.F. Asprey and Phyllis Thornton, “Medicinal Plants of Jamaica”, West Indian Medical Journal, vol. 2, no. 4 and vol. 3, no. 1 accessed via
Image credits: Eryngium foetidum L, by Dinesh Valke


Cotton trees: the African connection

It is possible that cotton trees (ceiba) came to be associated with African-Jamaican spiritual beliefs because of the significance of the tree in West African religions. Robert Voeks notes how today it “remains one of Africa’s most sacred species”. In the Caribbean the earliest Africans would have seen the tree growing there and continued to venerate it.

In parts of Africa the cotton tree was regarded as the abode of spirits. The Victorian explorer Mary Kingsley commented how the Twi peoples of Ghana believed that Sasabonsam and duppies lived in cotton trees. Forest travellers could tell if a tree was inhabited by Sasabonsam because it had red earth around its roots. Red seems to be a colour associated with Sasabonsam as the creature/spirit was covered in long red hair. I think I need to look into what significance red as a colour has amongst African peoples i.e. does it have any specific connections with the spirit world?

A slightly different take on how the cotton tree found in the Caribbean came to have links with the spirit world appears in Cassidy and Le Page’s Dictionary of Jamaican English. They believe that such associations arose because of similarities with the Akata tree which was held sacred in Ashanti religion. They don’t provide a Latin name for the Akata. However, I think it belongs to the Bombax genus, possibly Bombax buenopozense which is native to Ghana. This tree has associations with the spirit world in the form of being the abode of spirits and used as a shrine to ancestors.



Robert Voeks, “African Medicine and Magic in the Americas”, Geographical Review, Vol. 83, No. 1 (Jan., 1993), p. 73.

Mary Kingsley, Kingsley, Mary, Travels in West Africa (reprint, New York: Dover Publications, 2003, of orig. edn, London & New York: Macmillan, 1897), p. 509.

F.G. Cassidy & R.B. Le Page, Dictionary of Jamaican English (2nd edition, Barbados: University of the West Indies Press, 2002), p. 124.

James Fairhead, Svend E. Holsoe and Melissa Leach, African-American Exploration in West Africa: Four Nineteenth Century Diaries (Bloomingdale and Indianapolis: Indiana University Press, 2003), p 313.