I love everything related to folklore in my country (Brazil) but lately I have been curious about the different stories that can be found all around the world, from different countries!
If you can share a folklore story you think is interesting or love, of where you are from, I'd love to learn about it!
Inspired by The Frog-King fairy tale from “Grimm’s Complete Fairy Tales” by the Brothers Grimm
Hello, my name is Jim. For the past three years I have been extensively searching the Internet to contact individuals that have had experiences with fairies, of all kinds, and have successfully Chronicles dozens of examples of correlation between modern day phenomenon, and ancient folklore.
Many of the details found in folklore about fairy rules, society, and behavior, appear to be 100% true and ongoing into the present day.
I understand this community is tolerant of some self promotion, and so I will limit this to a single post about this catalog. I do not monetize this work, it is a labour love that I am dedicated to producing as a result of my own first encounter in 2019, and the degree to which it has changed my understanding of the world, and made me a begrudging folklore investigator.
https://www.youtube.com/@FascinatingFae
I'm happy to answer any questions about what I've learned over the past three years and almost 250 conversations. I would love to hear back from somebody willing to come onto my program to talk to me about their foundation within folklore so that we can almost go back-and-forth as me a originally a nonbeliever, and you expert and long time believer.
I do think it is honestly so fascinating some stuff from folklore is true. Like 100% no exaggeration true. Even though I saw a fairy and I've been studying the phenomenon for three years. It still is difficult to truly accept.
So long story short, I am working on a short comic about Yara, a figure from Brazilian indigenous mythology.
I am not indigenous nor Brazilian, but I have great appreciation for this folklore.
I have been doing a lot of research about the Tupi people (one of the largest groups of indigenous peoples in Brazil where this mythology originated) so I can represent it as accurately, authentically and respectfully as possible without falling into clichés or misconceptions.
However, is this alright? Even tho it's coming from a place of respect and appreciation, maybe it's not my story to tell?
What do you guys think?
While researching Mexican folklore for my novel, I became fascinated by how differently supernatural figures can be interpreted from one region—or even one family—to another.
The Charro Negro is often described as a finely dressed horseman who appears at night and tempts travelers with money, assistance, or some form of bargain. Depending on the telling, he may be the Devil himself, a condemned soul, or something less easily defined. La Llorona varies just as widely: grieving mother, child-killer, dangerous apparition, colonial allegory, or a figure with roots reaching further back than the familiar Spanish-language legend.
Which versions of the Charro Negro or La Llorona did you grow up hearing? Do you view them primarily as Catholic-era legends, continuations of older Indigenous traditions, morality tales—or some combination of all three?
I’d especially love to hear regional or family variations that aren’t commonly included in English-language retellings.
I research and adapt pre-Grimm fairy tale versions into short films in my Series LONG BEFORE GRIMM on YouTube.
Cannibalism turns out to be a far more recurring motif in these stories than the sanitized modern versions suggest. Compiling an overview here in case it's useful to anyone digging into this.
Sleeping Beauty (Perrault, 1697)
The second half of the story (routinely cut from modern adaptations) features the King's mother, described not as an isolated monster but as coming from an entire family/lineage of ogres. While her son is away, she orders the cook to kill and serve her own grandchildren for dinner. The cook secretly substitutes lambs instead.
Le Petit Poucet / The Little Thumbling (Perrault, 1697)
A child-eating ogre with six daughters of his own. In the dark, he mistakenly slits his own daughters' throats instead of the boys he was hunting — a detail almost every retelling removes.
Snow White (Grimm, 1812)
The Grimms adapted the same core motif for their own villain: the Queen doesn't just want Snow White dead — she specifically orders the huntsman to bring back her lungs and liver as proof, which she then intends to eat.
Hansel and Gretel (Grimm, 1812)
The witch fattens children before eating them. Written during/after documented famine periods in Central Europe (1315–1322 and later), which several folklorists read as encoded memory of real starvation rather than pure fantasy.
Der Räuberbräutigam / The Robber Bridegroom (Grimm, KHM 40, 1812)
A bride follows an ash trail to her fiancé's house in the woods and witnesses a gang of robbers dismember and prepare to eat another woman. She survives by hiding, then exposes the groom at their own wedding by presenting the victim's severed finger as evidence.
Cross-cultural parallels
The motif isn't uniquely European — comparable child-eating figures show up as Dzoavits among Shoshone/Numic oral traditions (North America), and various troll/ogress figures in Icelandic folklore who specifically target children in winter.
What's interesting to me Perrault in particular treats "ogre" less like a supernatural aberration and more like an inherited trait — a bloodline, a family reputation, sometimes tied to wealth and status. Grimm shifts the frame slightly — their cannibal figures (the Queen, the witch, the robbers) are less "born into it" and more individually monstrous, which tracks with the general Grimm-era shift toward personal moral culpability over inherited/social taint.
Curious what people think — and are there other fairy tales with cannibalism I'm missing? Always looking for more sources and regional variants.
I wanted to share this article from Back Porch Tales & Travels about a part of Appalachian culture that doesn't always make it into the history books: the Granny Witches of Appalachia.
Depending on where you grew up, you might have heard them called granny women, herb doctors, healers, midwives, or simply somebody who "had the gift."
These women carried knowledge passed down through generations. They knew which plants might ease an ailment, helped deliver babies when a doctor was miles away, practiced old folk remedies, and sometimes were believed to possess the gift of sight. Some read palms or tea leaves. Others were said to know things before anybody told them.
Traditionally, you didn't simply pull out your wallet and pay a granny woman. You brought something of value to trade. A ham, eggs, canned goods, cloth, labor, or whatever you had. In communities where cash could be scarce, people still understood that knowledge and help had value.
Some folks today dismiss these traditions as superstition. Others remember grandparents and great grandparents who swore by them. Either way, they're part of the complicated mixture of folklore, faith, necessity, isolation, and old world traditions that helped shape Appalachia.
I'd especially enjoy hearing from people with Appalachian roots:
Did your family ever talk about a granny woman, healer, herb doctor, midwife, water witch, or someone who was said to "have the gift"?
I'd love to hear the stories that have been passed down in your family.
Read “The Granny Witches of Appalachia: America's Forgotten Tradition of Healers, Seers, and Mountain Magic” at Back Porch Tales & Travels:
https://back-porch-tales-travels.beehiiv.com/p/the-granny-witches-of-appalachia
Good evening everyone. :)
Well, I never know how to start a topic, so.. I hope the reason for my doing this isn't confusing. Hehe
I really enjoy learning and reading about folklore, legends, superstitions, and mythology. I also love watching movies with this theme, including suspense and horror.
Recently, an Indian horror/fantasy film came up as a recommendation for me. I watched it and I simply loved it. One of the characters is a woman with her feet backwards. In my country's folklore, we have such an entity. But the reason she has her feet facing backward is different from that of the Indian deity. And I read a little about a creature from Pashtun folklore called Pichal Peri or Shisheka.
That being said, I think reading about it and hearing directly from people who have heard these stories and have greater knowledge about it are different things. Different experiences. The second option seems much more interesting and culturally enriching to me. If anyone has heard of these creatures or others and is willing to talk about it, I would be truly grateful. ☺️
And if there are people from other countries and cultures who have similar entities or creatures, including the one that appears in this Indian film, feel free to comment as well.
Image: my own illustration (AI-generated).
Following up on my post about the Hachinin Misaki, since a few people asked for more. Same source, same 1929 collection. This is what the account says happened after the eight men were executed.
Some background on the object first, because the whole thing turns on it.
An ihai is a memorial tablet. A thin lacquered board, usually black, standing upright on a small base. When someone dies, their posthumous name is written on it in gold, and the tablet is placed on the household altar or in a temple. It is not a decoration and it is not a headstone. In practice people treat it as where the dead person is. You speak to it. You offer rice and tea to it in the morning. A family will carry the tablets out first if the house catches fire.
So the image below is not a spooky prop moving around. It is eight dead men standing up and leaving.
The temple was Renchi-ji, at Odakasa. After the executions the eight tablets were set out together and the priests began the service for them.
During the reading, the head priest looked up and stopped.
The tablets were coming down off the stand. One after another, unhurried, the way a man steps down off a low step. They reached the floor and arranged themselves into a line, in the order the men had died, and went out through the open doors of the hall.
Nobody moved to stop them. The priests said afterward that they could not.
Outside, the line went across the temple grounds and out through the gate and did not come back. In the morning the tablets were found scattered on the ground beyond the wall, face down.
They were collected and brought back in. The service was attempted again the following day.
This time the tablets stayed where they were. But when the priests began the sutra, every one of their heads turned to the right and locked there. They could not straighten. They knelt in a row with their faces turned away from the altar and their throats twisted, and had to be helped out one by one.
After that, no temple in the district would perform the rites.
The account then goes to a man walking a mountain road at dusk, some months later. A young woman was sitting at the side of the path. She said she could not walk any further and asked to be carried. He was a decent man. He crouched down and let her onto his back.
She was very light. He said that was the first thing he noticed, and then that she was getting heavier.
He walked. She said nothing. The weight kept increasing and he began to think about how far he still had to go, and at some point he wanted to see her face, so he turned his head.
That is where the account ends for him. He was found on the road. What he said, when he could say anything, was that it had horns.
Source: Tanaka Kotaro, "Hachinin Misaki no Hanashi," in Nihon Kaidan Zenshu. Tanaka died in 1941; public domain in Japan. Translated by me from the original Japanese — as far as I can tell this has not appeared in English before. I have kept close to the original here and cut only the list of retainer names.
The shrine mentioned in my last post, Kizuka Myojin, was built for exactly this reason. When no ritual would settle them, the lord stopped trying to lay them to rest and started worshipping them instead. That is a common ending to these cases in Japan: a spirit that cannot be pacified is promoted to a god. Tenjin shrines all over the country are the same idea on a larger scale.
I am Japanese, and I have been going through public domain Japanese archives looking for folklore that has never been translated into English. This one is from Kochi Prefecture on the island of Shikoku. I have not been able to find an English version of it anywhere.
First, what a misaki is, because there is no English equivalent. A misaki is a vengeful spirit found in Shikoku and western Japan. It has no body and no shadow. It does not haunt a house and it does not pursue a particular person. It travels. If you happen to cross its path, you sicken or you die. There is nothing you did to offend it and nothing you can do to protect yourself. It is not personal. That is the part that frightened people.
The historical part is documented. In 1588 a samurai named Kira Chikazane told his lord, Chosokabe Motochika, that he was wrong. Motochika had decided to name a younger son as heir out of turn, and to marry that son to his own dead brother's daughter. Chikazane said in open council that this broke the succession and violated decency. He was twenty-six.
He was ordered to die for it. When the officials arrived at his house he was in the middle of a game of go. He told them to wait until the game was finished. He played out the position, discussed the moves with his guest, put his stones back in the bowl, bathed in cold water, and killed himself in front of the witnesses. Seven other men were executed along with him. Eight in all.
What follows is the account as it appears in the collection. A ferryman named Tsunashichi was in his hut beside the Niyodo River, weaving straw sandals by the fire. It was late. The river made its flat, even sound outside. A voice came from the far bank. "Ferry." He stopped his hands. "Ferry."
He shouted back that he was coming, grumbled about the hour, and went out. The night was dark and in places the water had a dull grey shine, like lead. He lifted the stone that anchored his boat, stepped in, and set his pole. "Ferry." The third call went through him.
He crossed, angling against the current, and the hull came up onto the stones of the far bank with a small grinding sound. He stood at the stern with his pole braced and waited for his passenger to come down. "Is the boat ready." He could not see who had spoken. Something in the voice made him answer the way you answer a lord. "It is ready." Then came the sound of several people stepping aboard, and the boat settled lower in the water.
There was no one there. He thought his eyes were failing and looked again, carefully, along the whole length of his own boat. No shape. No shadow. "Cross quickly." The voice was beside him now. His hands started shaking on the pole. He does not remember beginning.
Halfway across, the voice spoke again. "This is Lord Kira. We are going to Odakasa to show certain treacherous men what they have done. You will hear strange things soon. You will not be blamed. We will use this boat again on the way back." The boat was already touching the eastern bank. He does not remember the rest of the crossing. He jumped out and ran to his hut.
Afterward, according to the account, lights burned at Chikazane's empty house and over his grave, and men who met them fell sick, went mad, or died. The eight of them became known as the Hachinin Misaki, the Eight Misaki. Eventually the lord had Chikazane's grave rebuilt as a shrine and worshipped him as a god to make it stop. It is called Kizuka Myojin and it still stands. The Chosokabe clan fell within two generations, which is what Chikazane told the officials would happen as he accepted the order to die.
Source: Tanaka Kotaro, "Hachinin Misaki no Hanashi" (The Story of the Eight Misaki), collected in Nihon Kaidan Zenshu. Tanaka was born on the coast south of Kochi city and wrote that he was told misaki stories constantly as a boy, and that the fear of them was still alive in his nerves as an adult. He died in 1941, so the work is public domain in Japan. I condensed the historical section, which in the original names about a dozen retainers. The ferryman passage stays close to the original. Glad to explain any of the terms.
Hey^^
I‘m doing some research right now (for a comic I’m working on) and thought it would be better to hear it from people themselves rather than just looking smth up online without knowing anything about it. ^^
So what is your favorite folklore or mythical creature from Norway and why? :D
This is now the second oldest English language instance in our growing database.
One thing to highlight here is that the earliest English language example we have so far is from Whimple, which is in Devon in southwest England, far from Scotland.
Were it not for the chance recording of this early English example, the data would imply that examples from England were only known significantly later.
Clearly, the data only provides us with so much insight into what was an extremely widespread spell transmitted orally and reaching far back into prehistory but not found in, say, southern Europe as far as we can tell. We'll see if that remains the case over time.
As always, please reach out if you have instances we haven't covered. We also welcome you to apply examples you find to our template and send them to us to add them to the database.
tl;dr catalogue of 232 French sources as a spreadsheet, 34k-word long English (machine-translated) file of all recorded legends in an online doc, with original French in a separate doc
Why isn't a lot said about French werewolves?
If you read werewolf history, not a lot of focus is given to the work of people who recorded regular people's beliefs, of which a great deal was done in the 19th and early 20th century. The most notable work on the werewolves of these records is Werewolf Legends from 2023, covering almost all of Europe - but the French chapter only covers Charles Joisten's work in the Western Alps.
There's a few works that talk about French werewolves; a thesis about the Landes appears to be the only in English, and is like the handful of French works in merely having a section/chapter involving werewolves, with a shallow selection of sources. The singular exception of Les loups-garous en Savoie et Dauphiné - based on the works of the aforementioned Joisten - has a deep but narrow regional focus.
In fact, if you look for French language works analysing French werewolf legends, you might get the impression that there simply weren't that many recorded. You might be tempted into gathering the dozen or so sources referenced in all these works, and then supplementing them with whatever you can find on internet archives. Which should take, what, a weekend?
Having finished this "weekend" project, I can safely say that not a lot is said simply because no one has done the work to do so! You could easily write a nice thick book about this stuff. I'm not going to do that - frankly I don't ever want to read the words loup garou ever again - but I'll say a little.
First, there's many languages and dialects in The Hexagon. People seem to love the idea of folklore as being a pokemon game, where you fill your encyclopaedias with as many creatures as possible; faced with the inevitable linguistic variations on the French werewolf - loup-garou - these names will be treated as entirely separate creatures, leading to wikipedia pages like voirloup or ganipote.
To be clear, these are mere dialectal variants of loup-garou! Aside from that, loup-garou is also used euphemistically to refer to outlaws, turncoats, thieves, and the like - a violent person outside civil society.
Second, the loup-garou need not turn into a wolf. This is normal across Europe! Predominantly wolves, yes, but domestic animals are referred to as loup-garou and there is not a single example I've ever found of someone saying "oh, that's not a werewolf, because they turned into a dog". Said supernatural animals are usually white, sometimes black, and rarely red.
Third, the loup-garou likes to run. By far the most common archetype involves the curse to courir le garou - or run the werewolf. Someone - usually a man - inherits a curse, often involving a wolf skin, that requires them to run every night for seven years. They can be saved if you draw blood - by knife or needle to the forehead; they can be condemned to restart their seven year sentence if you burn their wolf skin.
The curse can be a priestly admonition, a devil's bargain, a sorcerer's hubris, simply putting on a magical wolf skin you found under a dungheap, or even transferred if you lose a fight with someone running the werewolf. You may have to run - alone, or as a group - across seven parishes, or all night, or to the witch's Sabbath, or madly attacking everyone you come across. Dashing across fields, jumping over hedges and walls, often refreshing yourself at a natural spring.
Usually you go physically, sometimes you simply lie in bed next to your loved one as they fret over your freezing cold body while your soul runs across the countryside, rarely you outright vanish leaving behind a pile of clothes.
Fourth, the loup-garou likes to be carried; not as common as the run, but one may lie in wait at a crossroads or behind a tree for an unsuspecting nightly traveller. After some grappling, the victim is helpless to carry their load, often increasing in weight but either way causing them great exhaustion - perhaps from running themselves - with release only from the rising sun or throwing their load into a stream.
Fifth, the loup-garou in human form is identified by injuries to the beast; a cut off paw means a missing hand, a bash to the snout means a bloodied nose. While invulnerable to bullets, blessing the bullet or gun - with water or candle wax - allows you to pierce the skin and reveal the (usually dying) human; while silver bullets appear in France's folklore, unlike other regions, they never appear in its werewolf legends.
Sixth, the loup-garou is found across France - although I could find not a single mention from the south-eastern Provence-Alpes-Côte d'Azur region! - but they are vastly more numerous on the western coast, particularly the Vendée. I have quite literally zero idea why this is the case. It has nothing to do with wolf distribution.
If you do want to read more in depth about French werewolves, the work by Joisten & co. (under further reading) is wonderful, and even though it has a small geographical focus much of it applies generally. There's a button on the website to view the pages in plaintext, which a browser can happily machine translate. Additionally, I didn't include any of Joisten's work in mine, so read that appendix - there's dozens of entries!
The goal of the project was to record direct attestations of beliefs - so "this is a story I was told" rather than "in the stories people tell...". This means I passed over a lot of sources that felt too separated from their original source material.
This also means I avoided sources I couldn't read myself - there's quite a few books starting from the mid-20th century that aren't included because I have no idea if they're collating a collector's original notes, quoting someone else's, or just describing what others have written about. There's a lot more material out there!
Criteria for inclusion as a loup-garou source was basic: includes either a transformation into a wolf, or some variant of loup-garou is used by the informant. Some would additionally be included based on vibes, but they wouldn't be quoted in the docs.
I started off by citation mining from the secondary sources available, and then going through the national periodicals relevant to folklore, listed at the bottom of this post; sources derived from this secondary literature are noted in the "secondary" column in the spreadsheet; these provided a little over half the final total.
Then sources were searched for directly: JSTOR, Google Scholar, and web searches were tried, but weren't of much use. Hathitrust was used solely to find freely viewable alternative of documents. Archive.org and Google Books were used to some degree, but the bulk of the results came from BNF's Gallica, which has genuinely spoiled me for how many French documents it has archived and searchable!
Key words related to loup-garou were used: couri[r/t] le [loup/garou]/[chang/transform][ent/er/é] en loup/balle [benite/d'argent]/peau de loup; as were variants: galipote/ganipote/galipode/galipotte/ganipode/garache/voirloup/bigourne/Lébérou/Begul-Nouz/bugul-noz/levrette [garou/blanche]/bete blanche.
Finally, a more general search for "garou" was used for titles containing key words for folklore: contes/legendes/croyance/croyait/coutumes; and key words for periodicals: memoires/bulletin/revue/annales/almanach/journal.
I also went spelunking by skimming through a simple "loup-garou" search through various time periods, as well as trying various off the cuff key words and going many pages of results deep to see if anything else could be dredged up, but I stopped being able to find new sources; if they were relevant, I'd already catalogued them.
This is definitely not perfectly comprehensive, but I hope someone finds this collection useful :)
#My stuff
A spreadsheet of 232 French werewolf sources https://docs.google.com/spreadsheets/d/1kTswMum3kNoZqYCPY2sh7WtyJe_iFZxxXauwP2QVDkA
A document of 84 excerpts (French) https://docs.google.com/document/d/1CxwCxqFx6XmQboml_6crJyFbQ1mE-5HxN_87K2D0s0Y
A document of 84 excerpts (machine-translated English) https://docs.google.com/document/d/1ckgQ_4DlakfcSOldP9z-v32qUw3UV52pssAeJfPCa8A
Joisten, Charles, Robert Chanaud, and Alice Joisten. "Les loups-garous en Savoie et Dauphiné." Le Monde alpin et rhodanien. Revue régionale d’ethnologie 20.1, 1992. 17-182. Available online at: https://www.persee.fr/doc/mar_0758-4431_1992_num_20_1_1481
Pooley, William George. 'Misery in the moorlands': lived bodies in the Landes de Gascogne, 1870-1914. Diss. University of Oxford, 2014. 156-177. Available online at: https://ora.ox.ac.uk/objects/uuid:aacf3b35-fc90-4a75-a24b-5193bc8f6c5e
Armand, Fabio. "Les loups-garous et les eaux". Hommage à Gilbert Durand, IRIS, revue du Centre de Recherche sur l'Imaginaire, 34, 2013. 133-145. Available online at: https://philpapers.org/rec/ARMLLE
Armand, Fabio. "Le loup-garou: de sa liminalité dans le patrimoine narratif gallo-roman à sa parenté neuro-anthropologique." Le patrimoine oral: ancrage, transmission et édition dans l’espace galloroman, Berne, Peter Lang. 2016. 175-192. Available online at: https://www.researchgate.net/publication/328428902_L
Armand, Fabio. "Werewolves in the Western Alps." Werewolf Legends. Springer International Publishing, 2023. 261-283.
Milin, Gaël. Les Chiens de Dieu: la représentation du loup-garou en Occident (XIe-XIXe siècles). Centre de recherche bretonne et celtique, Brest, 1993. 167-190.
Rolland, Eugène. Faune populaire de la France. Vol. 1. Maisonneuve, 1877. 153-159. Available online at: https://www.google.co.uk/books/edition/_/venRAAAAMAAJ?hl=en&gbpv=1&pg=PA153
Sébillot, Paul. Le folk-lore de France: Le ciel et la terre. Vol. 1. 1904. 284-287. Available online at: https://archive.org/details/lefolkloredefra06sbgoog/page/284/mode/2up
Sébillot, Paul. Le folk-lore de France: La faune et la flore. Vol. 3. 1906. 55-57 & 139-155. Available online at: https://archive.org/details/lefolkloredefran03sbuoft/page/54/mode/2up
Black, George. A list of works relating to lycanthropy. New York public library, 1920. Available online at: https://archive.org/details/listofworksrelat00newy_4/page/n9/mode/2up
Fougeyrollas, Claude-André. "Quelques aspects sur la vie et la disparition du Loup en Poitou-Charente." Annales de la Société des sciences naturelles de la Charente-Maritime. 1 March 1972. 270-271.
Van Gennep, Arnold. Manuel de folklore français contemporain. Vol. 3. Auguste Picard, 1937. 244.
Van Gennep, Arnold. Manuel de folklore français contemporain. Vol. 4. Auguste Picard, 1938. 647-651.
Ethnologie française, 1946-2025.
La Tradition: revue générale des contes, légendes, chants, usages, traditions et arts populaires, 1887-1907.
Mélusine: revue de mythologie, littérature populaire, traditions et usages, 1877-1912.
Revue celtique, 1870-1934.
Revue d'ethnographie et des traditions populaires, 1920-1928.
Revue de folklore français, 1930-1942.
Revue des Traditions Populaires, 1886-1919.
I threw a piece out on sky phenomenon in Irish folklore, couldn't find out much about solar Eclipses, does anyone have anything?
🎸 Niño (Milo J / Gregorio Nelli / Tránsito Cocomarola) — Arreglo fingerstyle con partitura sincronizada.
📥 Partitura PDF en Patreon
I’ve noticed that so many different regional stories feature a woman who appears completely human, only for her true nature to be revealed through her legs or feet: hooves, animal legs, or some other unmistakably nonhuman feature.
It made me wonder: why does this image recur so often in folklore?
I’m especially curious whether folklorists have treated this as a broader motif. Are these traditions historically connected through cultural transmission, or is this the kind of image that seems to have developed independently in different places?
I’ve been collecting examples from different cultures where a supernatural woman’s unusual feet or legs are hidden until a revealing moment, and I’d really love to explore this motif further.
If your culture, region, family, or local folklore has a story that fits this pattern, especially a lesser-known one, I would genuinely love to hear it. Stories, names, regional variants, artwork, sources, oral traditions, folktales, urban legends, local legends, anything at all!
Essentially, all of this to say: please share…
Need Appalachian folks to educate me.
There is a delightful and sweet woman on TikTok who has been talking about August Fogs and Snow Beans, but I haven’t found a single thread about it here on Reddit. (she goes by Montana on TT).
The lore says that for each foggy morning in August, you get a day of snow in the winter that is equivalent to the amount of fog you had in August…light fog, light snow; heavy fog, heavy snow…
To track the findings, she puts a bean in a jar that corresponds to the thickness of the fog (small beans, med beans, large beans).
I’m curious if anyone else uses this method and how accurate it is. I grew up in Florida and am newly in North East Georgia, so this is completely new to me. (I’ve counted 3 foggy August mornings here so far.)
Am I too far away from the mountains for this to work for me? (Im in Athens, specifically.)
Hi, I'm wondering where I can find some books or other reputable places (not AI or whitewashed) to delve into the oral and written stories of these cultures. I'm really fascinated by these cultures and would love to learn more about them, so I'd be really appreciative.
p.s. oh and Appalachian
Original video posted by Vek on Youtube: https://www.youtube.com/watch?v=cKnsi4AXiZ0
