Hale’s accounts described one particularly interesting form of divination: oomancy, or using eggs to interpret the future. Even by the 17th century, the idea of oomancy was aleady age old. Ancient Greek soothsayers coined the term, which stems from the words for “egg” (oon) and “divination” (manteia). Gaius Suetonius Tranquillus, a Roman historian who lived from 69 to 122 B.C., once described how the Empress Livia Drusilla kept a chicken egg in her cleavage believing that its sex would foretell the sex of her unborn child.
Cultures around the world, from Southeast Asia to Latin America, have relied on eggs to unscramble the mysteries of the future. One method, described by Hale as the “Venus glass,” may have its roots in Scotland. The concept is simple: take a glass of warm water, slowly pour in a raw egg white, and watch what shapes form as the proteins denature. Much like tea leaf-reading, or tasseomancy, the resulting shapes offer clues as to whom you might marry or how you might die.
“If you see that the egg whites kind of look like a plow or a horse, your husband might be a farmer,” Muise explains. “Or if it looks like a fortress, your husband might be a soldier, or if it looks like a boat, your husband might be a fisherman.”
For the ancient Druids, oomancy was often an important part of the celebrations for Samhain, the pagan holiday from which most Halloween traditions originated. German pagans used a similar fortune-telling technique with egg whites in water, which they sometimes referred to as Eierorakel, or an “egg oracle.” In his 1878 book Deutschen Mythologie, Jakob Grimm describes tossing an egg in water to find out if a child was bewitched.
Part of its widespread appeal may lie in the egg’s inherent connection to birth and the cycle of life; a greater part has to do simply with its near-universal accessibility. “[Puritans] didn’t have a lot of material stuff,” Muise says. “You see magic with apples, eggs, cabbage, nuts, because that’s what people had around the house. They didn’t have tarot cards or crystals.”
It’s not a coincidence that food-centric magic features so prominently in the lore of the witch trials. Tales of witches from the 1600s often fixate on their culinary elements. “The butter won’t churn, because a witch has bewitched the cream itself,” Muise says. “They may make food spoil, they may make a cow give rotten milk out of its udders. So often the witch is very much imagined to be disrupting the domestic production of food.”
At the time, women were responsible for virtually all food production, from the beer that kept the Puritans hydrated in the absence of sanitary water, to the bread on their tables. Any woman who dared to disrupt her domestic lot in life, was a threat to the social hierarchy and stability of these small, fragile societies. It’s little wonder that many of the women accused of black magic in Salem were those who lived somewhat outside the social norms; or that their supposed transgressions often started in the kitchen.
As the mass hysteria around witches began to fade, so did the moral panic around fortune-telling. Food-centric methods of fortune-telling, from oomancy to dumb cakes, which the Puritans had regarded as dangerous entry points to Devil worship, were increasingly regarded as harmless party games. While the “Venus glass” may have fallen out of fashion, there’s nothing to stop modern-day Halloween celebrants from attempting to decipher their future in a swirling mass of egg whites.
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