Folklore

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Folklore and Symbolism of Green

John Hutchings

To cite this article: John Hutchings (1997) Folklore and Symbolism of Green, Folklore, 108:1-2,
55-63, DOI: 10.1080/0015587X.1997.9715937

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 Folklore 108 (1997):55-64
RESEARCH PAPER
Folklore and Symbolism of Green
John Hutchings
Abstract
Colour is not a quality of an object, but a perception. As such, it can symbolise anything
we want it to symbolise. This paper reports the results of a survey of the use of colour in
folklore and tradition supported by the Folklore Society and the Colour Group (GB).
Drawing attention to the diversity of colour symbolism worldwide, it posits two basic
principles, the Principle of Adaptation of Ideas and the Principle of Singularity, to account
for apparently contradictory usages.
Downloaded by [Emory University] at 07:20 27 February 2016
Introduction
This p a p e r forms p a r t of a s u r v e y of colour in folklore
a n d tradition, s u p p o r t e d b y t h e Folklore Society a n d
t h e C o l o u r G r o u p (GB), w h i c h c o m m e n c e d in 1984.
C o n t r i b u t i o n s from Britain a n d Ireland h a v e b e e n s u b ­
jected to a p r e l i m i n a r y analysis ( H u t c h i n g s 1991), a n d
results from the international s u r v e y h a v e already b e e n
p u b l i s h e d ( H u t c h i n g s et al. 1996). T h e p r e s e n t account
focuses o n s y m b o l i s m a n d folklore associated w i t h a
single colour, green, a n d further limits the field of en­
q u i r y to the UK a n d Ireland. I a m p l e a s e d to a c k n o w l ­
e d g e the h e l p also received from the Directors a n d staff
of the C e n t r e for English Cultural Tradition a n d Lan­
g u a g e , Sheffield University (CECTAL), the School of
Scottish Studies, E d i n b u r g h University (SSS), t h e D e ­
p a r t m e n t of Irish Folklore, University College D u b l i n
(UCD), the Welsh Folk M u s e u m , the Ulster Folk a n d
Transport M u s e u m (Cultra), a n d the Geffrye M u s e u m .
T h e information given b y contributors to the colour in
folklore s u r v e y h a s b e e n e n r i c h e d b y a d d i t i o n a l infor­
m a t i o n from these archives.
T h e u s e of colour in s y m b o l i s m a n d folklore is var­
ied a n d contradictory. Ireland p r e s e n t s a n e x t r e m e ex­
a m p l e . There, green is u n l u c k y so it must not b e w o r n .
O n the other h a n d , g r e e n is a s t a t e m e n t of Irish na­
t i o n h o o d so it must b e w o r n (particularly b y s p o r t i n g
h e r o e s o n the international r u g b y a n d soccer fields).
T h i s can s o m e t i m e s b e confusing, a s o n e I r i s h m a n
p o i n t e d out: " A s y o u p r o b a b l y know, green is o u r n a ­
tional colour. I h a v e often h e a r d t h a t it w a s w o r n as a
sign of h o p e . P e r h a p s it h a s n ' t b r o u g h t u s m u c h luck"
(John Kearney, pers. c o m m . ) . T h e positive-negative n a ­
t u r e of symbolic green is n o t confined to Britain a n d
Ireland. For H i n d u s a n d B u d d h i s t s , it can m e a n b o t h
life a n d d e a t h (Cooper 1978,40); for Chinese, b o t h life
a n d d i s g r a c e ( E b e r h a r d 1989, 134); for M u s l i m s in
N o r t h Africa, b o t h g r o w t h a n d c o r r u p t i o n ( C r a w l e y
1931, 43). H o w can a colour c o m e to r e p r e s e n t b o t h
life a n d death, b o t h g r o w t h a n d decay?
T h e a n s w e r lies in the n a t u r e of colour. C o l o u r is, a s
G.J. v a n Allesch h a s p o i n t e d out, "a c o m p l e x of quali­
ties of w h i c h certain o n e s b e c o m e m o r e or less p r o ­
n o u n c e d a c c o r d i n g to a p e r c e i v e r ' s e x p e r i e n c e a n d
a t t i t u d e " (van Allesch 1925, 42). In o t h e r w o r d s , col­
o u r is a p e r c e p t i o n n o t a p r o p e r t y ; it exists as a func­
tion of o u r vision a n d cerebral function ( H u t c h i n g s
1994). Hence, a colour can symbolise a n y t h i n g w e w a n t
it t o symbolise.
S o m e a u t h o r s , however, s e e m u n c o m f o r t a b l e w i t h
the idea that colours can h a v e o p p o s i n g m e a n i n g s . E.A.
Wallis-Budge, for example, w r i t e s that a colour is ei­
ther g o o d or b a d . Green, h e says, is " g o o d " a n d s y m ­
bolises h o p e a n d confidence (Wallis-Budge 1930, 487).
C l a i m s s u c h as these are n o t confirmed b y the p r e s e n t
study, which illustrates only the apparent con-
tradictoriness of colour s y m b o l i s m . Such contradictory
u s a g e can b e explained t h r o u g h positing a Principle of
Singularity w h i c h states that: "at any o n e time, to a n y
o n e p e r s o n , a colour symbolises only o n e e m o t i o n or
feeling regardless of w h a t that colour m a y symbolise
to a n o t h e r p e r s o n or to the s a m e p e r s o n o n a n o t h e r
occasion."
However, t h o u g h green is u s e d as a n indicator to
reinforce b o t h positive a n d negative e m o t i o n s , all com­
m o n symbolic m e a n i n g s are d e r i v e d either from the
g r e e n g r o w t h t h a t occurs in s p r i n g t i m e or from t h e
green m o u l d of decay. This p h e n o m e n o n a p p e a r s to
b e cross-cultural a n d non-regional. T h e form it takes,
however, is specific to a particular c o m m u n i t y . There
is, for e x a m p l e , n o e x p l a n a t i o n for t h e w i d e s p r e a d
belief that green is a n u n l u c k y colour; however, there
h a v e b e e n m a n y r e a s o n s w h y this belief h a s b e e n con­
tinually reinforced, a n d these are highly regional, b a s e d
o n the geography, beliefs, o c c u p a t i o n s a n d history of
the g r o u p s involved. To account for this w e can p o s t u ­
late a n e o - D a r w i n i a n Principle of A d a p t a t i o n of Ideas:
"to s u r v i v e w i t h i n a c o m m u n i t y a belief m u s t h a v e
relevance t o that c o m m u n i t y " ; or, m o r e simply, " a s be­
liefs persist t h e y get u p d a t e d a c c o r d i n g to their rel-
 56
1
e v a n c e to t h e c o m m u n i t y . "
Both the Principle of Singularity a n d t h e Principle
of A d a p t a t i o n of I d e a s are i m p o r t a n t factors in u n d e r ­
s t a n d i n g the folklore of g r e e n in the three traditional
c o n t e x t s c o n s i d e r e d i n this p a p e r — s y m b o l i c g r e e n ,
h e a l i n g green, a n d u n l u c k y green.
Symbolic Green
T h e traditional function of a flag is t o reinforce a sense
of p u r p o s e , to act as a focus, a n d t o inflate e m o t i o n s .
W h e n feelings a n d e m o t i o n s are s y m b o l i s e d in writ­
i n g a n d speech, colours act like flags t o reinforce m e a n ­
i n g s a n d associations.
Positive feelings linked w i t h green, according to the
s u r v e y results, i n c l u d e :
• Freshness and fertility: h e n c e y o u t h a n d innocence
([Romeo] " H a t h n o t so green, so quick, so fair a n
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eye, A s Paris h a t h , " Romeo and Juliet Act 3 scene 5);
hence also unripeness, inexperience, ignorance ("You
speak like a green girl," Hamlet Act 1 scene 3).
• Permanence, immortality, resurrection, faithfulness:
( " T h o u g h yet of H a m l e t o u r d e a r b r o t h e r ' s d e a t h /
T h e m e m o r y b e g r e e n ..." Hamlet Act 1 scene 2);
h e n c e joy in n e w crops, a n d also the joy of the p e n i ­
t e n t received b a c k into t h e fold of t h e c h u r c h o n
G r e e n T h u r s d a y (Newall 1971, 232).
• Liberty (breaking t h e b o n d s of the earth).
• Hospitality (crops a t o n e w i t h t h e earth).
• Knowledge, insight, wisdom, meditation, obedience to
the laws of nature.
• Lovers ("Green i n d e e d is t h e colour of lovers," Love's
Labours Lost Act 1 scene 2); h e n c e expectation a n d
h o p e , as in t h e p o e m s u n g at H u n g a r i a n w e d d i n g s
in p r a i s e of the colours of the b r i d e ' s dress:
S p r i n g is the m o s t beautiful season,
W h i t e a n d g r e e n flowers b l o o m .
Red signifies health, w h i t e p e a c e
T h e c o l o u r g r e e n is o u r h o p e for h a p p i n e s s .
I h o p e the y o u n g couple will enjoy eternal s p r i n g
Health, peace and h a p p y hopes
( H o n k o , T i m o n e n a n d Branch 1993).
• A 1990s v i e w of g r e e n w a s o b t a i n e d from a long­
t i m e s u p p o r t e r of P l y m o u t h Argyll A s s o c i a t i o n
Football C l u b team, w h o w e a r green shirts: "I feel
the s y m b o l i s m of t h e w o r d in these d a y s c o u l d be:
a signal to g o f o r w a r d a n d a d v a n c e (the traffic sig­
nals are s o e v i d e n t to children at a v e r y y o u n g age
at t h e p r e s e n t time). It gives a n impression of b e i n g
y o u n g a n d flourishing as distinct from red a n d w i t h ­
e r e d " (Sam Rendell, pers. comm.).
N e g a t i v e associations d e r i v e from the c o l o u r of u n ­
ripe fruit, m o u l d , d e c o m p o s i t i o n a n d decay. T h e y in­
c l u d e the g r e e n of p o i s o n , a n d those e m o t i o n s related
to poison:
John Hutchings
• Envy, jealousy ("Beware, m y lord, of j e a l o u s y ; I t i s
the g r e e n - e y e d monster," Othello A c t 3 s c e n e 3 ; " . . .
g r e e n - e y ' d jealousy," Merchant of Venice A c t 3 s c e n e
2); a m o r e m o d e r n expression is " t o l o o k t h r o u g h
g r e e n glasses."
• Melancholy ("Green a n d yellow m e l a n c h o l y , " Twelfth
Night Act 2 scene 4).
• Neutrality, passivity and indecision—emotions that
m i g h t well surface in the s p r i n g w h e n f o o d is s c a r c e
a n d t h e diet poor. S u c h a diet c a n i n d u c e a n a e m i a
a n d g r e e n n e s s of skin in y o u n g girls ( " O u t y o u ,
green-sickness carrion! You tallow face!" Romeo and
Juliet Act 3 scene 5).
A t t e m p t s are occasionally m a d e t o a t t a c h m e a n i n g s ,
n o t just to green, b u t to subtle s h a d e s thereof. A m i d -
n i n e t e e n t h - c e n t u r y text n o t e d that w e d d i n g d r e s s r i b ­
b o n s coloured grass-green i n d i c a t e d y o u t h f u l jollity,
popinjay-green meant wantonness, w i l l o w - g r e e n
m e a n t forsaken, a n d sea-green i n d i c a t e d i n c o n s t a n c y
(Monsarrat 1973,55). S u c h subtleties s e l d o m g a i n w i d e
acceptance b e c a u s e of differences i n c o l o u r v i s i o n o f
i n d i v i d u a l s a n d b e c a u s e of d i s a g r e e m e n t s a b o u t t h e
n a m e s t o b e attached t o p a r t i c u l a r s h a d e s .
Healing Green
The u s e of g r e e n in cures revolves m a i n l y a r o u n d t h e
green of vegetation. That "like cures like" h a s l o n g b e e n
a principle of folk cures; for green, t h e t h e m e is " c u r ­
ing h u m a n a n d a n i m a l life w i t h v e g e t a b l e life." E v e r ­
greens, particularly those w h i c h b e a r fruit i n w i n t e r ,
h a v e long b e e n powerful life s y m b o l s ( D r u r y 1987,194).
• G r e e n e r y w a s u s e d to cure a crick in t h e n e c k ( U C D ,
Louth Archive J IV 1918,121-225).
• Eating s h a m r o c k w a s t h o u g h t to s w e e t e n t h e b r e a t h
(Dinely 1858. Q u o t e d D a n a h e r 1972, 58).
• Eating lettuce, or g r a s s from c h u r c h y a r d s , o r d o s ­
i n g w i t h concoctions p r e p a r e d from fresh o r d r i e d
b r a m b l e arches, holly, p a l m , m a n d r a k e , v e r v a i n o r
y a r r o w w e r e t h o u g h t to cure, or p r o t e c t f r o m , a
n u m b e r of c o m p l a i n t s .
• P r e p a r a t i o n s involving the m a g i c of r u n n i n g w a t e r
or the w a t e r from t h e first pail of the y e a r i m p r o v e d
p e r f o r m a n c e in certain cases (Opie a n d T a t u m 1989,
428).
• Vegetation w a s u s e d to protect from w i t c h e s ( G u t c h
1967, 230; B a k e r 1974, 57) a n d to w a r d off b a d
w e a t h e r a n d lightning (see C h r i s t m a s d e c o r a t i o n s
in the William a n d M a r y r o o m of t h e Geffrye M u ­
s e u m 1991).
• Juices of fennel a n d sage w e r e u s e d t o relieve t h e
falling sickness.
• Leaves of t h e r o w a n w e r e p r e p a r e d a s a salve for
sore eyes.
 Folklore and Symbolism of Green
• G r e e n o i n t m e n t m a d e from h e r b s , a n d elder oint­
m e n t can b e u s e d to cure j a u n d i c e (Wilde 1890,18).
In general, n a t u r a l g r e e n s can b e u s e d for t h e c u r e of
specific c o m p l a i n t s or to deflect the glances of t h e evil
eye.
G r e e n objects such as r i b b o n s or stones can b e u s e d ,
at least s o m e t i m e s , in lieu of p l a n t - b a s e d m e d i c i n e s of
the s a m e colour.
• There is at least o n e e x a m p l e w h e r e g r e e n t h r e a d
a p p e a r s t o h a v e b e e n u s e d as a substitute for h o o p s
of " g r e e n e w o o d b y n e . "
• A cure for "children u n d e r hetic fever" a n d for con­
s u m p t i v e patients involved the sufferer b e i n g
p a s s e d t h r e e t i m e s t h r o u g h a " r e b i r t h h o o p " of
w o o d b y n e w h i c h h a d b e e n "cut d u r i n g the encrease
of the M a r c h m o o n . " A f t e r w a r d s t h e h o o p w a s cut
u p a n d b u r n e d or b u r i e d . T h e real t h i n g m a y h a v e
Downloaded by [Emory University] at 07:20 27 February 2016
b e e n in short supply, or of restricted access, b e c a u s e
the account goes o n to state that other curers u s e d
g r e e n t h r e a d . A c c o u n t s of t h e s e t r e a t m e n t s a p ­
p e a r e d i n p u b l i c a t i o n s of t h e l a t e - s i x t e e n t h a n d
early-seventeenth centuries (Dalyell 1834, 121).
• G r e e n t h r e a d o r r i b b o n h a s b e e n u s e d in c u r e s for
epilepsy (ribbon bracelet. SSS); r h e u m a t i s m (wool­
len bracelet. CECTAL archive) a n d n o s e b l e e d s (rib­
b o n r o u n d the neck. M u r r a y 1979, 134).
• A c u r e for " h e a r t fever" i n v o l v e s a r i t u a l w h i c h
starts w i t h m e a s u r i n g the victim r o u n d the w a i s t
" w i ' a g r e e n t h r e a d in t h e n a m e o ' t h e Trinity"
(M'Clintock 1913, 474).
• O n e p e r s o n w a s told that h e r g r a n d m o t h e r "tied a
g r e e n r i b b o n r o u n d m y w r i s t w h e n I w a s a b a b y in
1925 so that I s h o u l d h a v e ' s e c o n d sight"' (Patricia
Dawson, pers. comm.).
• Green stones such as green jade (otherwise nephrite,
kidney-stone, axe-stone or g r e e n jasper) w e r e a n ­
ciently u s e d to assist w o m e n in childbirth, or those
suffering from kidney troubles, as well as to improve
fertility in m a n a n d beast (Wallis-Budge 1930, 326).
• In n i n e t e e n t h - c e n t u r y I r e l a n d g r e e n a n d b l a c k
stones g a t h e r e d in a m o v i n g s t r e a m w e r e u s e d in a
c h a r m for hip-joint disease ( U C D Longford 1 m l a96
la359).
• In St Molio's C a v e , C o u n t y of Bute, Scotland there
w a s a s m o o t h green stone called the Baul Muluy,
t h e stone globe of St M o l i n g u s . This w a s the size of
a goose e g g a n d it w a s believed to h a v e the v i r t u e
of causing diseases a n d p r o c u r i n g victories for the
M a c D o n a l d s (Black 1884, 173).
Unlucky Green
In Britain, as in Ireland, green is a n u n l u c k y c o l o u r
a n d m a n y p e o p l e will n o t w e a r it, as the following se­
lected s u r v e y results indicate.
57
• Traditional song, Mormond Braes
I'll pit on ma goon o' green
It's a forsaken token
Jist tae let the laddies ken
That the bonds o' love are broken
(Tom McKean, pers. comm.).
• "[The b r i d e w a s ] b e d i z e n e d w i t h r i b b o n s . . . of every
... colour... except forsaken green, w h i c h I w a s g l a d
to perceive w a s n o t w o r n b y o n e of t h e t h r o n g "
(Rambler 1793).
• " G r e e n ' s love d e e n " (Gregor 1881, 87).
• " G r e e n is r e g a r d e d b y the Scotch as a n u n l u c k y col­
o u r at w e d d i n g s , in c o n s e q u e n c e of w h i c h n o kale,
cabbage, or other g r e e n vegetable m a y b e s e r v e d
u p o n t h e occasion" (Friend 1884, 318).
• T h e r e w e r e m a n y in W h i t b y " w h o w o u l d r a t h e r
h a v e g o n e to t h e c h u r c h to b e m a r r i e d in their com­
m o n e v e r y d a y c o s t u m e t h a n in a green d r e s s " (Mor­
ris 1892. Q u o t e d G u t c h a n d Peacock 1901, 29).
• " M a r r i e d in May, a n d k i r k e d in g r e e n / B a i t h b r i d e
a n d b r i d e g r o o m w i n n a l a n g b e s e e n " (anon. 1892,
367).
• " M y g r a n d f a t h e r w a s a p o o r barefoot c o u n t r y b o y
in the 1800s in K i n c a r d i n e s h i r e . M y m o t h e r w a s
b o m in 1910. In Perthshire, in h e r early teens, she
c a m e h o m e in a n e w g r e e n d r e s s . H e r father be­
c a m e u p s e t a n d w a r n e d ' D o n ' t w e a r that! Wear
green and soon you'll wear black'" (Margaret
Cathcart, p e r s . comm.).
• " B u y a green d r e s s a n d y o u r next will b e black for
m o u r n i n g . . . Never, n e v e r w e a r g r e e n for y o u r w e d ­
d i n g " (recounting s a y i n g s of 1910s a n d 20s. Joan
Eltenton, p e r s . comm.).
• "... green, s u r e to b r i n g a n y w e a r e r b a d luck! There
w a s a positive taboo o n green in t h e h a m l e t ; n o ­
b o d y w o u l d w e a r it until it h a d b e e n h o m e - d y e d
n a v y or b r o w n " ( T h o m p s o n [1945] 1979, 92-3).
• " N o m a d a m , w e h a v e n o g r e e n twinsets; w e find
w e c a n ' t sell t h e m a s p e o p l e are s u p e r s t i t i o u s "
(overheard in L o n d o n store. Coote Lake 1955, 298).
• "Wear green today, w e a r black t o m o r r o w " ; "Black
follows g r e e n " (Radford 1961, 354; H o w a r t h 1993,
136; G w e n A u b r e y p e r s . comm.; M a r g a r e t D a v i e s
pers. comm.; Roy Vickery, p e r s . c o m m . ) .
• " A 72-year-old C a m b r i d g e m a n said in 1964 t h a t
h i s g r a n d m o t h e r k n e w 'if s h e w o r e a n y t h i n g green
t h e r e ' d b e a d e a t h in the family a n d she never liked
to see a n y o n e else in that c o l o u r ' " (Porter 1969,24).
• " N e v e r w e a r a green coat w h e n y o u g o o n a jour­
ney, it's terribly u n l u c k y — t h e w o r s e thing y o u can
d o " (heard in the 1960s. Informant from East Lon­
d o n p r o b a b l y b o r n in the 1890s. Roy Vickery, p e r s .
comm.).
 58
• "I b o u g h t a green b a g t h e o t h e r day, b u t I k n o w I
w o n ' t u s e it, b e c a u s e I t h i n k green is unlucky. I'm
g o i n g o n h o l i d a y next w e e k , b u t I k n o w I w o n ' t take
it w i t h m e ... M y m o t h e r h a d a l w a y s said that green
w a s u n l u c k y " ( h e a r d in 1984. Roy Vickery, p e r s .
comm.).
• "Welsh p e o p l e t o d a y still will n o t w e a r green. In Car­
diff all t h e g r e e n clothes are t o b e found in the e n d -
of-season sales" (Alison Bielski, pers. c o m m . ) .
• " M y b r o t h e r s in-law (from Forres in M o r a y ) w e r e
m o s t k e e n t o p r e v e n t m e w e a r i n g green to his w e d ­
d i n g — t h e y k n e w it w a s a favourite colour b u t in­
sisted it w a s m o s t u n l u c k y to w e a r at a w e d d i n g "
(Tig L a n g 1985).
• " G r e e n is n o t w o r n at w e d d i n g s " (flautist from Ar-
r a n in S a n d y ' s Bar, E d i n b u r g h ) .
• "... w h a t a b o u t g r e e n — t h a t ' s m e a n t to b e u n l u c k y —
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lots of p e o p l e w o n ' t h a v e g r e e n clothes or cars. I
d o n ' t m i n d w e a r i n g green, I like green clothes, b u t I
w o n ' t h a v e a green p u r s e — n o t a p u r s e , " (an elderly
w o m a n . Roy Vickery, p e r s . c o m m . ) .
• " M a r r i e d in green, a s h a m e d to b e s e e n " ( M o n g e r
1991, 30).
• " M a r r i e d in green, a s h a m e to b e s e e n " (Bennett
1992, 128). ( " A l t h o u g h still q u o t e d , this v i e w h a s
n o t b e e n e n c o u r a g e d b y etiquette b o o k s since the
1960s, g r e e n n o w b e i n g r e g a r d e d as typifying y o u t h ,
h o p e a n d h a p p i n e s s . " M o n g e r 1991, 26.)
• In 1953, it w a s claimed that, because sales of lovat
green t w e e d s in Scotland h a d b e c o m e popular, this
belief "of b o t h u p p e r a n d l o w e r classes" h a d died
o u t (Rose 1953, 427). H o w e v e r , contributions to the
present survey, n o w thirty-two of them, indicate that
the belief is still c u r r e n t ( H u t c h i n g s 1991, 59).
T h e u n l u c k y green belief g o e s further t h a n dress:
• "I h a v e k n o w n several instances of m o t h e r s abso­
lutely forbidding it... in the furniture of their h o u s e s "
( L a t h a m 1878, 12).
• " A chemist g i v i n g o r d e r s for h o t w a t e r bottles said:
'For h e a v e n ' s sake d o n ' t s e n d a n y m o r e green ones.
Folk d o n ' t w a n t t h e m . Superstition, I s u p p o s e . I've
still ten left!'" (Sunday Express. Q u o t e d Coote Lake
1962, 132).
• "I will h a v e n o t h i n g g r e e n in t h e h o u s e " (Kate
Chatterton, pers. comm.).
• "... t h e r e is n o w a y I'll cross that t h r e s h o l d b e c a u s e
y o u r front d o o r is g r e e n " (City Architects of Hull
receive c o m p l a i n t s w h e n t h e y p a i n t street furniture
green. Gill 1993, 100).
A s can b e seen, the link b e t w e e n green a n d misfor­
t u n e in c o u r t s h i p a n d m a r r i a g e is particularly s t r o n g
(but p r e s u m a b l y it w a s not a w i d e s p r e a d belief in the
s e v e n t e e n t h c e n t u r y w h e n b o t h C h a r l e s I a n d his b r i d e
m a r r i e d in green. M o n s a r r a t 1973, 43). In the n o r t h e a s t
John Hutchings
of Scotland, if a y o u n g e r sister m a r r i e s first t h e l u c k ­
less a n d disgraced elder sister is t a u n t e d b y b e i n g m a d e
to w e a r green stockings or g a r t e r s at t h e d a n c e a f t e r
the w e d d i n g (SSS Archive, C r o m b i e MSS FLS). " I n t h e
e v e n i n g a d a n c e w o u l d be h e l d a n d t h e g r e e n g a r t e r s ,
which h a d b e e n knitted in anticipation b y t h e b e s t m a i d ,
w e r e p i n n e d s u r r e p t i t i o u s l y o n t o t h e c l o t h i n g of t h e
elder u n m a r r i e d brother or sister of t h e b r i d e . W h e n ,
discovered they w e r e r e m o v e d a n d tied r o u n d t h e l e f t
a r m a n d w o r n for the rest of the e v e n i n g " ( S i m p k i n s
1914, 393). This c u s t o m w a s certainly o b s e r v e d i n 1 9 8 1
at t h e w e d d i n g of i n f o r m a n t L o r n a M c H a t t i e ( p e r s .
comm.). A current e x p l a n a t i o n is that t h e g r e e n s t o c k ­
i n g is w o r n " o u t of e n v y " ( M a r g a r e t D a v i e s , p e r s .
comm.). According to Charlotte Burne, " a n y y o u n g m a n
w h o takes t h e m off is destined to b e h e r f u t u r e h u s ­
b a n d " (Burne 1908, 339). A n alternative e x p l a n a t i o n i s
that: " G r e e n is the colour of the G o r d o n H i g h l a n d e r
tartan, w h i c h is the local r e g i m e n t of A b e r d e e n , s o t h e r e
could very well b e s o m e t r u t h in the g a r t e r b e i n g g r e e n
in the A b e r d e e n area at least" (Alf Smith, p e r s . c o m m . ) .
This t h o u g h t w a s also p r o p o u n d e d b y a d r u n k e n S c o t ­
land football s u p p o r t e r in a D u b l i n b a r in 1987. T h e
first of the t w o regiments of that n a m e w a s in e x i s t e n c e
d u r i n g the Seven Years War (1756-63), a n d it w a s a g a i n
raised in 1794, recruits being e n c o u r a g e d b y a kiss f r o m
the g l a m o r o u s D u c h e s s of G o r d o n . Their m a i n c o l o u r s
2
are green a n d b l u e (Grant 1987, 121 ).
Reasons for the Bad Luck
Reasons given for this b a d luck are n u m e r o u s a n d a s
m u c h a p a r t of folklore as the belief in b a d luck itself.
They can be d i v i d e d u n d e r the h e a d i n g s of
supernaturalist, rationalist a n d historical.
Supernaturalist Explanations
• A m o n g mythical characters, fairies take m u c h of t h e
b l a m e . T h e y are associated w i t h green t h r o u g h t h e i r
habit of d a n c i n g in green fairy circles (cf. The Tem­
pest Act 1 scene 5), from the belief t h a t their g r a v e ­
y a r d s n e v e r b r o w n (Cultra A r c h i v e , Tim M c C a l l ,
n.d.), a n d because in m a n y areas they are r e p o r t e d
to w e a r green.
• A n n e Jeffries, a nineteen-year-old, w a s sitting i n t h e
g a r d e n w h e n "there came over the h e d g e , of a s u d ­
d e n , six p e r s o n s of small stature all clothed in g r e e n ,
w h i c h frightened h e r so m u c h as to t h r o w h e r i n t o a
great sickness" (Brand 1841, 80).
• "The fairies claimed green as their colour a n d w e r e
consequently d e e p l y grieved if p r o p e r attention w a s
n o t p a i d to their claims, a n d invariably r e s e n t e d a n
injury d o n e t h e m " (Friend 1884, 318).
• Daoine sidhe w e r e r e p o r t e d w e a r i n g d r e s s e s of
s h a d e d green (Campbell 1889, 56).
• In the O u t e r H e b r i d e s , g r e e n objects w e r e c a l l e d
" b l u e " ; " g r e e n m u s t not b e m e n t i o n e d , lest it s h o u l d
call u p the fairies" (Goodrich-Freer 1899, 265).
 Folklore and Symbolism of Green
• T h e fairies of Ross-shire, the Sithichon (peaceful
folks), w e r e associated w i t h green clothes
(MacDonald 1903, 369).
• "It is the fairies colour a n d its w e a r i n g b y m o r t a l s
a r o u s e s their jealousy" (Rose 1953, 427).
• T h e c h o r u s of a traditional s o n g describing t h e fair­
ies from the B l a c k d o w n Hills in Somerset:
Green, green, green,
All a-green, all a-green
A-dancing round the tree (Tongue 1967, 298).
• " A s a child o n a n Argyllshire farm, m o r e t h a n 70
years ago, I r e m e m b e r g o i n g into a hayfield w e a r ­
i n g a green dress, a n d b e i n g greeted b y o n e of the
h a y w o r k e r s w i t h : ' O h t h a t ' s t h e fairies colour y o u ' r e
w e a r i n g , they'll b e after y o u ! ' " (C. Mclntyre, p e r s .
comm.).
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• O n very rare occasions, a n d only in the H i g h l a n d s ,
w e a r i n g a g r e e n d r e s s can protect from the m a l e v o ­
lent attentions of the fairies (Briggs 1956-7, 276).
A l t h o u g h in Britain fairies are u s u a l l y r e p o r t e d to
w e a r green, this is n o t the case in Ireland. P r e l i m i n a r y
searches at University College D u b l i n a n d Ulster Folk
a n d Transport M u s e u m revealed that t h e fairies w o r e
red (16 instances), or w h i t e (7), green (4, all in the north),
black (3), b l u e (1), or b r o w n (1). These findings confirm
A n d r e w s ' s s t a t e m e n t that, " i n m o s t p a r t s of Ulster, a n d
i n d e e d of Ireland, the fairies are said t o w e a r red not
green. In A n t r i m , like their Scotch kinfolk, [they] dress
in green, b u t e v e n they are often said to h a v e red or
s a n d y h a i r " ( A n d r e w s 1913, 27). This a u t h o r ascribes
the regionalism in d r e s s to different tribes a m o n g the
aboriginal inhabitants. Those dressing in green, chiefly
h e a r d of in northeast A n t r i m , m a y b e the tradition of
p e o p l e " w h o s t a i n e d t h e m s e l v e s w i t h w o a d or s o m e
other p l a n t . " In s o m e p a r t s of that c o u n t y they are said
to w e a r tartan, " b u t in other p a r t s of Ulster the fairies
are usually, a l t h o u g h n o t universally, described as dress­
ing in red. D o these represent a p e o p l e w h o d y e d t h e m ­
selves w i t h r e d ochre, or w h o s i m p l y w e n t n a k e d ? " In
Tory Island fairies d r e s s in black; the islanders w e r e
said to b e of African stock (ibid., 88).
• In the s o u t h w e s t of E n g l a n d the Piskies are b l a m e d
for the u n l u c k y aspect of green. In D e v o n in 1910 it
w a s r e c o r d e d t h a t t h e y are of a green colour. A green
d r e s s w a s the object of m u c h criticism in the village
of Beesands, "if y o u w e a r green, y o u will s o o n after
w e a r m o u r n i n g " (Partridge 1916, 307). Also, "I w a s
once told off b y a C o r n i s h ' G r a n d m o t h e r in l a w ' for
w e a r i n g green, the piskies colour" (Hilary Belcher,
p e r s . comm.).
• A c c o r d i n g to a contributor to the S t o w m a r k e t Folk­
lore Society conference in S e p t e m b e r 1985, " g r e e n
g o w n s are w o r n b y w i t c h e s . "
• A t H a l l o w e ' e n , t a b b y cats w e r e t r a n s f o r m e d into
coal-black steeds for g r e e n - r o b e d w i t c h e s (Guthrie
1885, 69).
59
• Tree-spirits lived in the S h e r w o o d Forest area:
Now all you young fellows take heed what I tell,
In yonder greenwood a green lady doth dwell,
Her hair it is green and all green is her gown,
And she calleth to all, draw near, come here
(Tongue 1967, 299).
T h e result of the m e e t i n g w a s inevitably d e a t h .
• Green is also the colour of devils a n d d e m o n s (anon.
1892, 367). A s a h u n t e r w h o w e a r s g r e e n to h i d e
a m o n g the greenery so that h e m a y kill a n i m a l s shel­
tering there, so the Devil w e a r s green to h i d e h i m ­
self a m o n g m e n so t h a t h e m a y c a p t u r e their souls
(Robertson 1954, 472).
• G o d ' s control o v e r n a t u r e is cited a s a r e a s o n for
u n l u c k y green: " M y father w a s a H i g h l a n d Scot,
w h e n w e w e r e y o u n g h e w o u l d not a l l o w u s to w e a r
green. I d o n ' t t h i n k h e w a s superstitious, h e w a s a
d e v o u t P r e s b y t e r i a n a n d h e felt as the A l m i g h t y h a d
clothed H i s w o r l d in green, it w a s p r e s u m p t u o u s of
u s to w e a r it—a k i n d of i r r e v e r e n c e " ( M a r g a r e t
Davies, p e r s . comm.). Alec Gill says t h e reason w h y
o n e s h o u l d n e v e r b u r n a n y t h i n g green, " t h e t h i n g s
of life," is that the green of n a t u r e is G o d ' s colour.
Green-leafed trees are followed b y b l a c k b a r k in
w i n t e r a n d black is for m o u r n i n g . H e n c e to a v o i d
death, avoid w e a r i n g green (Gill 1993, 102).
There are a n u m b e r of instances w h e r e green is u n ­
lucky for fishermen.
• "In this area (Argyll), a n d p e r h a p s in m o s t of the
w e s t coast, t h e f i s h e r m e n u s e d t o d i s l i k e t h e
r a n g e of o r a n g e - b r o w n - y e l l o w s h a d e s o b t a i n e d
from lichens a n d u s e d for d y e i n g w o o l . This w a s
e x p l a i n e d a s b e i n g a d a n g e r to t h e b o a t s — t h e
colour came from rocks a n d w o u l d 'attract' t h e m .
M y grandfather, as a y o u n g m a n , once h a d to
w a l k 20 miles r o u n d a sea-loch b e c a u s e a m a n
w h o h a d u n d e r t a k e n t o ferry h i m across refused
to let h i m into the b o a t in his crotal-dyed stock­
i n g s " (Marion C a m p b e l l , p e r s . c o m m . ) .
• "Staying in the w e s t of Ireland (Bantry Bay) w i t h
m y cousins w h o live there I w a s told t h a t fisher­
m e n t h e r e n e v e r w e a r green o n a fishing t r i p "
(Tig Lang, p e r s . comm.).
• " A c o m m i t t e e m e m b e r k n o w s of at least o n e c a p ­
tain w h o will not a l l o w g r e e n o n his s h i p u n d e r
a n y c i r c u m s t a n c e s ..." ( N o r t h D e v o n . P.M.
Wiggett, p e r s . c o m m . ) .
• " G r e e n a n d b r o w n w e r e u n l u c k y colours, p r e ­
s u m a b l y b e c a u s e t h e y w e r e e a r t h c o l o u r s " (Hull.
A.G. C r e d l a n d , p e r s . c o m m . ) .
• " G r e e n w a s a l w a y s t a b o o t o t h e fisher folk of
G r i m s b y ... the w i v e s of f i s h e r m e n w o u l d n o t
w e a r a n y t h i n g green a n d ... G r i m s b y g o a l k e e p ­
ers n e v e r w o r e green. The tradition w a s b r o k e n
in the 1960s w h e n Charlie Wright d o n n e d a green
 60
jersey, t h e r e w a s a few letters in t h e local press
b u t the majority of p e o p l e accepted the c h a n g e "
(Sid W o o d h e a d , p e r s . comm.).
I n d e e d t h r o u g h o u t t h e c o u n t r y v e r y few Association
football t e a m s w e a r a green outfit. A t first glance a sur­
p r i s i n g exception is t h e choice of green for P l y m o u t h
A r g y l e Football C l u b : " T h e choice of green w a s , I u n ­
d e r s t a n d , m a d e w h e n t h e club w a s f o r m e d in 1886. The
P l y m o u t h coat of a r m s featured the colour green a n d it
w a s a p p r o p r i a t e to chose that colour ..." (Sam Rendell,
p e r s . c o m m . ) . T h e l e g e n d a r y links b e t w e e n P l y m o u t h ,
C a p t a i n D r a k e , the Spanish A r m a d a a n d the b o w l i n g
g r e e n a p p e a r t o h a v e g a i n e d the u p p e r h a n d over u n -
lucky-to-wear green. G l a s g o w Celtic Football C l u b w a s
f o r m e d b y Brother Walfrid ( A n d r e w Kerins), a n Irish
Catholic priest w o r k i n g a m o n g t h e Irish c o m m u n i t y of
Glasgow, in 1887. A s green is the colour of Irish nation­
h o o d (Hayes-McCoy 1979, 42) g r e e n is the n a t u r a l col­
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o u r for their shirts also ( L u n n e y 1992, 16).
Rationalist Explanations
• R a t i o n a l r e a s o n s for u n l u c k y g r e e n i n c l u d e t h e
s t o m a c h a c h e t h a t c o m e s after e a t i n g g r e e n m e a t or
u n r i p e g r e e n fruit. In the n i n e t e e n t h c e n t u r y it w a s
t h e colour of a r s e n i c - p i g m e n t e d w a l l p a p e r which,
w h e n d a m p , g a v e off t h e p o i s o n o u s g a s arsine.
• G r e e n is t h e c o n t i n u a l c o l o u r of t h e c h u r c h y a r d ,
w h e r e , in a d d i t i o n , p o i s o n o u s y e w trees are g r o w n .
" A green C h r i s t m a s m a k e s a fat c h u r c h y a r d " a n d
" b r i n g s a h e a v y h a r v e s t " (CECTAL Archive,
Hallamshire Traditions, n.d.).
• C h a r l o t t e B u r n e r e c o r d e d t h e e v e n t of 1876 n e a r
Eccleshall, w h e n a n old w o m a n w a s found d r o w n e d
in h e r well: " A p a t c h of particularly green turf long
m a r k e d the s p o t w h e r e h e r b o d y w a s laid o n being
t a k e n o u t of t h e water, a n d t h e n e i g h b o u r s , w h o h a d
suspicions of foul play, p o i n t e d to this in confirma­
tion of their o p i n i o n " (Burne 1883, 240).
• T h e Venerable Bede w a s the first to w r i t e a b o u t this:
" A t the s a m e t i m e a traveller, a Briton, c a m e near
t h e place w h e r e [St] O s w a l d h a d b e e n killed, a n d
s a w the g r a s s w a s g r e e n e r t h a n in o t h e r places, a n d
c o n c l u d e d that s o m e holy m a n h a d been slain t h e r e ' "
( Q u o t e d B u r n e 1883, 240).
• T h e b a d l u c k of g r e e n m a y h a v e d e v e l o p e d from
the e q u a t i o n of the green g o w n s y m b o l i s i n g the loss
of' virginity. In 1351 W m . Fox, p a r s o n of Lee n e a r
G a i n s b o r o u g h w a s indicted for forcibly taking a n u n ,
M a r g a r e t d e E v e r i n g h a m . [He] " r e m o v e d h e r habit
a n d p u t o n h e r a w o r l d l y green robe (robam viridem
secularem)" (Lean 1903, 276). By Elizabethan t i m e s
the phrase was s y n o n y m o u s with pregnancy
( M a l c o l m Jones, p e r s . c o m m . ) . T h e t u n e " G r e e n -
s l e e v e s " w a s n o t h e l d in h i g h e s t e e m (The Merry
Wives of Windsor, Act 2 scene 1 a n d Act 5 scene 5).
John Hutchings
Also, Lean r e m a r k e d in 1902 t h a t " B r o t h e l s a r e s t i l l
p a i n t e d green for distinction" (Lean 1902-4, 2 : P a r t
1 276).
In s o m e instances a possible " s u p e r n a t u r a l i s t " e x p l a ­
nation is c o u n t e r e d b y a "rationalist" o n e :
• Rivers a n d pools in the n o r t h of E n g l a n d a r e o f t e n
said to b e h a u n t e d b y a m a l e v o l e n t spirit k n o w n a s
J e n n y Greenteeth, w h o d r a g s d o w n t h o s e w h o c o m e
too near. Peg Powler, a bloodthirsty b e i n g w i t h g r e e n
hair, d o e s the same, especially in the vicinity of P i e r s e
Bridge o n the river Tees (Radford 1961, 219). T h e
legend s e e m s d e s i g n e d to w a r n of t h e p r e s e n c e o f
the giant green d u c k w e e d , Lemna minor, w h i c h c o v ­
e r s large stretches of w a t e r t h e r e a n d is d a n g e r o u s
t o step o n (Vickery 1983, 247).
• T h e t h e a t r e p r o v i d e s its o w n r e a s o n for a c t o r s '
s u p e r s t i t i o n a b o u t w e a r i n g green. T h e y s a y it b e ­
longs to the fairies w h o m i g h t resent its u s e b y m u m ­
m e r s a n d actors (Piatt 1925,139). It is s u g g e s t e d t h a t
a m o r e practical explanation of this fear is t h a t d u r ­
i n g the era of green-tinged limelight, i n v e n t e d i n
1826 a n d u s e d until t h e b e g i n n i n g of t h e p r e s e n t
century, a n actor w e a r i n g green w o u l d n o t s t a n d o u t
a s well as h i s colleagues (anon 1970-2, 522). T r a v e l ­
ling s h o w m e n are so c o n c e r n e d over this b a d l u c k
that grass pictured o n fairground d e s i g n s is n o r m a l l y
p a i n t e d b l u e (Vanessa Toulmin, p e r s . c o m m . ) .
• T h e fairy e x p l a n a t i o n of u n l u c k y g r e e n is n o t s u i t ­
able for Ireland for Irish fairies d o n o t w e a r g r e e n .
Most are " t r o o p i n g fairies w h o live a n d look l i k e
n o r m a l mortals. O t h e r fairies are t h e b a n s h e e w o m e n
w h o w e a r w h i t e a n d t h e smaller l e p r e c h a u n , t h e
s h o e m a k e r , w h o is m o r e likely to w e a r r e d t h a n
green. T h e e x p l a n a t i o n for t h e b a d l u c k i n I r e l a n d
s e e m s to revolve a r o u n d the ease a n d c h e a p n e s s of
d y e i n g cloth green a n d b r o w n . O n l y t h e rich c o u l d
afford scarlet, b l u e a n d p u r p l e clothes. G r e e n a n d
b r o w n are therefore the d r e s s of the p o o r e s t of t h e
p o p u l a t i o n , a n d it m u s t b e u n l u c k y t o b e p o o r "
(Miceal Ross, p e r s . c o m m ) .
Historical Explanations
• Certain historical e v e n t s m a y h a v e p r o v i d e d r e a s o n s
for u n l u c k y green.
• T h e d e s c e n d a n t s of t h e O g i l v i e s , G r a h a m s a n d
Sinclairs of Caithness, all of w h o m w o r e g r e e n i n
their tartans at the battle of F l o d d e n Field in 1513,
thereafter h e l d t h e colour in d i s r e p u t e after t h e ter­
rible defeat w h e n m o s t w e r e killed (anon. 1892,368).
The a u t h o r J a m e s G r a h a m e believed t h a t green w a s
fatal t o t h e n a m e of G r a h a m e , h e w o u l d n o t " s o
m u c h as to a l l o w a green cover to b e p l a c e d o n t h e
table" (Lean 1903, 276).
• In E n g l a n d violence revolved a r o u n d the c o l o u r in
the s e v e n t e e n t h a n d e i g h t e e n t h centuries. T h e W h i g
 Folklore and Symbolism of Green
G r e e n R i b b o n C l u b w a s formed d u r i n g t h e p e r i o d
of religious intolerance t h a t followed the d e a t h of
C h a r l e s I a n d the Civil War. M e m b e r s of t h e C l u b ,
w h o w o r e green r i b b o n s in their h a t s , a d v o c a t e d a
P r o t e s t a n t succession to t h e throne. Anti-Catholic
m a r c h e s e n d e d at the C l u b at Temple Bar w i t h the
b u r n i n g of the P o p e ' s effigy. H a l b e r d s w e r e secretly
m a n u f a c t u r e d t o a r m t h e m o b at W a p p i n g a n d
S o u t h w a r k b u t a plot t o kill Catholic King C h a r l e s
II a n d his b r o t h e r J a m e s in 1683 failed. The W h i g
m o v e m e n t w a s disgraced, membership became a
risk, a n d the C l u b d i e d (Bryant 1952).
• D u r i n g O l d h a m w a k e s w e e k in 1819 Radical Re­
formers, w e a r i n g g r e e n a n d red r i b b o n s inscribed
"liberty or d e a t h " in their hats, d e m o n s t r a t e d against
the C o r n L a w s a n d the c o n s e q u e n t h i g h g r a i n prices.
This w a s closely followed b y the m a s s a c r e of d e m ­
onstrators at Peterloo o n 16 A u g u s t t h a t y e a r (Bee
Downloaded by [Emory University] at 07:20 27 February 2016
1819, 3).
• T h e following y e a r a n o t h e r e v e n t reinforced t h e h a ­
t r e d of green in Britain. Until 1820 official g o v e r n ­
m e n t b a g s w e r e green. This w a s the y e a r of the trial
of Q u e e n Caroline, wife of the Prince Regent, later
the u n p o p u l a r G e o r g e IV. A s evidence against h e r
w a s laid o n the table in the H o u s e of L o r d s in g r e e n
bags, these b e c a m e hateful to L o n d o n e r s w h o s e s y m ­
p a t h y she h a d a r o u s e d . "It w a s a c o m m o n t h i n g d u r ­
ing the trial to get u p bonfires to b u r n the g r e e n b a g
... After this green b a g s silently d i s a p p e a r e d " (anon.
1911).
Conclusion
Each g r o u p h a s its o w n i n d i v i d u a l e x p l a n a t i o n of its
belief in u n l u c k y green. T h e n o n c o n f o r m i s t s of Scot­
l a n d a n d Wales, the fisher folk, a n d those in t h e s o u t h ­
w e s t of E n g l a n d d o n o t w i s h to u p s e t the local piskies;
those living e l s e w h e r e in Britain w a n t to k e e p o n the
right side of the fairies (and, p e r h a p s , t h e devil, witches
a n d d e m o n s ) ; t h e d e s c e n d e n t s of the Ogilvies despise
g r e e n as the colour of defeat; a n d so on. To m e m b e r s of
all these g r o u p s belief in u n l u c k y green is logical. The
o n e t h i n g all e x p l a n a t i o n s h a v e in c o m m o n is the rel­
e v a n c e of t h e belief to the p o p u l a t i o n involved.
In g e n e r a l , g r e e n s y m b o l i s e s g r o w t h , a n d g r o w t h
s y m b o l i s m can refer to a p p a r e n t l y irreconcilable posi­
tive a n d n e g a t i v e feelings a n d e m o t i o n s . For e x a m p l e ,
n o t o n l y is g r e e n seen as n a t u r a l a n d g o o d for the envi­
r o n m e n t (as in " g r e e n " farming), b u t it is also u s e d to
symbolise n o x i o u s g r o w t h (green for p o i s o n o u s pack­
a g i n g a n d for atomic p o w e r stations). T h e p o s t u l a t e s
p r o p o s e d to account for the b e h a v i o u r of green in oral
tradition (the Principle of Singularity a n d the Principle
of the A d a p t a t i o n of Ideas) can h e l p account for s u c h
seemingly irreconcilable beliefs. This freedom to form
variations w i t h i n e a c h r u l e arises from the n a t u r e of
colour b e i n g p u r e l y a perception, n o t the p r o p e r t y of
a n object.
61
Acknowledgements
I a m p l e a s e d to a c k n o w l e d g e the h e l p received from
R a l p h B r o c k l e b a n k , T o n y Buckley, M a l c o l m J o n e s ,
Venetia N e w a l l , M i c e a l Ross, Roy Vickery, J o h n
W i d d o w s o n , Juliette Wood a n d Gillian Bennett, for t h e
g e n e r o u s a m o u n t of time e a c h h a s d e v o t e d to m y e d u ­
cation.
Folklore Society
Notes
'This is a development of the Principle of Adaptation of
Physical Resources (or, originally, simply the Principle of Ad­
aptation, proposed by Crawley to explain, for example, the
near universality of mourning colours (Crawley 1931, 102).
belief that green is unlucky has travelled to North America
also, no doubt imported by immigrants from Britain and Ire­
land. Hence, it is unlucky to m a r r y in green in Texas
(Hendricks 1956, 344), it ought not be used for racing cars
(Kostner 1992,69), and it is even bad luck to ride in any vehi­
cle of that colour in Arkansas (Randolf 1964, 60).
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 Folklore and Symbolism of Green
List of Personal Communications
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Alison Prosser Bielski, Letter 8 August 1984.
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