Listen: Tales from the Witching Hour No. 3

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Music
“Serenade,” by Schubert. From http://www.archive.org/

Summary
In this episode, Cory takes you along with him on a trip to Memphis, Tennessee, to discover that city’s magical and mystical side.

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-Sources-
Places:
Ebbo Spiritual Supply
Tater Red’s on Beale St.
A. Schwab’s on Beale St.
The Center for Southern Folklore
The Crystal Grotto at the Memorial Park Cemetery

Information:
“Nation Sack” from Lucky Mojo Curio Co. by Catherine Yronwode
“Voodoo Village” from Haunted America Tours

You can now request Card Readings from Cory via email, if you are so inclined.

Don’t forget to follow us at Twitter!

-Music-
Memphis Minnie: “Hoodoo Lady Blues”
Robert Johnson: “Come on in My Kitchen”
Marideth Sisco & Blackberry Winter: “Cold, Rain, & Snow,” and “On a Hill Lone & Gray”
Blind Mississippi Morris: “Mysterious Woman Blues”

(complete shownotes at http://www.newworldwitchery.com)

Thanks to all who participated in our recent mini-contest, guessing where I was for Blog Post 157. The correct answer, of course, was Memphis, Tennessee!

Our big winner of the Compass & Key Lucky Bundle prize is…..

Coyote Rose!

Congratulations to you! Please send me an email at compassandkey@gmail.com with a shipping address, and we’ll get that prize package out the door to you.

Again, lots of thanks to all who played! Keep watching our feed for more on the Memphis trip, very soon!

-Cory

Bonus! Answer the following (very easy) question and get your name in the hat for a prize! One lucky winner will get a Lucky Bundle from Compass & Key Curiosities with a few bottles of our best lucky oils and a lucky curio or two. Leave your answer in the comments section below by MIDNIGHT TONIGHT (4/25/12) to enter!

The Question: Where was I?

Told you it was easy! Good luck!

Greetings blog subscribers (and casual readers, too)!

When I first stumbled on today’s gorgeous botanical subject in the hilly areas around Chattanooga, I couldn’t believe what I was seeing. The passionflower is one of the most outlandish, garish, over-the-top, and beautiful blooms I’ve encountered in the wild. It looks as thought it would be more at home in a tropical nursery than growing in the foothills of the Appalachians, and yet this clinging vine with big, showy blossoms is right at home among sweetgum trees, sassafras, and tulip poplars.

The flower is sort of ‘leveled,’ with a base of beautiful petals which come in vibrant colors like purple and pink upon which rest elevated pistils and soaring stamens in a delicate (and highly symbolic) pattern. The passionflower goes by several names, including the maypop, herb of the Cross, and maracuja. The latter name comes from Spanish-speaking localities in which the twining vine blooms, and the flower has definitely found a home in the folklife of Hispanic herbalists. But before I get ahead of myself with all of that, let’s look briefly at some of the Old World lore about this lovely bit of flora.
Here’s a description of how the passionflower got its name, from perennial (pardon the pun) favorite, T. F. Thiselton-Dyer’s The Folk-lore of Plants:

“The passion-flower has been termed Holy Rood flower, and it is the ecclesiastical emblem of Holy Cross Day, for, according to the familiar couplet:—

‘The passion-flower long has blow’d
To betoken us signs of the Holy Rood.’ (CH XVII)”

“A plant closely connected by tradition with the crucifixion is the passion-flower. As soon as the early Spanish settlers in South America first glanced on it, they fancied they had discovered not only a marvellous symbol of Christ’s passion, but received an assurance of the ultimate triumph of Christianity. Jacomo Bosio, who obtained his knowledge of it from certain Mexican Jesuits, speaks of it as ‘the flower of the five wounds,’ and has given a very minute description of it, showing how exactly every part is a picture of the mysteries of the Passion. ‘It would seem,’ he adds, ‘as if the Creator of the world had chosen it to represent the principal emblems of His Son’s Passion; so that in due season it might assist, when its marvels should be explained to them, in the condition of the heathen people, in whose country it grew.’” [21] (CH XIX)

The passionflower naturally fits into a schema of religious botany, then, and would seem to be a sort of pinnacle representation of the Doctrine of Signatures, which essentially states that every plant (or creatrure, for that matter) bears certain visual, olfactory, or other cues indicating what the divine intends us to do with it.

Medicinally, this plant has a powerful sedative effect, though not one so strong as something like valerian root. This can be seen as a sort of ‘peace,’ bestowed by the plant as its creator would bestow divine peace. You can read a good bit about its medicinal qualities here and here, where they are able to get much more into the hows and whys of passionflower’s sedative effects. [Though I will note here, as I always do, THIS IS NOT A MEDICAL BLOG, AND I DO NOT PROVIDE MEDICAL ADVICE. PLEASE CONSULT YOUR PHYSICIAN FOR MEDICAL INFORMATION ABOUT HERBS, SUPPLEMENTS, OR ANY OTHER TREATMENTS YOU ARE CONSIDERING].

Moving into passionflower’s magical side, there is surprisingly little to do with its ability to inspire religious faith, offer any kind of divine protection, or even be used as a decoration on altars to holy saints, which greatly surprises me. I would think those uses would be nearly the first use I’d put them to, but wiser workers than I would note that passionflower’s real power is not just in its blossom, but in its less showy bits: the tangly and highly clinging vine which supports the gorgeous floral display.

Cat Yronwode describes the passionflower as an ingredient in the Chuparrosa (or “hummingbird” in Spanish) charm, which is used to foster feelings of love and attachment (hence the clinging-vine quality):

“Dried Passion Flower leaves or pieces of the root may be carried in a red flannel bag dressed with Love Me Oil. Mexicans are known to add such a bag a charm to the Divine Hummingbird, or Chuparrosa. In the old days this would have been dried hummingbird heart, but it is illegal to kill hummingbirds or to possess their body parts in some states now—and with good reason, as the birds are under tremendous habitat destruction pressure from human beings. A metal charm of a hummingbird sewn to the bag or carried inside will do just as well” (Hoodoo Herb & Root Magic, 142)

Beyond its love-bringing and binding qualities, the flower also seems to bring feelings of peace and contentment between lovers and members of a household, likely due to its soporific effects in its medical applications.

In Latin American countries, the passionflower has similar applications, including use as a love-binder and spiritual sedative. It’s also used in a Brazilian floral horoscope, where it represents the month of June. Again, I’m surprised at its limited appeal as a holy or divine flower, as I think it would likely be an excellent addition to offering altars to Marian incarnations or to do work with Jesus in various forms. But that’s merely speculation on my part, so I digress.

If you’ve had any experiences, magical or otherwise, with this amazing bloom, we’d love to hear about them! Feel free to leave a comment below or email us if you know more about this beautiful, intriguing addition to American flora.

Thanks for reading!

-Cory

Hi all!

I know this isn’t the botanical lore I was promising for the month of April, but don’t worry, there’s more of that coming. I just had to share something that my very dear and wonderful friend Kathleen alerted me to. One of my favorite non-magical podcasts in the world, Radiolab, just did a really interesting mini-show on a topic which intersects with our work here!

Please hop over and check out the 30 minute Radiolab short on the Crossroads, specifically the tangled crossroads legend surrounding blues players Robert Johnson (to whom the myth of selling his soul to become a great blues player is frequently ascribed) and Tommy Johnson (who may actually have done the crossroads ritual). There are fantastic interviews with music historians, blues experts, and even Tommy Johnson’s brother, all of which help shed light on the strange and gorgeous African American folk tale about gaining new power at the crossroads.

I should point out that they come at this from a scientific and historical perspective, and really are pursuing the true story about the musicians rather than doing much to get at the folkloric roots of the crossroads phenomenon. They specifically wind up ignoring the existence of the story in other African American literary and folklore sources, such as these:

• The multiple incidents of crossoroads conjure recorded by Harry M. Hyatt between 1935-1939 (found at the bottom of the Lucky Mojo page linked above), which would have pre-dated the “creation” of this story as described in the Radiolab short
• The numerous incidences of crossroads as places of healing, particularly trading things like a wart or a sty to a mysterious stranger, in Southern and African American folklore (which can be found in Hyatt’s work, the work of Vance Randolph, and Newbell Niles Puckett).
• Puckett’s description of the crossroads ritual as an origin for folk hero Jack, which was published in 1926 and states:

Various legends are in vogue among the Negroes to account for the origin of this creature.  One illustrating the common theme, was told me by a root-doctor last summer.  Jack sold himself to the devil at the crossroads one night at twelve o’clock. For seven years all power was given to him to do as he pleased, but at the end of that period his soul belonged to the devil. [This eventually goes on to tell the story of Jack-o-Lantern, but the crossroads portion of it is given here as illustration of my particular point]

• Zora Neale Hurston’s 1931 article on African American folk magic, which has the following item in it:

How to Have a Slick Hand with People.

On the dark moon of any Friday night, dress yourself in black. Sit flat in the fork of a cross road at exactly twelve o’clock and sell yourself out to the devil. After which you shall have power to do anything you wish to do (“Hoodoo in America,” 392)

• The appearance of crossroads in European folk magic (such as that found in Charles Leland’s Gypsy Sorcery & Fortune-telling, published in 1891, long before the legends being described in the blues tales)

There are so many other appearances of crossroads in folklore that it would be daunting to tackle them here (though I will probably try to do a bigger article on them some day). My real point is just to say that while I love the Radiolab story, they definitely overlooked a large amount of crossroads material so that they could focus more on the story of two real blues musicians, which is understandable.

I really do hope you’ll give this particular show a listen. It’s great, especially in its ability to untangle the two legends from one another, and you get to hear some really hauntingly good blues, too.  Let me know what you think of it!

All the best, thanks for reading, and see you down at the crossroads…

-Cory

Summary
This episode is all about the various springtime lore we received for our recent contest. It’s lots of bunnies, eggs, and the occasional swat on the behind in this show! Plus we have our contest winners announced.

Play:

-Sources-

Almost all the lore was listener submitted, but we do have a few links to share:

1. We received some great lore from Peter M, who runs a stellar blog on New England folklore. Check it out!
2. You should also check out folklore submitter Jen’s blog, Rue & Hyssop, which is delightful!
3. If you want to know more about gardening and astrology, we did several posts on the topic: Blog Posts 18, 19, & 20.
4. We mentioned two books: Old Wives’ Lore for Gardeners by Maureen & Brigit Boland, and Grimoire for the Apprentice Wizard by Oberon Zell-Ravenheart
5. In case you can’t get enough of Cory, he was also on the March episode of Inciting a Brewhaha
6. You should definitely also listen to the 2012 episode of Between the Earth and Stars by Oraia Helene. It’s amazing!

Congratulations to our Spring Lore Contest winners!

1. Jen at Rue & Hyssop won the Card Reading from Cory
2. Kelly won the copy of Etched Offerings: Voices from the Cauldron of Story
3. StarRider won the Compass & Key Apothecary prize pack

Many thanks to all who entered! We think this was a great show and couldn’t have done it without you!

You can now request Card Readings from Cory via email, if you are so inclined.

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.

Promo 1 – Between the Earth & Stars
Promo 2 – Lakefront Pagan Voice
Promo 3 – Pagan in Portland

I imagine that I’ll get a sharp increase in visitors from Ohio with this article. Today’s featured botanical is the buckeye, which is both the name of the tree and the fruit (or nut) of that tree. It grows in a wide variety of locations, including all over Europe and North America, and is also frequently referred to as a “horse chestnut” (which is actually a very specific species within the bigger buckeye family). Since you can find a great deal of botanical information on the tree elsewhere (like at the USDA Plants database), I’ll narrow my focus here to the folklore and magical uses of the nut.

T.F. Thiselton-Dyer, author of the botanical mythography classic The Folk-lore of Plants, makes the following observations about the horse-chestnut:

“A Worcestershire name for a horse-chestnut is the ‘oblionker tree.’ According to a correspondent of Notes and Queries (5th Ser. x. 177), in the autumn, when the chestnuts are falling from their trunks, boys thread them on string and play a ‘cob-nut’ game with them. When the striker is taking aim, and preparing for a shot at his adversary’s nut, he says:—

‘Oblionker!

My first conker (conquer).’

The word oblionker apparently being a meaningless invention to rhyme with the word conquer, which has by degrees become applied to the fruit itself.” (CH XVIII)

Already I love this plant, don’t you? Essentially they seem to be used as marbles in children’s games (give them one point for that), and they also have a nice phonetic connection to the powerful hoodoo charm, John the Conqueror root, which is frequently called John de Conker (and that’s another point to the buckeye!). They actually look llike smoother versions of High John roots in some ways, so it doesn’t surprise me to find that they sometimes get substituted in for their powerful underground counterpart:

“Buckeye nuts are believed by some hoodoo “doctors” to increase a man’s sexual power. Shaped like miniature testicles, they are sometimes carried in the pants pockets as charms to bring men “good fortune in sexual matters.” In the southern and eastern regions of the United States, buckeyes are carried in mojo bags to cure or prevent such ailments as arthritis, rheumatism, and migraine headaches” (Gerina Dunwich, Herbal Magic, 86).

Cat Yronwode similarly cites buckeyes as charms for increasing male potency. Both Yronwode and Dunwitch, however, make it clear that a buckeye’s primary powers are to aid as a gambling charm and to help stave off aches and pains—particularly rheumatism and headaches. This view is heavily supported by a number of folklore sources:

From Newbell Niles Puckett, Folk Beliefs of the Southern Negro

• Where the left hind foot of a graveyard rabbit, a buckeye, a horse chestnut, and a luck bone from a pig ham are put together for good luck [A charm for good luck] (316)
• A buckeye carried in the pocket will surely bring one good luck (314)
• A buckeye carried in the left pocket is generally supposed to work a cure for rheumatism as well as for piles, a belief apparently English (360)
• Red pepper rubbed up and down the back ‘warms up de system,’ as does also a new domestic sack half full of salt into which nine grains of red pepper and four buckeyes have been put. Wear this around your waist and you will never again be bothered with chills (366)
• In Mississippi and Alabama it is believed that if one carries buckeyes in the pocket he will have no chills through the year (366)

From Harry M. Hyatt, Folklore of Adams Co., Illinois

• 1328. “My brother always carries a buckeye in his pocket to get money.” (28)
• 1329. “I always carry three buckeyes in my pocket to always have money. My grandfather did this through the Civil War, my mother did this, and I am carrying three buckeyes too.” (28)
• 4534. The person who carries a buckeye in the pocket never becomes sick. (99)
• 4688. The person who carries a buckeye in the pocket never suffers from backache. (103)
• 5233. A buckeye carried in your pocket or the band of your hat prevents headache. (118)
• 5588. As a treatment for piles, a buckeye is worn: in the pocket (usually the left), or one in each pocket, or one pinned to the underclothes, or one round the neck, or one rolled in the top of each stocking. (126)
• 5684. One buckeye is worn in one of several places as a rheumatism remedy: about the neck, on the breast, in a pocket (especially a hip pocket), round the waist, and under the bend of the knee.  Sometimes, they say buckeyes are ineffective for rheumatism, unless you begin by using an unripe one. Moreover, it is occasionally said, to lose this nut in the process of curing yourself brings bad luck. And finally, because a buckeye is also called a horse chestnut, the real chestnut is worn as a substitute, but this seems to be rare. (129)
• 5685. Buckeyes used for curing rheumatism should always be carried in pairs. This also makes you lucky at the same time. (129)
• 5686. “If you carry three buckeyes in a sack so they will be on your skin, good for rheumatism; if the buckeyes dry all up when wearing, then they are doing you good; but if they don’t dry all up, they are doing you no good.” (129)
• 11073. It is lucky to keep a buckeye in your purse, on your person, or in your house. (262)
• 13443. Keep a buckeye in your pocket while playing baseball and you will have good luck. (310)
• 13984. You obtain good luck for a card game, if a buckeye is worn in your right pocket. (319)

From Daniel & Lucy Thomas, Kentucky Superstitions:

• 1224 – One subject to a headache may prevent it by carrying a buckeye in his pocket (105)
• 1288 – Carry a horse chestnut [another name for a buckeye] in the pocket, to avert piles (110)
• 1299 – To avert rheumatism, carry a horse-chestnut in the pocket (111)
• 2887 – You will have good luck if you carry a horse-chestnut (219)

Kentucky Superstitions also has this rather fantastic bit of lore about the good ole horse-chestnut:

• 2889 – If one eats a buckeye, his head will turn around (219)

Vance Randolph devotes a sizeable amount of space to the folklore of buckeyes among the hillfolk of the Ozarks, also pointing out their strong associations with healing and protection from painful diseases. He relates an excellent story about just how deeply ingrained the belief in buckeye powers was in the mountains:

There is an old saying that no man was ever found dead with a buckeye in his pocket, but this is not to be taken seriously. Most people who carry buckeyes regard them as a protection against rheumatism, or hemorrhoids. One of the most successful physicians in southwest Missouri always carries a buckeye ; when it was mislaid once he was very much disturbed and let an officeful of patients wait until his pocket piece was recovered. It is very bad luck to lose a buckeye. I asked this doctor about it once. “No, I’m not superstitious,” he said grinning, “I just don’t want to get the rheumatism!” (Ozark Magic & Folklore, 153)

There is some excellent lore about the buckeye and just why it became the namesake for Ohio from the Ohio Department of Natural Resources website. They mention the lucky association, likening it to a four-leaf clover or rabbit’s foot, and links the state nickname to William Henry Harrison or alternatively to Col. Ebenezer Sproat (a simply fantastic name), both Ohioans of historic and heroic stature.

Probably my favorite bit of folklore concerning the lovely horse-chestnut comes from an online forum I found while researching this topic. You can read the full thread here, but I simply cannot fail to mention this fantastic tidbit:

There is a belief by some that only half the buckeye is poisonous, and that only squirrels know which half that might be in a particular nut. Squirrels do sometimes eat a part of the nut.

There you have it: squirrels are smarter than we are. But I’ve known that for a while (at least in my case it’s true).

At any rate, the buckeye can be carried as a lucky charm or worked into other magical preparations, and it has a huge body of lore associated with it. So much, in fact, that I’ve barely (prepare for pun) cracked the shell here. If you know of great buckeye lore and magic, I’d love to hear about it! Or if you just want to pelt me with horse-chestnuts for making bad puns, I’ll be here all day.

Thanks for reading!

-Cory

Hello dedicated (and not abandoned!) readers!

This month, I’m going to be spending a lot of time looking at various botanicals found throughout North American magical practice. What with it being springtime and all, I thought a little stroll through our native meadows, forests, fields, and fens would be a good way to get back in the swing of things, and might even open up some new avenues of exploration for somebody. As always let me emphasize that THIS IS NOT A  MEDICAL BLOG, AND THE INFORMATION HERE IS NOT INTENDED TO DIAGNOSE, TREAT, OR OTHERWISE MEDICALLY PROVIDE FOR ANY ILLNESS OR AILMENT. ALL INFORMATION IS PROVIDED AS FOLKLORE ONLY!!!

I’m starting with a plant that may or may not be familiar to most people: American Ginseng (panax quinquefolia).  This plant can be found throughout the mountainous regions of North America ranging from Canada down to the Southern states. It’s long been highly valued in Chinese medicine, and has been considered a panacea (hence its botanical Latinate name of panax) for a wide variety of complaints. You can read a good bit about the botanical and medical side of the plant at its Botanical.com entry, so I’ll focus today more on the folklore side of this incredibly useful root.

When I was growing up in the rural South, I had a good friend in high school whose father would regularly take him ginseng hunting (or “sanging”) in the hills and mountain areas a few hours away. It was a profitable side business for them, as it has been for mountain folk for nearly three centuries. In the Foxfire Book #3, which includes a whole chapter dedicated to ginseng, there’s a history dating back to the early 18^th century in which Father Joseph Lafitau had local Mowhawk tribes in Canada begin gathering and curing native ginseng for sale on the Chinese market (244). At one point, ginseng was reputed to be worth its weight in gold, literally. Jude’s Herbal Home Remedies includes this tidbit about the economic value of the root: “Even Daniel Boone gathered it [ginseng] to sell because it was more profitable than hunting and trapping” (18). Unfortunately this demand led to an overzealous glut of wild harvesting, and ginseng’s botanical population dwindled steadily into the early 20^th century. It’s made something of a comeback in the last 50-60 years due to stricter laws governing its harvesting, but as my story about my friend’s family demonstrates, it’s still a very common practice and hard to regulate.

Mountain communities have long known the curative and tonic value of ginseng root. Looking again to Foxfire #3, we find the following:

“The early colonists not only gathered ginseng for sale, but used it in tea to encourage the appetite or strengthen the digestion, especially of elderly persons or puny children. Ginseng plus black cherry and yellowroot made a potent tonic, especially with the addition of some home made whiskey. An early herbal suggested gathering ginseng root and steeping it with chamomile flowers for fainting females” (247)

Its primary powers are to enhance male vigor, and its described as a potent aphrodisiac in a number of sources. This may be due to either its stimulant effect on the circulatory system or the distinctively humanoid shape of the root (a factor which has earned aphrodisiac and potentcy attributions for other roots like mandrake and ginger). Preparations vary from chewing slices of the fresh root to brewing teas to even more unorthodox decoctions. One informant’s method:

“‘You can take the roots that are dry and take a sausage mill or something and grind’em up and drop a pretty good little handful down into your vial of conversation juice [moonshine]. Take this ginseng and liquor and pour out just a small little amount of that ina teacup and set it afire. Strike a match to it, you know, and it’ll burn. And I mean burn it good. And then turn it up and drink it. It’s an awful bitter dose to swallow, but if it don’t do you some good you better get to a doctor and pretty durn fast. It really is good for that [male vigor]. And it’s also good for female disorders. Very good, they tell me, for that’”(Foxfire #3 250-1)

In one example I found, the act of finding ginseng has its own value. From Folk Medicine in Southern Appalachia: “For some, the pursuit of ‘sang’ and other herbs is a therapeutic activity in itself. A ninety-year-old woman from eastern Tennessee said: ‘When I feel down in the dumps, I go sangin’” (60).

Therapeutic uses of ginseng in modern preparations reflect its historical value. Jude’s Herbal Home Remedies recommends it as a tonic and aphrodisiac, and gives this recipe for a male tonic:

“TONIC FOR MEN: Mix ½ ounce each of ginseng, shepherd’s purse, corn silk and parsley. Mix well and add 1 teaspoon of the mixture to 1 cup of boiling water. Let steep 15 minutes, covered. Strain and sweeten if desired. Drink several cups per day for 1 week. This helps to tone up the male reproductive organs. The stimulation to the prostate is helpful to all parts of the system” (120)

It also considers ginseng one of the great coffee subsitutes available in the wild. It is still considered a great digestive aid, as well. The folklore tome Kentucky Superstitions calls it “A sure remedy for all kinds of stomach trouble” (107).

In the folk magical realm, ginseng again parallels its medicinal uses, as well as adding a few new tricks to its repertoire. Cat Yronwode describes a recipe for soaking a ginseng root in Holy Oil which can then be used to anoint the male genetalia to enhance sexual performance. She also mentions it’s a key component of an old-timey gambling mojo, too. The root seems to have made its way into curanderismo practice as well, as the Curious Curandera lists the following uses for it: “Love, wishes, protection, luck, spirit communication, visions, divination, male vigor, gambling luck, to control another.” And Judika Illes, in her oft-recommended tome The Encylopedia of 5000 Spells, gives a number of great magical applications for ginseng root:

• Tie a red thread around a ginseng root and carry with you for beauty and grace (1026)
• Wrapping the first dollar earned at a new business around a ginseng root w/ red thread will help improve income (167)
• Mentions its name as “Wonder of the World root,” and tells how it can be used in hoodoo to enhance longevity, libido, & performance in sexual situations (527). Also says you can carve a wish on a whole root & toss it into running water to gain what you desire (763).
• Can be burned to break curses (598)

This incredibly verstatile root definitely has a place in a folk magician’s cupboard, though I would recommend acquiring it from legal sources. While I’m normally an advocate of wild harvesting roots for practice, in ginseng’s case three centuries of such harvesting have taken a toll, and since it grows well in cultivation I’d rather see the wild stocks remain alive and untouched for a long time to come.

If you have experience with ginseng or know of any unique magical applications for it, I’d love to hear them! Until next time, thanks for reading!

-Cory

Hi folks!

This is just a reminder that if you want to get into the drawing for our Spring Lore Contest, there’s never been a better time than now!  You’ve only got five days left—until March 21, 2012! We’re looking for Springtime Lore this time around: seed planting rituals & customs, fertility charms, spring cleaning spells, etc. Anything and everything related to Easter eggs, baby animals, April showers, and (shudder) bunnies. We’re trying to put together an episode featuring folklore, ritual, and practice from all over the country and the world relating to rebirth, green grass, renewal, etc. and we need your help to do it! So if you’ve been hanging on to a killer magical gardening tip, a clever and enchanted use for chocolate rabbits, or a story about dancing naked around a maypole, fire up your email and send it in!

So what’s in it for you if you send us lore? Prizes!

The Prizes

• A copy of Etched Offerings: Voices from the Cauldron of Story from Misanthrope press (an anthology of pagan fiction featuring stories from several podcasters like Oraia Helene, Saturn Darkhope, & me!)
• An email card reading from Cory, with a 1-2 page card report featuring a 2-card split and 7-card layout, plus interpretations and a fairy-tale recommendation to connect your reading to a story you can turn to for more inspiration.
• A goody box from Compass & Key Apothecary featuring several of our oils, curios, and mojo bags. While actual contents of the box are subject to change, they will likely have at least 2 oils, 2 mojo bags, 1-2 curios (like rabbits’ feet, gator paws, or Mercury dimes), and 3-4 herbal samples.

How to Enter

Send your entries to compassandkey@gmail.com to enter, and be sure to put “Spring Lore” in your subject line.

We hope to hear from you soon! Remember, the deadline is midnight on March 21st, 2012, so get those entries in before then!

All the best, and thanks for everything you do!

-Cory

First of all, I hope that the blog hasn’t been too much of a let-down to you lately. Things in real life sped up, so blog stuff (and by extension, podcast stuff) had to slow down a little. But we are still trying to get several posts a month and at least two shows a month up on the site. The new resource button on the side bar should also be useful if you’re jonesing for a NWW fix, as you can now browse through the back catalog of posts by looking at their subject matter, and probably get a heck of a lot of reading done (if you’ve read every post we’ve written, you’ve gone through 180,000 words or so…go you!). There’s a lot here to peruse on a variety of subjects, so get comfy and enjoy.

In the process of creating that resources page, I noticed several things. First of all, I noticed that some areas have been heavily covered, and others much less so. When it comes to magical systems, I have tended to write about the things I know, or at least the things I’m actively learning about.  There are some systems that I’ve written relatively little about, so as I start organizing my “to-do” list I’ll be thinking about ways to cover those other systems a bit. I probably won’t ever write as much about Afro-Caribbean magic as I do about hoodoo or braucherei, but I know I’ve got questions about the former, so I may bring you along as I ask those questions. My posts on holidays are severely lacking, too, so I think I’m going to force myself to really tackle some of those.

I also noticed that a poll we did a while back indicated that most readers want more practical stuff (techniques, methods, recipes, etc.) and information on herbs, roots, and curios than anything else. So I’ll try to add some of that in, as well.  I think some book lists covering reading suggestions broken down by magical system may be in order, too.

None of this may happen at a breakneck pace—I still have a lot of real-life stuff keeping me busy, too—but there’s a good chance you’ll see some good articles coming up over the next few months on things like ‘gipsy’ magic, the magical uses of honeysuckle and passionflower, St. John’s Eve, and/or Ouija boards. There will probably be more folktales and lore to share, techniques for hot-footing and stop-gossiping folks, and maybe even a recipe or two for magical oils.

Whatever we wind up covering, I hope you’ll come along with us. The journey through the landscape of magical folklore in North America is far from over, and I think there’s still a lot for me to learn (which hopefully means a lot for you to read!).

So much potential! And Spring is in the air, breathing new life into the world! Enjoy, and stick with us! I think you’ll enjoy it. I hope you will.

Thanks for reading,

-Cory

Summary
This is a storytelling episode featuring several tales, songs, and rhymes about various New World trickster figures.

Play:

-Sources-
The tales today come from a variety of sources:
Mules & Men, by Zora Neale Hurston
A Treasury of Afro-American Folklore, by Harold Courlander
Favorite Folktales from Around the World, by Jane Yolen
AmericanFolklore.net – A site by author S.E. Schlosser
The Tar Baby and Other Rhymes of Uncle Remus, by Joel Chandler Harris
Myths, Legends, & Folktales of America, by David Leeming & Jake Page

Scholarly sources cited include:
The Witch Must Die, by Sheldon Cashdan
The Uses of Enchantment, by Bruno Bettelheim

We also have two blog posts that might be of interest:
Blog Post 150 – The Trickster’s Web
Blog Post 151 – New World Tricksters

We’ve got a Spring Lore Contest going on until March 21, 2012! We’re looking for Springtime Lore this time around: seed planting rituals & customs, fertility charms, spring cleaning spells, etc. Anything and everything related to Easter eggs, baby animals, April showers, and (shudder) bunnies. Send your entries to compassandkey@gmail.com to enter, and be sure to put “Spring Lore” in your subject line.  Three participants will win one of three prizes: a copy of Etched Offerings: Voices from the Cauldron of Story from Misanthrope press (an anthology of pagan fiction featuring stories from several podcasters like Oraia Helene, Saturn Darkhope, & me!), an email card reading from Cory, and a goody box from Compass & Key Apothecary featuring several of our oils, curios, and mojo bags. More details coming soon!

You can now request Card Readings from Cory via email, if you are so inclined.

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Stagolee” by Hogman Maxey (from Archive.org).
Featured Songs:
“Tough Titty Cupcakes,” by Tricky Pixie
“Coyote Chant,” by Michael Drake
“Raven Song,” by Michael Drake

(complete shownotes at http://www.newworldwitchery.com)

Quick, go to our main page! Now, look over there. To the right. Do you see it? There’s a shiny new button for you to push. Go ahead! Push it! I’ll wait.

If you’ve ventured to explore a bit, you’ll see that we now have a Resources page, which takes all of the content-driven articles from the site (contest announcements, updates, etc. are excluded) and lumps them together into categories so that you can peruse them together rather than having to dig through the entire site to find them.

In other words, say you wanted to look at all of the New World Witchery posts on Pow-wow. Instead of searching for that term and wading through pages of results, you can now click on “Resources,” follow the link to “Magical Systems,” and viola! There is an entire section with links to all of the articles we’ve produced on Pow-wow/Braucherei so far. It’s sort of like an index to our site, which allows you to focus what you want to read down into specific subject areas rather than making you victim to my capricious Gemini posting habits (whereby you get a post on hoodoo followed by a contest announcement followed by a post on fairy tales, and so on and so forth).

I hope this will be of some value to you! I’ll do my best to keep it up-to-date. It was a little daunting to get it all put together initially, but I think it should be pretty sustainable going forward. If you have questions about how to use it, please let me know and I’ll do my best to help. And if you see categories that are missing or notice I failed to put something into a category that should be there, please let me know that, too!

Thanks so much for your patience and support with this site! And of course, thank you so much for reading!

All the best,

-Cory

Also check out www.ismercuryinretrograde.com (just for fun!)

Listen: Tales from the Witching Hour No. 2

Play: 

Music
“Serenade,” by Schubert. From http://www.archive.org/

Trickster, by torchandpaintbrush

The trickster figure seems to be in every culture’s mythology, folklore, or fairy tales. He (for it is frequently a male figure, though female tricksters do show up from time to time) is one of the archetypes frequently exploited in popular studies of anthropology, psychology, literature, and any number of other humanity-based academic pursuits. He’s often popular and a sort of anti-hero, though there are many stories where he can be more sinister or dangerous.  He’s frequently an animal, though a highly anthropomorphized one. Rather than trying to examine and interpret this figure as an archetype, which I think has been done to death in other arenas (including here recently), I thought I’d spend today simply presenting a few of the tricksters found in American lore just as they are. They all have their own unique brand of tricksy behavior, and they all have distinct personalities despite being part of a larger archetype. I’m taking a bit of a cue from Judika Illes here, too (particularly her Encyc. of Mystics, Saints, & Sages and her Encyc. of Spirits), offering you a bit of their lore along with some ideas how you could make offerings, encounter them, or work with them in general—all of which I’m basing on stories about them rather than correspondence tables or the like. Also, I should note that this list is far from comprehensive, and merely represents an entry point for a broad field of study (and enjoyment). I hope it’s useful to you!

Anansi
The African spider-trickster, Anansi, has proven to be an enduring and popular (if not universally known) figure in folklore. He is sometimes very clever and wise, sometimes very foolish and easy to subvert. Sometimes he almost seems diabolical, and often he’s rather funny. He figures in folktales from West Africa, the Caribbean, and even the sea islands off of the Georgia coast (where he’s known as “Aunt Nancy”). I talked a bit about him in the last post on trickster-figures, and he is frequently both the fooler and the fool in the same tale. Several of the stories collected from Surinam show Anansi as having a strange relationship with Dog. In one tale, Anansi loans a pair of pants to the Dog so he can attend a dance, but when the dog tries to dance, he nearly rips the pants and Anansi swipes them back (leaving the dog naked to this day). In another tale, Anansi cannot figure out how the Dog can eat so much until a cat comes and the Dog bares his teeth, showing how big his mouth is. In both of these tales, Anansi is less tricking than curious (Courlander 210-11). When he wants something, he tends to get it, though he frequently regrets the price he has to pay to do so.

Where to Find Him: Spiderwebs, vegetable gardens, and anyplace there’s an abundance of food. He also sems to like parties.
Suggested Offerings: Yams and other tubers, rum, animal parts, fine clothing.
Works Well For: Anything where you need to “catch” someone, such as a thief or a gossip. Also outwitting or tricking others into doing your bidding.

Ti Malice
This tricky figure from Haitian folklore has a lot in common with both Anansi and with the African rabbit character. His name literally means “Uncle Michief,” and his delight is in practical jokes, especially ones that benefit him or his stomach. Harold Courlander says this about him: “Probably the most popular of the charcters [in Haitian folklore] are Uncle Bouki and his perpetual antagonist, Ti Malice. Bouki is ineffective, boastful, sometimes greedy, continually hungry, foolish, and often gently touching. Ti Malice is quick, conniving, and ready to deceive either for an advantage or a joke. Together, Uncle Bouki and Ti Malice form a combination for plot and counterplot, usually funny, sometimes with amoral humor. Existing evidence suggests that Bouki evolved out of an original animal character…Like Uncle Bouki, Ti Malice may also have developed form an animal character. According to the Haitian scholar Jean Price-Mars, some country people refer occasionally to Ti Malice as lapin, the rabbit. Both Bouki and Ti Malice play roles in tales that in West Africa had only animal participants” (60). In fact, there’s a proverb in Haitian Creole which goes “Bouki fait gombo, Lapin mange li” or “Bouki makes the gumbo, but Rabbit eats it” (565) – meaning someone is taking advantage of another’s hard work. In “Bouki and Ti Malice Go Fishing,” Ti Malice convinces his counterpart to give up his share of fish every day until Bouki catches on. A chase ensues, ending with Bouki accidentally helping to free Ti Malice once he has him trapped. In “Baptizing the Babies,’ Ti Malice tricks Bouki into clearing his fields for him while Ti Malice sits in the shade drinking all of their refreshments (he does so by claiming to hear people calling him to come be godfather to their babies, which Bouki believes).

Where to Find Him: Haiti would be a good starting place, but you can also find him anyplace that has food he can lay hands on, and he would be at home in bars and saloons, too. I’d also venture to say that some stories show him as lazy and a bit of a squatter, so abandoned shacks and houses might be good, too.
Suggested Offerings: Food, and lots of it. He would also take rum, fish, and anything he might be able to use in a practical joke (like a whoopee coushin or joy buzzer, for instance).
Works Well For: Getting others to do work for you, gaining quick luck or prosperity, and practical joking.

Brer Rabbit
The tricky and cunning rabbit of Southern African-American folklore seems to be an outgrowth or evolution of the Bouki character brought over from Africa (or possibly a derivation of Anansi). He is probably most widely known for his appearances in Joel Chandler Harris’s Uncle Remus tales, and the later adaptation of those stories by Disney in the (sadly unavailable) Song of the South. Many folks know about the “Tar Baby” story, in which Brer Rabbit (Brer being a contraction of “Brother,” by the way) is himself tricked by Brer Bear and Brer Fox into sticking himself to a little doll made of black tar, which allows them to capture him. Brer Rabbit thinks quickly and convinces his captors the worst fate he could face is being thrown into the thorny briar patch (which is, of course, a very natural home for a rabbit). Brer Rabbit uses his wits well—to the point that he is frequently called lazy because he is able to avoid work due to his clever nature.  In another story, he avoids clearing a patch of land with his companions and becomes stuck in a well, only to convince Brer Fox that he intends to be stuck in the well because it is so comfortable. He gets Brer Fox to switch places with him and manages to avoid clearing the land, a double-victory for the sharp-witted rabbit.

Where to Find Him: The briar patch, of course! Also in any place frequented by rabbits: hedgerows, meadows, etc.
Suggested Offerings: Blackberries, tobacco and/or snuff, collard greens or other leafy green vegetables, anything denoting leisure time such as dice or cards
Works Well For: Getting out of trouble, and also for general good luck with things like gambling or money.

Coyote
In Aztec mythology, Huehuecoyotl is a coyote with human hands and feet who serves as a trickster spirit. His name in Nahuatl means “very old coyote” and legends about the clever, world-wise coyote permeate the cultures which have derived from Aztec roots. The coyote appears as a trickster in a number of legends throughout the American Southwest and Mexico. In some of his guises, he’s a more-fooled-than-fooling type of figure, but he also frequently gets the best of his adversaries. An Apache legend recorded in Jane Yolen’s Favorite Folktales from Around the World tells of Coyote battling a figure of sticky, resinous pitch much the same way Brer Rabbit battles the tar baby.  Instead of a briar patch, he manages to avoid being boiled alive by tricking a fox to take his place, thus being both tricked and trickster in the same tale. In a Karuk myth, Coyote also has the powers of a shapeshifter, willing himself into the shape of driftwood in order to convince several young women to ‘play’ a game with him. The next morning the girls, of course, find that they are all pregnant (see Myths, Legends, & Folktales of America by Leeming & Page for the full story).

Where to Find Him: One recurring theme in many Coyote tales is that he frequents places with water—rivers, lakes, etc., so those are good places to look for him. Anyplace you might find real coyotes (such as Southwestern deserts or waste areas of rural land) would be likely spots as well. I’d also suggest crossroads as a decent place to look.
Suggested Offerings: A big bowl of food is a great offering, as he seems to be very hungry. Dog food might make sense, but corn meal (and anything made from it) works great, too. Water is good, and he appreciates good red meat, too.
Works Well For: Fooling enemies, acting as a guide for spiritual seekers, and warning of impending danger.

Crow/Raven
There are certainly strong European precedents to acknowledging corvids as either tricksters or easily tricked creatures. Aesop records several fables which feature crows prominently in either of these roles (think “The Fox & the Crow” and “Crow & Pitcher,” for example). In North American lore, however, crows and ravens appear in Native legends involving everything from creation to rites of passage. A Tsimshian (from the Pacific Northwest) tale of Raven paints him as Prometheus, taking fire from Heaven to light the world for mankind (and himself in the process). He is also a shapeshifter, much like Coyote sometimes is, and turns himself into a leaf in a bucket of water so that he might impregnate a daughter of Heaven (Leeming & Page).

Where to Find Him: Anyplace you find corvids, though he often shows up near fresh water as well.
Suggested Offerings: Food (as in the aforementioned cheese from Aesop), other refreshments, bones, meat, fire-based offerings.
Works Well For: Gaining knowledge and insight, problem-solving.

Raccoon/Azeban
The bandit-masked raccoon is a natural choice for a trickster figure in the wild kingdom. He’s thought of as a thief due to his nocturnal hunting habits (which frequently involve raiding garbage cans) and his natural markings don’t help his case very much. Native American tribes, like the Abenaki and Penobscot, tell tales in which Azeban (as the raccoon is known) either perpetrates wicked jokes or is outwitted by something he does not understand. In raccoon’s stories, he is less threatening than some of the other cunning fellows on this list, leaning more towards mischief than outright mayhem.

Where to Find Him: Here I’m going to be a bit literal and say you could probably leave offerings to Raccoon the Trickster by leaving offerings where you might find raccoons in general. Wooded areas, hollow logs, and especially bodies of natural fresh water are good spots to make contact with him.
Suggested Offerings; Shiny things, food (especially fish), tobacco.
Works Well For: Practical jokes, finding lost objects or treasure, invisibilty, theft.

Davy Crockett
Here’s someone that exists within the pages of recorded history, but whose legends have completely outstripped him and left him in the realm of myth and story. Davy Crockett (1786 – 1836), the famous statesman, frontiersman, and tragic hero of the Alamo, was known for spinning tall tales about himself and presenting a bigger-than-life persona to those around him. Many of the stories about him pit his cunning, rough, backwoods wit against a more polished Washingtonian bureaucracy or performing clever tricks to gain the trust and support of those around him. In one such tale related by S.E. Schlosser, Crockett attempts to gain some votes by buying drinks for his supporters, but finds himself low on funds. He immediately goes out, shoots a raccoon (another trickster), and brings the skin back as payment for the booze. He then surreptitiously steals the skin, and uses it over and over to buy more and more drinks for the swelling crowd eager to support their new drinking buddy in his political campaign. Crockett lived and died a legend, and to some extent, a rather clever trickster.

Where to Find Him: In the mountains of East Tennessee (where he grew up), cities like Alamo, TN or Fort Crockett near Houston, and of course, the Alamo.
Suggested Offerings: Good Tennessee whiskey, animal skins, equipment like pocket knives or compasses (owing to his frontiersman nature), a recording of his famous song, jokes, or if you’re feeling a bit silly, a coonskin cap.
Works Well For: Situations in which bravado and bravery are required, political aspirations, hunting and trapping, putting on an air of success and triumph.

Stagolee
Another of the ‘based-in-history’ type of trickster heroes is Stagolee, whose legend as a fierce and amoral figure made him an inspiration to many enslaved African Americans in the nineteenth century. His origins may come from any number of men with names similar to his, such as Stacker Lee of Missouri, who killed a man for trying to steal his hat, which was reportedly imbued with shapeshifting magical powers. He’s certainly a man who doesn’t seem to care who gets hurt, so long as he gets his own way, but his callousness is a very thin mask for the bubbling frustration felt by millions of enslaved people who so desperately wanted the type of freedome Stagolee represented. The legends say that Stagolee left the plantation where he was born at an early age, carrying only a guitar on his back (to play blues and seduce women),  a deck of cards in one pocket (so he could win money whenever he needed it), and a .44 pistol in the other (in case he didn’t much like someone, or a card game wasn’t going his way) (Leeming & Page). Stagolee veers into the realm of tall tale as well, and most of his tricksy aspects have to do with the hyperbolic ways in which he confronts various people of authority. A sherrif who tried to arrest him once found out the hard way that he was not a man to be messed with. Stagolee hit him with an upper cut, drew his gun, shot the sherrif three times, put his gun away, finished his drink, and walked out the door before the sherrif’s body hit the ground. One of his victims (the one who tried to steal his hat), had a widow whom Stack immediately married following the funeral. I’m not sure if that qualifies as a trick exactly, but it sure seems like some slick work to me.

Where to Find Him: First of all, I’m not entirely sure you want to find him, but if you do, he was reputed to have spent much time in Memphis and St. Louis. I imagine another good place to look for him would be dive bars and places with unsavory characters aplenty. A word of caution here—he did not care for white men in his lifetime, and so there’ s no reason to think he’d be much likely to start working with white men now.  Connect with him at your own risk.
Suggested Offerings: Booze. He had a legendary thirst for whiskey and moonshine, so these are good options. You might also consider leaving him a nice Stetson hat, some bullets and/or gunpowder, or deck of playing cards.
Works Well For: Black empowerment, any situation which requires you to overcome authorities, any sort of mercenary magic, getting revenge on enemies, overcoming legal hurdles, and anytime you think you might need a little help in a fight.

Clever Jack
You know Jack, don’t you? Jack of Jack and the Beanstalk made his ways over to America by way of the British Isles and found a new home in the stories and tall tales of the Appalachian Mountains. Combining a bit of foolishness with a bit more cleverness and a lot of luck, Jack manages to get himself in and out of scrapes varying from the aforementioned beanstalk (or bean tree as it’s sometimes called in the mountains), outwitting the Devil, or rising above the meager poverty in which he almost always begins a story. Frequently, the cunning hero is called upon to perform incredible tasks, and most Jack tales involve him embarking on a quest away from home and eventually meeting a girl whom he marries (frequently a king’s daughter). Jack’s often helped by strange old men on his journeys, as in “Soldier Jack” or “Jack and the North West Wind.” He seems to like being able to provide for his family, especially his oft-suffering mother, and a good meal means a lot to him.

Where to Find Him: This is a litte tough, as his location is always changing. Generally speaking, though, roads and pathways are a good place to try and contact him.
Suggested Offerings: A big plate of food, especially mountain fare with lots of veggies, biscuits, and other vittles. He’d probably enjoy a nice jar full of mountain dew (aka moonshine) as well.
Works Well For: Anything where you need a lot of luck on your side. He’s always coming through by the skin of his teeth, so situations where you need a little push from Lady Luck are his specialty. Likewise travel and journeys have his special blessing, and anything involving pulling a little gold and silver (or your money of choice) into your life could use his help.

John the Conqueror
If you’re a regular reader of this blog, you’ve probably seen me post about John the Conqueror root before. That root is allegedly named after an African American folk hero, a slave who refused to accept subservience and used his tremendous cleverness and skill to perpetually rule his master, although his master never seems to know it. Zora Neale Hurston publicized this character fairly strongly, even giving him his own section of her book The Sanctified Church. She also includes a story about him as the opening tale in her (essential) book Mules and Men. In this story, John must fetch water for his master in the middle of the night, but sees a frog which he thinks is a ghost and flees without collecting the water. John is portrayed as foolish and sycophantic, but in reality he manages to convince his master not to send him out in the middle of the night, thus getting his way in the end. John’s cleverness and power waxes and wanes depending on the tale, sometimes reaching the nearly mythical levels of a John Henry or a Paul Bunyan, but often showing him as more a man of brains than brawn.

Where to Find Him: This one’s tough, as many of the tales take place on plantations in the South (which would be a good suggestion, but rather limiting). He periodically takes trips on roads or rivers, though, so I think those might be reasonable as well.
Suggested Offerings: A High John root, some whiskey or rum, and money.
Works Well For: Outwitting superiors (like bosses), getting your way in an argument, travel and freedom.

The Yankee Pedlar
Our final fellow is a trickster figure who appears in the 19th century and who becomes somewhat ubiquitous in the post-Civil War folklore. He is more of a con artist with a silver tongue than a practical joker, and frequently his buyers and audience know that they stand a good chance of being tricked or played upon by his sharp wit, but the opportunity to trade barbs proves too strong to resist. In a tale from the 1850s, a pedlar and a group of local townsfolk get into an exchange. The pedlar manages to flatter the ladies and outfox the men, who accuse him of selling useless items like “goose yokes” and “wooden nutmegs.” He does not deny the charges, but instead notes how well such things sell in that part of the country and implies that perhaps they would like to keep up with the yokel Joneses by placing an order with him (Leeming & Page, 143).

Where to Find Him: Places of commerce and exchange, such as marketplaces. The road (or other commercial travel route).
Suggested Offerings: Money (including fake money to play on his tricky side). Knick-knacks and small collectibles.
Works Well For: Business-related matters, especially if you want to get the most out of the customers who come to you. Also good for con artists.

So that’s my “short” post on some American trickster figures. I hope that if nothing else, they’ll inspire you to look at their stories and learn more about them. They’re all quite interesting and funny, and really open up the field of lateral thinking to a new level.

I hope this post felt worth the wait! Until next time…

Thanks for reading!

-Cory

I’ve been thinking a lot lately about the importance of tricksters in folklore and fairy tales. I know it’s fairly well-trod ground to start looking at the mythical value of tricksters like Coyote and Loki and Hermes and all the other devious deities and demigods who so love to upend the orderly world in favor of a little creative chaos. I’m not going to dive into specific tricksters here (though I do intend to do some exploring of North American tricksters in the not too distant future), but I wanted to look instead at the folkloric need for these figures. After all, they’re not exactly protagonists, and they’re not exactly antagonists, but they are something else entirely. Their very identification and definition is tricky. So what is the trickster’s role in the tales we tell? According to Jane Yolen, author/editor of Favorite Folktales from Around the World:

“The figure of the trickster can be found in every folklore tradition. The trickster as hero or as god plays an important role: Anansi in Africa is sometimes heroic, sometimes foolish, with definite supernatural powers. LIkewise his famous Native American counterparts, Coyote and Rabbit, act as both fooler and fooled….The German Tyll Ulenspiegel, a popular peasant jester, actually lived in the fourteenth century, but within another two centuries had become a legend around whose names volumes of anecdotes and jests had accumulated…Whether the trickster is an animal such as Brer Rabbit or Raven or the wily fox, or supremely human like the German master thief, he plays his tricks out to the end. And sometimes it is a bloody and awful ending” (From section “Tricksters, Rogues, & Cheats,” 127).

So then the trickster can be both a guide for overcoming adversity and self-empowerment, and he can be a sacrificial victim to fate—sometimes illustrating the tragically comic cycle of life and death we all must go through. In this latter capacity, the trickster attempts to operate outside the web of Fate (or natural order, if you prefer), and becomes deeply entangled in the threads he or she tried to avoid. I think here of Anansi, the spider, who in one tale learns of a magic spell which causes anyone who says the word “five” to drop dead on the spot and thus begins tricking various creatures to say that word so that he may eat them. Of course, the trick gets turned around on him, and he accidentally says “five” when a clever bird refuses to play by his rules, thus ending his own life. It is a storytelling picture of a spider weaving one web inside of another, only to be caught by the bigger web he didn’t see.

Why then do we need to have clever characters that can be so easily duped or destroyed? Do they play a similar role to folkloric devils, existing simultaneously as a threat and a challenge (and thus also functioning as teachers in some ways)?  I would assert here that when a trickster is overcome by his own tricks, it is because his deceit has crossed a line. Knowing how and when to play a trick is deeply important. Teachers understand that the process of discovery is very important to really gaining understanding as opposed to simply forcing short-term rote memorization (a topic we discussed in our recent podcast on riddles). I’ll get to the role of deceit a bit more in depth in a moment, but first let me briefly detour back to the ide of a trickster as an empowering figure.

Without diving too deeply into the sticky issues of what is “moral” in fairy and folk tales, I think it’s relevant to point out that concepts of “good” and “bad” or “right” and “wrong” form central pillars around which many stories are built. At the same time, there remains an intense ambiguity about just about every “moral” decision in a fairy tale—the witch in “Hansel and Gretel” does seem to deserve to die, as she wants to kill and eat children, but is it a particularly happy ending for the children to return to a father who willingly (if reluctantly) abandoned them to that horrible ordeal? Bruno Bettelheim, in his controversial and classic fairy tale exegesis The Uses of Enchantment has this to say:

“Amoral fairy tales show no polarization or juxtaposition of good and bad persons; that is because these amoral stories serve an entirely different purpose. Such tales or type figures as ‘Puss in Boots,’ who arranges for the hero’s success through trickery, and Jack, who steals the giant’s treasure, build character not by promoting choices between good and bad, but by giving the child the hope that even the meekest can succeed in life” (10).

So then, the child, who knows intuitively that he or she is not as strong and capable in many ways as the adults around him or her, needs to understand that strength and physical skill are not the only methods for overcoming adversity. Brains count for something, too. For those of us who have outgrown the age of childhood (though you’ll be hard-pressed to convince me I’ve outgrown it in any way but the number of years shown on my driver’s license), that lesson can still be immensely invaluable. When we are faced with an ogrish boss or a monstrous task or a devilish choice, we need to believe that we have a tool in our arsenal that can beat the odds—and that’s where the trickster becomes more than a comical prop or sacrificial victim. As Bettelheim says, “Children know that, short of doing adults’ bidding, they have only one way to be safe from adult wrath: through outwitting them” (28). We, too, as adults and as magical folk, deal with a number of dangerous situations all the time, and we must adopt the trickster’s cleverness if we hope to overcome the challenges we face in one piece. To illustrate this point, Bettelheim relates the tale of the “Fisherman and the Jinny” (one we’ve mentioned a lot), in which a fisherman is threatened by a genie that he releases and must trick him back into the bottle or be killed by him. The genie is clearly bigger and more powerful, and only by means of deviousness can the fisherman preserve his life.  If you want to lend a magical quality to your life, think about how often you bottle the genie of a ferocious argument with a lover or friend by a few carefully placed words or a well-timed gesture.

Still, one moral lesson that we so often teach our children (and one which we repeat to ourselves ad nauseum) is: don’t lie. Lies are bad. Always tell the truth. Except, of course, when you shouldn’t. And here we come to my last point of examination in the role of the trickster. In The Witch Must Die, scholar Sheldon Cashdan looks at lies and deceit by examining three fairy tales: “The Goose Girl,” in which lying is punished brutally when it is found out; “Rumpelstiltskin,” in which lies are accommodated and made true by the intervention of magic and/or fate; and “Puss in Boots,” in which trickery is rewarded because it is cleverly executed. What Cashdan uncovers by contrasting these stories is that trickery when performed for the sake of trickery is ambivalent, and when done in the service of another person (or a righteous cause) is praiseworthy, but deceit performed for the sake of harm to another must bring judgement or punishment down on the deceiver/trickster. As he puts it:

“[I]t is the intent behind the lie that counts rather than the lie itself. In other words, there may be instances in which telling lies is justified…These contrasting approaches to deception reflect the ambivalence people harbor about telling the truth. On the one hand, we know that lying is wrong. At the same time, it is hard, as Diogenes discovered, to find an honest man…In some fairy tales, lying is not merely treated with ambivalence but is actually rewarded” (140).

For an a magical practitioner, then, the power of the trickster is power that can be used reactively (to combat an attack or overcome an obstacle) or chaotic (to inspire the topsy-turvy energy that seems to surge up periodically in Nature), but if it is used offensively it must be justified. Willfully entrapping someone by magical means—and here I’d venture away from magic and say this principle extends to social behavior, too—has to have some solid reasoning behind it, or else the universe has a way of bringing its own justice down on the tricksy person who did the ensnaring.

What the trickster seems to say to me, then, is this: If you are a spider, spin for the beauty of your web; spin that you may catch the food you need; spin to keep your enemies away. But beware weaving the web of greed and harm, because there’s likely a bigger web you do not see, and a bigger spider who is very hungry dangling not far overhead.

Whew, enough philosophy, right? What are your thoughts on tricksters, especially as teachers? Do you agree about the idea of justification? Have you ever experienced a trickster in your own life or practice? Let us know in the comments below!

Thanks for reading!

-Cory

Summary
Today we look at a toychest full of children’s nursery rhymes, playground games, and riddles. We talk about how these sing-song verses can sometimes hide bits and pieces of valuable witch lore, as well as how they can be incorporated into one’s practice.

Play:


-Sources-

• The book I used for many of the rhymes herein contained is my son’s copy of Mother Goose by Tomie dePaola (the illustrations are excellent and very folk-arty). Some of the rhymes you hear are “The Crooked Sixpence,” “Old Mother Goose,” “Rabbit and Crow,” “Jack and Jill,” and “Two Blackbirds”
• I mention The White Goddess by Robert Graves as a source of witchy riddle lore.
• I also pull several riddles from Buying the Wind by Richard Dorson.
• We have several posts on our blog focused on these topics. Check out “Blog Post 53 – Riddle Me This,” “Blog Post 54 – The Devil’s Nine Questions,” and “Blog Post 55 – Games” for more info.
• I also highly recommend checking out Peter Paddon’s Crooked Path site, as he frequently discusses riddles and rhymes as a part of witchcraft practice.
• The excellent article that kicked off this whole topic was “Rhyming Witchcraft,” by Elizabeth Yetter, submitted by listener Anastasia. Thanks!

We’ve got a Spring Lore Contest going on until March 21, 2012! We’re looking for Springtime Lore this time around: seed planting rituals & customs, fertility charms, spring cleaning spells, etc. Anything and everything related to Easter eggs, baby animals, April showers, and (shudder) bunnies. Send your entries to compassandkey@gmail.com to enter, and be sure to put “Spring Lore” in your subject line.  Three participants will win one of three prizes: a copy of Etched Offerings: Voices from the Cauldron of Story from Misanthrope press (an anthology of pagan fiction featuring stories from several podcasters like Oraia Helene, Saturn Darkhope, & me!), an email card reading from Cory, and a goody box from Compass & Key Apothecary featuring several of our oils, curios, and mojo bags. More details coming soon!

You can now request Card Readings from Cory via email, if you are so inclined.

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.

Incidental songs and rhymes are from the Alan Lomax folk recording collection at the Library of Congress.

Promo 1 – Forest Grove Botanica
Promo 2 – The iPod Witch
Promo 3 – Druidcast

Howdy everyone!

We’ve got a Spring Lore Contest going on until March 21, 2012! We’re looking for Springtime Lore this time around: seed planting rituals & customs, fertility charms, spring cleaning spells, etc. Anything and everything related to Easter eggs, baby animals, April showers, and (shudder) bunnies. We’re trying to put together an episode featuring folklore, ritual, and practice from all over the country and the world relating to rebirth, green grass, renewal, etc. and we need your help to do it! But because we like you an awful lot, we also want to give you the chance to win shiny and wonderful things from us when you send us your lore!

The Prizes

• A copy of Etched Offerings: Voices from the Cauldron of Story from Misanthrope press (an anthology of pagan fiction featuring stories from several podcasters like Oraia Helene, Saturn Darkhope, & me!)
• An email card reading from Cory, with a 1-2 page card report featuring a 2-card split and 7-card layout, plus interpretations and a fairy-tale recommendation to connect your reading to a story you can turn to for more inspiration.
• A goody box from Compass & Key Apothecary featuring several of our oils, curios, and mojo bags. While actual contents of the box are subject to change, they will likely have at least 2 oils, 2 mojo bags, 1-2 curios (like rabbits’ feet, gator paws, or Mercury dimes), and 3-4 herbal samples.

How to Enter

Send your entries to compassandkey@gmail.com to enter, and be sure to put “Spring Lore” in your subject line.

We hope to hear from you soon! Remember, the deadline is midnight on March 21^st, 2012, so get those entries in before then!

All the best, and thanks for everything you do!

-Cory

Summary
On this episode, we go through a lot of listener feedback, share a few thoughts on being new to a magical path, and give a few updates about what’s coming up for New World Witchery.

Play:


-Sources-

1. From the feedback question about altars, some good books might be The Encyclopedia of Spirits and The Encycolpedia of Mystics, Saints, & Sages, both by Judika Illes
2. From the question about divination, Aeclectic Tarot has wonderful comparisons and reviews of different tarot and oracle decks. You can also check out the Rabbit Tarot that Laine mentions, and our free Cartomancy Guide if you’re interested in playing cards.
3. We had a question related to spinning wheel magic, which was based on our discussion from Podcast 25.
4. Velma Nightshade asked a question about the Biblical Magic episode. Cory mentioned the Book of Pagan Prayer (though I intended to refer to the Pagan Ritual Prayer Book), both by Ceisiwr Smith.
5. We mention Oraia Helene as a great resource for information on the martial arts and magic.
6. We answered some questions in regard to our Secrecy & Silence posts.
7. Check out the Book Reviews post mentioned as part of the “learning hoodoo” discussion.
8. The “learning hoodoo” discussion also mentions a series of posts from us (starting at Blog Post 29), and several books that can help a person get started:
   1. Spiritual Cleansing and A Century of Spells, by Draja Mickaharic
   2. Mules & Men, by Zora Neale Hurston
   3. Hoodoo Herb & Root Magic, by catherine yronwode
   4. The Voodoo Hoodoo Spellbook, by Denise Alvarado
   5. Conjure in African American Society, by Jeffery Anderson
   6. Black Magic, by Yvonne P. Chireau
   7. Master Book of Candle Burning, by Henri Gamache
   8. Secrets of the Psalms, by Godfrey Selig
9. We also used an email from VII at Magic & Mundane to jump into a discussion of being new to a particular path.
10. You can now request Card Readings from Cory via email, if you are so inclined.

We’ve got a Spring Lore Contest going on until March 21, 2012! We’re looking for Springtime Lore this time around: seed planting rituals & customs, fertility charms, spring cleaning spells, etc. Anything and everything related to Easter eggs, baby animals, April showers, and (shudder) bunnies. Send your entries to compassandkey@gmail.com to enter, and be sure to put “Spring Lore” in your subject line.  Three participants will win one of three prizes: a copy of Etched Offerings: Voices from the Cauldron of Story from Misanthrope press (an anthology of pagan fiction featuring stories from several podcasters like Oraia Helene, Saturn Darkhope, & me!), an email card reading from Cory, and a goody box from Compass & Key Apothecary featuring several of our oils, curios, and mojo bags. More details coming soon!

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.

Promo 1 – Between the Earth & Stars
Promo 2 – The Pagan Homesteader
Promo 3 – The Texan Heretics

The term “witch wars” comes up frequently in discussions about neo-Pagan community infighting, as shorthand for the feuding and vitriolic verbal sparring that happens periodically between rival groups. Such wars, however, have not always been barbs exchanged over message boards or smear campaigns between unfriendly covens. The nature of magical practice has almost guaranteed that so long as one witch could cast a spell, another could undo it.

So how do witches fight witches? With magic, of course, but so many of these tales involve what seems to be a battle of wills between two equally gifted magical workers. Strangely, while a witch might attack a person or family, when the witch-doctor enters the picture and counter-attacks the witch, the witch-doctor is seldom targeted back during the battle. Most of the witch-doctor’s services are more geared towards revealing the identity of a witch and providing victims a way to remediate their own problems. This is true in both New World and Old, as scholar Owen Davies demonstrates in his seminal text on English cunning folk, Popular Magic:

“The cure of witchcraft could be effected in three main ways: by going straight to the source and tackling the witch either physically or through the law courts; by breakin the spell at a distance via magical rituals; or by using a mix of herbs and charms to expel the witchcraft from the patient’s body. Cunning-folk were instrumental in facilitating all these methods,and they sometimes employed a combination of all three…the client saw what they wanted to see; in other words, the person they already suspected. The process was one of confirmation rather than detection…” (Popular Magic, Davies, 106-7)

The biggest step in fighting a witch was determining who he or she was. Then, a magical remedy would be applied to disrupt the spell which was affecting the victim. This might involve scalding milk from a bewitched churn, shooting an image of the witch with a silver bullet, etc. Then, in a critical step, the witch would attempt to come to the property of the victim and either enter the home or take something from the house. There seems to be a uniform understanding that such an act must be prevented, or else the witch’s power would remain or perhaps grow stronger over the victim. Davies gives one such example from England:

“In 1682 the parents of a bewitched girl named Mary Farmer were advised by ‘Dr Bourn’ to burn her clothes. He assured them ‘that then the witch which had done her the hurt, would come in.’ The parents testified in court that, having done this, a neighbor, Joan Butts entered their house, ‘and tumbled down, wallowing on the ground, making a fearful and dismal noise.’” (Davies, 109)

In this case, further magical action must be taken, including smoking a cow’s heart in the chimney, to break the witch’s spell.

The magical battles took place between malevolent witches and the community-sanctioned (or at least tolerated) ‘white witches’ or ‘witch-doctors’ indicate that those who could fight a curse were usually fairly well known to their community. A story from Hubert J. Davis’ The Silver Bullet tells of one such struggle, which occurred when a family sought to alleviate its suffering and bewitchment by calling in a man gifted at ‘overlooking’ or breaking curses. To break the curse placed on the family’s child, Tim and Ada consult with this ‘Quaker doctor’ (most likely a Pow-wow/braucher), who provides them with a stoppered bottle into which the family’s nail parings, hair, etc. are gathered, then left under the burning embers of the fire. Adding in some prayers, including a candle burning which ends with the traditional “In the name of the Father and the Son and the Holy Ghost” (further indication of Pennsylvania Dutch magical practice), the “tall, stinguished looking man with thick white hair and a well-trimmed moustache [and] kindly blue eyes” forbids them from letting anyone into their house for three days. Sure enough, an old woman by the name of Old Betty Orts attempts to come in, revealing her as the witch. At that point, the father strikes her head, drawing blood (which immediately saps the power of a witch), and the curse is broken (“The Quaker Doctor and His Magic Bottle,” Davis, 56-8).  The pattern of curse, diagnosis, prescription, attempted incursion, and final defeat of the witch is maintained.

In another account of Appalachian witch warring, an interesting and somewhat unusual battle occurs between two men (in most of these tales at least one of the magicians is female). Patrick W. Gainer recounts the battle between Uncle Johnnie and Uncle Jimmie Webb which took place over the use of a butterchurn. Uncle Johnnie, when denied use of the churn—and here it should be pointed out that the woman he wished to borrow from had two churns available, thus demonstrating the lack of social hospitality mentioned in my earlier post on the Witch’s Ire—enchants it so that he may steal her butter. Uncle Jimmie then helps the churn’s owner, Eliza Morris, to break the spell by whipping it with switches while churning with his left hand. This, in turn, causes Uncle Johnnie to suffer welts and undoes the enchantment (“Uncle Johnnie Bewitches the Cows,” Witches Ghosts & Signs, Gainer, 142-4).

This is not, of course, a wholly good vs. evil phenomenon. Scholar Emma Wilby notes that magical folk in England often employed their magic as the situation dictated, being neither entirely helpful nor entirely harmful:

“Although some cunning folk had a reputation for being wholly good, a large proportion of them were considered ambivalent, that is, they could employ their magical powers to both help and harm…The trial records of East Lothian cunning woman Beigis Tod, who was accused of witchcraft in 1608, echo this popular perception when they claim that Beigis was known to be skilled in both ‘on-laying and af-taiking of seiknes’. [Wilbiy’s italics, short for “laying on and taking off of sickness”].” (Cunning Folk & Familiar Spirits, Wilby, 54)

These mixed talents were often set against each other, with one magical practitioner putting a spell on a person, place, or group of people, and another showing up to take it off. Sometimes this un-bewitching was done for free, but frequently a fee would be charged, which led some to suspect that the ‘bad’ witches and the ‘good’ witches were in league with each other and splitting the profits. One such example is the tale of “Mont and Duck” from Hubert J. Davis, in which an old couple moves into an area which suddenly begins experiencing oubreaks of illness. The community blames the newcomers, of course, but the response is interesting:

“[O]ne of their neighbors accused Mont and Duck of having cast a spell on their sick cow. Old Mont awed his accuser by readily admitting that his wife, Duck, had the power of evil, and that he could break the spells. Shortly after this, he began to offer to cure ailing animals by removing the spells on them in return for a bushel of potatoes or some other vegetables, or even a piece of meat” (“Mont and Duck,” The Silver Bullet, Davis, 214).

One family that refuses to pay for relief from magical attack experiences a death in this story, and the entire community takes their powers quite seriously. Mont is valued, but feared, for his powers as a witch-doctor, and the racket they have established continues for quite a while without any repercussion from the locals.

Yet there are certainly accounts of magical battles in which the side of ‘good’ seems to be operating from a mostly altruistic stance. Arguably one of the most famous magical battles in American lore is the account of sorcerous combat between Sherrif James E. McTeer and Dr. Buzzard (presented here in quoted abbreviated form from Low Country Voodoo, by Terrance Zepke, and also found in American Shamans by Jack Montgomery):

“One person who remained unimpressed with the root doctor [Dr. Buzzard, aka Stephaney Robinson] was Sheriff J.E. McTeer. He was elected in 1926 and saw many stgrange things that were attributed to Dr. Buzzard, such as people getting sick and dying or witnesses having seizure in the middle of testifying in court…The sheriff…began a lifelong study of conjuring so he could better understand it. In time he, he became known as a ‘white root doctor.’ …McTeer felt strongly that he was the one who could stop Dr. Buzzard once and for all…[he] issued a warning that if the witch doctor didn’t stop, he would eventually bring him to justice.

The infamous root doctor was not used to being threatened. To the contrary—most folks feared or respected him too much to even think about it. The sheriff’s warning mae him so mad that the witch doctor set out to ruin him. The spiritual warfare came to a halt after Dr. Buzzard’s son was killed in a car crash. The conjurer believed the wreck was was the High Sheriff’s doing and went to see his adversary. The root doctor told th sheriff that he respected his mantle and would leave him alone if McTeer would do the same. McTeer agreed, on the condition that Dr. Buzzard quit practicing sorcery. The conjurer thought about it for several seconds before nodding his head in agreement” (Low Country Voodoo, Zepke, 82-4)

In this fighting-fire-with-fire version of the witch war, ‘good’ triumphs in the form of McTeer, though Dr. Buzzard would eventually return to his old ways with diminished success.

So, in conclusion, the witch war has not always been the genteel affair that it is today. When sharp tongues trade barbs, it can be unpleasant, but thankfully no one is stealing anyone else’s butter, drawing blood from anyone else’s forehead, or causing the death of someone else’s child to prove a point. Or at least, I hope they’re not. I think I’ll go and recharge my house protection spells now…

Thanks for reading!

-Cory

Or, Why Witches Cast Curses & Steal Milk

Until relatively recently, most stories about witches in folklore and literature did not portray them as intensely helpful, benevolent creatures in touch with the natural world and working on behalf of cosmic balance. Fairy queens, enchantresses, and other witch-types did perform beneficient acts, of course (think of the benevolent fairies of “Sleeping Beauty” or the kindly-but-righteous “Mother Holle”), but one had to be careful not to run afoul of their temper or risk angering others of their kind. And acts of benificience performed for one person could easily result in tragic consequences for another (think here of Medea’s sacrifice of her own brother to save her beloved Jason).  When most people think of witches, though, they are imagining the wicked kind, the one working curses on unsuspecting victims or blighting crops or summoning up armies of flying monkeys to steal flashy footwear.

Today I thought it would be worth looking at just why witches in stories—particularly New World tales—might be doing such heinous deeds. What did people do to get on the witch’s bad side, and what could be done to remedy that problem? Let’s start by looking at a story from S.E. Schlosser’s American Folklore site, about a New Jersey witch named Moll DeGrow. You can read the full story at her site, but the basic idea is that DeGraw (who may or may not have folkloric connections to Maryland witch Moll Dyer) was an evil witch, who “took delight in the misery of others, and made things miserable for the folks living near her. If a neighbor slighted her, she would sour their milk. If anyone called her a witch, she made their dogs turn vicious.” She reportedly causes all manner of calamity, including the use of spectral hellhounds to torment a family which speaks ill of her and magically slaying a number of infants from families against whom she bore a grudge. “When she was accused by a hysterical mother of causing the death of her baby girl, Moll DeGrow just laughed and didn’t deny it.” When the townsfolk collect themselves to go and kill her, they find she is already dead, her corpse grinning cruelly at those who find it, and her ghost lingering on to haunt the area.

DeGrow’s story may seem essentially like a cut-and-dry case of wicked witchery, but perhaps the townsfolk aren’t the only victims here. Kieth Thomas, in his excellent essay “The Relevance of Social Anthropology to the Historical Study of English Witchcraft” (found in Elaine Breslaw’s Witches of the Atlantic World) makes a strong case that in most accusations of witchcraft, the alleged witch almost always acted in a roundabout form of self-defense, taking justice into her own hands when necessary and using one of the few tools at her disposal—magic—to effect real change on her own behalf. “Contemporaries were horrified by the witch’s activities,” Thomas says, “But they seldom denied that she had genuine reason for wishing ill upon her victim” (66). Thomas then goes on to point out that in many cases, the ‘witch’ in question was known to her accusers, and her persecutors frequently had turned away a request for aid in a time when the interdependence of a community was a nearly sacred bond. “The requests made by the witch varied, but they were usually for food or drink—butter, cheese, yeast, milk, or beer…They are not to be confused with simple begging. Rather, they illustrate the breakdown of the tradition of mutual help upon which many English villages communities were based” (67). So in the context provided by Thomas, a witch was a victim—even a begrudgingly acknowledged one—within the social rules of her community.  With that in mind, let’s look at the story of Moll DeGrow again.

In the DeGrow tale, the witch may have taken delight in the misery of her neighbors, but every instance of her wreaking havoc follows upon some perceived injury—a slight which led to sour milk, an accusatory epithet which led to animal bewitchment. And her grudge against local families must have been severe if she unleased death on their households. What exactly had they done to her? Of course, DeGrow may also be innocent of the last and most heinous of these acts, as she never admits guilt but merely “laughed and didn’t deny it.” Considering how often I’ve laughed in uncomfortable situations, I cannot help but wonder if maybe a little bit of shock and a lot of disbelief might not have been at play in that strange episode (that is, of course, all speculation on folklore, so please enjoy it with a hefty grain of salt).

With a worldview in which a wicked witch is merely fighting back against those who have done her wrong (or done those she loves wrong, as a mama witch is probably one of the scariest people a young beau can face), let’s look at a few cases of seething sorcery from other New World sources. The book Black & White Magic of Marie Laveau, by N.D.P. Bivens, uses a format in which a supplicant comes before the Voodoo Queen Marie (here a sort of witchy godmother) to redress some injustice and gain his or her heart’s desire. Here are a couple such cases:

THE LADY WHO WISHED TO CROSS HER ENEMIES

Oh good mother I come to you with my heart bowed down and my shoulders drooping and my spirits broken. For an enemy has sorely tried me. Has caused my loved ones to leave me, has taken from my worldly goods and my gold. Has spoken meanly of me and caused my friends to lose their faith in me. On my knees I pray to you a good mother that you will cause confusion to reign in my enemies house and that you will cause hatred to be on my enemies head and that you will take their power from them and cause them to be unsuccessful (8).

TO CONTROL TROUBLESOME NEIGHBORS

Oh dear Mother I come unto you to tell you of my unsettled mind and my grave troubles. There is some one who lives near me, but who has no neighborly love for me nor anyone else, but is only full of selfishness and of a mean mind and makes continual trouble for everyone who lives close near and around me, so that there is a continuous strife and wailing wherever that person may be. When I pass near their place of living they at once utter mean words loud enough so that they will reach my ears, in order that I may stop and say to them mean words in return so that this will lead to a court scrape and that the men of the laws may interfere with me, also when any of my loved ones pass the place wherein they live. Then again slander reaches their ears so that there shall be no peace in the neighborhood. When anyone comes to visit the place where I live they lie in wait for them until they come out and words of blasphemy and reproach reach their ears. Can you not in your great wisdom tell me which evil spirit makes them successful in their work of the devil so that I may hope to protect my home and my loved ones and in the end attain peace of mind (26).

In both situations, the victim is obviously the supplicant (though we only get the supplicant’s point of view, of course, a detail worth noting). In both cases, the supplicant appeals to the powers of witchcraft and conjure to fix the problem, and the prescribed solutions to fit these circumstances are not the gentle type (the latter story results in something like an intense hot-footing charm). Again the idea of neighborly duties are inverted, with the supportive role transformed into a grotesque exercise in social ostracism. In such a situation, a little manipulative spellwork hardly seems unjustified.  Reacting to an enemy is not the same thing as offensive magic, and in both cases the supplicant likely could perform countermagic with a clean conscience.

There are numerous other tales of witches who receive the short end of the stick in life and take it out on their callous neighbors, such as:

• The tale of Granny Lotz in The Silver Bullet, an elderly woman whose neighbor “got after” her about forgetting to close her gate, which allowed his cattle to get loose. Because he ignores her age and persecutes her (a point the story makes as a mark against him), she bewitches his cows to give bloody milk (Davis 35).
• A pair of stories entitled “How Witches got Milk and Butter” and “The Milk Witch of Wood County,” from Witches, Ghosts, & Signs. In both tales the witches are portrayed as poor members of the community who keep their families fed and healthy by magically stealing milk from neighbors. In neither case do neighbors take any relatilatory action, however, recognizing that the theft is occasional and non-debilitating, and that they witches seem to need it more than the dairymen do (Gainer 167-8).
• Two stories in Ozark Magic & Folklore tell about witch-theft, too. In one case, two women “who lived all alone in a nearby farm” managed to siphon off milk from neighbors’ cattle using an enchanted dishcloth. In another story, a woman refuses to sell some ducks (at a low price, admittedly) to a reputed witch, who tells her the ducks will be dead by the following Monday. Sure enough, the ducks die, and the witch is blamed for the deaths (though it could be argued, of course, that the witch merely knew about the impending deaths and wanted to get some ducks on the cheap, ensuring a positive outcome for both parties, but that is certainly not implied by the story) (Randolph 270-1).

None of this is to say that a witch’s ire was fairly earned. In fact, most illustrations of such cases seem to side emotionally with the victims, even when recognizing the marginalized and abused position of the witch. The witch is thought to overreact, bringing death and destruction in turn for slights and offenses. She, too, neglects her neighborly duties by neglecting social norms in many ways within these tales. Yet it is worth remembering that keeping on a witch’s good side is possible in every version of these tales, and frequently it seems that only those who deliberately set out to poke a sleeping dragon truly get bitten. The central message of all these tales seems to be, “Don’t make the witches angry; you wouldn’t like them when they’re angry.”

Of course, if you happen to know your own counter-curses and spells, it’s a whole ‘nother ball game. When magical workers earn the ire of one another…well, that’s a post for another day, I think.
Thanks for reading!

-Cory

Summary
This is our annual holiday special, featuring music, poetry, stories, and recipes! Here’s wishing you all the best for your holiday season and a happy new year to come!

Play:

-Sources-
Stories & Poetry:
“A Baker’s Dozen,” by Charles M. Skinner
“Minstrels,” by William Wordsworth
“Mistletoe,” by Walter de la Mare
“When the Snow is on the Ground,” by Mother Goose
“Old Santeclaus,” by Clement Clark Moore
“A Florida Christmas Folktale,” by S.E. Schlosser
“Ceremonies for Christmas,” by Robert Herrick
“Noel,” by Anne Porter

Recipes:
Wassail, from Laine
Jode Kayer (Jewish Cookies), from Cory’s family cookbook
Danish Vanilla Rings, from Cory’s family cookbook

Don’t forget to follow us at Twitter!

Promos & Music
All songs used with permission/license, from Magnatune and MusicAlley, except as noted.

Playlist:
1. Down in Yon Forest – Lydia McCauley
2. In the Bleak Midwinter – Fugli
3. O Holy Night – The New Autonomous Folksingers
4. O Come, O Come Emmanuel – Cat Jonkhe (sp?)
5. Round About our Coal Fire – Shira Kammen
6. Ma Navu – Kitka
7. Schedrick (Ukranian Bell Carol) – Kitka
8. We Three Kings – Jennifer Avalon
9. The Wassail Song (Yorkshire Wassail) – Jim Goodrich
10. Somerset Wassail – Pagan Carolers
11. Apple Tree Wassail – Shira Kammen
12. Bring Us in Good Ale – Lydia McCauley
13. Hark the Herald Angels Sing – Mano Reza
14. Jolly Old St. Nicholas – Selena Matthews
15. The Friendly Beasts – Gary
16. Patapan – Fugli
17. God Rest Ye Merry Gentlemen – Chances End
18. Fum Fum Fum – Fugli
19. Cutty Wren – Shira Kammen
20. Silent Night/Stille Nacht – Karmyn Tyler
21. Da Day Dawn – Samantha Gillogly*

Underscoring music is “We Three Kings,” by Two Harps, from MusicAlley.
*Used by permission of the artist.

Hi everyone!

Some of you know about this already, but for those who don’t, I’ve recently been published among a host of other excellent authors (including a few of my fellow podkin) in the latest release from Misanthrope Press. It’s called Etched Offerings: Voices from the Cauldron of Story, and features dark fiction with a magical, pagan-y, or generally metaphysical bent. My story is called “Wolves,” and deals with an ice storm, a teenaged ghost, and an old man who really likes hot dogs with mustard. Oh, and the titular wolves appear at some point, too.

Misanthrope Press has been putting out some really neat anthologies lately, including this one and Children of the Moon, a werewolf compilation. They’ve also got a great dark speculative fiction magazine called Title Goes Here that is worth checking out.
Okay, shameless plug done! Go take a peek at these stories and let me know what you think!

Thanks for reading!

-Cory

I’ve been reading a lot lately (but then, when am I not?). I’ve also managed to catch a couple of great movies as well. So I thought I’d share some of my thoughts on them with you! The excerpts below are the slightly abridged versions of the full reviews found over at Pagan Bookworm, so head over there if you want the full report.

1)      The Book of English Magic – by Philip Carr-Gomm and Richard Heygate (Overlook, 2010)

If you have spent much time studying occult literature, you know that Great Britain is rife with magical lore: fairies, Arthurian legends, druidry, cunning folk, etc. In The Book of English Magic, Philip Carr-Gomm and Richard Heygate make the not-too-audacious claim that Britain’s magical history is one of the richest—perhaps the richest—in the world. They approach their subject by examining a mix of history, folklore, and modern practices to attempt to piece together a portrait of Britain as an enchanted isle. While I think that they succeed in presenting a magical portrait of a magical land, I also think that the authors are by turns too broad and too narrow. They do a wonderful job looking into subjects like English alchemy and dowsing, providing a number of excellent resources to discover more about each topic. They also dwell overlong on the concept of druidry (not surprising considering it is one of Carr-Gomm’s chief fields of interest—he is also the author of Druid Mysteries, the Druid Plant Oracle, and the Druid Animal Oracle). The paucity of sources supporting some of their research means that while some chapters seem tight and focused, others seem only loosely woven together. They hardly plumb the depths of what is called Traditional Witchcraft, and the concept of cunning folk is given surprisingly short shrift considering how close to contemporary some of that material is. The inclusion of practical exercises gives a slightly ‘workbook’ feel at times, which deflates the momentum of the book in some places, but really does seem to serve the overall work.That being said, if one were looking for a good coffee-table introduction to the myriad magical traditions available to the student of British history, this would be an excellent starting point.

2)      The Voodoo-Hoodoo Spellbook – by Denise Alvarado (Weiser, 2011)

This book is about what author Denise Alvarado calls “Voodoo-Hoodoo,” a term which irks some as the continuing inaccurate jumble of two terms which should remain distinct (Voodoo being a religion and hoodoo being a folk magical practice). However, if one takes the time to read Alvarado’s passionate book on the topic, the Voodoo-Hoodoo Spellbook, one can see that she is merely sticking to the terminology most people are familiar with and that the dog of diction has no teeth to bite when it comes to New Orleans-style magic. Instead, Alvarado presents a tradition which blends elements of Haitian Vodoun, folk Catholicism, Southern root work and hoodoo, and a touch of New Age spirituality to create a vibrant, current practice. She uses a number of good resources, often primary ones, to support her understanding of a practice she has lived with her whole life (according to her). She also frequently slips away from the facts and into personal experience, but does so in a non-authoritarian way. Her history of Mardi Gras and the magical folklore associated with them is captivating, as is her heartfelt look at the Seven African Powers. When she does slip off of the scholarly or personal track the book can get a bit messy. Her correspondence tables are not a strength, and her inclusion of New Age style tumbled gemstones in her work almost undermines her traditionalism (as it seems fairly obvious that slaves doing similar work in the 19^th century would not have had polished rose quartz to work with). She is flexible and fluid towards Christianity, though here it should be pointed out that she neither says one must work with Christianity nor one must work with African Traditional spirituality. People are looking for spells, and this book definitely has those. There are spells for love, luck, money, protection, and half-a-dozen other needs. Hundreds of spells and workings are contained in this book, as well as recipes for conjure oils and powders, instructions for candle working, and a discussion of poppets and dolls in magical work. Some of them seem totally reasonable within the context of her presented practice, and some seem a little forced. This book fits nicely on the shelf next to other “hoodoo 101” texts, while offering a few doors to open for a reader looking to go deeper.

3)      Old World Witchcraft – by Raven Grimassi (Weiser 2011)

Don’t buy this book. I’m not even bothering providing a link to it. I’ve done a full review at Pagan Bookworm, but let me just say this text is badly researched, mis-cites or fails to cite sources, argues with scholars without presenting their actual point of view/argument, claims that graveyard dirt is just the powdered ash of tree leaves gathered in a cemetery, and says that you can become deeply knowledgable about a plant by studying its sigil. It’s bad history, bad herbalism, and bad witchcraft. All in all, this is a book which suffers from broken clock syndrome (as in, “a broken clock is right twice a day”). He occasionally hits on interesting ideas or brings up worthwhile concepts, but mostly he seems to be posing an elaborate fantasy as a pseudo-historical reality, with very little scholarly backbone to support his claims. When someone prods the gear works, the whole contraption just seems to fall apart.

4)      American Mystic, directed by Alex Mar (Empire 8 Productions, 2010)

Director Mar turns the camera on three different but spiritually similar people: Kublai, an African American man who belongs to the Spiritualist Church; Chuck, a Lakota Sioux sun dancer; and Morpheus, a pagan witch and Feri tradition priestess. The director captures the challenges of these faiths, including both internal and external struggles. While there is an element of novelty to the practices of each film subject, the director never lets curiosity turn into spectacle. The Sun Dance, which can be grueling for participants, is not simply a show of blood and muscle, but rather connects Chuck to his family in a powerful way. Kublai seems to struggle with just how much he believes in his own spiritual gifts. And Morpheus senses her displacement in the modern world, while at the same time she does not shy away from the society of other people.  The film does have its flaws, but keeps a sensitive and intelligent lens focused on these subjects and their deeply-felt spiritualism. This is a rare and lovely documentary on mysticism as seen at the ground level. Available on Netflix.

5)      All My Friends Are Funeral Singers, directed by Tim Rutili (IndiePix Films, 2010)

In this outstanding independent film from director (and bit player/musician) Tim Rutili, a lonely fortune-teller and magical worker named Zel (played by the radiant Angela Bettis) lives in an old country house inhabited by a wide range of unusual ghosts that only she can see. There are dead flappers, priests, blind musicians, and a strange, child-like woman named Nyla (Molly Wade) who cannot speak. Zel is not merely a medium, she is also a deeply talented magical worker. She smartly lays down a salt line in front of her bedroom door every night to keep her ghost-friends out. The director cleverly bookends each section of the film with bits of folk magic, title cards with things like “A wish made while burning onions will come true,” which lends to the overall enchantment of the piece. This is such a lovely and exceptional film that I easily overlooked its flaws in favor of being bespelled by these characters. I cannot recommend this film highly enough. Go, watch it now! Available on Netflix.

Whew! So that’s been my reading and watch list (at least, that all the ones I could write reviews about lately). What have you been getting into?

Thanks for reading!

-Cory

Summary
This is our long-in-the-making audio spellbook episode! Listener contributions abound, as well as a few spells from your New World Witchery Hosts. Plus we announce the contest winners from our Speak-a-Spell giveaway.

Play:


-Sources-
All the spells come from listeners this time. Here’s a list of what you can hear:

1. Odom of the Evil Eye – Gambling Charm
2. Baron Chatdelamort – Chicken Foot Spell
3. Cory Hutcheson – Academic Crown of Success Mojo
4. Leathra (read by Laine) – Safe Travel Spell
5. Scarlet Page – Employment Spell
6. Nashoba – Cicada Creativity Charm
7. Jaina (read by Laine) – Prosperity Spell
8. Leathra (read by Cory) – Lost Object Teacup Spell
9. Ro – Matchbox Spell
10. Jessica – Warding and Protection Spell
11. Bev (read by Cory) – Coral Anti-Negativity Spell
12. Mama Fortuna – Cleansing Ritual Bath
13. Cory Hutcheson – Feet Water Charm
14. Cedar – Socializing Spell
15. Laine – Get a Job! Spell
16. Cory Hutcheson – Addled Brain Curse
17. John from MN – Icelandic Staves Curse

Here’s the photo from John’s Icelandic Staves spell:

Congratulations to our contest winners!

• American Shamans by Jack Montgomery – won by Mama Fortuna
• The Encyclopedia of Mystics, Saints, & Sages by Judika Illes – won by John from Minnesota
• The Voodoo Hoodoo Spellbook by Denise Alvarado – won by Baron Chatdelamort

Don’t forget to follow us at Twitter!

Promos & Music

Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.

Additional Music from Musicalley.com (all podsafe):

1. Armand van Helden – “Witch Doctor”
2. Michael & Spider – “Enchanted”
3. Dreamline – “The Day the World Stood Still”
4. Todd Parker & the Witches – “Greetings from the Star Chamber”
5. Witcher – “Astral Phantasm”
6. Clouseaux – “Jungle Witch”
7. Witcher – “Kuin Metsaan Huuta”

Today’s entry deals with a very specific type of magic, one which has been associated with the word “witch” in a positive way even within deeply Christian communities for a century or more. The practice of dowsing, or “water witching” as it is sometimes called, essentially deals with the use of divination instruments to find something. Most frequently, that something is water, but on occasion it might be oil, precious metals, lost objects, or even lost people. The phenomenon of water witching is one of the most accepted mystical practices in the West today, and there are organizations devoted to its study from both scientific and metaphysical perspectives. A person can be a dowser and still be a respected member of his or her community, even a highly valued one if he or she is effective at it, though magic or divination of any other kind might be frowned upon by the neighbors. But just what is dowsing and how does it work? Here is an excellent description taken from a folklore handbook on a specific area of the Appalachian foothills:

Almost without exception, dowsers were used to ‘witch’ wells dug in the region [the Upper Cumberland area of TN/KY] before the 1930s. A dowser, or water witch, is a person perceived to have a skill for discovering underground water with the use of a divining rod, usually a small, forked limb cut from virtually any fruit-bearing tree or willow. Because a water witch’s method is not scientifically proven, reliance on this technique is considered a folk practice. However, there were at least 25,000 active diviners in the United States as late as the mid-1950s, according to folklorist Trudy Balcom, and the results of their predictions have proven as successful as those of hydrologists and geologists.

Dowsers were often called in before a new home was built, so that the house could be located near a well. To find the water, the dowser typically holds the free ends of the forked prongs, wrists turned upward. Thumbs are pointed horizontally outwards so that the loose ends of the prongs extend three to four inches beyond the thumbs. (There are variations on the manner in which the switch is held.) The dowser walks slowly toward the desired location of the well. When the witch comes upon a subterranean stream immediately below, the vertex of the fork turns toward the ground; the stronger the stream, the more forceful the downward pull. The fork often twists in the dowser’s hands when a strong stream of water is discovered. Some say that the bark will even twist off into the dowser’s hands, and a few people claim that the forked limb often begins to nod, one time for each foot of dirt and rock that will have to be excavated before water is reached (from Upper Cumberland Country, by William Lynwood Montell, 37-8).

This summary of water witching covers most of the basics: a forked rod, used to find water before digging a well, the power in the dowser, and the nodding to indicate well depth. It also addresses the issue of scientific verification, which is a sticking point for a lot of professional dowsers. Some argue that they can produce repeatable results with their methods, even going so far as to get large mining companies to acknowledge their findings. Yet many scientific studies are at best inconclusive when it comes to water witching, or even outright disprove the phenomenon (on paper, anyhow). I’m not here to argue the merits of scientific proof of spiritual phenomena, so I’ll just say that both sides have evidence of some kind, and both seem to be firmly convinced of their interpretation of that evidence. Getting back to the folklore of dowsing, I found a rather interesting footnote explaining the dowser’s use of the forked branch in the book Kentucky Superstitions, which seemed to indicate that the forked shape is related to lightning in some way (292).

Water witches proved to be incredibly valuable members of their communities, and were not only popular but highly regarded for their skill, with no diabolical associations. From Vance Randolph’s Ozark Magic & Folklore:

Nearly all of the old settlers in the Ozark country believe that certain persons can locate underground streams by ‘cunjurin’ round’ with forked sticks. These characters are called water witches or witch wigglers, and the forked switches they carry are known as witch sticks. Despite this sinister terminology, the waterfinder has no dealings with the Devil, is not regarded as dangerous by his neighbors, and has nothing to do with witchcraft proper (83)

Randolph himself takes it very seriously, indicating that it’s not something that he has seen scientifically proven, but which he has seen demonstrated over and over again, which is a fairly sharp contrast to his usual bemused skepticism with regard to the folk beliefs of those he studied. He also makes several other observations on the powers of water witches:

• He says that the power is in the dowser, not the stick itself, but that he felt a distinct sensation upon holding a witch stick in his hands ( 84)
• He discusses the societies built around the practice of water witching or dowsing, including ‘Water Surveyors’ Club’ of Butler, MO (86)
• He gives the story of Fred Goudy of Everton, MO, who dowsed using copper wire instead of tree branches, and gained great fame by doing so (87)

Of note, however, is his doubt about water witches who claim to find mineral deposits or oil. He does not put stock in the ability to find anything other than water with this method, at least as far as the Ozarks are concerned:

Many hillfolk are interested in the search for lost mines and buried treasure, and some of these people have tried to use the witch stick in their quests. If a man is looking for buried gold, he fastens a gold ring to the end of his stick ; if it is silver that he expects to find, he splits the end of the wand and inserts a silver coin. Rayburn says that to locate mixed ores one uses two different metals usually a dime and a penny. Witch sticks thus equipped for treasure hunting are sometimes called ‘doodlebugs,’ but I don’t know if this is an old backwoods term or a recent importation. I have seen perhaps a dozen doodlebugs in operation but have yet to hear of any treasure being found by the doodlebuggers in the Ozarks. It is said that a switch loaded with metal will not react to water, or to any other substance save the particular metal which is attached to the stick (88)

Richard Dorson records the presence and commonality of ‘water witches’ in Illinois in his book Buying the Wind, saying that (in the early 20^th century), most farmers had dowsers find wells for them, often for only a dollar or two in payment. He also reports that dowsing for oil had lately (the book was published in 1964 for a sense of temporality) become more common and profitable than dowsing for water (321-22). Veering momentarily into recent history, in a letter dated December 8, 1993, the Chevron Oil Company told Welsh dowser J.P. Taylor that “you opened our eyes to the world of dowsing…it certainly made us think there is more to it than we had previously known.”  The letter goes on to highlight how Taylor, with no prior knowledge of the specific geology of two regions, had been able to accurately identify subterranean oil and gas reservoirs. This is hardly proof positive of dowsing’s power, but it should put into perspective the acceptance with which water witching has been met, even in the past quarter-century or so.

I’d like to conclude today by going back in time and abandoning the present-day (not that it’s not a nice place to visit, but let’s go where the history is hanging out) and looking back at dowsing in the Colonial period. Peter M.’s New England Folklore blog tells a humorous and interesting story about the “Rod Men” of Middletown, VT. He also mentions a few of the late 18^th-century powers ascribed to dowsers:

• Determining lifespans
• Finding wild plants to cure illnesses
• Treasure-finding
• Receiving divine messages
• And my favorite: “Tell young women their clothes had the Devil in them, and should be removed”

So that’s it for this cursory examination of water witching. There are probably far more qualified folks to write on this phenomenon than me, so consider this a fleeting glimpse into a fascinating subject. My own experiences with dowsing have been limited to using bent copper rods and attempting it (unsuccessfully) with a broken tree branch (which was not taken from a living tree, so that might explain the problem). If you’ve had experience with water witching or treasure/mineral/oil dowsing, I’d love to hear about it! Please leave a comment below! Otherwise, here’s hoping you find what you seek in life!

Thanks for reading,

-Cory

I just wanted to let you know about some things going on in our Etsy shop, Compass & Key Apothecary. We’ve got a new mojo hand and a new bundle available:

Be Not Afraid! Mojo Bag
The Be Not Afraid! Mojo Bag is designed to provide spiritual protection to those who carry it on their person. The combination of herbs, roots, and other curios in this handmade mojo all have powerful protective qualities according to folklore. The rue used in this bag, for example, has been reputed by Italian magicians to fend of baneful sorcery for centuries. It is thought that carrying a bag like this can boost one’s confidence, repel enemies, and turn harmful enchantments back on their senders. Best fed with our Wall of Flame Oil or with rum in which hot peppers have been soaked.
Cost: $6.00 + Shipping

The Fearless Bundle
The Fearless Bundle includes one (1) Be Not Afraid! custom-made mojo bag and one (1) bottle of our Wall of Flame oil. Together, these constitute a powerful spiritual defense which repels harmful forces and turns wicked spells back on their senders. The oil can be used to feed the mojo bag and on its own. You can save $2 off the total cost (plus a little bit on shipping) by buying these items in this bundle
Cost: $10.00 + Shipping

All products sold as novelties only. Not intended for internal use. Please consult a health professional for medical conditions.

We’re also knocking $2.00 off of the shipping cost of any purchase made in December. I tried to set it up to do this automatically through the Etsy site, but if that doesn’t work I will refund the $2.00 to you after your purchase, so either way you’ll definitely get a discount on shipping.  If you’ve never ordered from our shop, you should know that every order winds up with some extra free goodies thrown in with it, which can range from little bags of herbs to handmade spells and charms to talismans and amulets.

I’ve wanted to make more products available, but it takes a good bit of time to develop each one, plus I usually like to “guinea-pig” my stuff first by sending samples of new things out to customers in the hopes of getting feedback, and that can be very time-consuming. So apologies if a product you want isn’t on the Etsy site yet, but maybe it will be soon. You can always email us and request something and we usually are willing to accommodate.

Speaking of emailing us, I’m also looking to start offering some card readings to folks. At first, I’ll only be doing it by email due to time constraints, but I may branch out into Skype if there’s enough interest. The cost? How about pay-what-you-can? For right now, I’m doing this on a donations-only basis, so as long as you’re willing to donate something to the site (using the PayPal button located in our main page side bar, or you can do it here, too), I’ll read for you. Ideally, I’d love to get at least $5.00 for it, but hey, a buck’s a buck, and if all you can afford is $1.00, that’ll do.

Here’s how the card-reading works:

1)      You email me your question (subject: “Card Reading”) and make your donation (in whichever order you prefer—please make sure to include your real name and astrological sign so I can get a lock on reading for you).
2)      I will do a two-card split reading and an extended five-card reading, recording the cards drawn.
3)      I will write an approximately 1-page report for you on the reading and send it back to you.
4)      You can ask one follow-up question as well, which I will pull 1-3 cards for. I’ll send you an email response with those cards and a summary of their meaning.

I’m using my own system of cartomancy with regular playing cards inherited from my mother, so don’t be surprised if the cards and their meanings are a little different than what you’re used to.

So why all this commercial activity? No, it’s not because of the holidays. Rather, I’m trying to raise money to fund the next year of the site and podcast’s hosting service and there are some magical courses and books that I’m looking at as well. The more I know, the more I can add to the site and show, so it’s a win-win for all of us, right? Plus (and this is a big reason), I’m trying to do a lot more practical work with folk magic, and making new things while offering card readings seems like a good way to do that. So if you enjoy the show or site and want to help contribute to it, please check out our Etsy shop and/or get a card reading!

Okay, thanks everyone for all your support! We really appreciate all you do for us, and hope you’re having a great holiday season!

All the best,

-Cory

Today I thought it would be good to look at a few different methods, stories, and charms associated with wart-removal in American folk magic. I’d like to start in Pennsyvlania-Dutch country, with some of the wart charms found in Chris Bilardi’s The Red Church:

WARTS, CORNS (GEWECKS, GEWEX, WARZ)

[Do whole body Brauche treatment to eliminate any root causes of warts. Bilardi then gives an extensive treatment involving the mimicking of cutting the wart off using an imaginary knife, a process I will refrain from detailing here as it is somewhat lengthy and I’d rather encourage you to buy his book by leaving a little mystery to it…]

To remove warts using the moon: instruct the patient to go somewhere s/he can observe the moon. This is one of the very few wart charms that utilize the waxing moon. Once the moon in in sight, the afflicted wil say:

‘Was ich raib, nem ab; was ich sen, nem tsu.’
English, ‘What I rub, decrease; what I see, increase.’

The Brauche is done three nights in a row. This is begun two nights prior to the moon being full (251).

In the braucherei tradition, then, there is a sense that warts have a spiritual side, hence the full-body treatment before the specific attempt to cure the wart and the influence of lunar cycles on wart growth or removal. Yet they are also a practical matter, dealt with by simple folk magic and a relatively unassuming charm. Other methods listed in The Red Church:

• Rubbing warts with cloths that have touched a dead body
• Scratching a wart with a coffin nail
• Rubbing the wart with a freshly killed eel or rooster, then burying the body part under the eaves of one’s house
• Rubbing the wart with pebbles which are then thrown into a grave
• Using a red string with as many knots as there are warts, rubbing each wart with a knot, then burying the string under the house’s eaves (252-3):

Moving down into the Appalachians, there are a number of variant methods for dealing with warts that parallel—if they don’t exactly duplicate—the methods described by Bilardi. In the hills of West Vriginia, we find these wart cures from Patrick W. Gainer’s Witches, Ghosts, & Signs:

• To cure warts, wash your hands in stump water.
• A ninth son can remove warts.
• Drop dirt from a newly-made grave on a wart and the wart will disappear.
• To cure warts, pick them with a pin and bury the pin.
• To cure warts, take a hair from the tail of a gray horse and wind the hair around the warts.
• To cure warts, steal a dishrag and rub it on the warts, then bury the dishrag. When it rots, the wart will disappear.
• To cure warts, cut as many notches in a stick as there are warts, throw the stick in a swamp, then bury the dishrag.
• To cure warts, rub a rock ovr the warts, wrap it in a neat package and throw it away. Whoever finds the package will get the warts.

Already we can see some patterns developing in wart cures. There are essentially three methods which appear over and over again: 1) Rubbing the wart with something and burying it to decay the wart, 2) Scratching or pricking the wart and disposing of either the scratching implement or something marked with blood from the wart, and 3) Passing the warts to someone else in a variant of magical commerce. There are exceptions or variations in each of these, of course. The corpse-touching method might be seen as a way of passing the wart to the corpse, but it may also be seen as symbolically burying it. The stump water method doesn’t fit neatly into any of these categories. And the notion of a ninth son removing warts is strange, as it does not indicate exactly how they are able to do this (I mentioned in the post on Coins that my brother-in-law’s grandfather could charm warts using pennies because he was the seventh son of a seventh son, but that may be more specific to our region).  From these three methods, most other treatments become variants, though exceptions do still occur.

Exchanging the Appalachians for the Ozarks, we find more variants of this type, and a few new tricks. From Vance Randolph’s Ozark Magic & Folklore:

• He mentions the notched stick method referenced above, but also adds “bury the stick on the north side of the cabin and never mention it to a living soul”
• Suggests using an onion for a wart cure: cut the onion in half, rub the wart with one half and bury it, then eat the other half. When the onion rots, the wart disappears.
• Spitting on a hot stovelid, once for each wart, gets rid of them
• Letting a grasshopper or katydid bite a wart will make it go away
• Touching a wart with the hand of a corpse will remove them

Here again we have the burial method, the pricking/bleeding method (with the grasshoppers), and the transference method (with the corpse). But we also have the novel stove-top method, which is interesting to me because of the mixture of sympathetic and contagious magic it contains: the spittle on the hot stove looks like a wart sizzling away into nothingness (sympathetic) and it is the spit of the person with the wart which is evaporated (a sort of inverted contagious magic).  Randolph also includes an interesting charm associated with the corpse method:

At the funeral of a close friend, a ‘warty feller’ is supposed to touch his warts and repeat the following jingle:

They are ringing the funeral bell,
What I now grasp will soon be well,
What ill I have do take away
Like jn the grave does lay.

This is believed to benefit tumors, sores, boils, and even cancers as well as warts. (131)

In my Apples post, I cited some Kentucky lore about using that fruit to do the rubbing-and-burial method. A reader mentioned that they had heard something similar to that technique, only using potatoes (which I’ve also heard as well, especially in relation to Irish folk magic or some Appalachian charms). The book I cited, Kentucky Superstitions, mentions the potato method, and also has these interesting variants on wart charming:

• There are a number of ‘burying’ charms, involving the interment of things like beans, steak, bacon, peach tree leaves, potatoes, walnuts, etc.
• ‘Picking’ cures are also popular, in which a wart is bled by puncturing it with a brass pin, corn kernels, needles, etc.
• A variety of substances, including cat’s blood, coffee grounds, dandelion juice, eggs, fish, goose feathers, chicken gizzards, etc. are also rubbed on warts to remove them
• One of the most popular and common cures involves bleeding the wart, dabbing the blood on corn kernels, then feeding those to chickens—especially a neighbor’s hens—to remove the offending blemish
• Lemon juice or milkweed are supposed to be good cures for warts
• Warts can be charmed off by some people with a gift for doing so; some are able to ‘count’ warts off, others can pray them off, and still others ‘buy’ the warts off of someone
• Warts can be magically passed to another person by leaving them at a crossroads; simply leave a paper spotted with blood from the wart in the middle of the crossing, and walk away without looking back; whoever picks up the paper picks up the warts
• The stick-notch method or knotted cord method are two popular remedies for warts in which the number of warts is counted by notching a stick or tying a cord, then the burying it or dropping it into running water (121-30)

The corn method is something I found in several places, including Harry M. Hyatt’s Folklore of Adams County. In many cases, the corn must be fed to a neighbor’s chicken, which makes me think it is another technique for passing the warts to someone else, just in a very roundabout way. Hyatt also mentions many of these cures in his books, and offers an interesting addition to the bark-notch method of curing: “I know this works, for my daughter had a wart. She tried several things, and this took her wart away: walk up to a young apple tree — if you have a wart — walk around to the opposite side and cut two notches in the bark, then rub your wart over the two notches, then walk back the same way you came; when the bark grows over the cut places, your wart will be gone” (146).

As always, there’s much more to say on the subject of charming warts, but hopefully this gives a nice broad look at the subject. I need to be very clear, of course, that none of the charms, lore, techniques, or superstitions here are presented as medical advice—a good doctor can freeze a wart off without making you go through the trouble of finding an eel to kill or figuring out which of your neighbors might have some hungry chickens around. But for those interested, wart charming seems to be a simple way to get into traditional folk magic, and who knows, you might just have a knack for it. At the very least, hopefully the warts on that old witch’s nose in the storybook won’t seem so scary anymore.

Thanks for reading!

-Cory

“As soft as silk,
As white as milk,
As bitter as gall,
A strong wall,
And a green coat covers me all”
Walnut riddle from H.M. Hyatt, Adams Co., Entry No. 14379

Continuing with the Thanksgiving ingredient theme (i.e. Apples), I thought today it would be good to look at a fairly common tree and nut that has been woven into magic for hundreds of years. I’m speaking of course of the unassuming but delicious walnut which tops brownies, finds its way into salads, and makes a delicious candied treat. Don’t worry, though, my next topic will not be mayonnaise and I am not subtly leading up to any kind of enchanted Waldorf salad.

I’d like to briefly start in the Old World and mention a legend which had some influence on 19^th-century occult folklorist Charles Leland. In “Neopolitan Witchcraft” by J.B. Andrews and James Frazer, a rhyme appears which translates roughly:

Beneath the water and beneath the wind,
Beneath the walnut trees of Benevento,
Lucibello bring me where I need to go.

This charm would help a witch magically fly to her Sabbat, supposedly. The idea of witches gathering beneath a walnut tree in Benevento, Italy clearly impacted Leland, who includes a tale in his “witch gospel” Aradia called “The House of the Wind” (which is what Benevento means in English). [EDIT: See comments below for a correction on this translation] Myth Woodling, who runs a marvelous set of pages on Italian folk magic and witchcraft, has this to say about the walnut:

Walnut shells, in Italian fairy tales, were often used to contain something precious or magical. A walnut branch was said to protect one from lightening. There were stories of witches and spirits gathering under walnut trees”

In the New World, walnuts gained a number of powers and attributes, while the lore about walnuts and lightning becomes reversed, as found in Vance Randolph’s Ozark Magic & Folklore, where he tells how black walnuts are now thought to draw lightning and hillfolk refuse to plant these trees near their homes for that reason (72). Some of Randolph’s other interesting tidbits about walnuts are here:

• “A big crop of walnuts indicates cold weather to come” (26)
• A good season for tomatoes is a bad season for walnuts (39)
• Fresh walnut leaves scattered about the house can deter insects (68)
• Walnut shells must not be burned, or bad luck will come (71)
• The juice of a green walnut can help cure ringworm (110)
• “The shell of a black walnut is supposed to represent the human skull, and the meat is said to resemble  the brain, therefore people who show signs of mental aberration are encouraged to eat walnuts. I know of one case in which an entire family devoted most of the winter to cracking walnuts for a feebleminded boy. They kept it up for years, and I believe the poor fellow ate literally bushels of walnut goodies” (114)
• “A mountain girl of my acquaintance placed a lock of her hair under a stone in a running stream,  believing that the water would make her hair glossy and attractive. Another way to promote the growth of hair is to bury a “twist” of it under the roots of a white walnut tree, in the light of the moon” (165)

Similar lore exists in the Bluegrass State of Kentucky, with the addition of magical wart charming ascribed to the humble walnut. Daniel & Lucy Thomas, in their Kentucky Superstitions, say that green walnuts can be rubbed on warts, then buried to charm the wart away. This makes for an interesting variant on the standard wart-charming method of cutting a fruit or vegetable in half before using it to cure the wart (but I’ll address those ideas in a different post entirely). Heading into Illinois, Henry Hyatt reports a mix of magical and medical uses for walnuts:

• Thin walnut shells mean a light winter, while thick shells mean a heavy one
• A black walnut carried at all times prevents headaches
• A mixture of boiled walnut leaves, water, and sulphur makes a powerful anti-itch wash
• Dreaming of opening or eating walnuts means money is coming soon

In this latter example, we can see the walnut being used as a divinatory aid, which makes sense when we think of the strong ‘brain’ association with the little wrinkled nut (since it has a brain, it must know something, so why not the future, right?). Hyatt also shares a lovely little love divination with walnuts:

9033. Her future husband’s occupation can be learned by a girl who grates three nuts — a hazelnut, nutmeg and walnut — mixes these grated nuts with butter and sugar, makes pills of this paste, and swallows nine of them on going to bed: if she dreams of wealth, she will marry a gentleman; of white linen, a clergyman; of darkness, a lawyer; of noises, a tradesman or laborer; of thunder and lightning, a soldier or sailor; and of rain, a servant

This sense of a walnut as a ‘knowing’ curio seems to be tied again to its brain-like appearance, but also with the idea of the little nut containing some special knowledge the way it contained magical charms in an Old World context. The tree even seems to know what is growing around it in some cases. Patrick Gainer says that the presence of a white walnut tree indicates ginseng growing underneath it (120).

Another key use of the walnut in magic has to do—or at least I think it does—with its bitterness and perhaps the deep blackness of the flesh surrounding the nut. Walnuts can strip away negativity nearly as well as eggs, lemons, salt, or any of the other major magical cleansing agents. Draja Mickaharic includes a cleansing bath which uses walnuts in order to sever ties with an unwanted person or influence. He warns that it can only be used once, and that going back to the person after ties are severed will have dire results. The basic formula involves boiling six unshelled walnuts in a pot for three hours, adding water if needed. After that time, there will be a black broth that should be added to a bathtub, and the person using the bath should immerse themselves seven times in it, saying prayers as appropriate (Spiritual Cleansing 58).The dark color absorbs all negativity, and the galling nature of the fruit works the way a lemon does to sever evil from one’s person. Cat Yronwode suggests a similar bath to Mickaharic, adding the important step of disposing of the used bathwater at a crossroads. She also indicates that walnut leaves can be used in a spell to hurt an enemy’s luck (Hoodoo Herb & Root Magic 205).

One use for a walnut I’ve never seen but which I really think would be interesting to try would be as a head for a doll baby working. Considering the brain associations and the fleshiness of the fruit, I’m not sure why this is not a common-place use of the walnut, but c’est la vie. If you happen to know why they’re not used in doll magic, I’d love to hear it! Or if you have any other uses of walnuts in New World folk magic, please feel free to share!

Thanks for reading!

-Cory

This is just a friendly reminder that the deadline to enter our Speak-a-Spell Contest is midnight tonight! If you’ve been thinking about submitting but haven’t done so yet, there’s no time like the present. We’ll be compiling all the recordings into a sort of ‘audio spellbook’ when we’re done, so keep that in mind when submitting.

A quick summary of the rules:

• Share a favorite spell that you’ve used and which works for you
• Files <5 minutes in length, in .mp3, .m4a, AAC, or .wav format
• Tell us who you are and where you’re from, generally
• Please tell us all spell components and describe actions carefully
• Send us your file at compassandkey@gmail.com , subject line: “Audio Spell Contest”
• Deadline November 18^th, 2011 (THAT’S TONIGHT!)

If there’s absolutely no way for you to record your spell in your own voice, you can submit it as a written spell, and Laine and/or I will read it for the show in your stead.

The prizes up for grabs are three books by New World Witchery guests:

• American Shamans by Jack Montgomery
• The Encyclopedia of Mystics, Saints, & Sages by Judika Illes
• The Voodoo Hoodoo Spellbook by Denise Alvarado

Prizes and winners will be picked at random, but any of these books would be a great addition to a magical library.

If you’ve already submitted and want to do another entry, feel free! Every submission gets you an entry into the contest.

Thanks to all those who’ve sent in spells and to those who have been spreading the word! This should be a pretty neat project when it’s all done.
Best wishes!

-Cory

Inside a red barn,
A white star…
-Part of a riddle, the solution to which is “an apple”

Do you remember that moment in Snow White & the Seven Dwarves when the evil Queen is using all manner of occult ephemera to poison a single apple which she will use to kill Snow White? What about all those baroque and medieval paintings of the Garden of Eden showing a dispassionate Eve holding a bitten apple in one hand? Or the Greek myth of the golden apple given to Prince Paris of Troy that he might award it to the fairest of the goddesses (thus sparking the Trojan War).

Apples appear throughout folklore and myth as symbols of magical power, sacred knowledge, and intoxicating sweetness. American lore has its own apple-toting legend in the form of John Chapman, a.k.a. Johnny Appleseed, who crossed the upper Midwest planting apple orchards as he went (Michael Pollan’s excellent book The Botany of Desire explores how Chapman—a mystical Christian practicing a philosophy called Swedenborgianism—actually planted orchards not for eating apples, but for making hard cider, thus linking him to the magical practice of brewing as well).  Today I thought I’d look at some of the magical manifestations of this ubiquitous fruit. After all, it is as American as, well, apple pie.

I’d like to start with some of the apple lore and superstitions found in Vance Randolph’s Ozark Magic & Folklore, primarily because I love one of the first tidbits I found:

• “A bad woman can’t make good applesauce” (65)

I have no idea about the veracity, implications, or thought processes behind this statement, but it was just too wonderful to pass up. So if you can’t make good applesauce, you should clearly consider it a moral failing of some kind. Randolph also lists a number of other bits of common apple lore:

• A goiter can be removed or reduced by rubbing it with half an apple, burying it in the cemetery, then eating the other half (148)
• Two apple seeds, named for a boy and a girl, dropped onto a hot shovel can predict love. If they move closer together, they will marry; if they part, the love will not last (184)

I’ve covered a bit of the love magic involving apples in another post and podcast episode, but this latter method is one I’d not seen before, and has a very ‘country’ feel to it. Listener and fellow folk-magic blogger Claire shared that instead of peeling the apple in one strip, she and her childhood playmates would twist the stem, saying a letter with each twist, until the thing came loose revealing the initial of one’s future beau.

Many of Randolph’s recorded superstitions can be found in other places as well, such as these wonderful examples from Kentucky folklore:

• Breaking an apple in two means luck in love (especially if you “name” the apple for someone special)
• An apple peel removed in a single strip then tossed over the shoulder will land in the shape of a lover’s initial
• Apple seeds can be counted like flower petals in the “loves me, loves me not” style
• Apple seeds are used to tell which direction a lover will come from by spitting them in the air, or can be used to divine how long it will take before one sees a sweetheart again by slapping a handful against one’s forehead—the number that stick are the days until the lover arrives.
• Naming apples on Halloween and then bobbing or playing ‘snap-apple’ for them predicts a future mate
• Finding twinned apples (or any fruit really) on a tree means a marriage soon
• Warts can be cured with apples, either by burying an apple and saying ‘As this apple decays, so let my wart go away,” or by scarring an apple tree’s bark—when the bark grows over, the wart will disappear
• Apples gathered in moonlight will not bruise or rot
• “If you can break an apple with your hands, you will always be your own boss”

(from Kentucky Superstitions, by Daniel & Lucy Thomas)

Vance Randolph also references the wart-removal charm which involves cutting notches in an apple tree, although in this case it’s a stranger’s apple tree and done in secret, as ‘stolen’ things have tremendous magical curing power (130).

Henry Middleton Hyatt also has several pieces of folklore about apples, some of which contradict the Kentucky beliefs above:

• Apples which fall in moonlight get ‘soft-rot,’ while apples falling during a dark moon get ‘dry-rot’
• If you want your next calf to be a female, bury the placenta from the most recent calf birth under an apple tree
• Girls eat the first apple of June and count the seeds to see how many children they will have
• Eating ‘twinned’ apples is said to cause twin births
• Rubbing a piece of apple over a newborn’s tongue ensures that they will have a beautiful singing voice
• Apple peels, especially those in June, can be rubbed on the face to improve complexion
• Eating an apple on an empty stomach on Easter ensures good health
• Menstrual flow can be regulated by boiling the inner bark (or cambium) of an apple tree
• If you always burn your apple peelings you will never have cancer

Hyatt also reiterates the wart cures involving rubbing sliced apples over the wart and burying them, usually under the eaves of a house (Folklore of Adams County, 146).

In New England, apples also have a love association, as well as some rather more foreboding connotations. The excellent blog New England Folklore provides a wonderful rhyme for counting apple seeds here. The blog author, Peter M., also shares a bit of the darker lore of apples, including the strange coincidence of deaths with apples in New England lore. And what could be creepier than an apple tree eating a person?

Finally, looking towards the deep South and the folk magic of hoodoo, I found that the apple can be used for a variety of purposes. Cat Yronwode suggests using the apple as an agent in sweetening spells, especially those for love. She points out that it can be used as a receptacle for sweetening agents like honey or sugar and it provides sweetness itself in the spell (Hoodoo Herb & Root Magic, 32-3). Denise Alvarado mentions that the Voodoo lwa known as Papa Guede appears as a skeletal figure with a tophat and an apple in one hand in her Voodoo Hoodoo Spellbook. And then there’s this very interesting spell involving apples and court-case work:

Take green and yellow candles, enough to last for nine days, and with a sharp object write on them the names of the chief prosecution witness, the judge, and the district attorney, in that order. Burn the candles upside down to ‘upset the heads’ of these people. Bore a hole in each of three apples and put the name of each of the three above-mentioned persons in the apples. Set them before the candles while they burn the requisite nine days. At the end of nine days take the apples to the vicinity of the jail. Roll one from the entrance, one from the right side, and one from the left side, thereby rolling the prisoner out of jail (Haskins, Voodoo & Hoodoo, 185).

This spell is supposed to be used during an appeals process or after a new trial has been ordered. Perhaps it is tied to the sweetening effect mentioned by Yronwode as a way of urging a new judge or jury to look upon your case favorably?

In any case, the apple has certainly earned its place in American magical lore. If you know of other magical uses for the apple, feel free to post them here. And next time you’re eating an apple, do as the wicked queen suggests—make a wish, take a bite.

Thanks for reading!

-Cory

Summary
In this episode we’re looking at rules for magical etiquette when dealing with spirits. We take on summoning, banishing, and what to do if you just happen to run into a spirit on accident.

Play:


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We draw upon a number of folk tales, fairy tales, legends, and myths to illustrate our points about magical etiquette, including:

• Rumpelstiltskin
• Briar Rose/Sleeping Beauty
• The Uncle Remus Tales by Joel Chandler Harris
• The Fisherman & Genie
• Arachne
• The Witch of Endor from the Bible
• The Golem of Prague
• Several of the “Jack” tales from Appalachia
• “Aaron Kelly’s Bones,” which you can hear read on Fire Lyte’s 2011 Halloween podcast

We reference a few of our past shows or blog posts, like:

• Egg cleansing post
• Magical house-cleaning post and podcast episode
• The Devil’s Nine Questions post

We also mention our rue charms given to us by Scarlet of Lakefront Pagan Voice. Check out Scarlet’s Etsy Shop for more goodies!

We’ve got a contest going on! Check out the details of our Share-A-Spell contest on our blog, and contribute today!

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Media Astra ac Terra
Promo 2 – Iron Powaqa
Promo 3 – The Infinite & the Beyond
Promo 4 – Dr. E’s Conjure Doctor shop

Silver Dimes
The most famous of these magical coins is the “Mercury dime.” While actually inscribed with a picture of embodied Liberty, the idea of Mercury has long been attached to this coin. Cat Yronwode says “this makes sense, because Mercury was the Roman god who ruled crossroads, games of chance, and sleight of hand tricks” and associates him as well with Papa Legba (Hoodoo Herb & Root Magic). Coins from a leap year between 1916 and 1946 are especially lucky. Yronwode lists it as among one of the most potent hoodoo tokens, and tells of its uses in aiding gamblers, helping one get a job, or fighting off evil. In this last capacity, the easiest method is to simply punch a small hole in the dime and tie it with a red thread around one’s ankle. The dime will turn black in the case of magical attack, simultaneously deflecting it and warning of its presence. In her book Black Magic: Religion & the African-American Conjuring Tradition, Yvonne P. Chireau mentions this use of the dime, along with several other forms of dime divination, including boiling the dime with items suspected to be tricks to see if they contained malefic magic. According to Chireau, a person suspected of being jinxed could put a dime under his or her tongue to detect the presence of evil work, too.

Silver coins in general are thought to be useful in counteracting witchcraft.  From A Collection of Folklore by Undergraduate Students of East Tennessee State University: “The method to ward off witches was to carry a piece of silver money or to wear a piece of silver on a string around the neck. The coin most commonly used was a dime” (64). In a story called “A Doll and a Bag of Money,” from The Silver Bullet by Hubert J. Davis,  a woman named Aunt Nan Miller tells a tale in which a bag of silver and gold coins magically comes to her. One of those silver coins later saves her family when they melt it down and use it to shoot a doll of a witch who has been plaguing them.

A silver coin placed under a butter churn could help counteract minor witchcraft and get butter to come unless the spell was severe. In that case the milk was scalded in fire or whipped with switches to torment the witch spelling the churn. An informant cited in Gerald C. Milne’s Signs, Cures, & Witchery seemed to think that the coin should be heated to a high temperature and added to the churn, and that the presence of the words “In God We Trust” on the coin had something to do with its power, though that would only date the practice to the 1860’s, when that motto first appeared on U.S. coinage.

The presence of silver in the coin seems to be its key to potency, as modern dimes (those produced after 1963 when the U.S. Mint drastically reduced the silver content of the coins) are not frequently used to the same effect.

Lucky Pennies
The concept of the lucky penny is widespread in America. I even have a lucky penny keychain given to me by my younger brother from a trip he made to Las Vegas. They apparently sell them in the casino lobby.  Patrick Gainer describes a lucky penny worn as a podiatric accessory: “If you wear a penny in your shoe, it will bring good luck” (Witches, Ghosts, & Signs 123). This is quite likely the origin of penny loafers. And of course, there’s always the nursery rhyme/thinly-veiled-bit-of-witchery:

See a penny, pick it up,
All the day you’ll have good luck.
See a penny, let it lay,
Bad luck follows you all day (this is my own recollection of the rhyme, and there are many variants of it)

The “Indian Head” cent, a copper coin produced between 1859 and 1909 in the United States, is thought to be an especially useful incarnation of the lucky penny, able to perform almost conscious acts of magic on their own. Yronwode describes them as ‘Indian Scouts’ which can be used to keep the law away from your property (especially if you are engaged in illicit activity). The easiest way is to simply nail them around doors or windows. One method described by Yronwode has the penny being placed between two nails which are then flattened into an ‘X’ shape over it to cross out the law’s power to find the place.

Yronwode’s Lucky W Archive has a very in-depth study of lucky coins, including the penny, which I will avoid quoting as simply visiting her site will provide far more insight than any summation I can give here. We also discussed lucky pennies and coins a bit in Podcast 13 – Lucky Charms, so give that a listen, too.

Magical coins aren’t solely limited to these denominations, of course. The more general idea of a magical coin appears in a variety of literature and folklore. In Melville’s Moby Dick, for example, Captain Ahab nails a coin to the mast of the ship as a temptation to the men to seduce them into his quest for the white whale. This is related to maritime folklore in which coins would be nailed to the mast for good winds and luck (American Folklore 962). From Hubert Davis comes the story of Pat  who tricks the Devil into becoming a coin to pay a bartab and then puts him in an enchanted purse (this is a variation on a Jack tale in which Jack outwits the Devil—in the Jack variants he frequently uses a Bible or something marked with a cross to contain the Devil). Pat refuses to free him until the Devil promises never to take Pat to hell. This becomes the story of the Jack-o-Lantern in some versions, of course (Davis 163-166).

One of the most interesting applications of magical coins I’ve found comes out of Appalachia (and has precedents going back further) and has to do with curing warts. People with a certain gift could rub a person’s wart with a coin, usually a penny, and then tell him or her to spend the penny and thus give away the wart. My brother-in-law’s grandfather reputedly had this ability, being the seventh son of a seventh son. He had an upstanding reputation as a good Christian man, but he was able to do both wart charming and well dowsing, showing (to me at least) that magic can easily transcend religious barriers. This sort of curing is also described in Milne’s book, along with other wart cures favored by Appalachian healers (Milne 159). Coins can also be used to pay the dead who work with you; my own teacher taught me that graveyard dirt should be bought with three pennies and a shot of whiskey or rum. And a court spell from Voodoo & Hoodoo by Jim Haskins also mentions the coin as a useful component of love spells, particularly ones which require someone to stick close b you physically (Haskins 185).

There are many other bits of lore regarding coins and magic, of course, but sadly I must draw this entry to a close somewhere, and for now I think it’s best to cash out here. If you have good magical uses of coins, please feel free to share them!

Thanks for reading,

-Cory

Listen: Tales from the Witching Hour No. 1

Play:

Music
“Serenade,” by Schubert. From http://www.archive.org/

Summary
In our very special and rather remarkable Halloween episode, we have original works of short fiction from six talented horror writers. Special thanks to our guests and our listeners!

Play:

-Sources-

Promos & Music
“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on Magnatune.com

All incidental music comes from the Apple GarageBand program and Archive.org

Today’s entry is not about the crazed cartoon sorceress from Warner Bros. cartoons (voiced by the inimitable June Foray), but instead we’ll be looking at the remarkable fall-blooming witch hazel tree. Really, the Hamamelis virginiana is not exactly a tree, but a woody shrub which can be found growing near water sources or in forest undergrowth throughout the Eastern United States (as well as in parts of Europe). It bears gorgeous yellow flowers in fall which look almost like a deep yellow honeysuckle bloom or a spidery golden star. It has a number of medical applications (you can usually find an astringent extract of the same name in your pharmacy), and has been used as a tea, poultice, extract, and tincture to treat bleeding wounds for a long time, according to botanical.com.  The handy little book Folk Medicine in Southern Appalachia names witch hazel as a topical treatment for hemorrhoids and sunburn, and mentions it as an infusion for treating menstrual discomfort.

But you’re probably not here for the medical qualities of the plant (although I should quickly make my regular disclaimer that nothing herein contained is intended as medical/legal advice and you should see professional guidance when using any herb, plant, or botanical). So let’s look at the folklore surrounding this plant.

The name is a good jumping-off point. Wikipedia (forgive me, please) indicates that the appellation of “witch” to this plant is related to an Old English word meaning “bendable” or “pliant,” due to witch hazel’s extremely flexible branches. It also tangentially relates it to its folkloric use as a dowsing tool. Since being able to dowse for water or other hidden substances is often referred to as “witching” for such things, connecting the tree name to its application makes some sense. Essentially this could be a chicken-and-egg argument about which idea came first, so I’ll just leave the question hovering in the ether for you to contemplate.

Since we’re mentioning witch hazel’s connection to dowsing, let’s look at one method of using it in this way, from Vance Randolph’s Ozark Magic & Folklore:

“Well, I just cut me a green fork off a peach tree some fellows use witch hazel or redbud, but peach  always works better for me and take one prong in each hand. Then I walk slowly back and forth, holding the fork in front of me, parallel with the ground. When I cross an underground stream the witch stick turns in my hands, so that the main stem points down toward the water. Then I drive a stake in the ground to mark the place, and that’s where I tell ‘em to dig their well” (p.83)

In this example, the informant shows a preference to peach branches over witch hazel (which I found in several other sources as well, particularly those focused on the American Southeast). Another informant of Randolph’s, one Mr. A.M. Haswell of Joplin, Missouri, espouses a staunch preference for witch hazel. Regardless of the tree, the technique remains the same. This account does not mention the holding method, which usually involves a palms-up grip, with the thumbs pointing out and away from the body. The stick ‘turning’ is a violent bobbing action, and truly accomplished dowsers can count the bobs to indicate approximately how deep the well is (thirty bobs equals thirty feet, for example).

Witch hazel can be used for other magical applications, too. A technique which seems—to me, anyway—related to its pharmaceutical properties involves using hazel branches to cure warts, scars, or blemishes. The patient takes a hazel stick, cuts three notches into it, applies some blood from the afflicted body part, and casts it into running water (Folklore of Adams County, Hyatt). One version of this method recorded in Folk Medicine by William Black involves writing one’s name on the branch and filling those grooves with blood.

The plant can also be used in protection magic. Randolph mentions that Ozark hillfolk would tie hazel twigs into little crosses and hung on their walls to guard against disease, especially in barns to safeguard the animals (p.284). This is somewhat like the rowan tree charm, which involves crosses of rowan twigs bound by red thread used as protective aids.

So as you are out on your autumn evening walks, keep an eye out for this gorgeous and rather useful magical plant.  Try your hand at dowsing, or just make some healing or protective charms. But make friends with the poor, sweet witch hazel. She gets awfully lonely, and we don’t want her out hunting wabbits, do we?

Thanks for reading!

-Cory

So we’ve only had a small handful of submissions to our contest, and we really want to get more people to participate to make this audio spellbook concept to be the best it can be. So we are extending the deadline to enter this contest to November 18^th, 2011.

You can read the full description of the contest in our original blog post on it, but here’s a quick summation of the rules:

• Share a favorite spell that you’ve used and which works for you
• Files <5 minutes in length, in .mp3, .m4a, AAC, or .wav format
• Tell us who you are and where you’re from, generally
• Please tell us all spell components and describe actions carefully
• Send us your file at compassandkey@gmail.com , subject line: “Audio Spell Contest”
• Deadline November 18^th, 2011

For those of you who’ve already entered, we still have your names in our proverbial hat, but if you’d like to increase your chances of winning, you can get an extra entry by doing the following:

• Posting about the contest w/ a link back to this page in Facebook, Twitter, etc.
• Sending us an email or leaving us a comment here telling us that you’ve linked the contest

We’ve got a better lock on the prizes, too! We’re going to do books by authors who have appeared on our show, including:

• American Shamans by Jack Montgomery
• The Encyclopedia of Mystics, Saints, & Sages by Judika Illes
• The Voodoo Hoodoo Spellbook by Denise Alvarado

Prizes and winners will be picked at random, but any of these books would be a great addition to a magical library.

If you’ve already submitted and want to do another entry, feel free! Every submission gets you an entry into the contest.

Here’s hoping we hear from you soon! (Pretty please? With magical cherries on top?)

-Cory

Summary
Tonight’s episode is two short ghoulish yarns and a poem of ghastly delight from masters old and new(ish) of the horror genre.

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“The Hollow of the Three Hills,” by Nathaniel Hawthorne
“There is a Grey Thing,” by Stephen Crane
“The Terrible Old Man,” by H.P. Lovecraft

Promos & Music
“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on Magnatune.com

Summary
Our second October story is a tale of supernatural intrigue from Harriet Beecher Stowe entitled, “The Sullivan Looking Glass.”

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“The Sullivan Looking Glass,” by Harriet Beecher Stowe

Promos & Music
“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on Magnatune.com

Really, this entry should be called “pins & needles & spikes & nails & all other kinds of spiky things,” but that would have been an overly long title, so I’m standing by my choice. What I’ll be looking at today are folkloric occurrences of piercing devices as magical tools. This will probably overlap a bit with my entry on iron, but I’ll attempt to cover more new ground than old.

Probably one of the first things to come to mind when looking at sharp-and-pointy things is the popular “voodoo doll,” which is essentially a European-style poppet. These poppets are stuffed with botanicals, curious, dirt, rags, and/or personal items from the intended target and then manipulated to control him or her. Films and television frequently portray only harmful magic being done through these dolls, but a witch or conjurer can also use them to cast love spells, healing spells, or even health and wellness spells. I’ll probably try to do a separate entry on doll magic another time, but it’s worth a mention here, too, I think.

There are some African roots to the voodoo doll phenomenon,  including the minkisi minkondi, which were little wooden dolls from Kongo where spirits were thought to live. The doll’s owner would drive a spike into it to “provoke the forces within them” and then the owners would be able to command the spirit to perform certain tasks (Chireau, Black Magic: Religion & the African American Conjuring Tradition). Other cultures have certainly used small effigies of human beings to cause hurt or help, as well. Denise Alvarado has a book which examines these dolls in detail, including a look at corn dollies, fetishes, Greek kolossoi, and other similar magical poppets.

Of course pins and other sharp objects can be used to cause magical harm even without the use of a doll (which makes sense according to the Doctrine of Signatures, which has tremendous influence on much folk magic). Zora Neale Hurston recorded a sinister curse which involved taking nine new pins and nine new needles and boiling them in a nefarious formula called “Damnation Water” in order to cross one’s enemy (Hurston, Hoodoo in America). An old-world carry-over (likely from England, but found in Southern communities where conjure is common) says that burying a pin taken from the clothes of a living person with a dead person will cause the target to die within a year (William G. Black, Folk Medicine).

Probably the most One of the more gruesome application of pin-and-needle magic had little to  do with the magical effects of these tools, and all too much to do with their physical dangers: “One instance is given [in an account from 1895] of ‘toad heads, scorpion heads, hair, nine pins and needles baked in a cake and given to a child who became deathly sick’” (“Conjuring and Conjure-Doctors in the Southern United States,” Journal of American Folklore, p. 143). Curing magical maladies often involved finding pins used in spellwork and disposing of them in a ritual way: “He went at once to the hearth, took up a brick, and found sticking in a cloth six pins and needles. He took them up, put salt on them, and threw them in the river. The needles and pins were said to be the cause of so many pains”( “Conjuring…”, JAF, p.145).

A number of ‘Shut-up’ spells—tricks that involve tying the tongue of a gossip or potential witness against you in court—involve taking a slit tongue from an animal like a cow or sheep, packing it with hot peppers, vinegar, and/or salt along with the name paper of the target, and pinning it up with a number of pins and needles (usually nine, but not infrequently more).

Not all piercing spells used metal points. An account of Clara Walker, a former slave from Arkansas, describes her getting help from a rootworker who made a mud effigy of her master and ran a thron through the back of it, causing severe back pain in him (Chireau, Black Magic…)

Pins and needles needn’t be solely used in malicious work, however. A healing spell from England resembles wart charms in Appalachia and some of the rootworker cures from Hyatt’s Folklore of Adams County, requiring pins that have been used to poke or pierce a wart to be sealed in a bottle and buried in a newly-dug grave (Black, Folk Medicine).  An account of a mojo bag from the days of slavery tells of “a leather bag containing ‘roots, nuts, pins and some other things,’ which was given to [the slave] by an old man” (Chireau, Black Magic…). The purpose of this bag was to prevent whippings on the plantation where the slave toiled, which could be quite severe.

Pins are also frequently used in witch-bottle spells, which cover a number of different magical traditions, including this version from hoodoo: “Bottles of pungent liquids, pins, and needles were interred by practitioners or strung on trees as a snare for invisible forces” (Chireau, Black Magic…). It would be an egregious error of me not to at least mention coffin nails, too, which are frequently applied in hoodoo and conjure preparations. Usually these are used to inscribe candles with signs, figures, names, etc., but they can also be included in things like war water mixtures or mojo bags to cause hurt and violence. Interestingly, they can be used for protection and health, too. Binding two or four nails into a cross with a little wire or red thread creates a powerful anti-evil charm. Vance Randolph recorded that “nails taken from a gallows [not the same as coffin nails, but rather similar] are supposed to protect a man against venereal disease and death by violence” (OM&F). He also describes these nails being turned into rings by blacksmiths to be worn as protective amulets.

Another hoodoo application involves the use of a series of nails of increasing size, starting with little ‘brad’ nails and getting progressively bigger until you use railroad spikes at the end. The spell is often referred to as “nailing down the house” and requires a practitioner to start by putting the small brads into the corner of each room, and nailing them down, while speaking magic words about protection, prosperity, and stability. Then the conjurer takes bigger nails and nails down the four corners of the house, again praying the magic words. This pattern continues until the conjurer reaches the four corners of the property and nails down iron railroad spikes into the dirt, thus sealing the home from harm and ensuring that the owner will remain in the home and not be evicted. I’ve heard one rootworker say that adding a little urine to each of the nails helps with this work, too, as a way of “marking one’s territory.”

Sewing needles or hairpins can also be used in love spells, as in these from Adams County, Illinois:

• 9641. The significance of a bending needle is a hug for the sewer.
• 9650. If a girl tries on a dress pinned for a fitting, each pin catching in her petticoat or slip will represent a kiss before the day is over.
• 9654. Before going to bed on January 21, a girl may tear off a row of pins (from a new package according to some) , say Let me see my future husband tonight as she pulls out each pin, and then stick them in the sleeve of her nightgown; that night he will be seen in her dream.
• 9655. If a pin found on the floor or street is picked up and stuck in your coat, you will have a date before the week ends.
• 9656. The girl who finds and picks up a pin pointing toward her will see her beau that day.
• 9657. A girl finding and picking up a pin will be dated that night; the man will come from the direction towards which the pin points.
• 9666. For luck in love a girl may secretly put one of her hairpins in her beau’s left hip pocket; this is also supposed to hold him.
• 9669. If while walking along you pick up a large safety pin and name it a man you want to see, he will soon be seen; if a small safety pin and
• name it a girl, she will soon be seen.

The binding power of pins in love spells makes a good bit of sense, and seems deeply entrenched in popular culture; think of high-schoolers being “pinned” (an antiquated notion, I know) or of the description of Cupid shooting arrows or darts to cause romantic feelings in his victim…er..targets. Amorous magic incorporating prickly things is not all lettermen jackets and floating nekkid babies, however. A somewhat heavier love spell from Zora Neale Hurston prevents a lover from straying:

Use six red candles. Stick sixty pins in each candle – thirty on each side. Write the name of the person to be brought back three times on a small square of paper and stick it underneath the candle. Burn one of these prepared candles each night for six nights. Make six slips of paper and write the name of the wanderer once on each slip. Then put a pin in the paper on all four sides of the name. Each morning take the sixty pins left from the burning of the candle. Then smoke the slip of paper with the four pins in it in incense smoke and bury it with the pins under your door step. The piece of paper with the name written on it three times (upon which each candle stands while burning) must be kept each day until the last candle is burned. Then bury it in the same hole with the rest. When you are sticking the pins in the candles, keep repeating:

‘Tumba Walla, Bumba Walla, bring (name of person desired) back to me.’ (Hurston, Hoodoo in America)

There are several agricultural spells which involve driving iron nails or spikes into trees to prevent fruit from dropping off of it (see Randolph, Hyatt, etc.). There’s a lovely bit of distinctly American folklore that says two iron nails driven into your bat will make you a better batter (in the game of baseball, that is).

Finally, I wanted to share an adorably sweet childhood rhyme does not use actual pins, but merely the words as part of a wishing spell performed when two people accidentally speak the same words at the same time. From Hyatt’s Folklore of Adams Co.:

8643. After two persons speak the same thing at the same time, the little finger of the one is held crooked about the little finger of the other and these words spoken alternately:
‘Needles, Pins,
Triplets, Twins,
When a man marries,
His troubles begin,
What goes up the chimney,
Smoke, Knives,
Forks, Longfellow,
Shortfellow.’
They then make a wish and together say Thumbs.

I know there are dozens more applications of pins-and-pokey-bits magic I am not listing here, but hopefully this gives you some idea of what you can do with a simple sewing needle or a couple of iron nails. Magical tools are everywhere, if you know what you’re looking for, and how to use them. But for now, I’ve waxed on long enough about this topic, so let’s stick a pin in it and call it done.

Thanks for reading!

-Cory

In marble walls as white as milk,
Lined with skin as soft as silk,
Within a crystal fountain clear,
A golden apple doth appear.
No doors there are to this stronghold
Yet thieves break in to steal the gold (from “Riddles,” American Folklore: An Encyclopedia, p. 1318)

This riddle (a variant of which appears in Tolkien’s The Hobbit during Bilbo’s riddle-game with Gollum) probably isn’t very hard to figure out.  Eggs are one of the food staples which exist nearly worldwide, and almost every culture has traditions dealing with eggs. They are cooked, painted, dyed, emptied and filled with dioramas, and the shells are even ground up and added to the soil to prevent garden pests.

Today we’re going to look a little at some of the magical traditions surrounding eggs, particularly the ones we find in the New World.

Much of the lore about eggs has to do with their production or bewitchment, such as these tidbits (from Folklore of Adams Co. Illinois, by Harry M. Hyatt):

• 1772. Hit a hen on the back and she will lay an egg.
• 1773. A hen never lays eggs near a potato patch.
• 1774. Eggs are not laid by hens on a windy day.
• 1823. If you set a hen in the dark of the moon, half of the chicks hatched will be deformed.
• 1824. Set a hen at sunrise in the light of the moon and all the eggs will hatch.
• 1825. If you set a hen to hatch in the light of the moon, more of the eggs will be hatched.
• 1848. To procure chickens of different colors, set the eggs on Sunday morning as the congregation leaves church; the various colors in the clothing of the church-goers produces this result.
• 1849. Chickens of various colors are procured by setting the eggs on Ash Wednesday.
• 1892. For white diarrhea among chickens [sometimes believed to be caused by witchcraft], drop a piece of iron into their drinking water and also let them eat corn saturated with urine.

Eggs are frequently used to heal magical illnesses or to help with prophetic work. John George Hohman records several uses of eggs in magic among the Pennsylvania Dutch, including a method for curing “falling away,” a folk sickness characterized by physical weakness, by boiling an egg, putting three holes in the shell, and then leaving it on an anthill to be devoured. A common belief among several traditions says that eggs left in the hands of a murder victim will compel the murder to return and be caught before the eggs rot. A bit of folklore related to Midsummer festivals (which may be from Latin American or Slavic sources, as the book is unclear to which culture it is referring): “In one divination, a girl seeks her betrothed by reading the shape of a  egg white in a glass of water; in another, the index is a wreath floated on a stream” (“Solstices,” Amer. Folklore: An Encyclopedia, p. 1412). This seems to be related to a more general set of European folklore focused on St. John’s Day and Midsummer Eve, such as this ritual from Madeira:

On St. John’s eve at ‘Ave Maria’ the village maidens in Madeira try  their fortunes in various ways. They take a newly laid egg, break  it in a tumbler of cold water, and  place it out of doors in a secluded  place. Should the white rise in lines  that in any way represent a ship,  they will soon take a voyage. If it  at all resembles a house, it means  marriage and settling down. If a coffin or tombstone, it means death (Ecyc. of Superstitions, Folklore & the Occult Sciences, by Cora L.M. Daniels, p. 1551)

This practice may sound familiar, as it is very similar to the curandero method of egg reading done during a limpia, or spiritual cleansing. In that process (which I touched on briefly in Blog Post 137 – Curandero Spells, part I), an egg is used to rub and mark a person’s body in order to cleanse them of curses, witchcraft, bad luck, and general spiritual illness. An Ozark superstition says that if a man eats owl eggs it will cure him of alcoholism (this is not recommended, especially due to the potential environmental damage it could cause).

Eggs can also be used to cause harm as well as to cleanse it. Newbell N. Puckett records that among Southern African Americans eggs put into a couple’s bed will cause them to quarrel and fight (perhaps because they smash the eggs and get into a row about who’s going to clean it up?).  A curious German method recorded by Harry M. Hyatt uses “a glass of salt water that will hold an egg up”and a picture of a person (usually a former lover). The egg is floated in the glass, the picture put upside down over it, and the water swirled around while making a wish for ill (or good, if the conjurer is so inclined) fortune for the person (Folklore of Adams Co., 16006). Hyatt also records that a witch can give a person a ‘gift’ of three eggs in order to curse them. In his extensive masterwork on folk magic (Hoodoo-Conjuration-Witchcraft-Rootwork), Hyatt records a number of other curses using eggs, including using buzzard’s eggs to cause someone harm or this spell, which allegedly forces a straying spouse to be faithful:

WRITE YOUR HUSBAND’S NAME
AND THE NAME OF THE WOMAN HE’S FOOLING AROUND WITH
ON AN EGG.
THROW THE EGG AWAY FROM YOU
IN THE NAME OF THE FATHER,
AGAINST THE EAST CORNER OF YOUR HOUSE.
DO THIS FOR NINE CONSECUTIVE MORNINGS,
AND THAT AFFAIR WILL BE OVER.

Yes, ah learnt dis on chicken aigs.  Yo’ take a aig, if a woman is runnin’ wit yore husband, an’ yo’ git chew a aig an’ bust a aig fo’ nine mawnin’s – an’ write dere names on dat aig – an’ bust de aig in [the] east fo’ nine mawnin’s.  Throw it away from yo’ “In the Name of the Father” in de east – in de cornah of de house fo’ nine mawnin’s.  Dat bust ‘em up an’ yo’ nevah will be bothahed wit ‘em no mo’ – yo’ won’t have tuh worry.  Jes’ write dere names on dose aigs an’ bust ‘em fo’ nine mawnin’s – yeah one each mawnin’.

(Whose house do you bust that on, your own house?)
Yore own house, yeah.
(Despite the ‘on’ of my question, these eggs are broken inside the house.  This is a rite to separate a man and woman, not to make someone move from a house.  The eggs are busted against the wall, thrown away from you so that the dangerous substance will not spatter on you.)
[Memphis, TN; A lady who once worked in Louisiana; Informant #1419. D15:3-D23:6 = 2698-2706.] (Vol. 2, p.1581)

Eggshells also have magical uses completely on their own and apart from their high-protein filling. A curious southern tradition involves using eggs as a method to deter predators from killing young chickens on a farm: “Hawks may be kept from catching your chickens by sticking a poker in the fire; by threading eggshells, from which chickens have recently hatched, on a piece of straw (or putting them in a covered tin bucket) and hanging them in the chimney” (Puckett, Folk Beliefs…, p.323). Vance Randolph records that a tea made from “toasted egg shells in water” was taken by a girl near Forsyth, Missouri, for ailments unknown, but likely related to stomach issues. And I would be much remiss if I didn’t mention the magical ingredient of cascarilla, or powdered eggshell, which is used in Santeria/Lukumi as well as a few other traditions. It is usually sold in little paper cups (though it is not hard to produce yourself if you just wash and save your eggshells from a few breakfasts), and used to ward off evil and occasionally to draw sigils for ritual work.

Dreaming of eggs is supposed to be good luck, indicating everything from monetary gain to a wedding or children on the horizon. Traditions conflict about whether the eggs must be whole or broken to indicate good news, with convincing arguments presented on both sides (a fragile relationship situation—such as one affected by a lover’s quarrel–could be deemed finished by dreaming of broken eggs, or the possession of whole eggs might mean wealth, for instance). Randolph records this tidbit about the use of eggs to produce prophetic dreams:

Sometimes a mountain damsel boils an egg very hard, then removes the yolk and fills the cavity with salt. Just before bedtime she eats this salted egg. In the night, according to the old story, she will dream that somebody fetches her a gourd filled with water. The man who brings her the water is destined to be her husband. It is surprising how many young women have tried this, and how many feel that there may be something in it (Ozark Magic & Folkore, p. 174)

While this method seems popular, I think it would probably not be good for anyone’s blood pressure.

Wow, that’s a lot of material about eggs! And I’ve only scratched the surface here. There are so many more superstitions, spells, and sayings about eggs that I couldn’t begin to cover them all. So I’ll just recommend that if you want a good, easily available household tool for magic, you just can’t beat the humble egg.  Hm, speaking of beaten eggs, I wonder if there are any magical meringues out there?

Thanks for reading!

-Cory

Summary
This is the first of our 2011 October specials leading up to Halloween. Tonight, I’m reading “Some Words with a Mummy,” by Edgar Allan Poe.

Play:

-Sources-
“Some Words with a Mummy,” by Edgar Allen Poe.

Promos & Music
“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on Magnatune.com

Hello again! Today we’re finishing up our look at the small selection of curandero spells I started in our last post. We’re looking at technique mostly, and I’ve got a couple of other spells that might be of interest to you at the end of the post. Let me reiterate that these ideas ARE NOT MEANT TO REPLACE MEDICAL OR LEGAL ADVICE, but are merely provided as folkloric examples of a vibrant cultural practice. And now, our exciting conclusion!

Techniques
Curanderos use a variety of techniques to do their work, often depending on the specialty of the worker or the case at hand. Some workers only do herbal remedies, while others also work with a certain degree of Western conventional medicine, recommending vitamins or over-the-counter medications in conjunction with regular prayers.

Smoking – Curanderos frequently smoke their clients with herbs or incense in order to cleanse them of negative effects. The incense used may be church incense (often called “Gloria Incense” in religious supply stores) or a homemade concoction of ground up herbs, roots, barks, and resins. The patient usually stands while the curandero walks around him or her, wafting the smoke onto the torso, arms, legs, and head. Sometimes the smoke is used to “seal” a person to prevent any bad influences from getting in after a limpia has been performed.

Rubbing – A major component of curanderismo practice is rubbing. Eggs, fruit, plants, and sometimes just hands are rubbed over the body with massaging techniques to help alleviate symptoms and empower curative spells. Clothes are almost always left on, and most curanderos are very careful not to touch anyone in ways that would make them feel morally compromised. This does not mean that the patient feels no pain, however. Frequently the massages are very intensive, and rubbing can turn into a light beating fairly quickly during major cleansings. You can see an example of the herb-rubbing (or flogging) technique in this YouTube video from Gurreros de Sangre.

Burning – Thankfully, not the burning of actual people but rather the burning of used ingredients and tools. Herbs, eggs, cloth, and other items may be burned once they’ve been used to perform cleansings so that any evil influences they’ve collected will be destroyed. Sometimes alcohol is used to facilitate a burn, and sometimes the items are simply tossed into a fire or onto hot coals. Candles, of course, are also burned to provide magical or miraculous effects.

Prayer – This has already been covered a good bit in the “Tools” section of the previous post, so here I’ll just say that the prayers are almost always spoken aloud, even if only half-mumbled. Something about the sound is vitally important to affecting the cure.

For a Few Spells More
To finish up, I thought I’d share a couple of other spells which are not strictly speaking part of curanderismo, though both of them come from people who practice within some version of that tradition. The first comes from Eliseo “Cheo” Torres and his book Curandero. It’s a spell I’ve seen versions of in multiple magical traditions, so I’m not sure if it originates in Hispanic folk magic or if it simply has made its way into those practices, but either way, here it is:

 A method for battling stress called “los siete nudos” or The Seven Knots:

One takes a red ribbon, ties one knot in the center of it while focusing on a major problem. Then he/she begins tying six more knots, about four inches apart, alternaitng right and left of the knot, like this:
1)  —————X—————-
2) —————-X———X——
3) ——X——–X———X——

  …and so on until one gets a ribbon looking something like this:

—X—X—X—X—X—X—X—

 The completed cord is placed in a sealable container, like a mason jar or a babyfood jar.The sealed jar is then buried in the backyard. While tying the knots, the person is to strongly picture the particular worries in his or her life that he or she wishes to be rod of. Tying the knots can be accompanied by a prayer, such as the Apostle’s Creed or Lord’s Prayer, in order to seal in the power of the charm before burial.

 This final spell was taught to me only very recently by someone who works within the conjure tradition, but who also grew up learning Native American magic and brujaria in Texas. I don’t have permission to use her name at this time, but she’s someone I’ve known from a distance for a few years, and she was one of my fellow lecturers at the recent Western Kentucky Rootwork Heritage Festival. This technique requires a rather unusual tool: a turtle shell.

 Slow-manifesting Moon Spell

 A turtle shell naturally has thirteen plate divisions to it, which can be seen as one for every moon in the year. If you happen to be lucky enough to have a turtle shell handy, you can take it out into the moonlight of a full moon and trace a sacred symbol (such as a cross or star) onto each plate with your finger, while reciting a prayer. For instance, if you wanted to gain spiritual guidance, you might pray Psalm 23. To break a bad habit, you might use Psalm 70. For general success and prosperity, Psalm 65 would be excellent. The trick to this is that the wish or desire must be something that can manifest slowly and incrementally. The spell will work over the next year, and you should see some slight change with each passing full moon. By the end of the year, your wish should be granted (or at least, should be as close to fruition as possible).

 She also explained to me that the foundation of this prayer is the idea of the turtle as a representation of earth itself, something solid and foundational. The turtle carries its home with it, and so the earth carries all we need as well, if only we’re willing to be patient enough to pursue it over time. Again, this may not be, strictly speaking, a curandero spell, but I thought it was a good one and one worth sharing.

Resources

Some of my resources have been scattered throughout these posts, but here’s a lovely reference list for your perusal :

• Curandero, by Eliseo “Cheo” Torres
• “Cross-cultural Medicine: A Visit with a Curandero,” by J. Dennis Mull, MD and Dorothy S. Mull, PhD
• Buying the Wind, by Richard Dorson (esp. the section “Southwest Mexicans”)
• The Curious Curandera Library, by Dona Concha has a variety of useful resources, such as:
• Pamphlets like “Prayers for Different Needs,” “Basic Egg Limpia,” “Reading Signs of the Egg,” “Saints and their Patronage,” “The Psalms,” “Spiritual or Ritual Baths,” “Tools of the Curandero,” and “Herbs in Spellwork”
• e-Books like Saint and Folk Saint Association and Magical Association of Herbs, Roots, Nuts, & More
• Online courses, such as “Healing a Spiritual Illness,” “Spiritual Cleansing,” and “Saint Magic (Folk Magic)”
• Spiritual Cleansing, by Draja Mickaharic
• Woman Who Glows in the Dark, by Elena Avila
• “’Mother Lane’ and the ‘New Mooners’: An Expression of ‘Curanderismo’,” by Leslie Gene Hunter and Cecilia Aros Hunter, from The Southwestern Historical Quarterly
• “Mexican-American Folk Diseases,” by Keith A. Neighbors, from Western Folklore

I hope these have been useful to you! If you have information, thoughts, or ideas about these practices, we’d love to hear them.
Thanks for reading!

-Cory

Hi Everyone,

We just wanted to let our readers and listeners know that our Etsy shop, The Compass & Key Apothecary, has re-opened with a selection of oils and mojos for you. We’ve always gotten tremendously positive feedback from those who buy from us, and we always try to add little extras  to the packages to make it really worth your while to purchase. We seem to be producing more or less seasonally at this point, so as long as we have stock, we’ll be happy to sell it, and the money we raise is put towards programming costs (like webspace, music, etc.), resources (books, online journal access, etc.), and other New World Witchery-related expenses.

For those who are interested, here’s a run-down of what we have currently (I’ll update as we expand our inventory, too):

Oils

• Attraction Oil – Trying to get a little extra attention? Looking to bring a little prosperity your way? Attraction Oil is a marvelous and refreshing blend which provides a bit of magical “oomph” to workings intended to draw love or money. This is often used to anoint lucky charms, love letters, or money in one’s wallet in order to bring good things into one’s life.
• Wall of Flame Oil – If you need to keep bad influences out of your life, this oil is right up your alley. It’s like laying down a ring of fire around you and the people and things you love. Sharp, clean, and hot smelling, it sends back any hurtful energies directed at you to their sources.
• Uncrossing Oil – When you’ve got troubles that just don’t seem to quit, and it feels like your luck has just plain run out, this is the oil to use. A little of this worn on the body (particularly the hands and feet—though do be careful if you have sensitive skin) or burned while praying can do wonders to knock any curses off of you.
• Black Cat Conjure Oil – A recipe which draws on feline power to reverse a curse in some spells, but more frequently used to create a little back alley romance. This formula bubbles with sensuality and strength, but has a dark edge which allegedly puts a potential lover (or sometimes an enemy) under your power. A strutter’s blend, for someone who doesn’t mind magic with a few teeth and claws thrown in.
• Saints & Spirits Oil – This oil is attuned to the spirit realm, and can be used to anoint offering candles or to work spells relying on the aid of spiritual forces. It’s got a “churchy” smell offset by lavender for a peaceful, pleasant effect.
• Crown of Success Oil – This is our famous recipe, stuffed with good herbs, prayers, and magic! It is used in several different workings, including candle burnings, anointing one’s head, and feeding mojo bags. This formula is reputed to inspire opportunities in one’s life, and to give one the courage to take those opportunities.

Mojos

• Crown of Success Mojo – A potent little mojo bag, full of useful herbs, a written prayer, and a good dose of magic! Carried on one’s person, it is alleged to create confidence and reveal one’s natural talents. It has been said to open doors that might otherwise remain closed, and to give one the fortitude to walk through those doors. Can be fed with either our Crown of Success Oil or a little whiskey or rum.

 We also sell combinations, like the Crown of Success Bundle, which gets you both a bottle of the oil and the mojo bag for $2 less than buying them separately. We’ll be adding a few new oils and mojos over the coming weeks, too, so keep an eye out for those.

October is a big month for us, usually, and we will hopefully have lots of fun things for you over the next few weeks, including drawings and giveaways, special episodes, and generally just good old-fashioned fun.  If you’re interested in participating in any of these things, you should definitely follow us on Twitter, as that’s largely where our giveaways will happen (or at least where they’ll be announced). For those who don’t want to get on Twitter, though, don’t forget about our Share-a-Spell Contest, which desperately needs submissions!

We do hope you enjoy our October fun here at New World Witchery! Let us know how you’re liking (or disliking, if it stews your prunes in a bad way) what we’re doing here.

Until next time!

-Cory

Illnesses and Maladies
Curanderos treate a variety of different ailments of both physical and spiritual natures. Some of the best known and most commonly treated are:

• Empacho – a digestive disease caused by a perceived blockage in the intestines
• Susto – a type of soul-shaking fright that causes a person’s spirit to leave their body, which becomes weak and vulnerable
• Desasombro – an intensive form of susto which leaves its victim debilitated after severe trauma
• Mal de ojo – the famous ‘evil eye,’ which can have a number of symptoms, such as bad luck, ill health, or anxiety and depression
• Mal puesto/brujeria – essentially a curse or malignant witchcraft, which is ‘put on’ a person and must be taken off with spiritual tools and prayer
• Nervios – nervous diseases that cause emotional distress and suffering
• Bilis – a type of anger sickness caused by a perceived backup of ‘bile’ in a person’s system, and which is usually treated with a laxative of some kind
• Muina – a more intensive anger sickness which results in an outward rage of some kind. treated with tranquilizing herbal remedies (like orange blossoms, also called flor de azahar)
• Latido – a sort of eating disorder which is primarily seen in young women which results in anorexia and bodily weakness, treated  with repeated herbal and physical healing practices
• Impotence/Infertility – sometimes linked to a psychic cause, sometimes a physical one, sometimes both; usually treated herbally or with techniques like massage combined with prayer
• Menstrual/Gynecological disorders – irregular menstruation, prolapsed uteruses, and other problems related to the female reproductive system which are almost always treated without requiring the patient to disrobe (a major reason why some people turn to curanderos instead of conventional doctors)

There are plenty of diseases I’m not listing here, of spiritual and medical natures. Accounts of these disorders and their treatment by curanderos can be found in a number of resources, such as Curandero by Eliseo “Cheo” Torres, “Mexican-American Folk Diseases,” by Keith A. Neighbors, and this article from the Western Journal of Medicine in 1983. Folk practitioners generally deal with these maladies on a case-by-case basis, and attempt a holistic cure which integrates body, mind, and spirit in the healing process.

Tools
The tools of curanderos are generally easy to find, household items. Combined with the power of prayer and focused intent, their magical or miraculous qualities emerge and they can be used to to treat the illnesses listed above. Some tools are a little more difficult to acquire than simply going to your local grocery store, but almost any of them are available cheaply and easiliy either online or through mail-order.

• Yerbas (Herbs) – These are probably some of the most common and important components of curanderismo practice.  A number of different herbs are used, often in a variety of forms. They can be bundled and used like a broom or small scourge (see “Rubbing” in the Techniques section), turned into a tea, burned, or even taken in pill form. Some curanderos grow their own, and others purchase herbs at a yerberia, which is similar to a natural health food store or Chinese apothecary. Since there are so many herbs available, I am only going to select a small handful to mention here in the interest of saving space:
• Ruda (Rue) – primarily used (as it is in other cultures) as an anti-evil charm and a general spiritual curative, it can also bring prosperity and wealth
• Cenzino/Salvia (Sage) – in most cases the white sage (Salvia apiana) found in the American Southwest, though in some cases culinary sage (Salvia officinalis) may be substituted; protects, cleanses, reverses evil witchcraft and susto, and provides long life and wisdom
• Anis (Aniseed) – a licorice-flavored seed used in cooking and liqueur-making, which also aids all sorts of digestive problems when chewed or administered as a tea; also used after susto treatments to help the patient’s spirit settle back into his or her body
• Calendula (Marigold) – used for a number of psychic phenomenon, from prophetic dreaming to helping one to have visions or find stolen property
• Cascara sagrada – a tree bark which helps with legal issues and court cases, as well as providing general good luck
• Amuletos (Amulets) – A variety of amulets, from the very simple to the very complex, are used to create magical conditions for clients and/or patients. Most are carried in pockets or purses, though some can also be worn, usually around the neck. Some of the most famous amuletos are the Milagros which are little tin, lead, or otherwise metallic charms in a variety of shapes such as heads, hearts, hands, pigs, Blessed Virgins, and even ears of corn. These are frequently left at the shrine of a saint with especial patronage of a particular type of healing or miracle, but can also be incorporated into other charms. Horseshoes are sometimes found as amulets, either in milagro form or actual horsehoes. One of the most interesting charms I’ve found is the piedra iman, or lodestone charm, which is made in the following way (from Torres’ Curandero):

“I discovered that the piedra iman [lodestone] is the basis for what is called piedra iman curada (a cured lodestone), in the form of an amulet (amuleto) which is a specially prepared plastic bag containing a number of items or trinkets, including a small piedra iman rock. Each item in the bag is significant and represents the following:
-A gold colored bead signifies the need for wealth or money (oro para mi uena );
-A silver colored bead, or silver taken from old jewelry, is for harmony in one’s home (plata para mi casa y hogar);
-A copper coin such as a penny is for the poor and needy (cobre para el pobre);
-A red bead or red bean signifies coral, to rid you of envy and all that’s bad (coral para que se me quite la envidia y el mal);
-A horseshoe or wire bent in the shape of  ahorseshoe to prosper in business or in personal work (la heradura para un buen negocio o trabajo); and
-A piece of lodestone for good luck and fortune (la piedra iman para la uena suerte y fortuna).

People carry the plastic bag with all these items in their pockets or cars, or hang the bag in their homes or businesses” (p. 54)

• Eggs, Limes, & Lemons – These are used to perform limpias, or spiritual cleansings. In most cases, the food item is rubbed over the body of the patient, then either destroyed in a ritual manner or “read” for information on the person’s condition. Egg limpias are especially common and reading an egg’s contents after a cleansing is done by dropping the cracked egg into a glass of water and interpreting things like bubbles, strands, and coloration of the egg itself. Blood on the egg is a very bad sign, as is a foul odor emanating from the egg. In these cases, multiple limpias may be performed to rid the patient of his or her magical affliction. You can read an excellent description of both the egg cleansing and how to interpret the signs of the egg over at Concha’s Curious Curandera website.
• Candles – These probably don’t need a whole lot of elaboration, but it should be pointed out that a number of different candles are used within curanderismo. Saint candles are common, of course, but so are the candles frequently found in other traditions, like hoodoo. For instance, one might see a St. Michael candle burning alongside a Fiery Wall of Protection candle or a Sacred Heart of Jesus candle burning with a Reversing candle. Votive candles and tapers are also used for various types of work, from cleansing to simple prayers.
• Prayer – Probably the most important and powerful tool in a curandero’s bag is his or her selection of prayers. Usually these are liturgical prayers, such as the Apostles Creed, certain Psalms, or the Lord’s Prayer, but occasionally one can find a folk prayer or one that has simply grown up out of the curandero’s personal tradition. Usually prayers are said multiple times, often over extended periods of time, and as often as possible the patient is asked to pray with the worker.

That will just about cover us for today. Next time we’ll have a look at the techniques used by curanderos, as well as a couple of other interesting spells.

Thanks for reading!

-Cory

Laine & I mentioned on our last show that we might consider doing little podcasts after doing spells or rituals together which would be unedited and essentially be us chatting for a few minutes about what we did. We’d love to know if this would be interesting to you, so please answer the poll below!  Thanks!

Summary
We spend time talking (and gushing) about the recent Pagan Podkin Super-Moot in Salem, Mass. We also look at one of the questions that became a focal point of discussion while we were there: Why Witchcraft?

Play:


-Sources-
Really, these are more links than sources this time.
1)      Big thanks to Velma Nightshade of Witches’ Brewhaha for putting the event together!
2)      Thanks to the wonderful vendors who hosted us and contributed to our ‘swag bags’: Hex of Salem, Omen, Iron Powaqa, Mrs. Oddly, Lakefront Pagan Voice, Fire Lyte, Pendraig Publishing, Angelica of the Angels, and the Salem Witch Museum.
3)      Look at some of the pictures of Salem’s Old Burying Point Cemetery here. They’re quite beautiful!
4)      You can hear part of the workshop taught by Peter Paddon of the Crooked Path/Pendraig Publishing through his podcast: Episode 24. It was on “Invocation and the Art of Ritual Possession,” and it was marvelous!

We’ve got a contest going on! Check out the details of our Share-A-Spell contest on our blog, and contribute today!

Also, be on the lookout for a poll on the site fairly soon about a possible new episode type.

Don’t forget to follow us at Twitter!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Witches’ Brewhaha
Promo 2 – Lakefront Pagan Voice
Promo 3 – Pennies in the Well

Register here:
http://fb.me/1532uMuvJ

I’ll be teaching a course in Biblical Spellwork, and two former guests of ours (Stephanie Palm and Jack Montgomery) will also be teaching courses.

Had a great time in Salem and met some truly WONDERFUL fans! We’ll talk about that more in upcoming posts and/or podcasts, but just wanted to say thanks to all who came out!

The blog and podcast should be getting some more posts soon, and we have some other treats and announcements we’ll be working on as well in the coming weeks.

Howdy-do!

Today I’m going to be following along the course of my previous entries on brujeria/curanderismo and Catholic folk magic in general by looking at some specific elements, tools, charms, and spells from within those traditions. I should go ahead and note that while Psalm magic is found within all of these streams, I’m not covering it here because it is a huge topic in and of itself, and one which I’ve already explored a bit in posts 115 and 116. I’ll also only briefly touch on any Saint-specific magic, because that could be its own topic, too (and hopefully will be at some point).

That being said, I would like to point out the presence of a number of folk saints in pseudo-Catholic magical practices. These are not officially recognized saints (even Mother Theresa and Pope John Paul II have not been fully canonized yet), but rather people reputed to be intensely holy and capable of performing miraculous feats. They can also be spirits with special powers and areas of influence who do not have a human counterpart, but rather seem to be almost archetypical entities. Some of the most widely petitioned and patronized of these folk saints include:

• Don Pedrito Jaramillo – healing
• Teresa Urrea (“Teresita”) – healing
• El Nino Fidencio – healing & spiritual purification
• Santa Muerte (“La Santisima,” “La Huesada”) – protection, prosperity, family life, love, and a number of other powers
• Saint Michael (Archangel) – protection & spiritual warfare
• Saint Raphael (Archangel) – safe travels, spiritual medicine, & exorcism of evil spirits

(for more information on these folk saints, see Curandero by Cheo Torres and Magical Powers of the Saints by Ray T. Malbrough)

Many people simply burn candles with images of these saints emblazoned on the glass or with picture prayer cards placed nearby. Small votive offerings might be left out for them, including small amounts of liquor, coffee, or tobacco, or specific items might be given to specific saints. For example, Saint Michael’s altar would be decorated by war memorabilia, such as medals, maps, or pictures of soldiers. More explicitly spell-like operations can also be performed, such as this method for creating a powerful “fortune magnet”:

Get a candle or statue of Santa Muerte and put her on an altar by herself (she does not like to share altar space, though she has been known to tolerate St. Michael at times). Place a lodestone beside her, and a glass of water on the other side of her. Put a basket of brightly colored fruit (lemons and oranges, for example) in front of her, and place yellow flowers upon her altar. Light a charcoal in a brazier and burn a holy incense (such as Gloria Incense or even just some frankincense). Add a pinch of soil from your homeland (or even hometown) to the burning coal, and say:

Towards you I inclilne, Holy Lady
I bring you water and yellow flowers,
Incense and the dust from which I am made.
Please make the world to twist and turn,
Allowing luck and fortune to cross my path,
Cutting the bitter ties that bind me.
In your honor I shall please you with scented offerings,
I shall plant trees in forests,
I shall give you fruits
In return for your goodwill towards me.

Allow the candle to burn for at least an hour. If possible, allow the candle to burn out on its own. Let the stone sit overnight, rising before dawn and wrapping it in a dark cloth. Keep this with you at all times, and do not unwrap it in direct sunlight. [Adapted from a spell in an anonymously authored chapbook called The Magical Powers of the Holy Death picked up in a botanica]

How’s that for not dwelling on Saint magic? Moving on, then, let’s look at some other spells from other sources. This one, which I’m transcribing from The Red Church and which comes from John G. Hohman’s Long Lost Friend, is not explicitly Catholic, but the presence of latinate words and Christian symbols certainly allows it to fit right in with the whole “magical Catholic” idea:

A Written Charm of Exorcism

Below is a charm paper entitled ‘Against Evil Spirits and Witchcrafts.’ This charm was given to me by ‘Daisy.’ With the exception of a few minor details it is exactly like the one that appears in Hohman’s The Long Lost Friend…

All this be guarded, here in time, and there in eternity. Amen. +++ (TRC, p. 273-4)

Chris Bilardi goes on to describe several ways in which you might deploy this charm, including folding it into a tight triangle and slipping it into the frames and jambs of doors and windows in your home (but you must use no metal to affix it). He also mentions putting it into a wallet or binding it with a red string if it is intended to be carried.

Another home protection and blessing charm comes out of ancient Jewish practice, too. Joshua Trachtenberg’s quintessential text on the topic, Jewish Magic & Superstition, describes an excellent blessing charm which consists very simply of bread and salt either ingested to defeat evil spirits or brought into a new home “as a symbolic of the hope that food may never be lacking there” (JM&S p.161). In my own family, we called this the ‘Polish House Blessing’ and included a penny as well (we were Polish through my grandfather’s family). It’s something I still use when someone mooves into a new house in order to bless their new home. I simply put the salt (kosher, please), a piece of bread, and a penny in a small jar (like a baby food jar) and wrap the lid in pretty paper, often with a Psalm written on the underside of it to provide protection and domestic bliss (Psalms 46 and 61 are both good for this).

One of my personal favorite books of the Bible is Jonah, which is also one of the shortest books in the whole book. It’s read every year on Yom Kippur in synagogues, and it has a bizarre blend of folklore, humor, and philosophy in it that I just find delightful. For a magical practitioner, it can also be a very good source of magical phrases. One very simple spell which Draja Mickaharic lists in his Magical Spells of the Minor Prophets is for abating someone’s anger:

To Turn Away Another Person’s Anger

Required: Only the verse

Spell: In the presence of an angry person, say the verse to yourself three times.

Verse: Jonah 4:4 (“Then said the lord, Does thou well to be angry?”)

NOTE: This verse should be memorized and used for this purpose whenever desired (MSMP, p. 52-3)

There are a number of great non-Psalm verses that can be used for various magical purposes. Most of these are simply spoken, though sometimes they can be written down and carried in pockets, purses, etc. for magical aid. A list (hardly exhaustive) of such verses:

• Amos 2:13 – Against an Opressor
• Obadiah 1:6 – To Find that Which Has Been Lost
• Habakkuk 2:2-3 – For Aid in Automatic Writing
• Zechariah 4:13-14 – To Learn Who Your Teacher or Guide Is
• Ezekiel 16:6 – The Blood Verse (for stopping small wounds)
• Genesis 49:18 – For Protection at Night
• Deuteronomy 18:13 – Against Wild Beasts
• Deuteronomy 33:3-4 – For Intelligence

(The above primarily from Magical Spells of the Minor Prophets and Jewish Magic & Supersition)

I’m sure with enough effort, nearly any book of the Bible will yield some magical content, though I’ve not tested that theory.

Finally, I couldn’t reisist including some of the “popish and magicall cures” found in Reginald Scot’s Discoverie of Witchcraft. The following are cures “For direct cure to such as are bewitched in the privie members” (i.e. to deal with impotence, especially impotence caused by witchcraft):

For direct cure to such as are bewitched in the privie members, the first and speciall is confession: then follow in a row, holie water, and those ceremoniall trumperies, Ave Maries, and all maner of crossings; which are all said to be wholesome, except the witchcraft be perpetuall, and in that case the wife maie have a divorse of course.

• Item, the eating of a haggister or pie helpeth one bewitched in that member.
• Item, the smoke of the tooth of a dead man.
• Item, to annoint a mans bodie over with the gall of a crow.
• Item, to fill a quill with quicke silver, and laie the same under the cushine, where such a one sitteth, or else to put it under the threshold of the doore of the house or chamber where he dwelleth.
• Item, to spet into your owne bosome, if you be so bewitched, is verie good.
• Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witchcraft; and who otherwise is therein diseased,Hostiensis answereth: but so, as I am ashamed to english it: and therefore have here set down his experiment in Latine; Quando virga nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii. [Dialect from original text preserved here]

I hope this post has been entertaining and interesting for you. Please also check out the recent posts on curanderismo and Catholic folk magic, as well as our most recent episode on biblical sorcery.

I don’t know if I’ll get another post up before the Salem trip, so if I don’t, I will hope to see some of you there. And the rest of you I’ll look forward to speaking to when I get back!
Thanks for reading!

-Cory

So I know I promised more practical spells for this post, but I promise those are coming in the next post. It’s even written already, and will be out next week, so fear not.
Today, though, I come bearing good tidings! Tidings of a contest, in fact! Here’s the skinny on how to enter and what you might win:

“Share-a-Spell Contest”

Rules
We want you to share a favorite spell with us. It can be something simple, like carrying a rabbit’s foot and rubbing it when you need a little luck, or a full-blown ritual invocation of Furcas, Solomonic Duke of the Infernal Realms. We would love magic from American and/or folkloric sources, of course, but really any spell that you’ve used and found effective will do.

The trick to this is that we want your spell in audio format. We want you to record yourself describing the spell in 5 minutes or less, then send that recording to us. We can accept .mp3, .m4a, AAC, and .wav formats. If you don’t have a good audio recorder program, you can go to an online recording site like Vocaroo and do it there, then email the file to us. When you’re recording, please state your name (a pseudonym is fine) and where you’re from (either general location, like “the Pacific Northwest” or your tradition, like “I practice Pow-wow magic”), then give us your spell including any ingredients, incantations, and actions necessary to complete it.

Please note that by sending us your audio spell, you are giving implied permission for us to include it in a podcast at a later date, so if you don’t want to share your real name, it’s totally fine.

When you’re ready to submit your spell, send it to compassandkey@gmail.com with the subject line “Audio Spell Contest.”

Deadline for submissions is Friday, October 14^th, 2011. Drawing will be held on our episode closest to Halloween.

So now that you know how to enter, what can you win?

Prizes
This is still up in the air at this point, as I put a call out to our Twitter followers and haven’t heard much yet, but we’re thinking of giving away a book, a set of magical oils, or an online/Skype card reading. Or possibly all three. Or possibly all three AND something else. Really, like I said, up in the air at the moment. But just to give you a little more to go on, if we do those prizes, here’s what you’d be getting:

• Book – Probably one from a recent or upcoming New World Witchery guest, and most likely we’ll try to get it signed by the author if possible.
• Oils – A set of oils handcrafted by us, just like the ones we used to sell (and will again in the near future, I promise!) at our Etsy shop. Some of our formulae are Crown of Success, Saints & Spirits, Black Cat Oil, and Van Van Oil. We may include a mojo bag and/or charm with the prize, too.
• Card Reading – A cartomancy session with Cory, done either via Skype, phone, or email. You’ll get up to twenty minutes, which is enough time to ask at least a couple of questions.

If you have a prize you prefer, let us know when you submit your entry, and we’ll take that into account when we finally make our drawing.

We’ll try to hammer out more specific details as we get closer to the drawing, but for now we hope you will participate and we can’t wait to see what kinds of spells you send in!

Best of luck, and thanks for listening and reading!

-Cory

Summary
This episode is the long-awaited episode on “great spells from the good book.” We’re talking about magic both in the Bible and from the Bible.

Play:


-Sources-

NWW Posts on Biblical Magic:

1)   Blog Post 135 – The Magical Catholic
2)   Blog Post 122 – Bibliomancy
3)   Blog Post 116 – Cursing Psalms part II
4)   Blog Post 115 – Cursing Psalms part I

Check out Arrow Claire’s blog post on bibliomancy, as well.

Books:
Secrets of the Psalms, by Godfrey Selig
Magical Spells of the Minor Prophets, by Draja Mickaharic
Jewish Magic  & Superstition, by Joshua Trachtenberg
Power of the Psalms, by Anna Riva

And, of course, the Bible (available pretty much anywhere near you)

Don’t forget about the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17th, 2011.  Find out more details about the event and opportunities to come meet us in person at the PPSM2 Website. [Laine respectfully asks that she not be in any photographs, due to privacy concerns—Cory will be happy to wear a wig and pretend to be Laine, however].

During the Supermoot, NWW favorite Peter Paddon will be teaching a class on ritual trance and possession. Sign up here.

I’ll also be at the West KY Hoodoo Rootworker Heritage Festival teaching a course on “Biblical Magic & Sorcery.”

Also, you can now follow New World Witchery on Twitter! Our handle is @NWWitchery, and we’ll be posting about new episodes, blog posts, and contests to those who follow us.

Promos & Music

 
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
 

Incidental Music: “The Peaceful Death of the Righteous,” by Troy Demps, James Robinson, & Frank Spaulding; “Wasn’t That a Mystery,” by Madison County Senior Center; “Babylon Is Falling Down,” by Deacon Dan Smith w/Nick Hallman & the Georgia Sea Island Singers [All from the Florida Folklife Project]

Promo 1 – Pagan in Portland
Promo 2 – Magick and Mundane
Promo 3 – Conjure Doctor Products
Promo 4 – Media Astra ac Terra

Good morning everyone!

Last time I touched briefly on the practice of curanderismo, which is a Hispanic system of folk magic centered upon healing, jinx removal, and protection/cleansing rituals. I also mentioned that it takes a lot of its magical cues from Catholicism, albeit in a syncretic and flexible form of that religion. I received a comment on that post, too, which raised a thoughtful question about Catholicism in the New World and why it might have been seen as ‘magical’ or why its presence can be felt so strongly within magical traditions on this side of the Atlantic. I think that much of this attitude appeared in the Old World after the Reformation, when the broad brush of ‘papism’ or ‘pope worship’ was being used to paint the embattled Catholic Church. Some of the best illustrations of the Protestant perception of ‘the magic Catholic’ come from a tome which has informed witchcraft studies for centuries, Reginald Scot’s Discoverie of Witchcraft. In the following passage, you can see how Scot—who associated superstitious beliefs in witchcraft with the foolish ‘superstition’ of Catholicism—clearly links the priest with the sorcerer:

A papisticall charme.

Signum sanctæ crucis defendat me à malis præsentibus, præteritis, & futuris, interioribus & exterioribus:

That is, The signe of the crosse defend me from evils present, past, and to come, inward and outward. (Book XII, Chapter IX)

Scot certainly thought little of such charms, saying later in his book, “HE that can be persuaded that these things are true, or wrought indeed according to the assertion of couseners, or according to the supposition of witchmongers & papists, may soone be brought to beleeve that the moone is made of greene cheese” (Book XV, Chapter V).

To be sure, a number of Catholics have spent years—centuries in fact—fighting against these perceptions and very few mainstream Catholics would cotton to having their religion identified with sorcery or witchcraft. From a perspective of official Church doctrine and approved dogma and praxis, it is vital to note that Catholicism does not condone magic or the use of enchantments and charms, and that they fall in line largely with other Christian groups when it comes to beliefs and religious operations. They believe in Jesus as God (as well as seeing him as part of a divine trinity made up of “Father, Son, & Holy Ghost/Spirit”), they require baptism, they expect remission of wrongdoings (and, in the case of confession, admission of wrongdoing), and believe in an afterlife in which they will be judged by God for the quality of their lives and the state of their souls. There are a number of fine-pointed theological differences between Catholicism and Protestant denominations, but in many ways they are deeply similar.

What we’re looking at here, then, is not the official, dogmatic, Vatican-approved version of Catholicism, but rather a phenomenon which might be termed as ‘folk’ Catholicism. Folk religions are not exclusive to this religion, of course. There are also folk Hindus, folk Daoists, folk Shintoists, and folk Jews, all with varying degrees of adherence to official practice and varying degrees of handed-down traditions from unofficial sources. Folk Catholicism is particularly relevant to New World esoteric studies, however, because it has appeared in several different places. It shows up in the spiritual and magical practices of New Orleans (such as in the work of author Denise Alvarado). It also appears prevalently in Italian-American communities, and occasionally within Irish-American communities.  Both the Foxfire books and Gerald Milne’s Signs, Cures, & Witchery contain examples of Appalachian residents whose beliefs veer towards the enchanted from time to time via a connection with Catholicism. Milne cites the Swiss/German community of Randolph Co., NC, in one such illustration:

“In Randolph County, the Swiss/German Helvetia community observes Fastnacht prior to the beginning of Lent. It happened that in Helvetia, some of the original families were Catholic, and now their pre-Lenten observance is celebrated by all in a non-religious way. At Helvetia, an effigy of old man winter is burned on a bonfire” (SC&W, p. 195)

Milne also points out that festivals like this were a confluence of Catholic traditions (Lent) and non-Catholic ones (the midwinter effigy burning), which took on a mystical significance in their union. Probably one of the best places to look for Catholic folk magic, however, is within the context of the North (and South) American Hispanic communities, which have strong historical ties to more mainstream Catholicism, and yet which also have allowed a beautiful flowering of folk culture in tandem with Catholic expansion, resulting in a rich and fairly accessible magical storehouse.

In the previous post, I have already looked very generally at some of the techniques of curanderismo and brujeria. Both traditions draw heavily on folk Catholicism to provide their magic, including things like the Apostles Creed and Lord’s Prayer as charms against harmful magic, or using tools like holy water, scapulars (a type of loosely-worn ornament which contains religious icons or written prayers), and rosaries to effect change.  In my next post, I hope to get into the specific spells, charms, and tools used within Catholic folk magic. For now, though, I wanted to leave you with some sites and books which might be of interest to anyone pursuing the folk Catholic path.

1. I highly recommend the Yahoo! Group Catholic Folk Magic, where curanderas, brujos, and a number of other folk magicians with a base in Catholicism share ideas and resources.
2. You could always give The Discoverie of Witchcraft a good read. It may have been intended as satire and mockery, but it has a heck of a lot of good pseudo-Catholic magic in it, too.
3. The moderators of the site fisheaters.com would probably balk at my reference to them here, because they mostly focus on actual Vatican-approved Catholicism. However, familiarizing yourself with these ideas and practices is good if you plan to work ‘within’ this stream, and there are actually several pieces of information that veer towards the esoteric which are worth checking out (such as “St. Anthony’s Brief” or “Holy Oils”) [A warning: this site is very traditional, and thus its viewpoints may be controversial; browse at your own risk]
4. One book that a number of Catholics grow up with is Alban Butler’s Lives of the Saints (or at least some version of it). Why do I recommend it here? For the same reason I recommend folk and fairy tales to any aspiring magician—there is more to these tales than what’s on the page. St. Lucy’s removal of her own eyes has a distinctly magical flavor to it, in my opinion, which may explain why her celebration in Scandanavia is laced with esoteric symbolism.
5. Finally, I would highly recommend the Library Page of the Curious Curandera website, where you’ll find a number of free titles on magical Catholicism, including “How to Pray the Rosary,” “Saints and their Patronage,” and “Prayers for Different Needs.” There are a few (very good) pay titles, too, but it’s hard to beat the wonderful free texts.

That’s all for today! I’ll try to have another post up soon with some more practical elements for you (though it is always possible I’ll get distracted and have a tangential topic). Until then, though…
Thanks for reading!

-Cory

I’ve been combing back through a number of different posts lately, and seeing what areas we’ve covered in some detail (hoodoo, rootwork, and Pow-wow, mostly), which ones we’ve done some basic delving into (mountain magic and general witchcraft), and which ones we’ve only just barely touched upon (pretty much everything else). I was very surprised that I’d not covered today’s topic more, as it’s one of the topics with which I have a good bit of practical experience. But for some reason, I’ve only mentioned curanderismo and its ‘darker’ sister brujeria a few times.

And so today, I thought it might be good to remedy that deficiency somewhat. We’ll be giving these traditions only the most basic of examinations, as a deeper exploration of either could easily fill several dozen books and websites. Yet there are relatively few texts or webpages which look at these practices. Partly this may be a linguistic barrier (my Spanish is intermediate-level at best), but honestly I think this may just be an area where research is thin on the ground. I’d love to be proven wrong in that, though, so if you know of some good research on these traditions, please leave a comment and/or link.

To begin, let’s look a bit at curanderismo. This is a system of magical healing, blessing, and cleansing largely centered around Catholic prayers and rituals, with a heavy infusion of folk religion and magic and a bit of herb lore in some cases. A male practitioner is a curandero, while a female practitioner is a curandera. Many of the rituals within this tradition have to do with detecting and undoing evil witchcraft (which is called brujeria by curanderos, which gets a bit confusing…more on that later). In Mexico, where this practice is centered—though there are ever-increasing numbers of practitioners in other Central and North American locations, a person might call upon a curandero if a family member seems to be plagued with some uncommon illness, or if their house seems to be exhibiting symptoms of a haunting, or if they are feeling as though a general run of bad luck has settled onto them. One of the best resources on curanderismo on the internet is Dona Concha of the Curious Curandera website. In the introductory material for one of her many excellent courses, she includes this summary of the practice:

Curanderismo is not only a form of folk healing, it also includes the practice white magic, ritual, cleansings, energy work, spirit contact, divination, and a vast amount of prayer just to name a few. While some practitioners prefer to engage only in one area, others work in all areas.
Curanderismo is a very spiritual practice with strong religious faith. Practitioners use a variety of objects including herbs, spices, eggs, lemons, limes, Holy Water, Saints, Crucifixes, prayer, candles, incense, oils and divination tools. Most include spirit assistance. Not all practitioners work in the same way. For example, one person may perform a spiritual cleansing with a raw unbroken egg while another may employ a bundle of herbs for the cleansing tool.

While a curandera might perform rituals that help remove bad luck or might contact specific spirits (usually angelic or “holy” ones), they tend to shy away from any ‘dark’ magics.

Brujeria, on the other hand, means literally “witchcraft,” and is frequently perceived in a negative light. This system, however, is not entirely dissimilar from hoodoo, with a focus on practical, earthier types of magic: love, money, sex, etc. What gives brujeria its bad reputation is its association with “magia negra” or “black magic.” While both curanderismo and brujeria can work with “magia blanca” (“white magic”) to provide cures, healing, and good luck, only brujeria works with things like spirit summoning and necromancy to achieve its aims. Brujo Negro, who runs a fantastic site on brujeria (and whose name means “black witch”), explains magia negra as an extension of the grimoire magic imported by the Spaniards during the 16^th century. He also points out that the native peoples of Mexico—the Nahua, the Xolotl, etc.—did not particularly have concepts of “good” and “evil,” and so the concept of a branch of magic entirely in the service of evil would have been alien to them. Instead, the “healer physician” figure (anthropologically referred to as a “shaman” in many circles) would use his or her knowledge of natural materials and forces—herbs, roots, stones, and animal parts—to craft specialized remedies for community members struck with strange illnesses. The Spaniards did not always understand what the natives were doing, and viewed them and their practices warily.

The use of grimoire magic, talismans, spirit invocations, and other spells which did not explicitly call upon Christian paradigms to accomplish their goals led to opposition between the brujos and the curanderos. This is not all that different than the supposed wars between the benandanti and the witches of Italy, which Carlo Ginzburg has catalogued incredibly well in his book The Night Battles. In truth, both groups were likely working—in general—for the good of their communities, though the brujos might occasionally use more aggressive magic to do their work and likely were a little saltier about the spiritual side of their practice. Another group of magical practitioners (which may be the equivalent of fairy-tale witches or malevolent wizards or folklore) may well have engaged in exclusively cursing practices and malevolent magic, in which case either a brujo or curandero might be called in to do battle with the wicked sorcerer, again demonstrating that the line between the two camps is a fuzzy one at best.

The historical presence of folk magic among Hispanic communities goes back centuries, and while it shares certain commonalities with the European colonial experience along the Atlantic, it also strongly resembles the African experience in America. Contact between native peoples and the new arrivals was relatively high, and cultural exchange was fluid, if not officially indulged:

New Mexico witchcraft cases reveal a variety of features of colonial life in New Mexico that did not exist in other colonized areas of North America. For example, they show the physical proximity in which the Indians and Europeans lived and the increasingly intertwined beliefs they shared—about power, about magic, about healing, and about witches. These characteristics of New Mexico society were especially pronounced after the Spanish returned to the colony in 1706. Witchcraft was so much a part of New Mexico in the eighteenth century that Ramon A. Gutierrez has suggested that it was one of the three main issues that affected life there…Nothing comparable exists among the surviving records in British or French North America, at least as far as indigenous people are concerned” (Games 34-5).

This is not to say that relations were necessarily sunny between the natives and the conquering Spaniards, but the level of integration between Old World and New World beliefs seemed to flow both ways, with people like the Xolotl eventually adapting to the Catholic pantheon of saints and the rituals of the church, while the Spaniards sought out community healers for their ethereal gifts. Witch trials can and did erupt, but seldom with the vigor found in New England (or even old England). The veneer of Catholicism covered a variety of magical practices and set them in an ‘appropriate’ religious context, though in practice healings were still being done through the agency of plants, spirits, and other magical tools.

So just what does a curandero or bruja do nowadays? Much of what brujos and curanderas do resembles another magical practice heavily rooted in Catholicism, that of stregheria (or, more specifically, the cousin tradition of streghoneria), which come from Italy. I hope to dig into this question a bit more in other posts, but it might be good to look at some earmark practices common to one or both traditions, so that you can recognize it when you see it. In both, you are likely to find:

• Divinatory practices – Sometimes by cards, but just as often by very specific items like eggs broken into a glass of water or the ashes left by a smoldering cigar.
• Saint magic – Calling upon the intercessory power of saints to accomplish specific tasks. This is usually accompanied by rituals such as candle-burning and prayer.
• Statuary or charms – This goes hand-in-hand with saint magic for the most part, though other types of charms like milagros (little pewter, silver, or gold charms shaped like hearts, body parts, animals, etc. and used as devotional offerings) are also frequently used.
• Ritual cleansing – Especially using holy water or natural elements, like eggs, limes, lemons, etc. This can be done on a person or on a specific place.
• Liturgical prayers – These are used outside of the orthodox liturgy, and are usually repeated several times to gain their benefit in magical settings. Examples include the “Our Father,” or “Ave Maria” prayers.
• Novena candles – These are easily found in places with large Hispanic populations, and usually have a pillar candle encased by glass with a picture of a saint, angel, or other holy being on them. On the back they typically have short prayers (often in Spanish and English) which are recited while burning the candle.

In the individual practices, the magic may lean more heavily towards one or another of these categories. Certain folk saints are deeply revered by one group and not the other, or sometimes revered by both groups in different ways. A great example of this different-but-the-same relationship is Santa Muerte (“Holy Death”), a powerful spirit both loved and feared throughout Mexico. She’s a big enough topic for her own post at some point, so I’ll just leave that mention as a tease for the moment. As I mentioned earlier, brujeria resembles hoodoo fairly strongly, so there are lots of roots, bones, and rusty nails found in it, while herbal preparations for healing and cleansing tend to be more heavily emphasized in curanderismo.

All of this is simply the lightest scratch across the surface of a very deep subject. I hope to provide more and more information through other posts at other times, and even then I’ll only really be getting at a fairly superficial understanding of this incredible set of traditions and practices. For now, though, I hope this has been a useful magical appetizer.

Thanks for reading!

-Cory

Today I thought I’d share some of the various books and other texts I’ve been reading over the summer, both for school and for pleasure. Most everything I’ve read has had something I could take from it and apply to magical or folkloric study, though in many cases the connection might be a bit tenuous.  What I hope to illustrate is that reading across broad categories (and, by extension, having broad experiences), can provide you with a lot of good material and insight. At the very least, I hope to wow you with my lexical engrossment. Women dig guys with big libraries, right?

All kidding aside, I hope you find this useful or interesting, and that I am able to show the relevance to New World Witchery. So here we go!

African American Literature

Knowing the culture from which a tradition or practice develops is important, and a large portion of my summer involved becoming deeply familiar with African-American literary culture, which in turn helped me better understand things like hoodoo.

Slave narratives: I read a number of these for my African American Literature course, and then even found myself reading additional titles in this genre as well. Nearly every one I read mentioned at least some magical practice, varying from the presence of a fortune-teller in William Wells Brown’s story to Frederick Douglass’ use of a magical root to keep from being beaten (according to Douglass, who was dubious of its powers, it did seem to work). The attitude in these texts varies pretty widely when it comes to magical practice. Some condone it, some treat it with ambivalence, and some are hostile towards it. Some of the works I read included:

• Narrative of the Life of Frederick Douglass, by Frederick Douglass.
• Incidents in the Life of a Slave Girl, by Harriet Jacobs
• The Interesting Narrative and the Life of Olaudah Equiano, by Olaudah Equiano
• Narrative of William Wells Brown, A Fugitive Slave, by William Wells Brown

Folklore: We read several authors renowned for their folkloric contributions, and several writers deeply influenced by folk tales. In nearly every case, some element of conjure or rootwork is present, though often only incidentally or tangentially (as in Toni Morrison’s Song of Solomon). Through studying these works I found new sources of magical lore which function as old fairy tales often do—preserving the folklife information in fictional form. A selection of suggested texts:

• Mules and Men; Tell My Horse; Dust Tracks on a Road; and “Hoodoo in America,” all by Zora Neale Hurston
• The Conjure Woman and The Wife of His Youth and Other Stories of the Color Line, by Charles W. Chesnutt
• Sula and Song of Solomon, by Toni Morrison
• “In Search of Our Mothers’ Gardens” and “Everyday Use,” by Alice Walker
• Mumbo Jumbo, by Ishmael Reed

I’m sure there were dozens of references to conjure culture I missed in these as well as the other works I read for this class, but in each of them I found something of value related to my magical, spiritual, ancestral, or simply scholarly practice.

Bible as Literature

I’m planning on exploring the magical connections in the Bible elsewhere (it actually wound up being a major component of my final paper for the class, a 20-page monster that essentially argued “no magic=no Bible”). But I thought it might be good to list a few of the major sources I used on that paper, as they revealed a tremendous amount about historical magical practices related to this keystone cultural text.

• The Bible (obviously) – We worked with several different translations, including the King James Version, the New Jerusalem Bible, and translations of individual books by scholars like Robert Alter
• Now You See It, Now You Don’t : Biblical Perspectives on the Relationship Between Magic and Religion, by Shawna Dolansky
• Magic in the Biblical World : from the Rod of Aaron to the Ring of Solomon, edited by Todd E. Klutz
• Magic in the Ancient World, by Fritz Graf
• Ancient Jewish Magic : a History, by Gideon Bohak
• Jewish Magic & Superstition, by Joshua Trachtenberg
• Magic, Divination, & Demonology Among the Hebrews and their Neighbors, by T. Witten Davies

There were plenty of scholarly articles on the topic, too, and a number of entries in reference books like The Cambridge Companion to the Bible and the Anchor Bible Dictionary. Trying to list all of those, however, would probably be tedious, so I’ll leave them be for the moment.

While I’m not one to say all North American folk magic is biblically based (in fact much of it is completely unrelated to the Bible), the Bible has had an impact on multiple magical systems here, and so I find learning more about it useful. I especially find learning more about it in a magical context useful!

Creative Non-Fiction

This was supposed to be my “fun” course, a writing class in a workshop-style setting. It was actually fairly reading-intensive, too, though. I wound up writing a piece on a somewhat famous conjure personality as part of the course, and got an excellent response to it. I can only think of one book, though, that falls into the New World Witchery camp of texts: Salvation on Sand Mountain, by Dennis Covington. This book is about snake handling churches in southern Appalachia, and the portions of it we read for class were eerily magical at times. The author of the book starts off as a non-believer, and even engages in the handling as a non-believer, but finds that a mystical power overtakes him when he’s ‘in the moment,’ so to speak. I definitely recommend it based just on the limited amount we read.

In addition to my school work, I was also spending time reading a number of books for fun, which I’ll hopefully get around to reviewing soon. I’ve already put up a review of Charles De Lint’s Promises to Keep over at the Pagan Bookworm site, and I’m working on reviews for about 3-4 other titles as well. I’m also planning to restart Moby Dick when the fall weather hits, and possibly re-read some Hawthorne, but I’m getting ahead of myself.

At any rate, I hope you’ve been having a fun and useful summer, too! What’s been on your reading list the past few months?

All the best, and thanks for reading,

-Cory

Summary
For our first regular episode after our summer lull, we’re looking at secrecy in magic. We also talk a bit about technology and Paganism, and we discuss initiations, too.

Play:

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The post that got this topic started: NWW Blog Post 132 – The Value of Silence

Don’t forget about the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17th, 2011.  Find out more details about the event and opportunities to come meet us in person at the PPSM2 Website. [Laine respectfully asks that she not be in any photographs, due to privacy concerns—Cory will be happy to wear a wig and pretend to be Laine, however].

During the Supermoot, NWW favorite Peter Paddon will be teaching a class on ritual trance and possession. Sign up here.

I’ll also be at the West KY Hoodoo Rootworker Heritage Festival teaching a course on “Biblical Magic & Sorcery.”

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – The Pagan Homesteader
Promo 2 – The Wigglian Way
Promo 3 – Standing Stone and Garden Gate

It’s been a while, hasn’t it? But it’s good to see you all again, to get the chance to rejoin the conversation. Except that today, I’m going to be talking about silence, which makes for a rather one-sided discussion, right?

I thought this would be an appropriate topic as I’ve been away for over a month at this point, with very little feedback flowing towards our listeners and readers and almost no new material on the blog or podcast. We’ve been in a realm of silence here at New World Witchery, but maybe that’s not such a bad thing. After all, silence has its uses.

The famous “Witch’s Pyramid,” for example, contains the four sides of a (Wiccan) witch’s code of conduct: To know, to will, to dare, and to keep silent. That’s a fairly modern code, of course, but because it is a complex system expressed in simple language, it taps into some fairly old ideas, including the keeping silent part. There are lots of interpretations of this idea; some say it means one should not discuss one’s magic after the working (one of Shivian Balaris’s interesting Twitter #WitchTips said “never sharing what magick you’ve done is felt to protect the spell so that it can complete properly; plus keeps ego in check,” for example-July 25, 2011). Others think that the silence is designed to insulate practitioners of the “Old Ways” from the persecutions they might suffer if their practices were openly discussed. Still more maintain that the silence in magical practice forms a core component of its spiritual nature; in other words, the silence maintains the mystery, which is very important in a Mystery tradition. I personally think elements of all three positions can be present in a magical practice, though not everyone agrees, of course (fellow podcaster Fire Lyte has mentioned on several shows that he does not like the secrecy and cloak-and-dagger-style mystery that accompanies some of these practices, as they create elitism and insulate seekers from knowledge, for example).

Turning to folklore (as you knew I would), there are several examples of silence serving one of the aforementioned functions. Of course there’s the common practice of observing a “moment of silence” in honor of a fallen hero or a significant event. Folk tales abound in quiet characters. In the story of “The Yellow Ribbon” from Minnesota (which I’ve also heard as “The Black Ribbon”), a woman’s silence guards a mystery that literally means life or death to her. An Old World fairy tale called “The Dwarfs’ Tailor” tells the story of a foolish and loquatious young tailor who must serve a group of dwarves in their enchanted mountain forest home in order to win the love of his old master’s daughter. The dwarves beat the tailor every time he tries to speak or ask questions, and so he learns to serve them in silence, and thus cures his foolish tongue-wagging and becomes a master tailor in his own right. And in the classic Grimm’s tale “The Six Swans,” a young princess must sew six shirts for her six brothers—enchanted into the shape of swans—during a six-year silence in order to release her brothers from the spell upon them. Other stories contain themes of silence, of course, from “The Little Mermaid” to “The Silent Princess” to the (creepy and captivating) episode of Buffy the Vampire Slayer entitled “Hush.”

Within the magical continuum, calls for silence or secrecy appear in several traditions. In the Pow Wow practice, you can find this spell:

A GOOD REMEDY FOR THE FEVER.
Good morning, dear Thursday! Take away from [name] the 77-fold fevers. Oh! thou dear Lord Jesus Christ, take them away from him! + + + [here make the sign of the cross three times]

This must be used on Thursday for the first time, on Friday for the second time, and on Saturday for the third time; and each time thrice. The prayer of faith has also to be said each time, and not a word dare be spoken to anyone until the sun has risen. Neither dare the sick person speak to anyone till after sunrise; nor eat pork, nor drink milk, nor cross a running water, for nine days. (from The Long-Lost Friend by J.G. Hohman)

Here the silence seems to be an integrated part of the spell, a purification of the operator in the same way avoiding pork or milk might work (as they are foods often associated with unclean spirits and witchcraft).  It might then be comparable to fasting, a way of conditioning the body to respond to magic, or of preparing it for magical action. Other spells use magical silence to maintain a solemness and help maintain focus, as in this one from the Ozarks:

Some hillfolk say that a girl can call up a phantom of the man she is to marry by wrapping a lock of hair with some of her fingernail clippings in a green leaf and thrusting them into the ashes in the fireplace. Then she sits down before the fire. When the hair and fingernails begin to get warm, the ghostly appearance of her future husband is supposed to rescue them from the fire. Sometimes several girls try this at once. The door must be left open, and everyone must maintain absolute silence (Randolph, OM&F, p. 177-8)

This particular spell is rather reminiscent of the Dumb Supper, of course, though much simplified. The Dumb Supper itself is fascinating as a ritual of silence, but is a topic too big to tackle here. And since I’ve already given a good overview of it in my Halloween article from last year, I’ll leave it be for now.

Still other magical performances use silence as a cipher for secrecy, maintaining that certain things must not be spoken of, or at least, not spoken of frequently. Another Ozark account describes the passing of a specific sorcerous power—fire-drawing (or burn healing)—as a ritual wrapped in secrecy:

A gentleman near Crane, Missouri, has enjoyed a great success in relieving the pain from superficial burns. He just blows gently upon the burned place, touches it with his finger tips, and whispers a little prayer. The prayer may be told to persons of the other sex, but never imparted to one of the same sex. This man said he had learned the magic from Mrs. Molly Maxwell, an old woman who lived in Galena, Missouri. Since he could not tell me, I asked a young woman to get the secret words from him. This is what she heard : ‘One little Indian, two little Indians, One named East, one named West, The Son and the Father and the Holy Ghost, In goes the frost, out comes the fire, Ask it all in Jesus’ name, Amen.’ In teaching this prayer to a member of the opposite sex, the healer said, one should whisper it three times and no more. If a person cannot learn the prayer after hearing three repetitions, I was told, “he aint fit to draw out fire nohow !” (Randolph, OM&F, p. 121-2).

This idea of passing on magical powers in secrecy, carefully revealing them only to the chosen, the initiated, or those otherwise deemed “right” by the magician (or whatever higher power is in charge of the spell/tradition) is central to some practices. Others disavow the entire idea of such secrecy, preferring to work almost entirely in the open. Both seem to have their reasons, and both seem to do effective magic, though I will say that as folk magic goes the rule of silence shows up too often for me to ignore it entirely. I prefer to circumvent it by the time-honored technique of trickery, so that if I pass on secret magical knowledge I do so not by telling a person, but by speaking to an object in the room in such a way that anyone who happens to be in the room might well eavesdrop in on the “secret.”

From what I understand, whoever is in charge of magic seems to appreciate trickery as much as he or she appreciates silence. So that works out well.

Thanks for reading!

-Cory

Summary
This episode looks at the particular practices of Voodoo and Hoodoo around New Orleans. We have an interview with spellbook author Denise Alvarado, several excerpts from folkloric and magical texts, and even some music.

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First, my apologies for the sudden cut-off in the interview. That was a technical difficulty on my end, but we still got almost a full 30 minutes of discussion with a stellar guest, so enjoy!

Books
Mules & Men, by Zora Neale Hurston
Voodoo in New Orleans, by Robert Tallant
Black & White Magic of Marie Laveau, by NDP Bivens
Music
All songs were taken from the Florida Folklife collection, and are available here: http://www.floridamemory.com/collections/folklife
The songs were “Crow Dance” and “Oh Mr. Brown,” both sung by Zora Neale Hurston, and “Sissy in the Barn,” sung by the children of Carver Elementary School in 1954.

Guest & Announcements
Denise Alvarado can be found at her website, Mystic Voodoo.

Please also check out her books, The Voodoo Hoodoo Spellbook (soon to be released in an expanded edition by Weiser Books), Voodoo Dolls in Magic & Ritual, and The Voodoo Doll Spellbook. You should also subscribe to her journal, Hoodoo & Conjure Quarterly.

Don’t forget about the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17^th, 2011.  Find out more details about the event and opportunities to come meet us in person at the PPSM2 Website. [Laine respectfully asks that she not be in any photographs, due to privacy concerns—Cory will be happy to wear a wig and pretend to be Laine, however].

I’ll also be at the West KY Hoodoo Rootworker Heritage Festival (event site) teaching a course on “Biblical Magic & Sorcery.”

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Conjure Doctor Magical Supplies
Promo 2 – Lakefront Pagan Voice
Promo 3 – Druidcast

Summary
Today we’re talking about the presentation of witches and other magical folks in popular media (this is NOT a re-do of our Media Mania episode, I promise!)

Play:

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This show mostly comes out of our own fevered brains, though we do mention a number of movies and TV shows, such as:

Disney Movies
Aladdin
Cinderella
Beauty & the Beast
The Little Mermaid
Snow White
Pocahontas
The Lion King

Other Films
The Wicker Man (old one, please)
Sorcerer’s Apprentice
Season of the Witch (boy, waaaay too much Nicholas Cage going on here)
Thor
Secret of Kells
Agora
Burn, Witch, Burn!
Witchfinder General
Suspira
The Craft
Practical Magic
Bell, Book, & Candle

TV
Bewitched
Charmed
Sabrina the Teenaged Witch
Buffy the Vampire Slayer
Supernatural
True Blood
X-Files
The Simpsons (The “Wicca” episode)

Please also consider donating to the Red Cross Disaster Relief Fund, which is currently helping victims of severe weather across the country.

Don’t forget about the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17^th, 2011.  Find out more details about the event and opportunities to come meet us in person at the PPSM2 Website. [Laine respectfully asks that she not be in any photographs, due to privacy concerns—Cory will be happy to wear a wig and pretend to be Laine, however].

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Inciting a Riot
Promo 2 – Iron Powaqa

[NOTE: This is a very long personal entry. It doesn’t really reveal any new information about North American Witchcraft. If you regularly read the blog for its information content, please feel free to skip this entry. Thank you!]

Yet, ah, my path is sweet on either side
All through the dragging day,—sharp underfoot
And hot, and like dead mist the dry dust hangs—
But far, oh, far as passionate eye can reach,
And long, ah, long as rapturous eye can cling,
The world is mine: blue hill, still silver lake,
Broad field, bright flower, and the long white road
A gateless garden, and an open path:
My feet to follow, and my heart to hold.

Edna St. Vincent Millay

If you’ve been a long-time listener and/or reader of New World Witchery, you probably know that I have significant trouble remembering my dreams, or even gaining access to them at all. I’ve gotten plenty of great tips to help me with dreaming, particularly when it comes to the type of dreaming I crave most—dreams infused with magic and witchcraft. I’ve tried herbal pillows, a cup of mugwort tea before bed, mirrors under my pillows, prayer, and dreamcatchers. I’ve kept a journal by my bed to record the few and far between dreams I receive as best I can in the dark—a technique that does at least yield some results, though inevitably I wind up with gaps of several months from one page to the next.

I haven’t tried everything, of course. Deep breathing exercises, focused and guided relaxation to pre-recorded visualizations, Lunesta, and other options are still open.  But I have attempted a number of methods to get into the dream world and really use that space, only to find my marginal successes frustrating in their inconsistency.

Up to this point, I’ll admit, dreaming has bothered the hell out of me. I can’t seem to do it right, or to get what I really want out of the experience.

What I want, of course, is probably the big problem. I have seen for several years now a tendency among witches and magical practitioners to encounter their gods, daemons, spirits, fetches, fairies, and otherworldly entities of choice in dreams. Sometimes the dreams come unbidden—even unwelcome—and seem to be very nearly disastrous for the one having them. I recall Peter Paddon talking about an encounter with the Dark Mother figure which involved a series of terrifyingly bloodthirsty dreams that left him shaken to his core. Which was the point, yes, but it was also unnerving for him. Other very close friends have shared their dreams with the community involving scenes that could come from fairy tales or horror films or an amalgamation of the two.  And always, always, I read with envy their experiences and wonder when it will be my turn.  And ever I sense somewhere there’s a voice saying “Patience. You do not understand, yet.” Those gods, those spirits, those fairies, those beings of that Otherworld, they simply do not want to meet me in dream space. They have given me little fragments of dreams to appease me from time to time, but always I find myself holding me an empty plate, husks, shells, seed pods, or splinters.

Recently, Laine & I went out into the midnight woods to work a little witchcraft. As always, we high-stepped and staggered our way past the outermost portion of the dense tangled wall separating tightly-mown lawns and garden pavers from shin-deep undergrowth and the scratchy whisper of treetops moved by the lightest wind. We lost our way, though we’ve traveled the paths beyond the thicket several times in all seasons. We expected to lose our way because our destination in the woods is an old stone chimney in a small clearing carpeted with periwinkle vines that we both take to be enchanted. Every time we go visit—especially at night—it seems to move in time and space. This visit was no different, and we found that even though we were sure we were close, we couldn’t see the chimney until we turned off our flashlights, took a deep breath,listened to the woods around us, and turned our lights on again. Rising up before us not ten feet away we saw the chimney, waiting patiently. Had it been there all along?

Shortly after Laine and I started working together, we did a guided visualization in which I read a pathworking to her and she attempted to relax and go into a trance-space. For my part, I found the experience calming and pleasant, but not terribly magical. Laine, upon coming “back,” more or less confirmed the feeling. It had been a fine exercise, but not terribly resonant. I have had past-life regressions done by a professional hypnotist several times, and only one seemed to ever click. I’ve tried pathworkings from other magical workers—some of them brilliantly written and full of symbols and keys to spiritual insights—and found that they don’t strike the chord that simply reading a fairy tale from an Andrew Lang or Grimm’s book does.

I’m a very cerebral person, someone who enjoys being in my own headspace tremendously. On any given night when I finally get ready to go to bed, I’ll wash my dishes in the sink, put a few things aside for the next day, and then start thinking about something I’ve read, or seen, or experienced in the past day or two or twelve. I start muttering, framing a discussion with myself—ever a Devil’s advocate, and deeply in love with that role—until I’m finally at full-tilt and thirty minutes or an hour have slipped by. What was to be a midnight bedtime has suddenly slipped to 1 a.m. or later, just because I can’t stop talking to myself about some idea that won’t let go.

I dream of being a teacher, a professor particularly, and helping students make sense of folklore and stories and mythology in their own lives. I dream of making a living with words, of thinking about them and about how people use them. I dream about stacks of books piled high by my bed, poring over papers from pupils which contain threads of brilliance buried beneath mounds of “proper grammar,” and “technical skill.”  I dream of carrying my 1 a.m. conversations into a classroom, a room full of young devils waiting to catch me in a mistake, or catch some respectable author in a mistake, or catch themselves in a mistake. I dream of devilish intellects and diabolical minds which are hungry for new ideas, just as I am.

When it comes to witchcraft, however, the life of the mind falls short for me. Dreams are not the place where my witchcraft works. They help me from time to time, but mostly they only make me confident that I don’t really need dreams. I need real experiences, ones I can’t rationalize away, ones that happen and that jar me out of my perceptions of reality. Experiences that scare me a little, and remind me how much of witchcraft is just overcoming fear.

I’ve told the story before—probably several times—about my accidental meeting of the Black Man of the Crossroads. I had gone out to work a ritual for a completely unrelated entity, and after I emerged from behind my hiding spot, I was startled by the presence of a man in dark shadow, standing directly under a streetlight. I didn’t address him, and instead pretended not to notice who he was. I often look upon that experience as a failure of my own will and a giving in to fear, but at the same time it made me aware of something very profound: it’s all real. Witchcraft, magic, and sorcery are not simply psychological operations for me—they are true, actual experiences that can be fraught with physical danger and which can completely unhinge my notions of expected reality in a split second.

The night not long ago when Laine and I went to the woods, we worked our magic and prepared to go. At the last moment, we decided to do something else, a very particular bit of witchcraft which involved asking for a sign when we finished. Almost immediately the ground just around the chimney started to rustle with the sound of skittering feet. Some of the stones on the chimney started to glow—possibly with the faint moonlight, though I think something else was behind it. And a firefly, the only one we saw at all that night, came out of the dark forest straight towards us. It circled over our heads a while, then flew off again into the dark woods. The experience was immediate and real and we both recognized it as it happened, then continued to be awed by it for hours afterward.

I’ve heard from a number of folks lately who write regularly in the magical community—particularly bloggers—about how they see their experiences and practices being co-opted by casual readers who then turn around and write about the exact same incidents with nary a nod to their witchy progenitors. I understand that frustration. Many people in the magical community work incredibly hard to establish a functional practice of their own. Jumping in feet first without doing all the work of establishing such a practice, without making that journey independently, can lead to a shallow type of witchcraft. Something which may look mysterious and magical on the surface, but which ultimately crumbles when poked and prodded by more experienced and knowing fingers.

But I also understand the other side of the equation. For those who are—more or less—plagiarizing witchcraft from other witches, it may be because they finally found something that works for them. Or in many cases, it may be that they’ve found something that they think finally works for them, and in their enthusiasm they wind up stepping on a lot of toes putting this new-found practice into place. In those cases, however, I think what the new folks are really finding is their own starting point, a launching pad into deeper witchcraft. One day they may discover that they have gone in a completely different direction and now they are writing about practices which other newbies are co-opting to form their own loose foundations. It doesn’t make the plagiarism right, but it does put it into perspective.

I leave in a few days to continue the pursuit of a dream. I’ll be studying and reading and engaging in linguistic deviltry. I’ll be spending time in one of my favorite cemeteries anywhere (this article is peppered with photos from this gorgeous graveyard). I’ll be going into woods and waiting at darkened crossroads to see what turns up. I’ll be carrying mojos to help with study, personal mastery, and prosperity. I won’t be putting mirrors under my pillow, burning incense to help me astrally project, or playing pathworkings on my iPod. I will be looking for passionflowers and sassafrass roots in the woods. I won’t be invoking four elements, calling on a nameless God and Goddess, or using an athame. I will be asking my ancestors for help, and using my playing cards to find out what they say.

I will be practicing my witchcraft, which comes from my experiences.  It involves meeting a Man in Black at a crossroads, physically fighting my way through brambles and poison oak, looking a coyote or a buck dead in the eyes at twenty paces.  It relies little on dreams, which I have only recently come to understand.  It doesn’t bother me anymore that I don’t have dreams rife with witchcraft, because that doesn’t fit who I am. It works amazingly well for others, but not for me.  What works for me is going to real graveyards at midnight, real forests under the light of a full moon, real crossroads where unexpected visitors can turn up at any moment.  I’ve still got the kind of witchcraft that lives in my feet and hands, my eyes and breath, and it is my own brand and it is beautiful to me and it works for me and…

And if someone takes what I do and runs with it, if I see half a dozen blogs on North American folk magic appear in the next six months, if I read about people going into forests which seem to shift and change as in fairy tales, well that’s okay. We’re all making our way, and I’ve got miles to go before I sleep, too.

Thanks for reading, and I’ll talk to you all soon…

-Cory

[Special Thanks to those I consider my teachers. They have influenced me profoundly whether they know it or not: Sarah Lawless, Stephanie Palm, Morgaine, Janus, Mrs. Graveyard Dirt, Robin Artisson, Peter Paddon, Gar Pickering, Vance Randolph (& dozens of other folklorists), Cat Yronwode, Juniper Cox,  Zora Neale Hurston, Concha, Brujo Negro, and far too many others to mention here. Without them, I wouldn’t be here today.]

In my Spelled Out section of Podcast 30, I gave the recipe and basic uses of a conjure formula called War Water. For those who didn’t have a pen handy, I thought now would be a good time to provide a little of the provenance, process, and practice surrounding this mixture.

War Water, which is also commonly called Mars Water or Iron Water, is in its most essential form, simply water in which iron has been allowed to rust. The presence of iron in the water gives it a reddish-brown hue, looking a bit like blood even in some cases. Draja Mickaharic makes a good case for why iron’s presence in the water empowers it:

“Iron is the metal of the planet Mars, the planet astrologers credit with ruling warfare and combat, as well as sex. Used either for defense or attack, war water is a strong carrier of the negative emotional energy used in magical battles” (Century of Spells, p. 27).

Mickaharic also points out that the formula was originally used to treat anemia (an iron deficiency in the blood), though far better treatments are now available. Cat Yronwode notes on her site that the Martian association indicates that it is not originally an African recipe: “Since the Roman god Mars was the god of war and his symbolic metal was iron, it seems pretty clear that War Water is a European contribution to hoodoo” (“War Water” par. 1). Despite its origins, however, this particular magical mixture is firmly planted in hoodoo and conjure practice now.

So how does a person make War Water? Almost every source—except one—agree that the basic recipe involves putting cut iron of some type into a container, covering it with a bit of water, and letting it rust. There are plenty of variations, sometimes depending on the intent, and sometimes just depending on who’s telling you how to make it. Judika Illes breaks down the formula by intent:

Protective War Water

• Iron nails (cut iron), ones that rust easily
• Enough water to cover nails in a mason jar
• Let rust for about 7-10 days (open periodically to allow oxidation)
• Keep adding water as the rust builds
• Strain and use as needed (but discard if bacteria form)

Malevolent War Water

• Thunderstorm water in a jar
• Rusty nails, sulfur, and urine

(Encylopedia of 5000 Spells, p. 1080)

This formulation is essentially the same as the one found in Draja Mickaharic’s Century of Spells, though Mickaharic’s version is a bit looser, calling for about 3/4 pound of cut iron nails in a 2 quart bottle. These are covered with tap water and allowed to rust. After the rust begins, more water is added, and the bottle is covered (though occasionally uncovered for rusting purposes).

The alternative recipe comes from the normally quite reputable Zora Neale Hurston’s “Hoodoo in America,” in which she describes War Water as “Oil of Tar in water (filtered)” (p. 412). Oil of Tar is essentially a thick distillate of creosote or burned pine resin—which is carcinogenic and dangerous. A reasonable substitution for Oil of Tar would be turpentine, another pine distillate with slightly less caustic properties. However, almost every formulary I found other than Hurston’s had separate distinctions for War Water and a formula called “Tar Water,” which is much more like Hurston’s recipe and which is used to remove psychic sludge from one’s life. I would then conclude that Hurston recorded the Tar Water recipe as a War Water recipe in error, or quite possibly an editor inserted this formula without knowing the difference (which commonly happened to Hurston’s work).

There are also additional ingredients that you can add to the water to help “flavor” it for your magical purposes. One of the most common additions is Spanish moss, a dense vegetal beard which covers trees in the Deep South. Once it begins to rot in the liquid, it turns the mixture black and gives it a decaying scent. Adding sulphur or gunpowder would also give it a powerfully aggressive and dangerous vibe. My teacher, Stephanie Palm, makes a formula that basically takes Mississippi River water and turns it into War Water with these sorts of additions in it, which she calls “Swamp Water.”

Once you have War Water, how do you use it? There are several methods for deploying this water, depending on just what your final intent might be. If you only intend to use the most basic rust-water formula for protective purposes, here are some ways you might apply it:

• As an addition to a spiritual bath
• As a wash for the outside of your home or business
• As a sprinkle for any letters or papers you might be sending out to someone hostile to you (such as legal papers)

The most common use of War Water, however, is as a component of psychic warfare. Cat Yronwode says of it:

“To use it, you shake a bottle up and hurl it at the doorstep of your enemy, where it should break, leaving a rusty, dangerously sharp mess for him or her to step in. When i was a young woman coming up in the East Bay in the 1960s, War Water was used by fractious root workers to declare occult war on each other. Since these folks were already at odds to the extent that they could not simply walk into each other’s yards and smash the glass bottle on the doorstep, they would make “drive by” attacks, rumbling through the residential streets of Oakland in the midnight hour and tossing bottles of War Water into the yards of their enemies, like occult Molotov cocktails. Ah, those were the days …” (“War Water” par. 4).

In Jim Haskins’ Voodoo & Hoodoo, he says that to use War Water you should “obtain the nest of a dirt dauber, break it apart and mix it with graveyard dirt. Put the mixture in a bottle with War Water and shake it up. Smash it on the person’s walkway” (p. 130).  Hurston does not mention smashing the bottle, but she does call for sprinkling it in front of an enemy’s house. She also provides a secondary method which requires that you “take a fresh black hen’s egg, make a hole big enough to get the egg out and take the names, pepper sauce and mustard and fill the egg up and soak it in War Water for nine days and throw ito ver the house, and it will cross the house and they will have to move away” (“Hoodoo in America,” p. 375).

As a final note, if you are considering starting a psychic war, Draja Mickaharic makes a good case for having sturdy defenses in place before beginning any attack:

“If you are going to declare psychic war on someone you should mop your stairs, porch, doorway, and any outside surfaces of your home on which anything can be cast or thrown before you begin the war. This ensures that you will be protected when the other person’s inevitable counterattack comes. In most cases War Water will cause any spell which is placed on your doorstep to rebound instantly to the sender.” (Century of Spells, p. 28)

So that’s War Water. My own personal inclinations with this water would be to use a railroad spike, coffin nails, and urine in a jar for defensive and protective magic, while perhaps using coffin nails, goofer dust, red pepper, sulphur/gunpowder, and Spanish moss for a more aggressive formula. But that’s just me, and quite frankly I have yet to need either of these formulas. My only real experience with War Water thusfar is as a spiritual bath for protection, and in that case only in it’s iron-and-water form. It seemed to work fine, so unless the need for a more advanced concoction presents itself, that’s probably as far as I’d take it.

If you have used this formula or one like it and want to share, please do.

Thanks for reading!

-Cory

Today I have some very fun events to share with y’all about events coming up later in the year.  These will be opportunities to meet with one or both of your New World Witchery hosts, as well as to meet and greet other great people as well.

The Second Annual Pagan Podkin Supermoot
We mentioned this in our last episode, but both Laine and Cory will be attending the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17^th, 2011.  This is a gathering of Pagan and witchy podcasters from across the continent (we even have Canadians coming!), and there will be a big meet-and-greet on Saturday, Sept. 17^th, at the Omen store. Fans are encouraged to come out and meet us, ask questions, be horribly disappointed in how boring we really are, etc. Some of the other podcasters who will be there include:

• Velma Nightshade – WitchesBrewHaha
• Fire Lyte – Inciting A Riot
• Gillian Chase – Iron Powaqa Radio
• Oraia Sphinx - Media Astra ac Terra
• Scarlet - A Lakefront Pagan Voice
• Saturn Darkhope – Pennies in the Well
• Christian Day – Hex Education
• Peter Paddon – The Crooked Path
• VII – Magick and Mundane
• Mojo & Sparrow – The Wigglian Way
• GreyWolf MoonSong – A Pagan Heart in Maine

Other podcasters may come, too, though they haven’t been able to confirm yet. There may be workshops and classes as well, though details are still being worked out at this point. We will probably also have a group lunch that day which fans will be able to attend, too.  If you want to stay up to date on happenings with this event, check out the PPSM2 Website, and watch for tags like #ppsm2 on Twitter and Facebook.

A note on this event: While we both want to meet our fans and get to know you all, we do please ask that you not take any photos of Laine—she is still in the broom closet and can’t risk exposure. We’ll try to come up with something clever to allow you to still get a photo (maybe Cory in a wig or a sock puppet of some kind), but we hope you’ll understand about this issue.

West KY Hoodoo Rootworker Heritage Festival
This event will be taking place the weekend following PPSM2, from Sept. 23-25, 2011. It’s going to be focused on Southern Conjure practices, with an emphasis on hoodoo, rootwork, Pow-wow, granny magic, Vodoun, and Santeria/Lukumi. Some of the guest presenters will be:

• Jack Montgomery, author of American Shamans, NWW friend & interviewee
• Stephanie Palm, owner of Music City Mojo and Cory’s conjure teacher
• Temperance, owner of Temperance Alchemy and magician, healer, & interfaith minister extraordinaire
• Cory, from New World Witchery (hey, that’s me!…still not sure what I’m going to teach, but I’ll post that as soon as I figure it out)
• Telling Point, a musical act featuring a deep tribal rock sound

This festival is still in its early planning stages, but it will likely be growing and adding new guests, performers, and workshops between now and the end of summer.

The Heritage Festival is put on by the Spirit of the Earth Church and will take place near Hopkinsville, KY. It’s a multi-day camp-out type of festival, so be aware that you’ll need to bring your own tent or find a hotel nearby.  Cory will definitely be attending at least part of the weekend.  For more information, check out the event website. Updates will likely be made frequently, and we’ll try to mention it again as time gets closer for it.

There may be other events we mention or post as time goes on, but for now these are the two places you will be able to find at least one of us in person.

Hope to see you all soon!  As always, thanks for reading!

-Cory

Summary
This episode is all about the magical professions found in folk and fairy tales. Laine discusses weaving in WitchCraft, and Cory looks at iron and War Water in Spelled Out.

Play:

-Sources-
The Element Encyclopedia of Witches & Witchcraft, by Judika Illes

Some of the fairy tales and folklore we reference are:

• “Snow White & Rose Red” – Grimm Bros.
• “Hansel & Gretel” – Grimm Bros.
• “Rumpelstiltskin” – Grimm Bros.
• “The Goose Girl” – Grimm Bros.
• “The Girl without Hands” – Grimm Bros.
• “The Fisherman & His Wife” – Grimm Bros.
• “The Fisherman & the Djinn” – Arabian Nights
• “Hephaestus & Aphrodite” – Greek Mythology (from The Odyssey, Book 8, starting around line 250)
• “Wayland the Smith” – Teutonic Mythology
• “The Golem” – Czech Folklore
• “Tubal Cain, the First Blacksmith” – Biblical Lore
• “Burn, Witch, Burn” –Movie from 1962, based on book The Conjure Wife, by Fritz Leiber
• The Green Face – Book by Gustav Meyrink
• “The Gingerbread Man” – American Folktale

We’d like to ask our listeners to consider giving to funds like the Tuscaloosa Disaster Relief Fund or the Heart of Missouri United Way in light of recent natural disasters in those areas.

Please also consider donating to the Red Cross Disaster Relief Fund, which is currently helping victims of severe weather across the country.

Finally, both Laine and Cory will be attending the Second Annual Pagan Podkin Supermoot in Salem, MA, on the weekend of Sept. 17^th, 2011.  Find out more details about the event and opportunities to come meet us in person at the PPSM2 Website. [Laine respectfully asks that she not be in any photographs, due to privacy concerns—Cory will be happy to wear a wig and pretend to be Laine, however].

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – The Infinite & the Beyond
Promo 2 – Lakefront Pagan Voice
Promo 3 – Pennies in the Well

North American history has a funny relationship with iron.  On the one hand, iron is largely behind the early expansion that allowed Europeans to dominate the continent so completely with weapons, locomotives, and durable goods and architecture.  On the other hand, it has also been a curse used to inflict injury and death on undeserving people and leading others to rip the very soil of the land apart in search of it.  So maybe it’s not so much of a “funny” relationship as it is one fraught with difficulty and complexity.

American folklore, however, has largely good things to say about iron.  It’s a powerful anti-witchcraft charm and can be used to repel things like wicked fairies attempting to replace a baby with a changeling.  It can come in the form of nails, railroad spikes, horseshoes, or even just random flakes falling as refuse from a blacksmith’s anvil.

Today I thought I’d look at a few of the bits of folklore regarding iron.  Before we look at the New World side of things, though, let’s look at iron in a slightly older context: Roman superstition.

“The taboo on iron dates from the beginning of the Iron Age when religious conservatism forbade the use of the strange new material in place of the usual bronze. It has been suggested that the magic significance of iron arose from its susceptibility to magnetism which, as the superstitious Romans often believed, it derived from witchcraft” (from Taboo, Magic, Spirits, by E.E. Burriss)

Here we see that iron is associated with witchcraft and has a somewhat negative reputation.  Even the Romans, though, were not averse to using witchcraft to fight witchcraft, and so iron became a de facto tool for combating wicked witchery, and by extension, any other harmful supernatural force (ghosts, demons, fairies, etc.).

Other cultures picked up the thread (or started their own threads), seeing iron as a powerful magical tool.  African, pan-Celtic, and Northern European cultures all had particular beliefs about iron and its more enchanted properties, so it probably surprises no one that the Old World traditions regarding iron became the standard beliefs in the New World.

So what are those New World beliefs?  Let’s look at some examples from a few different areas:

From the Colonial Period, South Carolina
In the Joshua Gordon “Witchcraft Book,” (also sometimes called a Commonplace Book) dated from 1784, there is an example of the type of charm typically imported to the colonies from places like England and Ireland in which a heated iron is used to scald milk from a bewitched cow in order to undo witchcraft:

“A cow losing milk could be cured if its owners would ‘take a heather belonging to a box Iron, put it in the fire, and make it Red hot [and then] take the milk of the cows thats hurt [and] power [i.e., pour] on the hot iron repeating the names of the blessed trinity’” (from “ Magic, Astrology, and the Early American Religious Heritage, 1600-1760,” by Jon Butler in The American Historical Review).

This method is commonly found in folktales from Appalachia, such as the next entry.

From the late 19^th- or early 20^th-century, Tennessee (Appalachian foothills)
Again, a hot iron is used to scald milk and thus undo bewitchment:

“Another case of the use of heat, combined with iron and steel, is shown in the following account, also resulting in injury to the witch and her exorcism. Lewis Hopkins, formerly of Big Creek just beyond the park bounds [The Great Smoky Mountains National Park] told this unusual tale:
My grandmother’s folk had a cow and she give bloody milk.  An old lady, a Phillips, was accused of being a witch. So they got to talkin’ to Sam Evans who said he was a witch doctor and knowed about witches. The witch doctor told the folks to put a baker lid [i.e., the lid of a Dutch oven] in the fire. So they pecked it on with a reap hook [like a scythe or sickle]. So this old women Phillips come to this old man Evans and raised a fuss with him about tellin’ him what to do. They got into a fight and this old man pulled her dress up and they saw the pecks where they was a reap hook a-hackin’ at her. [But] she jumped out and got away from him” (from A Tennessee Folklore Sampler, by Ted Olson, et al).

Other cases of heated irons being used to procure magical results also abound, as we shall see momentarily.

From the 19^th-century, Mississippi
In some places, iron implements are not so much valued as remnants of iron from a blacksmith’s shop.  Here is one account of “anvil dust” as it relates to Southern conjure practices:

“Anvil dust is also greatly valued as conjure material. One educated blacksmith of Columbus, Miss., tells me that people are constantly coming into his shop to get the black flakes that fall from the hot iron when it is pounded, although they always look ashamed and give a fictitious reason as to why they want it” (from Folk Beliefs of the Southern Negro by Newbell N. Puckett).

This anvil dust is basically iron filings or flakes, and can be found in hoodoo practice as food for magically empowered lodestones.  Or it can be used to help create a cursing formula known as War Water (I’ll hopefully address the creation of this product in a separate post).  Interestingly, these two uses would seem diametrically opposed, with one being the food for an attracting magical fetish, and the other being an ingredient in a banishing potion. I would assert, however, that in these cases the iron serves a similar function on a magical level—with the lodestone it helps broaden the field of attraction for the stone while simultaneously running bad luck away, and in the War Water it’s repelling evil.  So in both cases, there is an element of something being turned away.  That is simply a way for me to reconcile these differences, however, and my come down to rationalization.

From the 19^th- or 20^th- Century, Ozark Mountains
Old favorite of New World Witchery, Vance Randolph, lists several methods for using iron as a magical tool (I omit the horseshoe lore which I have previously covered in another post, however):

• “Nails taken from a gallows are supposed to protect a man against venereal disease and death by violence. Country blacksmiths used to secure these nails and hammer them out into finger rings”
• “A little iron wire worn as a necklace, according to some power doctors, will protect a child from whooping cough”
• “The water in which a blacksmith cools his irons is supposed to be good for witched cattle and is  sometimes given to human beings also, particularly children” (from Ozark Magic & Folklore, by Vance Randolph)

The last method mentioned is one I found repeated in several sources.  The power and provenance of “anvil water” or “slack water” seems to be well known across several cultures.

From the 20^th-century, Illinois
To illustrate my point from the last section, I thought I’d share a bit of folklore from the Midwest, collected by ethnographer Harry M. Hyatt (who famously collected much of the lore about Southern conjure and hoodoo practices):

• “A piece of old iron hung over the front and back door prevents the spirit of the recent dead from haunting you”
• “Five nails driven into the trunk prevent the fruit from falling off the tree.  ‘My father did this when fruit was dropping off: drive those old- fashion square iron nails in the tree to hold the fruit on the tree. Never use wire nails; it must be the old iron nails’”
• “Water from the tub in which a blacksmith cools hot iron is a good wash for the sore udders of a cow”
• “A broken-winded horse (a horse with heaves) becomes well, if given water in which a blacksmith cools hot iron”
• “Your looks will be improved if you wash your face frequently with the water in which a blacksmith cools hot iron”
• “Slack-water, the water in which a blacksmith cools hot iron, is a good wash for poison ivy” (from Folklore of Adams County, by Harry M. Hyatt).

The first two bits are interesting, especially with the death connection, but the last four show that the slack water was considered a sort of cure-all magical formula.  I don’t know about you, but I think I need to make friends with a blacksmith, and quickly!

That’s it for iron, for now at least.  What I’ve written here is only the tip of a very large and ferrous iceberg.  As I said, I didn’t get into the related topic of War Water in the hopes it will appear in another post at a later date.  And I also didn’t touch on the lore of blacksmiths, specifically, as I hope to cover that in some depth later (our next podcast will have a bit about them, in fact).

If you have any local or family lore regarding iron and its magical properties, I would love to hear them!

Thanks for reading,

-Cory

Summary
Today we talk with author and American folk magician/shaman Jack Montgomery.  Then we have some listener feedback and a few announcements.

Play:

-Sources-
American Shamans, by Jack Montgomery
Strange Experience: The Autobiography of a Hexenmeister, by Lee Gandee
Fifty Years as a Low Country Witch Doctor, by Sheriff J. E. McTeer
High Sheriff of the Low Country, by Sheriff J. E. McTeer

If you would like to donate to the Japanese relief effort, here is the Peter Dybing page we mentioned in the show.
Please also consider donating to the Red Cross Disaster Relief Fund, which is currently helping victims of the Alabama Tornado.

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Irish & Celtic Music Podcast
Promo 2 – Dr. E’s Conjure Doctor Products
Promo 3 – Magick & Mundane
Promo 4 – Forest Grove Botanica

In Blog Post 126 we looked a little bit at the Devil as a folkloric figure in American witchcraft.  One of the questions I received in response to that post was, “but how do I meet him?”  Is the Devil an entity anyone can just summon up?  Do you have to be careful to call the “right” devil so as not to wind up with more on your plate than you can handle?  And if you do meet the Devil, how do you come away with your soul intact (assuming you want to)?

Today I thought I’d look at some of the ways, folklorically speaking, that people have been known to get into contact with the Devil or other “dark” spirits.  Some of these are based on old European folk traditions, and some call a figure which may or may not be the Devil, but which certainly shares traits with him (trickster nature, otherworldly knowledge, granting of gifts, etc.).  A word of warning before we dive in, though: Do NOT attempt any spiritual summoning work or diabolical contact without the proper precautions—while dark spirits can be powerful allies, they also can have a dangerous side and should be treated with respect and caution.

So, with that being said, let’s look at some of the main ways to meet your devil.

Invocation & High Magic

If you’ve ever read Christopher Marlowe’s Faustus, you’ll be quite familiar with this method.  In this late 16^th century play, Dr. Faustus (quite possibly based on a real person), learns the art of high magic and uses a magic circle to call forth a devil named Mephistopholes, who will act as his servitor on Earth in exchange for his soul.  He seals his pact with blood, and pretty much gets what he wants for a while (including Helen of Troy), then gets dragged off to hell for his final punishment.

In Marlowe’s version, the imp is a distinct entity, and in some versions of the legend he takes on the form of a dog or other animal to serve Faustus as a familiar.  Shakespeare, contemporary to Marlowe, also knew a bit about diabolic invocation through high magic.  In his Henry VI, part 2, Shakespeare demonstrates a different version of how such a meeting might go.  In Act I, scene iv, a conjurer named Bolingbroke summons the spirit of a devil named Asmath into a witch named Margaret Jourdain (based on a real woman and accused witch named Margery Jourdayne), then proceeds to interrogate the demon for information.  He dismisses the devil just before royal authorities break in and arrest everyone present for heresy and treason.

So here we have two methods inherited from the grimoire traditions of old Europe: direct appearance and possession.  Owen Davies gives an excellent overview of these traditions in his appropriately titled Grimoires: a history of magic books.  These late-antiquity and medieval methods of making contact with nefarious forces also found popularity in the New World, mostly through grimoires like the Grimoire Verum, Albertus Magnus’ Egyptian Secrets, and derivative texts drawn from such sources.  These tomes influenced magical systems like Pow-wow and hoodoo, though the specifically diabolic elements were often highly diminished by the time they reached the hands of folk practitioners.  The exception to this is that the seals found in the Sixth and Seventh Books of Moses were still used for magical purposes, and several of those seals are specifically designed to invoke diabolic aid from entities like Mephistopholes and Leviathan.

Should you get the urge to perform any of these types of invocations—and I reiterate my warning about being prepared and knowing what you’re doing first—here are several rituals you might try:

• The Grimoire Verum – This text says that America is ruled by the devil Astaroth, whose sigils are included for your invocational purposes.  Please note that you should probably learn a little bit about basic Solomonic invocation and banishing from the Key of Solomon first, though the Grimoire Verum does give a little instruction in these areas as well.
• The Sixth & Seventh Books of Moses – There is a lot less instruction here than you would find in some of the other grimoires, so if you’re not versed in summoning and dispelling, you may need to look elsewhere.
• Dr. Faustus – Here is the text used by Marlowe for his Faustian invocation.  Bear in mind that this was designed to be staged, so use it more as a guide than a rote ritual to be followed.
• Henry VI, part 2 – Shakespeare’s text for invocation and bansishment.  Take with the same grain of salt you used with Marlowe’s work.

Meeting the Devil

On the more folkloric side of things, the common method for contacting a devil of some kind involves a journey to a liminal or wild place where he is thought to reside.  In most cases, the Devil can be found either at a crossroads or in a forest of some kind, though there are exceptions (many modern stories of meeting the Devil involve transportation or big cities, e.g. Robert Bloch’s Hell-Bound Train, Ray Bradbury’s Something Wicked this Way Comes, and the cult film Rosemary’s Baby).  Probably the most famous ritual is the crossroads ritual, which I’ve mentioned here before.  As I’m planning to do an article on the crossroads as an independent magical space, I won’t go into great detail, but rather just say that Cat Yronwode has a great entry on the crossroads for those who are interested.

The forest or wild place meeting is a common folkloric theme across many cultures.  There are, of course, the Teutonic tales of meeting various wild spirits or devils in the forest, as in the Grimms’ tales of the Devil (see “The Devil’s Sooty Brother,” or “The Devil’s Grandmother”).  There are biblical precedents for these sorts of meetings as well—Moses encounters the burning bush in the desert, which is at least terrifying if not outright diabolic.  Three of the gospels also recount the story of Jesus being tempted in the desert (an analog for wilderness in biblical terms).  American folklore picks up this thread, and stories of meeting the devil in wilderness are quite common.  “Young Goodman Brown,” by Nathaniel Hawthorne, features such a meeting, and at least one scholar has brought the idea into the twentieth century by suggesting that “Men in Black” sightings associated with UFO’s in rural areas may be connected to devil lore.

The other alternative to the forest meeting is the graveyard meeting.  Usually in this version of the story, the person meeting the Devil must also do battle with him.  It can be a battle of wits, but just as often it is a physical wrestling match which parallels the interior struggle of the person confronting his or her fears by meeting the Devil in a graveyard in the firstplace.

So how does someone put this kind of meeting into practice?  Will devils always show up in graveyards after dark?  Will someone wandering in the forest or through a crossroads inevitably meet a Man in Black of some kind?  Sadly, I have no answers here.  All I can say is that if you’re truly moved to attempt these sorts of rituals, the Devil tends to show up in some form or fashion.  So if you’re interested in pursuing this line of contact, you could:

• Attempt the Toad’s Bone ritual, which terminates with a graveyard wrestling session or a bout in a river
• Give the Greased Plate method a try (mentioned in Blog Post 50 and found in The Silver Bullet, p.24)
• See what happens if you do a Crossroads Ritual for a certain amount of time
• Or, just wander to any of these kinds of places, swear yourself to the Devil (or in many cases, against God), and call out to the Devil to come and offer you terms of some kind—a new skill, riches, knowledge, etc. in exchange for service or something intangible like, oh, say, your soul.

One final thing I should mention is that the best-case scenario in many of these stories usually involves a person quick-witted enough to outsmart the Devil.  So always be aware of just what you say to any devil you meet, and make sure you leave loopholes for yourself if you promise them anything.  They seem to enjoy a good trick, so it’s a win-win if you can outsmart them.

Again, please be careful with this sort of magic. It has the potential to be dangerous, and at the very least it’s a little intense and can run you afoul of the law if you’re not cautious (loitering at crossroads or in graveyards tends to get the police rather grumpy).  If you do have any good experiences with this sort of work, though, please share!  I’d love to hear it!

Thanks for reading,

-Cory

A Hornie Fellow

Stones and bones, brooms and fire.  In the olden days, the night before May 1^st was spent burning brooms or effigies of witches in big bonfires to ward off evil.  Witches were thought to gather at the Brocken, a mountain in Germany where they held their strange revels around infernal fires of their own.  Dead things might come galloping up out of their graves to follow the witches and join in their wicked revelry.  Wild storms preceded and followed the witches and the Wild Hunt on their nighttime gallivants.

It’s terrifying stuff, but like most fairy tales, people don’t really believe in it anymore.  But maybe they should.

I’ve loved Walpurgisnacht since I first started observing it as a complementary holiday to the more often observed Beltane or May Day.  I even did a post on it last year, which has been one of my most popular posts to date, actually.  This year, the group I do my social witchcraft with celebrated Walpurgisnacht together, and it may have been one of my favorite gatherings to date.

It started with a bonfire in a park about 500 feet from a big Boy Scout campout.  Or, rather, it really started the day before when I am sure I piqued the curiosity of a few neighbors by hiking into our local woods, dropping handfuls of something powdery and muttering to myself at certain locations on the forest perimeter, then emerged moments later with a big, heavy object under my arm.  I spent the rest of the day piecing together all of the elements I would need to fulfill my duties at Walpurgisnacht—sorting candles, making magical gifts for my co-coveners, bringing the appropriate skulls and bones and broom and stang down to my car under cover of darkness so I wouldn’t have to drag them out the next day while the neighbors looked on (they already had enough reason to look at me funny, why add to that?).

When I pulled into the camp, the scouts were swarming.  As I struggled to gather some firewood from a rather flooded site, a number of the boys approached, waving glo-sticks and flashlights and demanding (in a charmingly pirates-and-lost-boys way) “Who goes there?!”  Apparently some older kids had been running around trying to scare them earlier, so I had to vouch that I was not, in fact, a “robber” as they put it.

New Brooms Against an Old Tree

By the time our leader  had arrived, the scouts had pretty much removed themselves to the far side of the camp and were engaged in what looked like a snipe hunt (bless ‘em). We  got the fire going and arranged everything we would need for the night.

I can’t say too much about what happened next, but I will say that the following things may have been involved:

• Black-strap Molasses Rum offerings
• Leaping the fire on a broom
• Hedge-Crosser’s Smoke from Forest Grove Botanica
• An exchange of several magical gifts
• I may have worn lipstick at one point

Because it's just not a party until someone breaks out the ram's skull...

Walpurgisnacht proved to be a great night for a few witches to gather around a bonfire, calling upon the dead, riding brooms, leaping through flame, and generally doing all the things the fairy tales say.  We may not have had storms on the Brocken, but the winds definitely started rising before all was said and done.  At one point, I very seriously had to say, “If you hear the sound of horses’ hooves, drop to the ground and don’t look up.”  Maybe it was just my imagination at that point, but the air certainly seemed ripe with witchery.

So, what did you do on Old May Eve? (Or the next day, for that matter.)

-Cory

One of the longest-standing charges against witchcraft in the New World (as well as the old) is its inherent alliance with diabolic forces.  A person simply could not be a witch without being bound in some way to the Devil or one of his minions, according to popular conceptions which remain strong even today.  The notion of witchcraft as a Satanic practice is, of course, inaccurate—many Satanists have nothing to do with witchcraft, and many witches have nothing to do with Satan (that name here being used for the Adversary of the Judeo-Christian God).  There are certainly Satanic witches, just as there are Jewish witches or Christian witches.

I prefer to draw a distinction, though, between Satan and the Devil (or devils in general, the capital “D” being used when referring to a singular entity).  In most cases, Satan appears in biblical lore as a being concerned with the overall cosmology of heaven and earth, leading wars against God, and presenting deep philosophical and theological complications into the story of Creation.  Devils, on the other hand, are creatures interested in particular individuals, usually offering them power or temporal gifts in exchange for a soul, a service, or as a reward for exemplary cleverness.  They stem from myriad sources, including the Teutonic Teufel, the trickster spirits of African and Native American mythology, the Norse Loki, and British devil-figures like “Old Nick.”  Today, I’ll be looking at the Devil and his role in American witchcraft, particularly his place as an Initiator and a Trickster.

Devil as Initiator

I’ve already somewhat covered this in our post on Initiation, but the Devil (or one of his guises) functions as a primary point of contact for aspiring witches looking for ways to join the Otherworld.  While this initiation does often feature some distinctly anti-Christian elements, such as the inverted recitation of the Lord’s Prayer, the Devil’s role in such inductions tends to take on the tenor of a patron or godfather.  The Devil “sponsors” the initiating witch, usually offering a physical or magical token in exchange.  Some of these gifts include a familiar imp, spirit, or animal – See “Devil beetle bleeding toe” by Davies, or

exceptional magical and/or physical ability (such as the tale of the crossroads by Tommy Johnson, or any of the accounts of gamblers using the crossroads ritual in Harry M. Hyatt).  What the witch herself offers the Devil varies a bit.  Some examples are:

• The life of someone near to her – “I am told, by women who claim to have experienced both, that the witch’s initiation is a much more moving spiritual crisis than that which the Christians call conversion. The primary reaction is profoundly depressing, however, because it inevitably results in the death of some person near and dear to the Witch” (OM&F, p. 268).
• Her family – As happens, for example, in the Appalachian story of Jonas Dotson, a young man whose granddaddy and daddy were both preachers who decides to become a witch.  A very specific ceremony is laid out in the book, involving the use of stolen rams, toad’s blood, a pewter plate, a silver bullet, and an incantation.  He undergoes the initiation rite three times before it “takes” and the Devil makes him a witch (or in the context of the story, a conjure man).  Basically, he must untie the bonds of family in order to become a magician, and each initiation separates him further and further from those family members.  (Davis, p. 22-25)
• A bit of her own flesh or blood – “If, through a pact, the devil is granted your soul in exchange for some talent, gift, or magical power, it is thought that he then receives some gift of the body in return.  This could be a fingernail or even a withered finger” (SC&W, p.164).
• Her immortal soul – This is probably the most common story, and is what is frequently meant by “selling yourself” to the Devil.  In Vol. 2 of Harry M. Hyatt’s magnum opus on hoodoo folklore, a ritual for meeting the Devil in the form of a tornado at the crossroads ends with “An’ when he [the Devil] gits dere he tells them [the person at the crossroads] exactly whut tuh do, an’ dey’ll dance with him. Dat’s whut chew call sellin’ yo’self to de devil” (Hyatt, p.1346)
• A person’s soul even after death.  W.J. Hoffman recounts a Pennsylvania-Dutch legend about a miserly man known as “Old Kent” whose death was presaged by all manner of supernatural occurrences, such as a murder of crows rapping at the windows. After he died, his wife heard such rapping frequently, so often in fact that no guests would stay the night and eventually she had to abandon the house altogether (Hoffman p. 34-5)

In many of the tales of the Devil as initiator, he also takes the new witch’s name down with a pen in a great black book, signifying the entry of the witch into a long line of witches whose names fill the book’s pages.  He is often quite terrifying to those who encounter him.  One account of a witch’s initiation witnessed by a couple of country men out in the woods describes him thus:

“Neither me nor Jeff had ever seed the Devil, and we couldn’t believe our eyes, but it must’ve been him.  He had horns just above his ears, his feet had hoofs like a deer, he had a long tail like a cow, and fiery eyes that looked like two boiled eggs.” (Davis, p. 17)

Quite frightening, no?

The gifts gained by becoming a witch through compact with the Devil often must be exercised regularly in order to remain potent.  Lapsing in witchcraft seems to lead to torment on the witch’s part if the Devil finds that she’s not been keeping up her end of the bargain by using her powers.  I would posit that while the folklore here superficially portrays the Devil as a cruel master, he may instead be a necessary goad.  After all, what great musician or momentous artist ever became who they are without practice?  Again, the Devil may be a stern teacher at times, but one that provides the necessary impetus for improvement in one’s craft.

In all of these particular aspects—mentor/sponsor, gift-giver, book-keeper/librarian, school-master—the Devil rather reminds me of a faculty member at a university, taking a student under his wing, and helping the young witch succeed in her field of calling.  But that may just be thoughts spurred on by my gearing up for graduate school again.  Because imagining the Devil as some doddering old professor is foolhardy at best.  He is, of course, more dangerous than I give him credit for.

Devil as Trickster

Tricksters are common in a number of cultural mythologies, and often have somewhat unsettling or frightening sides.  Because of these attributes, the Devil makes a perfect candidate for chief trickster in many folk tales.  Just as often as he tricks someone, though, the Devil also gets tricked or outwitted in some way.  This flip-side to his role provides a number of amusing tales, but I tend to think there’s a subtle willingness to play the fool on the Devil’s part, making the whole scenario one big trick in the end.  But I’m getting ahead of myself.

The lore about trickster Devils is not a New World phenomenon, of course.  There are several tales from Europe and Africa which feature a Devil or a diabolical trickster figure of some kind, such as the Grimm’s tale “The Devil’s Sooty Brother” or the Ashanti tales about Anansi the Spider (see Podcast 26).  Native Americans, however, also seemed to latch on to the concept of the tricksy Devil, and either came to the campfire with their own Devil tales or allowed a Devil to be integrated into their storytelling at times.  A legend recorded by Charles M. Skinner in 1896 discusses a land dispute between the Devil and the Long Island Native tribes which resulted in the creation of a natural landmark (see “The Devil’s Stepping-Stones”).

Skinner also records another wonderful story which has become a tightly integrated piece of Americana.  In “The Devil and Tom Walker,” the poor, bedraggled title character meets the Devil in a wood outside of Boston, where they have this exchange:

“Who are you?” he [Tom] asked.

“I go by different names in different places,” replied the dark one. “In some countries I am the black miner; in some the wild huntsman; here I am the black woodman. I am the patron of slave dealers and master of Salem witches.”

“I think you are the devil,” blurted Tom.

“At your service,” replied his majesty.

The Devil coaxes Tom with the promise of treasure, which he at first resists, instead sending his wife to collect it instead.  When she disappears, he enters into his Faustian bargain and uses the money to set up a usury business.  He attempts at every turn to outwit the Devil, keeping a Bible on him at all times and even burying his horse feet up so that if the world turns upside down on Judgment Day, he’ll have a running start in escaping his fate.  Of course, the Devil finally catches Tom and spirits him off to hell, leaving behind only cinders and ashes in place of all his money and possessions.

What interests me about this particular tale is that unlike the European Faust, Tom Walker has no interest in magical gain or supernatural powers—only money.  Well, money and getting rid of his wife, that is.

Sometimes the Devil’s trickster competitions are with angels, saints, or even God.  In these cases, the Devil almost always loses, but often whatever occurs in the story has some lasting impact on the world.  The catfish, according to one Southern folk tale, gets its distinct and ugly appearance from a brush with the Devil.  God created the fish, then took the evening off to go up to the “Big House” with his archangels and eat supper.  When he came back down to the river, the Devil was sitting there descaling the fish.  God demanded he put the catfish back and the devil agreed.  The catfish rolled in the mud to make up for its lack of scales but never grew them back again (Leeming, p. 59-60).

Sometimes, of course, people do get the better of the Devil.  In a piece of Maryland folklore which parallels the Ashanti story of Anansi and Anene which I told in Podcast 26, a woman (who is never quite identified as a witch, peculiarly enough), enters into a contract with the Devil and outwits him at every turn:

“Not many outwitted the devil, but Molly Horn was one.  She and the devil contracted to farm on the Eastern Shore together.  They agreed that on the first crop Molly would take what grew in the ground and the devil would take what grew on top.  Molly planted white potatoes and the devil came out shortchanged.  So for the next crop they decided to do it the other way round, the devil getting what grew in the ground.  This time Molly planted peas and beans and once more the devil got nothing.  A hot argument ensued on the bank of the North West Fork of the Nanticoke River in Dorchester County.  Molly struck the devil a terrific crack and skidded him across the marsh to the edge of the Bay.  When he stood up and shook the mud off himself, it formed Devil’s Island, then he dove overboard and made Devil’s Hole.” (Carey, p. 49)

Sometimes, though, people don’t quite get the best of the trickster Devil, and pay a gruesome price.  Zora Neale Hurston records the tale of High Walker in her book, Mules & Men, in which the titular Mr. Walker gains necromantic powers from the Devil only to eventually be tricked into losing his head, literally, in a graveyard.

As a final point about the Devil as a trickster, I’d like to look at the Devil’s music.  As most probably know, the Devil loves music, especially fiddle music, and can be lured into a fiddle contest on a moment’s notice.  If you’ve ever heard the Charlie Daniels Band perform “The Devil went down to Georgia,” you know this story (a Mariachi band once sing this to my wife and me at a large Mexican wedding, which was a pretty phenomenal experience).  While it is an entertaining song even on its own, it has precedents in folklore, too:

“It is a well-known old belief that fiddlers make pacts with the devil in order to obtain their talent.  Players of old-time fiddle music commonly kept (and still keep) rattlesnake rattles in their fiddles, perhaps unconsciously associating a symbol of the devil with the instrument.  The devil appears as a serpent in Genesis, and he is more modernly portrayed playing a fiddle…the instrument has been called the devil’s box, the devil’s riding horse, and similar terms” (Milne, p.153)

Milne also asserts a connection between the rattles placed in the instrument and a similar practice in West Africa, something I’ve not had time to research but which adds an intriguing layer to this particular custom.

Well that’s it for the Devil for today.  I have a feeling he’ll be coming back up periodically.  When he does, hopefully I’ll be ready for him.  Perhaps I should start some fiddle lessons?

Thanks for reading!

-Cory

Summary
In today’s New World Witchery, we look at different types of altars.  We’ll examine Ancestral altars, Devotional altars, and practical or spellwork altars.

Play:

-Sources-
The book which Laine mentions is The Big Little Book of Magick, by D.J. Conway.

Here are some of our various altars:
Cory’s Ancestral Altar
A Devotional Altar from Cory
A practical divinatory altar space from Cory
A kitchen Devotional Altar in Cory’s home
The “indoor crossroads” altar space we mentioned

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – The Wigglian Way
Promo 2 – Borealis Meditations
Promo 3 – Inciting a Brewhaha