Posted tagged ‘folklore’

Episode 82 – Shapeshifting

November 23, 2015


Episode 82 – Shapeshifting


This time, we look at the lore of shapeshifting witches, including loup-garous, Wampus cats, and skinwalkers. We also briefly discuss the idea of hag-riding.


Please check out our Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.

Producers for this show: Renee Odders & Athena (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!



Download: Episode 82 – Shapeshifting



If you’ve got a paperback copy of a book which you’d like to get bound in leather, our friend Achija Branvin Sionnach of Spellbound Bookbinding is offering our listeners a very deep discount. If you tell him we sent you, he’ll do the leather-binding for you at cost of materials plus shipping.

If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!

Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.”


Promos & Music

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

Music: “Were-Owl,” by S.J. Tucker, from her album Mischief. Incidental music by Brian Johnston, doing a cover of Warren Zevon’s “Werewolves of London,” found at Soundcloud and used under a Creative Commons License.

Podcast recommendation: Laine recommends the podcast Darkness Radio, and Cory suggests the medical/comedy/folklore show Sawbones.

Episode 81 – Magical Occupations Revisited

October 30, 2015


Episode 81 – Magical Occupations Revisited


We launch our super-exciting and fun Patreon campaign! Come support us and help us grow (and get cool stuff at the same time)! We also revisit one of the topics we enjoyed most in our early days, Magical Occupations, and add some ‘new’ jobs to the list, as well as some new folklore to explore.



Download: Episode 81 – Magical Occupations Revisited



We have to give a very special thanks to YOU! Our listeners! You sent in the emails and comments which we used to think about magical occupations a second time around, and added so much brilliant insight to the discussion. Thank you!

Other sources include:

For a look at the folklore in J. K. Rowling’s wizarding world, check out The Sorcerer’s Companion: A Guide to the Magical World of Harry Potter.

Some resources based on the various “new” jobs discussed:


  • Nurses: Barbara Brennan’s Hands of Light is a book which uses energy healing in a nursing context
  • Hairdressers: Carolyn Morrow Long’s bio of Marie Laveau, A Voudou Priestess, addresses some of the hairdressing lore.

Cory also enthusiastically recommends the film Gypsy 83.

Please, please, please, check out our new Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.


If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!

Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.”


Promos & Music

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

Incidental music in this episode is selected from the emerging genre of Witchhouse. The band you hear samples from is Salem, from their free album “I Buried My Heart Inna Wounded Knee.”

Podcast recommendation: Dusted! A Buffy the Vampire Slayer Podcast (which both Cory & Laine have been listening to far too often)

Special Episode – Daddy Splitfoot’s Fireside Tales (Part Two)

October 25, 2015




Come pull up a chair by the fireside with Daddy Splitfoot and listen to some devilish folklore submitted by listeners (and expanded upon by your sinister host). This time we visit the American West, particularly the Mormon cultural region, for our lore and legends.


Download: Special Episode – Daddy Splitfoot’s Fireside Tales (Part Two)


The source for most of this episode is YOU! Our wonderful listeners, who supplied us with this lore back in the Spring during our contest. The legend of Bigfoot in Mormon country can be found lots of places, but this one makes a good starting point (and links to many of the others): MormonThink – Bigfoot

Promos & Music

“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on

Incidental music by Olssons (“Ambient1”) & Byzons (“L’Horrible Passion”). All tracks are used through Creative Commons license on SoundCloud.

The song between acts is “The Devil Made Texas,” by Hermes Nye, found on Smithsonian Folkways.

Blog Post 196 – Body Lore & Magic

October 22, 2015

Hans van Hayek, The Fortuneteller, 1892 (via Wikimedia)

“My ears are burning; who’s talking about me?”

“If your nose is itching, someone wants to kiss you.”

“Your feet itch? You must be about to go somewhere.”

I remember my mother often sharing the little bits of proverbial wisdom throughout my childhood.

Usually they were delivered with a wink or a wry smile, and I don’t think she took them particularly seriously, but then she also wouldn’t have been surprised to find out that any one of these tokens had borne some fruit in the real world. If you think about it, assumptions about the intimate connection between a person’s body and the world around him or her are not anything new or unusual. Plenty of people have an uncle whose bunions predict snowstorms, or a grandmother whose arthritis tells of coming rain, or headaches that detect heatwaves moving in. There are plenty of other ways one’s body might help one prepare for a day outdoors, according to American lore:

Beyond those sorts of weather-related phenomena, however, bodies are reputed to be in touch with all sorts of esoteric information. Of course, obtaining pieces of a person’s body is a primary way of gaining magical control over him or her, but that, I fear, goes beyond the scope of this article. Instead, this brief examination will focus on the body as a giver or receiver of information, rather than a source of spell ingredients. For example, often the physical features of a person imply certain characteristics about their intellect or psychology, according to American lore:

  • A fat person is believed to have a good disposition and a friendly nature
  • A big head can be the sign of great intelligence, provided it’s not too big (which would mean a person of no wit whatsoever)
  • A person with a “long head” is thought to be someone of dubious morality and “unscrupulous” character
  • A person with a broad face is thought to be warm and friendly, while a narrow face indicates shrewdness and insensitivity
  • “Dimple on the chin,/ Devil within” – A dimpled chin indicates a troublemaking personality
  • Long arms indicate someone with a “grasping” nature, someone who will do whatever it takes to geth what he or she wants
  • Trimming a baby’s fingernails will turn it into a thief
  • And of course, cold hands mean a warm heart.

What do all of these sorts of lore have in common, then? They all seem to operate off of the ever-present Doctrine of Signatures, which we’ve seen before, and which fundamentally states that like affects like. By that logic, we can see how things like “broad face” and “big head” can be indicators of abundance with regard to particular character traits (I can only assume that the same sort of logic applies to the “fat person,” in that they have general abundance in their figure and thus must have some in their disposition towards others as well). More interesting are the less direct connections between things like trimming fingernails and later thievery in life. I would suggest that because a baby is supposed to undergo very little “reduction” during the first year or so of life (a period when their hair, body, and in some cases, teeth, are all growing more abundant), that trimming something off of the baby’s hand will make it always look for something to fill the void. That, in turn, might lead the baby to fill it with other people’s things, and thus the fear of thievery is attached to the belief. Makes sense? Coming with me on that one? (It’s fine if you don’t, of course, as these sorts of lore-bits often can have multiple meanings and origins).

Some of my favorite bodily predictors come in the form of love (and lust) lore, because they seem so appropriate to connect to how we experience our fleshly existence. I always heard that if your nose itched, someone wanted to kiss you, as I noted above (which may indicate either a lustful flag of interest if one subscribes to the nose/penis symbolism that some folklorists do, or a simple sense of “rooting out” such a person, as indicated in the paragraph on itching below). Another fairly common bit of folklore says that “a hair in your mouth means someone wants to kiss you.” Hair can have very sexual connotations (which is why it frequently gets associated with sexuality in Abrahamic religions), so its presence in the mouth would be a very reasonable indicator of lustful intent. Another bit of lore deals more with what to do if your paramour wanders off: “Throwing nail parings into a fire is a way to call a lover back to you” (okay, so this is more of a spell, but it does seem as though the nail trimmings are communicating with the other person, so I’m calling it a fit).

Itches or burning sensations on the body are of particular importance, and seem to offer very particular meaning depending on where they occur. Some examples from Kentucky lore:

  • If your ears burn some one is talking ill of you, while if your hand itches you will receive a present, or shake hands with a stranger.
  • If your right foot itches, you are to go on a journey; if the left, you are going where you are not wanted.
  • When your nose itches, some one is coming. If it is when you are away from home, you may know you are wanted at home.
  • If your right eye itches, you will cry; if the left, you will laugh.

Again, we see elements of the Doctrine of Signatures, in that ears receive the voice of others in most circumstances, so if they act in an uncharacteristic manner, they must indicate an unheard voice somewhere out in the world. Feet carry us on journies, of course, so the interesting element in that superstition is the association with particular feet and the type of journey. With the long-standing stigma against “sinister” (the original meaning of that word being “left-sided”) use of limbs, the connection between the left foot and an unpleasant journey makes some sense. The less obvious one is the nose, although we may make some guesses about why a nose would be a barometer for upcoming human contact. We might think of proverbial phrases like “sticking one’s nose where it doesn’t belong” or a “nosy person,” and understand that noses are believed to be the body part which roots for information, particularly about the lives of others, and so the nasal connection does have some precedent.

In Mexican-American folklore, bodily functions are often regulated by “hot” or “cold” natures (not dissimilar from Ayurvedic medicine). Because of those temperature associations, people can figure out important information about a person’s state of well-being based on whether small signs on the body indicate larger imbalances within the person. A great example would be hair, which is thought to be “hot” while it grows. A person whose “heat” dies away quickly, however, will likely begin to go gray, as though his or her vitality were turning to ash on his or her head. Having long hair can also help one lose weight in this estimation, because longer hair burns off more energy, thus depleting the body of its energetic fat stores.

Surprisingly few death omens connected to anything body related. This likely reflects an anxiety that bodily warnings are incredibly frequent and common, and that death should be a rare and unusual occurance, rather than anything commonplace. One of the few bits of bodily lore connected to death has to do with the loss of a limb and its disposal. Supposedly, if one loses a limb through combat or other misfortune, and fails to take off any shoes or other vestments on the detatched extension, the person will experience phantom pains so long as the problem is not corrected.

Vance Randolph collected some interesting lore which borders on a divinatory method using the appearance of spots on fingernails:

“White spots on fingernails are supposed to represent lies, and little boys often hide their hands to avoid betraying falsehoods. However, there is a fortunetelling rhyme children use when counting these white spots :

A gift, a ghost, a friend, a foe, A letter to come, a journey to go.

Some people say that a large white spot means a journey.”

These sorts of counting-out rhymes often figure in children’s play, sometimes as a means of selecting play partners and sometimes with more occult connotations, as in the spot-counting rhyme above. Why white spots should indicate lies remains open to interpretation, but if I had to guess I’d assume that the spots are thought to be the actual lies trapped beneath the glass-like surface of the nail, demonstrating that lies always come up for air, sooner or later.

I’ll close today with a little tidbit from a somewhat older book (originally published in England, but likely in circulation throughout the British colonies), which is devoted to divination via dreams and moles on the body. The entire second half of the pamphlet is about moles and their meanings, and often provides startlingly specific and inalienable interpretations of mole size, shape, and position. One such indicator: “If a Mole is on the crown of the head, it shews another on the nape of the neck, and the party witty, and to have good natural parts: but that he will die poor.” I would say that indicates that a pair of moles is a bit of a mixed bag, wouldn’t you? I think I’ll go back to being a bit heavyset and being perceived as friendly, then.

Thanks for reading!



  1. Bronner, Simon J. Explaining Traditions. 2011.
  2. Bronner, Simon J. American Children’s Folklore. 2006.
  3. “Dreams & Moles, with their Interpretation & Signification.” Published by the Royal Society of London, 1750.
  4. Dundes, Alan. Interpreting Folklore. 1980.
  5. Hyatt, Harry M. Folklore of Adams County, Illinois. 1935.
  6. Ingham, John M. “On Mexican Folk Medicine.” American Anthropologist. 17, (1): 76-87.
  7. Price, Sadie F. “Kentucky Folklore.” The Journal of American Folklore. 14, (52): 30-38.
  8. Randolph, Vance. Ozark Magic & Folklore. 1964.
  9. Smith, Grace. “Folklore from ‘Egypt.’” Hoosier Folklore. 5, (2): 45-70.

Special Episode – Daddy Splitfoot’s Fireside Tales (Part One)

October 9, 2015




Come pull up a chair by the fireside with Daddy Splitfoot and listen to some devilish folklore submitted by listeners (and expanded upon by your sinister host).


Download: Special Episode – Daddy Splitfoot’s Fireside Tales (Part One)


The source for most of this episode is YOU! Our wonderful listeners, who supplied us with this lore back in the Spring during our contest. I also augment two of the pieces of lore with outside sources: 1) The story of Spring-Heeled Jack, adapted from Daniel Cohen’s Encyclopedia of Monsters, and 2) The Wendigo, told from Alvin Schwartz’s collection Scary Stories to Tell in the Dark.

Promos & Music

“Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on

Incidental music by So I’m an Islander (“Quiet Storm Surge”), Canton (“Ambient Gourd”), & Olssons (“Ambient1”). All tracks are used through Creative Commons license on SoundCloud.

The song between acts is “Me & the Devil Blues,” by Robert Johnson, and is available at

Podcast Special – The Messenger

July 22, 2015


Cory reads a long but tantalizing tale from horror master Robert W. Chambers as part of the Halloween in July theme.


Download: Special Episode – The Messenger


This episode is a reading of “The Messenger,” by Robert W. Chambers, which you can find in The Weiser Book of Horror and the Occult.

Upcoming Appearances

Cory will be at two upcoming events, and will likely be holding talks/discussions at both of them, which you might find interesting:

If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!

Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.”

Promos & Music

Title & end music: “Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, on Incidental music by Genomic Sequence (“Energy and Nothing”) and So I’m an Islander (“Quiet Storm Surge”, used through Creative Commons license on SoundCloud.

Blog Post 195 – Old Betty Booker and Witch Bridles

July 13, 2015

John Henry Fuseli, “The Nightmare” (1781 – via Wikimedia)

Author’s Note: This post is largely based on material I gathered for an entry in the upcoming ABC-CLIO three-volume series, American Myths, Legends, & Tall Tales: An Encyclopedia of American Folklore. The views and lore presented here, however, do not explicitly reflect the views of that publisher, and are entirely my own.

American history—and more generally, legend—contains its share of witches. In most cases, we hear or read about a witch at the receiving end of a lot of harsh accusations: milk stealing, poisoning livestock, and so forth. Not infrequently, however, a witch’s story takes a slightly different turn, and she becomes something more like a protagonist than a villain, albeit one with shades of gray around her morals. One of the best examples of just such a story is from rural nineteenth-century Maine, and it tells of a woman named “Old Betty Booker,” who gets a bit of a raw deal from a local captain and brings the full brunt of her witchcraft to bear on him for a bit of gleeful justice. The account below is found in Benjamin Botkin’s collection, A Treasury of New England Folklore:


These two skippers, Mitchell and Perkins, were both Kittery salts, but of the two Skipper Perkins was the worst curried. Old Betty Booker wanted some fish, and she suggested her need to the skipper, “Bring me a bit o’ hal’but, skipper, when you git in—.”

“Show me your sixpence, ma’am,” was the thrifty reply.
And with an ill-boding scowl, and a shake of—
“Her wicked head, with its wild gray hair,
And nose of a hawk, and eyes like a snake,”

She watched the skipper sail away. The sea beat him up and down. The gale tore his sails, and the fish sheered away from his trawls. His men got sick, and his schooner came home poorer than she went. Then it got bruited about that Betty Booker was making a witch-bridle for the skipper, and was going to ride him down to York some wild night, whereat, the skipper, when it came to his ears, got into a mortal terror. He was sure to be at home, always, before dusk; and his doors were barred double, and he quaked and shivered and shook until the sun came up. Finally Betty sent the skipper word that the first stormy night she would ride him to York…

[H]e waited for Betty Booker; nor was she long in coming. An unearthly wail came down the wind, and there was a scratching of a hundred witch-claws on his door, and above all sounded the cracked notes of Betty Booker’s voice—

“Bring me a bit o’ hal’but, skipper!”…

With the cry of the hag, the gale rose higher, and with rougher buffetings it smote the old door that was built to look out on the sea; and then it began to open so the skipper felt a spatter of rain on his face. He heard the wild chatter of the witches, but he still held to his pushing, until he felt himself sliding along the rough floor. He made a leap for his bed, winding himself about in its coverings; the door flew open and in trooped the witches. They pounced upon the skipper, and stripped him to his skin; and while he cowered in his fear, old Betty bridled him and got upon his back, while the other witches climbed upon hers, and off they raced through the gale to York Harbor. When he lagged, they pricked him with their claws to make him go faster; and so they rode him as long as they wished, to get him back to Kittery before cock-crow, more dead than alive.

“Don’t say sixpence, skipper, to a poor old woman again,” was Betty booker’s parting admonition, as she and her familiars vanished into the mists of the darkest part of the night.

After that the skipper took to his bed, where for three weeks he nursed his wounds and told his story to his neighbors.

Botkin reports that the legend of Old Betty Booker may have been in some part based in real witchcraft performed in the York area, or at least in the practice of regional and maritime folk magic. He notes that one of the Kittery houses was torn down and inside a “witch-bridle” was found, composed of horsehair, tow, and yellow birch. Witch-bridles were thought to be a tool essentially similar in design a horse’s bridle, which a witch could slip over the head and into the mouth of a person or animal to force it to do her bidding. Accounts from both sides of the Atlantic describe situations in which witches use the bridles to force someone (or in some instances, a neighbor’s horse or other livestock) to become a mode of transport for the witch. Belief in witch-bridling was widespread during the Colonial era, and the phenomenon even appeared during the infamous witch trials of Salem. As a mode of transportation, they are coequal to flying ointments and broomsticks in most accounts. In the collection of Irish folktales assembled by Lady Gregory and William Butler Yeats, similar stories of spectral bridling pepper legends of witches. George Lyman Kittredge’s Witchcraft in Old and New England contains an account of a man bridled in the same way as Skipper Perkins. In almost all instances, the victim remains aware of what is happening throughout the ride, but his or her memories of the event quickly fade in the morning, leaving only bruises and a battered, weary body as proof of any supernatural occurrence. The folk phenomenon of “hag riding,” which has been linked to sleep apnea and sleep paralysis in modern medical diagnosis, may offer some explanations to the stories behind the malady, if one is inclined to make such connections (I personally tend to keep the two ideas only loosely connected for my purposes, and try not to make assumptions about medical conditions two centuries hence without at least entertaining the supernatural explanation with equal credence). A person under the influence of the witch-bridle felt no control of his or her body, but remained lucid and felt the pressure of someone on top of him or her. In the medical phenomenon of sleep paralysis, sufferers report a feeling like a great weight on their bodies and an inability to control their limbs, which very much resembles the conditions described in the folklore (see Baughman motif G241.2 “Witch rides a person”).

Possibly my favorite element of the Betty Booker story is its clear assumption that Booker is not out of order for her treatment of Perkins. The story seems to recognize that Booker is in a vulnerable position in the community, and that Perkins is not doing his duty by acting in such a miserly way. Women like Old Betty provided social good in some ways, selling outbound sailors magical charms to raise winds or prevent drowning. For example, cords with knots tied in them could be used to raise winds on a becalmed ship, and dried cauls (amniotic sacs which sometimes surround a baby’s head after birth) taken from newborn infants were alleged to protect sailors from drowning. Widowed women and social outcasts were particularly susceptible to suspicions of witchcraft. In stories like that of Old Betty, witches were seen as a form of moral enforcement. The sailor’s miserly behavior goes counter to acceptable standards, and even the structure of the narrative seems to blame him for the misfortunes that follow. Maine witches in other stories often have righteous retribution as motivation for their occult activities. In one tale, a witch named Emma Alley gets slighted by a fish boat skipper in much the same way as Old Betty Booker, and curses him for his stinginess, which results in him not catching anything else for the remainder of the season.

Old Betty is associated with several other witches who lived in the “Brimstone Hill” area of Kittery, namely Mary Greenland and a woman named “Aunt” Polly Belknap. She may also have taken on other names during her tenure as resident witch, including Betsy Booker, Easter Booker (who is also referred to as Esther Booker and associated with a woman named Betty Potter, further adding to the confusion) or a character called “Black Dinah,” who reputedly used weather-pans in her magic and dowsed for buried treasure. According to George Alexander Emery, Old Betty’s home was on the land between Kittery and York, marked by “a stone wall extending north-west and south-east,” on which she and a companion raised a meager patch of vegetables and some chickens. An 1896 newspaper account from the Boston Evening Transcript recounts the Skipper Perkins story, but attributes the storm-raising and subsequent torments directed against the captain to a witch named Hetty Moye, and relocates the narrative to within fifty miles of Boston (to be fair, Maine was a part of Massachusetts until 1820, so the fine line between one state and the other can be muddled in tales from the early-to-mid nineteenth century).

Witch Woodcut (via Wikimedia Commons)

None of this is to say that Old Betty comes out with a completely clean nose in all narratives. Other tales associate her firmly with diabolical activities. In one story, she allegedly dances with the devil out on the village green to fiddle music on moonlit nights. Additionally, witches were believed to have control over weather and storms by using devices such as “weather-pans,” which a sorceress would heat up over a fire to release a tempest out at sea.

In at least one account, however, I find it extremely heartening that a witch comes out very well, even dispensing a bit of needed justice without doing too much serious harm in the process. That seems much better than days spent stealing milk or blighting cattle, in my opinion, which are often ways in which a witch might express her ire in folklore. What do you make of Old Betty? Is she the sort of witch you would include in your spiritual ancestry as an American witch? Or do you see her story as just another sensational portrayal with a slightly positive twist?

Thanks for reading!



  1. Beck, Horace P. 1957. The Folklore of Maine. Philadelphia: Lippincott.
  2. Bliss, William Root. 1893. The Old Colony and Other Sketches. New York: Houghton Mifflin Co.
  3. Botkin, Benjamin, ed. 1947. A Treasury of New England Folklore. New York: Crown Publishers.
  4. Dorson, Richard M. 1946. Jonathan Draws the Long Bow. Cambridge, MA: Harvard Univ. Press.
  5. Dorson, Richard M. 1964. Buying the Wind: Regional Folklore in the United States. Chicago: Univ. of Chicago Press.
  6. Emery, George Alexander. 1873. The Ancient City of Georgiana and the Modern Town of York (Maine) from its Earliest Settlement to the Present Time. Boston: G.A. Emery.
  7. Gregory, Isabella Augusta, and William Butler Yeats. 1988. A Treasury of Irish Myth, Legend, & Folklore. New York: Gramercy.
  8. Kittredge, George Lyman. 1956. Witchcraft in Old and New England. New York: Russell & Russell.
  9. Muise, Peter. “The Witch Bridle: Ride ‘Em Cowgirl!” New England Folklore Blog. April 10, 2010.
  10. Sylvester, Herbert M. 1909. Maine Pioneer Settlements: Old York. Boston: W.B. Clarke Co.

“Witchcraft Today: The Belief in Supernatural Feats in a New England Town.” Oct. 10, 1896. Boston Evening Transcript.


Get every new post delivered to your Inbox.

Join 2,909 other followers

%d bloggers like this: