Archive for the ‘History & Lore’ category

Blog Post 210 – What is New World Witchery?, Part VI (Witches Have a LOT of Talents)

August 9, 2018

This is the last post in a series in which I’ve attempted to outline a loose set of categorical criteria that might offer the hint of a shape to what I’ve termed “New World Witchery.” So far, I’ve already looked at some of the ways that history, folklore, and contemporary behavior come together to form what we’ve termed “New World Witchery.” If you’re just starting with this series here, you might want to flip back the pages of this dusty old tome on the bookshelf and read the first of these posts on “What is New World Witchery, Part I (Irrational Pragmatism).” There are other posts that follow, on topics like the moral implications of practical folk magic in North America, and the spiritual entities that seem to hover at the edges of (or stand smack in the center of) New World magical practices, the physical “things” of North American witchcraft, and the processes by witches gain their magical experience and knowledge. You can certainly start here, though, and go where you wish, and let your intuition act as a compass for these explorations.

As I enter into this final segment, I should note that it will likely raise as many questions as it answers (if not more), but I believe that to be a good thing. If I say, for example, that witch-flight is a talent for some witches in the stories I cite, that inevitably leads to questions about which witches (hah!) do not fly, why some do and some don’t, and just what do I mean by “flight” anyway? The benefit to leaving these questions only loosely sketched out is that they invite further investigation. They prompt more reading, more interviews, more questions, more experiments, and more questions (again)! Those don’t have to be questions on my part alone, either, but can easily be questions that you explore for yourself (and hopefully share your findings with us, as that makes everyone’s knowledge a little bit better). Some of the points I raise below will be interesting to particular readers and less interesting to others. That’s fantastic, because it means you can explore just what interests you while still seeing it as part of a bigger whole. There’s room around the cauldron for just about every type of witch, I think Which brings me to the final point in my rather over-stuffed taxonomy of New World Witchery.

Publicity photo of American actress, Margaret Hamilton and American Muppet, Oscar the Grouch promoting the February 10, 1976 premiere of Episode #0847 of Sesame Street. (via Wikimedia Commons)

Witches Have a LOT of Talents

When you picture your example of a “witch” in your head, you are likely seeing something different than what others around you see in terms of precise elements, but at the same time you could likely extract that image (by magic if that’s one of your many skills) and show it to others, and at least a few people would say “Oh, yes! That’s most certainly a witch!” Leaving aside the potential aesthetic elements such as the black pointy hat or cat and cauldron, you could also likely describe a person “casting a spell,” “flying at night,” and “summoning the dead” (or other spirits as has already been discussed) and you would evoke something that others recognized as a “witch.” You might also mention full moon rituals, or the creation of herbal healing salves, or perhaps the dispelling of ghosts with piles of burning flora or a chant in an unfamiliar tongue and similarly draw forth the word “witch” from someone’s lips. A woman at a coffee shop, quietly reading tarot cards in the corner? A teenage woman lighting candles and whispering a spell to make herself feel beautiful? A young man inscribing circles and lines on the ground in chalk, muttering in Latin? The mother of a friend who leaves salt lines across her doorstep and a broom turned up in the corner when the landlord visits? Some of these may say “witch” to you, and some may skirt the edge of that word. Some of these examples may fully slide by without ever even registering as “witchy” to you, but you might be able to think of a friend who would instantly label them that way.

A Witch, by E.R. Hughes (1902) (via Wikimedia Commons)

Whatever the case, we understand that witches do a lot of different things, even while we also understand that many of the things we see witches doing seem to be part of a spectrum of behaviors we identify as “witchcraft” or “magic.” In stories, witches do things like pass on secret magical artifacts or turn people into animals. In history, we find people called witches who told fortunes (like Dorcas Hoar in Salem), healed their neighbors (as in the case of Grace Sherwood), or even seemed to have no direct connection to magic at all until their death (as in the case of “Old Kate Batts,” better known as the Bell Witch). Trying to pin down every single talent we see in narratives about witchcraft would generate a list that grinds even the sharpest of pencils into a worn nub, while still leaving copious room at the bottom of the page for all that I’ve missed. Still, I can assemble a broadly inclusive set of practices that I have seen repeated in my research that might at least put a pin in key locations throughout the spectrum of witchy doings. So just what is a North American witch capable of?

 

  1. Casting Spells – This may seem obvious, but it really shouldn’t. There have been several examples where the active casting of spells has not been a main characteristic in a witch story (for example, several of the cases involved in the Salem trials were almost explicitly focused on demonic and spectral visitations that tormented victims, and so the accused “witches” were not necessarily seen as spell-casters but night-wraiths). Given those few exceptions, however, we do see the active use of intentional magic (a definition I will return to later) in myriad tales, legends, and accounts of witchcraft. Whether it’s the act of burning candles, rubbing someone with eggs, or even “fixing” a luck charm of some kind for someone else’s use, witches often work magic through specific spells (and as I’ve noted, those spells often involve “things” as well).
  2. Witch-Flight – Again, not all witches in not all stories share this characteristic. The use of the word “flight” is also tricky and will require further exploration but taking it to mean any form of travel through the air, whether in body or spirit, we do see a lot of witches participating in this kind of magic. Interestingly, lots of stories involve other non-witches gaining the power of flight by following the rituals of the witches they observe, only to find themselves in hot water when the effects wear off and they don’t know what to do (or how to get out of the wine cellar they’re suddenly trapped in).
  3. Using Magical Objects – I’ve touched on this extensively in the section on the physical “things” of witchcraft, and we’ve discussed the nature of magical objects in the everyday world quite a lot as well. Creating or empowering talismans or charms, using cards or coins or bones to read a future, or tying up someone’s good luck (or reproductive functions) with a bit of cord all feature in multiple narratives of witchcraft, so it’s worth repeating. Magical objects are often crafted, of course, in every sense of the word, but a number of witches also repurpose the objects around them or even purchase magical artifacts and tools for their use, none of which makes them any less of a witch.
  4. Harming and Cursing – If we are to listen to the stories and not simply dismiss them out of hand, a great number of witches are engaged in the practice of cursing, hexing, and magical theft. Crucially, they often have very good reasons for acting the way they do, including responding to a community’s failure to treat its members equitably or fairly, making witchcraft an informal method of “justice.”
  5. Healing and Blessing – We have simply massive quantities of stories in which witches do their worst to those who earn their ire, but we also have more stories than you can shake a black cat at featuring a witch doing something helpful or kind for someone (even if it is done in a somewhat grudging way). Witches may execute justice on behalf of someone left out of the community, or offer a healing ointment, or even remove curses placed by other witches. One of the most common talents of those practicing magic is finding lost objects or even treasure, for example, which is a service rather than a curse. The New World Witch has complex motivations and her actions require a lot of context, it seems.
  6. Suffering – If you think of the stereotypical folktale featuring a witch, she often winds up getting the bum end of the dea She gets shoved into an oven, hung on an old tree, burned in the town square, or swallowed up by the forces of hell. She loses a hand while transformed into a cat or gets tortured because she has a pet rat and people don’t understand that choice, or she gets scalded with hot liquid because she happened to be siphoning off some milk from a nearby farmstead (okay, that last one may be more about the repurcussions of theft than any particular act of cruelty by the neighboring farmers). Witches, however, seem to take the brunt of abuse in the stories where they are present. Their spells get reversed or undone, and they wind up the worse for casting them, even to the point of (frequent) death.
  7. Surviving – Even in death, however, witches carry on. They may engage with the dead and the spirit world their whole lives only to become one of those spirits in the beyond. Tales of witches returning from the grave to seek revenge, as reputedly happened in the case of the Bell Witch of Tennessee or Mother Hicks of Maine, are many. Witches don’t go away easily, and almost never go down without a fight.

Illustration of a witch, John D. Batten (1892) (via Wikimedia Commons)

As I stated earlier, this is hardly an exhaustive or even particularly detailed list, but it does provide some ideas about the ways we perceive witches in stories and the ways we understand what they do. A witch is likely to engage in an act of magical theft as a response to poverty, then be caught and punished for her spells, and finally return from the grave for vengeance. Or, she might quietly cast spells and divine fortunes with cards, finding lost goods and livestock as a nervous client sits in front of her.

Our understanding of witches is shaped by their actions and behaviors far more than by the pointy hat or the bubbly cauldron, even though we often signal the idea of “witch” with those sorts of symbolic cues. Seeing these behaviors in combination helps us to see the emerging “witch” of legend and history as an active participant in her own story rather than just a victim of mislabeling by the ignorant around her (although there are certainly plenty of cases of that happening, too).

Weather vane with witch (photo by Jordiferrer, 2014, CC License-Wikimedia)

As I move forward with this website and all its related projects, I hope that these posts will be ones that we can return to as to a crossroads, with a giant post full of various arrow signs giving us all sorts of potential directions to go. We have seen the ways witches engage with the world around them here. The problems they face, they face with practical—if not necessarily logical—approaches, using magic as a specialized tool for overcoming barriers including poverty or injustice (as well as exacting personal vendettas sometimes). They understand the world to be a wonderful one—not necessarily a “good” one, but a world inhabited by the uncanny and awe-inspiring. Witches engage with that wonder, form bonds with it and with the world it shows them. Witches go beyond wonder and belief, transforming their ideas into concrete reality through spells and charms, knotted cords, bones and skins from animals, and handfuls of gathered plants. They acquire their power and knowledge through struggle and effort, often developing it over a lifetime and passing it on to others sometime before they die. They do magic, cast spells, deal with curses, provide blessings, bewitch guns and cattle, find missing animals, brew love potions, get blamed when things go wrong (sometimes because they did, indeed, have something to do with it), transform into animals, suffer for their work, and often pay very high prices for the magic they do.

The life of a New World Witch, then, is one of action. Witches do work. Witches solve problems. Witches learn and grow. Witches make things. Witches talk to things that others don’t or won’t talk to. Witches see the world differently, and it changes them. Then, they change the world.

I look forward to seeing all the things that you all do with your magic. Please continue to share your own acts of witchery and enchantment with us and help all of us here to summon forth a little more New World Witchery in the years to come.

Thanks for reading!

-Cory

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Blog Post 209 – Gunpowder

July 3, 2018

It’s hard to miss the sounds of constant explosions overhead near a number of U.S. cities during the first week of July. The Independence Day celebrations are loud, full of the sounds of wailing guitars at outdoor concerts, screams at amusement parks, and of course, the smoky shrieks and bangs of fireworks overhead. Canada Day, celebrated July 1st, is also a reason to break out the big bangs and send rockets into the sky. The substance fueling much of the fun at these celebrations is gunpowder. A volatile but useful blend of potassium nitrate (or “saltpeter”), charcoal, and sulphur, gunpowder was first developed by the Chinese in the Sung Dynasty over a thousand years ago, when rulers quickly found celebratory and military applications for the new alchemical mixture.

 

While incredibly dangerous in the wrong hands, gunpowder has also become a ubiquitous part of human life for better or worse, and that includes in the realms of folk magic. Today I’m sharing a few examples of the way that folk magicians in North America have found uses for gunpowder that rely upon its explosive properties to create uncanny results. A NOTE: Please do not take anything in this post as advice. Messing with gunpowder is, as already stated, DANGEROUS. Everything presented here is offered as folklore and history, and not as any sort of endorsement of the behavior described.

 

So how have practitioners historically put gunpowder to use? As you might have guessed, the destructive qualities of black powder have been a major part of its magical applications. According to several variations of folk spells in the regions running from the northern Appalachian Mountains down into the Gulf of Mexico delta and a bit west of the Mississippi, it has several uses. Gunpowder combined with lodestone and red pepper can be turned into a mojo that will increase business. Added to foods, it also has the power to increase potency, as one hoodoo recommendation involves feeding gunpowder to a guard dog to make him vicious (DON’T DO THIS). One Pennsylvania pow-wow remedy for treating urinary disease in horses involves mixing gunpowder with flour, gentian, and calamus and feeding it to the animal until the disease clears. Perhaps one of the most surprising applications is in the area of women’s reproductive health, where gunpowder was once believed to stimulate expulsive contractions, with results varying depending on when the woman used the remedy. Harry M. Hyatt found that gunpowder was used as an abortifacient to induce miscarriage in Adams County, Illinois, including a topical remedy that required a woman to rub her breasts with it every night until the desired outcome occurred. A belief from the mountainous area of eastern Kentucky says that a small dose of gunpowder given right before birth will help to ease the labor, as well.

 

Most hoodoo and Southern conjure-based magical applications incorporate the magical properties of the particular ingredients, especially the bad luck-breaking power of sulphur, as a component of the spell. Mixed with ingredients like salt and sugar, it can be turned into bathing scrubs that take off negative effects in hurry. In some cases, only the ingredients (usually sulphur but sometimes saltpeter as well) would be added to a bath, and in other accounts, gunpowder itself would be added to other components to actively destroy the harmful effects of a curse, as in this example from Hyatt’s five-volume collection of (mostly) African American magical practices [dialect left mostly intact from Hyatt’s transcriptions]:

Mah husband , he wus witchcraft heah a little before Christmas , an’ when he begin , he begin as a chills-an’ fevah. An’ course I didn’t know, you know, right then…an’ I had [the] doctor…They say he had the flu. An’ so he wusn’t whut you call real, you know, sick like a medical doctor [says], you know. The medicine he give ‘im—he give ‘im medicine an’ it didn’t seem to do him no good. So his mind led’ im that he knew it wusn’t pure sickness. So I had my fortune told an’ it…wusn’t pure natural.  So they fixed ‘im—a root doctor fixed him some medicine. An’ it holp him, too; but you see, jis’ like they put [something] down for yah, all the medicine you take it won’t cure you. So I had someone to come to pick it [an object she found] up. I don’t know exac’ly wut it wus, but it was down under the—kin’a in the south part of the house an’ right in the middle, jis’ like you walk over it. An’ this filth, of course you have to step in it. An’ they [the root doctor] taken it up, an’ after takin’ it up, you know, they kill it. They kill it with salt. An’ then I had to—after takin’ it up they put salt on it, wash it off, an’ put it in a paper an’ let it dry. Then I had to take it an’ put lye, an’ sulphur, red pepper, an’ gunpowder, put it in a quart up an’ put a quart of water in it an’ boil it [every] bit of the water out it, right dry, an’ then take an’ [carry] it to a runn’ water an’, you know, put it in. That’s called, that’s turnin’ back on the one that did it.

One of the best (and most explosive applications) involves mixing gunpowder and other ingredients with an enemy’s footprint, then lighting the mixture on fire and watching it explode. This supposedly causes them to leave town in a hurry (possibly due to the strange explosions they keep hearing). Because it contains sulphur, variations on the hexing compound known as “Goopher Dust” can also have gunpowder mixed in. Mixed with other repelling herbs like asafetida the gunpowder could be worn in shoes or carried in a pouch around a person’s neck to ward off harm. Jason Miller’s Protection and Reversal Magick mentions a “jinx-breaker” mojo bag a person can carry which has sulpher and saltpeter (and thus everything but the charcoal in gunpowder) as well as lemongrass. Miller doesn’t specifically mention using gunpowder, but it is likely that some extant variations of the hand would use it as a necessary substitution.

Of course, gunpowder’s application in celebrations can also have a magical or spiritual significance. Spinning fire-wheels powered by gunpowder fireworks are often used in ceremonies honoring the dead or unseen spirits. The Urglaawe Heathen tradition uses such a “Catherine Wheel” in its Sunneraad (Yuletide) celebrations, and similar wheels can be found in Mexican Dia de los Muertos festivities. Similarly, many Appalachian people would celebrate the arrival of the New Year by “shooting in” the day with live ammunition fired into the air, which was also thought to induce good luck or scare away bad luck. Shooting in also happened in cities, where it could pose a significant safety threat, and often those not directly participating would sequester themselves indoors to avoid the “Calithumpian” revelries which also included costumes, masks, and a lot of heavy drinking. In some Vodoun rituals, celebrants may make the veve designs of a particular loa out of gunpowder, especially if that loa is “hot” in nature, such as the Petro spirits. In other cases, gunpowder may be specifically avoided to prevent inciting spirits to become destructive or to avoid any potential spiritual insults.

 

Gunpower was also sometimes employed to spark a sudden or rapid change in less personal conditions as well, for example in weather magic. In American Folklore: An Encyclopedia, the author notes that out in the frequently dry prairie areas of North America such as Nebraska and Kansas, “professional ‘rainmakers’ sought to earn their pay by firing explosions from balloons, building large, smoky fires, or setting off gunpowder explosions from high peaks” during the nineteenth and early twentieth centuries.

 

In most cases, the essential magical nature of gunpowder is driven by one of two factors: its ability to explode on ignition or its ingredients’ magical properties. Many applications, such as the jinx-breaking in the hoodoo examples, rely on a mixture of both aspects: a symbolic rapid change and the physical presence or properties of the sulphur and saltpeter (the charcoal seldom gets a mention, but its “neutralizing” nature seems to be a good fit, too). The abortifacient uses of gunpowder also could be an extension of these characteristics. One of the most interesting things about gunpowder is its relative predicatibility for an explosive substance (as opposed to say, nitroglycerin, which can be incredibly volatile). Gunpowder is even used to create artworks in seriously cool ways because it can be controlled. At the same time, this substance continues to be dangerous, causing more than a few lost digits or limbs every year during July celebrations and fueling firearms that can do immense damage to life and property. In some ways, gunpowder is almost a perfect metaphor for folk magic more generally—deployed with intention and thought, it can do wonderful things, but carelessly handled it can cause irreparable harm.

 

So as the fireworks are booming overhead during this first week of July in North America, I hope you will look up at the bright and beautiful patterns and think about some of the magic in them that goes beyond the visual awe and glamor. Although, if you prefer to “ooh” and “aah” at them instead, I can hardly blame you.

 

Thanks for reading!

-Cory

 

References and Further Reading

  1. Brunvand, Jan, ed. American Folklore: An Encyclopedia. New York: Garland Press, 1996.
  2. Davis, Susan G. Parades and Power: Street Theatre in Nineteenth Century Pennsylvania. Philadelphia: Temple Univ. Press, 1986.
  3. Corbett, Bob. “Eshin-Fun Answers: African Religion Syncretism.” Webster University Website (http://faculty.webster.edu/corbetre/haiti/voodoo/syncretism.htm).
  4. Hohman, John George, and Daniel Harms, ed. The Long-Lost Friend: A 19th-Century American Grimoire, Llewellyn, 2012.
  5. Hyatt, Harry M. The Folklore of Adams County, Illinois. New York: Alma Egan Hyatt Foundation, 1935.
  6. —. Hoodoo, Conjuration, Witchcraft, Rootwork (5 Vols.). New York: Alma Egan Hyatt Foundation, 1970.
  7. Miller, Jason. Protection and Reversal Magick. Franklin Lakes, NJ: New Page Books, 2006.
  8. Milnes, Gerald C. Signs, Cures, & Witchery. Knoxville, Univ. of Tennessee Press, 2007.
  9. Randolph, Vance. Ozark Magic and Folklore. Dover Publications, 1964.
  10. Schreiwer, Robert L. “Yuletide Sunneraad 2017.” Urglaawe: Deitsch-Pennsylvania German Heathenry Website. (http://urglaawe.blogspot.com/2017/12/yuletide-sunneraad-2017.html).
  11. Thomas, Daniel, and Lindsey Thomas. Kentucky Superstitions. Charleston, SC: Nabu Press, 2012 (reprint).
  12. yronwode, catherine. Hoodoo Herb and Root Magic. Forestville, CA: Lucky Mojo Curio Co., 2002.

Blog Post 207 – What is New World Witchery?, Part V (Witches Become Witches)

May 24, 2018

In previous posts in this series, I’ve already looked at some of the ways that history, folklore, and contemporary behavior come together to form what we’ve termed “New World Witchery.” If you’re just starting with this series here, you might want to flip back the pages of this dusty old tome on the bookshelf and read the first of these posts on “What is New World Witchery, Part I (Irrational Pragmatism).” There are other posts that follow, on topics like the moral implications of practical folk magic in North America, and the spiritual entities that seem to hover at the edges of (or stand smack in the center of) New World magical practices, and the physical “things” of North American witchcraft. You can certainly start here, though, and go where you wish, and let your intuition act as a compass for these explorations.

This time, I’m addressing a topic I’ve addressed before in a few different ways: how witches learn to do the magic associated with them. I’m revisiting these points here because the other posts on them all go into more detail on specifics, and I believe that a more general summary of themes and methods is useful here. As you’re digging into this subject, feel free to spend some time in those older posts, too, as they do provide more depth than this one will. As you will likely see early and often through the following examples, witches can gain their magical prowess in a lot of different ways, and so it can be hard to compare one witch to another in folklore and history. At the same time, there are themes that do unite the different stories, or at least themes that overlap with one another, creating a sort of “spectrum.” What is certain, though, is that those who claim magical power develop it in some way to eventually become what people call a “witch.”

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Witches Become Witches

In the time I’ve spent reading accounts of witchcraft in books of history and folklore, the time I’ve spent interviewing contemporary practitioners or examining specific magical artifacts, and the time I’ve spent consulting with other people who study this engrossing topic, I’ve learned that over-generalizations are not terribly useful when it comes to witchcraft. By reducing witchcraft into motifs and components, we tend to miss the highly individual experiences of the people actually practicing the magic. At the same time, it helps us a lot to look for patterns, and when it comes to just how witches gain their magical powers, we can see a set of patterns in the New World (or at least, specifically in North America) that point the way towards a better understanding of how these practices move between people. Tradition, as one of my folklore mentors has pointed out, comes from a Latin root having to do with “handing” things over, and witchcraft generally seems to be a “tradition” in that sense—it is handed over from one person (or entity) to another.

The exception to that rule is hereditary witchraft, although in this case I’m not referring to grandiose initiation stories of secret Granny Witches conducting rituals in their kitchens to initiate their grandchildren (looking at you here Alex Sanders). Rather, I’m referring to the wide body of lore that says that witches can often be “marked” from birth with special powers. For example, the presence of a caul around a newborn’s head is frequently noted as a source of spiritual power, and even when detatched the caul retains some magical abilities—sailors paid a pretty penny for dried cauls to stave off drowning, for example. In mountain lore inherited from European traditions, the seventh son of a seventh son is often reputed to have the ability to heal or do certain types of magic, setting him apart. Other birth-related demarcations of magical power include unusual moles, the presence of teeth in a newborn, extra fingers or toes, or a baby who is particularly hairy. One account of witchcraft among Pueblo Native Americans in the American Southwest showed that popular opinions claimed that witches often passed on their abilities to their children (albeit powers of malediction and harm in that example). A West Virginian herbal healer named Dovie Lambert who also “took off” bewitchments from others claimed that the passage of magical power occurred when secret words were transmitted across gender lines in families: father-to-daughter or mother-to-son, or even among aunts, uncles, nieces, and nephews. Dovie believed that if the power didn’t get transmitted before the witch’s death, the power of that line of witchcraft would die out, although she herself believed that was unlikely to happen anytime soon.

Even in cases of a “witch from birth,” which is not always the same thing as these examples of magical “election,” the person has to choose to use their ability, and often develops it during a later point in life. This power was not solely limited to magic, however, but often reputed to impart special gifts to children based on birth order that might include a talent for medicine or a need for expanded education. Vance Randolph recorded some such beliefs in his examination of the Ozarks and their lore:

“If there are seven sons in a family, and no daughters, the seventh son is clearly intended to be a physician. The seventh son of a seventh son is a physician in spite of himself, endowed with healing powers which cannot be denied. Even if such a man does not study or practice medicine, he is very often called “Doc” or “Doctor” by common consent. However, small-time gamblers are often called “Doc” too, just as every backwoods auctioneer becomes a “Colonel.”

If there are ten sons in a family, and no daughters, the tenth son must be a preacher. “God meant it to be that-a-way,” an old woman once told me. “He knows how many preachers we need in this world.” She would not go so far as to say, however, that it is a mistake to call men who are not tenth sons into the ministry.

Many hillfolk believe that a third son is more intelligent than his brothers and should therefore be encouraged to “git more book-larnin’.” Others contend that, other things being equal, the fourth child has the brains of the whole family.”

Frequently the turning point in a “natural” magician’s life is adolescence or young adulthood, when the person’s power fully manifests for the first time and they learn the techniques of healing from someone else in their community, usually a family member. For example, West Virginian folk healer Johnny Arvin Dahmer spoke of inheriting a copy of The Egyptian Secrets of Albertus Magnus from his grandfather, who was also known as a folk magician and charmer. While a person may be predisposed to magical talent, then, their use of that talent comes only with guidance and training.

That instruction forms is very much the “marrow of tradition” that underlies almost all other forms of witches-becoming-witches. Just how involved that training is depends on the type of magic being transmitted, the cultural context in which it is found, and the particular individuals involved. In most cases, magical practitioners do not hang out shingles and advertise their services as instructors in witchcraft, but over the course of a long-standing and developed relationship with another person they may decide to share their secrets. In Dovie Lambert’s case above, that may happen as a matter of survivial of the magical tradition—if it is not transmitted it will “die out.” Lambert’s cross-gender transmission appears in a number of European-derived practices, including those from German-speaking, English-speaking, and French-speaking groups. A detailed study of powwowing magic in Pennsylvania Dutch communities by David W. Kriebel sums up a number of these ideas:

“Training procedures vary greatly, although one rule is nearly universal, namely, that only a woman can teach a man and only a man can teach a woman…training time can take anywhere from a few minutes to a year. The training procedure used by [one informant] and passed on to [two others] consisted of a ten-week program with all information imparted orally. When the initiate returned for the second session he (or she) had to repeat all the incantations and gestures perfectly, as a sign the initiate was meant to become a powwower.”

Kriebel’s account brings up the concept of a “calling” to do magic, which may be an echo of the idea of a hereditary practice or may signify the same kind of “calling” experienced by a religious or political leader. Kriebel also notes that one of his informants draws attention to the “price” of teaching magic, with one informant claiming “that when one powwower trains another the teacher gives up half his power to the student.” Several instances of this sort of transmission appear in folklore about witches who share their secrets or pass on their power only in the moments before their own death. A number of accounts make the claim that magical power can only be taught or transmitted at most three times within a person’s lifespan before the magic “runs out” or the practitioner dies.

Beyond the element of a calling to witchcraft, some witches may seek out their power in various ways. One Northern Mexican informant described the application of a special set of powders to his body, followed by a ritual bath, that gave him the ability to transform into animals. Notably, he learned the process by watching two other witches do the same in secret, and initially failed to do it correctly because he was wearing a scapular (a Catholid object designed to confer the blessings of Saints on the wearer). Only after removing the holy item was he able to begin his transformations. Many such initiations involve a renunciation of Christian practices or beliefs. Several accounts from Hubert Davis’ The Silver Bullet note that witches become witches by “throw[ing] rocks at the moon and cuss[ing] God Almighty” or writing the Lord’s Prayer on a plate in grease paint, then washing it in a river or stream in an act of inverse baptism. Vance Randolph’s informants note that the initiation experience could be “a much more moving spiritual crisis than that which the Christians call conversion,” at least according to his sources.

In some cases of initiation, witches were expected to pay a price similar to the one noted in the accounts Kriebel found among the Pennsylvania Dutch. That price might be an obligation to a specific spirit (most commonly framed in the American traditions as “the Devil,” although specific descriptions and formulations of diabolic initiation vary). It might also involve the death of a relative, or a period of intense sickness or near-death illness. Once initiated, however, a witch retained her power until her death or until she elected to pass it on to someone else. Other magical powers often followed this line of transmission: a calling or marking from birth followed by a powerful experience in young adulthood or adolescence that confirmed magical ability; the transmission of specific knowledge about witchcraft through the passage of oral lore or even the handing over of a book; and finally, the dispersal of that knowledge and power to another generation, often only in very limited quantities.

Contemporary practitioners tend to derive their magical knowledge in similar ways to the ones already outlined, but with some distinctions. For example, the emphasis on learning from books has become a de facto aspect of magical training. In some cases, the same books used in previous generations, like Egyptian Secrets, still hold sway, although in truth there are so many options available the older books are only a small sliver of the greater body of knowledge being used (I’m not complaining here, as I think many fantastic books have been produced in recent years, including some that surpass the older tomes in terms of breadth and depth of magical information). Several correspondents I’ve had have told me they look for “classes” in witchcraft, too, with structure and lesson plans and even homework. Some prefer classes focused on specific skills, as with Becky Beyer’s Appalachian wildcraft workshops, while others follow initiatory magico-religious traditions like Christopher Penczak’s Inner Temple structure. Training from groups directly (either in person or via postal correspondence) was the norm during the heyday of British Traditional Wicca in the 1970s and 1980s, but that is only a singular form of training now among many other forms available. Some practitioners still take on apprentices, especially in traditions like powwow or curanderismo, although both of those traditions are sometimes taught in whole or part within a class environment, too.

The one element that seems to have dissipated over time is the concept of the “price” paid for magical knowledge. The price has become the time and commitment required to learn the skills and magical techniques associated with a particular tradition. There are still some initiatory groups that do extract a price, such as requiring potential initiates to fast or wear special clothing for a certain length of time—something common in Lukumi traditions, for example. Occasionally the idea of the price being a loved one’s death surfaces, too, although that has become increasingly rare. So, too, has the idea of passing on the tradition before death as a matter of continuing a line of magical practice. Instead, practitioners often pass on their knowledge as more of a public service or as an aspect of their calling (some speak of being “called to teach” within a “training coven” structure, for example). Passing knowledge has also moved beyond rules about gender lines, too, instead becoming a more egalitarian and open-access approach.

Given the many roads into witchcraft, however, the road out is still in the transmission, even if the reasoning has changed. Witches become witches, and they do so because other witches make that possible. The stereotype of witches gathering in huge covens on Walpurgisnacht to engage in Satanic rites may be a medieval fabrication and fantasy, but in the act of sharing magical knowledge, there does seem to be a continuity of magical community. Almost like a family.

 

N.B: I will be doing one more entry in this series on the many and various talents of witches, but I am likely to set aside that post for a bit to cover a few other topics. This series has been rather grander in scope than I think I originally envisioned, but I hope it is useful to some of you. For now, I am so grateful to those of you sticking with me even with the longer gaps between posts.

 

Thanks for reading!

-Cory

Blog Post 205 – What is New World Witchery?, Part IV (Witches Make Things (Happen))

March 22, 2018

In previous posts, I’ve already looked at some of the ways that history, folklore, and contemporary behavior come together to form what we’ve termed “New World Witchery.” If you’re just jumping in here, you might want to turn back the hands of time with an enchanted pocketwatch (which seems a very Romantic or Steampunk sort of notion) and read the first of these posts on “What is New World Witchery, Part I (Irrational Pragmatism).” There are other posts that follow, on topics like the moral implications of practical folk magic in North America, and the spiritual entities that seem to hover at the edges of (or stand smack in the center of) New World magical practices. You can certainly start here, though, and go where you wish, and let your intuition act as a compass for these explorations.

Witchcraft Makes Things (Happen): The Physicality of New World Magic

Thinking about witchraft academically is fun (well, for me, at least). Here, however, we turn from the realms of intellect and ether to the dirt-under-the-fingernails side of witchcraft in North America. Magical author Peter Paddon was fond of saying that a good sorcerer can do magic stark naked in a concrete bunker, and I certainly agree that on some level that is true. However, for most people practicing magic in an everyday way, the “stuff” of witchcraft is vitally important. Again and again, we see that the physicality of magic plays a crucial role in how that magic operates, how those who perform the magic perceive the world around them, and how magic shapes the actual spaces around both practitioners and those with whom they have contact. The objects and spaces of magical action, the artifacts of witchcraft as they might be called, are often both a highly attractive element of the practice and one of the ways in which magic reaches beyond the individual and into the broader community. Even those who don’t practice any form of formalized witchcraft might be found carrying a rabbit’s foot in their pocket, or hanging a horseshoe above their door, or even standing a broom in the corner. Witches take these magical actions a step further and combine, amplify, augment, or otherwise expand upon individual talismans or amulets. Witches are the ones who can make the potions or charms needed to guarantee luck or repel evil. They are at a very fundamental level crafters in multiple, layered senses of that word—they overlay a magical craft onto handicrafts, and recognize the process of creation as a form of ritual unto itself.

Often, the process of crafting and creation goes beyond the boundaries of familiar and everyday use. Something used in one way for mundane needs experiences a transformation through magical operation, and becomes an object of power. One of the most readily apparent examples is the humble broom. Whether the broom is used for sealing a marriage (“jumping the broom”) or sweeping luck around the room, it functions as both a mundane tool and a magical one. It can even become the source of magical supplies, as broom straws are used to treat conditions like warts or the evil eye in folk healing rituals.

Broom and Broomstick in Oostende, Belgium (via Wikimedia Commons)

Similarly, we can see other physical objects that jump from their mundane contexts into magical ones, even busting the barriers that separate overt purpose from magical reinterpretation. One practitioner, who follows a generally Druidic path but draws upon folk magical influences, explained via correspondence in 2016 that she had created a “honey jar” type spell, which involves putting select ingredients—sometimes herbs, but frequently paper, images, or even personal objects like hair and fingernails—into a sweet mixture like honey, syrup, or sugar in order to obtain a favorable outcome. She wrote that she had been attempting to secure a mortgage, and decided to do a working on one of the bank officials involved in the approval process. After putting the jar together, she “tracked down his name and a picture and performed the…spell.  Guess it tipped things in my favor because the mortgage was approved the very next day!” While not every spell meets with success like this, the physical contact with ingredients and the ability to hold something magical in one’s hands surfaces again and again in practical witchcraft. Even witchcraft-adjacent magic, such as the treasure-finding work that Joseph Smith did before he founded Mormonism, required the use of physical props (in Smith’s case, special stones called “peep stones” that enabled him to find treasure and later decipher angelic writings).

The physical forms used depend on personal preference, traditional background, and local availability. In some cases, folk magicians lean heavily on the exotic or the unusual, even going so far as to procure incenses and herbs from mail-order or internet supply houses that offer things like dragon’s blood resin or frankincense. Just as often, however, a magical worker can find virtually everything she or he needs simply by walking through the doors of the local supermarket.

Seriously, who wouldn’t want a ouija board umbrella? (Made by Etsy shop StuffoftheDead)

We can get very drawn into the aesthetics of witchcraft, because they are quite frankly pretty awesome. Who doesn’t want to bedeck themselves in black and silver and bones and fill their house with candles, incense, and stones? That aesthetic, however, is only a surface one, something we have reclaimed from pop culture in many ways (and an aesthetic which continues to inspire even in recent years). The physical manifestations of magical practice are oh-so-frequently a well-stocked spice cabinet, a drawer full of pins and bent nails or old wishbones or loose change, and a broom turned up behind a doorway.

And, if I’m being honest, a library a little overburdened with books of folklore.

The physicality of witchcraft is intimately tied with its effectiveness. Spells done naked in a bunker can be effective, but even Peter Paddon wrote a book on the viscerality of magic because he knew, as most who practice magic do, that spells aren’t pure abstraction or thought experiments. They are fleshy, and dirty, and sexy, and painful, and fun, and scary, and sticky, and…well, physical.

 

Next time: Witches Become Witches

 

Thanks for reading!

-Cory

Blog Post 204 – What is New World Witchery?, Part III (Witches Have a Lot of Friends (You Just Can’t See All of Them))

March 30, 2017

“Tituba and Giles Corey,” by John W. Ehninger. Public Domain. (via Wikimedia Commons)

Welcome! If you’re just starting here, you should know that this post is part of my ongoing series trying to use folklore, history, and contemporary accounts of folk magic to paint a picture of what “New World Witchery” might look like. If you haven’t already done so, you may want to read the first post, “What is New World Witchery?, Part I (Irrational Pragmatism).” Then, at least logically, you might want to read the second post, which looks at how Witchcraft is an Amoral (not an Immoral) Act. But who needs logic? Start here if you please, or go back, or divine the content of future posts through by throwing bones, pulling cards, or shaking a Magic 8 Ball. I am just happy you’re here. Please note: my attempt to lay out some sort of shape that defines New World Witchcraft practices here is likely to satisfy no one (not even me). I undertake this effort largely because I think it gives me a point of reference when I’m developing other articles and trying to see how distinctly “New World” certain practices are. So let’s see where that leads us today (or perhaps, let’s not see…there’s a good bit of shapeshifting and invisibility ahead).

Witches Have a Lot of Friends (You Just Can’t See All of Them)

Anyone familiar with British cunning-folk practices has probably run across the concept of the “fairy familiar” through the works of scholars and authors like Owen Davies, Emma Wilby, and Ronald Hutton. English magical folk frequently entered into short- and long-term relationships with otherworldly beings. Sometimes these relationships were straightforward and reciprocal, and sometimes they seemed to be nearly unwanted but inevitable for the person selected by a fairy for contact and assistance. These are not elvish shoemakers doing a day’s work for a kindly cobbler, but often beings who seem to be able to impact the human world without fully understanding it, and beings who sometimes exact steep prices for their services. Wilby notes the phenomenon in her book, citing several well-known cunning folk and their fairy familiars:

“Susan Swapper (Wales, 1607), for example, claimed that she had been told by a companion that if she knelt to the queen of the fairies the latter would give her ‘a living’ while Joan Tyrry (Somerset, 1555) claimed that the fairies ‘taught her such knowledge that she getteth her living by it’…Jonet Rendall (Orkney, 1629) was told by her fairy familiar ‘Walliman’ that ‘He sould learne yow to win almiss be healling of folk’, while Anne Jeffries (Cornwall, 1645), by virtue of the healing powers she gained as a result of her liaison with the fairies, had ‘monies, at all times, sufficient to supply her wants.”

These fairy relationships enabled many magical folk to get by, and even do some good, although one could also turn the power to do harm as well.

“Examination of a Witch,” by Thompkins H. Matteson (1853-Peabody Collection, Public Domain, via Wikimedia Commoons)

In the New World, relationships with spiritual folk from other realms has almost always been suspect, even diabolical. Trial records from Salem show accused practitioners of magic confessing to secret meetings in the woods with devils (although there are also potential readings that might suggest meetings with local Indian tribespeople, who were often viewed as satanic savages by English settlers). During the examination of Tituba, for example, the accused slave confessed to meeting with a Devil-figure in the home of her master, Samuel Parris. She claimed to have signed the Devil’s book and to have been forced into doing ill to the children of the household. In another round of examination, she described the familiar spirits of another accused witch, Sarah Good, as a “yellow bird” that drank blood from Good’s hand and which had “wings and two legs and a head like a woman.” The foundation of the Court of Oyer and Terminer, which made the Salem trials so particularly heinous, was the permission granted by the court to allow “specral evidence,” or the suffering of the victims at the hands of unseen spirits, as concrete proof of witchcraft. Of course, many of these details derive from European witchcraft beliefs inherited from earlier trials and confessions, and we should not lay too much stock by them, but they do illustrate an interesting transition within the New World context. In many cases, the concept of “fairy” spirits who aided witches and magical practitioners shifted towards animal familiars (often uncanny animals) and spectral beings that could take the witch’s shape or work on the witch’s behalf (even if it was not in the witch’s best interest, as the specters often “attacked” Salem witchcraft victims in open court as the accused witches tried to defend themselves as innocent).

 

Witches in North America seemed to spend a lot of time either communicating with their spiritual allies (often in transfigured shapes) or gallivanting around in spirit form themselves. A common motif of “spirit flight” would allow witches to grease themselves up with a flying ointment to travel to distant towns and steal from the local larders and dry goods stores (or, even more often, the wine or whiskey stores of the well-to-do—perhaps another incarnation of the class equity balancing act I’ve already mentioned). Keeping witches out of such places involved spreading salt grains or mustard seeds on the porch or roof, hanging a sieve over the door handle, or otherwise forcing the witch to count some minute object like seeds or holes in order to frustrate her entry. Witches were thought to cavort with devils and wicked spirits in their invisible and insubstantial forms, or to go out working all kinds of mischief. A story from the Mississippi Delta region speaks of a “boo hag” that would travel out at night and leave her skin behind. Only when a young man put salt and hot pepper into her skin before she returned could she be defeated. The mindset of diabolical worship and revelry lingered in the popular imagination about witches well past the Colonial period. In the mid-nineteenth century, Nathaniel Hawthorne published his story, “Young Goodman Brown,” which was riddled with such witch lore. In more recent times, magical practitioners such as self-proclaimed “hexenmeister” Lee Gandee reported the constant presence of spirits, who he called his “boys.” Such spirits heightened or enabled magical practices for those who knew them and worked with them, even without the pretext of diabolical pacts.

 

Of course, not all spirits were unseen by those around the witch. Just as often, the witch’s companions would be animals like Sarah Good’s alleged yellow bird. A Virginia tale about a witch named Rindy Sue Gose tells of her diabolical pact to become a sorceress, for which she received a little black beetle in a medicine bottle, which she fed with blood from her shoulder. The sucking familiar was a trope widely found in European witch tales, and many believed that the animal would do the witch’s bidding by carrying out her orders or doing dark deeds on her behalf. The Southern tale of “Raw Head and Bloody Bones” describes a witch whose prized razorback hog is slaughtered by local ne’er-do-wells only to be resurrected by her magic to seek vengeance on those who took her friend away from her (again, a form of justice and rebalancing). A subtler way of viewing the animal relationship, however, might suggest that the witch did not so much employ the creature as a servant, but as a second self. Many witches in stories engaged in forms of shapeshifting, turning into black cats, large hares, insects, or other beasts in order to travel swiftly and unseen throughout their portion of the world. In shapeshifted form, witches were particularly vulnerable, and any harm that came to them—being cut with a silver knife or shot by a silver bullet—would leave a mark upon their human body that allowed them to be identified later or kill them outright.

“Superstition Mountain Sentinel (Coyote Sundial),” By Mikesanchez1109 (Own work) [CC BY-SA 3.0, via Wikimedia Commons]


 

They could transform others as well, using them has horses (as Betty Booker did to the old Skipper). One legend from Acoma describes two evil “warlocks” who used a magic hoop to turn themselves into coyotes in order to kidnap a beautiful girl from a nearby tribe. Interestingly, the medicine man of the tribe tracks them through the help of animals, telling the braves following him “Listen to the bird singing in yon bush. It is warning us of the great danger we ace. It says to hurry for Isleta [the girl] will be abused if she is not rescued soon.” Animal friends with spiritual connections appear to help both “good” and “bad” magicians, and the Acoma tale reads much like European fairy tales that feature animal helpers warning of danger.

 

Speaking of fairies, did they all disappear in the New World? Not quite. The unseen powers of fairies do linger on in parts of North America, although many of the tales involving them seem to emphasize the need to counteract their work. The concept of being “elf-shot” or attacked by fairy magic seems to have transferred into areas where large Irish and English populations thrived, including parts of the Ozarks and Appalachians. Vance Randolph speaks of “power doctors,” which are remarkably similar to the “fairy doctors” found in Irish folklore, for instance. There are also plenty of tales of “little people” in the New World, often from Native American sources, although the close interactions noted between cunning folk and fairies are largely absent. In more recent years, however, fascination with fairies and similar beings has captivated American imaginations. There are fairy-oriented gatherings, such as FaerieCon and Mythic Worlds, that seek to connect fairy beings with spiritual identity (and have a rollicking good time doing so). Threads of Traditional Witchcraft in North America have made much of connecting with a “fetch beast,” which is similar to but distinct from the familiar spirits seen in earlier periods of American witchcraft. The broad picture of North American witchcraft certainly has room for the fairy brides and husbands and teachers of British lore, of course, but on the whole North American witchcraft seems to lean more towards the animal kingdom, tales of diabolical meetings, and invisible specters than the Good People Under the Hill. Perhaps much of that has to do with the aversion to aristocracy and courtly systems in North America—the fairies of Europe often seem to organize themselves in ways that parallel the human nobles around them. North Americans are largely removed from such formal aristocracies (although they certainly still exist in the forms of social classes, as evidenced by cotillions and debutante balls). We turn, instead, to wilder things—beasts and haints and devils—to connect to magic.

 

Next time: Witchcraft Makes Things (Happen)

 

Thanks for reading!

-Cory

Blog Post 203 – What is New World Witchery?, Part II (Witchcraft is an Amoral (not Immoral) Act)

March 16, 2017

“Tituba and Giles Corey,” by John W. Ehninger. Public Domain. (via Wikimedia Commons)

This post is part of my ongoing series trying to use folklore, history, and contemporary accounts of folk magic to paint a picture of what “New World Witchery” might look like. If you haven’t already done so, you may want to read the previous post, “What is New World Witchery?, Part I (Irrational Pragmatism).” Or don’t. I’m not the boss of you. I have already said there what I will reiterate here: that my attempt to lay out some sort of shape that defines New World Witchcraft practices is likely to satisfy no one (not even me). I undertake this effort largely because I think it gives me a point of reference when I’m developing other articles and trying to see how distinctly “New World” certain practices are. There will always be exceptions, of course. Rules and witchcraft have a murky, complicated relationship, a thought which brings me to the subject of today’s section:

Witchcraft is an Amoral (not Immoral) Act

Despite a common popular conception in parts of early America, most witches are not interested in worshiping a literal Christian Devil or sending random blights over their neighbors’ crops. That doesn’t mean witches do no harm—they seem to do a lot of it, at least in accounts historical and folkloric. For instance, many witches will tie up a rag to an axe handle or fence post in order to steal milk from their neighbors’ cows, thereby stealing directly from the people around them. Seldom are those targeted by witches run into ruin or completely deprived because of the witch’s interference, although it may cause them some anxiety and trouble. The magical theft seems to be an extension of the pragmatism mentioned previously, though, offering the witches involved a way to sustain themselves. There are stories of people being tormented to the point of death, of course, but as in the famous Bell Witch case, much of the lore surrounding such attacks implies that the target has wronged the witch in some way, and that the witch is simply bypassing conventional justice for her own brand (see Keith Thomas’ essay on English witchcraft for a good outline of that argument, which applies equally in a number of Colonial-era witchcraft cases).

Witchcraft is not an act of evil unless it is being labeled that way by those not practicing it, but its applications are often morally ambiguous, verging on unethical. Take for example, the case of Mont and Duck Moore in the Blue Ridge Mountains. Duck would hex livestock within the community, and then Mont would remove the curse…for a fee, of course. This was an act of commerce far more than it was an act of evil. Or at least, it was evil in proportion to its pragmatic approach to earning a living. The case of Betty Booker mentioned previously provides an example with a bit less racketeering.  At the far end of the spectrum we have the case of “The Witch of Pungo,” Grace Sherwood, who provided a variety of cures for her community in Virginia, only to end up being “swum” for her troubles (fortunately, she survived the experience). Sherwood reportedly stirred up the ire of some of her neighbors through her witchy ways, but seldom held back in her condemnation of those same neighbors when they leveled accusations against her. Folk magic and witchcraft, as we have seen already, are about meeting needs, and those needs are frequently morally dubious, much more so than the people who perform conjurations to help meet those needs. Cheo Torres noted that he was once asked what people liked to ask curanderas to do for them by a reporter. He replied: “Well, I said, young men usually want something to help them get sex…[M]idle-aged women usually want something to make their husbands love them again, sine that spark has left their lives. Middle-aged men want something to help them deal with the old aches and pains of their arthritis or their old football injuries. Older women wanted something to help them win at bingo or the lottery. And older men usually wanted something to attract younger women.” Clearly, meeting the needs of those who come to them is what creates moral ambiguity, far more than a witch’s partnership with a particular imp or spirit (although we’ll be getting to that topic soon enough).

Statue of Grace Sherwood on Witchduck Rd., Virginia Beach, VA. By Lago Mar [CC BY-SA 4.0], via Wikimedia Commons

A New World Witch is accountable to herself, and answers to her own sense of morality. Some stories demonstrate a witch paying a price exacted later by a Devil, but for the most part any suffering they find is at the hands of those who work countermagic against them—for example in tales where a hexed butterchurn is used to reverse harm upon the witch who cast the curse in the first place. One informant shared a just such a reversal with me regarding the Evil Eye:

“If your infant is thought to have been given the Evil Eye, it will display tantrums, inexplicable fits, crying, fever, coupled with nausea out of nowhere. If this is determined to be the case, the one suspected of giving the Evil Eye to the child must be confronted in front of said child, and be asked to submit (pass along with their mouth or spit in a glass of water) their saliva to the infant for it to ingest… Giving of themselves a part of them, to queue [quell] its curse.”

The person who gave the Evil Eye was expected to be a person that could be confronted, negotiated with, a part of a community that operated by informal, unofficial, but very potent magical “rules” that could flex and adjust to particular circumstances.

Justice is negotiated in individual encounters rather than through uniform rules. Witches like Sherwood may have had tempestuous personalities but still acted as forces for good in their communities. Milk-stealing witches met their needs through magic, often because they had fallen through any social networks of support that were supposed to exist in their communities, and frequently paid an eventual price for their deeds at the hands of those they’d wronged. Some witches played a system, as in the case of Mont and Duck, and were tolerated by the community at least for a time. No one, it seems, in history or folklore, expects the witch to act in a morally “mainstream” manner, but to operate under her own code of right and wrong (and any shades of gray between).

Next time: Witches Have a Lot of Friends (You Just Can’t See Many of Them).
Thanks for reading!

-Cory

Blog Post 202 – What is New World Witchery?, Part I (Irrational Pragmatism)

March 8, 2017

“Tituba and Giles Corey,” by John W. Ehninger. Public Domain. (via Wikimedia Commons)

It has taken nearly seven years, two hundred articles, over one hundred podcast episodes, and the formation of an interactive community of people all interested in the systems and traditions of various magic-practicing people in North America (and beyond), but now here we are. Based on the title of this post, you may be imagining that I’m about to lay out a complete definition of “New World Witchery.” One that locks down all these various strands we’ve been chasing. Or you may be thinking nothing of the sort, and instead be stumbling upon this article first and trying to decide if the rest of the material here would ever be of interest to you. I think, then, that I am bound to disappoint, because attempting to cage “New World Witchery” in one place, form, or time will never work—it seems that so long as there is still a “New World” with practicing witches in it, that definition is going to have to remain somewhat flexible and fluid.

In one of my last posts, I attempted to answer the question of whether or not I am a witch, and in doing so I covered several key points: practical (although not entirely logical), wondrous (in the sense that the world is full of strange, marvelous, and sometimes terrifying things), and traditional (in the most literal sense of the word). I realize in attempting to create some sort of categorical definition of “New World Witchery,” I’m going to at best satisfy but a very few, but hopefully if you’ve been along for the ride thusfar, you’ll at least come on the journey with me and see what makes sense to you, or what you might change or improve. I will also note that while I am drawing on sources from history and folklore, I will not only be turning to the past. Witchcraft seems to be alive and well today, so I’m inclined to pull from contemporary sources, too. Your mileage with those sources may vary.

This article will be divided into multiple posts, mostly due to length. I’m going to link to material within each part, but the full references will be added retroactively to the posts when they have all been completed, for the sake of practicality. Speaking of which, that takes us to our first major point, and the subject of this initial post.

Hamsa Hand (via Wikimedia Commons)

Irrational Pragmatism: Witchcraft Gets the Job Done (Even if No One Knows How)

I mentioned in the previous article that in many cases, witchcraft seemed to be less about formal religion than “muttering under one’s breath in a time of need, or knowing not to burn sassafras wood.” What I see repeated over and over again in witch tales is a deeply pragmatic approach to problems. A person is marginalized by their community, or denied a favor, or needs to get some milk to keep from going hungry. The only unusual aspect of the problem-solving is that it involves magic, which operates in highly irrational ways. Dorcas Hoar and Bridget Bishop in Salem both existed at the fringes of their town’s social structure, women who needed to survive without adherence to rigid Congregational conformance and who did not have the typical family structure of the community to support them. Dorcas Hoar’s husband had died the year before the trials began, but she had been engaged in acts of divination during the decade before the trials as well, and was reputed to own magical texts. Bishop was known to be strongly opinionated and ran an unofficial tavern out of her home. Hoar managed to escape the trials with a conviction but lived to tell the tale for nearly twenty more years, but Bishop was not so lucky.

Within folkloric cases of witchcraft, those who perform magic may be accomplishing their own ends, but they are also serving a bigger social function, too. I’ve mentioned Betty Booker here previously, and her case shows that a witch can stand in for a judge and jury against those who behave shamefully in a community, as Booker does by “riding” the old skipper after his miserly behavior. In a more contemporary setting, the application of folk magic might be a way to bridge the gap of personal connection (especially in an age where we tend to communicate from behind a screen). One person communicated a bit of lore to me regarding infants and the evil eye that illustrates this point: “My mom said that if someone wants to touch/hold your baby and you don’t let them then there is a chance that person will leave casting ‘mal de ojo’ (evil eye) on your baby causing them a lifetime of bad luck, conversely, she said that letting others hold your baby is good luck.” While it is always a good idea to wash one’s hands before handling a newborn, it’s also important to integrate the new child into a community, which seems to be one of the underlying themes of this lore of baby-passing. Whatever the case, New World witchcraft meets needs, and it meets them where they are without hesitation.

 

Next time: Witchcraft as an Amoral (not Immoral) Act

 

Thanks for reading,

-Cory


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