History & Lore – Page 13 – New World Witchery – The Search for American Traditional Witchcraft

Blog Post 43 – Fairies in the New World

moggothedwarf — The old dwarf Moggo before a pile of wood, telling the little boys that if they did not have it all split into small faggots by the time he returned to dinner, he would put them in a pot and boil them both up.

Hello readers and listeners.

First of all, I know I’m not posting much this week. Unfortunately, I’ve had a lot to do with my day job, plus a number of other projects to work on (such as my garden). I’m hoping to be back to daily or near-daily posting again by next week, but I hope you’ll understand if I wind up with some gaps here and there. I really appreciate all of you who read our little site here. I hope it continues to be worth visiting.

Now, onto the topic of the day! I was listening to Jay O’Skully’s latest podcast (check him out if you haven’t yet—he’s quite excellent), which is all about fairies. That got me to thinking about the role of fairies in the New World. My first impression was that most of what we conceive of as “fairy tales” come from Old World sources, and that any stories about the Good People on this side of the Atlantic would likely have been imported. While we certainly have our share of imported tales, I found out that we also have plenty of reason to think the Fair Folk are alive and well all around us.

There are several Native American tales which relate the adventures of fairies (or misadventures with them, in some cases). Some of these stories don’t explicitly use the word “fairy” to describe the magical people of whose adventures they tell. For example, there’s a Cherokee legend about “Little People,” who never get called “fairies,” though there is a reference to brownies in the version I read. They are described thusly:

“The Little People of the Cherokee are a race of Spirits who live in rock caves on the mountain side. They are little fellows and ladies reaching almost to your knees. They are well shaped and handsome, and their hair so long it almost touches the ground. They are very helpful, kind-hearted, and great wonder workers. They love music and spend most of their time drumming, singing, and dancing. They have a very gentle nature, but do not like to be disturbed. “

Other Native American stories do use the word “fairy” when discussing the diminutive otherworldly beings which inhabit the forests, mountains, and waterways of America. From the Ojibway legend, “The Star Maiden”:

“The Ojibways were a great nation whom the fairies loved. Their land was the home of many spirits, and as long as they lived on the shores of the great lakes the woods in that country were full of fairies. Some of them dwelt in the moss at the roots or on the trunks of trees. Others hid beneath the mushrooms and toadstools. Some changed themselves into bright-winged butterflies or tinier insects with shining wings. This they did that they might be near the children they loved and play with them where they could see and be seen.

But there were also evil spirits in the land. These burrowed in the ground, gnawed at the roots of the loveliest flowers and destroyed them. They breathed upon the corn and blighted it. They listened whenever they heard men talking, and carried the news to those with whom it would make most mischief.

It is because of these wicked fairies that the Indian must be silent in the woods and must not whisper confidences in the camp unless he is sure the spirits are fast asleep under the white blanket of the snow. ” (from American Indian Fairy Tales, by Margaret Compton, 1907)

There are also plenty of stories from European settlers who brought fairy tale traditions with them, but then found those tales shaped by the new landscape around them. I’ve already mentioned the little gnome-like men Henry Hudson is supposed to have encountered during his waterway explorations in Blog Post 3. New England teems with fairy lore, from what I gather. There’s an excellent book called The Fairies in America by preacher Spencer Wallace Cone (I haven’t found a hard copy yet, but the e-book is available through that link). This collection of two very elaborate fairy tales includes all the wonderful elements found in Old World stories, with some nice New World twists. One of my favorites involves two brothers—one kind and loving, the other hard and hateful—who have been saved by a fairy only to find that she must give one of them up to a mysterious Man in Black (I’ll leave witchy implications aside for the moment, there). She tries to argue the man out of his claim, but he responds with something that struck me as quaintly American:

“’Ho! ho!’ laughed the dark man; ‘our fair mistress of the Diamond Lake has turned lawyer. I know no distinctions, madam…’”

Something about hearing a fairy accused of being “turned lawyer” just makes me smile.

Famous fairy tales were reshaped by their New World surroundings, too. “Jack and the Beanstalk” has many iterations in the Appalachian mountains, for example. Some of the changes involve Jack (who is a folk hero figure in many Southern folktales) stealing the giant’s gun and a golden blanket instead of a harp and a golden-egg laying hen. There are even versions where Jack and his mother are killed by the beanstalk falling on them when they chop it down. Oh, and I know that a giant isn’t exactly a fairy to some folks, but because he’s a powerful non-human creature inhabiting an otherworldly locale accessible only by magical means, I’m letting it slide here. 🙂

Okay, I’m going to stop here for now, but this is definitely not the end of this topic (though I may wait a few posts before returning to it). Let me know what you think, and if you have any fairy tales set in the areas around you which you’d like to share I’d love to hear them!

Thanks for reading!

-Cory

Blog Post 36 – Questions to a Braucher, Part II

Hello again!

Today we’ve got Part II of the question-and-answer article by Chris Bilardi. I won’t spend a lot of time introducing it, as I think Chris does a marvelous job of presenting his information without all of my gum-flapping beforehand 🙂 Onto the article!

How important is God in braucherei healing?

God is of paramount importance in braucherei. There is no real healing outside of God. Those two statements, I know, sound horribly pious. But, I cannot change the fact of who the real Source of this work is. Before a powwow session the braucher will ask every new ‘patient’ if they belief in God. If the response is ‘no’ the appointment ends right there. There has been some disagreement if one needs to be specifically Christian in order to be treated, or if one only needs to accept the God of the Bible. It is difficult for some to grasp the importance of this. Today we live in a very secularized, humanistic culture. Man has become the measure of all things in an imperfect existentialist universe of largely impersonal forces. Even “spiritual” power, when acknowledged, is made palatable by putting ‘it’ on the same level as electricity, for example. The healing power is “orgone”, “vril”, “animal magnetism”, “chi” – it is anything but God Almighty. But, that is not the world of a traditional braucher. This is not to say that there are no such energies, but in the view of traditional powwowers, it is the Holy Ghost that directs all power. In the Christian belief, the Holy Ghost is not a “what” but a “Who” — the Third Person of the Holy Trinity. The Pennsylvania Germans have traditionally been mainly of the Lutheran and Reformed confessions (although there are many other denominations as well), and it is within that ‘universe’ that old time practitioners had (and have) their foundation and points of reference. Therefore, it is important to note that braucherei is not a religion, but simply a multi-rooted, varied set of folk practices that have grown out of medieval Central European Christian culture. The roots of braucherei practice are many, indeed, and do have some pre-Christian antecedents. But, these pre-Christian bits and pieces are all operative, or practical. All pieces are subsumed in Christ.

Can you give the history of braucherei in a specific location?

Yes, Williams Township, Pennsylvania, specifically around the area of Easton and Raubsville. During the 18^th and 19^th centuries, braucherei in this area was dominated by two families of powwowers: the Wilhelms and the Seilers (Saylors). The patriarch of the Seilers was Johann Peter Seiler (1721 b. – 1803 d.). He and his wife Margaret (nee Maurer) were the parents of Johannes, Daniel, Frederick and Peter. Johann Seiler was a braucher and passed the practice to his youngest son Dr. Peter Saylor (1809 b. – 1868 d.). Dr. Saylor and his father, in turn taught powwowing and general medicine to John Henry Wilhelm (1816 b. – 1886 d.), who was much loved in his community and sorely missed when he passed away. At one point in his career as a braucher, a disgruntled local had Dr. Wilhelm arrested for practicing medicine without a diploma. Around this time Jacob Saylor (1793 b. – 1865 d.), grandson of Johann Peter Seiler, was practicing powwow as well. Prior to John Henry, his grandfather, Jacob Wilhelm (1744 b. – 1821 d.) was a braucher from Germany who passed along his book of charms, which remains to this day with his descendents. John Henry’s son Eugene Wilhelm was equally loved by his community and practiced until his death in 1905. The interesting thing to note about Dr. Eugene’s practice is that he incorporated magnetic treatments into his powwowing. It was not unusual for powwow doctors to add new fads, trends, or advances in “alternative medicine” to their powwowing. When Mesmerism was the rage, many powwowers would borrow from the Mesmerists. Dr. Arthur Wilhelm (1879 b. – 1950 d.), Dr. Eugene’s son, incorporated orthodox, allopathic medicine with homeopathy, powwow, and other “alternative” methods in his practice. One of the many things that is interesting about these two families is that the practice of braucherei has had same-gender transmission – not only among blood family members, but between families. Of course, the Saylors and the Wilhelms are related by marriage, which may have accounted for this. This method of teaching powwow differs from most noted traditions that insist on cross-gender transmission: that is, male to female; female to male. Another interesting note is that Dr. Peter Saylor began the tradition of transferring illness, curses, and evil entities to a local peak called “The Hexenkopf” (which means “the witch’s head”) where it was believe that demons dwelled and evil witches held their Sabbaths. Usually powwow doctors will transfer illness, and other maladies, to smaller objects such as trees, rocks, pieces of metal, etc., making Dr. Henry’s receptor unique. All of the above information regarding these families can be found in Ned Heindel’s excellent book Hexenkopf: History, Healing & Hexerei. I have chosen to highlight this particular area and set of families to illustrate the consistency and persistence of powwow’s transmission as whole lineages.

Is there any difference in the healing of animals vs. the healing of humans?

There is really no differences beyond the types of illnesses – for example, humans don’t get “windgalls” – cysts in horse legs. However, many of the same charms used on humans are used on animals. There are general forms of powwow practice that can cover any illness for man or beast, such as was taught to me that I call “The General Brauche Circuit” in my book. A notable difference in powwowing animals is that they can be nervous and wiggly and not stay still for longer sessions of powwow work – the same as human children. However, many brauchers have a knack at calming down nervous animals, so there are often no issues to be had.

How can a person get started learning braucherei?
Reading and researching is the first way to begin, unless one knows of someone who powwows and is willing to teach. By researching and keeping an ear to the ground, one will create a network that will make finding an established practitioner easier. However, once a braucher is found there is no guarantee that she or he will take on apprentices or students. Get the old powwow manuals: The Long Lost Friend, Egyptian Secrets of Albertus Magnus, Secrets of Sympathy, just to name three. Also, find books, magazines, and articles on Pennsylvania German (Dutch) folklore, such as issues of “The Pennsylvania Dutchman” (long out of print). My own book, The Red Church, contains much information and a large bibliography for those who want to go farther and do their own research. Despite all of these written sources, nothing can ever take the place of having the tradition passed on by a live human being. That last comment reminds me that spirits can, and do, teach people much when they begin this work. Sometimes this sort of teaching is not always obvious. In other cases it can be more dramatic where a braucher can have ‘visions’ or dreams where they obtain spirit guides, ‘Indian’ guides, and such. I, myself, have received some teaching at this level in the form of highly lucid dreams. Last, but certainly not the least, the Holy Bible is of paramount importance in braucherei practice. Many powwowers will not use any charms other than lines taken directly from Scripture. I highly suggest that a person who wants to be a braucher get acquainted with that book. If one does begin to practice, what s/he will notice in time is that one has a knack for certain types of healing or activity over all others. Really read up on Pennsylvania German culture and try to immerse oneself in it as much as possible. For those who are outside of the cultural areas, which are mainly in Pennsylvania, Ohio, Indiana, and certain parts of Carolinas, West Virginia, and Canada, it will be more difficult to do this. For those who live in or near North Dakota, there are the so-called “Volga Germans” or Germans from Russia (who are not Pennsylvania Germans), and have braucherei in their culture which is virtually indistinguishable from the PA German variety. Take the time to get some familiarity with the German language, both the standard usage, and the Deitsch dialect; this will make it easier to understand the things found during research work. One last suggestion: pray for guidance, this is probably the most important of all.

I hope y’all enjoyed that! I know I did. Many thanks to Chris for contributing to us here at New World Witchery. He’s a real friend to us here, and we’re immensely grateful that he took time out of his life to put together this phenomenal essay. If you liked what you read here, please head over to Amazon (or to your book dealer of choice) and pick up a copy of his master-work on braucherei, The Red Church.

Thanks for reading!

-Cory

Blog Post 35 – Questions to a Braucher, Part I

Greetings, all!

This week, we’re very lucky to be able to host a new article by the rather brilliant author of The Red Church, Chris Bilardi. The article will be put up in two parts over two days. It’s a thoughtful and well-composed question-and-answer session from a traditional Pow-wow practitioner’s (or braucher’s) perspective. If you enjoyed my introduction to Pow-wow series, have been looking for straight answers on the magical traditions of the Pennsylvania Germans, or just have an interest in folk magic and healing in general, I think you’re in for a real treat.

Now, without further delay, the article:

Questions to a Braucher

Below is a list of questions regarding the present-day practice of Pennsylvania German Braucherei, or otherwise known as Pow-Wow.

How does one find a braucher nearby and contact them?

Traditionally, one finds a braucher by word of mouth. Prior to the so-called York “Hex Murder” of the braucher Nelson Rehmeyer in 1928, there were many full-time, professional powwowers who hung out a shingle and advertised. After Rehmeyer’s murder, the Commonwealth of Pennsylvania began a sever crackdown on the practice of braucherei. With that stated, it must be said that even prior to the shocking events of 1928, most practitioners did not advertise, charge, or hang out a ‘shingle’ that they were in practice. In fact, the norm was, and still is, that of the private individual, the knowledge of whose powwowing activity is passed by word of mouth, and who practices mainly among family, friends, friends of friends, and so-on. At this point, there are still very few publically known powwow doctors. One who wishes to go to one must still keep an ear to the ground, and then make discrete inquiries. Pennsylvania Dutchmen tend to be shy (or even in some cases hostile) when the subject is broached. These reactions are a mixture of embarrassment (for fear of being seen as “backward”), and disbelief (such as some who see the practice as devil’s work, or just superstitious nonsense). It would also be accurate to say that there are many ethnic Dutchmen today who have never heard of powwowing. Reticence on speaking of a known powwower is also a way of protecting a practitioner’s privacy (and ensuring their safety).

What kind of services does a braucher perform?

What services one can get depends upon the individual practitioner. The way it tends to work is like this: each powwower finds that s/he is particularly good at one sort of activity, and then specializes in that type of activity. For example, some are only good at removing warts; others have a knack for getting rid of inflammations, and so on. There are others who will try their hand at any sort of powwowing with the belief that it does not hurt give it a whirl. Some types of powwowing, such as I was taught, in a way fall into the latter category; in this case, there is only one method that is applicable to all conditions. Services have traditionally included any of the following: pain-relieve, inflammatory problems, colic, fever, warts and other lesions, folk-illnesses such as abnemmes or opnema (“the take off” – a wasting disease), aagewachse (“Livergrown”) and rotlaufa (which falls under red inflammatory conditions); also sore throats, heart disease, persistent cough, and any other physical ailment one can think of. Some brauchers believe that they cannot ‘try’ for congenital illnesses, only those acquired throughout life. Other services can include the preparation of charms and talismans, such as the himmelsbrief or a “fire and pestilence letter” (both are written talismans that bless and ward away illness, evil spirits and catastrophes). Some brauchers are also exorcists; they have the ability to banish ghosts, hauntings, and demonic entities. The reasoning behind these activities is that all Christians are called by Christ to do these things to the glory of God and the good of His children. Not the least of this sort of activity is the breaking of a ferhext (cursed) condition, and the destruction of all acts of witchcraft. Some powwowers have “the sight” and are able to foretell events and find lost objects.

Is this stuff witchcraft?

Short answer: no. Long answer: it depends upon what a person thinks “witchcraft” is. Braucherei is a spiritual, energetic folk practice or modality of healing; traditionally, hexerei (i.e. “witchcraft”) has always been seen as a harmful practice. This is not the witchcraft of Neo-Paganism, or Wicca. The hexe was seen as one whose main purpose for existing was to make life miserable for others: “far die leid gwele”. Fundamentally, hexerei is an abuse of spiritual power. To some people braucherei with all of its seemingly ‘odd’ prayers, hand movements, herbs, and mysterious objects is nothing but dyed-in-the-wool witchery. For the Neo-Pagan it looks from the outside like what they’ve come to know as “witchcraft”; for the Christian who is turned off by powwow, it equally looks from the outside as what they’ve been told witchcraft is supposed to look like. The common denominator in both of these superficial views is powwow’s “shamanistic” approach to the spiritual world. One of the reasons that Dutchmen have been cautious about helping others get involved in powwow is the very real danger of someone getting tangled up with black magic. It is far too easy for a poorly trained person to use their new-found knowledge abusively. Powwow does demand a good degree of spiritual discernment.

Does one need to pay for braucherei treatment?

Another short answer: no. Unfortunately, there is a long answer here too. In the past there were practitioners (the “professionals” with their shingles hanging outside) that did charge a set fee for healing, despite claiming that their power came “from Jesus”. Some readers of this article will doubtlessly know of some folk healing traditions that demand the exchange of money (“crossing the palm with silver”) in order for it to work. In no uncertain terms, please understand that braucherei is not one of these traditions. By tradition, if one goes to a powwow doctor, s/he might leave a donation. The powwower will not ask for a donation. I was taught that a person can leave some money underneath the powwower’s Bible. Some practitioners will, in turn, not keep this money, but donate it to their church or to a charity. As I made note of in The Red Church, there are some activities to which there are legitimate charges, such as the creation of a himmelsbrief or fire and pestilence letter – especially if it entails calligraphic fraktur work. In other words, any activity that demands the time and resources of the powwower can be legitimately charged to the client. However, the bulk of a powwower’s time is spent in healing work, and one is to never charge for healing. It is God who is the real doctor on these occasions, and no human being can take credit (or remuneration) for that work.

That’s it for Part I. Tomorrow I’ll put up the rest of the article, which will deal a little more with the philosophy of the practice, and advice on getting started.

Thanks for reading!

-Cory

Blog Post 31 – Who’s Who in Hoodoo, part deux (Intro, Part III)

Today, I’m going to tackle of few of the modern rootworkers I know and/or admire. This is most certainly is not a comprehensive list of professional hoodoo practitioners in North America, so please don’t start throwing rotten vegetables at me for not listing one of your favorite rootworkers. But DO feel free to leave a comment on this post with the name/contact info of any professional hoodoo you think the world should know about!

Okay, on with the show!

Modern Rootworkers

Catherine Yronwode – I believe she actually prefers “catherine yronwode,” without capitalization. If you are reading about hoodoo on the web and you don’t know who she is yet, you should immediately head over to the Lucky Mojo page and read her online text on the history and practice of hoodoo. She is probably one of the most prominent profiles in modern conjure work, and she runs one of the biggest supply houses for magical and occult goods specializing in traditional hoodoo recipes and formulae. Yronwode was featured in Christine Wicker’s Not in Kansas Anymore, which profiled magical practitioners across the United States. She was also a famous comic book artist back in the 1970’s, and judging by the colorful designs on her wares, I’d say she still has an eye for a good picture. She’s also been instrumental in keeping hoodoo a vital, living tradition rooted in history but adapting to modern times. Her course for prospective students of hoodoo is almost a pre-requisite for any rootworker, and her Association of Independent Readers and Rootworkers provides a stamp of quality which ensures that those seeking magical help don’t get ripped off. Seriously, if you’re reading this and don’t know who she is, go to Lucky Mojo right now!

Dr. Christos Kioni – This Florida-based rootworker is host of the Lucky Mojo Hoodoo Rootwork Hour. He is also one of the best known professional conjure men working today, and the active owner of the MyHoodooSpace website. Dr. K also works very hard to preserve the African Diasporic traditions (such as the ATR practices discussed in the introductory post on hoodoo earlier this week. I think he works both with the left hand and the right (meaning he will curse if he sees a need for it), though I’m basing that on some of the discussions from his radio show and he may well have changed ideologies since then. He was also mentioned in Not in Kansas Anymore, and actually knows where to find the grave of Zora Neale Hurston (which very few folks do). He is definitely a big personality, but he has a friendly and warm demeanor about him, and I believe he’s got a fairly high rate of success with his work, too. He also happens to be friends with cat yronwode (if you didn’t guess that from the name of his radio program). As he says of himself “I can hit a straight lick with a crooked stick!”

Michaele Maurer – Miss Michaele (pronounced mi-KAY-luh, I believe) is the owner of the Hoodoo Foundry, a site dedicated to traditional rootwork. One of the reasons I really like her practice is that she focuses on Southern-style rootwork, including a lot of Bibliomancy and using Biblical prayers and magic to accomplish her goals (not that I think all great rootworkers are Bible-thumping Christians, mind you…see Karma Zain or Papa Toad Bone for contrast). I really value her deeply traditionalist approach, however, and I also like that she has a broad range of reading styles, including tarot, pendulum, and ceromancy (reading candle wax). She’s not one who does jinxing or crossing work, but she does at least acknowledge that sometimes it is justified and she helps clients needing those services to find a root worker who will attempt those tricks. She seems to be very tender-hearted and kind, and works for the good of her clients with deep sincerity.

Starr – An old-fashioned Southern hoodoo woman from Texas, Starr has been steeped in conjure work for most of her life. She’s quite sassy and funny, and also very straightforward. She’s another traditionalist who works closely with Christian religious figures, including Saints. While much of her work is focused on things like spiritual cleansing, sweetening, and healing, she also does vinegar jars, hot foot workings, and as she puts it, “I will do separation and break up work on a case by case basis if so guided by the spirit.” She also runs the Old Style Conjure site, and offers mini-courses which compliment a broader study of hoodoo quite nicely.

Karma Zain – Ms. Zain is not only a great rootworker, she’s also a bishop in the Franco-Haitian Gnostic Vodoun tradition. I know, I’ve said I really like old-style conjurers who stick to certain historical precepts regarding the incorporation of Biblical elements, but that doesn’t mean I think all good hoodoo men and women must be Judeo-Christian. Karma Zain proves that point, because besides being a Vodoun bishop, she’s an honest, straightforward worker who isn’t afraid to say “no” to a client if she doesn’t feel their cause warrants the action they ask for. She’s the kind of rootworker who isn’t afraid to dig in the dirt and use the less savory curios like bone fragments and fur. She seems like an incredibly down-to-earth and sensible woman, and one I wouldn’t want t cross!

Papa Toad Bone – This Mississippi based conjure man is the proprietor of the Toad’s Bone Apotheca, one of the funkiest and witchiest sites I’ve seen. Just looking at his webpage makes me want to lay a trick or two or take a walk to the crossroads. He’s also Pagan, and very much a non-Christian kind of Pagan, again proving that great conjurers needn’t be entirely wrapped up in the Biblical worldview. I’ve known him through several different avenues over the last couple of years, and he’s always struck me as someone who really spends time with spirits and understands them incredibly well (I think he even found a great way to play card games with them, but hopefully I’ll get him to tell about that at some point). He’s also a nitty-gritty sort of worker, spending a good deal of time out in the swamps and wild places gathering materials for his shop and clients. Again, someone I wouldn’t want to cross, and a rootworker who gets things done.

Carolina Gonzalez – Another Pagan rootworker, Ms. Gonzalez incorporates her Latin roots into her magic, offering a particularly unique blend of brujeria, hoodoo, and witchcraft to her clients. She runs The Hoodoo Shop on Etsy, and she’s the resident hoodoo expert for sites like The Noble Pagan and The Modern Pagan. She’s located in the Canary Islands, proof that hoodoo is a worldwide phenomenon at this point. Her site offers her products as well as courses and LOTS of great information from her many different areas of expertise.

Sarah Lawless – I certainly can’t leave out Sarah, a friend to New World Witchery and a heckuva witch and conjure woman in her own right. She practices her root work out in the wilds of British Columbia, carefully adapting the fundamental practices of traditional Southern rootwork to her immediate environment. We’ve talked to and about her a lot on this blog, so rather than sound like a rampaging fan boy, I will simply suggest you go check out her blog and store and see how magical she is for yourself.

Stephanie Palm – The wonderful proprietress of Music City Mojo, and my personal hoodoo teacher. She is not one to pull punches or sugar-coat things, though she is also incredibly warm and friendly. Stephanie is the High Priestess of a Traditional Witchcraft coven, as well as a devotee of Vodoun. She’s a gifted teacher, as well as a gifted conjure woman, and she isn’t afraid to get her hands dirty in a graveyard or to lay down a jinx if the situation calls for it. More importantly, she isn’t afraid to let someone know that the situation DOESN’T call for a jinx. I really could go on and on about how much I adore her and how thankful I am to her for all she’s taught me, but for now I’ll just say that if you’re looking for someone who knows their stuff, she’s one to talk to.

I know there are lots more rootworkers out there, and I’d love to hear about them from all of you, so please feel free to post a comment on this blog about your favorite hoodoo men and women.

Thanks for reading!

-Cory

Blog Post 30 – Who’s Who in Hoodoo (Intro, Part II)

Today we’ll be looking at some famous personalities from the root working world. These are not comprehensive biographies, by any means. But they should at least give you some cursory information and enough information to look into the interesting lives of these conjure-folk further if you desire.

So, without further adieu, here’s Who’s Who in Hoodoo:

Historical Hoodoo Figures

Marie Laveau – Known as the “Voodoo Queen of New Orleans,” there is much folklore and little fact surrounding the powerful figure of Marie Laveau. She was a free woman of color living in New Orleans during most of the 19^th century, living to be nearly 100 years old herself. She was flamboyant—holding large dances in Congo Square and appearing frequently with a large snake which she had named Gran Zombi—but surprisingly also very devout, often attending Catholic mass on a regular basis. While she is best known for her Voodoo associations, Laveau had a tremendous gift for magic, and was said to maintain control of the city through a network of informants and a healthy dose of sorcery. Zora Neale Hurston, who studied hoodooo (and Voodoo) with Laveau’s alleged nephew, Luke Turner, wrote about Laveau’s intense magical power:

“The police hear so much about Marie Leveau that they come to her house in St. Anne Street to put her in jail. First one come, she stretch out her left hand and he turn round and round and never stop until some one come lead him away. Then two come together…she put them to running and barking like dogs. Four come and she put them to beating each other with night sticks. The whole station force come. They knock at her door. She know who they are before she ever look. She did work at her altar and they all went to sleep on her steps” (Hurston, Mules and Men, Part II, Chapter 2)

Today, many people—magical practitioners or not—visit her grave in New Orleans, leaving her offerings and asking her for favors, a practice not uncommon in hoodoo. (additional info gathered from Wikipedia and R.E. Guiley’s Encyclopedia of Witches and Witchcraft).

Doc Buzzard – There are many who claim the name “Doc” Buzzard, but the most famous one is a South Carolina root doctor from the late 19^th and early 20^th centuries. He was a famed magician and healer, and was much sought after for his cures. He was also white, which sometimes surprises people. There were many inheritors to the name “Doc Buzzard,” one of the best known being a rather unscrupulous character who was eventually reigned in by…

Sheriff James McTeer – According to Jack Montgomery, who spent a good bit of time interviewing McTeer:

“Sheriff McTeer recounted a…conclusion to a psychic war he had with the famous Doctor Buzzard. McTeer ordered Dr. Buzzard to stop selling potions. This particular war of curse and counter-curses ended with the drowning death of Dr. Buzzard’s son. Soon after, Dr Buzzard visited McTeer and the two men made peace and became friends of a sort.” (Montgomery, American Shamans, Chapter 1)

McTeer was a gifted hoodoo in his own way, though he was less focused on the prefabricated potions which made hoodoo a viable commercial enterprise throughout the 20^th century.

Aunt Caroline Dye – A famed hoodoo woman from Arkansas, Aunt Caroline Dye was another long-lived magical practitioner (supposedly living to the ripe old age of 108). She was cited in Harry Hyatt’s encyclopedic text on hoodoo as being a great jinx-breaker, and the Lucky Mojo page on her cites several blues songs devoted to her legendary gifts.

Henri Gamache – A pseudonym for an otherwise unnamed author, Henri Gamache is the name associated with many of the most influential texts in mid-20^th century hoodoo. His “Philosophy of Fire” as outlined in The Master Book of Candle Burning is a foundational text for conjure candle rituals, and includes a good number of psalm rituals as well. Other key texts authored by Gamache include Terrors of the Evil Eye Exposed and Mystery of the Long Lost 8^th, 9^th, and 10^th Books of Moses.

Moses – Speaking of Moses… There are many who look on Moses as the first conjure man. He was imbued with holy power by G-d, and used several commonplace tools to create miracles, not unlike the conjure men and women of recent times. Some of his “tricks” include:

Transforming his staff into a serpent (Exodus 7)
Turning the Nile into blood (Exodus 7)
Summoning the Plagues of Egypt (Exodus 7-12)
Parting the Red Sea (Exodus 14)
Bringing water from the rock with his staff (Exodus 17)
Mounting a bronze serpent on a staff to cure venomous snake bites among the Israelites (Numbers 21)

Zora Neale Hurston was a major proponent of this view of Moses, making it a central theme in her book Moses, Man of the Mountain. In Mules and Men, Hurston describes Moses as:

“The first man who ever learned God’s power-compelling words and it took him forty years to learn ten words. So he made ten plagues and ten commandments. But God gave him His rod for a present and showed him the back part of His glory. Then too, Moses could walk out of the sight of man” (Hurston, Mules and Men, Part II, Chapter 1).

Of course, this is not the common view of Moses, but I like to at least consider the idea…but then I like to take a generally unorthodox view of lots of Judeo-Christian mythology, myself.

Zora Neale Hurston – To end, I thought I should at least mention the woman I’ve cited several times today. Zora Neale Hurston is a folklorist from the mid-20^th century whose most famous book is Their Eyes Were Watching God. However much of her best work is in the study of hoodoo and Voodoo in books such as Mules and Men and Tell My Horse. While many of her stories are elaborations or even (possibly) completely fictional constructs, they nonetheless provide a lot of good hoodoo techniques, recipes, and philosophies. Taken with a hefty grain of salt, her work is a great way to explore hoodoo as it grew within the African-American community during the twentieth century.

That’s it for today. Tomorrow I hope to get into contemporary rootworkers. Until then…

Thanks for reading!

-Cory

Blog Post 29 – An Introduction to Hoodoo, Part I

This week I’ll be focusing on something that seems to generate a lot of interest: hoodoo. This is one of my personal favorites when it comes to magical systems, because it is incredibly practical and anyone can do it. Plus, it doesn’t shy away from the less savory side of magic, but fully acknowledges that curses exist and must be dealt with (and sometimes dealt out when other attempts at justice have failed).

A (VERY Brief) History
Let’s start by getting the confusing terminology out of the way. Often, the terms “hoodoo,” “conjure,” and “root work” or “rootwork” will appear as synonyms. Adding to the confusion, most people also mix “voodoo” into this lexical stewpot. Hoodoo, however, is NOT Voodoo/Vodoun—the former is a magical system not particularly affiliated with any specific religion, and the latter is a very distinct religion. The confusion between the two stems from the fact that both are outgrowths of something called African Traditional Religion (or ATR for short). There are other ATR’s which exist, primarily in South America and the Caribbean, but I’ll leave a discussion of those to someone more knowledgeable than myself. When African slaves were brought to the West Indies, their native religion mixed with the folk practices of the indigenous tribes on the islands and the Christianity of their European captors. Vodoun evolved over time, primarily in places like Haiti, as well as coming onto American soil through places like New Orleans.

Many modern Vodoun practitioners are very committed to the ATR religious powers, such as Legba, Oshun, and Yemaya (variants on spelling and pronunciation occur depending on where you are and to whom you’re speaking). The Voodoo which grew up in New Orleans is quite different from the Vodoun in Haiti, though they do share many common elements. Zora Neale Hurston’s excellent book Mules and Men details much of this overlap (though I advise readers to take this book with a grain of salt, as some of her folklore is a bit embellished and may not present an accurate picture of her subjects).

A big part of Voodoo, though, was a belief in magic and animism. While Catholicism (dominant in the islands and French-and-Spanish-influenced Southern coastal regions) was fairly adoptive of these ideas so long as they were couched in terminology like “miracles” and “Saints,” slaves transplanted to Protestant-dominated areas found the religious side of Voodoo quashed. The numerous spirits and beings found in Voodoo’s pantheon were stripped away, and what was left was a magical system detached from its religious side. Other ATR’s also met the same fate as they moved into the white, Protestant-dominated sections of the United States. Beliefs in “witchcrafting” and other magical practices go back to at least the beginning of the 19^th century among African-American populations, completely removed from any ATR associations, or any deeply religious connection at all. Only the practical side of the work was still available to the slaves brutally oppressed in Colonial America, as it was often their only real recourse to justice in any way.

Once this practical magic started working its mojo, so to speak, it began to grow in new ways. It encountered new herbs via contact with another overrun people, the Native Americans. European folklore, especially German and Anglo-Irish tales, provided new fodder for the developing system. And the availability of particular regional curios and ingredients shaped the evolving practice.

So is it Hoodoo, Conjure, or Root Work?
In general, the terms “hoodoo,” “conjure,” and “root work” still get used interchangeably. “Hoodoo” is common in the gulf coastal regions, “conjure” in places like Memphis and the mid-South, and “root work” in the Atlantic coastal regions. All terms, however, can be generally found in all places, so don’t be surprised at the overlap. Additionally, spelling may vary (I’ve seen at least one WPA folklore collection from Tennessee showing this practice called “cunjur” instead of “conjure”).

In my own mind, I do see a slight difference in the three terms:

Hoodoo is the general name for the system of African-American and Southern magic using herbs, roots, and everyday objects to influence people and events in one’s life.
Conjure is more specifically related to working with spirits, but also uses much of the same magic hoodoo does. It also relates to faith-healing (to me, anyway).
Root work has to do with the crafting of herbal and curio-filled spell objects, or with the use of such things to heal or harm a target.

There’s not a single consensus on where the actual term “hoodoo” comes from. Some think it is a corruption of “Voodoo,” but this is not a majority opinion. Catherine Yronwode has a great discussion of this topic on her website, outlining much of this history in more detail.

Hoodoo Now
During the early-to-mid twentieth century, hoodoo underwent another evolution. It moved, along with Southern blacks, into cities and became urbanized. Many merchants began to supply hoodoo practitioners with the oils, herbs, candles and other items they needed to do their work. A number of these suppliers were Jewish, and a strong Jewish presence can still be seen in hoodoo, mostly in the use of talismans and charms imported from European grimoires like The Black Pullet. Some, such as scholar Eoghan Ballard, have even made convincing arguments that the word “hoodoo” comes from a particular pronunciation of the word “Jewish.”

The terms Voodoo and hoodoo are still confused, even by those who are in the know. The very reputable and knowledgeable author Jim Haskins even titled his book about hoodoo Voodoo and Hoodoo.

Modern hoodoo is still growing and changing. Some of the major centers of hoodoo are Forestville, CA (where Cat Yronwode runs her Lucky Mojo Curio Co.), the Gullah region of South Carolina (discussed in Jack Montgomery’s American Shamans in the section on Sheriff McTeer), cities like Memphis and Savannah, and of course New Orleans. It is also present in rural areas, like the swamps of Mississippi. And the general practice of root work seems to have spread to other countries as well, as Sarah from the Forest Grove Botanica in Canada uses many root working techniques in her magic.

As this week goes on, we’ll get into more on those techniques, as well as the specific herbs, roots, and curios found in hoodoo. For now, though, I think I’ll stop before I write a whole book here.

Thanks for reading!

-Cory

Blog Post 28 – Sign, Sign, Everywhere a Sign…

Do I date myself by referencing that song in the title of this blog post? Oh well…
I thought I’d wrap up the week with a few more examples of signs, tokens, and omens from American folklore. We’ll be up in the mountains today, both the Appalachians and the Ozarks.
From the Appalachian History blog:

News Bees

“In both Appalachian and Ozarks folklore, news bees appear as omens to those wise enough to read them.”

News bees are not actually bees, but flower flies from the Syrphidae family. They are marked with bands of black and yellow, much like bees, but are harmless. They do look an awful lot like sweat bees, however, which can sting a person (though not as severely as other bees or wasps).

News bees, which also go by names like “sand hornets,” “sweat flies,” or “Russian hornets” derive their folk name from the belief that these hovering insects watch the events of humanity unfold, then fly off to deliver their news to others. According to the folklore, “There are yellow news bees, which mean that good things are in the offing– it’s good luck if you can get one to perch on your finger–and black news bees, which warn of imminent death. The black news bees fly in the windows and out again, and fly straight for the nearest cemetery; they hover making a sound like a human being talking.” (Tabler, par.2)

From Vance Randolph’s Ozark Magic and Folklore:

Some Animal Lore

“It is very generally believed that the appearance of an albino deer is a bad sign ; some hillfolk think it has something to do with witches’ work, others that it is an indication of disease among the deer, and that venison will be unwholesome for seven years” (p. 241)

“Groundhogs are hunted by boys with dogs, and young groundhogs are very good eating. But some of the old-timers frown on the modern practice of shooting groundhogs. They don’t mind if city sportsmen do it but often forbid their own children to shoot groundhogs, because it is supposed to bring bad luck” (p. 243)

Household Signs & Omens

“The Ozark housewife seldom begins to make a garment on Friday never unless she is sure that she can finish it the same day. Many a mountain man is reluctant to start any sort of job on Saturday, in the belief that he will ‘piddle around’ for six additional Saturdays before he gets it done” (p. 69)

“It is bad luck to burn floor sweepings or shavings that have been produced inside the house. An old-time Ozark housewife seldom sweeps her cabin after dark, and she never sweeps anything out at the front door” (p. 70)

The fantastic Appalachian blog Blind Pig and the Acorn has a fascinating entry on a death omen called a “belled buzzard.”

Belled Buzzards

According to the site, which cites a newspaper story about this phenomenon, in King George County, VA, a buzzard was observed flying low by houses with a bell around its neck and streamers tied to its body. Similarly adorned birds figure in tales from the Carolinas, Tennessee, Alabama, and Arkansas. According to the blog’s author:

“Most of the sightings or ‘hearings’ caused folks to believe the belled buzzards foretold death. One legend even tells the story of a belled buzzard harassing a man after he killed his wife-to the point of the man turning himself in for her murder” (Tipper par.2).

So if you happen to see any big birds around your neighborhood with bells, chimes, or any musical instrument on their person, take heed!

Personal Lore

Finally, today, I thought I’d share a few of the things I was brought up believing. Most of this information is from my mother.

When cooking soups, stews, and sauces, she’d often include a bay leaf in the pot. Whoever found the bay leaf was thought to be in for some good luck.
If rain broke out of a clear sky, my mother always said that “the Devil is beating his wife.”
She taught me that if your ears burn, someone’s talking about you. If your nose itches, someone wants to kiss you. And if your hands itch, money’s coming your way soon.
You should never kill a spider or a frog indoors, as it will bring bad luck, she always said. Unless the spider was a black widow or brown recluse. Then it seemed to be okay.
She always kept an aloe plant in her kitchen window, both for an easy source of bug-bite and sunburn treatment and to bless the house in general with good fortune.

Okay, that will do it for today, I think. Please feel free to share your own lore. I’m always eager to hear it!

Thanks for reading!

-Cory

Blog Post 27 – More Signs & Omens

Hi everyone. I received a fantastic email From Sarah R. about a number of traditions she remembered from a book called The Fortune Telling Book, by Gillian Kemp. I thought I’d share a few of the wonderful tidbits she sent me, along with some other signs and omens we didn’t get to in the podcast.

Marriage Omens (from Sarah R.)
1. It is considered unlucky to be married in a church where there is an open grave.
2. A solitaire cut engagement ring indicates a solitary existence.
3. If three women sitting together at a dinner table possess the same initial to their Christian name, one of the three women will soon marry.
4. It is considered lucky to have an even number of guests at the wedding and unlucky to have an odd number.
5. Wedding Dress Omen:

Married in white you will have chosen alright,
Married in green ashamed to be seen,
Married in grey you will go far away,
Married in blue you will always be true,
Married in yellow you’re ashamed of your fellow,
Married in black you will wish yourself back,
Married in pink of you he will think.

6. To see a flock of birds in flight on your wedding day is a sign of fidelity and a long and happy marriage blessed by heaven.

Here are some signs from Richard Dorson’s Buying the Wind, from the “Illinois Egyptians” section. The “Egyptians” he refers to occupy the southern “triangle” of Illinois, beginning “when the flat prairie lands of grain-rich central Illinois turn to foothills” (p.289). The culture here is influenced by several ethnic groups, including the Irish, the French, and African-Americans.

A Death Omen
“The McConall Banshee
Before anyone of the McConnal family died, a banshee [sic] would scream, and it would take the route that the family would go to the cemetery. The neighbors along the route would hear it.

When old lady Brown died—she was a McConnall—the banshee came into the house and got in bed. It looked like a little old woman about a foot high, with a rag tied around its head. John Gentry was going to kill it, but Mrs. Brown said, ‘Don’t bother that. That’s my baby.’

Some folks said that the banshee was a curse sent by the church, for the McConnalls had once burned a church.

When Walter Fraley’s baby died, the banshee cried all over the place, but no one could see it” (p.313)

Birth and Infancy Signs
“A baby speaks with angels when it smiles”
“An ugly baby makes a pretty adult.”
“It is bad luck to name a first child after its parents.”
“You should not cut a baby’s hair before it is a year old.”
“A baby will be a prophet if it is born with a veil over its face.”*
*This veil is known as a caul, and is somewhat common in births. I’ve got more about it in Blog Post 8 – Seaside Sorcery

Dream Signs and Omens
“Dream of a funeral and attend a wedding.”
“It is bad luck to tell a dream before breakfast.”
“It is bad luck to dream of muddy water.”
“It is good luck to dream of clear water.”
“You will have enemies if you dream of snakes.”
“Count seven stars for seven nights, and you will dream of the man you will marry”
“You will be successful if you dream of being dead.”
“Marry soon if you dream of a corpse.”
“You will make true friends if you dream of ivy.”
“Dream of letters and receive good news.”
(all preceding quotations from Dorson, pp. 338-340)

That’s plenty of prophetic phraseology for today, so I’ll wrap it up. But I still have many more tokens to tell of, so I’ll likely do another post on them later this week. If you have any folklore regarding forecasting future events (or even current or past ones) via dreams, signs, etc., we’d love to hear them! Feel free to add them as a comment to this post, or send us an email.
Thanks for reading!

-Cory

Blog Post 19 – More on Folk Astrology and Gardening

I know I’ve promised a walkthrough of a sign-based planting, and that is still coming, but I thought that today it might be good to provide a couple of quotes and citations regarding just who practices this astrological agriculture.

These practices tended to be broadly found, and not relegated to just one or two American magical systems. There are slight variances between regions, but that could also have less to do with the magical system in place and much more to do with local climate, latitude, and longitude in relation to the stars.

In the southern hills of Appalachia, one Mary “Granny” Cabe is noted to have been quite skilled with astrology and planting. Foxfire interviewers tell how she “[p]atiently, with the use of several calendars…explained its [planting by the signs] basic principles and gave us several of the rules” (Foxfire p. 221). She did more than describe the general system, however. She also explained how specific plants fared in relation to astrological changes:

“’Take taters. On th’ dark of th’ moon or th’ old of th’ moon—that’s th’ last quarter,’ she explained, ‘they make less vine; and on th’ light of th’ moon they makes more vine and less tater…Don’t plant in th’ flowers [the sign of Virgo, often seen as a virgin bearing flowers]. A plant blooms itself to death and th’ blooms falls off” (p. 221)

There were also many people in the Appalachians who didn’t believe in this method of planting. The interviewers record that these were mostly “educated people…[with] college degrees, and held positions of great respect in the community” (p. 225). One informant makes the excellent point that “if someone’s going to be careful enough to plant by the signs and watch and harvest the crop that carefully, then the chances are he will have a good crop, regardless” (p.225). Still, the stories persist and the practice of planting by the signs continues in the mountains and hills around that area even now. The Appalachian heritage blog The Blind Pig and the Acorn records its author’s attempt at sign-planting and several of his commenters speak of doing so, too.

Gerald Milnes, in his Signs, Cures, and Witchery, also discusses planting by the signs in the northern parts of Appalachia and Pennsylvania-Dutch territory:

“Astrologic traditions still exist as more than just quaint curiosities among Appalachian people. It is noted that these practices declined within English society and in New England before the Revolution. New England’s almanac makers were under withering attack, religious condemnation, and mockery by the mid-seventeenth century, but over three centuries later continued folk practice based on this cosmology is still easy to ascertain” (Milnes, Signs, Cures, & Witchery, p.32).

Milnes makes the case that much of this preservation of astrological folk culture had to do with the availability of almanacs (he also points out one I completely forgot to mention yesterday, but which is supposed to be excellent for New England climes: Gruber’s). Many of these almanacs are the same ones which helped preserve the Pow-wow magic I’ve spoken about in previous posts.

Lest you think the phenomenon of sign-planting is relegated to the Appalachian Mountains, here are a few quotes from Pennsylvania-Dutch planting lore:

“Plant peas and potatoes in the increase of the moon”
“If trees are to sprout again they should be felled at the increase of the moon”
“When sowing radish seed say: as long as my arm and as big as my ass”
-(Dorson, Buying the Wind, pp.124-125)

Okay, so that last one wasn’t really about planting by the signs, but it’s fun anyway.

Thanks for reading!

-Cory

Blog Post 15 – An Introduction to Pow-wow, Part II

Welcome back! Today I’m continuing with a bit more of the history of Pow-wow, as well as some of its cultural connections. It’s a lot of information, so I’ll spare you a long introduction and get right to the point.

So why is it called “Pow-wow?”

That’s a good question. After all, the term “powwow” is associated with Native Americans, not with Germans, right? According to Rosemary Ellen Guiley, author of The Encyclopedia of Witches and Witchcraft:

“The term [Pow-wowing] was derived from the settlers’ observation of Indian powwows, meetings for ceremonial or conference purposes. Much of the Germans’ witchcraft centered around cures and healing. The settlers enlisted the help of the Indians in finding native roots and herbs that could be used in their medicinal recipes” (p. 270)

So early on, the connection between the marginalized German settlers and the marginalized natives was established, and an exchange of information shaped the magical practices found among the settlers. This is that distinctly American flavor I mentioned earlier—the syncretism of Old World techniques with New World resources. I think it’s important to note that this syncretism was not done willy-nilly, but rather was born of specific needs. Herbs were not substituted based on intuitive feelings, but based on shared botanical properties. Hence an old-world root like mandrake might find a substitution in the form of a potato (another member of the nightshade family and one which could be used to make vegetable poppets for sympathetic magic). Or, it might be replaced by the mayapple, due to its chemical properties (both share certain levels of toxicity which can make them psychoactive in small doses and deadly in larger ones).

Are there still Pow-wows in America?

Oh my yes. There have been dozens of books written on the subject (many of them fairly recent, and sometimes unfortunately rather misrepresentative), and famous Pow-wows were known as little as thirty or forty years ago. There are great resources written by fairly contemporary authors like Lee R. Gandee, Jack Montgomery, and Karl Herr, as well as some lesser-known works (such as the text by Chris Bilardi previously cited). And, of course, Hohman’s Long Lost Friend is still available in print, too.

More than just books, though, there is a living tradition, often fairly hidden to outsiders, within various PA-Dutch communities. Sometimes complete curing traditions are intact, sometimes only a few charms survive within a family. Often one can find magical recipe books or almanacs like the ones circulated in the 1800’s sitting near family bibles in modern Pennsylvania-German homes. Speaking of the Bible, that brings me to the next topic…

Is Pow-wow Christian magic?

This is a bit of a sticky wicket for a lot of folks. Most certainly, as it is practiced now, Pow-wow is highly dependent on Judeo-Christian religion for its symbols, names of power, etc. It has its roots in older practices, but tracing those roots is often a murky bit of business. Rather than asking you to believe me on the subject, though, I’d like to present a few quotes from those more in the know than I am:

“Powwowing has survived into modern times. Some of the charms and incantations used date back to the Middle Ages, probably to the time of Albertus Magnus, a magician, alchemist and prolific author whose feats were often called witchcraft. Powwowing charms also include Kabbalistic and Biblical elements” (Guiley, The Encyclopedia of Witches and Witchcraft, p. 270)

“The roots of Bruacherei are indeed quite long, some of which can be traced to pre-Christian Germanic heathenism. Other roots are equally pre-Christian and stem from older forms of Judaism and the many strains of religion and medicine of the Roman Empire. Without overreaching too much, the sometimes blurry lines between what constituted a ‘Germanic’ tribe versus a ‘Celtic’ tribe or a ‘Slavic’ tribe, make it quite possible there are Slavic and Celtic pre-Christian elements in Bruacherei. The truly unique thing about Bruacherei is that it is a wholly Germanic synthesis of all these cultural strains. Anyone looking for a purely heathen Germanic healing-way via Bruacherei is in for a major disappointment. To take Bruacherei and reshape it in this manner is to make a brand-new practice out of it. Therefore it would no longer be Bruacherei as it has been practiced for nearly 900 years and most certainly not as it has been practiced for the past two centuries in America” (Bilardi, The Red Church, p. 73)

“Once, when I showed him [famed Hex/Pow-wow Lee R. Gandee] several items I’d purchased from a mail order occult catalog, he smiled and said, ‘Do you really think that stuff will help you? Don’t you realize by now that the magic is coming from within you and from God? You are the catalyst! In you, the power will either arise or fall flat.’” (Jack Montgomery, American Shamans, p. 77)

What I gather from this and other sources is that if one studies Pow-wow, one needs to be comfortable with Judeo-Christian ideas. Note I don’t say one has to accept them all, but if learning to use a charm with the words “Jesus” or “Mary” or “Holy Ghost” in it is a problem, Pow-wow may not be the way to go.

There are definitely illustrations of pre-Christian origins for many of the modern Pow-wow charms and spells (I’ll be including one in this series to demonstrate these differences), but as it stands now, this system is tied to its centuries-old Christian heritage. It is my opinion (and mine alone) that it is possible to work with Pow-wow without any Christian elements, but that if one does so, it is advisable to be absolutely sure that the names, prayers, charms, etc. one uses are intimately connected to their historical roots. Using strictly Germanic spirit and deity names in this system strikes me as the only practical way to accomplish this (although I’d be willing to entertain the idea of using Native American stand-ins as well, due to the connection between the two cultures through Pow-wow). The odd tendency in modern magic to use “correspondences” and tables of mix-and-match deities and forces seems somehow improper to me. One wouldn’t assume that one could play the violin with a drumstick just because both are musical instruments, yet people feel absolutely no reservations about dropping an Egyptian goddess into a Germanic, post-Reformation charm. Now, a person can play a bluegrass tune or a strain of Bach with the same bow, so I do think that once a person has mastered the basics of the instrument, the specific form and style he or she plays (or in the case of Pow-wow, the specific charms employed) can vary. But as for outright cross-substitution between very different traditions, I don’t think that still qualifies as Pow-wow. I suppose if one subscribes to the “all gods are one” hypothesis I might be able to understand that point of view, but that’s not a perspective I follow, so it doesn’t work for me.

All of that is a lot of typing just to say “Yes, Pow-wow is sort of Christian. Mostly. More or less. But not always. But mostly. I think.”

That’s it for today. I should point out that the opinion presented here is my own, and not that of the authors I cite. Please refer to their works for their specific opinions. And feel free to engage in a lively and civil debate if you like! I’d love to get other perspectives!

Oh, and I promise there are some practical things coming up soon, so stick with me for those.

Thanks for reading!

-Cory