Blog Post 230 – Changing Your Luck

Image of silhouetted animals including cat, skunk, and rabbit
Any number of animals crossing one’s path was considered bad luck and required turning around and beginning a journey again. (Image by author (c) 2021).

As we turn the page on the past year (and I think there are plenty of people who would agree that they’re ready to not just turn the page but rip the whole accursed chapter out of the book), I know many of us are going to make resolutions, plan to live a better version of our lives, and do any number of things to improve situations for ourselves and others. That is all well and good, but if there’s one thing that last year seems to have demonstrated time and again, it’s that at a certain level we also are operating at the hands of Fate. Fortunately, if you’re reading this, you probably have an interest in folk magic, and if there’s one point that many branches of folk magic emphasize, it is that Fate is not a fixed, unshakable future, but something that we can influence through enchanted manipulations and the subtle weaving of our intentions through charms, talismans, and other tools.

Today I want to briefly visit a few of the magical ways in which people have sought to change their luck through folk magic in America. Some are focused on very specific forms of luck, such as gambling, while others are much broader. I’ve already written before about ways in which people can “eat their luck,” for example, as we see with widespread practices of consuming specific “good luck” foods on New Year’s Day. Black eyed peas and greens appear in African American and broader Southern traditions. Pork and sauerkraut are a must-have for those in German American communities, such as those of central Pennsylvania. Likewise, many Latinx people consume foods like grapes—one for each of the twelve days following New Year’s Day—as a method of ensuring prosperity and good fortune in the year to come. Some other food-based luck transformations include:

  • Kissing the cook after taking the last piece of bread to avoid having bad luck (Brown 370).
  • Don’t throw away broken dishes but keep them piled in the back yard/back of the house and they will keep you from going hungry (Hyatt 274)
  • Turning plates at the end of the meal before getting up ensures that any bad luck in the room will be reversed so long as everyone does it (but the same lore warns never to turn a plate during a meal, because it allows “the witches [to] partake of the meal” (Brown 370)
Image of salt shaker
Perhaps the best-known food based form of reversal magic comes from the superstition that spilled salt brings bad luck. According to wide-spread folk belief, this is thought to be related to the idea that Judas must have spilled salt during the Last Supper. (Image by author (c)2021)

Perhaps the best-known food based form of reversal magic comes from the superstition that spilled salt brings bad luck. According to wide-spread folk belief, this is thought to be related to the idea that Judas must have spilled salt during the Last Supper (a folk legend not directly recorded in biblical accounts, which only mentions “dipping into the bowl” at the same time as Jesus). The remedies for this failure of luck, however, are wide-ranging, including tossing a pinch of salt over your left shoulder—sometimes to chase away or blind the Devil. Other versions of this reversal say to throw a bit of salt over either shoulder, or even “on the hot stove” (although tossing salt directly in the fire is thought to cause you to become “very angry”) (Brown 372-74). Throwing food away, however, doesn’t seem very lucky, so fortunately there are also beliefs like those found in Britain and parts of North America that say carrying food like potatoes and onions in one’s pockets would reverse bad luck and bring good (Hyatt 25).

Image of Grandpa Simpson telling rambling story about tying an onion to his belt
Beliefs like those found in Britain and parts of North America that say carrying food like potatoes and onions in one’s pockets would reverse bad luck and bring good. So Grandpa Simpson may have been on to something. (Image from “The Simpsons,” (c)Fox Studios).

Beyond the culinary luck-changers, there are a number of other things a person could do to ensure favorable fortune. Gestures and behaviors that might protect one from bad luck and invite good luck include:

  • Catching a caterpillar, keeping it in your home until it hatches, then freeing it when it becomes a moth or butterfly. It should be noted that the lore is very insistent that you not kill the creature in any of its life stages, as that will bring bad luck (Hyatt 30).
  • Frederick Douglass famously carried a root given to him by a conjure man in his pocket as a way to deflect the “misfortune” of abuse by his overseer, a devil of a man named Covey. It’s possible this was a “master root” or even a “John the Conqueror” root (Douglass 111). Douglass later revised his account of this incident, downplaying the role of conjure and rootwork to distance himself from what was seen as a Black stereotype and the “tomfoolery of the ignorant” (Martin 57).
  • A bit of North Carolina lore says that if you have trouble with being a butterfingers and breaking dishware, you can find a shed snake skin and rub your hands with it to remove that condition (Brown 375) 
  • “It is considered lucky to keep a living plant in your bedroom at night” (Hyatt 21) but there are also admonitions that any cut flowers (or plants that are otherwise in the process of decay) should be removed before sleeping in a room to reverse any potential poor luck in health
  • Several sources indicate that you must restart a journey if a black cat crosses your path. Similarly, other black-completed animals such as skunks, rabbits, or squirrels can all require such a turning back and beginning again (Hyatt 53)
  • Related to the turning back is the idea that if you do turn back, you shouldn’t keep going the same day, but wait until the next day to ward off bad luck (this also ties into the belief that you shouldn’t watch someone’s plane take off). You can also wait until the animal crosses the path of another person, which cancels the bad luck (possibly for both of you)
  • Despite their bad rap as path-crossers, black cats can also reverse bad luck. A bit of lore says that stroking the tail of a (strange) black cat seven times is thought to reverse misfortune and bring good luck (Hyatt 54)
  • Snakes also get a bit of a bad reputation in the path-crossing department. Several people describe the ritual of drawing a cross in a snake track if you see it in your path. This is true whether you see the snake that left the tracks or just the tracks themselves. The cross is thought to cancel out the bad luck (and is likely related to the idea of the “cross” from a Christian context acting against the dangerous and “sinful” nature of the snake from the Garden of Eden story (Hyatt 34). A Kentucky variant, however, totally bypasses the snake and instead simply says that you can reverse bad luck by drawing a cross in the dirt and spitting on it (Thomas no. 1032)
Image of a snake
Several people describe the ritual of drawing a cross in a snake track if you see it in your path. (Image by author (c) 2021)

In many of these examples, animals and other living things (like the houseplant—which makes me glad for my spider plants all the more) are the impetus for the luck-changing magic at work, something I’ve also mentioned when writing about the very strange (and often quite racist) lore associated with lucky rabbits’ feet. Similar animal-bone talismans include the jawbone or breastbone of a frog or the familiar wishbone from a bird like a turkey, which can be carried as luck-giving charms.

Beyond the power of various living things to perform misfortune management, there is a whole cadre of lore connected to sharp and pointy things that are able to reverse the curse:

  • Accidentally crossing two knives brings bad luck, and it can only be undone by the person who crossed the knives picking them up again. Similarly, if a person finds a pair of open scissors, they close them right away, or else “she will quarrel with her dearest friend before the moon changes” (Randolph 58).
  • Another remedy from Nova Scotian lore suggests that a person take “nine new needles, put them in a dipper of water, [and] boil until all the water is gone” (Brown v7 108)
  • Finding open pocket knife and picking it up gives you good luck (Hyatt 273)
  • Similarly finding a pin or penny is potentially bad luck but is easily reversed by simply picking it up and carrying it with you (multiple variations found in Brown 437-38). 

Personally I’ve also often commingled this last charm with the belief that a penny found heads up is good luck, which is great until you find a tails-up penny but also need to pick it up. So my own response is to pick up these “bad luck” pennies and turn them over, then set them down on another surface (usually higher up than the ground), so that I fulfill the basic idea of the charm while also not carrying the bad luck with me. Also, in general I’d prefer not to carry change I pick up off the street for health reasons, but that may just be me.

Image of pocket knife
Finding open pocket knife and picking it up gives you good luck. (Image by author (c) 2021)

Of course, you might also be suffering a run of bad luck because of something you did, or something someone else did. For example, you might have snubbed your local witch (a very bad idea) and thus have fallen under a curse. If the bad luck is the result of conjury or witchcraft, visiting the curse-caster’s front steps is a good way to deal with the problem. Several different traditions, but especially Hoodoo, mention remedies such as spitting on the front step, digging some dirt from under it, or leaving the broken charm under the stair (Brown v7 105-6). There are also long-standing beliefs from a number of cultures that implore you to be humble, because speaking too highly of yourself or your luck courts disaster. Speaking of any good fortune you’ve had recently can invite bad luck to follow, unless you knock or “peck” on wood to counteract that effect (Brown v7 167-8). There’s also a great deal of evil eye lore connected to beliefs like this, but that is its own (rather enormous) topic.

Image of nine pins
Nova Scotian lore suggests that a person take “nine new needles, put them in a dipper of water, [and] boil until all the water is gone” to reverse bad luck. (Image by author (c) 2021).
Some of these reversal charms, spells, and beliefs may seem a bit esoteric to us today. Few of us are going around rubbing our hands with snakeskin or collecting piles of broken dishware in our back yards. But knocking on wood has managed to linger on in widespread use, along with a few other very common bits of magic (some of which people perform without ever even thinking of them as “magical”):

  • A bit of lore found in Florida, Alabama, Michigan, Illinois, and more says that in a time of danger a person should cross their fingers to prevent bad luck (Brown v7 169)
  • “The first dollar collected in a new business should be framed for good luck. 
  • (Mary E. Price from Bill Garrett)” (Penrod, New Mexico article). I know I have seen many businesses that do this and put it on display near the cash register or front door, probably not thinking about the idea that it keeps misfortune at bay and invites good financial luck in.
  • Superstitions about sneezing and luck are common, with many believing that wicked spirits or devils are about when someone sneezes. Hence, the “bless you” or its many variants that you might say are a way of reversing any potential harm, bad luck, or evil that might be close by (Brown v7 153). 

You can see that there are a LOT of options when it comes to luck-reversal, then. There are all sorts of ways that a person can cut their losses through magic, and those I’ve mentioned here are just the very tip of the iceberg (or the found pocket knife or pin, perhaps). I’m always interested in seeing what other rituals people have developed in contemporary times to change luck in their favor, too. Like the lore about not watching one’s loved ones off in an airport, newer technologies breed newer folklore and thus newer folk magic. Surely at some point we’ll have lore about reversing the bad luck of playing online casinos or sports betting apps by doing things like opening other apps first (perhaps ensuring that the betting app is the seventh one opened that day or something similar). Perhaps people will buy wooden phone cases so they can knock on wood more easily whenever they feel a streak of bad luck coming on. Or maybe they will have phone charms resembling rabbits or cats or four-leaf clovers to help them. I should also note that this isn’t strictly about gambling, either (and that gambling can be very addictive so please seek help if you’re worried about that getting out of control). As more of our lives move into the ether of online space, or we see technologies like Roombas running around our house, we may develop new responses to all of these things (perhaps we will begin believing that we must leave the room when our iRobot vacuum is cleaning so it doesn’t go under our feet, which would carry forward a belief about not having your feet “swept” from older lore). 

Wherever our life goes in response to new developments, we will likely always retain a little bit of magical thinking about how to make fortune favor us a little bit more. After the year so many of us have just had, I know there were lots of people who warned against the hubris of claiming 2021 as “your year” out of (somewhat tongue-in-cheek) fear that it would somehow invite another 2020 to rear its ugly head. But taking control through these little rituals—carrying a charm or putting a dollar bill up on the wall or even just tending to a little netted cage of butterflies in your home and then releasing them in the wild—this is something we have done for a long time. What magic do you bring to the table to change things for the better? I’d love to know!

Wishing you a bright and happy beginning to your 2021, and thank you for reading.

-Cory

 

REFERENCES

  1. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore, v. 6, Wayland Hand, ed. Duke Univ. Press, 1964.
  2. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore, v. 7, Wayland Hand, ed. Duke Univ. Press, 1964.
  3. Douglass, Frederick. Narrative of the Life of Frederick Douglass, An American Slave. Dover Publications, 1995.
  4. Hyatt, Henry M. Folklore from Adams County, Illinois. Alma Egan Hyatt Foundation, 1935. 
  5. Martin, Kameelah L. Conjuring Moments in African American Literature. Palgrave MacMillan, 2012.
  6. Thomas, Daniel, and Lucy Thomas. Kentucky Superstitions. Princeton Univ. Press, 1920.
  7. Penrod, James H. “Folk Beliefs about Work, Trades, and Professions from New Mexico,” in Western Folklore, vol. 27, no. 3 (Jul. 1968), pp. 180-83.
  8. Randolph, Vance. Ozark Magic & Folklore. Dover Publications, 1964.

Blog Post 229 – Frogs and Toads

Illustration of woman spitting frogs and snakes from her mouth to illustrate fairy tale
“As she spoke, vipers and toads fell from her open mouth.” – from “Diamonds and Toads (or, The Fairies)” (Illustration by Cory Thomas Hutcheson 2020)

“Just then there came a second knock at the door, and a voice called out:

Youngest daughter of the king,
Open up the door for me,
Don’t you know what yesterday,
You said to me down by the well?
Youngest daughter of the king,
Open up the door for me.

The king said, “What you have promised, you must keep. Go and let the frog in.”

-From “The Frog Prince, or Iron Heinrich” from the Grimms’ fairy tales collection

Witches go together with frogs and toads almost as readily as they do with broomsticks and pointy hats in the popular imagination. In the story “The Frog Prince, or Iron Heinrich” from the Brothers Grimm collection, a handsome prince has been transformed into a frog by a “wicked witch,” although we pointedly do not get her side of the story. The story “Diamonds and Toads (or The Fairies),” found in the pre-Grimm French collection done by Charles Perrault, reveals that while a good sister is rewarded by precious jewels dripping from her mouth when she speaks, an ill-mannered girl is punished by a fairy (sometimes a fairy tale proxy for a witch), who curses the girl to spew toads and vipers when she speaks.

Beyond the fairy tales, however, several folk magical practices are woven into the webbed toes of frogs and toads. This post will share a few of those bits of magical lore from North American sources and practices. I will note that there are some gruesome spells herein, including some that involve harm or death coming to these marshy denizens, and I am in NO WAY ADVOCATING that you actually do anything hurtful to frogs or toads. They are a valuable part of our ecology and virtually any spell can be adapted in ways that avoid harming them (although I have nothing against the respectful collection of their remains after their demise). In fact, I’ll even begin with this bit of North Carolina folklore to help warn you away from such cruelty:

-Every frog you kill makes your life shorter (or killing a frog or toad will lead to the death of your mother, father, or another kinsperson) (Brown, p. 54). 

Another series of entries from that collection mentions that killing a frog or toad will lead your livestock to give bloody milk (p. 437-38), but conversely it recommends that an ill animal be fed a live frog in order to cure it (p. 449). That may very well have to do with the sympathetic nature of the magic, and the belief that a frog might have been used to initiate the curse, so forcing the frog into the animal is a way of doubling the hex back on itself and thus purging it from the animal’s system (we see a similar logic in the flogging of bewitched milk over hot coals, which is thought to return the harmful spell to the witch who cast it). 

Along that same vein of logic, we see in a number of folkloric instances the ways in which frogs or toads are sympathetically linked through magic to the world around them. They serve as familiars to witches in many stories (including as the representations of the witch’s power in tales like “The Frog Prince” and “Diamonds and Toads”). In Shakespeare’s play Macbeth we also get a reference to a toad as a witch’s familiar, or spirit companion, an idea commonly echoed in popular accounts of witchcraft. One sixteenth-century witch named Joan Cunny from Essex, England, for example, was associated with a pair of familiars that looked like black frogs and another Essex witch named Margery Sammon kept a pair of toads named Tom and Robin as familiars (Wilby, p. 230, p. 109). These creatures could also hold familiar bonds with other living things, such as trees. For example, some American lore states that killing a tree frog in its tree is thought to also kill the tree, also indicating the “familiar” like nature of them (Brown, p. 499). 

Both toads and frogs seem to operate between worlds, making them liminal agents that can run between either the land and water or between our world and the underworld. What they did in that underworld realm made them even more fearful in the folk imagination. For example, one bit of lore says that because they are thought to eat coals of fire (possibly also hellfire, given their traffic with the underworld), toads and frogs can be venomous or toxic. There are indeed toxic species of these creatures, so the belief about their dangers is not entirely untrue in the case of some poison-skinned frogs, but their dangers do not seem to be caused by the ingestion of brimstone (Brown, p. 409). A similar belief prevails about frogs eating buckshot, too, linking them to fire and iron, weapons, danger, and death. Their toxicity, however, might also be a connection to their witchier lore, especially as some frogs and toads secrete substances that can cause psychedelic reactions in humans (as evidenced by the minor fad–massively overplayed in popular media–with “licking frogs” among college students a few decades ago and even portrayed on The Simpsons). 

Frogs and toads also had more positive qualities (although admittedly these qualities didn’t do much to benefit the animals themselves). For example, an oft-repeated claim seems to indicate that some medieval physicians recommended placing a live frog in one’s mouth to remove a sore throat or other ailments, a supposition that has been dubiously linked to the phrase “a frog in one’s throat” (in reality, the phrase derives from an American lozenge rather than any medieval phraseology). Transferring diseases to animals by touch or by holding them in the mouth was not all that uncommon as a folk remedy or cure, and we see it come up in folklore about maladies such as warts quite frequently. That brings me to one of the other common bits of lore about toads and frogs, which are often accused of causing warts in anyone that holds them. This is essentially bunk, but the belief in magical transference of the disease makes some sense as it is a sort of “contagious” magic. Considering just how many folk wart cures and spells there are, it’s probably not a real crisis for someone to touch a frog or toad even if there were a risk of warts (which, again, there really isn’t).

Illustration of a witch's finger touching a frog
A popular folk belief says that touching frogs or toads causes warts (although that is not scientifically accurate). (Illustration by Cory Thomas Hutcheson 2020)

Curing the magical or venomous maladies of the Anuran order (which, frankly, sounds like the kind of club I’d like to join–”I’m a member of the Anuran Order, Bufo Chapter, Horned Toad House”) include the use of the “toadstone,” a type of secret gem or mineral deposit thought to be carried in the head or body of a toad and which could dispel any number of ailments. Specifically it was believed to be good against poisons, and is mentioned both in Roman lore and once again in Shakespeare as well (it may well be that this stone was actually a type of fossil).

The idea that a toad might carry in its body a powerful magical object was not limited to the toadstone, however, for within witchcraft lore a widely pervasive rite known as the “Toad’s Bone” ritual has captivated occultists for centuries and received a recent uptick in popularity due to the late Andrew Chumbley’s essay, “The Leaper Between.” Historical witchcraft writer Nigel Pennick discusses how in many parts of rural England and the British Isles, the toad’s bone rite was associated with a secret society known as the Horseman’s Word. Reputedly, those who were part of this group were a society of horse whisperers who could calm wild horses and easily help to break them, as well as treating them for certain problems. While they were esteemed for their equine skills, they were also suspected of witchcraft in many cases. They were thought to be brought into the fraternity by completing a toad’s bone rite of some kind, one that mirrored similar rites in witch lore, such as this one:

“The Norfolk witch Tilley Baldrey had her techniques published in The Eastern Counties Magazine in 1901. She tells how she became a witch through the toad-bone ritual. In standard English, ‘you catch a hopping toad and carry it in your bosom until it has rotted away to the back-bone,’ then, ‘you take it and hold it over running water at midnight until the Devil comes to you and pulls you over the water.’ This is the initiation as a witch.” (Pennick loc. 1154).

This initiatory rite resulted in the possession of the toad’s bone, which was carried as a token of power and a symbol of initiation, much in the same way that the black cat bone appears in other witch lore. Similar rituals involved crucifying a toad with thorns (usually blackthorn, although it could be hawthorn in some variants) on top of an ant hill and waiting until the ants had devoured the toad’s flesh. The bones would then be taken to a stream and submerged, and whichever floated against the current was the fabled toad’s bone.

I should note once again that I adamantly do NOT encourage the use of animal torture for the procurement of magical tools. These rites may have some significance in the historical context, but you are just as likely to be able to get many of these tools–even toad and frog bones–from sources that do not require the animals to suffer (given how popular frogs’ legs are in parts of the South, contacting a frog-gigger who hunts for restaurant fare might be a better way to handle this). Waiting to find a frog skeleton is just as good, and comes with a sense of feeling like the bones were meant for you rather than extracted through cruelty and malice.

A desiccated frog skeleton found in my in-laws’ house hidden in the back of a cabinet; you never know when you’ll find these sorts of things!

As a final note about the magic of these lovely amphibians, I should note that they are also thought to be harbingers of changing weather and seasons. A belief found throughout the eastern half of the United States says that the croaking of frogs is thought to signal the end of winter (Brown, p. 323). If you’ve ever been in the South in the early summer, you’ll know the sound of “peepers” out in any even mildly wetland area pretty well. Seeing a large number of frogs (and potentially hearing them as well), is also thought to be a sign of coming rain. In this way we can see the deep connections between the watery world of the pond and the stormy sky as connected, with the toads and frogs acting as those “leapers between” as Chumbley phrased it. 

This is been only a webbed toe dipped into the very deep pond of frog and toad lore, but hopefully it gives you a sense of just how much enchantment can be found in these creatures. Perhaps if the spoiled princess in the story of the golden ball had known that, she might not have been so quick to run away or fear her froggy beau. I’d still prefer not to have them jumping out of my mouth every time I speak, though. It would make teaching pretty awkward.

Thanks for reading!

-Cory

 

References:

Contest Time! Fall 2020 Edition

It’s contest time! 

One of the kind of cool perks to creating New World Witchery is that we often get access to lots of books coming out on magical topics, and sometimes publishers even send us an extra copy or two of some books so we can give them away. I have been very lax in doing these sorts of giveaways, but I’m chalking it (loosely) up to Fate. Well, okay, and a touch of being a little overwhelmed with all the projects I do. But why Fate? 

Because I have a few projects that I need your help with, and I thought why not combine those projects with an opportunity to give away a whole bunch of books? Maybe I’ve just been stockpiling these so that I would have a good cache of verbal treasures to send out as potential “thank yous” to a few lucky folks who help me out with my work!

So how can you help (and also get a chance to win one or more of these books)? 

I’m currently doing a few research projects and I need people to share their experiences with me, so I’ve decided that if you participate in my project, you can also enter to win a book! Here’s how to participate and enter:

  1. Fill out our “Campfire Tales” survey with your favorite spooky/funny/weird/eerie tale from around the old campfire! Importantly, please make sure it’s one that you’ve actually heard told to you, and not just read (or one that you’ve told and not just read) as I’m trying to get stories from the oral tradition. It’s totally fine if they’ve also been written down somewhere, too (and if you grew up reading the Alvin Schwartz Scary Stories series, you’ll know exactly what Campfire Tales are!), but definitely tell me the story in your own words! Make sure to leave a good email address with the survey so we can contact you if you win (we do NOT share your email address with advertisers or third parties). 
  2. Fill out our “Research Survey: Slumber Party and Supernatural Games” form. It will ask you questions about any spooky, weird, or slightly supernatural games you might have played/still play, including everything from “Bloody Mary” to using Ouija boards to newer versions of games like Midnight Man or Three Kings. Again, if you fill out this Google Form survey, make sure to provide an email address if you want to be considered for one of the books as a prize; we don’t share those with third parties or advertisers). 

You can participate in one or both of these surveys to get an entry into our contest! If you’re one of our Patreon supporters, you’ll also get an automatic entry as well (just one of the perks of being a patron!). 

So what are some of the books up for grabs?

  • Making Magic, by Briana Saussy (at least three copies) – A lovely guide to working everyday magic into your life through ritual, art, craft, and intention
  • Outside the Charmed Circle, by Misha Magdalene – All about magical and ritual explorations of gender and sexuality
  • Urban Magick, by Diana Rajchel – A great look at working funky, potent, animistic magic in a cityscape
  • What is Remembered Lives, by Phoenix LaFae – A book about working with ancestors, the Fae, and spiritual powers
  • The Magick of Food, by Gwion Raven – A marvelous overview of magical cookery, including historical recipes, ritual menus, and more
  • The Crooked Path, by Kelden Mercury – An introduction and orientation to Traditional Witchcraft
  • Besom, Stang, and Sword, by Chris Orapello and Tara-Love Maguire (not pictured, but a great book!) – A wonderful introduction to animistic, locally-rooted witchcraft by two amazing witches
  • Fifty-four Devils, by Cory Thomas Hutcheson (at least two signed copies) – My guide to the folklore of playing cards and a basic system of cartomancy

I may also add more books into the mix, depending on what I get/find/mysteriously find under a rock between now and when these contests end. Speaking of, get your entries in by no later than midnight, October 2nd, 2020 by EST to be considered for one of the book prizes!

You can win a prize in both contests, but only one book per survey (and multiple survey responses don’t increase your chances of winning). I’ll be picking the books and winners at random when the contest is over, then contacting winners to confirm a shipping address for any and all books you win.

There is no cost to you to participate in this contest, and you can also choose to do the surveys and not be entered into the drawing for the books if you like (but seriously, free books, why wouldn’t you?!?!)

Huge thanks to Llewellyn, Weiser, and Sounds True publications for all their generosity in offering these texts!

Best of luck, and my immense thanks to everyone who participates!

-Cory

Episode 172 – Magic Rocks with Kathleen Borealis

Summary:
We are joined by geophysicist, volcanologist, and magical friend of the show Kathleen Borealis to talk about rocks, gems, and geology for witchy folk.
Please check out our Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.
Producers for this show: Heather, WisdomQueen, Jenni Love of Broom Book & Candle, Jennifer, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Fergus from Queer as Folk Magic, Achija of Spellbound Bookbinding, Johnathan at the ModernSouthernPolytheist, Catherine, Payton, Carole, Stephanie, Kat, Breanna, Staci, Montine, WickedScense, Vic from the Distelfink Sippschaft of Urglaawe, Moma Sarah at ConjuredCardea, Jody, AthenaBeth, Bo, Scarlet Pirate, Tim, Leslie, Sherry, Jenna, Jess, Laura, Abbi, Nicole, & Clever Kim’s Curios (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!
Play:
-Sources-
We, of course, recommend checking out Kathleen’s excellent podcast Borealis Meditation, which is all about geology for pagans and other magically-minded folk.
We mention both Cunningham’s Encyclopedia of Crystal, Gem, & Metal Magic and Melody’s Love is in the Earth.
Image via Pixabay (public domain).
If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!
Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too (as well as most of our contest announcements)! Have something you want to say? Leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).
Promos & Music
Title and closing music are “Woman Blues,” by Paul Avgerinos, and is licensed from Audio Socket. Incidental music is “Brushed Bells – Leaving Home” by Daniel Birch (Free Music Archive).
Please consider supporting us by purchasing our promotional items in the New World Witchery Threadless shop or by joining our Patreon list.
If you like us AND you like Buffy the Vampire Slayer, you will love our new show: Myth Taken: A Buffy the Vampire Slayer Podcast, now available through all the podcatchers!
Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial

Blog Post 227 – Bread

Stone figure of woman making bread
Neolithic stone figure of woman making bread. Louvre. (Wikimedia)

I have to admit something slightly shameful about my time during the pandemic. I have not undertaken the task of making my own sourdough starter. Now, before you judge me too harshly, I should note that it’s not as though I haven’t been baking anything, just that I tend to do most of my baking using store bought yeast, eggs, or leavening agents like baking soda or baking powder. Our area did run out of yeast in the stores for a while, but somehow I’ve managed to back-stock just enough of it to last us for the few months it took for yeast to begin appearing on our shelves again. I’ve made starter-based breads before (yummy Amish friendship bread that lasted a few loaves before I failed miserably as a fermentation parent, for example), but I just haven’t needed to do the sourdough yet so it remains off of my “pandemic skills checklist.”

However, the popularity of bread baking did spark one of my other skills: research! I have been looking into a few of the folklore collections I have access to and finding all sorts of doughy, yeasty, yummy notes about the uses of bread in North American folk magic. So I thought today I’d share a few of the notes I’ve gleaned with all of you! Hopefully if you’ve been doing some resting, rising, and toasting of your own you’ll see some things here that spark your witchy senses and maybe make the act of bread-baking a little more magical the next time you go to top up that bottle of starter in the corner of your pantry.

I’ve already written a bit on things like the magic of cakes before, but I’ll start here by mentioning a cake of a sort. This is the “witch cake” used during the Salem Witch trials (and also occasionally found in other places, as it seems to derive from some English antecedents). The basic idea, as found in historical accounts such as town church documents from the trial period and reprinted in George L. Burr’s Narratives of the Witchcraft Cases, 1648-1706, is that a bewitched person’s “water” (urine, as it always seems to come back to collecting someone’s pee here at New World Witchery) is added to a rough loaf of rye or barley, then baked and fed to a dog. If the dog grows ill, convulses, or dies, it indicates witchcraft, or alternatively may be able to reverse harm, causing the witch to suffer visibly and thus identifying them. Mary Sibley, the neighbor of the Parris family who recommended the magical loaf cure, was later intimidated into confessing that the cake was diabolical in nature, a sort of “using witchcraft to fight witchcraft” approach that was found throughout Colonial New England folk practices (see the excellent book Worlds of Wonder, Days of Judgement by David Hall for more on these sorts of folk magical practices in wide circulation).

A witch cake could be fed to a dog to either diagnose or reverse harmful witchcraft. This dog seems particularly suspicious, probably because the cake is baked with the victim’s urine. [Image by Cory Thomas Hutcheson, 2020]
These sorts of curative bread recipes, even if they are a bit unappetizing to us today, were widely known across traditions in North America. Oftentimes, bread was used as a delivery method for a variety of unsavory magico-medical treatments, creating rolled “bread pills” to treat ailments using herbs, medicinal mixtures, or even insects like lice and spiders to fend off sickness (Brown v.6 #806). A similar remedy could be used when treating animals, feeding them medicine or folk remedies along with bread to ensure they took them, as evidenced by an entry in Hohman’s Pennsylvania Deitsch tome, The Long-lost Friend:

#91 – For vomiting and diarrhoea [sp] – Take pulverized cloves and eat them together with bread soaked in red wine, and you will soon find relief. The cloves may be put upon the bread.

Hohman also mentions a similar method of delivering a chickweed based rabies cure in that book.

While baking a magical loaf of dark bread is certainly an intense way to mingle witchcraft and daily baking, many other beliefs and rituals surrounding meal, dough, and a warm oven could be found throughout the continent and across a wide range of people. In terms of superstitions, a massive number exist surrounding everything from baking the bread to burning it to taking a piece of it:

Preparing

      • Set bread to rise before the sun rises (Brown v.6 #2771)
      • Make a cross in bread dough to make it rise right (Brown v. 6 #2772) (This ritual is also mentioned in Robert Herrick’s Charmes and cited in Kittredge’s book on witchcraft. Rhyme: “This Ile [I’ll] tell ye by the way,/ Maidens when ye leavens lay:/ Cross your dow [dough] and your dispatch/ Will be better for your batch.” In the US this was also done to keep “witches from dancing over the dough” and thus cursing it and keeping it from rising.)
      • Cutting an unbaked loaf of bread is bad luck (Brown v.6 #2774)

Baking

      • Bread that cracks down the middle while baking is a sign of bad luck (Appalachian Magazine)
      • Burning your bread is a sign of bad luck, especially because it is likely to cause a quarrel. Beliefs from North Carolina, Tennessee, and even California all have similar variations. Many say that if a girl burns her bread or biscuits, it’s a sign she’ll fight with her sweetheart, for example, while a married person who burns bread is likely to fight with neighbors (Brown, Randolph). 
      • Burning bread can also mean the preacher is coming to visit soon (which may or may not be bad luck or the sign of a quarrel about to start, I suppose) (Brown v.6 #4000). Intentionally burning bread by throwing it into the fire will result in punishment, as the Devil will make you pick out every piece from the coals of hellfire later, according to Kentucky lore (Thomas).

Eating

      • You should never turn bread upside down once it’s baked, or you will bring bad luck (Brown, Randolph, Hines)
      • It’s bad luck to take the last piece of bread (Brown, Hyatt). Taking the last piece has a number of folkloric meanings, as well. For example, there’s a very gender-biased set of beliefs that a girl who takes the last piece of bread will be an “old maid,” while a boy is simply obligated to kiss the cook! (Which makes me think it was a clever ploy by many a mother to get a kiss from a child when giving the last piece away, but that’s simply my supposition). One variation also says that a woman who takes the last piece will also marry rich, so I guess one rolls the dice and takes their chances? (Brown v.6 #4735–a Nebraskan tidbit of lore)
      • Taking bread while you have bread on your plate already will also cause someone to go hungry (usually the person who has done the taking, but sometimes it is treated more as a portent for someone else) (Brown, Randolph)
      • A bit of Ozark lore says “I know of several families near Big Flat, Arkansas, who have a strange notion that one should never allow a piece of bread to fall upon the ground–the idea is that to do so will somehow injure the next crop of corn” (Randolph 62). 
      • Another bit of Ozark folklore says that eating bread crusts makes one a better hunter or fisherman, and that it leads to curly hair! (Randolph).

This last bit about the curly hair is one of the strangest but most pervasive beliefs about bread I found while researching loaf-lore. A number of sources indicate that if a person eats bread crusts, it will cause the person’s hair to curl, which is usually presented as a desirable outcome (Brown, Randolph, Farr). Sometimes those curls are ringlets, and at other times more like curly bangs or forelocks. In other cases, the curly hair actually predicts something about the bread, as in one North Carolina belief that says a baby with two curls of hair on its forehead will eventually “break bread on two continents,” indicating a life of travel (Brown v.6 #259). This may have something to do with the fact that the crust is the outermost part of the bread and often what visually draws us in (although the smell is certainly a factor, too, as many realtors know). Similarly, the hair or outer appearance of a person could be linked to this visual enticement through the bread. Or, it could simply be a way for a frugal parent to convince a child to eat the crusts, too!

Cartoon of several bread items, pies, and cakes. One smokes a cigarette. A mouse with a gun approaches.
When good bread goes bad. (Image from A Little Book for a Little Cook by L.P. Hubbard (1905), Wikimedia)

Continuing the theme of good looks and good bread, several wart or blemish cures are connected to a well-baked loaf. Most of these depend upon the use of cornbread rather than other forms of grains, with cornbread “sweat” being invoked most frequently as a curative for things like warts, pimples, and freckles (for those that don’t know, “sweat” is the condensation layer that settles on top of cornbread as it cools). Cornbread factors into several other cures and rituals as well. An Ozark cure for bewitched cattle involves feeding the cow a combination of burnt cornbread, soot, and salt (Randolph). In parts of Appalachia, there are superstitions that say a person should never break cornbread from both ends, or else there will be bad luck (Brown). A Georgia folk ritual says to feed a dog cornbread that has been rubbed on his left hind-foot in order to get him to follow you or stay loyal to you (Steiner).

Bread features in a number of magical rituals beyond ensuring canine companionship, too. One of the better-known rites is probably the Dumb Supper, which we’ve covered a few times and even done as a story episode during our annual All Hallows Read. A specific version of the working from Watauga County, North Carolina, involved even baking the bread backwards:

“Cook bread backwards, by sifting with the flour sifter behind you, and the like; also eat it with your back toward the table, and you’ll dream of whom you will marry” (Brown v.6 #4296).

The “reversal” power of the Dumb Supper works magically by inverting the typical order of things, allowing the user of the spell to see an end result (a future partner) earlier in their life. However, there are also consequences to that working in many cases (as you hear in our spooky retelling of the tale). It may also be that the Supper works to sort of ‘short circuit’ the brain by making it do a rote task in an unfamiliar way, thus causing a sort of distorted reality reaction and an altered state of consciousness, which might make a person much more susceptible to things like visions. Bread, as a staple ingredient and something so ordinary and frequently made, would be a perfect base for that kind of rite. It also has long-standing associations with strength and body, which could be another reason it gets used to call forth a corporeal image of a future lover. This body association also makes bread a key component of the modern Traditional Witchcraft rite of the Housle or “Red Meal.” In that rite, dark bread is presented as part of a ceremonial meal shared with Otherworldy spirits or the Dead (Artisson). That association of bread with the land of the dead also plays out in many customs and folkways from cultures that have ancestral reverence as a part of their practice. For example, in Mexican American traditions, a sweet bread flavored with orange essence and anise seed called “pan muerto”/”pan de muerto,” or “bread of the dead” is offered to ancestors during holidays like Dia de Muertos (Fernandez Kelly).

Bread’s association with the strength also leads to a curious bit of lore from Georgia, which says that a knife with a “soft” blade can be strengthened by simply putting it into hot cornbread, then into hot water (Steiner).

Bread also features in a variety of other folklore as well, even metaphorically. For example, many people almost instinctively say the phrase “bread and butter” when passing someone on the street with a light pole or other object between them. This is thought to ward off bad luck (another variation has one party say “bread and butter” while the other says “come to supper,” as well) (Brown, Randolph). A Pennsylvania Deitsch idiom says that a person who can use braucherei magic or other supernatural gifts is someone that “Hot meh du kenne wie Brod esse,” or that “he knows how to do more than eat bread!” (Dorson 112n1). Even in dreams, bread can have significance, as evidenced by this interpretation from the well-known and widely available Aunt Sally’s Policy Players Dream-book from the early twentieth century: “To eat wheaten bread, gives great gain to the rich, but loss to the poor; to eat rye bread is the reverse” (9). The commonness of the bread seems to be underlying most of its metaphorical value in these folk beliefs, sayings, and symbols–a person who can do more than eat bread can do more than the ordinary, and a rich person who eats the sort of bread only available to rich people (the more expensive and finer-milled “wheaten” bread) will see their gains continue. 

Illustration of a house blessing using bread, salt, and a coin
A simple house blessing spell/ritual using bread, salt, and a coin. (Illustration by Cory Thomas Hutcheson, 2020).

A House Blessing Charm (with bread!)

Perhaps my favorite bread-based magical working is one that I’ve done for a lot of folks when they move into a new home. It’s a little house blessing that I learned from my mother, who claimed it derived from Polish customs (we have a section of our family who all come from the Baltic states of Latvia, Lithuania, and Estonia as well as the Bialystok region of Poland). I’ve also seen this represented as a Jewish house blessing, as well as a few other ethnicities, but thus far I’ve not found a single “source” for it. My guess is that it builds upon some fairly widespread Central and Eastern European symbols, and may even have been widely distributed throughout the Mediterranean through the influence of the Roman Catholic Church (which still uses house blessings today). The basic practice involves taking a small jar and filling it partly with salt, then adding a piece of homemade bread (just a small, crouton-sized cube would be enough), and a single coin. You can say a blessing over this (such as the Catholic rite of house blessing or Psalm 122:7, “Peace be in thy walls, and prosperity in thy dwelling”), simply explain the symbolism when you give the gift, as well. The individual components each have a meaning:

        • Bread – that those who dwell in the house may never know hunger
        • A Coin – that they may never know poverty
        • Salt – that their lives may never lack for flavor (i.e. good experiences)

There are lots of magical variations you could make here, too, including selecting specific kinds of coins (or ones with significant minting years printed on them). A silver “Mercury” dime would be a very protective one to include. You might also make a special kind of bread using herbs that convey specific blessings (although you do want to make sure the bread is somewhat dry when fully baked–it will essentially “mummify” in the salt over time so it won’t spoil, but only if it’s not a particularly moist bread to begin with…no zucchini bread, please!). You might even mix in spices or herbs with the salt, or consider using black salt as a way to specifically repel evil.

Loaves of homemade bread
Loaves of homemade bread (Image by Cory Thomas Hutcheson, 2020)

However you slice it, there’s a lot of magic in the lore of bread! If you’re baking up a storm during these mad, mad days of plague and pandemic, I hope that this post will inspire you to mix in a little magic along with your leaven, and add some enchantment to your bread basket!

 

Thanks for reading!

-Cory

 

REFERENCES

  1. Appalachian Magazine. Appalachian Magazine’s Mountain Superstitions, Ghost Stories, & Haint Tales (Independently Published, 2018).
  2. Artisson, Robin. The Witching Way of the Hollow Hill (Pendraig Publishing, 2009). 
  3. Brown, Frank C. Frank C. Brown Collection of North Carolina Folklore (Volume 6), Wayland Hand, ed. (Duke Univ. Press, 2018 [1961]).
  4. Dorson, Richard. Buying the Wind: Regional Folklore of the United States (Univ. of Chicago Press, 1972) 
  5. Farr, T.J. “Riddles and Superstitions of Middle Tennessee,” in Journal of American Folklore 48:190, 1935.
  6. Fernandez Kelly, Patricia. “Death in Mexican Folk Culture,” in American Quarterly 26:5, 1974.
  7. Hall, David. Worlds of Wonder, Days of Judgement (Harvard Univ. Press, 1990).
  8. Hines, Donald. “Superstitions from Oregon,” in Western Folklore 24:1, 1965.
  9. Hohman, John George. The Long-lost Friend, Daniel Harms, ed. (Llewellyn, 2012).
  10. Hyatt, Harry M. Folklore of Adams County, Illinois (Witches Almanac/Alma Egan Hyatt Foundation, 2020 [1935])
  11. Randolph, Vance. Ozark Magic & Folklore (Dover, 1964).
  12. Steiner, Roland. “Superstitions and Beliefs from Central Georgia,” in Journal of American Folklore 12:47, 1899.
  13. Thomas, Daniel and Lucy Thomas. Kentucky Superstitions (Franklin Classics, 2018 [1920]).

Episode 168 – Orishas Goddesses and Queens with Lilith Dorsey

Summary:
We welcome back author, anthropologist, priestess, and absolute delight of a human being Lilith Dorsey. We discuss her latest book, African Traditional Religions, the Divine Feminine, so much water, and what it’s like to write for a modern witchy marketplace.
Please check out our Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.
Producers for this show: Heather, WisdomQueen, Jenni Love of Broom Book & Candle, Jennifer, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Fergus from Queer as Folk Magic, Achija of Spellbound Bookbinding, Johnathan at the ModernSouthernPolytheist, Catherine, Payton, Carole, Stephanie, Staci, Montine, WickedScense, Vic from the Distelfink Sippschaft of Urglaawe, Moma Sarah at ConjuredCardea, Jody, AthenaBeth, Bo, Scarlet Pirate, Tim, Leslie, Sherry, Jenna, Jess, Laura, Abbi, Nicole, & Clever Kim’s Curios (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!
Play:
-Sources-
Of course we highly recommend picking up Lilith’s book Orishas, Goddesses, & Voodoo Queens, and you can also find out more about her and her other work through her website:  https://lilithdorsey.com/
If you’re interested in that conversation with Lilith and a number of other Black Pagans/witches on Fire Lyte’s show, the link is here:  http://www.incitingariot.com/2020/06/episode-145-inciting-black-lives-matter.html
And you can listen to some of Dr. John’s music here:  http://www.nitetripper.com/
Promotional Image via Red Wheel/Weiser Books.
If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!
Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too (as well as most of our contest announcements)! Have something you want to say? Leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).
Consider picking up some New World Witchery tees, pillows, rugs, or mugs with art by Cory at our new Threadless Shop!
Promos & Music
Title and closing music are “Woman Blues,” by Paul Avgerinos, and is licensed from Audio Socket. Incidental music is “La Sirene,” by SJ Tucker (used with artist permission) and “Rampart St.,” by Joe Smith and the Spicy Pickles (licensed from Audio Socket.)
If you like us AND you like Buffy the Vampire Slayer, you will love our new show: Myth Taken: A Buffy the Vampire Slayer Podcast, now available through all the podcatchers!
Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial

Episode 164 – Irish Folklore and Magic with Morgan Daimler

Summary:
We settle in by a good turf fire to chat with Morgan Daimler, author of numerous books on folklore, magic, and fairies. We discuss the role of Irish belief systems and folkways on North American magical traditions, as well as the way that fairies have evolved over time. (Content Warning: Child abduction, death, or abuse as related to fairy lore).
Please check out our Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.
Producers for this show: Heather, WisdomQueen, Jenni Love of Broom Book & Candle, Jennifer, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Fergus from Queer as Folk Magic, Achija of Spellbound Bookbinding, Johnathan at the ModernSouthernPolytheist, Catherine, Payton, Carole, Payton, Staci, Montine, WickedScense, Moma Sarah at ConjuredCardea, Jody, AthenaBeth, Bo, Scarlet Pirate, Tim, Leslie, Sherry, Jenna, Jess, Laura, & Clever Kim’s Curios (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!
Play:
-Sources-
You should absolutely check out Morgan’s author page over at Moon Books, where you can find tons of their work on magical systems, fairies, and more! Their latest book is A New Dictionary of Fairies.
We also mention several books that would be worth checking out as well:
We’re also both big fans of folklorist, ethnographer, and filmmaker Michael Fortune, who has a number of short films on Irish folklore available to stream through his website.
Image via Pixabay (used under Public Domain).
If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!
Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too (as well as most of our contest announcements)! Have something you want to say? Leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).
Promos & Music
Title and closing music are “Woman Blues,” by Paul Avgerinos, and “Belgrave Square,” by Galway Bay. Both are licensed from Audio Socket.
If you like us AND you like Buffy the Vampire Slayer, you will love our new show: Myth Taken: A Buffy the Vampire Slayer Podcast, now available through all the podcatchers!
Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial

Episode 163 – Dreams

Summary:
This time we’re looking at dreamscapes and discussing sleep-based magic and folklore. We talk about lucid dreaming, dream interpretation, mara/nightmares, and ways to boost dreaming. We also discuss Air in our Cunningham Book Club (as well as the smugness of birds).
Please check out our Patreon page! You can help support the show for as little as a dollar a month, and get some awesome rewards at the same time. Even if you can’t give, spread the word and let others know, and maybe we can make New World Witchery even better than it is now.
Producers for this show: Heather, WisdomQueen, Jenni Love of Broom Book & Candle, Jennifer, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Fergus from Queer as Folk Magic, Achija of Spellbound Bookbinding, Johnathan at the ModernSouthernPolytheist, Catherine, Payton, Carole, Payton, Staci, Montine, WickedScense, Moma Sarah at ConjuredCardea, Jody, AthenaBeth, Bo, Scarlet Pirate, Tim, Leslie, Sherry, Jenna, Jess, Laura, & Clever Kim’s Curios (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!
Play:
-Sources-
Much of our discussion comes from personal experiences, but we do discuss dreams a bit in one of our posts on Signs and Omens.
We also mention the phenomenon of lottery “Dream Books” in African American communities, and you can read more about those in Jeffrey Anderson’s Hoodoo, Voodoo, and Conjure: A Handbook and Yvonne Chireau’s Black Magic: Religion & the African American Conjuring Tradition. You can also download a copy of one of the better known dream books, Aunt Sally’s Policy Players Dream Book for free.
We discuss nightmares and the phenomenon of the mara/hag riding, which is the subject of a great book by David Hufford called The Terror that Comes in the Night. The lucid dreaming tips Cory mentions come from a great digital graphic project on Chaos Magick called The Psychonaut Field Manual (HIGHLY Recommended!).
Oh! And shout-out to the excellent Cursed! Podcast, who partly inspired this topic.
If you’re interested in participating in the book club, check out the post introducing it.
Image by Cory Thomas Hutcheson (2019 – CC 2.0 License).
If you have feedback you’d like to share, email us or leave a comment. We’d love to hear from you!
Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too (as well as most of our contest announcements)! Have something you want to say? Leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).
Promos & Music
Title and closing music are “Woman Blues,” by Paul Avgerinos, and is licensed from Audio Socket.
If you like us AND you like Buffy the Vampire Slayer, you will love our new show: Myth Taken: A Buffy the Vampire Slayer Podcast, now available through all the podcatchers!
Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial

Episode 160 – Turtle Island Folk Magic with Via Hedera

NWW_2017_Logo_Update_v1

Summary:

We talk with the Riverton Witch Via Hedera in this episode about folk magic on Turtle Island (North America), intersectional magic, what folk traditions we keep alive and which ones we leave behind, and how to weave magic into the things we make.

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

Producers for this show: Heather, WisdomQueen, Jenni Love of Broom Book & Candle, Jennifer, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Fergus from Queer as Folk Magic, Achija of Spellbound Bookbinding, Johnathan at the ModernSouthernPolytheist, Catherine, Payton, Carole, Payton, Staci, Montine, WickedScense, Moma Sarah at ConjuredCardea, Jody, AthenaBeth, Bo, Scarlet Pirate, Leslie, Bagga, Stephanie, Sherry, Jenna, Jess, Laura, & Clever Kim’s Curios (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!

PSX_20200225_155423

Play:

Download: Episode 160 – Turtle Island Folk Magic with Via Hedera

Play:

-Sources-

The main spot to check out is Via Hedera’s amazing website, full of articles on everything from “Rat Letters” to erotic apples, tarot reviews, book resources, and more! Also be on the lookout for her book, Folkloric American Witchcraft and the Multicultural Experience:  A Crucible at the Crossroads, coming later this year from Moon Books.

We also mention a few folklore collections, such as the Frank C. Brown collection of North Carolina lore and American Regional Folklore, edited by Terry Ann Mood-Leopold that you might be interested in.

Image sourced from Via Hedera (copyright Via Hedera).

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

Don’t forget to follow us at Twitter! And check out our Facebook page! For those who are interested, we also now have a page on Pinterest you might like, called “The Olde Broom.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too (as well as most of our contest announcements)! Have something you want to say? Leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).

Promos & Music

Title and closing music are “Woman Blues,” by Paul Avgerinos, and is licensed from Audio Socket. Incidental music is “Danse Morialta” by Kevin MacLeod (Free Music Archive).

If you like us AND you like Buffy the Vampire Slayer, you will love our new show: Myth Taken: A Buffy the Vampire Slayer Podcast, now available through all the podcatchers!

Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial

Blog Post 218 – My Year on the Shelf

I like the books to feel cozy and relaxed when I read them
Greetings all, and Happy New Year!
Lately I’ve been doing a good bit of cleaning and organization of my library and my altar spaces (all one in the same room) along with my annual New Year’s cleaning, and that has me in a reflective mood. I’m sure you’ve seen any number of “Best of 2019” lists or “Year/Decade in Review” sorts of posts, but I wanted to take a moment to look at what’s gone on in the past year or so for me in my study of witchcraft (as well as my broader witchy reading trends). I’ll also look a little bit forward to what’s coming this year for us at the end, so if you are sick of retrospectives, feel free to bounce to the last few paragraphs instead. Go on, I won’t mind, I promise!
If you are sticking around for the look back, I will say that many of the books I’ve read are not “new” in 2019, although some are. Some I also was lucky enough to read in advance of 2019, even though they came out this year officially (one of the perks of having lots of great, bookish occultists in my social circle is being asked to do advance readings sometimes). A few of these books I’ll want to review in more depth at some point, and several I’ve reviewed already (I’ll link to those reviews when I mention the books). So let’s pull some of those spines out and dog-ear some pages! (I know, I’m a monster).
In the category of practical witchy books, there were a few that really stuck with me this year. I got the opportunity to do advance readings for both Besom, Stang, & Sword, by Chris Orapello & Tara-Love Maguire, and Southern Cunning, by Aaron Oberon. We did shows and interviews with those authors this year, and I’ve got a full review of Besom as well (sorry, Aaron! I did mean to review your book, which is excellent, but just haven’t found the time–for those who haven’t read it, if you have any interest in Southern folk magic, it’s one to pick up posthaste!). Both of these books tackle personal systems of folk magic rooted in particular traditions, folklore, and practices. At the same time, the authors all write about these systems in ways that are flexible enough to offer insight into any practical system of witchery or magic a reader might be pursuing. I read several other books that do similar work this year, including Bri Saussy’s Making Magic, Lisa Marie Basile’s Light Magic for Dark Times, and Mallorie Vaudoise’s Honoring Your Ancestors. Saussy’s book takes the idea of magic as a daily practice and wraps that in an enchanted worldview, one informed by fairy tales, to transform personal and domestic spaces. The home becomes a locus of lived enchantment, with doorway altar spaces and connecting a magical kitchen with potential plant helpers and ingredients from the front and back yards. It’s very much written in a self-guided tutorial way, and governed by a retelling of “Goldilocks and the Three Bears” at its heart, which is a charming lens through which to view the work in the book. Basile’s Light Magic was something of a revelation when I read it, pulling from a type of contemporary feminist witchcraft rooted more in the inner world of the practitioner than the old dirt-and-bones magic I usually write about. Yet, I was very much impressed by the way Basile made rituals and spells action-driven rather than purely reflective exercises. Her “Make your own Underworld Spell” is one that will stick with me for a long time to come, I think. Finally, Vaudoise’s Ancestors may well be one of the best books I’ve read on a lived spiritual practice. I was absolutely thrilled by the combination of research, narrative, and practical work found in her pages. Her framework of ancestral practice is not condescending, but serious and thoughtful. She isn’t afraid to ask the reader to get a little uncomfortable and she doesn’t coddle them, but she also refuses to browbeat anyone for not doing things exactly as she does. Ancestral work happens on the reader’s time (and on their ancestors’ time, presumably), rather than by running through a checklist or exercise worksheet.
In a more historical and research-heavy vein, I also did a good deal of reading as I researched my own book (more on that in a bit), but a few new (or new-to-me) sources are worth mentioning here. Firstly, I should start with the Oxford Illustrated History of Magic & Witchcraft, which is exactly what it purports to be. Edited by one of my scholarly favorites in the field of witchcraft writing, Owen Davies, the book covers (mostly European) witchcraft studies from Antiquity to the twentieth century (it goes just a little bit beyond those markers in both directions, too, but the bulk of the book covers about 2,500 years of history). The material is dense, but useful, and while I quibble with a few specific points here and there (which I will hopefully get into with a fuller review sometime soon), as a handy reference it’s quite good. The “illustrations” are photo reproductions of various engravings, artifacts, and other similar ephemera, and it isn’t particularly heavy on images, but again, there are some real nuggets of gold in there, too. I was also absolutely bowled over by the truly excellent Feathered Serpent, Dark Heart of Sky, by David Bowles (who we interviewed last year about borderlands lore). In this book, Bowles essentially weaves together the Mesoamerican mythology of the Olmecs, Aztecs, Mayans, and others to create a loosely unified story following two rival siblings as they pass from civilization to civilization in different forms. It reminds me a lot of Neil Gaiman’s Norse Mythology retelling, and while it’s not exactly a direct transcription of the Popol Vuh or any of the other surviving codices, it does a marvelous job of enlivening these often-overlooked myths. I also felt that way about sections of The Annotated African American Folktales, edited by Henry Louis Gates, Jr. and Maria Tatar. This is a collection of several major groups of folklore found in African American sources (both oral and literary) with some excellent notes by African American historian Gates, Jr. and fairy tale scholar Tatar. The section on Boo Hags is absolutely marvelous, and much of the material on Zora Neale Hurston made my heart sing. My only complaint with this book is that I want more of it, and a wider variety of tales, but truly this is essential to African American folklore studies in so many ways.
I’ll also note that I read Sabine Baring-Gould’s Curious Myths of the Middle Ages this year–a very old book dating back to the late nineteenth century and containing a wide variety of myths about everything from dowsing detectives to wandering Jews and hidden crusaders and kings. It was a bit out of my wheelhouse in some ways, and Baring-Gould is delightfully opinionated (one might even say salty) about some of the sources and stories he shares. It’s a fun read, however, and will reveal to a discerning mind just how long certain stories have been in circulation.
Somewhere between the researched witch study and the personal memoir falls Pam Grossman’s Waking the Witch. I’m sure a lot of people know Grossman for her podcast The Witch Wave, and she’s done a lot of good bringing contemporary feminist witchcraft to the forefront along with writers and social media personalities like Kristen Sollee and Bri Luna. Waking is an exploration of the witch as an icon more than any sort of deep historical dive or spellbook, although I definitely liked the way Grossman pulled from historical sources and connected them to literature and popular culture (and folklore at times). I’ll be doing more of a full review of this one at some point, but I can definitely say this book will have some impact and likely be cited and referenced a lot in future conversations on witchcraft.
Bridging to the world of fiction, I had the joy of reading several great pieces this year with an abundance of witchy ambiance. I already mentioned The Hidden Witch, by Molly Ostertag, when I wrote about graphic novels and witchcraft a few months ago, but if you want a brilliant illustrated story to connect folk magic, witchcraft, inclusion, diversity, and empathy (as well as something you can share with kids in your life), I’d highly recommend it. One of the best books I’ve read this year (and I know I’m late to the game here) is Children of Blood & Bone, by Tomi Adeyemi. It’s a fantasy novel, primarily geared at young adults but really for anyone, and it focuses on the quest of a magically gifted young woman named Zelie as she tries to restore magic to the land of Orisha. It’s heavily influenced by African religious, spiritual, and magical traditions, and both the telling and the world are completely engrossing (spells in Yoruban feel incredibly natural the way Adeyemi writes them). The sequel just came out, so I’m excited to continue in this series this year. I also cannot recommend The Jumbies by Tracey Baptiste highly enough. Another work aimed at a younger audience but really ready for anyone to read, Baptiste’s book uses the Haitian tale of “The Magic Orange Tree” as its source, but manages to expand upon that story and make a marvelous story of a girl named Corrine who must defend her island from the local spirit beings known as “jumbies.” In the process, she learns a great deal about just how complicated spirit relationships (and human ones) can be. It’s rife with Caribbean folklore and a thrilling, sometimes even scary, read.
I also wandered into the pages of history with my fictional reading this year, too, and finally dug into Shirley Jackson’s We Have Always Lived in the Castle. Jackson is probably best-known for writing “The Lottery,” about a small New England town with a hellish secret, but Castle is astounding. I don’t want to open up too much of the story here, because it is so twisted and subtle and strange, but I will say that if you are a fan of folk magic, this book is stuffed with it. The rituals and spells used by the narrator are hauntingly real. This book may well be one of my absolute favorites now.
Weirdo builds book fort. Film at 11.
So that’s the year that was, but what about the year yet to be? Well, we’ve got a lot of good things in store. Most of you probably know that I’ve been writing a book, which is due out from Llewellyn sometime later this year (probably sometime in Fall). I posted a photo of me with my enormous stack of research books on social media (see above), so you can probably guess this one is jam-packed with footnotes, and will be looking at North American folk magic from a folkloric, historical, and practical perspective. If you like the blog and the show, you’ll probably enjoy the book. With that coming, it’s likely I will also be showing up on a few other podcasts as the year wears on, so I’ll try to keep everyone up to date as that happens. We’ve also got a few authors on the docket for interviews in the coming months, ones with newly released books or books that will be released in the near future (and some of them are VERY exciting). I’ve also got a stack of books on my shelf that I plan to plow through in the next couple of months, and at that point I may start seeing if any of the authors are interested in coming on to talk about their work (I’ll put a little hopeful energy and a hint of who I might be asking in a photo of my “to read” stack below).
Finally, Laine and I have decided to add a fun segment to our show this year (it’s our ten-year anniversary of podcasting, so we’ve got a few fun things planned, so stay tuned for more in the coming months). We will be discussing Scott Cunningham’s books of folk magic–Earth Power and Earth, Air, Fire, & Water–and reading through different sections of those books each month. We’ll post up a reading plan in the next week or two so you can join us if you like (and we’ll have a chance to win a copy of both books, plus a discount for ordering them, so definitely keep an eye out for that post). We chose Cunningham because he in many ways represents where Laine and I started, and we each grew in distinctly different but complementary ways from his roots, so looking more closely at his work feels like both a homecoming and a new frontier for us. You’ll hear all about that in our next podcast episode.
That’s a lot of words about things that are already full of words, so I’ll pause for now. We hope you’ve had some great witchy reads over the past year, and if you have any recommendations (or have read some of the ones I mention here), please leave us a comment below and let us know!
Thanks for reading,
-Cory