Posted tagged ‘charms’

Quick Update – Contest Deadline Extended!

October 24, 2011

Hi everyone!

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

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

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

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

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

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

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

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

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

-Cory

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Blog Post 137 – Curandero Spells, part I

September 30, 2011

Howdy everyone! In the next couple of posts I’m just going to toss a few spells, charms, herbs, and other tools and techniques gleaned from Hispanic folk magical practices out there for you to peruse. As always, let me state clearly that these ideas ARE NOT MEANT TO REPLACE MEDICAL OR LEGAL ADVICE, but are merely provided as folkloric examples of a vibrant cultural practice. With that out of the way, let’s look at the magic!

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

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

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

 

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

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

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

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

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

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

Thanks for reading!

-Cory

Blog Post 136 – Papisticall Charmes (More Catholic-flavored Magic)

September 12, 2011

Howdy-do!

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

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

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

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

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

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

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

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

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

A Written Charm of Exorcism

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

I.
N. I. R.
I.
Sanctus.   Spiritus.
I.
N. I. R.
I.

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

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

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

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

To Turn Away Another Person’s Anger

Required: Only the verse

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

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

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

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

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

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

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

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

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

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

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

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

-Cory

Blog Post 80 – Horseshoes

August 17, 2010

Following in the vein of recent posts, today I’m looking at another luck charm:  the horseshoe.  One thing Laine and I discussed in Podcast 13 was that the horseshoe seems to be a rather ubiquitous talisman.  It is so ubiquitous, in fact, that many folks may not even realize it has any magical connotation at all.  In an article from Western Folklore entitled “Lucky Horseshoes,” Jeannine E. Talley writes:

The horseshoe as a bestower of luck is so frequently encountered that it has become a cliche, but at the same time an isolated belief without a context. Barnet’s comment that the mule has been “pounding it full of luck” provides not only the ‘logic’ explaining why the horseshoe is full of luck but also reveals that luck is ac-cumulative. His insistence that the old nails must be used to hang the shoe is not found in standard collections for folk belief, but is akin to the notion that if the hardware is hung with prongs down, the luck will “run out.” This instance is a prime example that collecting the item is not enough; the contextual background of any item is of equal importance since it often contains the rationale which makes the belief credible. (p. 129)

I like this particular examination of the horseshoe because it details two points:  1) the horseshoe’s luck comes from its association with the horse itself and 2) as Talley states, the luck is accumulative, so the longer a shoe has been on a horse, the luckier it is.

Of course, there are plenty of other theories about why a horseshoe might be lucky.  Robert M. Lawrence, in his article,  “The Folk-Lore of the Horseshoe” describes the horseshoe as a talismanic emblem with many possible folkloric connections, including:

  • The Jewish Passover – like blood spread on doorposts/lintels and rowan trees in Scotland
  • Serpent emblem – “In front of a church in Crendi, a town in the southern part of the island of Malta, there is to be seen a statue having at its feet a protective symbol in the shape of a half-moon encircled by a snake”
  • Moon emblem – “the brass crescent, an avowed charm against the evil eye, is very commonly attached to the elaborately decorated harnesses of Neapolitan draught horses, and is used in the East to embellish the trappings of elephants.”
  • Phallic Emblem of some kind
  • Prong-shamed talisman – like protective horns of animals (connected to African symbols)
  • Horse as Sacred Animal (as mentioned above)
  • Iron as “Virtuous” metal capable of dispelling harmful forces (Journal of American Folklore, v.9, n.35, 1896, p. 288-292)

I hope to get into some of these symbols and ideas in other posts at another time—particularly iron, which shows up a lot in fairy doctoring practices and other magical systems—so for now I think it suffices to say that horseshoes have a lot of lore to build upon and are quite lucky, though no one seems to know exactly why they are so.

So how does one use horseshoes?  First of all, the shoe needs to be one which actually has been on a horse at some point (remember all that pounding of luck into it in Jeannine Talley’s article?).  Likewise, there are some who say that hanging a horseshoe involves using a spent horseshoe nail, too.  That seems to be a slightly less stringent requirement, but if you happen to have a spare horseshoe nail with your horseshoe, why not use it?

The issue of which way the “horns” of the shoe are pointing seems to be hotly contested by those who concern themselves with such things.  Both opinions seem to have some sound reasoning behind them, which I mentioned in the most recent podcast.  The general idea boils down to whether you think the horns up are “holding in the luck” or whether the horns down are “pouring the luck out on you.”  Either way, I think this is where instinct kicks in.  If you feel like you’ve hung it the “wrong way,” you probably have and  you should switch it.  But if you feel like your luck’s in good condition and your horseshoe’s “right,” then leave it be.

As to how specifically a horseshoe might be used, Harry M. Hyatt has a few examples of horseshoes in hoodoo work:

1) From Vol.2,p.1547

NAIL A HORSESHOE UP
OVER YOUR FRONT DOOR.
NAIL A PENNY DOWN IN THE FRONT
DOOR TOO. SCRUB IT ALL THE TIME.*
THESE WILL BRING YOU GOOD LUCK.

Dey kin use a horseshoe. Yo’ take a horseshoe an’ yo’ kin nail it up
ovah yore front do’ an’ take a penny an’ nail it down in de front do’; an’
yo’ jes’ let dat penny stay dere all de time an’ yo’ scrub ovah dat penny
all de time, an’ jes’ leave it dere an’ dat’ll be good luck fo’ yo’.
[Savannah, GA; Madam Pauline; Informant #1274. C575:1-C586:10 = 2136-2167.]

2) From Vol.2,p.1443

A HORSESHOE OVER THE DOOR
KEEPS SPOOKS OUT AND BRINGS LUCK.
& A MULESHOE OVER THE DOOR OF A BUSINESS
BRINGS BUSINESS SUCCESS

Keep a horseshoe – keep it ovah de do’ to keep de spook outa dere an’
fo’ luck, specially a man who does business. He’d have a new [mule] shoe ovah
de do’ – like he do’s a business roun’ in a shop or a restaurant or somepin
lak dat, because a mule is a hard-workin’ thing, hard-workin’. All right.
An’ jes’ lak ah’d have de mule when he hitch out an’ go to his stall to
eat, people be coming to his place and say….
[Sumter, SC; Informant #1387; Cylinders C885:1-C902:4 = 2366-2383]

(Both of these can be found in Hyatt’s book or in the excellent Yahoo! Group  “HyattSpells”)

I like the first example because it combines the lucky penny with the lucky horseshoe, and places luck at your head and your feet, so every time you enter a door,  you get caught between the two and get a double dose of luck.  I also like the rationale for using a mule shoe to boost business (because the mule is so hard-working).

Finally, Vance Randolph describes the Ozark methods of horseshoe deployment in Ozark Magic & Folklore:

  • Most hillfolk of my acquaintance use a horseshoe instead of the stone (to protect chickens from hawks), and some think that a muleshoe is even better. It is frequently fastened in the firebox of the stove rather than in the oven. In the old days the muleshoe was hung up in the fireplace, or even set into the mortar at the back of the chimney (p. 43)
  • Many hillfolk think that the man who finds a horseshoe with the closed end toward him will do well to “leave it lay.” If the open end is toward the finder, he sometimes spits on it and throws it over his left shoulder, a procedure which is supposed to bring good fortune. Or he may place it in a tree or on a fence,saying: “Hang thar, all my bad luck!” In this case, whoever touches the hanging horseshoe falls heir to the misfortune of the man who placed it there (p. 62)
  • Probably the commonest way to keep witches out of the house is to nail a horseshoe over the door; this is regarded as a sort of general prophylactic against witches, bad luck, contagious disease, and other evil influences (p. 283)

So that’s the lucky horseshoe.  Another long article, so I apologize for that, but hopefully you aren’t too bored.  Skimming is probably a good skill to apply when reading these blogs.  At any rate, if you have any questions or comments about horseshoes, please feel free to post them!

As always, thanks for reading!

-Cory

Podcast 13 – Lucky 13

August 13, 2010

-SHOWNOTES FOR EPISODE 13-

Summary
On this, our Lucky 13th episode, released on Friday the 13th, we’re looking at luck charms and where they come from.  We’ve also got a money bowl spell in WitchCraft, and Van Van oil in Spelled Out.

Play:

Download:  New World Witchery – Episode 13

-Sources-
We reference lots of sources, including:
-Cat Yronwode’s Lucky W Amulet Archive
-The Uncle Remus stories by Joel Chandler Harris
-Harry M. Hyatt’s Hoodoo – Conjuration – Witchcraft – Rootwork
-The article “Charles Chestnutt & the Doctrine of Conjuration”) by Bettye Jo Crissler Carr
-Judika Illes’s book Encyclopedia of 5000 Spells
Ozark Magic & Folklore by Vance Randolph
-The Chan Chu money frog of Chinese lore
-Richard Dorson’s Buying the Wind

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1- Witchery of One
Promo 2- Media Astra ac Terra
Promo 3- Borealis Meditation
Promo 4 – Iron Powaqa

Blog Post 79 – Lucky Rabbit’s Foot

August 11, 2010

For today’s post, I’m looking at the folklore and magic surrounding one of the most ubiquitous pieces of conjure paraphernalia, the rabbit’s foot.  There are plenty of theories about this particular luck charm, but not much that can be definitely put down regarding its origin or provenance.  Rabbit foot charms have been around since at least the mid-to-late 19th century in North America, and likely predate the Civil War.  They are used for general luck, gambling aids, love enhancers, and other areas where a bit of extra luck might help.

A quick word of warning, however.  Many of the sources I’ll be citing in this post also date from earlier eras, and thus have a great deal of offensive material in them.  There are words that appear here which would likely incite violence if used lightly today, so please understand that I present them here as a piece of the folklore to which they belong.  Just as a smart modern magician finds a reasonable substitution for liquid quicksilver/mercury (and thus avoids madness and poisoning), a wise student of folklore and folk magic remembers that just because a sentiment appears in print doesn’t make it right or appropriate.

There, now let’s move on to some of the good stuff about rabbits’ feet.

Catherine Yronwode provides information on the rabbit’s foot on her Lucky W Amulet Archive, describing  the foot as catalogue offerings from the early-to-mid twentieth century:

As for the foot itself, a circa-1940 mail order catalogue from the Standard O and B Supply Company, a Chicago-based distributor of African-American hoodoo material, offered undyed rabbit foot charms “made with a metal band and a link to attach on chain.” The Johnson-Smith Novelty Company offered identical charms in its 1941 catalogue. The advertisement shown here goes these one better and promises a free vial of Van Van oil with each rabbit’s foot; the formula is a Louisiana hoodoo favourite that “clears away that evil mess” and increases the strength of any good luck charm to which it is applied. Since none of the older catalogues or ads mention any colour when describing rabbit’s foot charms, it can be assumed that the items were undyed and came only in natural tan or white.

She goes on to talk about her uncertainty regarding why a rabbit’s foot might be so lucky:

Why is the rabbit foot lucky? I am not sure. Rabbits are swift and they reproduce prolifically, but the luck of the rabbit foot is monetary and sexual; as far as i know, it is not related to swiftness or fertility. There is considerable evidence that the lucky rabbit foot is a remnant of an African clan totem, an importation related somehow to Br’er Rabbit, the famous protagonist of an African trickster-god myth-cycle.

Yronwode points out that the rabbit’s foot appears in the famous Uncle Remus stories, written by Joel Chandler Harris in 1881.  In a tale entitled “Brother Rabbit and his Famous Foot,” Uncle Remus describes the tricky Br’er (or Brother) Rabbit’s prosperity-drawing mojo bag (which he refers to as a money purse, or dialectically a “money-pus”):

Brer Wolf look at de money-pus, en see w’at in it. Hit ‘uz one er deze yer kinder money-pus wid tossle on de een’ en shiny rings in de middle. Brer Wolf look in afar fer ter see w’at he kin see. In one een’ dey wuz a piece er calamus-root en some collard-seeds, en in de tier een’ dey wuz a great big rabbit foot (Harris p. 223)

So even a rabbit carries a rabbit’s foot for luck and money.  How’s that for strange?  But why is it so lucky?  In a 1973 thesis on conjuration in the works of African-American author (and somewhat accidental folklorist) Charles Chestnutt, Bettye Jo Crisler Carr uncovers some possible reasons behind this talisman:

One might have expected Chesnutt to refer to ghosts who haunt graves, to witches ‘riding’ their hapless victims by night, to conjurers tying bits of roots in tiny bags to ward off evil. But surely his reference to the efficacy of ‘de lef hin’ foot er a graveya’d rabbit, killt by a cross-eyed nigger on a da’k night in de full er de moon’—surely that is something Chesnutt (or Uncle Julius, who seems equally real) has made out of whole cloth.

An examination of folklore sources, however, justifies Chesnutt’s requirements for the rabbit-foot good-luck charm. An informant from Atlanta states that the talisman must, indeed, be the ‘left hind foot of a graveyard rabbit.  Mary Owen, recording her collected tales prior to 1893, adds to the requirement that it must be ‘de lef hine-foot ob er grabe-yahd rabbit kilt in de dahk o’ de moon.’ A Memphis informant states further that the graveyard rabbit must have been killed by a cross-eyed person. Louise Pendleton, also writing before the publication of Chesnutt’s stories, comments that the use of the rabbit foot for good luck ‘may be traced to the fetishism, or worship of guardian spirits dwelling in inanimate objects, of their African ancestors.’ (Carr,  “Charles Chestnutt & the Doctrine of Conjuration”)

So now we can see the process of making the charm has something to do with its luck associations.  If a cross-eyed person could catch a rabbit in a graveyard in the dark, he would indeed have to be very lucky, and thus his luck might transfer to the animal’s foot (this is a bit of a stretch for a reason, in my opinion, but there certainly seems to be a specific tradition involved in collecting this talisman).  Much of this lore is corroborated by Harry M. Hyatt in his five-volume compendium on African-American folk magic, Hoodoo – Conjuration – Witchcraft – Rootwork.   Two prime examples are included here:

Vol.2,p.1541

A RABBIT’S LEFT HIND LEG, TAKEN WHILE THE ANIMAL IS STILL WARM
AND SEWN INTO A BAG, SHOULD BE CARRIED WITH YOU AT ALL TIMES,
AND KEPT UNDER YOUR PILLOW AT NIGHT FOR LUCK.

If yo’ wanta go git a job agin, yo’ could use a rabit’s foot – yo’ use a rabbit’s left foot. Ketch a rabbit, if yo’ kin kill him; if yo’ can’t ketch it, kill it. Well, befo’ he gits cold, take de left laig of dis rabbit off. (Front or back?) De back laig. Take de back laig off while it’s warm an’ yo’ sew it up in some cloth an’ when yo’ go tuh bed at night, yo’ jes’ carry it an’ push it in yore pillah. If yo’ git up tuh go in de daytime, wear it in yore pocket or either yo’ could have it in yore stockin’. Put it in yore hat or shoe or anything an’ jes’ keep it wit chew all de time. Yo’ll have good luck wit de rabbit’s left hind laig. (When you are going out to get a job?) Yes sir.

[Savannah, GA; Madam Pauline; Informant #1274. C575:1-C586:10 = 2136-2167.]

Vol.2,pp.1486-7

A CHARM TO CARRY

BURY THE RIGHT FRONT FOOT OF A RABBIT IN THE CEMETERY.
AFTER NINE DAYS AND NINE NIGHTS, DISINTER IT.
WEAR IT ON A CHAIN OR FASHION IT INTO SOMETHING SIMILAR TO WEAR
AND CARRY IT WITH YOU.

You take off his right feet, yo’ bury it in de cemetery – let it stay dere fo’ nine days an’ nights. Yo’ go an’ git it out from under dere an’ make yo’ a chain an’ put it on yo’ fo’ a locket or either, yo’ know, yo’ kin jes’ have it made into somethin’ den – yo’ know, somethin’-like. Dat’s de rabbit foot. [She laughs.] Den y’ jis’
tote it wit yo’ or either place it fo’ a watch charm or anythin’ like dat – right feet, jes’ one, de front.

[Waycross, GA; Informant # 1125 (Contact man Edwards’s landlady); Cylinder C235:4-C250: 1 = 1816-1831, and C384:1-C392: 5 = 1965-1973]

One of the common threads to the rabbit’s foot seems to be an intimacy with death or the dead.  The rabbit must be freshly killed (or “warm”) or found in a cemetery.  This may have something to do with its luck.  The dead are able to provide luck to the living in some folkloric accounts, and a magical animal like a rabbit which becomes tied to the dead may well be “running” luck back and forth from them to you.  If you are interested in more spells like the two immediately above, by the way, you can find many of Hyatt’s spells transcribed in the Hyatt Spells Yahoo! Group.  If you manage to find actual text volumes of his work and you have an interest in folk magic, buy them.  They will be worth it.

Finally, Ozark folklorist Vance Randolph records a couple of uses of the rabbit’s foot charm in his Ozark Magic & Folklore:

  • Some healers claim to cure hiccoughs by rubbing a rabbit’s foot on the back of the patient’s neck unexpectedly.
  • I recall a girl near Lanagan, Missouri, who wore a peach stone love-charm on one garter and a rabbit’s foot fastened to the other.

This particular lucky charm can be found throughout North America, often sold in roadside stores, children’s candy-and-prize machines, and even gas stations.   It’s commonly rubbed to actually activate the luck, and “fed” with an oil like Fast Luck or Van Van on a regular basis.  If you happen to have one of these in keychain or charm form, I’d love to hear your experiences with it.  Have rabbit’s feet ever brought you extra luck?  Or, as the joke is often made, is it just “unlucky for the rabbit”?

Thanks for reading (and reading and reading)!

-Cory

Podcast Special – Spellcasting Greatest Hits

July 14, 2010

-SHOWNOTES FOR SPECIAL – SPELLCASTING GREATEST HITS-

Summary
This mid-hiatus special is all about successful spellcasting.  We discuss our most effective spells, our favorite techniques, and some of the philosophy and mechanics of potent magical practice.

Play:

Download:  New World Witchery – Podcast Special – Spellcasting Greatest Hits

-Sources-
*The Lucky Mojo page on “Honey Jars” contains great information on this lovely little family of spells.
*Here are a few pages on lost item spells, particularly the St. Anthony charm mentioned by Cory.
*John George Hohman’s Long Lost Friend contains the Pow-wow spells mentioned in this show.
*The Encyclopedia of 5000 Spells, by Judika Illes, contains many wonderful spells, and is a book we both turn to often.

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


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