Episode 90 – Amulets and Talismans

Summary:

We spend this episode talking about amulets and talismans. How do they work? Which ones do we like using? And which ones do we really want to try out in the future? Lots of good discussion this time around!

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Producers for this show: Corvus, Diana Garino, Renee Odders, Ye Olde Magic Shoppe, Raven Dark Moon, Ivory, The Witches View Podcast,  Sarah, Molly, Corvus, Catherine, AthenaBeth, & Jen Rue of Rue & Hyssop (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!

CONTEST ANNOUNCEMENT! We are doing a second round of our Audio Spellbook, so all you have to do is send us the sound of *you* describing your favorite spell which uses everyday ingredients (things you could find in a spice cabinet, grocery store, or backyard, for example). You can either record your spell and email it to us at compassandkey@gmail.com or call us and leave us a voice mail on our official NWW hotline: (442) 999-4824 (that’s 442-99-WITCH, if it helps).  You can also get an extra entry by sharing either our Patreon page or our Contest Announcement via your favorite social media (make sure to tag us or get a screen capture you can email to us). What will you be entered to get? Well, you’ll get a NWW Annual Mailer (who can’t use an extra one of those, right?), a couple of bottles of our personally handmade condition oils, a folk charm or two, and a book or two to make it all even better!

Play:

Download: Episode 90 – Amulets and Talismans

 -Sources-

We mention a couple of previous episodes and posts which relate to this subject:

 

We also mention a couple of books that relate to the topic of amulets & talismans:

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

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

 Promos & Music

Title and closing music is “Pig Ankle Rag,” by The Joy Drops, and is used under a Creative Commons License (available at Soundcloud.com).

Blog Post 163 – New World Witchery Cartulary No. 1

Hi all!

Today I thought I’d devote a post to, well, other posts. I’m frequently reading, communicating with, or learning from other folk magicians, scholars, storytellers, and various members of the folkloric community. While much of what you find here on New World Witchery focuses on research into history, I don’t want to ever lose sight of the vibrancy and currency of many expressions of folk spirituality and magical living which surround us today. We live in an enchanted world, or at least I like to think so, and I want to share the things that are enchanting me from time to time.

So I’m going to try to start periodically posting brief annotated link rolls (the “cartulary” in this post’s title) which might be of interest to readers of this site. Some will be as simple as podcast recommendations or interesting fiction I’ve come across, and others will be more academic in nature, focused on recent research or discoveries in folklore, fairy tales, or magic in general.  And some may simply have a nice, witchy feel to them. So let’s get started!

I only recently found out that Denise Alvarado and her publishing group put out a neat little almanac last spring called The Hoodoo Almanac, which includes bits of folk magic, lunar astrology, and other almanac-y things. I don’t know if they’ll do one for 2013 or not, but here’s hoping! Alvarado and several other root workers have also started a program for learning folk magic which involves taking several online courses and apprenticing with a live root worker in your area, called Crossroads University. This seems like a great way to learn this particular branch of folk magic. Similar courses can be taken through Lucky Mojo and Starr Casas (a very knowledgeable rootworker and friend to us here at NWW).

Speaking of books and learning, I recently read a review in the Journal of American Folklore (JAF) for a 2006 book on the infamous Pied Piper of Hamelin. The Pied Piper: A Handbook, by Wolfgang Mieder, looks like exactly the kind of in-depth, thorough investigation of the story behind the fairy tale that I love. This is the sort of book I can sink into and lose a few months of my life, so it’s already on my holiday wish list, and the JAF review gave it glowing praise as well.

I’ve very recently been made aware of the delightful blog Roman and Minnie’s Satanic Cocktail Hour, which assumes the personas of two characters from Rosemary’s Baby, then proceeds to imagine their lifestyle as hip 70s witches and pseudo-Satanists. There’s a schlock value to the site, and it’s definitely not safe for work (lots of naked folks), but they also have neat little gems of folklore occasionally, as with their most recent post on Ozark witchcraft from a Time magazine story in the 1939. Special thanks to

Arrowclaire, over at her lovely blog Wandering Arrow, always puts up interesting posts. She had one on dealing with death omens recently that I greatly appreciated, because it puts into perspective the idea of living an omen-driven life without necessarily becoming fearful or overly superstitious.

Rue of Rue & Hyssop had a beautiful post welcoming the autumnal season in. Check out the rather gorgeous PDF (but high-gloss) Pagan Living Magazine in her sidebar, too!

Speaking of great and stunning periodicals, the absolutely amazing Hex Magazine: Old Ways for a New Day is very worthy of your time. It focuses very heavily on Northern European and Teutonic folkways, but also includes a good bit of New World lore, too.

To get you in the mood for a spooky October, go take a peek at the great post Peter from New England Folklore has done on “Kidnapped Witches in Plymouth.” (Storytelling is an October tradition at NWW, so this should get you ready for next month nicely).

That’s my cartulary for today! Happy reading, everyone!

-Cory

Podcast Special – Memphis Mojo

-SHOWNOTES FOR PODCAST SPECIAL – MEMPHIS MOJO

Summary
In this episode, Cory takes you along with him on a trip to Memphis, Tennessee, to discover that city’s magical and mystical side.

Play:
Download: New World Witchery Special – Memphis Mojo

-Sources-
Places:
Ebbo Spiritual Supply
Tater Red’s on Beale St.
A. Schwab’s on Beale St.
The Center for Southern Folklore
The Crystal Grotto at the Memorial Park Cemetery

Information:
Nation Sack” from Lucky Mojo Curio Co. by Catherine Yronwode
Voodoo Village” from Haunted America Tours

You can now request Card Readings from Cory via email, if you are so inclined.

Don’t forget to follow us at Twitter!

-Music-
Memphis Minnie: “Hoodoo Lady Blues
Robert Johnson: “Come on in My Kitchen
Marideth Sisco & Blackberry Winter: “Cold, Rain, & Snow,” and “On a Hill Lone & Gray
Blind Mississippi Morris: “Mysterious Woman Blues

Blog Post 124 – Tobacco

[A note here:  This is NOT a medical blog, and the information here should not be treated as medical information. I present only folkloric examples of practices historically done by certain people at certain times. Additionally, I am NOT condoning the use of cigarettes, snuff, or any other tobacco product, especially for minors. If you choose to put into practice anything you find here, you take responsibility for your own actions.  Leave me out of it.  Thank you!]

This particular magical herb/plant/ingredient is rather controversial. As a reformed smoker, I know the power of tobacco’s hold on a person—it’s not just the nicotine, but a whole range of psychological dependencies that develop when one is a smoker.  What I’m looking at in this post, however, is not really tobacco as a commodity sold in convenience stores using cartoon animals, but instead the plant found in the Nicotiana genus. Tobacco is a member of the nightshade family (Solanaceae), which includes other rather magical plants like belladonna, datura, and mandrake as well as common (yet mythically significant) edibles like the tomato, potato, and chili pepper.  The plant is also a potent natural insecticide—or insect deterent, rather—and an infusion of tobacco leaves in water is often sprayed in organic garden to keep pests away.

Tobacco, like corn, is deeply significant to certain Native American tribes, who incorporate tobacco into ceremonies and offerings.  Cherokee shamans, for example, would use sacred tobacco in ceremonies designed to combat “night-goers,” evil spirits or people who invaded the dreams of others.  Tobacco smoke was also used as a curative for a number of ailments, and these uses filtered into non-Native practices over time (which we’ll see in just a moment).

When tobacco met European colonists, it experienced a boom in popularity that has kept it one of the top cash crops worldwide ever since—for better or for worse.  It has been deeply wound up in the lives of most North Americans for centuries now, including in their folk medical and magical practices.  One oft-repeated use of the leaf was as a treatment for insect stings and bites, as well as other types of wounds:

  • Tobacco used as a poultice to soothe “abdominal pain…cuts, stings, bites, bruises, and even bullet wounds.” It is thought to “draw out poison” (Randolph, p. 98)
  • “TOBACCO. The leaves are put on a wound to stop bleeding or to prevent infection” (Gainer, p.109)
  • Tobacco, especially homegrown, is good for insect stings and bites (Foxfire 9, p. 66)
  • Wet leaves are wrapped on feet to prevent infection of “full sores” (Cavendar, p. 118-9)
  • Tobacco juice/tea used to wash wounds from snake/dog bites (Cavendar, p. 118-9)
  • A personal informant told me that her grandmother used to put wads of chewing tobacco on cuts, bug bites, and stings to help heal them (informant “Darlene”)

The other chief folk medicinal use for tobacco was the application of smoke to sick or troubled persons.  There were almost as many mentions of this method as there were of the poultice method.  Here are a few:

  • Tobacco smoke can be held in the mouth as a cure for a toothache (Cavendar, p. 118-19)
  • Smoke was blown into an ear for an earache, accompanied by the rhyme “Hurt, Hurt, go away/go into a bale of hay” (Cavendar, p. 118-9)
  • Tobacco smoke is blown into the clothes of colicky children to quiet them, or blown through a straw and “bubbled” in milk as a sedative (Randolph, p.98)

This method clearly derives (I think, anyway) from the Native American medical practices which Europeans adopted in the New World.

The use of tobacco has always had its controversies, of course.  Some objected to it on aesthetic grounds, thinking the act of smoking vulgar and primitive.  Others were disgusted by the smoke and smell associated with the burning leaves.  Still others thought it a waste of money or even a diabolical entrapment for hapless Christians.  One poem I found was circulated in the middle-Appalachians during the nineteenth century and covered all these points:

“Tobacco is an Indian weed,

The Devil himself sowed the seed;

Robs your pockets, burns your clothes,

And makes a chimney out of your nose” (Milne, p. 58)

The religious objections to tobacco were primarily on its use as a vice and an intoxicant.  According to Foxfire 7, the Jehovah’s Witnesses had especial objections to it, and for quite intriguing reasons:  “Smoking has always been completely out of vogue among Jehovah’s Witnesses…As the Society researched the derivations of tobacco and smoking, they found it to be associated with spiritism.”  They also related tobacco to “drugs” used by “priests in pagan ceremony and worship” (Foxfire 7, p. 152-3).

When it comes to purely magical uses of tobacco, the information I found varied a good bit.  Zora Neale Hurston mentions it as a cursing ingredient in a powerful separation spell.  She also tells a very interesting story about a man who takes shelter in an abandoned house only to be joined by a mysterious old man who begins spitting tobacco across the fire at him. When the man attempts to fight the old fellow, he finds himself thrown across the room over and over again.  In this context, there seems to be a subtle current relating the “old man” of the story to the Crossroads Man, Papa Legba, or perhaps the Devil (or maybe even all three from a certain perspective).

One article from 1890 indicated that tobacco was included in mojo bags made with the famous lucky rabbit’s foot.

Cat Yronwode recommends tobacco as an ingredient in court case and spirit contact work.  In this latter capacity, I’ve see tobacco used as an offering to various spirits, particularly crossroads entities and spirits of the dead (Central American folk-saint/crossroads spirit Maximon frequently smokes cigarettes or cigars).  Denise Alvarado’s Voodoo-Hoodoo Spellbook indicates that tobacco is frequently offered to Baron Samedi in the New Orleans Voodoo tradition.

I would also suggest that due to the calmative and drawing effects that tobacco exhibits in folk medicine, it makes a useful addition to house-cleansing and blessing incenses.  A very small pinch added to another incense blend in a well-ventilated house should draw evil spirits out of your home and welcome friendly (and particularly, ancestral) spirits into it.  If you or anyone you live with cannot abide tobacco smoke, however, consider burying a little cut tobacco leaf at the four corners of your property to produce a similar effect.

Lastly, if you choose to smoke tobacco in a ritual context, consider whispering prayers as you exhale smoke.  It makes a fantastic visual focus point to see your requests and adoration slowly rising from your mouth and into the air.  Again, I don’t condone smoking (especially not outside of a very occasional ritual setting), but if you do incorporate it into your practices, I hope that this suggestion helps.

That’s it for the devil-weed tobacco!  I hope this proves useful to some of you out there.  Please let me know if you have any other magical or folk remedy uses for tobacco leaf in the comments below.

As always, thanks for reading!

-Cory

Quick Post – Hoodoo in the Wall Street Journal

Hi all!

Not a major post today, just something I found that I thought might be interesting to you:

http://online.wsj.com/article/SB10001424052748703989004575653102537901956.html

It’s an article about hoodoo in the Wall Street Journal!  Take a look and let me know what you think!

-Cory

Podcast 14 – An Interview with Cat Yronwode

-SHOWNOTES FOR EPISODE 14-


Summary
Today we are truly blessed to have an interview with renowned rootworker and teacher Catherine Yronwode of the Lucky Mojo Co.  Then we briefly discuss Christianity in hoodoo.  Laine tells us about Magical Soap in WitchCraft, and Cory talks about Spiritual Cleansing Baths in Spelled Out.

Play:

Download:  New World Witchery – Episode 14

-Sources-
Some of Cat’s many wonderful sites:
Lucky Mojo – Her main site and online store
Lucky W Amulet Archive – A repository of info on lucky charms
Southern Spirits – Her site on Southern folklore and history
Arcane Archive – An archive of magical lore and practice from around the net
YIPPIE – The Yronwode Institute for the Preservation and Popularization of Indigenous Ethnomagicology
Herb Magic – A site on magical plants and roots
Missionary Independent Spiritual Church – The world’s smallest church, and part of the long tradition of Spiritual Churches in the United States
Association of Independent Readers and Rootworkers (AIRR) – A body of trained, professional rootworkers with experience and accountability
Hoodoo and Rootwork Course – One of the definitive training programs in traditional hoodoo
And, of course, her book Hoodoo Herb & Root Magic is often referenced on the blog and in the show.

Cory also reference’s Draja Mickaharic’s Spiritual Cleansing, a definitive guide on the topic.

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1- Inciting a Riot
Promo 2- Pagan in the Threshold

Blog Post 81 – Van Van Oil

Greetings everyone!  Today, I’m going to cover another piece of our recent Lucky 13 podcast:  Van Van oil.  This is one of the most common hoodoo oils around, and actually  shows up in other places fairly often, too.  Because it is made from grasses found in Southeast Asia, it has a long history in medicine and magic from those areas.  Some of the grasses used in Van Van are also grown in West Africa, which is likely one route through which Southern conjure practices adopted this formula.

The basic ingredients in a Van Van blend are oils from:

Most of these are not easily available in bulk herb form, with the exceptions of lemongrass (which you can find at almost any Asian market) and vetiver (which can often be found in herb or metaphysical shops).  All of the oils except gingergrass are readily available from any aromatherapy or herbal extract dealer.  Gingergrass oil, which can be hard to find, is often left out of homemade Van Van recipes, or something else might be substituted for it.

The proportions heavily favor lemongrass in the recipes I’ve seen, almost to the point of exclusivity.  There are some who solely use lemongrass oil and add dried botanicals to it in order to round out the recipe.  Generally speaking, a home blender would use:

  • 5-10 parts lemongrass oil
  • 3-5 parts citronella oil
  • 2-3 parts vetiver root or oil
  • 1 part palmarosa
  • 1 part gingergrass

All of these would be carefully blended in a sterile jar, then topped with a carrier oil (sweet almond or jojoba would be excellent).  The proportions above are merely suggestions, and you would do well to contact a trained herbalist before blending these on your own.  In reality, you might be able to use just the first three oils and have some pretty solid Van Van oil, so don’t spend loads of money tracking down rare herbal ingredients unless you really feel compelled to do so.

Additions to the recipe vary by practitioner and region.  For example, in New Orleans, one might find lemon verbena added to the mix.  In fact, this may be how the formula got its name.  According to Cat Yronwode, Creole rootworkers would sometimes use lemon verbena in their blends in order to supplement the strong lemon-musk scent of the oil.  Verbena—a related herb—was often called vervain, and that was given a pidgin phoneme of “van van.”  The name does NOT have anything to do with vanilla, which is not found in any traditional recipes for this formula.  Judika Illes, whom we’ve referenced several times before, suggests adding another wild Asian grass—patchouli—to the blend, but I’ve never done this myself (I’m not a fan of patchouli, personally).  Other additions might include pyrite chips or “lucky” things like four leaf clover charms (which can also be anointed with Van Van and carried for luck).

So just what is Van Van oil for and how does it work?  Well, it’s considered a sort of ultimate luck formula, having sway over money, prosperity, gambling, love, and anything else that might need a little luck.  It’s often used to anoint talismans—like the rabbit’s foot—or mojo hands made for gambling or love.  As for how it works, lemongrass (and all citrus grasses) has a powerful “cut and clear” effect…think of how many lemon-scented cleaning agents there are.  They just make things seem cleaner (lemon also has some antibacterial/antimicrobial properties, and is a potent preservative in small doses—sliced apples are often treated with a lemon juice extract to keep them from browning).  Citronella does something similar (think of how citronella candles, torches, and oils repel nasty insects like mosquitoes).  These grasses cut and clear any negative influences, warding off bad luck. Palmarosa and gingergrass (which come from the same plant, in reality, Cymbopogon martine) are muskier, and so have a slight sexual connotation.  If you think of something being clean, bright, and sexy, it’s not hard to imagine lucky in the mix, too (think James Bond in a casino).  Vetiver is the muskiest of all, with strong earthy tones.  Earth has connections to abundance and prosperity (think of fertile black soil planted with seeds which grow into crops), plus there is a strong sexual current again.  Sex + money + nothing standing in your way?  Yeah, I’d say that’s pretty lucky.

A few quick notes:

Magico-botanical notes come primarily from Cat Yronwode’s book, Hoodoo Herb & Root Magic.

You can find Van Van oils at the Lucky Mojo Co.,  Music City Mojo, Toads Bone Apotheca, Queen of Pentacles Conjure, The Conjure Doctor, and just about any botanica or root shop around.

That’s it for today.  Thanks for reading!

-Cory

Podcast 13 – Lucky 13

-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

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 12 – Spell Failures

-SHOWNOTES FOR EPISODE 12-

Summary
This episode is a follow-up to our recent special on spell successes.  We look at spells that have not ended successfully, and discuss how we reacted to these failures.  In WitchCraft, Laine looks at the magic of calligraphy, and in Spelled Out, Cory examines the Green Devil Pay Me Now Spell.

Play:

Download:  New World Witchery – Episode 12

-Sources-
Our own experiences, of course!

We also mentioned the book Encyclopedia of 5000 Spells by Judika Illes again.
Laine mentioned the book Learn Calligraphy, by Margaret Shepherd in the WitchCraft segment.
Cory referenced the Lucky Mojo site as a source for things like the green devil figural candles and Pay Me incense in the Spelled Out segment.
Other sites to find Pay Me-type products (many don’t have “Pay Me Now” oil, but various kinds of commanding and money-drawing incenses and oils, which can be used in a similar way):  Queen of Pentacles Conjure, Music City Mojo, Forest Grove Botanica, Toads Bone Apotheca, and The Conjure Doctor.

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Inciting a Riot
Promo 2-  Pennies in the Well