Posted tagged ‘magical tools’

Episode 110 – Live Walpurgisnacht Broadcast 2017 (Magical Things)

May 11, 2017

Summary:

This episode is a recording of our recent live broadcast in which Cory discusses magical objects, gifts, and ‘things’ with fill-in co-host AthenaBeth Black and guest Achija Branvin Sionach.

 

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: Corvus, Diana Garino, Renee Odders, Ye Olde Magic Shoppe, Raven Dark Moon, The Witches View Podcast,  Sarah, Molly, Corvus, Catherine, AthenaBeth, Jen Rue of Rue & Hyssop, Little Wren, Jessica, Victoria, Daniel, Plum Deluxe Teas, Johnathan at the ModernSouthernPolytheist, Montine, Achija of Spellbound Bookbinding, and Hazel (if we missed you this episode, we’ll make sure you’re in the next one!). Big thanks to everyone supporting us!

 

Play:

Download: Episode 110 – Live Walpurgisnacht Broadcast 2017 (Magical Things)

Play:

 

 -Sources-

You may want to look back at Episode 11 – Magical Tools, which touches on a few of the points discussed in this episode, as well as the discussion between Laine and Cory on Episode 108 – Doing Magic for Others, which mentions the idea of magical gift-giving.

We recorded this broadcast via our Mixlr page, where we host occasional live chats that we’d love you to be a part of!

You should, of course, check out AthenaBeth’s channel on YouTube, where she discusses lots of different witchy topics, including her favorite magical things.

If you’re looking to make a favorite book a little more special (magical or otherwise), Achija’s Spellbound Bookbinding page will show you some of his bookbinding work and let you request your own project.

We mention a few different sites that are worth checking out, such as Sage & Salt and Lady Jayne’s Brewery.

We’re also planning an excursion on June 3rd to see the ancient magical artifacts exhibit at the Penn Museum and we’d love for you to join us! You can find out about it in our Special Update post on it, or check out the Facebook Event page. We’ll also have a cemetery tour/ghost walk that afternoon!

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.” 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 is “Homebound,” by Bluesboy Jag, and is used under license from Magnatune.

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Blog Post 166 – Dem Bones, part II

November 14, 2012

The Hoodoo told me to get a black cat bone
The Hoodoo told me to get a black cat bone
And shake it over their heads, they’ll leave your man alone
-Ma Rainey, from “Louisiana Hoodoo Blues”

Ossuary at Sedlec. Photo by my lovely wife.

In the last post, we looked at bones as vessels for housing spirits and as divinatory tools, both methods relying on the ancestral side of bone magic to some degree. Today I’ll be going through some of the uses for bones which are less apparently ancestral and a bit more left-of-center when it comes to reasoning why the bones do what they do. A number of the spells call for animal bones of different types, some of which are of questionable legality or morality in terms of collecting them. I DO NOT RECOMMEND VIOLATING ANY LAWS—LOCAL OR FEDERAL—TO ACQUIRE BONES. The information here is intended to provide a folkloric framework for understanding magical practices in North America which feature the use of bones. Likewise, while some of these uses explicitly state their efficacy for healing illness, THIS IS NOT A MEDICAL BLOG AND THIS INFORMATION IS NOT MEDICAL ADVICE. Please leave medical decisions in the hands of qualified professionals, and do not attempt to cure your great-aunt’s glaucoma with leftover buffalo wing scraps. It will end badly for all concerned.

Now that the big-letter typing is out of the way, let’s look at some of these last two categories of bone magic, healing and charming. I should say that there will be some overlap between these categories (and maybe a bit of overlap with divination, too), but as much as possible I use the term “healing” to refer to practices centered on curing bodily ailments of man, woman, or beast, and “charming” as a way of reversing or treating conditions like luck, love, vengeance, etc. I hope that distinction is generally clear, but if it is not, my apologies.

Healing Specimens
For the most part, the bone cures I’ve found are related to preventatives or healing superficial and minor disorders like headaches. In this latter category, the magic revolves around carrying the bones as a talisman against the illness, as demonstrated in the examples below:

  • To prevent headache, carry in your pocket bone out of a hog’s head. (Farr)
  • You can cure a toothache by carrying the jawbone of a mule or donkey in your teeth and walking backwards . Likewise a “white bone button” can be held in the mouth to help cope with toothache or headache. (Randolph)
  • The bones of the turkey vulture, hung around the neck, are supposed to keep headaches at bay.  Powdered eagle bones are supposed to be useful for headaches as well, and possibly depression (McAtee).

In some cases, as in the powdered eagle bones mentioned above (DO NOT EVER KILL AN EAGLE! IT IS SO VERY ILLEGAL!), the administration of the bone-medicine may be taken internally. Vance Randolph mentions a similar—if slightly eerier—method for treating epilepsy: “A human bone, pulverized, is sometimes given internally for epilepsy just a pinch of the powder stirred into a hot toddy, or a cup of coffee.”  What makes this even more unsettling is a follow-up paragraph from Randolph on the next page:  “Old sores, syphilitic lesions, and skin cancers are sometimes treated with powder made from the bones of a person long dead. In order to obtain this material the hillfolk dig into Indian graves and Bluff Dweller burials under the ledges. The Hillman always tells strangers that he’s digging for arrowheads and the like, which can be sold to tourists ; but I have seen these old bones broken into small pieces with a hammer and ground up to be used as medicine.” Now, I’m not saying that Poltergeist (the film) is a gospel to live by, but digging around in Native graves seems like a great way to get into all kinds of trouble—legally and spiritually—in a hurry. Does no one remember the tree and that creepy clown doll attacking the kids? And why? The house is built on an “Indian burial ground.” Bad juju. Jeffery Anderson, in his marvelous overview of African American folk magic called Hoodoo, Voodoo, & Conjure: A Handbook, says that “Human bones are particularly powerful and have historically been highly sought-after items. Many have placed special value on the bones of Native Americans.”  Whether this is all due to a cultural ascription of spiritual power to Native Americans, or some deeply-felt sense that the bones of Natives are somehow more “ancient” and powerful, I do not know. It does, however, seem to be a once prominent practice that has (hopefully) been on the decline for some time now.

After that digression, let’s look at other ways in which bones allegedly can be used to cure illness. In many cases, touching the bone to an affected body part would bring about magical healing. This principle was effective for treating humans or animals, as in the examples below:

  • TO CURE ANY EXCRESCENCE OR WEN ON A HORSE. Take any bone which you accidentally find, for you dare not be looking for it, and rub the wen of the horse with it, always bearing in mind that it must be done in the decreasing moon, and the wen will certainly disappear. The bone, however, must be replaced as it was lying before (Hohman)
  • To remove a wart, get a dry bone and rub it over the wart, then throw the bone away without looking back (Farr)
  • To remove a wart, pick up a beef bone and rub the warts with the side that was next to the ground; put the bone back just as you found it and your warts will go away (Farr)
  • As a method for losing a birthmark: go to the cemetery before sunrise, find a human bone, and rub this upwards three times over your birthmark while saying In the Name of the Father, Son and Holy Ghost (Hyatt)
  • If a person with big neck (goitre) walks through a field, picks up the first animal bone found, rubs that over his swelling, buries it at its original location, departs without glancing back, the ailment will fade away as the bone decays (Hyatt)
  • To cure a tumor or abscess, get a human bone from a graveyard and rub it over the tumor or abscess, then bury the bone under a waterspout of a roof where neither sun nor moon can shine on it (Hyatt)

Several of these cures are remarkably similar, possibly betraying a common origin (most likely European). Again, we see the bones of dead human beings being used as a way of implementing magical cures, but the somewhat more curious method is the “found bone” method. Since the coincidence of finding bones, having the appropriate illness, and being able to dispose of it properly all involve an exceptional amount of serendipity, I have an easy time imagining myself being caught up in the magic of such a technique.

With a fair glance at curatives behind us, let’s now turn towards some of the most outlandish uses for bones in magic: charms.

Ossuary at Sedlec. Photo by my lovely wife.

Charm Curios
Using bones as talismans for luck and other conditions may actually be the most widely disseminated method for employing bodily remains in magic. This is a case of “magic in plain sight,” where several methods for using bones have become simple popular culture tropes. The best example is, of course, the wishbone:

  • Whoever in pulling a wishbone gets the larger part should put it over the kitchen door for luck. (Hyatt)
  • The wishbone from a canary may be worn for luck. (Hyatt)
  • When a chicken is on the menu, pull the wishbone in two with another person. The one who gets the shorter piece may put it over the front door, and the first person who walks under it will be the one whom the person is to marry. (Farr)
  • A wishbone may be hung in one of the following places for luck: over a door, over the kitchen door, and in the clothes closet. (Hyatt)
  • Lay a wishbone over your door on New Year’s Day and the first person to enter the house will be your friend that year. (Hyatt)
  • “Another old saying: if you can break a wishbone with someone and get the largest part, put it in your mailbox and you will soon get some good news in the mail. I did this last week and got a letter with a big check in I was not looking for.” (Hyatt)

Here we see the wishbone used primarily for luck, although it can also have a fortune-telling aspect as well (as in the New Year’s-friend and marriage-prediction charms). Of course, there are a number of bones other than wishbones which can prove magical or lucky. In the Ozarks, Vance Randolph claims that Hillfolk in Arkansas allegedly will hunt for large crawdaddies (also called crayfish or crawfish), which are reputed to contain two large circular “lucky-bones” that can be used to ward off syphilis. Children are sometimes given the snipe-hunt-like challenge of burying lucy-bones with the promise that they will turn into nickels in two weeks. As a parent, I would gladly pay a nickel-per-bone for such magical charms if it meant keeping my kids busy for a few hours hunting crayfish in creeks. In this case, the “lucky-bones” really act more as a magical cure, carried to ward off illness. Another Ozark tradition tells of how girls keep dried turkey bones in their bedrooms or in the rooms where they meet their lovers to inspire proposals of marriage or at least increased displays of affection. Randolph tells one story of “some village loafers ‘greening’ [sending up] a young chap because some turkey bones had been found behind the cushions of his Ford, the supposition being that they had been placed there by women who had ridden with him” (Randolph 167).

Other methods for using bones as magical curios:

  • A charm against evil spirits, made from “the breast bones of kingfishers and jays and small holed stones” (Hoadley).
  • Good luck at cards is had by touching the skull of an infant’s skeleton (Hyatt)
  • Two bones from the head of a white perch, one lying just behind each eye, are considered lucky; unusually lucky when worn by a fisherman (Hyatt)
  • You can become lucky by carrying either the jawbone or breastbone of a tree toad (Hyatt)
  • Keep a turtle bone in your pocket for luck (Hyatt)

Of couse, I can’t talk about magical bones without talking about perhaps the most controversial one:  the Black Cat Bone. This bone, taken from the body of a boiled black cat, supposedly has a variety of mystical powers, the best known being the power to make the carrier invisible. The Black Cat Bone is actually just one among many different types of highly empowered bone charms taken from ritually killed animals. Toad bones from the natterjack toad may once have been used in a similar fashion in England (check out Andrew Chumbley’s “The Leaper Between” or Robin Artisson’s “Toad Bone Treatise” for some esoteric and mind-expanding explanations of these traditions). In North America, the black cat became the primary focus of this practice, though, largely due to the dissemination of its existence by writers like Zora Neale Hurston. In her article “Hoodoo in America,” Hurston outlines the basics of the Black Cat Bone:

To be invisible. You have to catch a black cat in the evening and boil him and close the lid down on the pot tightly. At twelve o’clock at night you pass every bone through your mouth till you get to the bitter bone, and that’s the one. You have to sell yourself to the devil first. Then you can walk out of the sight of man (Hurston 387).

Similar stories exist in recorded tales from the Appalachians, as in Hubert J. Davies’ The Silver Bullet or in Patrick W. Gainer’s Witches, Ghosts, & Signs. At one time, it seems, having a Black Cat Bone was the mark of being a deeply “serious” sort of practitioner of arcane arts and sorcery. While I have no doubt that there are some individuals who would still engage in acts of animal cruelty to acquire allegedly astounding powers, the practice of boiling a cat alive for its bones at least seems to be on the wane. In fact, many places claiming to sell “Black Cat Bones” are selling nothing of the sort. Cat Yronwode sums up the current situation nicely:

“The reputation of the Black Cat Bone spell is so great thaI even today, when animal sacrifice is not condoned by society, several hoodoo supply companies offer Black Cat Bones. Out of curiosity, I bought a so-called Black Cat Bone mojo bag and a vial of Black Cat Oil from one supplier and was amused to see that the bone was the broken end of a chicken thigh bone spray-painted black, while the oil was simply mineral oil. I was relieved to learn that no cats had been killed to satisfy my curiosity – but amazed at the arrogance of the lie that was being perpetuated by the seller, who also offers so-called Bat’s Hearts, Cat’s Eyes, and Swallow’s Hearts for sale – undoubtedly all gallinaceous in origin” (Yronwode 49).

I, for one, am glad that there’s not a mass market for the actual Black Cat Bone, or rather, that the companies doing the mass marketing are at least not making a habit of boiling cats alive. Frankly, while I don’t have a problem with animal sacrifice or slaughter (I remain a farm-boy at heart), the Black Cat Bone ritual disturbs me pretty deeply. If you are reading this and considering performing that rite, let me beg you here and now to reconsider, and instead to think about creating spirit vessels using already-dead cat bones or finding someone (like Sarah Lawless) who makes bone-based charms and unguents that can do much of the same magic without the need for boiling anything alive.

With all of that being said, I hope that this has been an interesting look (a glance really) at the incredibly rich and diverse methodology behind bone magic. If you have other ways of using bones in magical practice, I’d love to hear them! Please feel free to leave a comment or send an email with your thoughts on the topic!

Thanks as always for reading!

-Cory

REFERENCES & SOURCES

  1. Anderson, Jeffery D. Hoodoo, Voodoo, & Conjure: A Handbook. (Greenwood Press, 2008).
  2. Artisson, Robin. “The Toad Bone Treatise.” Self-published (2008).
  3. Brown, Michael H., Ed.S. “The Bone Game: A Native American Ritual for Developing Personal Power or Tribal Consciousness.” Journal of Experiential Education (1990).
  4. Buckland, Raymond. Buckland’s Book of Gypsy Magic: Travelers’ Stories, Spells & Healings. (Weiser, 2010).
  5. Chumbley, Andrew. “The Leaper Between: An Historical Study of the Toad-bone Amulet.” The Cauldron (UK) (2001).
  6. Davies, Hubert J. The Silver Bullet, and Other American Witch Stories. (Jonathan Davis Publishers, 1975).
  7. Farr, T. J. “Riddles & Superstitions of Middle Tennessee.” Journal of American Folklore.  (Amer. Folklore Soc., 1935).
  8. Gainer, Patrick W. Witches, Ghosts, & Signs. (Vandalia Press, 2008).
  9. Hoadley, Michael. A Romany Tapestry. (Capall-Bann, 2001).
  10. Hohman, John George, ed. Daniel Harms. The Long Lost Friend. (Llewellyn, 2012).
  11. Howard, James H. “The Akira Buffalo Society Medicine Bundle.” Plains Anthropologist. (Plains Anthropological Soc., 1974).
  12. Hurston, Zora Neale. “Hoodoo in America.” Journal of American Folklore (Amer. Folklore Soc., 1931).
  13. Hyatt, Harry M. Folklore from Adams County, Illinois.  (Univ. of Ill. Press, 1935).
  14. Knab, Timothy. The War of the Witches: A Journey into the Otherworld of Contemporary Aztecs. (Westview Press, 1997).
  15. Martin, Kameelah L. “Conjuring Moments & Other Such Hoodoo: African American Women & Spirit Work.” Dissertation. Dept. of English, Florida State Univ. (2006).
  16. McAtee, W. L. “Odds and Ends of North American Folklore on Birds.” Midwest Folklore.  (Indiana UP, 1955).
  17. Pinckney, Roger. Blue Roots: African-American Folk Magic of the Gullah People. (Sandlapper Pub., 2003).
  18. Poenna, Carlos G. The Yoruba Domino Oracle. (Red Wheel Weiser, 2000).
  19. Randolph, Vance. Ozark Magic & Folklore. (Dover, 1964).
  20. Yronwode, Catherine. Hoodoo Herb & Root Magic. (Lucky Mojo Press, 2002).
  21. —. Throwing the Bones. (Lucky Mojo Press, 2012).

Blog Post 141 – Witch Hazel

October 27, 2011

Today’s entry is not about the crazed cartoon sorceress from Warner Bros. cartoons (voiced by the inimitable June Foray), but instead we’ll be looking at the remarkable fall-blooming witch hazel tree. Really, the Hamamelis virginiana is not exactly a tree, but a woody shrub which can be found growing near water sources or in forest undergrowth throughout the Eastern United States (as well as in parts of Europe). It bears gorgeous yellow flowers in fall which look almost like a deep yellow honeysuckle bloom or a spidery golden star. It has a number of medical applications (you can usually find an astringent extract of the same name in your pharmacy), and has been used as a tea, poultice, extract, and tincture to treat bleeding wounds for a long time, according to botanical.com.  The handy little book Folk Medicine in Southern Appalachia names witch hazel as a topical treatment for hemorrhoids and sunburn, and mentions it as an infusion for treating menstrual discomfort.

But you’re probably not here for the medical qualities of the plant (although I should quickly make my regular disclaimer that nothing herein contained is intended as medical/legal advice and you should see professional guidance when using any herb, plant, or botanical). So let’s look at the folklore surrounding this plant.

The name is a good jumping-off point. Wikipedia (forgive me, please) indicates that the appellation of “witch” to this plant is related to an Old English word meaning “bendable” or “pliant,” due to witch hazel’s extremely flexible branches. It also tangentially relates it to its folkloric use as a dowsing tool. Since being able to dowse for water or other hidden substances is often referred to as “witching” for such things, connecting the tree name to its application makes some sense. Essentially this could be a chicken-and-egg argument about which idea came first, so I’ll just leave the question hovering in the ether for you to contemplate.

Since we’re mentioning witch hazel’s connection to dowsing, let’s look at one method of using it in this way, from Vance Randolph’s Ozark Magic & Folklore:

“Well, I just cut me a green fork off a peach tree some fellows use witch hazel or redbud, but peach  always works better for me and take one prong in each hand. Then I walk slowly back and forth, holding the fork in front of me, parallel with the ground. When I cross an underground stream the witch stick turns in my hands, so that the main stem points down toward the water. Then I drive a stake in the ground to mark the place, and that’s where I tell ’em to dig their well” (p.83)

In this example, the informant shows a preference to peach branches over witch hazel (which I found in several other sources as well, particularly those focused on the American Southeast). Another informant of Randolph’s, one Mr. A.M. Haswell of Joplin, Missouri, espouses a staunch preference for witch hazel. Regardless of the tree, the technique remains the same. This account does not mention the holding method, which usually involves a palms-up grip, with the thumbs pointing out and away from the body. The stick ‘turning’ is a violent bobbing action, and truly accomplished dowsers can count the bobs to indicate approximately how deep the well is (thirty bobs equals thirty feet, for example).

Witch hazel can be used for other magical applications, too. A technique which seems—to me, anyway—related to its pharmaceutical properties involves using hazel branches to cure warts, scars, or blemishes. The patient takes a hazel stick, cuts three notches into it, applies some blood from the afflicted body part, and casts it into running water (Folklore of Adams County, Hyatt). One version of this method recorded in Folk Medicine by William Black involves writing one’s name on the branch and filling those grooves with blood.

The plant can also be used in protection magic. Randolph mentions that Ozark hillfolk would tie hazel twigs into little crosses and hung on their walls to guard against disease, especially in barns to safeguard the animals (p.284). This is somewhat like the rowan tree charm, which involves crosses of rowan twigs bound by red thread used as protective aids.

So as you are out on your autumn evening walks, keep an eye out for this gorgeous and rather useful magical plant.  Try your hand at dowsing, or just make some healing or protective charms. But make friends with the poor, sweet witch hazel. She gets awfully lonely, and we don’t want her out hunting wabbits, do we?


Thanks for reading!

-Cory

Blog Post 97 – Shop Recommendations

October 12, 2010

While we get our Etsy shop slowly up to speed (there are more products on the way soon, I promise!), I thought I’d take today to recommend a couple of sites where you can find fantastically witchy supplies.  I’ve had good, long conversations with both shop owners and found them to be incredibly knowledgeable about their products and about magic in general.  Without further ado, here they are:

Forest Grove Botanica – The store of Sarah, the Witch of Forest Grove, whom we’ve had on our show before.  Now, I’ve linked to her shop in the past, but as of yesterday, she launched her site independently, so it no longer relies on Etsy to provide transactions and listings.  And it looks like she has really been expanding her wares, too.  She’s including all sorts of wonderful products, like Witches’ Salves, herbal smokes, oils, potions, and incenses.   I’ve already placed my first order, and I’m sure I’ll be getting lots more from her in the future (especially once she gets her Art section up and running).

Alchemy Arts – This is the store I mentioned from the Chicago-land area in Podcast 17 (and which I incorrectly called “Alchemy Works,” sorry!).  I seriously spent a lot of time and money in this shop, and I wish I could have spent more of both there.  This was a phenomenal place, and the owner really knows his stuff.   If you’re in the area, stop by.  Or you can call him and he’ll help you get exactly what you need at a fair price.

If you have favorite shops you’d like to recommend, please comment and do so (if you can provide links, that’s helpful, too)!

Thanks for reading!

-Cory

Podcast 11 – Magical Tools

June 3, 2010

-SHOWNOTES FOR EPISODE 11-

Summary
Today we announce the upcoming break due to Cory’s grad school (don’t worry, we’ll be back sooner than you think!).  Then we talk about magical tools in American witchcraft, and we have our WitchCraft and Spelled Out segments.

Play:

Download:  New World Witchery – Episode 11

-Sources-
Mules & Men, by Zora Neale Hurston – mentioned in the show
Lucky Mojo site – particularly rabbits’ feet, gator parts, and raccoon bones
Hoodoo Root & Herb Magic, by Catherine Yronwode – lots of info on magical curios
Mojo:  Conjure Stories, by Nalo Hopkinson – the book I’m reading now which I mentioned when discussing gator heads

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.
Promo 1 – Iron Powaqa
Promo 2-  Witches’ Brewhaha


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