new world witchery – Page 52 – New World Witchery – The Search for American Traditional Witchcraft

Blog Post 115 – Cursing Psalms (part I)

Several months ago, I received an email from a reader/listener asking about the use of certain biblical texts in the context of cursing. It said:

“I have been reading Judika Illes’ Encyclopedia of 5000 Spells and came across Psalms 109 being used as a hex. I did not know that you could use Bible verses as a hex. Can you give me more info of this Psalms 109 hex?”

So I thought that today I might start to look at some of the “cursing Psalms,” with an eye to their historical precedents, their place in American folk magic, and some ideas of what to do with them. Before I get too far into the topic, however, please let me emphasize that using any curse is tricky, and biblical ones can be especially so. Many of them are based on specific theological ideas about the Old Testament G-d and His will regarding the administration of justice. If a curse isn’t justified, not only might it not work, it might backfire as according to the theology involved, the curse would go against G-d’s will, and thus invite destruction on the curser. Basically, as always, be careful with curses.

To look at biblical curses historically, the first hurdle most folks have to leap is the hurdle of modern thinking. Many who study the Bible are incredibly uncomfortable with the idea that it contains admonitions to do harm to others, yet it clearly does. Repeatedly G-d tells his chosen people to exterminate tribes, towns, and even civilizations down to the last man, woman, and child (see Deuteronomy and I Samuel). He inflicts suffering on even his most loyal subjects (see Job). Some view this all as an historical account, or a gloss for political struggles in a religious context, or as something undone by New Testament theology. Cursing in the Bible, though, is not limited to cataclysmic events on a national level or a cosmic wager between G-d and Satan—it’s often deeply personal. There are several accounts in the Bible of G-d’s representatives dishing out curses:

2 Kings 2 – The prophet Elisha curses a group of children for calling him “bald,” and the children are eaten by a pair of bears.

Numbers 5 – A magical ritual is prescribed for determining if a woman has abeen unfaithful. If she has and she is pregnant from her adultery, the ritual causes spontaneous abortion.

Acts 5 – Peter curses a man and woman who lied to him, and they die.

Acts 13 – Paul curses a man pretending to be an Apostle/sorcerer, and the man goes blind.

(You can read more about magic in the bible here, by the way)

It should be apparent, then, that the Bible doesn’t contain only sweetness and light and the works of a “good” G-d the way many modern people might prefer it. Rather, it contains a mix of history, folklore, philosophy, and even some occult information straddling the line of morality on all accounts. Rather than viewing it through the lens of today, when we might not understand why anyone would resort to cursing in the name of a higher power, it is helpful to have a little more perspective. Theologian Tomas O Curraoin writes about curses in an article for the Irish Catholic digest The Furrow:

“The stand taken by the Old Testament was certainly uncompromising; whereas the contemporary world which influences us all is, to say the least, more accommodating. The maledictions found in the psalms are merely an expression of that fundamental attitude of the Old Testament to evil and to evil-doers. They take their origin in certain human situations, and express an attitude to God, to Life, to the cosmic struggle between good and evil, which is certainly not characteristic of the world-attitude today. In fact there is no question of justifying, in the sense of excusing, the use of curses in the psalms. The psalms are inspired, and do not need to be justified…” (from “The Malediction in the Psalms”).

(Please note here that O Curraoin makes the point that the Psalms themselves, as divine passages, do not need to be justified—I still stand by my point that the use of thes Psalms for cursing must be justified, however). He goes on to point out that in many cases, the maledictive Psalms are really about justice for those who have no other recourse. In a tribal system where many legal cases come down to one man’s word against another and where death is on the line for what we might consider minor transgressions, it’s not senseless to call upon G-d to smite one’s enemies before one is destroyed by them. From a nationalist point of view, the enemy of a faithful follower is an enemy of the people, and thus of G-d, so again, a curse is a-okay. And in the case of a curse against one who is simply acting immorally to wards his neighbors, well, that is still in line with the whole “G-d’s will” idea because the laws about morality supposedly come from G-d. Or as priest John J. Greehy puts it:

“We must be fair to the Psalmists. They had a keen sense of justice. They realized that there could be no real peace (shalom—the fullness of God’s promise in every sphere of life) unless justice, truth, freedom, even some loving were present in the land. So they invoked the divine justice against unrepentant sinners” (from “The Cursing Psalms” in The Furrow, Mar. 1978).

So, what we have is a system of last resort for someone without other recourse, backed by the most powerful forces he or she can muster.

In that vein, it shouldn’t be surprising that the poor and enslaved are the ones we find using cursing Psalms in history. Harry M. Hyatt recorded a number of spells involving the Psalms among his Black informants, including some curses. One particularly interesting example follows:

HOODOO PSALM SCRATCHED ON NEW TINPAN WITH NEW PIN OR NEEDLE OR NAIL TO
CONTROL

9783. Yo’ kin take a tinpan an’ control a person. Yo’ kin take a
brand-new tinpan an’ yo’ kin write – lemme see. Ah got it right heah, de
psalms yo’ find where it says “Vau – v-a-u.” Yo’ kin take that an’ write
that on a brand-new tinplate. (This psalm in which the word “Vau” is
used?) Yes Sir. It’s in psalms [the psalm of a hoodoo book] an’ yo’ kin
write that. But now yo’ don’t write it with a pencil or nuthin like
that. Yo’ take a needle or pin or new nail that’s sharp – anyting that’s
sharp except a pencil – an’ yo’ write that psalm on that tinplate. Then
yo’ kin take that tinplate an’ put it away where it won’t be disturbed
or be handled by anybody else. An’ you kin control that person if yo’
write that psalm fo’ them.

[Waycross, Ga., (1166), 1959:8.]

The Psalm in question is the acrostic Psalm 119, focusing specifically on the Hebrew letter “vau”in verses 41-48 and its portion of the overall Psalm. From the King James Version:

⁴¹Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word.

⁴²So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.

⁴³And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.

⁴⁴So shall I keep thy law continually for ever and ever.

⁴⁵And I will walk at liberty: for I seek thy precepts.

⁴⁶I will speak of thy testimonies also before kings, and will not be ashamed.

⁴⁷And I will delight myself in thy commandments, which I have loved.

⁴⁸My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.

While this isn’t a particularly virulent bit of cursing, it is certainly not a pleasant spell, as it puts someone under the spellcaster’s control. Hyatt also records Psalms 20 and 93 being used to bind one’s enemies in a court situation, Psalms 35 and 102 being used to get rid of a troublesome enemy, and Psalm 70 to make them wither up and suffer. I should go ahead and say that, of course, the use of cursing Psalms even in hoodoo is fairly limited compared to using Psalms for things like success, luck, love, and protection. I generally interpret the large percentage of non-cursing spells in most folk magic practices probably indicates that curses should make up a minority of any witch’s magical work, but that’s just my perspective.

I think we’ll stop there today, as this is already a rather lengthy entry. In my next post, I’ll be including a list of cursing Psalms and their intended effects, as well as any techniques you might use to bring them to fruition. Until then, don’t do anything I wouldn’t do…

Thanks for reading!

-Cory

Blog Post 114- Magic Books in the American Colonies: Witch-hunting Books

This is the second part of the series on magical texts in America that I started way back in Blog Post 105. In that article, we looked at the different criteria for “Devil’s Books” that were often cited as a key component of witchcraft during the Colonial era. Today, we’ll be looking at a few of the tomes that were used by witchhunters in that era to determine just who was a witch, and what to do with one.

In general, witches were viewed as a very real phenomenon during the Colonial period. In New England, the belief in witches was prevalent enough that “witchfinding” was a legitimate career, just as it was in England (Matthew Hopkins, the “Witchfinder General” being a prime example of this profession). Other colonies, such as Virginia and Pennsylvania, took a more publically liberal stance towards witchcraft, and regarded it as “bad behavior” rather than any indication of diabolic allegiance. William Penn once ordered a woman accused of witchcraft to simply “practice good behavior” and insisted to her accuser that there was no law against “riding a broom” (SC&W). The Calvinist influence on the upper Appalachian colonies may have made them more willing to regard witchcraft as superstition, at least publically. However, the prevalence of anti-witchcraft charms, talismans, and amulets in all the colonies demonstrates that in private, many folks believed much as the Puritans did—witches existed, and they were dangerous. Naturally, those who feared malefic magic wanted to know how to figure out just who might be bewitching their cattle, stealing their milk, and spoiling their butter (an awful lot of witchcraft seemed to revolve around dairy products), and so they turned to the manuals available at the time.

Some of the key texts used to seek out, identify, and punish witches were:

The Malleus Maleficarum (Witch Hammer) – This is probably the most famous of the witch-hunter’s manuals, a heavy tome which set out to prove witches exist, that the were dangerous, that they were (usually) women, and that they could be stopped. Published first around 1486 in Germany by Swiss-German priest Jacob Sprenger, the Malleus was a central tool of the Inquisition as it pursued those it considered heretics. The book may also have been co-authored (or potentially solely authored) by Heinrich Kramer, but Kramer was later denounced by the Inquisition, and so authorial attribution has generally gone to Sprenger. The Malleus is divided into three basic sections: the first section tries to prove that witches must exist, the second describes how witches are made or how one becomes a witch, and the third section examines methods for detecting and punishing witches.

To give you some idea of what the Malleus contained, here is a section on how one forms a “Devil’s Pact” (I like that subject, if you haven’t noticed):

“Now the method of profession is twofold. One is a solemn ceremony, like a solemn vow. The other is private, and can be made to the devil at any hour alone. The first method is when witches meet together in the conclave on a set day, and the devil appears to them in the assumed body of a man, and urges them to keep faith with him, promising them worldly prosperity and length of life; and they recommend a novice to his acceptance. And the devil asks whether she will abjure the Faith, and forsake the holy Christian religion and the worship of the Anomalous Woman (for so they call the Most Blessed Virgin MARY), and never venerate the Sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. And when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage to himself: that she give herself to him, body and soul, for ever, and do her utmost to bring others of both sexes into his power. He adds, finally, that she is to make certain unguents from the bones and limbs of children, especially those who have been baptized; by all which means she will be able to fulfil all her wishes with his help” (from the Montague Summers translation).

If any of that sounds familiar, well, that’s probably because the Malleus basically served as a repository for folklore about witches and their powers. Based on stories and legends, an entire system of witchcraft was extrapolated, and then used to seek out and punish those who fit certain molds set by the Malleus. Punishments for witchcraft could be relatively light, requiring the accused to produce character witnesses: “assigning to you such a day of such a month at such hour of the day, upon which you shall appear in person before us with so many persons of equal station with you to purge you of your defamation.” Or they could be rather severe, including torture with red-hot irons and eventual execution by fire. Folklore is serious business when it’s taken too literally, it seems.

The Discoverie of Witchcraft – Reginald Scot’s 1584 treatise on superstition and attack on the Catholic Church became central to witchcraft persecutions not because it advised how to detect and destroy witches, but rather because it set out to completely disprove them. Scot, who considered the persecution of the poor or elderly which so often occurred during witch-hunts to be abominable, penned this small work in order to prove that any “witchcraft” being performed was pure charlatanism and that only the most foolish of magistrates and judges would subscribe to such ideas. His method for doing this, however, was to basically lay out in detail a grimoire’s worth of magic. As scholar Owen Davies puts it:

“Scot, a rather unusual demonological writer in that he was not a clergyman, lawyer, or physician, propounded a rationalist view of religion that went beyond [fellow demonologist] Weyer’s own more cautious view on diabolic intervention. Yet Scot’s Discoverie of Witchcraft was a treasure trove of magical information, providing spells, Catholic prayers, exorcisms, charms, talismans, and rituals on how to communicate with angels, demons, and the spirits of the dead. There were detailed instructions on conjuring up treasure and how to enclose a spirit in a crystal…So Scot produced what amounted to the first grimoire produced in the English language, and while he did so to prove the worthlessness of its contents he unwittingly ended up democratizing ritual magic rather than undermining it” ( Grimoires p. 70).

The Malleus Maleficarum had spelled out a number of magical rituals and spells, too, and so it seems that many of these guides to witch-hunting became, instead, roundabout guides to witchcraft. Scot’s work, however, ran afoul of King James I of England upon his ascension to power in 1603. James, who was a fervent believer in witches and demons (and authorized the translation of the Bible which contained the phrase “Thou shalt not suffer a witch to live” in Exodus 22:18 rather than a more accurate “sorceress” or “person who does evil magic,” although that is neither here nor there), ordered all copies of Scot’s Discoverie burned.

Wonders of the Invisible World – What sounds like a rollicking travel guide is, in fact, a defense of one of the most notorious witch-hunters in early American history. Cotton Mather (1663-1728) is best known for his role as a goad and “expert” during the Salem witch trials of the late 17^th Century. When his part in that particularly tragic series of events (which I hope to explore more in a future article or show) came under criticism, he wrote his work as a means of proving that honest-to-goodness witchcraft was happening in Salem and everyone was darn lucky he was there to help stop it. After all, witches were blasphemous and diabolical creatures who not only used wicked spells—and okay, occasionally healed the sick, sure, sure—but did so as an intentional affront to Christian dignity and belief. For example, in a section entitled “The First Curiositie,” Mather says:

“The Devil which then thus imitated what was in the Church of the Old Testament, now among Us would Imitate the Affayrs of the Church in the New. The Witches do say, that they form themselves much after the manner of Congregational Churches; and that they have a Baptism and a Supper, and Officers among them, abominably Resembling those of our Lord.

But there are many more of these Bloody Imitations, if the Confessions of the Witches are to be Received; which I confess, ought to be but with very much of Caution.

What is their striking down with a fierce Look? What is their making of the Afflicted Rise, with a touch of their Hand? What is their Transportation thro’ the Air? What is their Travelling in Spirit, while their Body is cast into a Trance? What is their causing of Cattle to run mad and perish? What is their Entring their Names in a Book? What is their coming together from all parts, at the Sound of a Trumpet? What is their Appearing sometimes Cloathed with Light or Fire upon them? What is their Covering of themselves and their Instruments with Invisibility? But a Blasphemous Imitation of certain Things recorded about our Saviour, or His Prophets, or the Saints in the Kingdom of God” (p. 246)

Mather’s book did not have quite the same effect that Scot’s book or the Malleus did. Instead, it merely capped the end of some of the most ferocious witch-hunting in New England. Nor did Mather’s work become a grimoire unto itself as the other texts mentioned here did. While it certainly offered some ideas of how one might become a witch and what powers might then be gained, there was little in the way of magic actually in its pages. All in all, that is probably for the best, as Mather seems a bit stodgy and reading a grimoire by him would probably prove a bit dull.

There are other witch-hunting manuals and texts on just how to pursue and prosecute suspected witches, of course. James I had his own (likely ghost-written) catalogue of the supernatural, Daemonologie. The Malleus was likely influenced by other manuals of its kind like Formicarius, by Swabian priest Johannes Nider. Modern witch-hunts in places like Africa and India tend not to rely on weighty guidebooks to the world of the unseen and diabolical, though the influence of these texts certainly lingers in the identification and punishment of supposed witches. I have even heard well-educated American Christian missionaries returning from Tanzania describe entire villages of witches. While they were cautious not to present witchcraft as the Harry Potter-esque phenomenon that those in the attending congregation might have mentally pictured, they absolutely believed that people with dark, uncanny powers lived in that particular enclave, and that the area was best avoided if at all possible. Somehow, such admonitions made me want to visit that particular village. But maybe that’s just me.

While witch-hunting manuals are, mostly, a thing of the past, it is worth noting that websites abound with information on finding and purging witches from one’s community. I’ll not list them here, as I really don’t want to entangle this site with links to those sites, but a quick Google of terms like “how to get rid of a witch” and “neighborhood witch” will yield some results, including one site which actually says: “I just read the first booke [sic] of Daemonolgie by King James and I found it highly instructive.” So, in all fairness, witch-hunting manuals aren’t gone—they’ve just upgraded to digital.

At any rate, I count my blessings that for the most part I live in a place where my magical practice is an asset (albeit a fairly secretive one) rather than a genuine liability. Hopefully books like the Malleus will one day be historical relics, rather than active references. Until then, a few extra protection spells can’t hurt.
Thanks for reading!

-Cory

Quick Update

Hi all,

I had been hoping to do several more posts this week than I have, but unfortunately life got in the way. My wife, who is carrying our second baby, had to go to the hospital this week due to fears about pre-term labor. All seems well now, but she’s on a form of bedrest which means I’m having to pick up a lot of slack as far as childcare and housekeeping are concerned. I’ll probably have less time to write (and sadly, podcast) over the next month or two, so please accept my apologies in advance for any diminished content.

I hate having to say my personal life is interfering with my passion and making any kind of announcement here, but I thought that you all should know about it. I’ve still got several articles planned (and a few that will be popping up in non-internet sources soon, too) and Laine and I always have the podcast planned about three months out, so we’ll definitely have stuff out to you, but please be patient if things don’t come quite as frequently as they have been.

Here’s hoping all is well out there with you! Thanks for reading, and for your support and understanding!

-Cory

Blog Post 113 – Spiritual House Cleaning

It’s always nice to start the New Year off with a clean, well-appointed home. In some traditions, this is not mere vanity or hygiene, but a spiritual necessity that must be done on New Year’s Eve to ensure that the home is clear and ready for the coming year. Today, I thought I’d look at a few of the magical methods for housecleaning, as well as some of the most common cleaning agents with a magical touch.

Sweeping & Vacuuming – It has to be done. There’s just no way of getting around it. The floors must be kept clean, at least within reason, and usually a broom or a vacuum is employed to that end. Workers in the conjure and hoodoo traditions tend to have specific techniques for sweeping, often going from the topmost floor of the house to the bottom and working from the back of each floor towards the front (though I’ve seen variations on that, often depending on specific needs—getting rid of a bad spirit might involve sweeping out the back door, for example). While floor washes are the go-to method for spiritually cleansing a house and adding specific magical vibes to the area (see Mopping & Floor Washes below), you can add a degree of magic to the sweeping and vacuuming process, too. Various powders can be sprinkled on floors and carpets and left there for a bit before sweeping. These will absorb some spellwork and leave other magic behind. Some good ones to try out (available at Lucky Mojo):

Fear Not to Walk Over Evil – A powerful anti-hex and anti-foottrack magic powder.
House Blessing – A simple, very peaceful powder.
Crown of Success or Fast Money – To encourage prosperity and abundance.
Chuparosa/Hummingbird – To create love and attraction between partners in the home.

Likewise, you might also opt for simple, household items to do some of your mojo work during sweeping and vacuuming. Many spices make great conjure sweeps (and smell wonderful when taken up by a vacuum and slightly warmed by the machine’s motor—an added aromatic energy). Some that I like to use:

Cinnamon – Creates a sense of prosperity and joviality. Some use it for business success, but I find it creates more of a personal confidence and comfortability than anything purely financial.
Allspice – Another success spice, but also good for stimulating conversation. I like to vacuum with cinnamon and allspice sprinkled on the carpets before guests come over to encourage a warm, friendly atmosphere.
Pine Needles – Good for uncrossing and refreshing a home. Not a kitchen spice, of course, but still easily accessible. Be careful though, as too many pine needles can gum up machinery (like vacuums) quickly!
Rosemary – Good for domestic bliss, as well as helping those who smell it focus and think clearly.
Oregano – Keeps meddlesome influences from interfering in your life. Makes a nice “law-keep-away” substitute, and discourages nosy neighbors.
Garlic Skins – Kills off evil, but it will leave a distinctive odor in the air.
Rose Petals – Encourages love and passion when crumbled around the home and left for a bit before sweeping/vacuuming.
Salt – Great for stopping any hexes put upon you and removing unwanted spiritual energies from your home. I use baking soda (a type of salt) sprinkled on carpets before vacuuming to both absorb odors and remove pesky curses. Jim Haskins records a method of preventing unwanted guests from returning which simply involves sweeping salt after them when they leave.
Sugar – A little of this will add a sweetness to your home, though make sure you get it all and don’t use too much—a little sweetness may be great, but a lot of ants aren’t.

The basic method here is to sprinkle everything, let it sit for a bit (if you can stand letting it sit for 24 hours, that is lovely, but probably a little excessive—30 minutes is often plenty of time, and even a 5-minute wait will give you a quick dose of magic).

Mopping & Floor Washes – This is probably one of the best known hoodoo methods of cleansing, blessing, and enchanting a home. Using a prepared magical floor wash to clean anything that can handle getting wet (including the walls) still makes for great spellwork. Some of the most famous floor washes are (again from Lucky Mojo):

Chinese Wash – An old school formula which reputedly came out of Chinatown (though which Chinatown is not particularly clear). It’s made from several powerful ingredients, many of which are found in Van Van (see below), with broom straws added for extra oomph. Good for knocking out any hexes and doing purification work.
Van Van – We’ve covered this in Blog Post 81, but briefly this is a blend of several Asian grass extracts, chiefly lemongrass and vetiver root. It, like Chinese Wash, cleanses and purifies.
Peace Water – When made in its most interesting form, peace water is beautiful to look at, with layers of blue and white/clear liquid on top of one another in a mesmerizing stasis. When mixed up and sprinkled into a floor wash, this helps create feelings of calm, quiet, and tranquility in even very turbulent homes.
Rose Water – This very basic addition to a floor wash can be found in many ethnic grocery markets. It’s not much more than a strong rose tea stabilized with alcohol, so you could easily make your own, but it’s also fairly cheap to buy. When used in a floor wash, it helps promote feelings of love and agreement.

In addition to these specialty formulas, there are lots of common household cleaners you can use with a magical bent:

Pine-Sol – This commercial floor cleaner basically evolved out of hoodoo floor washes. Cat Yronwode even suggests adding a little Van-Van to a bottle of Pine-Sol and using it as a simple substitute for Chinese Wash. Traditional pine scent is great, of course, or you can go with…
Lemon Pine-Sol – Or any lemon-scented cleanser like it. Lemons have a cut-and-clear effect on a space, and have long been associated with destroying curses and breaking hexes. Charles Leland’s Aradia records an anti-evil-eye charm which is fundamentally a pomander made of a lemon and pins. It leaves a lovely clean smell, too, though a fairly artificial one in most cleansers. Feel free to add some fresh squeezed lemons to your mop bucket for a rootsier version of lemon-cleanser.
Ammonia – Draja Mickaharic recommends a simple floor wash of ammonia and salt added to mop water, and it really makes a wonderful cleansing and protecting wash water. It can really neutralize almost anything thrown at you, magically speaking, and it disinfects beautifully. Mickaharic also recommends a little ammonia down every drain when you finish cleaning (just a teaspoon or so), to finish off your magical housecleaning.
Vinegar – Four Thieves Vinegar is popular as a counter-curse wash, and as a protective mix-in for a mop-water. But really, any vinegar will help get rid of unwanted energies and protect the home from invaders and malicious forces. If the scent is strong enough, it may protect you from visitors altogether.
Urine – This one is very traditional in hoodoo, though much frowned upon in modern use. It has, however, been long used as a cleaning agent, and a little urine diluted in some mop water can be very powerful for “marking your territory” and protecting the home. It can also instill a sense of good luck in the place, and ensure fidelity in your mate and passion from your lover. If they don’t catch you doing it, of course.

There are lots of other cleaning agents out there that you can use, of course. Almost anything scented probably has at least some tenuous connection to a magical formula, so a little homework can help you transform that bottle of Mop-N-Glo into a powerful apothecary’s potion.

Windows & Doors – You don’t do windows, you say? Well, you should at least open them up! Whenever you do a good house-cleansing, throwing up the windows and letting some fresh air circulate is vital to getting everything “right.” It helps balance out all the forces in the home, allows bad spirits to leave, and refreshes the air in the house. It’s cold to do this in winter, of course, but turning the heat off for 10 minutes and letting a little fresh air in can make all the difference in getting a home feeling good and happy again. Likewise, the doors should be opened for a bit to let the air circulate.

When it comes to washing doors and windows, you can really use any of the same washes I talked about above in the Mopping & Floor Washes section. You can also use a variety of other ingredients to get things right at all your entrances and exits. For example, many folks take a little olive oil (or holy oil, which is basically blessed and sometimes lightly scented olive oil) and make a little sigil in the corner of every window, to seal that entrance against evil intrusions. Some folks put blue bottles in the windows, or jars full of sand or marbles, in the hopes that any witches who might try to get in will be forced to count the contents of the container and be unable to do so before daybreak (when their power ends). You can make a wash water of red brick dust, urine, and salt in warm water and use it to scrub your door to add a powerful layer of protection. You can also sprinkle salt or brick dust lines down at the threshold and in the sills of every window to keep out unwanted spirits and spells.

Clearing the Air – Once the house has been aired out and all the windows and doors cleaned and opened for a while, some folks like to light some incense, use room sprays, or even just make a little something in the kitchen to add an element of magic to the home. I’ve covered some of the holiday scents and their uses in Blog Post 108, and I’ve already mentioned pine and citrus scents as powerful agents for spiritual and physical cleansing. Other odoriferous offerings to your home can include:

Fresh Bread – One of the best symbols of abundanace and prosperity. Bake a loaf in your oven and let the scent fill the home. Cookies are also good for this.

Floral Scents – Like jasmine, rose, or lavender. All of these have specific uses, and add specific magical “vibrations” to an area (rose fragrances inspire love to many, for example), so look into the flowers you like and figure out what note they will set in your newly cleaned domicile.

Sweeteners – I did mention this in Blog Post 108, but I also said it’s a bit strong when burned. If you are airing your house out, however, a little honey, brown sugar, molasses, or even table sugar might be a good thing to burn or warm on the stove, as it will provide a sublimely “sweet” feeling to the area. Draja Mickaharic highly recommends this, and I can’t say I’m against it either.

Nailing It Down – This is a practice particular to conjure and hoodoo, though there are likely variants or similar practices in other magical systems. The basic idea is that by pounding nails into your home’s corners (and the corners of your property), you fix it there and create a stable environment. You also assert your ownership of the place, and help to guarantee your continued residence there. The most commonly used nails for this are the “square-cut” kind, usually sold cheaply at hardware stores. For doing the corners of your property, you would want to use something bigger, like old railroad spikes. The basic idea is that you simply nail them into every corner of your home, particularly the ones along outside walls. You can bless them with oil or holy water or anything else you feel is appropriate, or simply nail them down while saying a little prayer that you remain safe, happy, and comfortable in your home as long as the nails remain in place. Remove them if you ever have to move away for any reason.

That’s a lot of cleaning! But it’s always good to have a clean home, for both practical and spiritual reasons, so give some of these a go and see how they work for you! And if you missed your New Year’s cleaning deadline, well, you can always do these things during your Spring cleaning, too.

I hope this has been useful! Thanks for reading!

Oh, and Happy New Year!

-Cory

Blog Post 112 – 5…4…3…2… (New Year’s Traditions)

With one set of holidays just behind us, we still have a little more celebration left before the deep, dark, quiet winter sets in. Today, I’ll be sharing some of the New Year’s traditions from North America (and to some extent, from around the world). New Year’s has a lot of obvious components: a sense of rebirth, optimism, setting goals for improvement, and even a little romance. Let’s look at some of the big traditions associated with this glittering and festive affair.

1) Fireworks – These are a common component of New Year’s festivals worldwide, including the Chinese New Year which occurs later in the winter. Aside from being a celebratory demonstration of light and wonder, the noise and fire from these explosives may serve to frighten away any lingering demons or bad spirits. And, of course, they help keep everyone awake until the crucial midnight hour. This also ties into other noise-making activities on New Year’s Eve, such as singing, banging cymbals, and other loud demonstrations of the party spirit.

In the Appalachians, this sometimes mixed with the mumming traditions of the Christmas season and became something known as a Shanghai Parade. Gerald Milnes describes the practice in his book, Signs, Cures, & Witchery:

“The shanghai tradition once included music played on violins, flutes, horns, and drums in the Valley [of Greenbriar Co., West Virginia]. There is even a fiddle tune called ‘Shanghai’ that is known in West Virginia and may be connected to the shanghai ritual…people also cross-dress and put on exotic, mostly homemade costumes. Reversal is a theme, and they generally whoop it up in the spirit of old midwinger revelry” (p. 192)

Jack Santino also describes similar uses of noise-makers, including guns, in his All Around the Year: “In Hawaii, the custom involves the traditional beliefs of the native Hawaiians, who say that the fireworks scare off demons. In Ohio, they are used as noisemakers, often instead of a gun, since ‘shooting in the New Year’ is the tradition” (p. 13).

2) Kissing at Midnight – This tradition is related to others more regionally or culturally specific (such as “First Footing,” discussed below), but has become a broader practice among Occidental celebrants of the New Year. The Snopes.com page on New Year’s superstitions has this to say on the subject:

“We kiss those dearest to us at midnight not only to share a moment of celebration with our favorite people, but also to ensure those affections and ties will continue throughout the next twelve months. To fail to smooch our significant others at the stroke of twelve would be to set the stage for a year of coldness.”

The idea of setting the stage for the coming year based on what one does on New Year’s Day ties into a lot of the other superstitions and customs related to this holiday. With kissing, the idea seems to be that if you start the New Year off with someone you love, or at least by kissing someone attractive, you will invite positive romance into your life over the coming year.

3) First Footing – To those of Scottish extraction, this is probably a very familiar practice. The Scottish New Year is called Hogmany, and involves several key rituals, including house-cleaning, preparing traditional meals (see “New Year’s Food” below), and First Footing. Sarah at Forest Grove has written an excellent entry on the Hogmany traditions, and describes First Footing thusly:

“First footing is a divinatory folk tradition where the first person who sets foot in your house in the wee hours of the New Year determines the luck and happenings of the year ahead. A man is preferred over a woman, and a man of dark hair and eye over a man of light hair and blue or green eyes. Redheads are especially unlucky to be the first to set foot across your threshold in some areas of Scotland.”

In some cases this practice requires that the first-footer be not of the household. We received several pieces of lore in our Winter Lore Contest related to the New Year, including a bit about First Footing from listener/reader Akia: “Some of her [grandmother’s} holiday superstitions included: not letting anyone out of the house or enter until an unrelated male came into the house on New Years Day.”

4) New Year’s Food – There are a lot of traditions about just what to eat on New Year’s Day. Some of the most common components of a New Year’s meal are:

- - Black-Eyed Peas
  - Cabbage
  - Collard Greens
  - Ham or Pork
  - Lentils
  - Whiskey (or good, strong booze in general)
  - Potato Pancakes

Most of the foods associated with the New Year are related to prosperity and wealth in some way. For instance, lentils and potato pancakes are shaped like coins. Black-eyed peas have fertility and abundance going for them. Cabbage and collards look like wads of bills waiting to be spent, etc. Some folks recommend the addition of non-edible components to the meal, such as coins for prosperity. Patrick W. Gainer says, “It will bring good luck if on New year’s Day you cook cabbage and black-eyed peas together and put a dime in them” (p.123). Listener and podcaster Aria Nightengale shared her New Year’s food lore during our recent contest, saying, “[W]e always eat pork and cabbage on new year’s day. According to my Momaw, we eat pork because pigs eat moving forward not backwards, so pork will help you move forward through the new year. I don’t know the specific purpose of the cabbage…but Momaw cooks it with a silver dollar in it for prosperity.”

There’s a distinctly Southern dish called Hoppin’ John made from black-eyed peas, onions, and ham which can usually be found simmering away on most stovetops during the New Year. It’s so important to our traditions that many restaurants also offer some version of it on New Year’s Day. My wife and I have a tradition of going to one specific restaurant every year where we can get good potato pancakes and hoppin’ john to help bring in the New Year with a couple of our friends. It makes for a nice way to spend the day, and ensures that we get our black-eyed pea requirement taken care of.

There are still many more traditions we could discuss (and I hope to!), such as cleaning practices, taboos, whether or not to give gifts, etc. But for now, I hope this has been a nice introduction to the wonderfully lore-rich practices of New Year’s celebration. Here’s wishing you a great day, and a great ending to the year!

All the best, and thanks for reading,

-Cory

Blog Post 111 – The Meaning of Christmas?

Hi everyone,

This is just a short post today looking at a recent discussion from the BBC:

http://www.bbc.co.uk/worldservice/news/2010/12/101223_christmas_meaning_nh_sl.shtml

In this broadcast (which I heard via Oraia Sphinx, many thanks to her), the origins and meaning of Christmas are discussed by Bryan Fischer of the American Family Association (aka. The AFA—an evangelical group which leads many initiatives to instill religiously conservative values into Americans) and Professor of Pagan History/well-respected author Ronald Hutton of Bristol University. While it’s not really fair to pit a scholar and historian against a spokesperson, the overall conversation is interesting, if a bit charged at times. I’m not posting it to stir up controversy (though I suspect it may do so), but more because I thought it was interesting, and because I always enjoy hearing Hutton speak on history and theology. Also, Fischer makes an interesting point for those of us who are American witches—can we celebrate “Christmas” without making it (at least primarily) a religious observance? And do we need to? Is our country so deeply tied to its Christian roots that we acknowledge Christianity by acts as mundane as writing a check with an “A.D.” date on it? Or, as Hutton proposes, is America a collection of pocket communities each defining their own values based on their cultural, ethnic, and social histories? Food for thought.

There’s a rather neat musical montage in the piece, too, which outlines the different angles from which Christmas (and the winter holidays in general) can be viewed. Religious, Hopeful, Commercial, or Sad, there does seem to be a universal draw to set aside this time of year, whatever feelings it inspires.

So what about you? Do you have a “reason for the season” that you’d like to share? What does Christmas mean to you?

Thanks for reading!

-Cory

Blog Post 110 – The Ghost of Christmas Yet to Come

“ ‘I am in the presence of the Ghost of Christmas Yet To Come?’ said Scrooge.
The Spirit answered not, but pointed onward with its hand.
‘You are about to show me shadows of the things that have not happened, but will happen in the time before us,’ Scrooge pursued. ‘Is that so, Spirit?’
The upper portion of the garment was contracted for an instant in its folds, as if the Spirit had inclined its head. That was the only answer he received.”
(from Charles Dickens’ A Christmas Carol)

To mark Christmas Eve—which is probably my favorite winter holiday, simply because it’s the one I’ve always celebrated and the one I’ve always found most magical—I thought today I’d put up a few of the many fortune-telling techniques employed at this time. While many of these are not specifically New World, they are often quite ethnically linked and so are found in a variety of ethnic communities both in the “Old Country” and the New.

Polish Customs
(you can read more about these customs here)

Girls who grind poppy seeds on Christmas Eve can expect a swift marriage
After dinner on Christmas Eve, a girl will leave the house and listen for a dog bark. Wherever it comes from is the direction from which her future husband will arrive.
A maiden could go down to the river on Christmas Eve and dip her hand in the water, pulling out the first object she touched. Wood meant her future husband might be a carpenter, leather a cobbler, iron a blacksmith, etc.
Straws could be placed under the tablecloth at dinner, then pulled by guests to foretell the future. A green straw meant marriage, a yellow straw meant spinsterhood, a short straw meant an early grave.

Czech Customs
(you can read more about these customs here)

Every member of the family lays some bread on the floor, after which the dog is called in. Whose bread the dog eats will go on a journey in the next year (or in some variations, be dead by that time).
Melted lead is dropped into cool water, and the shapes are used to interpret the future. For example a sheep-shaped piece might indicate a future job in agriculture, or perhaps peace and rest in the near future. I’ve heard of tin being substituted, and I imagine candle wax would be a reasonable replacement, too, if you lack the means to melt metal in your home.
Lighted candles could be placed in walnut shells, then floated in the bathtub. Whoever had the shell which went the farthest would be making a long and important journey soon.
After dinner, guests take an apple and cut it crosswise. If it reveals a star-shape, good fortune awaits the subject. If it shows a cross, illness or death is coming.
Walnuts can also be cracked to reveal the future. A kernel that is big and sweet reveals happiness and prosperity, while a shriveled or bitter kernel foretells sorrow or sickness.

Irish Customs
(you can read more about these customs here, here and here)

A sheep’s shoulder-blade could be “read” to indicate the future. After the lamb was eaten at Christmas dinner, its shoulder would be scraped clean without using iron (preferably by the teeth or a wooden implement), and the spots left at the thinnest parts of the blade would show shapes to the reader indicating the future.
In a very grave ceremony, a round cake would be baked (sometimes of ashes or even cow dung) and a candle would be placed in it for each member of the family. The order in which the candles burned out indicated the order in which family members would die.
The neighing of horses on Christmas Eve indicated whether there would be peace or war in the coming year.
A girl going to a well just before midnight on Christmas Eve could see her future spouse in the calm waters.
A girl could knock at a hen-house door on this night, and if the cock crowed, she would soon marry. If not, she would remain celibate.

British Customs
(you can read more about these customs here and here)

Whoever lit the new Yule log with a piece of the previous year’s Yule log would have good fortune all year. This concept was immortalized in verse by Robert Herrick’s poem, “The Yule Log.”
The plow was to be brought in and kept under the table all through the twelve days of Christmas in order to ensure good luck. If you had a plow, that is.
A girl could place a sprig of hawthorn in a glass of water and if it sprouted on Christmas Eve, she would be sure to soon marry.

Italian Customs
(you can read more about these customs here, here, and here)

Each member of the family puts a heap of flour on the table and leaves the room. The head of the family then comes in and stashes different presents or charms in the flour piles, and the family returns to find their fortune for the year based on the charm they received.
If Christmas Eve is moonlit, there will be bad fruit in the coming year.
A man in costume standing on the church steps can watch for those who attempt to enter the church on Christmas Eve but find themselves unable to do so. The man then identifies those who did not make it into the church as witches.
Those born on Christmas Eve are thought to become either werewolves or witches, depending on their gender.
Anyone who invokes the Devil before a mirror on Christmas Eve may become a witch (not really divination, but I thought it was interesting anyway!).

If you have Christmas Eve fortune-telling or divination customs, we’d love to hear them! I know this barely scratches the surface of all the various cultures which partake in a little bit of magic on Christmas Eve, but I must stop here. I still have a few presents to wrap, and I think I may need to track down some lead, a plow, and maybe a mirror.
Have the very best of holidays, everyone! Thank you all so much for reading, and all my wintry blessings go out to our readers! May the light find you, wherever you are.

-Cory

Blog Post 109 – Holidays in the Mountains

Hi there, everyone!

Today, I’m going to be sharing a little bit of holiday lore from the mountains, both the Ozarks and the Appalachians (to those readers wondering when I’ll start including the Rockies, I promise I’ll get there one day! I’m just woefully ignorant of the traditions from that area). There are a number of pieces of folklore associated with the winter holidays in the mountains. Often, storytelling and family visits were the primary entertainment in the financially poor but folklore-and-culturally-rich mountains once the cold weather set in. Christmas was not always celebrated, especially during the early years of settling, largely because many Protestants settling in the Appalachians viewed the holiday with suspicion and regarded it as a Catholic celebration. One source records that the penalty for observing Christmas during the Puritan era was a “fine of five shillings” (WG&S, p.28). Over time, however, as more people of mixed backgrounds settled the area, Christmas became a social holiday. Patrick Gainer records that holidays in the mountains included:

Fireworks and noisemaking
Very little decorating prior to the widespread introduction of electricity (most homes didn’t have a Christmas tree)
School Christmas parties
Costumed visits to friends and neighbors (called “Belsnickling”—more on that in a minute)
Toys for children, though almost entirely homemade ones

Belsnickling

The tradition of Belsnickling is particularly interesting. It seems to be a mumming tradition in the vein of similar British activities, but is really practiced by only the Germanic settlers in the Appalachians. It relates to the Belsnickle (whose name may come from pelz Nicholas, or “furry Nick”), a devilish traveling companion to good St. Nick during his holiday visits who would punish the wicked children in the same way that the saint rewarded the good ones. In some variations, it was not St. Nick who traveled with Belsnickle, but Kriss Kringle (likely a derivation from the Germanic kriskindl, or “Christ-child”). Gerald Milnes describes the practice thusly:

“To people in the Potomac Highlands, belsnickling is the action of going from house to house in masquerade, with residents guessing the belsnicklers’ identities…Sometimes treats were offered to the belsnicklers, and sometimes belsnicklers offered treats to the household” (SC&W, p.186)

Milnes also offers a variety of pranks and tricks related to this practice:

Candy would be thrown on the floor, and when children dove for it, they would have their fingers switched by the belsnicklers
Bands of belsnicklers would wander through the countryside hooting and yelling all through the night
People in costume would tap on the windows of houses and scare the children inside
Firecrackers would be lit and thrown into people’s homes

He also relates this practice back to something deeply witchy—the Wild Hunt:

“Belsnickling and similar activities, as group practices, have obscure beginnings, but they may well go back to the old Teutonic concept of the wild hunt. In Scandinavian and German versions of this myth, a huntsman with dogs, accompanied by spirits, hunts the wild woman. In some versions, the huntsman, a lost soul, leads a band of wild spirits to overrun farms at Christmas time (the winter solstice)” (SC&W, p. 186).

Christmas Dinner in the Mountains

Of course, no Christmas would be complete without a feast in modern minds, but the table offerings were not quite the same for every family. Often, up in the mountains in the early-to-midwinter, the meal would consist on the wild meat that was available rather than anything domestically raised. In Foxfire 12, informant John Huron describes a most particular holiday meal:

“Groundhogs aren’t bad eatin’ either if you cook them right…baked and layered with onions and sweet potatoes. That was what Charlie’s daughter, Margaret, would fix him for Christmas dinner every year. They invited me and my wife, Sandy, and my son, Jay, over for Christmas dinner one time, and that’s what we had. A groundhog is a lot cleaner animal than a chicken. When you get right down to it, a chicken is a nasty critter” (FF12, p.248)

Signs and Omens on Christmas

There are a number of superstitions which have sprung up around the holiday season, too. Often, weather and luck are intimately tied to Christmas, though sometimes the date shifts a little between December 25^th (“New” Christmas) and January 6^th (“Old” Christmas). Some of the signs and omens from the Appalachians and Ozarks include:

It will be a fruitful year if the eaves of the house drip on Christmas (SC&W)
Children born on Christmas Day can understand the speech of animals (WG&S and OM&F)
Being the first to say “Christmas Gift” to another on Christmas Day yielded good luck (WG&S)
On Christmas Eve at midnight, all farm animals will bow down and speak to acknowledge Christ’s birth (SC&W and OM&F)
Those with the “second sight” make predictions most accurately on Christmas Eve (IaGaM)
“A green Christmas makes a fat graveyard” – warm weather at Christmas will lead to many deaths over the coming year (OM&F)
On Old Christmas, the sun actually rises twice instead of just once (OM&F)
Bees buzz so loudly on Old Christmas they can be heard for miles away (OM&F)
Elderberries always sprout on Old Christmas, no matter what the weather (OM&F)

Even with its rather slow, Puritanical start, Christmas in the mountains has become one of the most magically charged times of the year. From eating groundhogs to playing rowdy pranks to witnessing the miraculous behavior of animals, this is certainly one of the most interesting times of the year. And, in my humble opinion, one of the most magical.

Thanks for reading!

-Cory

Podcast 22 – Yuletide Cheer!

Summary

Happy Yule! Today we have our favorite carols, poems, recipes, and even a little lore for the winter holidays. Have a blessed and happy holiday season!

Play:

Download: New World Witchery – Episode 22

-Sources-
“A Visit from St. Nicholas,” attributed to Clement Clark Moore, but likely written by Henry Livingston, Jr.
“The Oxen,” by Thomas Hardy.

Recipes for Tom & Jerrys, Reindeer Food, and Gingerbread cookies.

Holiday animal lore can be found here.

Promos & Music
Nearly every song can be found on CDBaby.com or iTunes. Below I’ve attempted to link directly to the artist pages where possible.

I Saw Three Ships – West of Eden
Gods Rest Ye Merry Paganfolk – The Pagan Carolers
Hark the Herald Angels Sing – Doug Smith
Wren in the Furze – Shira Kammen
Silver Bells – Steve Martin & Paul Simon (Live recording from SNL)
A Soalin’/Soul Cake – Pagan Carolers
Holly & The Ivy – Howl-O
Good King Wenceslas – The Trail Band
Cherry Tree Carol – Rose & Thistle Band
Bring the Torch Jeanette Isabella – Trifolkal
Boars Head Carol – Pagan Carolers
Come Landlord Fill the Flowing Bowl – The Limeybirds
Gloucester Wassail – Pagan Carolers
Carol of the Bells – Ross Moore
Stille Nacht/Silent Night – Katie McMahon
Snowbird – Maidens Three
Da Day Dawn – Samantha Gillogly
O Tannenbaum – Antique Music Box Christmas Collection
O Holy Night – Indigo Girls
This Endris Night – Heather Dale
Go Tell It On the Mountain – Easy Anthems
Patapan – Bittersweet & Briers
Welcome Yule – Renaissance Revelers
Little Drummer Boy – Men of Worth
Angels We Have Heard on High – Skye Pixton
Auld Lang Syne – Marc Gunn

Holiday wishes from (in no particular order) Saturn Darkhope, Oraia Sphinx, Scarlet at LPV, Gillian the Iron Powaqa, Rianna Stone the Pagan Homesteader, & Kathleen at Borealis Meditation.

Blog Post 108 – Holiday Magic in the Kitchen

Today I thought I’d look at some of the holiday lore surrounding baking and cooking. What would the holidays be without the smells of cinnamon and nutmeg and clove and allspice slowly seeping out of the hot oven? And who imagines a holiday home without the presence of gingerbread or ginger cake of some kind? Chocolate and peppermint add extra luxury to an already indulgent season. In short, much of the magic of Christmastime and Yuletide seems to come from the kitchen (I’m sure many kitchen witches reading that chuckle in amusement that such sentiments even need to be typed out).

So let’s start by looking at some of the ingredients in those festive holiday treats:

Cinnamon – This handy kitchen spice has lots of magical uses. Cat Yronwode recommends it as a business drawing and gambling botanical. It can be used to make a wash-water which one would then use to scrub down the walkways in front of a business. This has the effect of drawing in new clients. In Jim Haskin’s Voodoo & Hoodoo, cinnamon is mixed with sugar and sprinkled in the shoes to increase gambling fortunes. Draja Mickaharic describes cinnamon as “calming” with a “protective vibration” and also cites its money-making properties in his Century of Spells (which refers not to a unit of time, but rather a unit of enumeration—a century representing the roughly 100 spells found in the book). Mickaharic also notes that “it has a claming and quieting effect on young children,” though I imagine in cookie form this may not be the case.

Cloves – Mickaharic says these are “psychically protective,” and keep “negative thoughtforms out of the place where it is burned.” Presumably including cloves in any baked or cooked dish would involve at least heating them, thus releasing some of this power into the kitchen and home. Yronwode says that “cloves appear in spells for money-drawing, prosperity, room-renting, and friendship” (HHRM, p. 73). These are also used to make pomanders, clove-studded oranges rolled in orris root powder and hung as protective talismans in the home (well, protective talismans and lovely nosegays to help imbue the house with that sweet, spicy holiday scent).

Nutmeg – This botanical has a mild narcotic effect and has been a staple of magic for some time. An old hoodoo charm found in Harry Hyatt’s work and later disseminated by other authors involves sealing a small amount of liquid mercury inside a drilled nutmeg, then carrying the charm around as a gambling mojo (this is NOT RECOMMENDED as mercury is highly poisonous—DO NOT DO IT!!!). Mickaharic describes nutmeg as an herb which inspires conviviality and jovial behavior, and promotes an air of happy friendship in the home.

Allspice – “Good for social gatherings; increases the flow of conversation and the rapport between people” says Mickaharic (CoS, p.50). These hard, dried berries can also be soaked for a few hours, then strung as a type of herbal rosary using a needle and thread. Carrying this can help relieve stress and provide peace of mind. Yronwode recommends this for business and gambling (there’s a pattern here), and also describes a floor wash one can make with ground allspice. Mixed with cinnamon and burned as incense, Mickaharic says it “places a smooth and witty feeling” in the home.

Ginger – This fiery herb is used to “heat up” or enhance the potency of various other magical ingredients, and also provides a little kick in spells for love or money (HHRM, p.103). The root can be used as a poppet due to its shape and sometimes-resemblance to a human body, and would be especially effective in a love or lust working. It can also be carried for protection.

Sugar – Sweetening! This can be used to add a “sweet” or happy vibration to the home where it is burned (though it can smell very sharp when burned, too…baking it may not have the same oomph as burning it, but will smell better in the long run). Of course one can keep all of one’s visiting relatives’ name papers in the sugar jar in order to better provide a happy, congenial home during the holidays, but offering them lots of sugary sweets might help ply a good attitude out of them, too.

As you can see, most of these herbs have to do with prosperity and getting along with one another (and a little protection thrown in for good measure). This makes sense during a season where money might be tight, tension runs high, and houses are full of dangerous things like fire and hot ovens. So when doing the holiday baking, it might be worth throwing an extra pinch or two of these spices in to up the magical ante of your confections.

I mentioned gingerbread earlier, and it made me think of a couple of stories from early American folklore about bakers whose experiences with cookies certainly have a magical bent:

“The Baker’s Dozen” – A piece of reputed folklore recorded by Charles M. Skinner in 1896, this story revolves around a stingy baker and his encounters with an old crone who bewitches his bakery. Only through the magnanimous efforts of St. Nicolaus (and by swearing better behavior on a gingerbread cookie shaped like him) does he manage to break the spell.

“The Gingerbread Man” – This famous story tells of a gingerbread man come to life who flees his baker and eludes capture by the people and animals of the village. He meets his match in the swift (and often crafty, in various retellings) fox, who finally devours him.

Finally, I’ll leave you with my family recipe for gingerbread:

1 c. sugar
1 c. shortening
1 c. molasses
½ c. hot water
1 Tbs. cinnamon (or to taste)
1 Tbs. ginger (or to taste)
½ tsp. salt
1 tsp. baking soda
1 egg
7 c. flour, plus a little extra for rolling dough

Preheat oven to 350 degrees. Sift flour and mix in dry ingredients. Add egg, molasses, and shortening and mix. Slowly add hot water, mixing as you go. When dough is sticky, begin to work it into a ball. Dust a flat surface with flour and begin rolling out the dough, working it until you get it about ¼ inch thick. Cut out shapes with cookie cutters or a knife. Bake cookies on a lightly greased cookie sheet for about 15 minutes (or until they are crisp at the edges and fully cooked. Cool on a wire rack, decorate, and eat!

My mother and I used to bake several batches (rather, a whole day’s worth) of gingerbread, then spend time making the finished products into houses, sleighs, people, and animals. We gave them as gifts, decorated with royal icing and candy, and were often very popular around the holidays. I hope you enjoy! It’ll be like taking a little bite out of your New World Witchery host during the holiday season.

Wait, that probably sounds kind of creepy. Enjoy anyway!

Thanks for reading!

-Cory