Posted tagged ‘storytelling’

Episode 116 – Spooky Stories Live! 2017

October 31, 2017

Summary:

For our recent live broadcast/group chat, we brought on two of our supporters—AthenaBeth and Heather—to share their spookiest encounters. Then we all discussed other spooky stories sent in by listeners, and the eerie #DearDavid phenomenon.

 

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, Khristopher, J.C., Josette, Renee Odders, Ye Olde Magic Shoppe, Raven Dark Moon, Sarah, Catherine, AthenaBeth, Jen Rue of Rue & Hyssop, Little Wren, Jessica, Victoria, Johnathan at the ModernSouthernPolytheist, Montine, Achija of Spellbound Bookbinding, Mandy, Regina, 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 116 – Spooky Stories Live! 2017

Play:

 

 -Sources-

Most of our stories this time came from you, our listeners! Thank you so much to everyone who sent in stories to us this year, including Thistle at Parting the Mists, Elliot, Heather, and AthenaBeth

We mention both the “Auntie Bells” story from Reddit, sent in by listener Trey, and the really spooky and terrifying true(?) story of #DearDavid as well.

If you want to keep up on our live broadcasts, chat with us, and otherwise participate in future live shows, you should definitely go check out our Mixlr page.

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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Special Episode – The Talking Board

October 27, 2017

Summary:

In our third October 2017 #AllHallowsRead tale, we’re turning to a familiar trope: the slumber party séance with a Ouija board. Of course, this being October and the month of spooky stories, things do not turn out all that well for those using the Talking Board.

 

Play:

Download: Special Episode – The Talking Board

Play:

 

 -Sources-

There are no shortage of accounts of sleepover Ouija board sessions. Places I’d recommend looking for more information generally about Ouija rites are in Simon Bronner’s American Children’s Folklore, and in Bill Ellis’ excellent Raising the Devil, which talks extensively about why and how Ouija boards and slumber parties are so tightly linked. You can also find a good history of Ouija boards in Occult America, by Mitch Horowitz.

 

For more discussion (and scary stories) about the specific entity mentioned in this story, I highly recommend listening to the Encounters Podcast episodes on the topic, or checking out the book The Zozo Phenomenon, by Darren Evans and Rosemary Ellen Guiley.

 

 Promos & Music

Intro music is “Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, used under license from Magnatune.com

 

Incidental music by Stormfloij (“Quiet Storm Surge”) and Byzons (“L’Horrible Passion”) both of which are used through Creative Commons license on SoundCloud.

 

Sound effects are sourced from Creative Commons licensed recordings at Sound Bible.

Special Episode – Can Peter Play?

October 13, 2017

Summary:

Our second #AllHallowsRead episode is about a game almost everyone has played: tag. Only this time, we’re playing in the dark, and a new player arrives just in time to cause a few chills.

 

Play:

Download: Special Episode – Can Peter Play

 

 -Sources-

I’ve adapted this version based on several similar tag games found in Simon Bronner’s American Children’s Folklore, as well as an internet-based version I found through the Reddit No Sleep forum.

 

 Promos & Music

Intro music is “Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, used under license from Magnatune.com

 

Incidental music by Olssons (“Ambient One”); DR (“Sedativa V”); Byzons (“Apatheia (Or, The Story of a Girl Trapped in a World of Madness)),” all of which are used through Creative Commons license on SoundCloud.

 

Sound effects are sourced from Creative Commons licensed recordings at Sound Bible. Special thanks to guest voices Jack and Poppy. Now go to bed, kids.

Special Episode – The Dumb Supper

October 6, 2017

Special Episode – The Dumb Supper

Summary:

This is our first 2017 #AllHallowsRead tale, “The Dumb Supper.” A girl and her friends try out a marriage divination ritual, and find out that things don’t always go according to plan.

Play:

Download: Special Episode – The Dumb Supper

 

 -Sources-

This story is loosely based on a version of the tale found in Vance Randolph’s Ozark Magic & Folklore, as well as a number of other versions.

 

 Promos & Music

Intro music is “Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, used under license from Magnatune.com

 

Incidental music by Olssons (“Ambient One”); DR (“Sedativa I & II”); Byzons (“Apatheia (Or, The Story of a Girl Trapped in a World of Madness)),” all of which are used through Creative Commons license on SoundCloud.

 

Sound effects are sourced from Creative Commons licensed recordings at Sound Bible.

Blog Post 204 – What is New World Witchery?, Part III (Witches Have a Lot of Friends (You Just Can’t See All of Them))

March 30, 2017

“Tituba and Giles Corey,” by John W. Ehninger. Public Domain. (via Wikimedia Commons)

Welcome! If you’re just starting here, you should know that this post is part of my ongoing series trying to use folklore, history, and contemporary accounts of folk magic to paint a picture of what “New World Witchery” might look like. If you haven’t already done so, you may want to read the first post, “What is New World Witchery?, Part I (Irrational Pragmatism).” Then, at least logically, you might want to read the second post, which looks at how Witchcraft is an Amoral (not an Immoral) Act. But who needs logic? Start here if you please, or go back, or divine the content of future posts through by throwing bones, pulling cards, or shaking a Magic 8 Ball. I am just happy you’re here. Please note: my attempt to lay out some sort of shape that defines New World Witchcraft practices here is likely to satisfy no one (not even me). I undertake this effort largely because I think it gives me a point of reference when I’m developing other articles and trying to see how distinctly “New World” certain practices are. So let’s see where that leads us today (or perhaps, let’s not see…there’s a good bit of shapeshifting and invisibility ahead).

Witches Have a Lot of Friends (You Just Can’t See All of Them)

Anyone familiar with British cunning-folk practices has probably run across the concept of the “fairy familiar” through the works of scholars and authors like Owen Davies, Emma Wilby, and Ronald Hutton. English magical folk frequently entered into short- and long-term relationships with otherworldly beings. Sometimes these relationships were straightforward and reciprocal, and sometimes they seemed to be nearly unwanted but inevitable for the person selected by a fairy for contact and assistance. These are not elvish shoemakers doing a day’s work for a kindly cobbler, but often beings who seem to be able to impact the human world without fully understanding it, and beings who sometimes exact steep prices for their services. Wilby notes the phenomenon in her book, citing several well-known cunning folk and their fairy familiars:

“Susan Swapper (Wales, 1607), for example, claimed that she had been told by a companion that if she knelt to the queen of the fairies the latter would give her ‘a living’ while Joan Tyrry (Somerset, 1555) claimed that the fairies ‘taught her such knowledge that she getteth her living by it’…Jonet Rendall (Orkney, 1629) was told by her fairy familiar ‘Walliman’ that ‘He sould learne yow to win almiss be healling of folk’, while Anne Jeffries (Cornwall, 1645), by virtue of the healing powers she gained as a result of her liaison with the fairies, had ‘monies, at all times, sufficient to supply her wants.”

These fairy relationships enabled many magical folk to get by, and even do some good, although one could also turn the power to do harm as well.

“Examination of a Witch,” by Thompkins H. Matteson (1853-Peabody Collection, Public Domain, via Wikimedia Commoons)

In the New World, relationships with spiritual folk from other realms has almost always been suspect, even diabolical. Trial records from Salem show accused practitioners of magic confessing to secret meetings in the woods with devils (although there are also potential readings that might suggest meetings with local Indian tribespeople, who were often viewed as satanic savages by English settlers). During the examination of Tituba, for example, the accused slave confessed to meeting with a Devil-figure in the home of her master, Samuel Parris. She claimed to have signed the Devil’s book and to have been forced into doing ill to the children of the household. In another round of examination, she described the familiar spirits of another accused witch, Sarah Good, as a “yellow bird” that drank blood from Good’s hand and which had “wings and two legs and a head like a woman.” The foundation of the Court of Oyer and Terminer, which made the Salem trials so particularly heinous, was the permission granted by the court to allow “specral evidence,” or the suffering of the victims at the hands of unseen spirits, as concrete proof of witchcraft. Of course, many of these details derive from European witchcraft beliefs inherited from earlier trials and confessions, and we should not lay too much stock by them, but they do illustrate an interesting transition within the New World context. In many cases, the concept of “fairy” spirits who aided witches and magical practitioners shifted towards animal familiars (often uncanny animals) and spectral beings that could take the witch’s shape or work on the witch’s behalf (even if it was not in the witch’s best interest, as the specters often “attacked” Salem witchcraft victims in open court as the accused witches tried to defend themselves as innocent).

 

Witches in North America seemed to spend a lot of time either communicating with their spiritual allies (often in transfigured shapes) or gallivanting around in spirit form themselves. A common motif of “spirit flight” would allow witches to grease themselves up with a flying ointment to travel to distant towns and steal from the local larders and dry goods stores (or, even more often, the wine or whiskey stores of the well-to-do—perhaps another incarnation of the class equity balancing act I’ve already mentioned). Keeping witches out of such places involved spreading salt grains or mustard seeds on the porch or roof, hanging a sieve over the door handle, or otherwise forcing the witch to count some minute object like seeds or holes in order to frustrate her entry. Witches were thought to cavort with devils and wicked spirits in their invisible and insubstantial forms, or to go out working all kinds of mischief. A story from the Mississippi Delta region speaks of a “boo hag” that would travel out at night and leave her skin behind. Only when a young man put salt and hot pepper into her skin before she returned could she be defeated. The mindset of diabolical worship and revelry lingered in the popular imagination about witches well past the Colonial period. In the mid-nineteenth century, Nathaniel Hawthorne published his story, “Young Goodman Brown,” which was riddled with such witch lore. In more recent times, magical practitioners such as self-proclaimed “hexenmeister” Lee Gandee reported the constant presence of spirits, who he called his “boys.” Such spirits heightened or enabled magical practices for those who knew them and worked with them, even without the pretext of diabolical pacts.

 

Of course, not all spirits were unseen by those around the witch. Just as often, the witch’s companions would be animals like Sarah Good’s alleged yellow bird. A Virginia tale about a witch named Rindy Sue Gose tells of her diabolical pact to become a sorceress, for which she received a little black beetle in a medicine bottle, which she fed with blood from her shoulder. The sucking familiar was a trope widely found in European witch tales, and many believed that the animal would do the witch’s bidding by carrying out her orders or doing dark deeds on her behalf. The Southern tale of “Raw Head and Bloody Bones” describes a witch whose prized razorback hog is slaughtered by local ne’er-do-wells only to be resurrected by her magic to seek vengeance on those who took her friend away from her (again, a form of justice and rebalancing). A subtler way of viewing the animal relationship, however, might suggest that the witch did not so much employ the creature as a servant, but as a second self. Many witches in stories engaged in forms of shapeshifting, turning into black cats, large hares, insects, or other beasts in order to travel swiftly and unseen throughout their portion of the world. In shapeshifted form, witches were particularly vulnerable, and any harm that came to them—being cut with a silver knife or shot by a silver bullet—would leave a mark upon their human body that allowed them to be identified later or kill them outright.

“Superstition Mountain Sentinel (Coyote Sundial),” By Mikesanchez1109 (Own work) [CC BY-SA 3.0, via Wikimedia Commons]


 

They could transform others as well, using them has horses (as Betty Booker did to the old Skipper). One legend from Acoma describes two evil “warlocks” who used a magic hoop to turn themselves into coyotes in order to kidnap a beautiful girl from a nearby tribe. Interestingly, the medicine man of the tribe tracks them through the help of animals, telling the braves following him “Listen to the bird singing in yon bush. It is warning us of the great danger we ace. It says to hurry for Isleta [the girl] will be abused if she is not rescued soon.” Animal friends with spiritual connections appear to help both “good” and “bad” magicians, and the Acoma tale reads much like European fairy tales that feature animal helpers warning of danger.

 

Speaking of fairies, did they all disappear in the New World? Not quite. The unseen powers of fairies do linger on in parts of North America, although many of the tales involving them seem to emphasize the need to counteract their work. The concept of being “elf-shot” or attacked by fairy magic seems to have transferred into areas where large Irish and English populations thrived, including parts of the Ozarks and Appalachians. Vance Randolph speaks of “power doctors,” which are remarkably similar to the “fairy doctors” found in Irish folklore, for instance. There are also plenty of tales of “little people” in the New World, often from Native American sources, although the close interactions noted between cunning folk and fairies are largely absent. In more recent years, however, fascination with fairies and similar beings has captivated American imaginations. There are fairy-oriented gatherings, such as FaerieCon and Mythic Worlds, that seek to connect fairy beings with spiritual identity (and have a rollicking good time doing so). Threads of Traditional Witchcraft in North America have made much of connecting with a “fetch beast,” which is similar to but distinct from the familiar spirits seen in earlier periods of American witchcraft. The broad picture of North American witchcraft certainly has room for the fairy brides and husbands and teachers of British lore, of course, but on the whole North American witchcraft seems to lean more towards the animal kingdom, tales of diabolical meetings, and invisible specters than the Good People Under the Hill. Perhaps much of that has to do with the aversion to aristocracy and courtly systems in North America—the fairies of Europe often seem to organize themselves in ways that parallel the human nobles around them. North Americans are largely removed from such formal aristocracies (although they certainly still exist in the forms of social classes, as evidenced by cotillions and debutante balls). We turn, instead, to wilder things—beasts and haints and devils—to connect to magic.

 

Next time: Witchcraft Makes Things (Happen)

 

Thanks for reading!

-Cory

Episode 101 – Ghost Stories Live!

November 4, 2016

NWWPatreonLogo

Summary:

This is the downloadable podcast version of our recent MIxlr broadcast, which featured listener ghost stories for the spooky Hallows/late Autumn season.

 

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, Shannon, Little Wren, Michael M. and Jessica (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 101 – Ghost Stories Live!

 

 -Sources-

Almost all of our stories come from YOU, our amazing listeners. Special thanks to A. Claire, Dee, Morgan, Raschelle, James A., and our anonymous listener with the Pennsylvanian story. You are all the reason we had good stories to share! Also thanks to Ivy, who let us share her poem via the live chat, and to Victoria and HeathenLurker, who both shared their thoughts and stories via chat. Follow our Mixlr channel for future broadcasts!

Also, Cory mentions a story of “Bloody Mary” found in Pennsylvania, and some of the weird spooky roads that are targets for legend trips in the Pennsylvania area. You can find more about those in the books Spooky Pennsylvania, by S.E. Schlosser, and Weird Pennsylvania, by Matt Lake and Mark Moran.

Check out our latest podcast effort, Chasing Foxfire, which just launched in early October. If you like folklore, this show will be connecting the dots between folk tales, science, nature, pop culture, literature, and more.

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.

Special Episode – Weird Tales – The Pale Man

October 28, 2016

600px-margaret_brundage_-_the_people_of_the_black_circle

Summary:

Our last (official) #AllHallowsRead tale is “The Pale Man,” by Julius Long. A lonely man visiting a country hotel finds himself pondering a strange guest down the hall, one that keeps changing rooms and moving closer and closer.

 

Play:

Download: Special Episode – Weird Tales – The Pale Man

 

 -Sources-

You can read the full text of “The Pale Man,” by Julius Long, at Wikimedia. The story is listed as in the public domain.

 

 Promos & Music

Intro music is “Grifos Muertos” by Jeffery Luck Lucas, from his album What We Whisper, used under license from Magnatune.com

Incidental music by Olssons (“Ambient One”); DR (“Sedativa V”); Byzons (“Apatheia (Or, The Story of a Girl Trapped in a World of Madness)),” all of which are used through Creative Commons license on SoundCloud.


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