Tag: witch

Podcast 23 – The New Year, Anniversaries, & Birthdays

-SHOWNOTES FOR EPISODE 23-

Summary

We’re back! We tell you what’s been keeping us busy and talk a little about our upcoming plans.  Then we get into our main topic: annual celebrations, including New Year’s, Anniversaries, and Birthdays.

Play:

Download:  New World Witchery – Episode 23
-Sources-
Witches All – Elizabeth Pepper, ed.

American Folklore: An Encyclopedia – J. H. Brunvand, ed.
Ozark Magic & Folklore – Vance Randolph
“Birthstones” article on Wikipedia
Also: Open Call for Submissions from Misanthrope Press!

Promos & Music
Title music:  “Homebound,” by Jag, from Cypress Grove Blues.  From Magnatune.

Promo 1 – Druidcast
Promo 3 – Pagan Homesteader

 

Blog Post 116 – Cursing Psalms (part II)

Staying on the dark side of things today, I’m going to continue the theme I started in my previous blog post on the biblical Psalms which have been used to curse.  In this post, I’ll be looking at several of the most commonly used Psalms, as well as some of the spells which are built around them.

To begin, let’s look at the spell that prompted this whole topic.  From Judika Illes’ Encyclopedia of 5000 Spells:

“The Cursing Psalm

The power to heal can be the power to harm.  Even something as intrinsically good and sacred as a psalm may be used malevolently.  Psalm 109 has been called ‘the cursing psalm.’  It may be chanted to harm an enemy.

The psalm itself is inherently benevolent.  It’s your emotion and intention that transforms it.  Therefore the fist step is to be in the right mood.  Then start chanting and visualizing.” (p. 575)

This is certainly the most intensive of the cursing Psalms, including the admonitions:

9Let his [one’s enemy] children be fatherless, and his wife a widow.

10Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.

13Let his posterity be cut off; and in the generation following let their name be blotted out.

Not pleasant stuff, certainly.  This one is powerful enough that merely chanting it while focusing on an enemy should cause him or her some distress.  However, before simply writing this particular Psalm off as evil, I should point out that it also gets interpreted in more positive ways.  Ray T. Marlbrough says it is used “To protect from an enemy, persisting in bothering you” (Magic Power of the Saints).  In this light, it is not so much of a curse as a barrier against harm.  Braucher Chris Bilardi recognizes its power to be used “against a tenacious enemy,” but also says it is useful “for acquiring friends” (The Red Church).  So even the “cursing Psalm” has its upside.

Next, let’s lok at Psalm 70 in a spell from  Hyatt’s books, via the HyattSpells Yahoo! Group:

CUT LIMB FROM A TREE THAT IS WITHERING
WHILE MENTIONING WHICH LIMB OF YOUR ENEMY YOU WISH TO BE AFFECTED, OR WHILE MENTIONING OVERALL WITHERING AS YOUR INTENT;
READ THE 70TH PSALM ON YOUR ENEMY;
BURY WITHERED LIMB WITH YOUR ENEMY’S UNDERWEAR –
– TO HURT BY DRYING THEM UP

 When ah want someone tuh dry up, or tuh hurt them, yo’ go to a tree an’ git a tree that’s withered all up, dryin’ up.  Yo’ don’t know the cause of the tree dryin’ up but chure not supposed tuh know how come the tree is witherin’ up yo’self tuh do this.  Yo’ jes’ git the witherin’ tree that’s dyin’, an’ yo’ cut a branch offa that tree, see.  An’ yo’ want that person – whatevah limb yo’ want that person tuh lose when yo’ cut this branch offa this tree, yo’ mention de limb that chew want ’em tuh lose, if it’s the right laig or the right arm.  It won’t work on they haid; it’ll work on a limb, yore arm or yore laig.  An’ then yo’ bury this withered tree wit some of this person’s underwear.  Until it’s found, why they’ll wither away or lose dere laig or lose they arm, whichevah yo’ say, an’ they’ll be lingerin’ from it.  Co’se if yo’ don’t want ’em tuh die like that or lose their laig or arm, yo’ would say, “Let ’em wither as dis tree withers.”  But chew would have tuh read de 70th Psalms tuh do that work.  De 70th Psalms will dry that person up, jes’ wither him up.  De 70th Psalms will dry yo’ up jes’ like a herrin’ – yo’ see, a dry herrin’.  Yo’ read de 70th Psalms on anyone an’ it will dry ’em up.

[Memphis, TN.  Informant #926 and #1538 (this is one informant, two different interview dates); B45:19-B51:1 = 1503-1509 and D96:1-D110:2 = 2779-2793.]

This is definitely a severe curse, in that it aims to cause at least semi-permanent damage to a person’s body.  Both Bilardi and the Curious Curandera also list this Psalm as one to be used for overcoming evil, particularly bad habits—the withering of a limb in this case being the withering of the wicked part of oneself that must be removed.

Some of the other Psalms that may be used in a cursing capacity include:

Psalm 7 – Used to overcome enemies, especially those who plot against one secretly

Psalm 48 – To undo envious enemies; according to Malbrough, it can also be used to “strike fear into your enemies”

Psalm 52 – Used to punish one’s enemies, especially those who use magic against one

Psalm 53 – Which can be used to curse someone who is being stubborn, or to inflict blindness (mental or physical)

Psalm 59 – Henri Gamache has a ritual “to overcome an enemy” using this Psalm and several candles (see Master Book of Candle Burning)

Psalm 93 – Used in legal cases where one has been unjustly accused in order to cross the one who brought the charges

Psalm 100 – According to Bilardi, this Psalm is for “overcoming enemies and obstacles” (TRC)

Psalm 109 – The Curious Curandera recommends this one “to overcome a strong enemy, for the ungrateful people who turn against their benefactors”

Psalm 120 – To stop gossip against one or to cross one’s enemies in court cases

Psalm 140 – Against anyone “evil,” though I think that is a fairly subjective idea.  It is also used like Psalm 52 against anyone who has worked harmful magic against one

In all of these cases, the Psalms themselves are sometimes all you need, though the more one wants to add to the process, the more potent the curse will be.   Muttering the curse over a candle with an enemy’s name carved into it would be a simple and not-terribly-visceral way to do it.  Sewing up one of these Psalms into a doll-baby containing an enemy’s hair or foot track and tossing it into a fire, burying it in the earth, or dropping it into a jar full of baneful herbs and oils would be a pretty big curse.  The mechanics of the curse really would depend upon the practitioner.

Before I finish up today, I thought I’d also look at a few of the other curse verses employed from the Bible.  Just as non-Psalmic verses (like the Blood Verse in Ezekiel 16) and extra-biblical prayers can be employed to do good works, there are a few passages which have some crossing power in them.  These are taken from a very fine book on Old Testament magic called Jewish Magic & Supersition, by Joshua Trachtenberg:

“Against an enemy: Ex. 15:5; 15:6; 15:9; 15:19; Deut. 22:6; Is. 10:14 and Prov. 1:17

To cause an enemy to die: Nu. 14:37

To cause an enemy to drown: Ex. 15:10

Against slander: Ex. 15:7

To cause a man who has sworn falsely to die within a year:  Ex. 15:12

To cause a curse to take effect: Lev. 27:29” (p. 110)

Pretty rough stuff!  All of these curses make me want to up my protection factor quite a bit.  You can’t be too careful out there, where magic is concerned.

I hope this has been useful to someone.  If you have questions, feel free to leave a comment or email me.  For now, blessings upon you for reading this (after all these curses, you might need them!).
And, of course, thanks for reading!

-Cory

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 17th 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

Blog Post 113 – Spiritual House Cleaning

Home Sweet Home, by Douglas William Jerrold (via Wikimedia Commons)

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 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 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

Blog Post 105 – Magic Books in the American Colonies: The Devil’s Book

In an effort to blend the subjects of recent blog posts, I thought today I’d start to look at a few of the key magical texts which would have had an influence on the American Colonies.  Much of this entry will be directed by a reading of Owen Davies’ Grimoires: A History of Magic Books and Witchcraft, Magic, & Religion in 17th-Century Massachusetts by Richard Weisman, both of which I highly recommend reading.  I am also pulling from The Silver Bullet by Hubert J. Davis and Witches, Ghosts, & Signs by Patrick Gainer.  I’ll mostly be looking at the English colonies, but the French and Spanish colonies will also enter into the discussion a bit during later articles.

In general, the magical books of the early colonies came in three flavors:  devil’s books, witch-hunting manuals, and grimoires.  The Devil’s Book was frequently thought by Puritan settlers to be the ultimate embodiment of human sin—a willful signing away of one’s soul to infernal powers.  By simply signing one’s name to such a book, a witch gained all her power and lost all her salvation (I use “her” because the popular conception of a witch tended towards the feminine, though male witches were not uncommon either).  Some of the key features of a Devil’s Book and its accompanying rituals were:

The Profaning of the Bible – The witch would have to stamp upon a Bible or otherwise deface it before being allowed to sign.  In some cases, a Bible itself was used to sign the witch into the Devil’s service.  Several Appalachian tales record instances of witches simply making an “X” in a marred Bible to indicate their pact.  In The Silver Bullet, witch Rindy Sue Gose performs this sort of ritual to seal her contract with the Devil:

“Fust, Rinday Sue cut her finger with a knife, and when hit started to bleed, she opened a little Bible and ‘peared to write sumpthin’ in hit with the blood from her finger.  The Devil then nipped her on the left shoulder to give her a witchmark so’s she could suckle her familiar.  Rindy Sue swore to give her soul to the Devil and to work for him the rest of her born days.  Then, the Devil danced with her, and then went into the woods behindst thet tree” (Davis 17).

This action echoes the profaning of the Lord’s name or the recitation of a reversed “Our Father” as a way of breaking the bonds of Christianity for a witch.  Not that you should read much into that, of course.

The Use of Blood as Ink – When witches made their mark, they often didn’t actually sign their name.  In a time when general literacy was still low (though it should be noted that literacy among Puritan men was quite high for the era), not everyone would be expected to have a “signature.”  Instead, they would have a “mark,” often an “X” which they used as an indication of their agreement to a contract.  To personalize this mark in the rituals of witchcraft, a witch wouldn’t simply take an inked quill and make a fancy “X,” though.  Instead, her blood was an indication that the pact bound her body and soul to the Devil.  Puritan minister William Perkins described the process (most business-like) as follows:

“The express and manifest compact is so termed, because it is made by solemn words on both parties.  For the satisfying hereof, he [the future witch] gives to the devil for the present, either his own handwriting, or some part of his blood as a pledge and earnest penny to bind the bargain” (Weisman 36).

The Devil sometimes used a great iron pen to draw the blood from the witch before having him sign his name, and in cases where the book was not a defaced Bible, the great book contained hundreds of other blood signatures from other witches.

Owen Davies observes in his book that the drawing up of a pact between a witch or sorcerer and an infernal representative was nothing new—look at the legend of Faust for example.  What made these New World magical compacts unique was that the witch did not draw up the document herself, but rather was lured into signing a book which she would not take possession of, but rather which remained in the custody of her magical Master.  All her magic, then, would be learned without the aid of books, at least in this model of New England Colonial witchcraft.  Indeed, the Devil presented himself or his imps to the witch as her means for accomplishing malefic magic rather than gifting her the use of dusty tomes of magical lore and spells.  In short, the Devil’s Book was merely a roster of the souls won to his service, and possessed little magical power in and of itself, at least superficially.  However, many witches might claim that a deeper reading of the Devil’s Book phenomenon reveals that the act of writing in blood on a sacred object in fact demonstrates a type of very old and powerful magic.  Thus, such a book, if it could be wrested from the Devil, would be very powerful, indeed, perhaps containing the magic of all those who had signed before.

Next time we pick up this thread, we’ll be looking at the witch-hunting books, and why they may have actually helped more witches in their spellcrafting than they actually hurt by “revealing” them.

Thanks for reading!

-Cory

Blog Post 104 – (A Little) More Colonial (and Native American) Magic

I thought in honor of the recent Thanksgiving festivities—at least those here in the US (and with a belated bow to the harvest feasting in Canada), I would take a brief look at some of the magical practices circulating around the time of that “first Thanksgiving.”  The people who arrived in places like Plymouth and Massachusetts Bay to settle the New World—never mind it was already quite settled by its native inhabitants—are commonly referred to as Pilgrims, and contemporarily would have been known as Separatists.  Thinking about that late autumn gathering, when the local Pawtuxet tribe and the Separatists who had survived the harsh New England winter and managed to put together enough bounty for the coming cold season gathered at the table, is a sort of fond romance or fantasy.  Often we imagine the Indians in their deerskins and the Pilgrims in their blackest hats with the shiniest buckles on them.  The staunch Calvinism of the Separatists contrasts with the “noble savage” imagery of the Natives, their shared meal demonstrating two very different worlds breaking bread together.  Yet both groups shared many things in common, including a set of magical practices aimed at protecting their homes and blessing themselves with prosperity.

The fear of malefic witchcraft—which would eventually go on to spawn the famous “witch hunts” of Colonial America—stirred hearts on both sides of the table.  Each group had its own charms, talismans, prayers, and formulas for dealing with the dangers of spiteful magic.  The Pilgrims, drawing on their English heritage, had all sorts of magical tricks up their black-and-white sleeves for defeating evil witches and devils:

“Legal actions against malefic witchcraft merely represented the final point of defense against what were perceived as destructive magical powers.  Prior to entering his complaint into the legal domain, the colonial villager could draw upon a variety of protective magical formulas to maintain some sort of equilibrium between good and evil mystical forces.  Several of these techniques—by no means an exhaustive list—were mentioned in a sermon delivered by Deodat Lawson…’The Sieve and Scyssers [Scissors]; the Bible and Key; the white of an Egge in the Glass; the Horse-shoe nailed on the threshold; a stone hung over a rack in the Stable.’” (Weisman 40)

Looking at these specific examples, we can see a few things which indicate that magic among the Pilgrims was not so uncommon.

The Sieve & Scissors – These items were commonly used in fortune telling games by young girls, particularly on exciting nights like Halloween.  They could also be used to confuse or cut a witch, magically speaking.  The Sieve and Shears appear in Aggripa’s Three Books of Occult Philosophy, as well.

The Bible & Key – The Bible was considered to have inherent magical and protective abilities, and the key likely held the symbolism of “locking away” or “locking out” any harmful witchcraft.  The use of the two together also formed the basis of a spell recounted in Reginald Scot’s Discoverie of Witchcraft:  “Popish preests …doo practice with a psalter and a keie fastned upon the 49[th] psalme, to discover a theefe” (Scot, Chapter V).

The Egg White in a Glass – This is another method of divination involving cracking an egg into a clear glass or jar of water, then reading the resulting shapes, strings, bubbles, and colors found in the glass.  Curanderismo continues to use this method as a regular part of cleansing and reading practice even today.

The Horse-shoe on the Threshold – This particular charm moves out of the realm of divination and into prosperity and protection magic.  We covered horseshoes on our Lucky Charms podcast, and you can read all about them at the Lucky W Amulet Archive page on the subject.  The iron in the shoe, plus the somewhat mystical nature of the animal associated with it, imbued this charm with the power to block witchcraft and provide good luck to those passing under it as they entered a Pilgrim’s household.

The Stone in the Stable – The stone referred to in this charm would likely have been a holed stone, one which had been naturally eroded to leave a gap by which it was then hung in places needing protection from malefic activity.  Sarah over at Forest Grove wrote a bit about these holed stones, saying “In the UK it was used as a protection charm as the locals believed that by tying their front door key or the stable door key to a hole stone they would protect the building it hung upon.”  This, much like the horseshoe, was primarily protective, but a holed stone could also be used to “see” witches and other Otherworldly entities by peering through the gap.

Looking to the Natives’ side of the table, we find that charms to provide protection and blessing were also common among the Algonquin tribes of New England (Algonquin being a language and not an actual tribe, I use the term here to blanket a wide number of groups sharing a more-or-less common landscape and tongue).  Charles Leland (admittedly a questionable source on some matters of folklore, but not without his merits) wrote of many New England Native magical practices.  He compares the workings of Native shamans with the work of Catholic priests in one passage of his book The Algonquin Legends of New England: Tales of Magic:

“For wherever Shamanism exists, there is to be found, in company with it, an older sorcery, or witchcraft, which it professes to despise, and against which it does battle. As the Catholic priest, by Bible incantations or scriptural magic, exorcises devils and charms cattle or sore throats, disowning the darker magic of older days, so the Shaman acts against the real wizard.”

Leland recounts several legends of warriors and magical Indians doing battle with terrible spirits, the dead, and other dangerous forces.  In one tale, a chief’s son, described as “a great hunter, and skilled in mysteries” decides to marry.  In his efforts to get a wife, he sets out on a journey in which he acquires many talismanic and shamanic tools.  One of them is a golden key pulled from a whale’s mouth, which the whale tells him has great protective power:  “While you have it you will be safe against man, beast, or illness. The foe shall not harm you; the spirits which haunt the wilderness shall pass you by; hunger and pain shall not know you; death shall not be in your road.”  The key, then, appears in both the European and Native magical traditions as a powerful amulet.

As a final note on the magic of Native Americans, let us turn from the groaning board of the Thanksgiving feast and look at another magical practice:  fasting.  In an 1866 article entitled “Indian Superstitions,” Francis Parkman describes the use of ritual fasting in order to acquire a Manitou, or guardian spirit:

“Each primitive Indian has his guardian manitou, to whom he looks for counsel, guidance, and protection. These spiritual allies are acquired by the following process. At the age of fourteen or fifteen, the Indian boy smears his face with black, retires to some solitary place, and remains for days without food. Superstitious expectancy and the exhaustion of famine rarely fail of their results. His sleep is haunted by visions, and the form which first or most often appears is that of his guardian manitou, a beast, a bird, a fish, a serpent, or some other object, animate or inanimate. An eagle or a bear is the vision of a destined warrior ; a wolf, of a successful hunter; while a serpent foreshadows the future medicine man, or, according to others, portends disaster…The young Indian thenceforth wears about his person the object revealed in his dream, or some portion of it—as a bone, a feather, a snake-skin, or a tuft of hair. This, in the modern language of the forest and prairie, is known as his “medicine.” The Indian yields to it a sort of wor ship, propitiates it with offerings of tobacco, thanks it in prosperity, and upbraids it in disaster. If his medicine fails to bring him the desired success, he will sometimes discard it and adopt another” (Parkman 4).

Feast or famine, magic has long been on American soil (and Canadian, Central American, & South American soils as well).  So as you eat your turkey leftovers, you could crack an egg into a glass of water, pull out some scissors and a sieve, or maybe even think about putting the food aside for a while and seeing what comes to you in your dreams.  It might add a little New World Witchery to your holiday.  Which, of course, makes me feel pretty darn thankful.

Thanks for reading!

-Cory

Blog Post 103 – The Chapbook Tradition

My ambitions got ahead of my time last week, so I am behind in posting about magical books in American traditions.  I thought today, though, I’d start at the cheap and plentiful end of the spectrum in the hopes that I might make up for any lack of posting.

Chapbooks—small, cheaply made books usually containing no more than a hundred pages or so—have been a part of the New World landscape since Colonial times.  Many of the most important texts leading up to the Revolutionary War were published in chapbook format, such as Thomas Paine’s Common Sense.  These booklets, which were also frequently referred to as “tracts” or “pamphlets,” were cheap to make and cheap to buy, and could often be found in the stock of travelling peddlars (also known as “chapmen,” where the term chapbook comes from).

In addition to political messages, these little books frequently served as repositories for folklore and folk music, fairy tales, religious information, poetry, fiction, almanacs, and most importantly to us, magic.  I’ll be addressing the topic of almanacs separately, as they have had a tremendous influence on the occult in America, so in this post I’ll focus primarily on the booklets of magic which circulated in North America from the 1600’s until modern times.

Early occult chapbooks generally originated in places like London or Scotland, and bore titles such as Dreams and Moles with Their Interpretation and Signification (London, 1750), The Fortune Teller & Experienced Farrier (Exeter, 1794) or the Spaewife, or Universal Fortune-teller (Scotland, 1860’s).  They contained advice on interpreting signs, reading palms and other body parts, and performing basic divination such as taseomancy (tea-leaf reading).  Some examples of the esoteric knowledge they contained:

  • When a woman dreams she is a man, and is not married, she will have a husband; or if she’s without children, she’ll have a son, but if married ‘twill be ill to have a son; and to a maid-servant, much incumbrance [sic]; ‘tis very fortunate to a harlot, because she will forsake her evil ways. (Dreams & moles)
  • Either he or she that has a mole on the upper part of the ear, and on the right side of his belly, shews the party guilty of such crimes as may endanger their life. (Dreams & moles)
  • [On Palmistry:]  The liver line, if it be straight and crossed by other lines, shews the person to be of sound judgement. (Fortune Teller)
  • To dream you are pleasantly sailing on calm water, denotes a peaceable and quiet life. (Fortune Teller)
  • A Mole on the hip, shows that the person will have many children. (Spaewife)
  • A face naturally pale denotes the person very amorous. (Spaewife)
  • He that hath a great and broad mouth is shameless, a great babbler and liar, proud to an excess, and ever abounding in quarrelsome words. (Spaewife)
  • He that hath a decent beard, handsome and thick of hair, is good-natured and reasonable. (Spaewife)

Some of these books gave medical advice as well, and instructions for livestock management.  In The Fortune Teller & Experience Farrier, author Ezra Pater tells anyone with a horse suffering from a cough to “take five or six eggs, and lay them in a sharp white-wine vinegar, till the shells be somewhat soft, then fling them down his [the horse’s] throat and it will cure forthwith.”   Such remedies would go on to be de rigueur for magical practitioners in rural locations, and especially in the New World.  The reasons for the popularity of such simple guides probably stems from their low cost, but also may have something to do with the rough medicine of frontier life.  In many cases, settlers lived days away from good medical or veterinary care, and so a small practical guide would be indispensible to a rural family.  As for magic’s entanglement with practical medicine, I can only reiterate that until very recently (the mid-to-late twentieth century really) there was no separation between the two, especially not in rural communities.  Not everyone used every remedy, and not everyone used magic, but they were not at odds with each other, either.  I find the best analogy here is a cookbook:  just because you have one hundred recipes doesn’t mean you cook all of them.  In most cases, you specialize and repeat the recipes you like or are best at, and those become your signature dishes.

Over time, other chapbooks emerged and became more and more popular.  In rural and farm communities, such as the Pennsylvania Dutch areas of the middle Appalachians and the Ohio Valley, little books like Hohman’s Long Lost Friend became household texts.  Individual families would also compile their own books, not unlike family recipe books, which might be kept on the same shelf as the family Bible.  In many cases, these chapbooks would be the only texts in the home other than the Bible and perhaps a cherished tome or two of literature like Shakespeare.  In more urban areas, cheap editions of Grimoires found their way into chapbooks, with publishers like Chicago’s William Delaurence producing a number of pirated works in reduced pamphlet form, including The Egyptian Secrets of Albertus Magnus, The Sixth & Seventh Books of Moses, and Hindu Magic and Indian Occultism. In Owen Davies’ excellent history of magical books entitled Grimoires, he explores the influence of the occult in Chicago:

Chicago may have an image as a grim, grey industrial city, but in the early twentieth century it was also a hotbed of mystical, magical, and prophetic activity.  Rural Pennsylvania may have been the cetre of pow wow and New Orleans the home of hoodoo, but Chciago was the undoubted centre of organized occultism and grimoire publication…[it] proved fertile ground for mystical and magical groups. (p.210-11)

Other cities, like Chicago, also began producing quantities of occult chapbooks.  Detroit—which had and continues to have a strong tie to hoodoo—was home to countelss candle shops with shelves full of pamphlets on luck, love, and money magic.  In Harlem, stores like the Hindu Mysterious Store were selling racks of booklets on occult topics into the mid-to-late twentieth century.  Some of the many titles included:

Books like these, especially the dream books (which purported to interpret dream symbols into lucky numbers to be used in lotteries), were tremendously popular.  While the number of shops carrying such literature has diminished recently, the occult pamphlet remains popular and can still be found in many urban magical retailers.

Today, chapbooks still exist and continue to be published, though in two distinct veins.  Some occultists (myself included) like to produce very limited runs of such booklets as artisan items.  The publishing company responsible for the marvelous Witches’ Almanac also issues lovely chapbooks such as Spells & Incantations, Magical Creatures, and Magic Charms from A to Z.  I’m still working on the illustrations and additional material for our New World Witchery cartomancy chapbook, which will eventually be sold through our Etsy shop.  Many classic chapbooks are also still available, such as Henri Gamache’s Master Book of Candle Burning.

The other form in which one can find modern chapbooks will likely lead to scowls from some readers.  If you’re ever standing in line at the grocery store, however, look over at the racks of gum and magazines, and usually near the top there will be small, palm-sized books of cheap newsprint paper and glossy stock covers.  Some of them are all about alleged dieting secrets and pop psychology, but occasionally you can find little tomes of herbal lore, astrological information, and even love spells.  While it may seem unsavory to think of magical literature as an impulse buy in the checkout lane, I would recommend perusing them.  They’re often incredibly cheap and sometimes have good information in them, as well as guideposts to other resources that might be even more worthwhile.  Of course, you may also find all you can do is line your familiar’s cage with them, too, so browse before buying.

I hope this has been useful to you!  If you have any favorite chapbooks or magical booklets, I’d love to know about them!  Please leave a comment or send an email and share them with us.

Thanks for reading!

-Cory