Posted tagged ‘witchery’

Episode 130 – Dirt Sorcery and Six Ways with Aidan Wachter

August 16, 2018

Summary:

This time around we’re chatting with author and talisman-maker Aidan Wachter about his workshop, chaos magic, the importance of breath, and dirt sorcery.

 

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: Heather, WisdomQueen, Regina, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Achija of Spellbound Bookbinding,  Johnathan at the ModernSouthernPolytheist, Catherine, Carole, Debra, Montine, Cynara at The Auburn Skye, Moma Sarah at ConjuredCardea, Jody, Josette, Amy, Victoria, Sherry, & AthenaBeth. (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 130 – Dirt Sorcery and Six Ways with Aidan Wachter

Play: 

 

 -Sources-

Of course the main source for this episode is Aidan Wachter himself. You can find out more about him through his website, where you can also see his gorgeous talismans.

His book, Six Ways: Approaches and Entries for Practical Magic is available now.

You can read our review of the book here.

We announce a contest in which we request your graveyard folklore at the end of this episode, and Aidan’s book is one of the potential prizes! Learn more about the contest and get complete rules at the official announcement post.

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.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too! 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.

Incidental music is “Voices of Hope,” by Vasily Boykov (Magnatune); “Sedativa V,” by DR (Magnatune); and “Blessings to You” and “Half Moon Bay Sunset,” by Viviana Guzman (Magnatune).

 

Please think about checking out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial.

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Quick Update – Graveyard Lore Contest!

August 15, 2018

It’s been too long since we did a contest, hasn’t it? But we have a great one up and going, because we want to feature your some of your local lore from your local graveyards! In October, Laine and Cory will be discussing the ways that graveyards factor into both supernatural beliefs and magical practices, and we thought it would be fun to have you all share your graveyard stories with us! And if you do send something in, you will be entered to win one of two prizes, too!

 

To enter, all you need to do is get us your graveyard lore. You can send it to us via email at compassandkey@gmail.com (the easiest way) or leave us a voice mail at our hotline (442) 999-4824 [442-99-WITCH]. Tell us a name we can use on the show, your approximate area/location (you don’t have to be too specific, just a state or even “the Pacific Northwest” would be fine), and your piece of lore! It can be a ghost story from a local boneyard, a tradition observed in your area (such as leaving stones or pennies on certain stones), or even a bit of info about magic you’ve done in the graveyard! Put “Graveyard Lore Contest” in the subject line to make it easy for us to keep track of your lore, too, if you don’t mind. By sending the lore to us, you’re agreeing to let us read it on the air and use it in other projects, so make sure you’re okay with that (and that you use a name that you’re okay with sharing). You can see a video going over the basics here:


Don’t have any graveyard lore to share? That’s okay, you can still get an entry into the contest! Here are the alternative ways to enter:

  • Patreon – Do you already sponsor us on Patreon? Great! You’re in! Anyone who sponsors us at any level by the closing date gets at least one (1) entry into the contest.
  • Subscribe to our YouTube Channel – We’ll pull a list of all subscribers on the last day of the contest, and if you’re subscribing to us (make sure we can see a user name of some kind), we’ll add your name to our sorting hat!
  • Share Your Favorite New World Witchery – Share one of our articles, videos, or episodes somewhere on social media and tag us! We’re on Twitter, Facebook, Instagram, and YouTube, so you have lots to choose from. When you tag us and share your favorite piece of New World Witchery, we’ll add you to the drawing as well!

 

So what can you win if you enter? Well I’m glad you asked! We’ve got two prize packs for two winners:

  • The Wild Magic Pack – This pack features a copy of Aidan Wachter’s excellent new book Six Ways: Entries and Approaches for Practical Magic, a poster print of the poem “Sometimes a Wild God” written by Tom Hirons and illustrated by Rima Staines, a bottle of Conjured Cardea’s Abre Camino road-opening oil, and some bits and bonuses thrown in by us as well.
  • The Hills and Hollers Pack – This is a mountain magic based pack featuring Appalachian Folklore by Nancy Richmond and Misty Murray Walker, the first two volumes of Cullen Bunn’s chilling Harrow County graphic novel series, a book of mountain holiday lore called A Foxfire Christmas by Bobby Anne Starnes, and a bottle of our own Compass & Key Black Cat Oil (for luck and other good things to come your way).

 

Winners will be chosen at random from the total list of names we compile at the end of the contest, and prize packs will be selected randomly for the winners. The contest will close at midnight on September 1st, 2018, so get your entries in ASAP!

 

We hope you’re already thinking about the chilly days of autumn and picturing yourself among the gravestones, and we can’t wait to hear from you!

-Cory

Blog Post 210 – What is New World Witchery?, Part VI (Witches Have a LOT of Talents)

August 9, 2018

This is the last post in a series in which I’ve attempted to outline a loose set of categorical criteria that might offer the hint of a shape to what I’ve termed “New World Witchery.” So far, I’ve already looked at some of the ways that history, folklore, and contemporary behavior come together to form what we’ve termed “New World Witchery.” If you’re just starting with this series here, you might want to flip back the pages of this dusty old tome on the bookshelf and read the first of these posts on “What is New World Witchery, Part I (Irrational Pragmatism).” There are other posts that follow, on topics like the moral implications of practical folk magic in North America, and the spiritual entities that seem to hover at the edges of (or stand smack in the center of) New World magical practices, the physical “things” of North American witchcraft, and the processes by witches gain their magical experience and knowledge. You can certainly start here, though, and go where you wish, and let your intuition act as a compass for these explorations.

As I enter into this final segment, I should note that it will likely raise as many questions as it answers (if not more), but I believe that to be a good thing. If I say, for example, that witch-flight is a talent for some witches in the stories I cite, that inevitably leads to questions about which witches (hah!) do not fly, why some do and some don’t, and just what do I mean by “flight” anyway? The benefit to leaving these questions only loosely sketched out is that they invite further investigation. They prompt more reading, more interviews, more questions, more experiments, and more questions (again)! Those don’t have to be questions on my part alone, either, but can easily be questions that you explore for yourself (and hopefully share your findings with us, as that makes everyone’s knowledge a little bit better). Some of the points I raise below will be interesting to particular readers and less interesting to others. That’s fantastic, because it means you can explore just what interests you while still seeing it as part of a bigger whole. There’s room around the cauldron for just about every type of witch, I think Which brings me to the final point in my rather over-stuffed taxonomy of New World Witchery.

Publicity photo of American actress, Margaret Hamilton and American Muppet, Oscar the Grouch promoting the February 10, 1976 premiere of Episode #0847 of Sesame Street. (via Wikimedia Commons)

Witches Have a LOT of Talents

When you picture your example of a “witch” in your head, you are likely seeing something different than what others around you see in terms of precise elements, but at the same time you could likely extract that image (by magic if that’s one of your many skills) and show it to others, and at least a few people would say “Oh, yes! That’s most certainly a witch!” Leaving aside the potential aesthetic elements such as the black pointy hat or cat and cauldron, you could also likely describe a person “casting a spell,” “flying at night,” and “summoning the dead” (or other spirits as has already been discussed) and you would evoke something that others recognized as a “witch.” You might also mention full moon rituals, or the creation of herbal healing salves, or perhaps the dispelling of ghosts with piles of burning flora or a chant in an unfamiliar tongue and similarly draw forth the word “witch” from someone’s lips. A woman at a coffee shop, quietly reading tarot cards in the corner? A teenage woman lighting candles and whispering a spell to make herself feel beautiful? A young man inscribing circles and lines on the ground in chalk, muttering in Latin? The mother of a friend who leaves salt lines across her doorstep and a broom turned up in the corner when the landlord visits? Some of these may say “witch” to you, and some may skirt the edge of that word. Some of these examples may fully slide by without ever even registering as “witchy” to you, but you might be able to think of a friend who would instantly label them that way.

A Witch, by E.R. Hughes (1902) (via Wikimedia Commons)

Whatever the case, we understand that witches do a lot of different things, even while we also understand that many of the things we see witches doing seem to be part of a spectrum of behaviors we identify as “witchcraft” or “magic.” In stories, witches do things like pass on secret magical artifacts or turn people into animals. In history, we find people called witches who told fortunes (like Dorcas Hoar in Salem), healed their neighbors (as in the case of Grace Sherwood), or even seemed to have no direct connection to magic at all until their death (as in the case of “Old Kate Batts,” better known as the Bell Witch). Trying to pin down every single talent we see in narratives about witchcraft would generate a list that grinds even the sharpest of pencils into a worn nub, while still leaving copious room at the bottom of the page for all that I’ve missed. Still, I can assemble a broadly inclusive set of practices that I have seen repeated in my research that might at least put a pin in key locations throughout the spectrum of witchy doings. So just what is a North American witch capable of?

 

  1. Casting Spells – This may seem obvious, but it really shouldn’t. There have been several examples where the active casting of spells has not been a main characteristic in a witch story (for example, several of the cases involved in the Salem trials were almost explicitly focused on demonic and spectral visitations that tormented victims, and so the accused “witches” were not necessarily seen as spell-casters but night-wraiths). Given those few exceptions, however, we do see the active use of intentional magic (a definition I will return to later) in myriad tales, legends, and accounts of witchcraft. Whether it’s the act of burning candles, rubbing someone with eggs, or even “fixing” a luck charm of some kind for someone else’s use, witches often work magic through specific spells (and as I’ve noted, those spells often involve “things” as well).
  2. Witch-Flight – Again, not all witches in not all stories share this characteristic. The use of the word “flight” is also tricky and will require further exploration but taking it to mean any form of travel through the air, whether in body or spirit, we do see a lot of witches participating in this kind of magic. Interestingly, lots of stories involve other non-witches gaining the power of flight by following the rituals of the witches they observe, only to find themselves in hot water when the effects wear off and they don’t know what to do (or how to get out of the wine cellar they’re suddenly trapped in).
  3. Using Magical Objects – I’ve touched on this extensively in the section on the physical “things” of witchcraft, and we’ve discussed the nature of magical objects in the everyday world quite a lot as well. Creating or empowering talismans or charms, using cards or coins or bones to read a future, or tying up someone’s good luck (or reproductive functions) with a bit of cord all feature in multiple narratives of witchcraft, so it’s worth repeating. Magical objects are often crafted, of course, in every sense of the word, but a number of witches also repurpose the objects around them or even purchase magical artifacts and tools for their use, none of which makes them any less of a witch.
  4. Harming and Cursing – If we are to listen to the stories and not simply dismiss them out of hand, a great number of witches are engaged in the practice of cursing, hexing, and magical theft. Crucially, they often have very good reasons for acting the way they do, including responding to a community’s failure to treat its members equitably or fairly, making witchcraft an informal method of “justice.”
  5. Healing and Blessing – We have simply massive quantities of stories in which witches do their worst to those who earn their ire, but we also have more stories than you can shake a black cat at featuring a witch doing something helpful or kind for someone (even if it is done in a somewhat grudging way). Witches may execute justice on behalf of someone left out of the community, or offer a healing ointment, or even remove curses placed by other witches. One of the most common talents of those practicing magic is finding lost objects or even treasure, for example, which is a service rather than a curse. The New World Witch has complex motivations and her actions require a lot of context, it seems.
  6. Suffering – If you think of the stereotypical folktale featuring a witch, she often winds up getting the bum end of the dea She gets shoved into an oven, hung on an old tree, burned in the town square, or swallowed up by the forces of hell. She loses a hand while transformed into a cat or gets tortured because she has a pet rat and people don’t understand that choice, or she gets scalded with hot liquid because she happened to be siphoning off some milk from a nearby farmstead (okay, that last one may be more about the repurcussions of theft than any particular act of cruelty by the neighboring farmers). Witches, however, seem to take the brunt of abuse in the stories where they are present. Their spells get reversed or undone, and they wind up the worse for casting them, even to the point of (frequent) death.
  7. Surviving – Even in death, however, witches carry on. They may engage with the dead and the spirit world their whole lives only to become one of those spirits in the beyond. Tales of witches returning from the grave to seek revenge, as reputedly happened in the case of the Bell Witch of Tennessee or Mother Hicks of Maine, are many. Witches don’t go away easily, and almost never go down without a fight.

Illustration of a witch, John D. Batten (1892) (via Wikimedia Commons)

As I stated earlier, this is hardly an exhaustive or even particularly detailed list, but it does provide some ideas about the ways we perceive witches in stories and the ways we understand what they do. A witch is likely to engage in an act of magical theft as a response to poverty, then be caught and punished for her spells, and finally return from the grave for vengeance. Or, she might quietly cast spells and divine fortunes with cards, finding lost goods and livestock as a nervous client sits in front of her.

Our understanding of witches is shaped by their actions and behaviors far more than by the pointy hat or the bubbly cauldron, even though we often signal the idea of “witch” with those sorts of symbolic cues. Seeing these behaviors in combination helps us to see the emerging “witch” of legend and history as an active participant in her own story rather than just a victim of mislabeling by the ignorant around her (although there are certainly plenty of cases of that happening, too).

Weather vane with witch (photo by Jordiferrer, 2014, CC License-Wikimedia)

As I move forward with this website and all its related projects, I hope that these posts will be ones that we can return to as to a crossroads, with a giant post full of various arrow signs giving us all sorts of potential directions to go. We have seen the ways witches engage with the world around them here. The problems they face, they face with practical—if not necessarily logical—approaches, using magic as a specialized tool for overcoming barriers including poverty or injustice (as well as exacting personal vendettas sometimes). They understand the world to be a wonderful one—not necessarily a “good” one, but a world inhabited by the uncanny and awe-inspiring. Witches engage with that wonder, form bonds with it and with the world it shows them. Witches go beyond wonder and belief, transforming their ideas into concrete reality through spells and charms, knotted cords, bones and skins from animals, and handfuls of gathered plants. They acquire their power and knowledge through struggle and effort, often developing it over a lifetime and passing it on to others sometime before they die. They do magic, cast spells, deal with curses, provide blessings, bewitch guns and cattle, find missing animals, brew love potions, get blamed when things go wrong (sometimes because they did, indeed, have something to do with it), transform into animals, suffer for their work, and often pay very high prices for the magic they do.

The life of a New World Witch, then, is one of action. Witches do work. Witches solve problems. Witches learn and grow. Witches make things. Witches talk to things that others don’t or won’t talk to. Witches see the world differently, and it changes them. Then, they change the world.

I look forward to seeing all the things that you all do with your magic. Please continue to share your own acts of witchery and enchantment with us and help all of us here to summon forth a little more New World Witchery in the years to come.

Thanks for reading!

-Cory

Episode 129 – Raising Witchlets with Betwixt and Between

July 30, 2018


Summary:

This time we have a crossover episode with the magical mamas from Betwixt and Between! In our portion of the conversation, we talk animism, hedgewitchery, and raising kids with witchy traditions (even when they’re not your own).

 

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: Heather, WisdomQueen, Regina, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Achija of Spellbound Bookbinding,  Johnathan at the ModernSouthernPolytheist, Catherine, Carole, Debra, Montine, Cynara at The Auburn Skye, Moma Sarah at ConjuredCardea, Jody, Josette, Amy, Victoria, Sherry, & AthenaBeth. (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 129 – Raising Witchlets with Betwixt and Between

Play: 

 

 -Sources-

You can hear some of our previous episodes on raising a magical family here:

You should definitely check out the Betwixt and Between podcast, which is pretty phenomenal! You may also want to check out our show, Episode 86 – Local Witchcraft with Chris Orapello, which also covered some of the areas of bioregionalism and local animism we briefly discussed here. Sarah Lawless has also done a wonderful post on bioregional animism called “The Song of the Land.”

Cory mentions using the works of Neil Gaiman and Roald Dahl as a way to introduce children to a magical worldview, and Betwixt and Between mention Laine’s favorite, The Secret Garden. Cory also briefly mentions Laura Tempest Zakroff’s forthcoming book Weave the Liminal.

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.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too! 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.

Incidental music is “Triangle in Square,” by Jamie Janover (Magnatune); and “Cycles,” by Doug Hamer (Magnatune).

 

Check out our select Patreon sponsor for this month’s shows, WickedScense! If you use the promo code “Witchery” at the checkout, they’ll give you 25% off your order!

 

Also check out our Audible Trial program. Visit Audibletrial.com/newworldwitchery to get your free trial of Audible, where you can download over 180,000 titles (including some narrated by Cory). Your purchases help support this show, and there’s no obligation to continue after the free trial.

Episode 128 – Borderlands Lore with David Bowles

July 13, 2018

Summary:

We look at the supernatural folklore and mythology of the Borderlands area along the Mexican-U.S. boundary in this episode. We talk to author, professor, and story collector David Bowles about his experiences growing up there, the legends that permeate the culture in that region, and we share one of the stories from his collections.

 

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: Heather, Achija of Spellbound Bookbinding, WisdomQueen, Regina, Jen Rue of Rue & Hyssop, Little Wren, Khristopher, Tanner, Jody, Amy (the First), Amy (the Second), Johnathan at the ModernSouthernPolytheist, Catherine, Montine, Josette, Carole, Cynara at The Auburn Skye, Moma Sarah at ConjuredCardea,The Trinket Witch, Victoria 1, Victoria 2, Sherry, & AthenaBeth. (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 128 – Borderlands Lore with David Bowles

Play: 

 

 -Sources-

Please check out David Bowles’ website, where you can find out more about him and the (many, many) projects he’s working on. We’d also recommend picking up a few of his books, such as:

If you’re interested in knowing more about the history of migration and the borderlands in the United States, check out BackStory’s episode on the topic.

You may also be interested in some of our previous articles and episodes on the magic and lore of the Borderlands region:

Finally, we highly recommend reading Gloria Anzaldua’s “How to Tame a Wild Tongue,” which can be found in her book, Borderlands/La Frontera.

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.” You can follow us on Instagram or check out our new YouTube channel with back episodes of the podcast and new “Everyday Magic” videos, too! 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.

Incidental music is “Were-Owl,” by S.J. Tucker, used with permission. Additional incidental music includes “Sedativa V,” by DR (FreeMusicArchive); “La Gitane,” by Eric Kamen (Magnatune); and “Soul’s Journey,” by Viviana Guzman (Magnatune).

Quick Update – New World Witchery on YouTube

July 12, 2018

Above is the first in what will hopefully be a series of videos featuring “Everyday Magic” on our new YouTube channel. We’ll be trying to post new short videos on topics you can read about on our site. We’ve also started converting our back catalog of podcast episodes to video as well (there’s not much to see, but for those who like to listen to podcasts on YouTube this should help).

We definitely plan to do more with video in the future, too, so subscribe and keep an eye on the channel! And if you like what you see, please share these videos around wherever you think people might enjoy seeing them.

Thanks everyone!

-Cory

Blog Post 209 – Gunpowder

July 3, 2018

It’s hard to miss the sounds of constant explosions overhead near a number of U.S. cities during the first week of July. The Independence Day celebrations are loud, full of the sounds of wailing guitars at outdoor concerts, screams at amusement parks, and of course, the smoky shrieks and bangs of fireworks overhead. Canada Day, celebrated July 1st, is also a reason to break out the big bangs and send rockets into the sky. The substance fueling much of the fun at these celebrations is gunpowder. A volatile but useful blend of potassium nitrate (or “saltpeter”), charcoal, and sulphur, gunpowder was first developed by the Chinese in the Sung Dynasty over a thousand years ago, when rulers quickly found celebratory and military applications for the new alchemical mixture.

 

While incredibly dangerous in the wrong hands, gunpowder has also become a ubiquitous part of human life for better or worse, and that includes in the realms of folk magic. Today I’m sharing a few examples of the way that folk magicians in North America have found uses for gunpowder that rely upon its explosive properties to create uncanny results. A NOTE: Please do not take anything in this post as advice. Messing with gunpowder is, as already stated, DANGEROUS. Everything presented here is offered as folklore and history, and not as any sort of endorsement of the behavior described.

 

So how have practitioners historically put gunpowder to use? As you might have guessed, the destructive qualities of black powder have been a major part of its magical applications. According to several variations of folk spells in the regions running from the northern Appalachian Mountains down into the Gulf of Mexico delta and a bit west of the Mississippi, it has several uses. Gunpowder combined with lodestone and red pepper can be turned into a mojo that will increase business. Added to foods, it also has the power to increase potency, as one hoodoo recommendation involves feeding gunpowder to a guard dog to make him vicious (DON’T DO THIS). One Pennsylvania pow-wow remedy for treating urinary disease in horses involves mixing gunpowder with flour, gentian, and calamus and feeding it to the animal until the disease clears. Perhaps one of the most surprising applications is in the area of women’s reproductive health, where gunpowder was once believed to stimulate expulsive contractions, with results varying depending on when the woman used the remedy. Harry M. Hyatt found that gunpowder was used as an abortifacient to induce miscarriage in Adams County, Illinois, including a topical remedy that required a woman to rub her breasts with it every night until the desired outcome occurred. A belief from the mountainous area of eastern Kentucky says that a small dose of gunpowder given right before birth will help to ease the labor, as well.

 

Most hoodoo and Southern conjure-based magical applications incorporate the magical properties of the particular ingredients, especially the bad luck-breaking power of sulphur, as a component of the spell. Mixed with ingredients like salt and sugar, it can be turned into bathing scrubs that take off negative effects in hurry. In some cases, only the ingredients (usually sulphur but sometimes saltpeter as well) would be added to a bath, and in other accounts, gunpowder itself would be added to other components to actively destroy the harmful effects of a curse, as in this example from Hyatt’s five-volume collection of (mostly) African American magical practices [dialect left mostly intact from Hyatt’s transcriptions]:

Mah husband , he wus witchcraft heah a little before Christmas , an’ when he begin , he begin as a chills-an’ fevah. An’ course I didn’t know, you know, right then…an’ I had [the] doctor…They say he had the flu. An’ so he wusn’t whut you call real, you know, sick like a medical doctor [says], you know. The medicine he give ‘im—he give ‘im medicine an’ it didn’t seem to do him no good. So his mind led’ im that he knew it wusn’t pure sickness. So I had my fortune told an’ it…wusn’t pure natural.  So they fixed ‘im—a root doctor fixed him some medicine. An’ it holp him, too; but you see, jis’ like they put [something] down for yah, all the medicine you take it won’t cure you. So I had someone to come to pick it [an object she found] up. I don’t know exac’ly wut it wus, but it was down under the—kin’a in the south part of the house an’ right in the middle, jis’ like you walk over it. An’ this filth, of course you have to step in it. An’ they [the root doctor] taken it up, an’ after takin’ it up, you know, they kill it. They kill it with salt. An’ then I had to—after takin’ it up they put salt on it, wash it off, an’ put it in a paper an’ let it dry. Then I had to take it an’ put lye, an’ sulphur, red pepper, an’ gunpowder, put it in a quart up an’ put a quart of water in it an’ boil it [every] bit of the water out it, right dry, an’ then take an’ [carry] it to a runn’ water an’, you know, put it in. That’s called, that’s turnin’ back on the one that did it.

One of the best (and most explosive applications) involves mixing gunpowder and other ingredients with an enemy’s footprint, then lighting the mixture on fire and watching it explode. This supposedly causes them to leave town in a hurry (possibly due to the strange explosions they keep hearing). Because it contains sulphur, variations on the hexing compound known as “Goopher Dust” can also have gunpowder mixed in. Mixed with other repelling herbs like asafetida the gunpowder could be worn in shoes or carried in a pouch around a person’s neck to ward off harm. Jason Miller’s Protection and Reversal Magick mentions a “jinx-breaker” mojo bag a person can carry which has sulpher and saltpeter (and thus everything but the charcoal in gunpowder) as well as lemongrass. Miller doesn’t specifically mention using gunpowder, but it is likely that some extant variations of the hand would use it as a necessary substitution.

Of course, gunpowder’s application in celebrations can also have a magical or spiritual significance. Spinning fire-wheels powered by gunpowder fireworks are often used in ceremonies honoring the dead or unseen spirits. The Urglaawe Heathen tradition uses such a “Catherine Wheel” in its Sunneraad (Yuletide) celebrations, and similar wheels can be found in Mexican Dia de los Muertos festivities. Similarly, many Appalachian people would celebrate the arrival of the New Year by “shooting in” the day with live ammunition fired into the air, which was also thought to induce good luck or scare away bad luck. Shooting in also happened in cities, where it could pose a significant safety threat, and often those not directly participating would sequester themselves indoors to avoid the “Calithumpian” revelries which also included costumes, masks, and a lot of heavy drinking. In some Vodoun rituals, celebrants may make the veve designs of a particular loa out of gunpowder, especially if that loa is “hot” in nature, such as the Petro spirits. In other cases, gunpowder may be specifically avoided to prevent inciting spirits to become destructive or to avoid any potential spiritual insults.

 

Gunpower was also sometimes employed to spark a sudden or rapid change in less personal conditions as well, for example in weather magic. In American Folklore: An Encyclopedia, the author notes that out in the frequently dry prairie areas of North America such as Nebraska and Kansas, “professional ‘rainmakers’ sought to earn their pay by firing explosions from balloons, building large, smoky fires, or setting off gunpowder explosions from high peaks” during the nineteenth and early twentieth centuries.

 

In most cases, the essential magical nature of gunpowder is driven by one of two factors: its ability to explode on ignition or its ingredients’ magical properties. Many applications, such as the jinx-breaking in the hoodoo examples, rely on a mixture of both aspects: a symbolic rapid change and the physical presence or properties of the sulphur and saltpeter (the charcoal seldom gets a mention, but its “neutralizing” nature seems to be a good fit, too). The abortifacient uses of gunpowder also could be an extension of these characteristics. One of the most interesting things about gunpowder is its relative predicatibility for an explosive substance (as opposed to say, nitroglycerin, which can be incredibly volatile). Gunpowder is even used to create artworks in seriously cool ways because it can be controlled. At the same time, this substance continues to be dangerous, causing more than a few lost digits or limbs every year during July celebrations and fueling firearms that can do immense damage to life and property. In some ways, gunpowder is almost a perfect metaphor for folk magic more generally—deployed with intention and thought, it can do wonderful things, but carelessly handled it can cause irreparable harm.

 

So as the fireworks are booming overhead during this first week of July in North America, I hope you will look up at the bright and beautiful patterns and think about some of the magic in them that goes beyond the visual awe and glamor. Although, if you prefer to “ooh” and “aah” at them instead, I can hardly blame you.

 

Thanks for reading!

-Cory

 

References and Further Reading

  1. Brunvand, Jan, ed. American Folklore: An Encyclopedia. New York: Garland Press, 1996.
  2. Davis, Susan G. Parades and Power: Street Theatre in Nineteenth Century Pennsylvania. Philadelphia: Temple Univ. Press, 1986.
  3. Corbett, Bob. “Eshin-Fun Answers: African Religion Syncretism.” Webster University Website (http://faculty.webster.edu/corbetre/haiti/voodoo/syncretism.htm).
  4. Hohman, John George, and Daniel Harms, ed. The Long-Lost Friend: A 19th-Century American Grimoire, Llewellyn, 2012.
  5. Hyatt, Harry M. The Folklore of Adams County, Illinois. New York: Alma Egan Hyatt Foundation, 1935.
  6. —. Hoodoo, Conjuration, Witchcraft, Rootwork (5 Vols.). New York: Alma Egan Hyatt Foundation, 1970.
  7. Miller, Jason. Protection and Reversal Magick. Franklin Lakes, NJ: New Page Books, 2006.
  8. Milnes, Gerald C. Signs, Cures, & Witchery. Knoxville, Univ. of Tennessee Press, 2007.
  9. Randolph, Vance. Ozark Magic and Folklore. Dover Publications, 1964.
  10. Schreiwer, Robert L. “Yuletide Sunneraad 2017.” Urglaawe: Deitsch-Pennsylvania German Heathenry Website. (http://urglaawe.blogspot.com/2017/12/yuletide-sunneraad-2017.html).
  11. Thomas, Daniel, and Lindsey Thomas. Kentucky Superstitions. Charleston, SC: Nabu Press, 2012 (reprint).
  12. yronwode, catherine. Hoodoo Herb and Root Magic. Forestville, CA: Lucky Mojo Curio Co., 2002.

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