Subject:Incantation
Entries
Entry 3260
He kin take dat inside sole of 'er shoe. Yo' know de piece inside. Take de inside outa her shoe, take her right one, an' he kin put on dere, write on dere, an' take jis' lak he gittin' 'is han'skuff or somepin or a piece of rag, a small piece of rag, an' make lak he's wiping, an' wipe her. An' wrap dat all up tuhgethah. But he writin' on it [before wrapping everything up he has written on the insole], say, I don't want no man to take her away from me - an' have her name down - an' give me no trouble about it. An' he keep dat so she won't put 'er han' on it. Well, kin no man take her away from 'im.
Entry 3375
[The following margin titles could also have been indexed later under subsubdivision KNOTS AND TYING, but they logically belong here.] Yo' say, now, to influence a person - yo' wouldn't want dis person to leave, or dis person would go away an' yo' want dis person to come back. Say, now fo instance, yo' were mah husban' an' have decided prob'bly dat yo' didn't want me. I say, "Well, yo' an' I come back home an' stay - anything. Yo' prob'bly say, "No, I don't want chew." Well, now, ah go to a neighbor's house unaware - when de neighbor steps out. I go in de neighbor's house and steal 'er dishrag. I let dis dishrag dry. Well, den when yo' come back ag'in, if yo' do come back - well, yo' said yo' don't want me or anything. Well, sup- pose I ask yo' to do me a favor. Yo' come in an' I let chew be wit me, yo' see.
(The last time. I understand.)
Well, now, I use dis towel [dishrag as a towel].
(On yourself or on him?)
[I evidently was not too keen about being the guinea pig!]
On mahself aftah yo' do what chew do. But ah don't do anythin'. Well, I take dis an' even wet it an' let it dry, an' den I take dis an' bring it ovah lak dis [demonstrates]. I tie a knot in dis an' ah pull dis tuh me, yo' see [demon- strates].
(YOU TIE THE KNOT TOWARD YOU.)
Yes, an' den ah say, "Now, ah want chew to stay wit me always, an' should ah be no mo' service to yo', no one evah will." Ah twist dis. Ah tear a place in ah pillah an' ah put dis in de pillah, an' ah sew dat up. An' ah put dat on de side dat yo' sleep on when yo' are dere, if yo' are not dere. It is a positive fact dat yo' will nevah be able to be yoreself.
(With any other woman.)
Not wit - whenevah yo' start, yo' might have a desire, but jes' at dat pah- tic'lah time when yo' get to [approach] dat person, yo' will fail. BUT DAT IS NO JOKE. (I've heard about the dishrag, but you are telling me something that is a different version of it.)
Entry 3497
Now, it's somepin how to make a person cold towards de othah one, cold towards evahone. Yo' go git chew a piece of new cloth, linen cloth, white cloth, 18 x 18 inches, an' yo'hem dat. An dis pahtic'lah person dat chure inter- sted in, yo' wan'a use dem - yo' use dat, yo' see. Yo' put it out an' let it dry an' den yo' tie dat as ah tole yo' about de dishrag. "Membah me tellin' yo' 'bout de dishrag? [Informant's material had been badly recorded several days before, she is now repeating.]
(Yes, but you better tell it over.)
Well, but dis doesn't go wit dat, dis is diff'ren' thing. Yo' use dat as yo' did dat, an' yo' tie de knot in it aftah yo' dry it, an' yo' stick dese points in lak yo' make a love knot, yo' know. Do it at twelve 'clock at night, if yo' have some person or frien' dat chew know is dead, yo go to dat grave of someone dat chew know dat have kept secrets fer yo'. Yo' stick yore han' down in dis grave wit a new dime. Yo' say, "Yo' have always been a friend to me, indeed an' yo' have always kept mah secrets. Now dis is one thing ah want chew to keep always, an' ah want chew to keep dis person evah near me an' no one else." An' yo' bury dis wit dat there person.
(The handkerchief you bury there?)
Dat's right, an' dis person will remain cold to evahone except yo'. Dat new dime, yo' pay 'em fer keepin' de secret.
(Where do you put that new dime?)
Right where, yo' know, where yo' dig de place to bury dat - de silvah, an' not two nickels but a dime.
Entry 3625
An' den anothah thing, if yo' away ah kin bring yo' to me. Yo' kin bring a man tuh yo' in nine days time, or eithah a woman. Yo' take yo' a cord string. Dat's simple but it's a fact, ah done tried dat. Yo' take a cord string an' tie nine knots in it a inch apart. An' evah mawnin' yo' urinate on dat string an' tie yo' a knot [inch apart] an' yo' repeat dat verse, have God's Name in it, say, "Ah do dis In de Name of de Father, de Son an' de Holy Ghost, fo' yo' to come an' nevah return [away again]." An' tie dat knot when yo' say dat, call im by his name, an' tie dat knot, an' de ninth knot, why he'll be dere in three days time aftahward. (What do you do with that after those knots are tied in? What do you do with that string then?) Wear it. Keep it wit yo' till he comes.
Entry 3704
(If a man wants to regain his nature, what does he do now?) He takes sulphah an' brimstone an' sugah an' throw it ovah yore left shouldah fo nine mawnin's an' say, "Dead work to put chew - fo' whut chew tryin' tuh do me, go back where yo' come." An' instead of it bein' on 'im, it will be on 'er, yo' see.
(What did you say now?)
"Dead work to it, dead work to her."
("Dead work to her." That will turn it back on her?)
Sho'.
(That left shoulder, you said was what?)
De left shouldah, dat means yore heart. Turn it back to her.
Entry 4040
Use some cloth dat yuh have, if de party don't wash fo' yuh. Nobody'll evah wash fo' yuh, dey can't make yuh move out, 'cept come tuh yuh do' roun' five a'clock in de mawnin' an' throw de night- watah roun' de do' see. An' dey put salt in de night-watah, yuh see. Dat's fer tuh make 'em move out - an' de smell of de watah. Den yuh go an' dig up some dust an' put on de watah in de back of de house, an' taken some turpentine an' throw it on top of it, an' yuh cannot go.
(That is, if you don't do it, it will make you move.)
Yes, [if] yuh leave it stan' out dere.
(I.see. But if you do that, they can't make you move. I see.)
An' if anybody comes tuh yuh an' tell yuh dey comin' tuh 'rest [arrest] yuh fer dat crime, [you] say, "Dey won't come here." Yuh take yuh a mouthful of cold watah, undahstan', an' take a mouthful of hot watah behind dat wit a little salt in it. Salt in de hot watah aftah drinkin' de cold watah an' walkin' in acircle. AH'M GIVIN' YUH FAX [facts].
Entry 4044
Ah've heard 'em say dat choo kin take some chamber lye, cayenne peppah, sulphur an' go dere an' cross it fuh three times in de night, choo know, an' dey say dat'll make 'em move. Dat'll make 'em have a big fuss an' dey'll move.
(You go there and cross them?)
Yes sir, yuh go across [and cross] 'em three time.
(How do you mean?)
Jes' go dere - jes' lak dis de steps [demonstrates] po' it dis way, an' back by an' po' it ag'in [I interrupt].
(Making the form of a cross?)
Yes sir, a cross lak a [letter] X, three mawnin's straight, an' tell 'em to, "Go." An' de house will be vacant an' dey will move.
Entry 4167
Then again, if you want to harm your neighbor, if you want to keep him away from this place, from your home, you just go and get a bottle about that long. You put your [his] water in it. You hold it between your fin- gers like that, your two middle fin- gers [of the left hand], you hold it tight, and you say: Lord, Jesus Christ, your Nomesake. T Then you put the stopper right in. And when you bury it, you bury it [upright] just level with the ground. And IN NINE DAYS THAT WILL TAKE HIM OFF THIS EARTH. That stops his Water when he steps over it. IF YOU WANT TO TURN HIM LOOSE, YOU HAVE TO TURN HIM LOOSE IN EIGHT DAYS.
Entry 4195
A three ounce bottle will hold three ounces. Yuh put three tablespoon- ful of urine in dis bottle. Yuh put de contents of one bottle of Hearts Cologne - yuh see dat's tuh dispose of de urine odor. An' yuh put a piece of lodestone de size of a pea in dis. Yuh put nine small needles in dat bottle an' if yuh are angry wit me - jis' like now [if] ah made yuh angry wit me, yuh git nine grains of spice an' drop in dat bottle [with this] an' say, "Well, ah want chew tuh always be pleased wit me, it is not my desire tuh have enemies." Dat person will immediately git in good humor wit yuh de very nex time yuh see dem. Dey will meet yuh wit a pleasant smile. Well now, not only dat, yuh kin put nine grains of spice in dere, if de boss is de only one dat is angry wit yuh. Dat works for dat one person. Well, maybe yuh do dat dis mawnin', an' it might be a week latah dat someone else will git angry wit yo'. Well now, let me tell yuh about a lady livin' on South Union Street in Mont- gomery [Ala.]. Well, at one time ah had a [little trouble with a woman] an' dis woman she wuz very angry wit me, an' ah had heard about dis [hoodoo] woman, an' a woman tole me, said, "If yuh go tuh dat woman, she sure goin' tuh tell yuh jis' whut tuh do." An' evahthin' worked out all right. She [hoodoo woman] said, "Dis woman will not appear in co't ag'inst chuh." Well, ah didn't har'ly believe it, but ah jis' thought ah would go on anyway. But de woman wuz one of de worst enemies ah had. I went tuh dis [hoodoo] woman an' she fixed dis bottle fo' me - tole me tuh fix it an' tole me jis' as ah have tole joo. Tole me tuh drop de spice in dere, an' ah did dat. Dis is true: Dis woman came ovah tuh mah house 'bout a half an hour befo' co't an' she tole me, she says, "Ah'm not goin' tuh court ag'inst yuh or no one else. It jis' came tuh me dat ah'd be doin' de wrong thin'. Ah'm not goin' do it." Den ah know it wuz workin'.
Entry 4352
Den dey kin take de chamber lye ag'in an' put it in a bottle an' stop it up tight an' name it. De person whosomevah de chamber lye is, name it. Call 'em dat name an' stop it up in dere an' carry it tuh watah dat's runnin' on, an' yo'll throw it in dere. (How do you throw it?) Jis' take it an' jis' walk tuh de creek wit it. Don't look at it. Walk tuh de creek an' jis', 'Yuh devil yuh go!" An' cast it away. Den walk on back but don't look back at it. An' dat stop 'em. Dat harms 'em, see. Dat will check 'em yuh see.
(How?)
As long as dat bottle stop up tuhgethah, cain't make no watah.
Entry 4529
Ah know 'bout de rim roun' yuh hat. Ah nevah heard about no bow.
(What do they do with that rim around your hat?)
Well, dey take de rim from roun' yuh hat - de sweatban' ah mean, dat goes aroun' in de hat, an' dere's a herb in de woods dey callt de skunk [cabbage]. Well, if a person is away from yuh an' yuh wan' dem tuh return back tuh yuh, see. Dis is a fahm [form] of herb dat dey call it a skunk, smell jes' like a polecat. An' [take] a coon root an' a shame root. [This is perhaps the coon grape or raccoon grape (Ampelopsis cordata) of southeastern U. S. A., a woody vine with grapelike foliage and inedible bluish fruit; and less likely the fox grape (Vitis babrusca). For shame root, see shame brier, p.646.1 Dey take dose [three] herbs, dose roots togethah, yuh see, an' kinda put dem on de stove an' let 'em steep, an' put de ban' of dis hat in dere. An' IN DE MAWNIN' BEFO' DE SUN RISE YUH GO, DAT IS IF YUH IS RELIGIOUS - GOT TUH BE RELI- GIOUS TUH DO DAT SORT OF THING DEY TELL ME. An' when de sun risin', Why yuh take dat an' repeat de [Our] Father's Prayer an' ask Him in de Name of Jesus, "Yuh give me So-an'-so fer mah companion, mah love." An' den when yuh turn back - den jes' have a volve [resolve] to return 'im back, why dat will bring 'im back.
(What do you do with that sweatband then?)
Oh, when he come back, yuh throw it away. (I mean, you take this sweatband out [of the brew] when you are making this prayer, don't you?) No, let it all stay right dere.
(Stay where?)
Right in de vessel dat yuh have dere. Yuh have some kinda saucepan, yuh know. Let it stay right in dere.
(You take that out when you do that praying? You had that along with you?)
In de mawnin' yuh kin go, yuh know when de sun risin'. Den yuh bring dis back.
Entry 5184
If she's away from me and I want to bring her back, I'll get nine old shoes, burn one each night at midnight with [nine] ingredients: egg shell, sul- phur, ashes, salt, pepper, alum, saltpeter, cloves, ginger, and walk around this fire and say, Send me my wife, sister or friend or whatever it is, back. And the ninth morning take this ashes, all from the whole nine mornings, and throw the ashes toward the direction the person is. You must have the wind blowing that direction. [The wind blowing the right direction on the 9th morning could make this a difficult rite.]
Entry 5366
They'll take some dirt from your foot track - from the instep [ball of the foot] - and take that and bury it into the ground and say: Lord, have mercy: if he steps over that, let him die before his day. [Fredericksburg, Va., by Ediphone.]
Entry 5415
Take a man or a woman's track. Git three lef'-foot tracks an' some sugah. Ah heard dat chew take it an' throw it in de centah of de fiahplace, dat track an' de sugah, an' say tuh itwhut chew want done. Dat will keep 'im or 'er home.
Entry 5450
Ah knowed a fellah once said if yo' watch a gurl [girl] - he said if she stepped in de sand, he said take three fingahs, dip down in de sand li' cat [like that], jerk it back tuh yuh an' say de words 'ah got chah, '' he said. An'yo'ta'cat [take that] sand an' take it tuh de graveyard, an' git some graveyard dirt an' put it lit it. Den yo' take it an' tie it in a bag, an' bury it in de bottom of a dirt spring - a spring wit a sof' [soft] bottom tuh it - where dis gurl drinks outa, see. An'.yo'll have de gurl so da' she [that she] couldn't leave yuh. She'd have tuh stay wit chew all de time. [Baltimore, Md., (154).61:4.]
Entry 5474
If dey wan' chew tuh leave town - if yo' givin' dem trouble an' dey Wan' chew tuh leave town, why dey'd ketch it [your track]. If yo' goin' dis way, dey'd ketch it disaway. Den dey would take dis dirt - take it an' put it in a new piece of home- spun. When yo' go tuh a graveyard, git chew two bran'- new teaspoons. Go tuh a graveyard wit two bran'-new tea- spoons. Git chew two teaspoonsfulla dirt offa two sinnahs graves. Well, yo' takes two pennies an' pay each one of dese sinnahs fo' de dirt. Well, yo' takes dat gunpowdah an' thundah-strucken wood, red peppah, an' mix it all tuhgethah. What ah mean thundah-strucken iw where lightning struck a tree. Well yo' take it an' divide it intuh two parts. Yo' put one in a red chunk bottle [bottle with long neck] an' bury it in de east, an' yo' put de othah one in a red chunk bottle an' yo' go tuh runnin' watah, an' yo' pitch it 'cross yore shouldah - turn yore back, pitch it 'cross yore shouldah. Befo' yo' pitch it 'cross yore shouldah, yo' say, yo' do dis, In de Name of de Father, an' de Son an' de Holy Ghost - fo' yo' tuh go an' nevah return. An' in three days time yo'll be left town, yo' can't stay. Yo'll tread dat watah until yo' drown.
(You say you put all that stuff in a red chunk bottle?)
In a red bottle - quart bottle [the ordinary brown beer or whiskey bottle one "chunks" or throws away.]
(Which shoulder do you throw that over?)
Ovah yore lef' shouldah.
Entry 5973
If someone wuz tuh take yore hair tuh run yo' crazy, dey'll begin tuh take yore hair - takes nine stran's of yore hair. Dey wouldn't take ovah nine stran's of it. Dey'll tie around it de third time - take it jes' lak yo' wrap yore hair wit a string, a thread wrop aroun' it de third time. An' dey'll tie nine knots in it. Den dey'll take it an' take it at 'leven a'clock in de mawnin' - no, dey go in de mawnin' at 'leven a'clock, an' be dere at 'leven a'clock, to any runnin' watah an' throw it in dere. Dat's jes' all tuh git chw 'vay from heah. Throw it in dere, says, "Take him away, take him away, take him aaay. Nevah return. He's trouble long enough." Yo' goin' leave dere.
Entry 5987
Yo' clip de fingahnails - all yore fingahnails. Git nine stran's of hair out de top of yore haid, if he's gone, an' call 'is name an' say, "Ah'm tyin' yo' up an' yo'll evah be tied until yo' come back home tuh me." Tie dem up, an' if yo got any piece of 'is clothes at all, wrap it up in 'is clothes an' bury dat at de foot of yore steps.
Entry 6092
Oh yes. Yeah. Well, now a woman kin take de hair off a man private down dere, an' take hit an' git her a piece of red flannel an' nine pins, an' sew it up in dat piece of red flan- nel. Dat hair, sew it up in dat piece of red flannel an' wear dat roun' 'er waist fo' nine days. An' if she want dat man tuh stay wit 'er, she'll keep it roun' 'er waist; an' if she want dat man tuh go, den she kin take it an' turn - jes' look attah dat man an' say, "Go, go, ah hope ah nevah see yo' no mo'." An' throw dat hair, an' he'll go an' he'll nevah come back no mo'.
(Where does she throw it?)
Jes' throw it anywhere, jes' so she throw it an' don' look aftah [back at] it. Den he'll nevah come back no mo'.
Entry 6445
Ah have heard dat yo' go tuh de fo'ks of de road, an' take yore fingah- nail or a corn off yore toes, an' make yore three wishes. Yo' know, say, "Ah wish dis one would nevah in- tahfere wit me no mo'; ah wish dey would go 'way from me an' nevah come no mo'." An' drop it an' dey'll go. Firs' thing yo' know, if dey's roun' about chew, why dey'll leave. [During brief stoppage of recording machine, victim's name is called - see later.]
(What do you do with the fingernails or the corn? What do you do with those?)
Jis' drop 'em down in dere an' say, "Ah wish yo' tuh go an' ah may nevah seen any mo'."
[Here I add the person's name previously dropped.]
(You just call this person's name, so they won't be around you any more.)
Entry 6452
All right, now, heah's anothah one yo' kin take. Yo' be's roun' some person an' yo'll say, "Lemme look at yore feet." Yo' kin take - yo' know dis heah thick skin dat be's in de bottom of a person's feet. Yo' kin scrape out dis thick skin. Jis' scrape a li'le bit offen dis thick skin an' hold it in yore han'. An' if yo' wanta trick a person, undahstan', jis' lak yo' roun' an' someone sleepin' heah, an' yo'all had a argu- ment or sompin, see. Yo' take dat dere scale offen de bottom of dere skin an git chew some sulphuh, undahstan', an' yo' git chew some red peppah. Well, yo' mix dat tuhgethah. All right, den yo' go an' git chew some wild animal blood, an' put dat in dere. All right, aftah yo' mix dat up good, yo' git chew a li'le box, an' put it in a li'le box an' carry it in yore pocket. An' de nex' thing yo' do wit it, yo' carry it tuh a graveyard. See, yo' goes tuh de graveyard an' yo' do's lak dis, yo' go tuh de graveyard an' yo' stan' up [demonstrates], an' de grave is back dere, yo' stan' up by dis grave [like this].
(You stand up with your back to the grave.)
Wit yore back to de grave, an' yo' chunk dat an' yo' say, "Ah hope yo' go 'vay from me. Name of de Fathah, Son an' Holy Ghost, go 'way." Yo' throw dis back when yo' speak de las' words. Dey gone an' yo' don' have no mo' trouble wit 'em.
(What will that do to them then?)
Well, he'll leave yo' an' yo'll nevah see 'im any mo'. Yo'll nevah see him any mo' an' nevah have no mo' [trouble].
Entry 6614
If you walk upon [meet] a snake or lizard, catch him, don't kill him, hang him up by his head with a string around his neck. Cut off the top [tip] of his tail, and put a bowl right under his tail and catch his blood, dry it. You have to catch all of this blood until he is dead. Then you take him and lay him up on a dry place and dry him. His bones and his flesh, after it gets dry, you powder it up. You take this and this blood and mix it, and they put it down for you. They'll dig a hole in front of your door and put this in that hole and call the Lord's Name: Lord, Jesus Christ, His Namesake. You fill it up, take three steps backward, and say: Now, I've got you; that will hold you, that will take you away to an unknown world. When he comes along and steps over that, he's gone. [Fredericksburg, Va., by Ediphone.]
Entry 7041
If he's a heavy drinkah, when yo' be ministratin' yer third day - yo' be ministratin' - yo' take yuh three drops; an' if yo' go four days, de fourth day yo' git choo four drops. An' put it in some whiskey fo' 'im an' shake it up good. When yo' puttin' it in dere, well yo' put two needles in dere [but chew take de needles out], say[ing], "Ah'm puttin' dis in here fer tuh stick intuh yer whiskey drinkin' hard, tuh stop yuh from drinkin'." An' yo' take de needles out an' yo' give it [the whiskey] tuh 'im an' it'll make him sick.
Entry 7048
" Of it he drink likkah, don't chew know, yo' could jis' take de Bible, an' read de 69th Psalms about five times, an' jis' contin'ly [continually] read it, don't chew know, an' say, "Lord, ah hope he'll stop: In de Name of de Fathah, Name of de Son, an' Name of de Holy Ghost. An' he'll stop. An' yo' continue tuh read dat mawnin' an' night an' he'll stop. He'll leave it off.
Entry 7078
Why yo' would take yore bloomahs or eithah yore shimmy an' yo' would put dat on yore husban's face - put it ovah 'is head. Den yo' would back out de do' an' as yo' back out, yo' would repeat, "Stay sound asleep," fo' nine times backin' out.
Entry 7221
Well, ah've heard 'em say dat if yo' bootleggin' an' yo' wanta keep de law away from yuh house, yo' git out soon in de mawnin'. Yo' take incense. Yo' kin buy dat, an' yuh burn dat, but here's de nex' thing yo' kin do dat ah suggest dan incense. Yo' kin take an' go tuh work an' git dat dirt whut ah suggest tuh yuh.
(What dirt?)
Soon in de mawnin' dat chew go out an' yo' mix up.
(What dirt?)
De dirt dat chew go an' stand on. Aftah yo' make dis dirt, aftah yo' make it up in a mixture. Yo' understand. All right, an' yo' stand on it, an' yo' reach down an' yo' git some of dat dirt. All right. An' aftah yo' reach some from undah de bottom of yuh feet - dis is whut chew call, whut ah told choo 'bout dose twelve head of dose officials, high offi- cials.
(I see.)
But yo' mus' call twelve high officials in de city which yo' live in - names, yo' mus' call dere names. An' yo' put dis dirt in dis pan an' den yo' brings dis pan back. [Then you] goes tuh de graveyard an' git some dirt outa de graveyard. An' den yo' takes dat salt an' yo' sprinkle dat salt ovah dis dirt. An' as yo take dis dirt soon in de mawnin', den de nex' mawnin' 'fo' de sun rise, yo' go all de way roun' yuh house an' sprinkle dis dirt an' say, "As ah cast dis dirt out, ah wants tuh cast [then call some of those officials' names] from dis groun' dat ah stand on." An' dey won't - yo' won' be worried wit 'em. (Will you tell me that story again - over again - you told in the beginning about standing out in a certain part of the house and calling those names. I don't quite remember that.)
[This was a part of the story told before recording began.]
All right. Here it is. Yo' go tuh de east side of de house - de east side, now - an' yo' dig dis dirt [the dirt upon which you stand]. Yo' make it up jis lak yo' wuz makin' a bread; git it good an' crumbly an' soft, yo' see, an' - but choo mus' stand. Yo' want me tuh show yo' how tuh stand?
(Yes.)
Ah'll show yuh [demonstrates]. See? Yo' mus' - aftah yo' git yuh dirt made up good, an' all, den yo' stand upon it lak dis [demonstrates]. See?
(With your shoes on?)
Wit yuh shoes on.
(I see. All right.)
Yo' stand upon it. An' see, when yo' standin' upon it, yo' supposed tuh be standin' on de high officials' heads, becuz dey comes from dust, accordin' tuh de Bible. An' den yo' reach down an' yo' take... [I interrupt].
(Well, didn't you say something about calling names or something?)
Call twelve of dese names of de high officials in dis town, or in de town yo' live. Ah wouldn't know whut dose names is.
(I see. Well, go on again with the story.)
In de town yo' live, see. Yo' call twelve high officials - rulin' powahs in dat town - an' yo' git dat dirt. An' whenevah yo' gits dat dirt from right undah de bottom - de sole of yuh feet - yo' put it in dis pan. An' den yo' takes dis pan an' yo' goes directly from dere tuh de cemetery an' yo' gits some dirt offa de daid body. An' yo' put dat in dere an' yo' mix it wit dat whut choo got from de east side of yuh house. An' aftah yo' do dat, yo' go tuh de table - tuh yuh table or wherevah yuh salt is - an' yo' git some salt an' put in it. An' yo' po [pour] dat salt in it an' den de nex' mawnin' yo' git up soon 'fo' de daylight, den go out an' yo' throw dis aroun' yuh house an' yo' say, "As ah throw dis salt" - jis' throw it out - "dat good fo' nuthin, aftah he [salt] done losed [lost] his savor, but tuh be trampled undah de feets of men." An' den yo' call some of dose twelve officials, high officials, an' yo' won't need worry.
(I see. He would go away, not make him move.)
Yes, keep from makin' yo' move or keep from any officer [keep any officer away] - anything.
(Keep the officers away?)
Yeah, away from your house.
(Trouble of any kind?)
Dat's trouble of any kind.
(I see.)
Entry 7678
Go tuh de graveyard if yo' wanta do anything; in fac', if yo' want some money, or want yo' a good job. Yo' kin go tuh de graveyard an' yo' kin git chew some dirt from off de grave, but let it be a wicked person. Don't let it be a good person. Try an' let it be a wicked person yo' see. Yo' go dere tuh dat grave an' yo' digs down dere jes' about - well, jes' about a half a foot, an' yo' git some of dat dirt out of dere. Git chew jes' about three good han'fuls lak dat. Take dat on home wit chew. An' yo' take dat an' git chew some red peppah an' some salt an' sulphur an' yo' mix all dat up tuhgethah. Put a li'le bit of it in a piece of flannen cloth an' sew it up. Weah it in yore pocket. Evah mawnin' take a li'le bit 'fo' [before] yo' walk out: "By de help of God on mah journey, ah hope ah'll succeed." Put a li'le bit in de fiah. Evah mawnin', evah time yo' goin' off tuh transact business, yo' know, or anything lak dat, yo' do dat. But chew keep dat dust in yore pocket in dat red flannel. Keep dat in yore pocket an' evah mawnin' when yo' gwine off tuh business, anything yo' wanta 'tend tuh anything yo' vanta do, when yo' do dat it will be a success.
Entry 7679
Ah 'sperienced dis mahself. Ah had a man an' he wus engaged tuh git married. When ah firs' started goin' wit 'im he tole me he wus engaged tuh be married, an' ah tole him, "Go ahead an' git married." Ah didn't feel lak ah cared den. Well, it wus about two yeah's time, dis woman whut he wus supposed tuh git married, he tole ne she wus in town. He said he would have tuh go down dere where she wus. Ah said, "Go ahead." He took me an' carried me home. Aftah ah got home ah got tuh thinkin' 'bout it an' ah jes' decided. Ah'd heard dat such things could be done. So ah got nah niece an' we went out tuh de cemetery. Yo' go tuh a grave an' yo' take de headbo'd an' throw it tuh de foot, an' say, "As ah throw dis headbo'd, In de Name of de Fathah an' de Son, an' de Name of de Holy Ghost, as ah throw dis headbo'd tuh de foot of dis grave, ah want chew tuh change John's min' off dis woman an' place it on me, In de Name of de Lawd." An' yo' go tuh de foot an' yo' do de same thing as yo' have at de head. Den aftah yo' do dat, yo' go an' git chew nine han'fuls of dirt outa de grave. An' aftah yo' git dat dirt outa de grave, den yo' have somepin tuh put down dere - pennies. Put 'em in dere, say, "Ah's givin' yo' dis money tuh pay yo' fo' whut yo' are doin' fo' me In de Name of de Lord." An' it won't be long - ah know dat wus de thing dat run dat woman 'way from Florence. An' she have nevah been back heah since.
(What did you do with that dirt after you got that dirt?)
Ah brought de dirt home but ah nevah did know whut tuh do wit it. Ah brought it home an' kept it fo' a long time. Ah didn't know whut tuh do wit de dirt. But de woman [doctor] dat tole me tuh do dat, she tole me dat plenty hell could be raised wit dat dirt, but ah don't know how. [Or you could] use dis red pep- Pah. INSTEAD OF PUTTIN' PENNIES IN DERE, YO' JES' PUT RED PEPPAH. But cheW got- ta have a odd numbah if yo' put red peppah - anything, jes' have a odd numbah - in dis grave when yo' take dat dirt out. [THIS IS SURELY MY ONLY EXAMPLE OF A
Entry 7833
Ah heard dem say dey take a person's height, jis' ord'n'ry [ordinary], why yo' bein' a low man, why jis' git somepin, objek[object] neah yuh height, yo' know. Well, yo' keep yuh eye on dat an' when yo' go out, why dey take de rule an' measure dat. Dat'll be yuh height den. Den dey take dat length an' go in de graveyard an' measure dat off on a grave. Say yo'd soon somehow git afflicted an' die, jis' from puttin' yuh measure in de graveyard, right on top of a grave. Makes a long switch an' put a mark on it - lak [as the measurement].
(Do they leave the stick there?)
No sir, jis' go ahaid an' take yuh measurement down dere, so many feet, right on top de grave, yo' know, where dey goes. Jes' make a mark right 'cross dere an' it some kinda li'le funny word dey would say, some kinda li'le message. Yo' goin' die or somepin happen.
Entry 8635
Now, ef ah see a person livin' good togethah an' ah want 'em confused, ah kin take a lemon. Take a lemon an' cut it in half, write their two names, the woman and the man. Then ah'd put it in there, saying, Depart, be confused. Then sew it back together with black thread and bury that. And that will cause that party, that woman to be con- fused. (You write their names on a piece of paper and put this paper in the lemon and sew it up.) An' sew it back up.
Entry 8855
[Yo' do this] wit nine needles. An' if ah'm gone an' yo' wanta heah from me an' yo' wanta break me up from where ah'm at, yo' take nine needles an' yo' take a piece of papah. Yo' evah hear'd of dis parchment papah? (I understand.) All right. Yo' take dat parch- ment papah an' write my name on it. Write Emmaline Williams on it, yo undah- stand, an' stick a needle all.de'long [along] in dere. An' yo' stick one dis way an' one dat way, one upside down an' one straight down.
(One with the head up and one with the head down Alternate them?)
[Often with needles or pins called heads and tails.]
Yes, zigzag. Yo' put dem in a lettah an' say, "Ah wish, ah wish, ah wish, tuh God, if dis lettah reach 'er, an' will tear 'er from wheresomevah she be's." Dat will bring 'em.
(You don't send the letter?)
Yassuh, yo' send it to 'em. Yo' see, yo' don't leave 'em out in public. Yo' take anothah piece of papah an' put ovah dat parchment papah, yo' undahstan'.
Entry 8945
If somebody steal sompin from yo' an' yo' want 'em tuh bring it back, yo' take dere names an' write it on a piece of papah an' put it in de wagon, undah [inside] de wagon wheel. Put it in dere an' turn dat wagon wheel ovah nine times. An' dey will be forced tuh bring it back to yo'. Call 'em when yo' turn dat thing - turn dat wheel - call 'em an' tell 'em: Yo' must come back heah tuh me an' bring dat whut chew took away. Yo' must come back an' bring it to me. De Father bids yo' come, de Son bids yo' come, de Holy Ghost bids yo' come, an' yo' must come back an' bring it back in Jesus Name.
(Do you turn that wagon wheel around either way?)
Turn it to yo' nine ways [times - see preceding nine times].
Entry 9017
(You do what?) Dey take a frizzly aig from a frizzly chicken. [For friz- zly chicken, see Doctor Friz- zly, p.59f. and elsewhere.]
Yes, an' write on dat aig an' go roun' de co'thouse three time an' throw it on dere, an' if yo' got anybody in prison, dey will come out.
(What do you write on that egg?)
"Lord depart chew from dat trouble."
(Then you throw it on that courthouse.)
Entry 9018
If yo' git in trouble, see if yo' in trouble, in jail, or some of yore relatives in jail, or friends an' dey want out. Well, yo' kin take three aigs, right fresh aigs - see, right from de henhouse. See, not cold storage aigs. An' take an' write - yo' know de judge dat's goin' try yuh, put his name on de aig. (On just one egg?) No, on de three aigs. Put his name on de three aigs, de judge'g name. Yo' know he's goin' try yuh. An' de man dat caught chew, goin' up on de stand against yo', see, yo' put his name down on de aig. All right. Den yo' take dat aig an' chunk it up on de top of de buildin'. If yo' can't git a chance tuh chunk it up on de top of de buildin', if yo's in jail, send out someone an' git chew three aigs an' jes' in dis li'le stall [cell] heah, when de gang away, jes' put it up against de wall, say, "Ah put dis aig up 'ginst de wall In de Name of de Father, Son an' Holy Ghost, an' ah'll' [add any petition]. An' yo'll come out okay.
Entry 9139
Yo' kin say dat [see incantation later] whenevah yo's [you is] in trou- ble or anythin'. Now, lak yo' git in trouble or somepin, go befo' dat judge an' nobody be on yuh side, yo' know, tuh see dat chew come out. Yo' jis' take dat salt befo' - if yo' git out on bond, yo' know - befo' yo' go tuh co't. Yo' say, "Fo'sake [forsake] ebahbody in de worl' but me. In de Name of de Fathah an' de Son [an' de Holy Ghost], Who made us all." An' drop dat salt on de fiah. [A note of mine reads, "Light re- cording because informant had gone over to fireplace to demonstrate." I remember this young woman quite well. At one point she went hopping about the room with an imaginary broom sweeping someone into jail. This should be recorded some- where. Another note of mine on the original transcription reads, "For this com- plete salt rite, given by the same informant and used by a woman to draw some man to her, see No." (Missing). I just took time out to search for the missing reference and found it! No.2271, p.641-642, is quite a rite! Fortunately my comments were made several days after the original recording.]
Entry 9150
What dey call tuh hoodoo de judge, dat mos' all of de bootleggahs in dis country use. Dere's a root - one of it is called de Virginia snakeroot [Aristolochia serpentaria] de othah one is called High John de Conkah, though both of dem roots is fine fo' medical purposes. But dey claim by takin' 'em an' roastin' 'em till dey powdah, pulverize 'em good, dat yo' kin place 'em in yore do'ways or ovah yore windahs an' always use de words, Judge ye not.
(Judge ye not?)
Judge ye not. If yo' in de co't at a trial, say yo' set dere an' jes' con- centrate yore min' on de judge all de time, while de case is goin' on, an' yo' repeat dem words, Judge ye not. Sprinkle a little of dat dust what's yo's [you has or you isl got from dose parched herbs aroun' wherevah yo're settin' at, an natch'ly [naturally] he can't. - no way dey kin convict yuh. He's gotta let yuh out.
(IS THAT OFTEN DONE DOWN HERE?)
DAT'S CONTIN'LY [CONTINUALLY] DONE HERE IN DIS PLACE, IT'S A DAILY PRACTICE. DERE'S SEV'RAL MEN RIGHT HEAH IN DE TOWN DAT DON'T DO A THING IN DE WORLD BUT STAY AROUN' DE POLICE COURT AN' DE CORPORATION COURTS FO' DAT PURPOSE. DAT'S ALL DEY DO. TACK A MAN DOWN AN' DEY LEARN WHAT HE'S IN DERE FO', DEY PREPARE IT AN' GIVE IT TUH 'IM. TELL 'IM WHAT TUH DO. GO IN AN' HE'LL HOODOO DE JUDGE DEN AN' GIT DISMISSED ON DOSE CHARGES.
Entry 9157
"In de house of de judge's are three dead men lookin' out of de windah, an' one had no tongue, an' one had no [limbs?] an' de othah was blind an' def [deaf] an' dumb." An' if yo' don't git dismissed yo'll git a life sentence, when yo' say dat. [This is a murder case in an either-or-situation. At least you will not be hanged!]
(You say this when you go into the court?)
Yes, sir.
(You say you bought this from somebody? You bought this here?)
Bought it in New Orleans.
(You paid $5 for it?)
[The preceding you bought this and paid $5 show that we talked about this rite before recording began. I am not asking leading questions.] Yes.
(Are you from New Orleans?)
No, sir. Dis is mah home. Live chere. [The preceding three dead men comes from a witchcraft manual, I having met them several times through the years, but our incantation here is rare in Hoodoo. For another example, see No.9134, p.3697.]
Entry 9181
Now heah's somepin dat is known. Dis is rathah modern, too. Now, yo' kin take a black hen's aig an' write de seven apostel name. Yo' know de seven name? Ah don't guess yo' wanta know dey have seven apostel? Would yo' lak tuh know whut apostel? Why dey say dere's Petah, James, John, Simon, Zedpide [Zebadee], Bartholomew, an' dat othah apos- tel, Matthews. Well, jis' any seven of de twelve apostel, write dat on de aig see. Write dere [victim's] name on dat aig. Yo' see, yo' write de person name on dat Talsol. Dat's if yo' wanted tuh move 'um away from dere. yo' write dere name on dat aig. An' aftah yo' write dere name on dat aig, den yo' take it tuh dat dwelling place wheresomevah dey stay, an' jis' throw it down dere against de house as hard as yo' kin. Yo' see, an' yo' use de word: "In de Name of Jesus Christ, yo' shall go." Dat's one [dat] is true. Dey can't stay at dat place.
Entry 9183
If somebody is troublin' yuh an' yo' don't wants 'em aroun' heah, yo' take a aig an' yo' write dey name on it nine times. An' yo' go tuh runnin' watah an' turn yuh back tuh it befo' yo' git tuh de watah, an' yo' make nine steps backwards tuh de watah an' yo' tell 'em, jes' call dey name: "Ah wants chew tuh go an' stay from aroun' me, In de Name of de Fathah, Name of de Son, an' Name of de Holy Ghost." An' throw it ovah yuh left shouldah jis' as fur as yo' kin. Don't look back. Yo' walk right on off. Now, dat'll work. Dat will run yo' off.
Entry 9282
An' ah've hear'd 'gin, dat if yo' have enemies an' dey livin' close by yo', why yo' kin take a aig. Find a aig dat wuz laid tuhday an' write chure [his] name on it an' throw it up on top of de house. An' as yo' throw it, say, "Ah throw dis In de Name of de Fathah, de Son an' Holy Ghost, an' ah want chew tuh move from round heah." An' de aig bust on de top of de house it sure tuh rum down, an' dey jes' git upsot [upset] dey cain't stay.
Entry 9301
Now yo' kin [take a] chicken aig from a black hen, a black hen aig an go tuh man house twelve aclock at night. An' jes' go dere - well, fo' a fact, ah know dat tuh be a fact. Jes' go right [there] an' jes' chunk it jes' as hard as yo' kin ag'in 'em [house] an' say, "Go." Name de person, "Ah want chew tuh go." An' yo' jes' chunk it hard as yo' kin.
(That will send them away?)
Dey be out dere less den nine days.
Entry 9375
Jes' lak now if yo' [ah] want someone tuh move, prob'ly it may be yo'. Ah'm jis' goin say it fo' a instance. Yo' in dis house an' ah don't want chew in heah. Well, ah'll take dat aig an' bust it on yore do', but ah gotta put a li'le sulphuh wit it first an' throw it on yuh do' an' yo' bound tuh move.
(You put some sulphur on that egg?)
Yes, an' bust it on yuh do'.
(Any kind of chicken egg?)
No, a black chicken aig. Put some sulphah on it befo' ah use it an' when ah throw it dere, say, "Ah'm doin' dis In de Name of de Fathah, Son an' Holy Ghost. Ah want chew tuh move." An' when ah do dat, why yo' bound tuh go.
Entry 9410
Ah'd git me two aigs. Ah'd break dem both 'cross mah house - see, 'cross on de top - befo' de sunrise. Break dem both 'cross mah house. Ah says, "Go! Ah nevah be's seein' yuh no mo'." Dat's befo' ah break mah aigs. Ah'm breakin' 'em all de time right 'cross mah house. Dey'll move out an' yo' nevah will see 'em no mo'. (Do you throw that across your own house or across the house of the person that you wanta move?) Throw it 'cross yo' own house an' dey'll move clean out an' yo' nevah will see 'em no mo'. Throw it across yuh own house.
Entry 9414
Yo' jes' kin take two fresh aigs an' bury 'em an' say, "Make dis person change 'is min' an' let me stay heah," an' bury it underneat' de house. An' when dem nine days is up, evahthing will be all right jes' lak it always been.
(They can't make you move out of the house?)
No, can't make yo' move out.
Entry 9417
Now, if yo' constantly come tuh mah house, an' maybe ah'm carryin' on somepin dat ah wouldn't Want chew tuh come in mah house, ah wouldn't wan' tuh be bothahed wit chew. Ah wan' tuh make yo' leave an' don' come back. Ah go an' borrah two eggs from yuh, says, "Ah jes' gotta have some aigs. Will yo' loan me two until ah gits some more? Ah'll give dem back tuh yuh tuh- morrah or such a day." If yo' go past dere house at night, at six or twelve...
[I interrupt.]
(In the morning or night?)
In de morning or night, at six or twelve. Ah dig a hole dere an' ah put de eggs down dere an' ah say, "Now dis is tuh divide yo' an' me." An' ah put an inch space between de aigs. "Ah don' want chew tuh cross ovah heah no mo'." Ah Say dat when ah put 'em down. "Now ah wan' chew tuh stay on dis side an' ah'm gon'a stay ovah here." Don' let yo' cross, yo' see.
Entry 9452
Anythin' lak dat yo' wanta do an' jis' be's aroun' dere [the bossman] an' yo' have dis pot salt in yore han'. An' why? Yo' know, yo' jis' throw it aroun' an' it's some words yo' say an' it'll work: Mah jus- tice comin' from de Lord an' ah trust 'im tuh regulate all mah affairs. An' it's de words dat yo' kin repeat in de Bible an' it'll work out all right.
(And this boss will give you a job?)
Yes.
(Are those all the words you say?)
Yes.
(Do you say those words just once?)
No, yo' jis' [do] dat [demonstrates]. (While you are sprinkling that salt around. That's in the Bible, you say? Those words are in the Bible?) Yeah, it's in de Bible. [Those italicized words are not in the Bible but the two ideas expressed are Biblical.]
Entry 9489
Yo' kin take salt, a bran'-new box of salt, an' throw it in each cor- nah. Start from de sunrise an' go round tuh each fo' cornahs, an' yo' put de salt in each cornah of yore house. An' git in de middle of yuh flo' an' yo' make a wish. [The middle of yuh flo', the fifth point, turns this into a quincunx rite.] Den yo' kin take dat salt an' burn it "In de Name of de Fathah, de Son an' de Holy Ghost, put peace an' pleasure in mah home." (After you do that at the sun- rise side, which way do you go then?) Yo' stay tuh yuh right [walk clockwise]. Yo' see yo' start in de sunrise an' yo' go roun' till yo' git tuh de last cornah.
Entry 9509
Salt throw tuhwards sun- rise 3 times, say, Whitefolks go an' don't come back. An' dey'll [police] stay 'way from yuh. "Go yuh way an' Let me alone.
Entry 9556
As he leaves yo' kin take dis peppah an' salt togethah an' sprinkle it all roun' outside yuh door an' jes' on de inside, an' tell 'em tuh stay out [use some sort of in- cantation] an' dey won' come in - can't come in.
(That's to keep anyone from staying there.)
Yes sir.
Entry 9564
As person leaves, sprinkle salt an' peppah behin' 'im an' say, Go! An' don't come back no mo'. [Washington, D. C., (?), 822:2f.
Entry 9572
Take salt an' peppah. See, evah time yo' come tuh yore house yo' jes' throw it behin' 'im an' yo' cuss 'im out. Don't say nuthin good, jes' cuss 'im out, jes' say, "Go on! Don' chew come back heah tuh mah house no mo'." Jes' sweep 'im on out de street. An' he stay 'way from dere.
Entry 9579
When dey come in, an' as dey go out - yo'd have yore salt an' yore peppah, an' as dey walk out yo' sprinkle it right behin' 'em. An' as dey go out - yo' have yore broom- sweep it [salt, pepper, and tracks] from inside right on out. Say, "Don' come back, don' come back." Yo' repeat dat [incantation] nine timies, evah time dey come an' fine'ly dey'll stop comin'.
(That will keep anybody away - the law or anybody.)
Anybody - de salt an' pepper in dere tracks.
Entry 9613
Well, lak dey are goin' in a path - dey'll git in dat path an' de fo'ks of de road an' stop an' turn aroun' [turn around on your heel making hole in ground]. Put some pepper an' salt in dat [and spit] in de pathway [in the heel hole made in the pathway]. (What will that do?) Dat supposed tuh git chw confused. Dey have a cer- Cain scripture tuh read fo' dat dough. [If scripture (Scriptures) here means the Bible, it could be something like: Depart from me, all ye workers of iniquity (Psa.6:8); but the scripture is more likely to be something like, Go! God damn you!]
(Well, what about that spitting?)
Dat spittin' is supposed tuh confuse yo'.
Entry 9671
Mah uncle tole me dat yo' go tuh de fo'k of de road an' yo' take sul- phuh an' yo' take salt. An' whichsomevah road he [criminal] went yo' sprinkle it [these 2 ingredients] down wit [Red] Devil Lye [Red Devil brand]. An' when yo' sprinkle it down, dey says, "Who be it, it was, dat did de crime, whichsomevah way he went, yo' [3 ingredients] fin' which way he went." An' he can't go no futhah.
(Did you use Devil Lye in that?)
Yes, sir.
Entry 9689
Well, you take that and say: Sugar, you is de sweetening of all things. I want you to sweeten dis man for me. Salt, [you] gives peace of all things. I want you to keep this man for me personally free from any other woman. Then you mix it all up together and take it like that in nine pinches. Then put it on the red-hot stove and burn it. And your home will be happy. (That is, you burn both the salt and the sugar together.)
Entry 9690
Now, if yuh wife runnin' aroun' an' yo' wanta stop 'er, yo' git chew some sugah, table salt an' sulphuh an' put it in - take a saucah an' mix it up, lak dat, an' evah mawnin' fo' nine mawnin's - yo' got a woman an' she got a man, an' yo' wanta break 'em up. Yo' take an' put dat in de cornah of yuh house. Jes' take a pinch of it an' put it, In de Name of de Lord, ah wish yo'd quit runnin' round. Evah time yo' put it down in de cornah of de house.
(Put it in the four corners?)
Yassuh, de fo' cornahs of de house, put it in dere, an' dat'll stop 'er from runnin' roun'.
Entry 9742
Yo' take nine wire nails - dey call 'em tenpenny nails - an' yo' take dem nails an' yo' put five at de front. Nail five down right in de centah of de front do'. An' yo' take de othah fo' an' yo' nail 'em right down in de fiahplace - right down in de fiahplace. An' yo' say, "Well, ah wan'a stay heah an' ah don' wanta leave - long as ah wan'a." An' evahtime de rentman come in he say, "Yo' got anythin'?" "No, ah ain't got nuthin tuhday." An' he go on by. He nevah tell yo' tuh move out de house - not argin' [argu- ing] 'bout it. Yo' stay dere till yo' git ready tuh go. See, dat's naiZin' yo' down.
Entry 9802
Yo' kin take now an' git chew a bran'new pack of goldeye needles an' put one in each corner of yore house. Yo' know a house is got fo' corners to it, a house dat wuz made straight. An' put 'em in each corner. Have to dig a hole, ah think yo' know, tuh bury it. Yo' know, yo' bury it down in dat hole an' say - but chew have tuh say some words behin' it, too, yo' know. When yo' say dat it keep de policeman away.
(What words do you say behind that, do you know?)
Jes' lak de Son an' de Holy Ghost. Yo' know, jes' ah tole yo' while ago, jes' repeat dose: Hope tuh God de policeman stay away, "In de Father an' de Holy Ghost."
(You don't say the Son?)
No, dey don't say de Son.
Entry 10096
I heard one fellow tell that too. As near as I can recall what he said. You take a black cat at twelve o'clock at night, boil the cat in hot Water until the flesh is boiled away from the bones. The first bone that floats up to the top of the water, you say certain words - I don't remember the words. You tie a string to the bone and keep the bone in your outh a certain length of time. Then tie that string around your neck with the bone hanging to it. That puts the person in the power of what they call...in ocher words he sells himself to the devil. He can work wonderful miracles. Be can do anything he wishes. It gives luck in gambling, too. [Fredericksburg, Ta., by Ediphone,62.]
Entry 10702
Well, yo' would turn to Psalms. Yo' read dat. Yo' read de six: By St. Peter, by St. Paul, by de God who made us all, if (whomsomevah it is, yo' call dem by dere name) is got sech an' sech a thing, why Bible let me know by wheelin' an' fall. Well, if dey got it, dat Bible will wheel an' fall. Whosomevah wus in de house, yo' follow de names around till yo' git to de right one.
Entry 11147
I've heard tha' choo kin remove the sty from yo' eye. Go to the crossroad and take that dirt at the crossroad and rub on your eye and say: Sty, sty, leave my eye. [Had this been any ordinary cure from folk medicine I would have omitted it, but here vas something special. It does not appear in Folklore from Adams County, Illin- Ois, 2nd ed., though there a sty cure where 3 roads meet (No.5499) and a cross- roads cure (No.5500). Does this rite go back to executions at the crossroads? A shrine? The ancient spirit of the crossroad?]
Entry 11148
Go out to de crossroads an' cross it nine times backwards an' far- wards an' make a vish in [facing] de east, an' [say]: Our Father, please move mah enemies away, an' bring mah fren's near tuh me an' close by me, an' make peace. (How do you cross that crossroads?) Heah are de crossroads [dem- onstrates], dere's de cross [the central square created by the 4 roads]. Yo' run across lak dat, when yo' git middleways of dis cross, den yo' go to dat end of a cross an' yo' come back across this Way, back dere, an' make yore wish in [facing] de east. [This rite concerns a square, its 4 corners and center; 5 terminal points, the reason why in HOODOO I call these five-point rites, quincunx rites = cross- roads and centers of house, room, bed, etc. Here our two roads crossing each other form a square informant calls cross instead of crossing. We should also remember, despite this rite having been collected in Memphis, our original crossroad was one wagon road crossing another. Now to act out our present rite. If we are walking east, let us stop at the center of the west side of the cross- ing. We now run across the crossing through its center to the center of the east side; turn round and retrace our steps to the west side. After making this roundtrip 4 times, we have run back and forth across the crossing 8 times. For our ninth crossing we run to the east side once more where we repeat our incan- tation and continue our journey or return home avoiding the crossroad.]
Entry 11331
Ah said, jes' lak someone is gone an' yo' want 'em back home, why yo kin take a dove - git chew two doves. Kill one de doves an' let de othah one be live. Jes' lak, say fo' in- stance, yo' want Charlie tuh come home. Drop three drops of dat blood outa dat dead dove on de wings of dat live dove - on each wing - an' call Charlie's name wit each drop of blood. An' drop three on de next wing an' call Charlie's name. An' turn de live dove aloose an' let him go wit dose six drops of blood on his wings, yo' see. An' dat will bring de person back home whut chew wanted back.
Entry 10103
Yo' git chew a black cat an' takes 'im - ah done done dat. Yo' takes yo' a black cat at twelve a'clock in de night. Don' chew kill 'im. Let someone else do dat. [This is rare.] Let someone else kill 'im. Don' chew kill 'im, undahstan', but dat chew git 'im. An' take 'im twelve a'clock in de night an' put 'im on in some kinda ole pot or somepin an' boil 'im. Aftah yo' git 'im boiled, den yo' take 'im up. Dere's 52 bones in 'im [one bone for each card in a deck of playing cards]. An' outa dem 52 dere ain't but three yo' takes out. Yo' take dis bone chere. [This man must have brought a cat with him! A black one?] (You take the left. Front paw or the back one?) De left front. [Demonstration continues.] (From the elbow up to the shoulder.) Yo' takes dat now. An' yo' takes from 'is knee on de back - down. (From the knee down to the ankle.) Dat's right. An' takes out one of de ribs - take out de left rib. Take hit out. An' anybody troublin' yo' lak yo' a farmah, bothah yo' wit chure stuff, well yo' take dat an' take dat lef' rib an' git chew a black spool of thread an' tie it. Jis' go roun' dit twice an' say lak dis: "No tramp! No tramp! No tramp." An' tie it. Yo' done say whilst yuh turnin' it yo' undahstan', turnin' it 'way from yuh. It don' come tuh yuh no time, no sir. "No tramp! No tramp! No tramp!" Now, ah'm fixed [ready to proceed]. Put chure han' down jis' anywhere yo' wanta lay it down, an' put chure han' up dere, say, "Lord, de most Heavenly Father, dis is mah undahtakin'. Whut come befo' de devil, dat chew kin take it off." Take dat same thing an' turn it. Yo' won' have no mo' trouble, not a bit. Git 'long jis' fine. [I now explain informant's demonstration:] (You hold that cat bone down on the ground and your right hand over your heart and you say that prayer.) Yes sir.
(Who did you say did that, a farmer?)
Any farmer, or in yore place. Jis' lak mah place, jis' lak anybody intah- ferin' wit chew.
(What would you do with the rest of the [three] cat bones?)
Take eithah one of dose an' use 'em fo' de same thing. Dis elbow joint, yo' gits dat all out dere. Dat's de high [highest] Jomoo dere is in existence. Dat's bad.
Entry 977
" [Several years ago [1936?] my sister and I [[Harry Middleton Hyatt, the author]] while in the country heard of an erysipelas cure that had been worked with an Indian arrowhead by an old woman formerly well known as a healer. Our informant, who was related to the healer's family, did not know any details, but said two of the old woman's sons, elderly men, were still alive - the one, a nearby farmer, professionally engaged in the healing tradition of the family; the other, a business man, the owner of a hardware store in the small town a few miles away. I decided to visit the business man first. The purchase of a dipper, which I actually wanted, served as an excuse. After the usual talk about things in general - the weather (it was about ninety-five in the shade), people on relief, business conditions, prospects from the approaching harvest - I told the man who I was, explained my work, and offered what credentials I could muster. Fortunately, he knew a boyhood friend of mine who at that time lived on a farm in the neighborhood, and he had also known my father. He became quite friendly. Our conversation ended something like this: "So you're going over to see my brother about that old cure of my mother's." He seemed amused. "Wait a minute." He went over to his desk, opened a drower, took out two implements, held them up and asked, "what do you think of them?" One of the objects was an Indian arrowhead; the other was a piece of steel shaped like this - u-shaped - two prongs sticking out from a handle. "Wonderful! May I hold them?" "Sure." "Your mother's?" "No, mine. Fact is, I've done that cure for years. Not so much recently. Just do it as a favor. Only cure I know. But that's good for any kind of skin trouble; not only erysipelas." "Why is the steel in a shape like this?" "No reason. I had it made like that years ago by a blacksmith. Easier to hold. See, I put my hand through here and let these two prongs stick out. Just like a handle. Those prongs are like a guard. No danger of skinning your hand." "Must you use an arrowhead?" "No, any kind of flint will do. But my mother used an arrowhead. I found this one myself." "Have you ever told anyone how you use these?" "No." "Could you?" "Yes, but I couldn't tell you. Have to tell a woman. And I have to tell a woman younger than myself. And she could only tell a man, and he would have to be younger than her. If you don't, you'll lose your power." "Suppose you gave this secret to a woman younger than yourself and she abused your trust, say, by telling it to another woman or to a man older than herself?" "That wouldn't hurt me. She would lose her power, I wouldn't." "Would you be willing to give the secret to a woman younger than yourself?" "I might." "How old are you?" "I'm x. years old." "See that automobile out in front? see that woman in it? that's my sister. She's younger than you and older than I. Suppose I go out, send her in, and you explain everything to her?" After some hesitation he agreed to the plan. So I went out, explained the hocus pocus to my sister, and she went into the store while I stayed in the car. In about a half hour my sister came out. We had the cure. Wrote down the details immediately. Here they are. You must hold a piece of steel in your right hand and strike dowmwards on a flint held by your left hand - our informant called this striking fire - as you go through the following four actions of the complete rite: (1) Start at the top of the patient's head, in the center, begin to strike down on the flint, making sparks; then, come down, slowly, continuing the sparks, over the right ear, shoulder and arm, to the finger tips; and, while striking these sparks from the top of the head down to the finger tips of the right hand, you must repeat three times: "While fire flies away; Tame fire devours you." This whole act must be done three times; hence, the incantation is repeated nine times. (2) Start at the top of the patient's head, in the center, and strike sparks down to the left finger tips while repeating the incantation three times. This whole act must be done three times. (3) Start at the top of the patient's head, in the center, and strike sparks down over the face, nose, mouth, center of the body as far as there is pain or the disease can be seen, even if it extends to the toes. The incantation must be said three times and the whole act repeated three times. (4) Start at the top of the patient's head, in the center, and strike sparks down the back of the head, down the middle of the back, and as far as the pain or disease extends, even to the heels if necessary. Repeat the incantation three times and the whole act three times. The complete rite - containing the four separate acts, each of which, as already stated, is repeated three times - must be performed after sunset or before sunrise, and it must be repeated on three different occasions as follows: if you commence after sunset, perform the complete rite at that time, then again just before the following sunrise, and then again after the next sunset; if you comnence before sunrise, perform the complete rite at that time, then again just after the following sunset, and then again just before the next sunrise. Now, if the complete rite performed on three separate occasions fails to cure the patient, wait awhile, three days or a muiltiple of three, and perform the rite again; then wait once more, and perform the rite for the third time. Therefore, in this extreme case, the complete rite is performed 9 times and each of the 4 acts 27 times - which means going down the body 128 times and repeating the incantation 324 times. And if this fails to cure the patient, I do not know what happens. Probably the healer will need a healer for himself. This remedy, which has been worked in the community since about 1850, was brought over from Germany by the informant's grandmother. With our arrowhead cure safely bestowed, and with high hopes, we next went out to see the other brother, the professional healer. He refused to tell us anything. It was another of the hundreds of disappointments and failures one meets while collecting foZklore.] [From FACI,2ed., No. 5826, Pp.264-265 - see comment at end of No.975, p.372.]
Entry 2014
Ah see dat done, too - easy. Yo' has enemies an' dey want chew tuh move outa yore house, leave. Goes tuh work an' git yo's a powder dey calls de hotfoot powders - yeah, hotfoot powders. Hit's in de worl', anybody sell it to yo' dat kin git it - hotfoot powders. An' when yo' git dat hotfoot powders it looks white like sugah. Yo' take dat stuff an' go tuh his house by night - like dat's de house dere an' he stayin' in de house, he hard asleep jes' twelve or one 'clock in de night. Jes' go along an' put it down dere where he comin' out; if he comin' de fust thing in de mawnin' he done steps ovah it. You jes' sprinkle it right 'cross de do' lak dat. See. An' tell it, 'Ah lay yo' heah tuh work, do whut ah tell yo' tuh do." An' yo' walk right on - turn right aroun' an' walk on an' don't say anothah word. Walk right off an' leave dere an' don't say anothah word. An' ah heah, den yo's enemies goin' leave de house in nine day's time - he'll move, git off. [For nine day's time, see No. 1955, p.573.]
Entry 2420
Yo' git yo' some sugah an' sulphur an' git chew a bottle of Heart Perfume. Po' it on there, don't chew know, down on de sugah an' stuff an' about six a'clock burn dat. An' then yo' git de Bible an' yo' read de 47 Psalm an then to make them come - yo' gotta say, "May mah crowd gather together thick. May mah crowd gather together thick. In de Name of de Father, in de Name of de Son, in the Name of de Holy Spirit." An' they begin to gather thick an' yo'll have so many folks yo' won't know whut to do. After yo' read de 47th Psalm yo' say, "May mah crowd gather together thick tonight, all gather together thick tonight, thick as hops, '' an' say, "In de Name of de Father, in de Name of de Son an' Name of de Holy Spirit." An' yo' won't have no trouble. That brings in trade - I mean they come in.
Entry 4271
[Here we have a rare two-bottle rite; one shaken, one unshak- en.] Well, listen now. Ah would take yuh urinate an' put it in a bottle an' git nine tacks, bran'-new tacks doh [though], an' nine needles, an' nine nails, an' ah put 'em in dere head foremost.
(Put them in head foremost.)
Put 'em in head fo'mos' an' as ah put 'em in ah say whut ah want done, 'Ah tole yuh tuh do such-an'-so-an'-so. Ah wan' chew tuh do dis, an' ah wan' chew tuh do dat, now. Ah don' wan' chew tuh do dat, ah wan' chew tuh do dis an' dat." See. "Ah want mah woman tuh come home at a certain time an' stay home. Ah wanta do all dem thin's." Den ah fasten it up wit a stoppah tight as ah kin git it. Den ah put it behin' de bed bottom upwards ag'in, bottom upwards, an' hold it dere so he - if ah wanta see 'im, pick it up an' shake it up. He'll come dere. Whutevah he doin', he'll stop an' come. (You what?). Any time yuh wanta see 'im, yuh shake dat bottle. He's comin'. An' den, ah kin take some mo' watah [urine] in anothah bottle an' put some saltpetah in it an' jis' keep dat stopped up. An' don' shake it at all. Keep it stopped up behin' yuh bed. Dat will hold joo all [the southern you all] jis lak dat an' yuh cain't git away from dere. Cain't nobody move - cain't nobody in de world, nobody take 'em.
(Whose water do you stop up?)
His'n.
(The woman stops his water up?)
Yes, an' put about a teaspoonful of hers wit it - co'se it be togethah den, yuh see. Jis' put a little bit of hers wit it, too - cain't do it [work] by it- self. Put a little of hers wit it - not much, put much of it. Dat'll make hers [not as much as] his - jis' put a little bit.
(And a little bit of saltpeter too, you say?)
Yes, in de bottle dat's still, but de bottle dat yuh [don't] shake up put nuthin atall in it [except saltpeter].
Entry 10065
Dey go out tuh de forks of de road an' some do's one thing an' some anothah, see. Some will take a half a bushel [basket] see, an' dey puts dat in de forks of de road. An' aftah dey put dat in de forks of de road, dey git a black cat an' put undah dat bushel - half bushel. See. An' dey'll use de word: God, de Fathah - God, de Son - God, de Holy Ghost. Three times, see, an' de storm will rise... (Remainder of this story cannot be secured because of bad spot on cylinder.) [Comment by transcriber.] [What happened? Did the cat escape? Did the devil appear? I hope someone has preserved this story. For a similar story see one in which the devil demands you cuss God three times, No.348, p.103, vol.1.]
Entry 2945
Use de straw jis' fo' de haid business. Jis' lak ah wus tellin' yo' when a person's haid is all upsetted, dey jis' didn't know whut tuh do. Ah've heard dey'll go tuh work an' dey'll go to a store or to yore place an' if dey see a new broom, dey'll take a straw outa dat new broom an' dey'll put it in dey haid an' dey'll use three words, "In de Name of de Father, de Son an' de Holy Ghost." Dey'll put dat - dat's tuh ease dey haid. Some of 'em will ease dey haid wit dat straw.
(Just one straw?)
One straw, and dey'll stick it up in de top of dey haid. Yo'll say three saints' words, see. Dat'll give it easement but it'll nevah stop. [This informant's belief is more hopeless than the preceding rite. There the candle would go out if you did not deserve it, here your headache (caused by a candle burning or burnt against you) can never be cured.]
Entry 3983
An' de bamboo j'int [joint] grow wit it. (What does he do now?) Bore a hole into a bamboo j'int - a growin' bamboo. (Yes.[= continue].) Yo' see, dat's disfigurin' a man. If yo' wan'a disfigure a man or a Woman, put it [his or her urine] into a bamboo j'int - lak a bamboo growin', cane yo' know.
(How do you put it into that?)
Yo' take de chamber lye - yo' put a hole a hole big enough [into the bamboo] tuh git it [small bottle of urine] in dere. An' whilst it growin' plug it [make a hole in the bamboo, just like plugging a watermelon]. Let it [plant] grow wit it [bottle] in dere. An' wit de highah it grow, de longah yo' grow, 'till yo' git so disfigured dat yo' have to be cut by de doctor [M.D.].
(I see. Just put my chamber lye in a little bottle and put it in there?)
Yeah, put it in dere but "He go."
(What?)
"Nen he go - negro."
[First word uncertain - then?]
(What's that?)
De words?
(You have to say negro when you put it in there?)
Yeah, I go, yo' go, me go. I go, yo' go [etc., and probably repeated 3 times, adding negro at the end. See comment later.]
(Yes, I see. While you are putting that bottle in there you say that?)
Yes, sir, an' yo' got 'im anywhere yo' want.
(I see, until the doctor has to cut him up.)
[Could the preceding rhyme be a variant of the one in my boyhood some years before World War I? It went: I go, you go, he go, they go. Children usually changed this to: I go, you go, he go; god damm Dago - the latter word a substi- tution for dey (= they) go. This was a meaningless smart-Alec remark (Alec usually pronounced Elik) - like The Irish and the Dutch, they don't amount to much - not an aspersion against anyone in particular.] [The identity of plants was always a weakness among informants. My present one uses the words bamboo and cane. Does he mean introduced ornamental bamboos or indigenous canes? Could this be the cane-reed or southern cane (Arundenaria macrosperma), native to wet ground from Virginia to the Gulf States? And what about those wide-spread cane brakes of pioneer Kentucky, through which buffalo made famous traces or paths northward to Lower Blue Licks; highways Immediately followed and still used by man! Indirectly I mention this cane when describing the great meeting of 1801 at Cane Ridge Meeting House, Bourbon Co., Ky. (v.1, INTRO., Pp. XvIII-XIx). The meetinghouse had been built upon a well-known cane ridge.]
Entry 5351
Git two of dose straws an' put 'em tuhgethah. (Two straws from the broom?) Yes sir. Put 'em tuhgethah, which an' why, lay 'em 'cross one anothah, an' stick a pin through 'em, an' put 'em out intuh where de tracks is runnin'. An' make yore wish: In de Name of de Fathah, de Son an' de Holy Ghost, an' call de individual name dat yo' mean tuh git rid of. An' dat will git rid of 'em. (They will leave.)
Entry 5396
Dey say yo' kin take dat track - jes' lak dey wanta run yo' away - dey'll pull de track from de heel tuh de toe. An' take dat track an' take a aig, an' bo' a li'le hole in de aig an' dreen de contents of de aig out. An' put dat track in dat shell an' put a li'le bit of papah ovah it. An' go tuh a rivah, a stream or somepin dat's runnin', an' turn dat back an' throw it ovah de shouldah an' use three words dey say. Dey says, "In de Name of de Father, Son an' Holy Ghost, let dis evil one leave." But de 'Father, Son an' HolyGhost' is de word de' speak. An' throw it ovah de shouldah an' walk away an' not look back. An' dey say long as dat aig float, yo'll continue tuh go.
(Do they take either foot track?)
Eithah one or both.
(If they want to bring you to them?)
Dey git in fron' of yore track, yo' see. Let see, yes, an' pull it from de toe tuh de heel. Well, den dey don' throw dat in no rivah. Dey take dat an' fill it full of de track, de aig, an' put sompin aroun' tuh keep it from break- in' - real tight. An' dey bury dat egg undah yore steps or put it in de middle of a loose mattress where yo' sleep. An' yo' can't leave dere. Yo'll go but yo'll come right back.
Entry 101
De lady next do' tuh me - it's some kin'a man dat curses her, it's a evil spirit, an' wherever she goes he's always using bad language tuh her an' saying things to her, putting all kind of things into her head. She went to someone an' they told her that it's a evil spirit that someone had worked on her, an' she asked him if he could cure it an' he tole her, yes. Well, he went in de house an' he asked her fo' some salt, an' she gave him some salt an' she gave him some sulphur an' two drops of hearts coZogne. Well, he put that in thar an' he tole her to put it in de corner an' every night say some kin'a word over that stuff. An' so she tole me last night at mah home that she was gittin' rid of it - said she jes' kin hear him now whisperin', and she said the man tole her that in a few days she wouldn't hear him at all.
(She can't see this man at all?)
She can't see him but she kin hear him.
(Well, what - just what do they think this thing is that is bothering.her?)
Dey think it's a evil spirit that someone got from de graveyard.
reported nightly unspecified words over a corner preparation. Nested neighbor and practitioner report, not firsthand performance or direct formula quotation. reported instruction to speak unspecified words over the mixture. Unknown words and nested report remain; no invented quotation or observed efficacy. These are attributed source occurrences; outcomes remain unverified.
Entry 427
(The Rev. Young is going to tell his story again about his experience in New Orleans.) [The preceding words are not for Mr. Young who heard them, but for the concealed microphone - a notation to remind me later that his story the preceding day had not been well recorded. My previous knowledge of his adventure is the reason why I can prompt the rerecording.] This man was named Scott - that lived at Moundville, Alabama - an' he came to New Orleans and was stopping at de Chicago Hotel, run by a man by the name of A. O. Smith on de corner of [name began with P] and Liberty Streets. He come to New Orleans to see one of these wizards as they call them [never so called], or either fortune-tellers or hoodoos, and he was talking to the proprietor, Mr. Smith, relative to having someone who knew New Orleans who would take him around. He [Smith] told him he knew a young man who was in school at Leland University, and that he would possibly be there and that he was just the man he was looking for. So, while they were talking, I happened up that afternoon. I simply happened up and Mr. Smith says, "Here's the very man we Was talking about" - introduced me to him and said, "This is Mr. Scott from Moundville and he wants to go with someone who knows New Orleans, to go about with him." Well, first thing he explained the nature of his business to me, and said whatever ah charged him for mah time, he would give it to me. He was looking for a man that Would help him to find some money that was supposed to be buried on his premises, on his property. The first thing he wanted to do was to find him some of those barrooms where he could find him some gin, and he claimed that gin was lucky to him, and after clearing about a quart of this gin - drinking it - why we went round sight-seeing in New Orleans and visited a deal of places up until about possibly ten-thirty or 'leven 'clock that night. Then we went out, way out Bienville - near Galvers Street - way out - seventy-five blocks away, possibly - way out in New Orleans, Way out to Bienville Street - dat's about two blocks from Canal Street, parallel to Canal Street. We got out there, ah suppose about ten-thirty or 'leven 'clock and knocked on a door and dey - mostly all downtown houses in New Orleans have dese blinds and shutters, and de people is very superstitious - it's a very hard matter to find anybody round New Orleans. If you knock on a person's door and dey'll ask you who you looking for and sometimes you's talking to dis party, and dey won't answer you. And if dey are somewhere else in de house dey'll call 'em and perhaps yo' gone, and if you wanta see dat person perhaps they'll call you back. So [before] we went in and - his wife said, "Oh, sure it's you, Percy?" Ah said, "Yes." She said, "Come on in." Ah said, "Ah got company, someone to see Professor Frank." She say, "Why he's in bed asleep." Ah said, "Well, this is rather important and I would be glad should you call him." She say, "All right." So she went and called Professor Frank and he came out dressed in a very gorgeous robe, seem'ly made of red velvet and large arms - had a cap on same as that which a priest wears, and had dis man to come and kneel. [Since I did not ask for a description of this cap "same as that which a priest wears," I evidently assumed that it would be a biretta rather than a zucchetto and that the color would be black; this article and color being more accessible to him at a Roman Catholic religious shop. But I had not yet visited New Orleans and had much to learn - the cap was probably red.] De room was lighted with two large candles on either side of the mantlepiece - red candles - de carpet on de floor was red, and then they had a large altar over in de corner. It seem to set the room off katycornered, and there was a stool [prie-dieu] by which a man could kneel down upon as the people do in some of the churches to pray. This man knelt down on this stool and he told him to put his right hand on his heart and his left hand on a book which was supposed to be the Sixth and Seventh Books of Moses of witchcraft and superstition. Then he mumbled some words, turned his back to dis man and looked up as in meditation and mumbled something and turned and told him dat he would seek what he was lookin' fo'. This altar I didn't describe it as I had yesterday - the robe [frontal] on de altar was of deep, dark red velvet with fringe all round and worked wit gold and various colors of stars, and de moon. It had a large gold and silver horseshoe mingled with seem'ly various colors - ivory.
(You spoke of that awning [his word] being held up, yesterday.)
Yes, this awning [canopy] over the altar was caught up right in de center in front, seem'ly by dis horseshoe and den draped down to a point on either side and went almost round de - in fact, it covered de altar. This altar Was made very similar to that of a pulpit - suppose it was about two and a half or three feet and about eighteen inches wide - something like dat - and he stood with dis heavy robe on him - this large robe girded round him in fringes on de end.
(It was the kind of a robe that a priest throws around him?)
Yes sir. And he had the bottom of his hand up this way - his right hand - he was seated in front of a table. Now dis table was something similar to a living- room or a parlor room mahogany table, seem'ly about four feet possibly and about eighteen inches in width, very heavy carved, de legs - I didn't say dat yesterday but it was large ole antique furniture. On this table was a large red covering with fringes that went up and down in the center. It didn't exactly cover the table. On this table was a large reading lamp with a shade seem'ly probably of gold, and he went behind dis table and sit down in large reclining revolving chair. But before he sat down in this chair - no, after he sat down in de chair, he pulled out a drawer in dis table and got out a kind of pipe - seem'ly it was gold - had a little crooked pipe stem to it [surely a calabash - my first pipe] - got some what we call moss tobacco or cut-plug - something similar to cut-plug tobacco and filled his pipe with tobacco continuously looking at this man, who sat dere and seem'ly half out of his wits and trembling - looked upon dis man as some supernatural being or some man dat was extraordinary - out of the ordinary person. He continuously looked at him searchingly, and dis man would look up at him guardedly. After he had filled his pipe with tobacco, still looking at dis man, he got out a - out from underneath his robe - the robe was lined with heavy satin - ah don't think I said that yesterday - he pulled out dis gold match- lighter and some way pushed a spring and out come a blue flame which seem'ly had something else in it - resembled that of lightning - still continuously looking at dis man. After lighting his pipe, put this cigarette lighter out and stuck it back in his pocket. He sat down and looked at this man and told him what he came there for. First he told him that his mother was dead and that he lived with his father; that he Was in a business and that he was very successful in this business, and he had a large amount of money and had come to New Orleans looking for him and that he Would find there was heap much money on this property of his buried. Seem'ly it was probably buried there by the Indians who seem'ly had formerly owned - lived in that settlement before it was thickly inhabited or populated.
(Then he sent you away for the night, didn't he?)
Yes sir. He had us to leave with the understanding that at ten 'clock de next morning he would come back and not say a word to anybody and bring $75 with him, which dis man did. We meets at de hotel and de next morning ah brought him back, since he didn't know New Orleans, and we came back - made it our business to be there exactly at ten 'clock. Came there and then he took him in his back yard. They had a rod that resembles a lightning rod, something like a lightning rod.
(What was the shape of this rod?)
Hit was round and at the ends it went down in an inner case and was made so it went down in an inner case and was made so it would go up and down at a certain length, a certain depth.
(Yesterday you said it was like a drill.)
Yes sir - it was like a drill in one end and it was curved like curved wire - like a curved lightning [rod] wire.
(How long was it?)
Oh it was possibly - probably six feet near as ah kin judge. And he went in his back yard and had some wires attached to it [the drill] - he apparently had these wires [also attached] on de wall of his house [in] back- yard, but it seems he attached them to some other wires connected with, possibly the electric wires, and place this machine out in de middle of de yard. Had it to drill itself - worked it a certain way that it worked itself down in de yard, and stood off from it, waved his hand like magic and said some peculiar words three different times, and then flames of fire like lightning flamed up at the top of [this] rod - flamed up three different times at de top of this rod. Well, the man as well as mahself, we stood there amazed because it was - well, now you understand it. We, when we went out of his house - dere was a little alley between his house and the next house - the houses in New Orleans are built very closely together - went out in the street and right in front of his home was a gutter that jes' carries off the Water, a ditch, very seldom cleaned out and there was Water in it, stopped up - stagnant water dere most all de time. Stuck dis rod down in de Water, but he never left the rod off the wire as he went through the yard - that wire was coils you know.
(He kept on to this wire - the wire was still attached to the house?)
Yes sir - still attached to the house and he uncoiled it. as he went on through the alley and sent this same rod - it was made to go down in de ditch of water, and said those same words he said in the back yard and waved his hand over this wire and then the flames came up seem'ly out of the.water through this wire. Jes' how it was [done I] don't know [!ii]. But after that he said to this man that regardless of where dis money was buried, if it was an old well, if it was in Water anywhere, or it was on dry land, dis machine would be sure to find it. And this man gave him the $75. He gave him that when he first went in the house the second day. And he was to go to this man's home at Moundville, Alabama - this side of Tuscaloosa, Alabama, up on de Alabama Great Southern Railroad between Meedan [?] [Meridian, Mississippi] and Tuscaloosa [Alabama]. And sometime that afternoon they left all of a sudden for Moundville where he was supposed to go to find dis money.
(This man went with him?)
Yes sir, this man went with him. [As the reader has already suspected, when the professor "waved his hand like magic his wife inside the house pulled the switch!] (You were telling me yesterday about this candle-burning: You said it is very prevalent along the Gulf here and New Orleans to burn candles.)
[This was several weeks before I reached New Orleans on my first trip.]
Yes sir. (What was your idea about why they burn candles in other parts of the country; you told me that yesterday.) Well, because de religious idea seem'ly is borrowed from de Catholics who burn candles in their religious ceremonies. A deal of dese people are persuaded, some of them are Catholic persuasion and some of them belong to the Catholic Church. Those who do not belong to the Catholic Church, as the Catholics to some extent predominate along the coast and in New Orleans, through Mexico, down through Central American - these peoples ideas are molded by their religious worship. These superstitious get the idea that they use these candles - they use highly perfumed candles. (You were telling me about the perfume they use over there in New Orleans - what was that?) Van-van they name it. The name is van-van - it's a highly perfumed powder jest a little above the odor of oil of peppermint - oil of cinnamon. It has a Wonderful pleasing effect on people who smell it. The people around New Orleans, white and black, around certain districts use that in scrubbing their doorsteps and houses, and even pouring this van-van which is very expensive oil - perfumed oil in the water with which they scrub their floors and even sweept off the brick pavement around their doors. They claim that it brings good luck. Racehorse men and racehorse women who play lots on racehorses are known to use this perfume greatly on their clothes. It's a very frequent thing to meet people with their clothes highly perfumed with this van-van odor. (You were telling about the women in the fast houses; do they use that in some way?) Yes sir - very much so. How do they use that? They use it perfumed in their bath water - they use it also in having their maids to scrub their houses. It's also used in these candles. Some of these candles that they burn, they are very expensive and they are perfumed. They burn that candle and practically shut that room up practically all day. Well, everything in dat house is perfumed with dat incense or whatever they call it.
(What do they do that for?)
That brings luck - that makes dem very successful or lucky, and nine times out of ten luck comes their way.
[After my informant left, I comment to the microphone.]
(This is the Rev. Mr. Young telling some of the things he told me yesterday - I just wanted to make sure I got them down.)
supposed buried-money premise in a rerecorded treasure-search account. The story was rerecorded with prompts based on a poorly recorded prior telling; no verbatim-audio fidelity. narrator-described apparent flames in a wired demonstration. Preserve the rerecording and separate Hyatt wife/switch explanation; the editorial mechanism is not an independently witnessed fact. reported repeated unknown words during a criticized demonstration. Preserve staged/criticized context, narrator uncertainty, wires and Hyatt separate switch explanation. These are attributed source occurrences; outcomes remain unverified.
Read full source (printed page 128) · Read full source (printed page 129) · Read full source (printed page 130) · Read full source (printed page 131) · Read full source (printed page 132)
Entry 2427
If yo' wanta be a bootleggah an' sell whiskey, don't evah sweep de tracks out do's; always take de tracks an' sweep dem in de corner of de house an' put cookin' salt in em an' put em in de stove. An' if yo' wanta keep de police from your house, keep from runnin' back an' forth out chure house, go an' git chew a new coffeepot an' git chew some loose salt, table salt, an' yo' full up dat coffeepot, two of 'em, an' put 'em to de back do' an' de front do', "In de Name of de Father, de Son an' de Holy Ghost," an' dat will keep de man from yore house.
(That will keep the officer away?)
Yes sir.
informant-recited invocation accompanying salt-filled pot placement. Preserve the exact Father/Son/Holy Ghost formula without appending words, theological identity or Prayer/Incantation equivalence. stated aim of keeping police away, with interviewer-confirmed officer referent. No housing eviction claim These are attributed source occurrences; outcomes remain unverified.
Entry 7957
If somebody steal sompin from yo' an' yo' wanta find out who did it, well yo' kin make 'em bring it back; an' yo' know by a person bringin' a thing back, why yo' know jes' who it is den. Well, yo take three screws - whut ah heard - from a coffin of a very wicked person dat died. Well, yo' take dose three screws an' yo' take three nails an' yo' go tuh 1...
(What kind of nails?)
Well, hit don' make a diffunce [difference].
(The nails are not from the coffin?)
Oh yes, indeed! Ah thought chew meant, yo' know dey say ten-penny nails, five- penny nails.
(No, you said the screws are from the coffin.)
Yes sir, de screws from de coffin, three screws.
(Where are the nails from?)
De nails from de coffin also. An' yo' take dese nails an' yo' go an' jes' lak yo' know of anothah wicked person, well yo' git in contact wit 'em, undahstand, git dey - not dey urine but de othah where dey have action. An' yo' dip de end of dese nails in dat. An' yo' go tuh a peah tree on de sundown side - of a pear tree - an' yo' call dis article, whatevah it might be, de thing dat dey stole yo' understan'. Yo' call it by name three times, an' say, "o thief, bring back mah stolen goods." An' yo' take de firs' one of de screws from de coffin an' yo' stick it in de tree an' yo' nail it an' yo' say, "Ah bind dis in yore haid." An' den yo' take de othah nail, er [or] yo' take de othah screw an' yo' put hit in de tree right, yo' know, right 'side de othah, an' yo' say, "Ah nail dis into yore soul." An' den de next one, which is de third one, yo' nail hit in dere - de screw - yo' know whut ah mean - jes' screw it an' hammer it in. Yo' gotta hammer it in dere. Say, "Ah nail dis into yore feet tuh bring back mah stolen goods, O thief." An' den yo' take dose nails an' yo' say, "Ah surround yo' by de Name of de Fathah, one fo' de Father, de Name of de Son, de second nail fo' de Son, an' de third fo' [de Name of] de Holy Ghost. (Wait a minute before you go on! You are using three screws in the coffin, aren't you? Are you also using three nails?) Three nails.
(But you put the screws into the tree?)
First.
(All right. Now you have three nails left. Now, what do you do with them?)
Yo' take dem an' yo' know, surround dese three screws, an' dey say dat dey'll really bring back the stolen goods an' tell yo', "Admit dat ah stole sech-an'- sech-a-thing from yo' an' ah'm sorry."
Entry 8899
Git chew a bran'-new nail an' put it in de Bible an' git a key. Yo' git de key. Yo' git de key, say: By St. Petah, by St. Paul, by de Lawd God dat made us all, whosomevah did so- an'-so must come tuh me or fall. Call dere names an' it might be [one of] a dozen of dem roun' dere. All yo' gotta do is takes yore li'le fingah - see, say, By St. Peter....
Entry 9801
Take fo' pins - jes' lak if yo' would rent me a house or somepin lak dat; if yo' would rent me a house an' ah'd git behin'. All right, yo' came down - in de mawnin' when ah come down, yo'd be gone. See, sompin lak dat, yo' goin' put me out, undahstan'. Well, now, ah lak de place an' ah wanta stay dere. Well, de thing ah'm goin' do, ah'm goin' git me fo' pins - fo' straight pins dat's nevah been used. Ah kin take 'em an' drop 'em in a kinda of a cross-lak; one heah, one heah, one dere an' one dere.
(Like a cross - like four points in a cross?)
Dat's right. Den ah kin call De Three Godhaid.
(How would you do that?)
Ah would say, drop dis one, "Name of de Son, Name of de Fathah, Name of de Bleesed Holy Ghost. Amen." Den walk on tuh yore do' an' knock an' say, says, "Well, Captain [evah whut chure name be] ah haven't got all yore money: Ah got so much an' so much." Well, he say, "Well, all right. Stay on an' pay up when yo' can."
(Where would you bury those pins?)
Oh, don't bury 'em atall. Yo' jes' drop 'em in dem fo' angles.
(Where do you drop them, in his house or your house?)
In front of 'is do'.
(In front of the owner of the house - in front of his door?)
Dat's right, right in front of 'is do' an' knock on de do', an' den yo' tell m about de money whut yo' has. [I failed to ask whether these 4 pins formed 2 separate crosses + + or a cross with 8 arms or spokes, a rimless wheel; for 6 spokes see No.9796; v.4, No.5720.]
Entry 11336
(Well, tell me about the dove's heart then.)
Just like I and you is enemies. I get me a dove and I'll take the dove and call your name, you see, at twelve o'clock at night. And I'll take that dove and I'll stab that dove through the heart and call your name In the Name of God, the Father, the Son. And when that 股中 dove - when that pain hit that dove it supposed to hit you, you see, and that will effect you, and you will wilt down just as that dove die. You see. But you gotta call your name and hit that dove through the heart with the knife. (I see.) [This is only one of many times in HOODOO I was used as a guinea pig.]