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(Collected in 1937)
[This Work's Progress Administration Federal Writer's Project interview exists in rint and
online in several versions. In some of them, an attempt was made to cast the voice of
Patsy Moses into extreme "Negro Dialect," rendering it almost unreadable. The person or
persons who did this were not attempting the kind of accurate acoustic transcriptions that
Harry Middleton Hyatt was producing around the same time period, instead they seemed to be
throwing an "Uncle Remus" accent on the transcription. In some versions of the transcript,
the most difficult to parse mis-spellings were corrected, but inconsistently. Rather than
try to create a rule-set for decoding the imposed mis-spellings, i have chosen to remove
them. Thus i have bulk-changed "hit" to "it" and "fer" to "for" -- but i have left a few
characteristic pronunciations as spelled in most of the versions i have found, such as "Ol'
Marster" for "Old Master" and "nigger" for "Negro." I have also retained characteristic
African-American grammar, such as "I does not" instead of "I do not." The goal is to
render the text readable without losing Patsy Moses' Black Texan voice. Just read it to
yourself in a Black Texas accent and you should hear her, loud and clear.
In what follows, i have broken long paragraphs
into shorter ones, re-ordered a few sentences without deleting any text, and
added sub-headings to organize the material for easier review.]
Patsy Moses, 74, was born in Fort Bend County, Texas, a slave of the Armstrong family. She tells of charms and conjure, learned from ex-slaves. Patsy lives at Mart, Texas.
[Fort Bend County, Texas, where Patsy Moses was born, is in South-Central Taxas.
Mart, Texas, where Moses lived when she was interviewed in 1937 is a town of about 2,500 people,
located in the East-Central part of the state.
At the time of this interview, cotton growing was a major agricultural activity in Mart, just as it had been
both before and after the Civil War. The crop was hand-picked by Black workers. This
oil painting of an African-American cotton picker by W. A. Walker was made in 1886,
when Moses was about 23 years old.] 
I was born in Fort Bend County Texas, about the year eighteen hundred and sixty three. My daddy's Ol' Marster, by the name of Armstrong, brought my folks to Texas from Tennessee.
My own daddy and mammy was named Preston and Lucy Armstrong. On my mammy's side, her grandad was old Uncle Ned Butler. He an' my granmammy Betsy Butler was slaves of Colonel Butler in Knoxville, Tennessee.
The Ol' Marster sold his plantation an' come to Texas just before freedom, 'cause nobody think they'd have to free the slaves in Texas. He settled first in Fort Bend County where my daddy met my mammy.
My great grandad was sold to a Dr. Varnie who moved to Robertson County, to the town of Calvert. My great grandad fought in the Revolutionary War.
My own daddy Preston Armstrong fought in the Civil War. He went with his Marster, as his body guard. He had some fingers shot off in the battle, but I does not 'member which one 'twas. My daddy was tooken prisoner by the Yankees and took care of the horses in the cavalry, but he run away and come back to his Marster and his Marster was wounded and come home, then he moved to Texas just before I was born.
My old grandad was the one that tell us so many things, 'specially 'bout what the niggers did and believed, for he was a Hardshell Baptist preacher and too old to go to the Civil War and so stayed home and helped to take care of us. He had twenty grandchillun and I was the first one to be baptized into the church. He preached 'bout the way of the wicked leadin' folks to hell and that's what become of them if'n they didn't repent and turn from they sins an' be saved. His favorite song was "On Jordan's Stormy Banks I Stand."
[A "Hardshell Baptist" is a very strict Baptist. They jokingly refer to less stern Baptists as "Softshell Baptists," although the latter do not like the term.]
When they get religion they call it "comin' through." Then when they come through wit' they being converted, they sing "Free At Last," an old slave song. When they comes to the mourner's bench they sing "Rock Daniel, what you comin' here for?" "I come here for to Rock Daniel, my Lord, Rock Daniel," an' they then goes into the shoutin' songs when they sing it.
I can 'member grandad tellin' about the revival meetin' when the stars fell, when he just startin' to preach he holdin' one ob his first big meetin's and the young folks pay no 'tention much to him, he was tryin' to get them to come to the mourners bench and give ther hearts to the Lawd.
["The Night the Stars Fell" is a regional Southern term for a very bright display of the Leonid meteor shower that started around 11:00 PM on November 12, 1833, and lasted until dawn.]
When they had been preachin' and prayin' an singin' till they mos' ready to quit, and still they would not come, he was tellin' them 'bout the fire and brimstone comin' down from Heaven to destroy them, and all of a sudden it git dark and pretty soon a star shoot like a sky rocket, then 'another an 'nuther, and then it look like the wold of the heavenly stars goin' to come down.
Then the sinners and the church members both come as fast as they can get there, and fall on they knees and goes to prayin', "Oh Lawd, don't shoot me for I'se gwine to do right from this day on. Please God, don't let me be kilt." An' they goes on this way all the night. The Lord was a showin' them what he could do to them if'n they would not do what he say to do. The Bible told them 'bout the fire and brimstone and they has to be shown.
Yes my grandad say that the Lord had him to preach to them an' they would not do like he say, so he sent down the fire to show them who is the boss, and they can't fool wit God. It was a long time before they quit bein' skared to fool with the Lord when he sent them word to come to the mourner's bench and get religion.
I'se heard him tell 'bout the candidates for baptism rollin' on the groun' all night and fast and pray to get help to "come through" to be converted. When they do this 'til they so weak that they can hardly talk, then God and his angels was believed to have shown themselves to the sinner and talked to them and forgiven them. This was what they call the vision-seein' stage. And if'n a candidate chokes when he is bein' baptized, no matter how cold the water, then he has not really got religion.
'Nuther thing that I members, was grandad tellin' 'bout the footwashin' in the church. The members wash each other's feet to show they is humble, to do as Jesus did. Then, after they git through with this, they have the dance, and the shout-songs like "Rock Daniel," like I told you 'bout at first.
Then they has the Sanctified Church, that they call the "Holy Rollers" now, they believes that they can't sin after they been saved.
In Alabama they had the Sheep Callin' Baptists, where the preacher dress as a shepherd and call his congregation like the shepherd call his sheep, and the congregation answer back, "baa, baa" like they sheep. I has not seen them myself but my old grandad knew them all. He went down into Alabama, and Mississippi too, when he'd hold the revivals.
[The female interviewer asks about dream signs.]
Did he tell me anything 'bout conjure, luck charms, and signs, and if'n they believed in them in the days that we talkin' 'bout?
Yes'm, most everybody believe in dream signs. I will try to 'member them; he told us so many.
To dream of a white thing or a person is a good sign, to dream of black thing or person is a sign of the evil spirit.
To dream of falling shows an need of more praying an if'n a Christian does wrong he will dream the Devil is after him.
To dream of clear water lets you know that you is on the right side of God.
To dream of an angel is a sign of good luck, if'n he is comin' to you, but if'n he is goin' away from you, it a sign for the person that is seein' him to reform.
[The female interviewer then asks about conjure. At this point i have to interject a comment. As i mentioned, there are at least two variant transcriptions of this interview in print and online. In both of them, Patsy Moses is said to refer to "Voodoo" doctors, but she also speaks of one who "said the hoodoo over the rabbit foot." It is my belief that she always said "hoodoo" and not "Voodoo" and that the transcriber introduced confusion into the text. The substitution of "Voodoo" for "hoodoo" was, and is, a common error made by White folklorists, as are novel attempts to spell the old English word "conjure" as "cunjer" and "conjur." Since this interviewer was not a folklorist, merely an oral history recorder following a scripted set of questions, i am going to take the bull by the horns and change "Voodoo" to "hoodoo," to accord with the one surviving instance of "hoodoo" in the text, and to change the odd spelling of "conjur" to "conjure" throughout.]
Yes, Mam, he knew all 'bout them. His church members would go to them and then they come to my grandad where they ought to come at first, and they tell him all 'bout it, and want him to break the spells that has been put on them, they think, by them that is their enemy through hoodoo or the charms by the conjure doctor.
Yes, the old hoodoo and conjure doctors was the ones that had the most power, it seemed, over the nigger in the days before and after they free. They's one that lived in Knoxville before freedom. I dismember his name' but they talked 'bout him when I was little and tell 'bout the things that he did.
Sometimes he would have a meetin' place in secret, when they come to get him to work the evil charms on they enemies. Maybe pretty soon that enemy take some strange sickness and die. He had a hoodoo kettle and nobody knew just what he put into it, maybe snake, spider, human blood, no tellin' what.
Then sometimes the old doctor hold ceremonies at night on the square, after midnight. Folks all come, it be the dark of the moon, old doctor comes out and wave his arms an' the folks all crowd up close; them that in the hoodoo strip to the waist. Hoodoo doctor hold up his hands and they commence to dance while the drums beat. They dance faster and still faster; they chant and pray 'til they falls down in a heap. The armour bearers hold the candles high to light them up, and when they swayed, chanted, and shouted, they was seized with power that sent them leapin' and whirlin'; then is the time that the old doctor work his spell on whoever he wants to conjure.
And many is the spells that he cast in them days; many is the schemes that he worked to put a spell on someone. They wants maybe to win they love, get someone out of the way, or whatever he had been paid to do. And if'n he could not work it one way he would another.
And when he died, does you think that he stay buried? No, sir! He walk the street or the square where he held those ceremonies when he get ready; and many is the one that has seen him after he died, his ghost a wavin' his arms and all like he did afore; and they was all scared to go to the square after midnight.
I can 'member hearin' my dad and grandad tell about, in the the days just before the war, old Dr. Jones, who conjured folks too. He walk about the streets like he in a deep study, and he wears a black coat like the preachers wear; he wears sideburns for whiskers, an' he uses roots and such for his medicine. He learnt about the medicine when he was a slave boy in the piney woods, from his old granny, before he went to live in the city and be a conjure doctor.
[The piney woods is a region of coniferous forest in Eastern Texas, Western Louisiana, and Southern Arkansas.]
This old doctor used roots and herbs for his medicine and did not cast the spells like the hoodoo doctor did. For smallpox, he used poke root; for mumps, the rind of the bacon; for whoopin' cough, he used sheep-wool tea; for snake bite he used alum, saltpeter, and bluestone mixed with brandy or the best whiskey.
To break the conjure spells, he gave them broth to drink. He takes his kettle and puts in splinters of pine or hickory just so they has bark on them. To make the steam, he cover them with water; put in the conjure salt. Even the broth without the salt would break the charm, and this was a sure cure for the conjure spells cast on the patient.
He could tell fortunes and talk with the ones that have done gone to Heaven . He charged a small fee, maybe fifty cents, but that time done gone on.
The conjure doctor passed away almost with freedom, but the luck charms stay on with the nigger. As a matter of fact, the most of them wearin' them today, 'Specially if'n you'll look on their necks, I 'spect you'll find a luck charm or two now.
A favorite charm bag is a red flannel cloth with some bones of a frog, a piece of snake skin, some horse hairs, and a spoonful of ashes. This bag was used to protect one from his enemy. If'n it was left anywhere aroun' the place of the person to be affected, mostly under the doorstep, it caused all kind of misfortunes, sickness, blindness, fits, and other diseases [to the enemy].
The remedies the doctor sold to break the charm was the way he made his living, what he took for his pay.
Most of the slaves wore the charms to guard against sickness, bad luck, or accident. Other charms was worn for good luck. For instance, a big black nigger in the corn field -- and look at his neck -- he most always wore as many as three charms around his neck, one to make him fortunate in love, another tp keep him well, and another for Lady Luck at dice to be with him.
And the way the charms acted to keep them well; of course they take the medicine by the conjure doctor too, but for instance, take indigestion: A penny worn 'round the neck will kill it.
Then there is rheumatism, that old trouble that creeps into the joints. A flannel strap around the arm or leg will stop the pain.
The power of the rabbit foot to bring good luck is the oldest of the luck charms. The left hind foot is the one that is supposed to be the best. I 'members hearin' my grandad tell 'bout a nigger that used the rabbit foot to run away [from slavery]. His ol' granny told him to try it and he did. This is the way he did it; Ol' Massa had some chasin' dogs, and so he conjured himself by takin' a good, soapy bath so's they couldn't scent him, and then he said the hoodoo over the rabbit foot, and went to the creek to get a start by wading in the creek so they couldn't track him. And they did not miss him 'til he was clear gone, and that showed what the rabbit foot charm done for him.
Oh, Molly Cottontail,
Be sure not to fail,
Give me your right hind foot,
My luck won't be for sale.
The graveyard rabbit the best, when killed by a cross eyed person.
During the war the stories kept the rabbit foot charms for sale. The niggers believed that General Lee of Virginia was elected Governor 'cause he carried a rabbit foot with him.
An' the story was that President Cleveland wore a rabbit foot killed on the grave of Jesse James.
[The story of President
Grover Cleveland {(1837 - 1908) carrying a lucky rabbit foot given to him by a Black man
was so well known that it was even recounted by the British poet
Gerald Massey in an article titled
"Luniolatry,"
published in 1888.]
[The detail from an embossed and gilded "Good Luck" postcard shown here was published in 1906,
during the era of "the postcard craze," when chromolithographic cards
could be sent anywhere in the United States for one cent in postage.
It depicts the belief that the rabbit foot is a lucky charm.
The back of the card is not marked, nor is the artwork signed; the publisher is unknown.]
To keep its luck workin' good, it was a good thing to pour whiskey on the rabbit foot once in a while.
They is all kinds of signs like the horse shoe, signs of good luck and keepin' the evil spirits away; signs about horses, dogs, and birds, and the rooster crowin'.
"Whoo-oo-o, whoo-o-o!" What does you think that means? It is old owl a hootin' in the tree, and it means that if'n you hear the sound over the right shoulder that it bring good luck, and over your left shoulder it bring bad luck.
Now suppose that you go in the front door of the cabin and sit before the fireplace and suppose that you decides to go and see the pigs or something out the back door. Does you think that the way to go? No, sir! The way to go is just like you come in, at the front door 'cause if'n you goes in one door and out the other then that bring bad luck to you.
Anybody knows that the old sayin' about carrying a hoe through the cabin, that it bring bad luck.
If'n a dog howls at night, the spirits are coming for someone.
Don't turn back afore you start for a place. If you must go back afore you go, cross your fingers and walk backwards ten steps. That the way to stop the bad luck from gettin' you.
Don't sing out 'fore breakfast; don't sing 'fore you eat, or you'll cry out 'fore midnight, you'll cry 'fore you eat.
And don't tell your dream afore breakfast unless you want it to come to pass.
And I must not forget to tell you 'bout the black cat. If'n it crosses your path, bad luck. The way to do is to go around the cat.
And don't forget the horseshoe over the door. That ought to be from the left hind foot of a white horse, and be sure to nail it over the cabin door. If'n you does not have a white horse, then a gray horse will do better then none.
I has not told you about the Moon. It has more power then most any of the heavenly bodies for luck charms. If'n you show money to the New Moon, you will have money all the month. Some show the money to the Moon and throw five kisses and make five wishes. The wishes are supposed to come true before the month is over.
[The "New Moon" in this case is not the astronomical "New" or "Dark" of the Moon, but rather the first visible crescent seen at sundown as the Moon begins its waxing phase.]
Sometimes you pray to the Moon for good luck, and if'n you wants something to show the Moon that you don't have, just borrow it from a neighbor and show it to the moon and that will do just as well.
Whatever you is doing when you see the New Moon you will be doing all the month.
Wishes will come true if made to the New Moon if'n you does not tell them.
Conjures are set with the dark or light of the Moon to cause things to waste if in the dark, and to grow if'n in the light.
In sickness, all tonics should be given at the Full of the Moon, and the same way with what you plant. Some plants as the Moon is gettin' bigger, but the best time to plant root crops, like 'taters, is on the Dark of the Moon. But the plants like corn, peas, and beans, that is planted on top of the ground, should be planted on the Light of the moon.
Soap should be made, and hogs killed, on the Full of the moon.
Meat killed on the Dark of the Moon will draw up when cooked, or be tough or not make any lard.
Then there is the New Year luck signs.
It is lucky to eat black-eyed peas and hog head on New Years day. You is suppose to have plenty to eat all the year, and you will have as many dollars as peas to eat.
Those black-eyed peas is lucky,
When et on New Years Day,
You always has sweet 'taters,
And possum comes your way.
So what you do on New Years Day means what you do all the year, and so everybody tries to do the right things that he wants to do all the year.
The first twelve days of January is what you will be doing all twelve months of the year.
I must tell you 'bout the rooster.
If'n he crows after sundown you will have trouble, and if'n he crows at dinner time you will have news.
Then, if'n he crows before midnight it means sudden death; if'n he crows twice, a death will come in two days.
If'n he crows on the fence it is a sign of a quarrel with your neighbor; if'n he crow 'bout eleven o'clock, it is a sign the Devil is a laughin'.
And if'n he crows on Sunday, you will kill him on Monday.
Then I must tell you 'bout the hen.
If'n she crow anytime it a sign of bad luck or death; 'specially if'n she crow.
Any time it be a black hen, the best thing to do then is to wring her neck and bake her with cranberry sauce and gravy, and forget about her crowin', for she done gone where she can't crow any more.
Everybody knows that --
A whistlin' woman and a crowin' hen,
Never come to any good end.
Now I has told you all I knows about the conjure doctors, the hoodoo, and the signs for Lady Luck, so I will try to tell you a little Hallowe'en story about three old witches.
On a dark Hallowe'en night there was three old witches a sittin' by the fire and cookin' they supper. The wind was a howlin' like it does sometimes on Hallowe'en nights and the witches sit close to the fire and talk 'bout the spells they is going' to weave at midnight.
Just afore midnight there's a knockin' at the door, goes like tis: rat-a-tat, rat-a-tat.
"Who ther?" calls the old witches.
"One that is hongry and cold, Who? Who? Who?," said a voice.
Then the old women commenced to laugh and say, "We's a cookin' for ourselves, and who'll cook for you? Who-oo-o whoo, whoo?"
Then there come a groanin' ans a wailin' and the voice say,
"Let me in, doo-oo-o,
I'se cold through and through
An' I'se hungry too-oo-o."
Then the ol' witches kept on a laughin' and singin'
"Get along do-oo-o,
We's a cookin' for ourselves,
Who'll cook for you?
Who? Who?"
The voice didn't say anymore, but the knockin' kept up. Then the old witches hitched they chairs to the fire and set and et. The voice didn't say nothin' but the knockin' kept on and on. The old witches called out again,
"Go away do-oo-o,
We's a cookin' for ourselves,
Who'll cook for you?
Who? Who?"
The voice didn't answer but the knockin' kept on, 'til finally they decided to give it something 'fore hit break they spell, so they take a little piece of dough and put it in the fryin' pan and it begun to swell all over the fryin' pan, and all over the stove, and all over the kitchen floor, and the voice still didn't say anything, but the knockin' kept on, and the dough swelled all over the kitchen and the witches run to the door, and it was shut tight.
The knockin' kept on and the witches begun to scrooge up smaller an' smaller, and the old witches' eyes got bigger and bigger, they so scared, and they called, "Who that a knockin', Who? Who? Who?"
Then the knockin' stopped, and the voice say, "Fly out the window, doo-oo, doo-oo, doo-oo."
An' they fly out the window an' off into the woods, a callin' "Who'll cook for you-oo? who'll cook for you-oo-o?, Who? Who? Who?"
And now if'n you go into the woods a callin' "whoo-oo-o", you will see the old lady owls if'n it on the Dark of the Moon, and hear them callin', "Go 'way doo-oo-o, We'll cook fer ourselves and who'll cook for you-oo-o? Who? Who? Who?"
Only on the Hallowe'en nights you don't want to go 'round them for they turns to witches a weavin' they spells from the midnight 'till daylight.
[The Barred Owl (Strix varia), also known as the Hoot Owl, found throughout the forests of North America, is famed for its loud call, which sounds almost exactly like a person crying out, "Who? Who? Who? Who cooks for you? Who cooks for you-all?"]
When I was a little gal, I went to the school and they had the Hallowe'en nights for us to have our parties and we play the Hallowe'en games, threadin' the needle, and eatin' the apple tied and hangin' to a string, and the one that got to the apple first got the prize, and the paring of the apples, and all the games like they do now; then we dance 'round and 'round and choose our partners and that kind of games, then we tell stories.
I 'member one that I say 'bout the old owl.
When I was a little mite,
I used to listen at night,
'Cause the old gray owl, in the sycamore tree,
Used to hoot and hoot and hoot at me,
"Whoo', whoo', whoo'
Who cooks for you?"
I tremble all over,
I surely do.
When I growed up, I tell you true,
That same old owl makes me shiver clean through,
When I goes down the road in the dark, you know,
"Whoo-oo-o, whoo-oo-o-ah, Who cooks for you?"
Then we be sittin' round the fire a tellin' the ghost stories, and we hear this old gray owl from the chimbley tops this time, and he say this to us,
Whoo-whoo, is it you?
I'se comin' after you-oo-oo,
We say, "Good Lawd, its just us."
We ain't quite ready for to go with you-oo-o.
We poor and sinful as you 'llowed we'd do-oo-o,
We'd like to stay 'til our time is free,
Oh wait, good Lord, 'til tomorrer, and happy we'll be."
An' the owl say,
To whit, to wee, to whit, to wee,
Wait and see, wait and see.
So we just waits and we see the Jack-o-Lanterns as they come a marchin' in the room to scare us, all made with the hollow pumpkins with the candles fer the light, and the white robes are wavin' they arms, and the eyes so bright from candlelight, they dance and walk 'round and 'round, then they gets a little slower, until they stops and looks at us. Then they giggles and we say, "Looks like Billy! Come on and march 'round again, and bring your playmates and pumpkins too."
And that's the way the Hallowe'en ended when we had the party, long, time ago, when I was a little gal, way back yonder in the days just after freedom.
[This chromolithographic postcard was taken from a painting by Ellen Clapsaddle and published circa 1910. The arm moves, and the Jack-o-Lantern can be raised to cover the young girl's face and lowered to reveal it.]
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Eclipse Comics Index: a list of all Eclipse comics, albums, and trading cardsEDUCATION AND OUTREACH
Hoodoo Rootwork Correspondence Course with cat yronwode: 52 weekly lessons in book form
Hoodoo Conjure Training Workshops: hands-on rootwork classes, lectures, and seminars
Apprentice with catherine yronwode: personal 3-week training for qualified HRCC graduates
Lucky Mojo Community Forum: an online message board for our occult spiritual shop customers
Lucky Mojo Hoodoo Rootwork Hour Radio Show: learn free magic spells via podcast download
Lucky Mojo Videos: see video tours of the Lucky Mojo shop and get a glimpse of the spirit train
Lucky Mojo Publishing: practical spell books on world-wide folk magic and divination
Lucky Mojo Newsletter Archive: subscribe and receive discount coupons and free magick spells
LMC Radio Network: magical news, information, education, and entertainment for all!
Follow Us on Facebook: get company news and product updates as a Lucky Mojo Facebook FanONLINE SHOPPING
The Lucky Mojo Curio Co.: spiritual supplies for hoodoo, magick, witchcraft, and conjure
Herb Magic: complete line of Lucky Mojo Herbs, Minerals, and Zoological Curios, with sample spells
Mystic Tea Room Gift Shop: antique, vintage, and contemporary fortune telling tea cupsPERSONAL SITES
catherine yronwode: the eclectic and eccentric author of many of the above web pages
nagasiva yronwode: nigris (333), nocTifer, lorax666, boboroshi, Troll Towelhead, !
Garden of Joy Blues: former 80 acre hippie commune near Birch Tree in the Missouri Ozarks
Liselotte Erlanger Glozer: illustrated articles on collectible vintage postcards
Jackie Payne: Shades of Blues: a San Francisco Bay Area blues singerADMINISTRATIVE
Lucky Mojo Site Map: the home page for the whole Lucky Mojo electron-pile
All the Pages: descriptive named links to about 1,000 top-level Lucky Mojo web pages
How to Contact Us: we welcome feedback and suggestions regarding maintenance of this site
Make a Donation: please send us a small Paypal donation to keep us in bandwidth and macs!OTHER SITES OF INTEREST
Arcane Archive: thousands of archived Usenet posts on religion, magic, spell-casting, mysticism, and spirituality
Association of Independent Readers and Rootworkers: psychic reading, conjure, and hoodoo root doctor services
Candles and Curios: essays and articles on traditional African American conjure and folk magic, plus shopping
Crystal Silence League: a non-denominational site; post your prayers; pray for others; let others pray for you
Gospel of Satan: the story of Jesus and the angels, from the perspective of the God of this World
Hoodoo Psychics: connect online or call 1-888-4-HOODOO for instant readings now from a member of AIRR
Missionary Independent Spiritual Church: spirit-led, inter-faith; prayer-light services; Smallest Church in the World
Mystic Tea Room: tea leaf reading, teacup divination, and a museum of antique fortune telling cups
Satan Service: an archive presenting the theory, practice, and history of Satanism and Satanists
Southern Spirits: 19th and 20th century accounts of hoodoo, including ex-slave narratives & interviews
Spiritual Spells: lessons in folk magic and spell casting from an eclectic Wiccan perspective, plus shopping
Yronwode Home: personal pages of catherine yronwode and nagasiva yronwode, magical archivists
Yronwode Institution: the Yronwode Institution for the Preservation and Popularization of Indigenous Ethnomagicology
