"GOOFER DUST is a compound that has long been used by Southern root doctors and conjures to work so-called Enemy Tricks. A proprietary mixture of Graveyard Dirt, Sulphur Powder, Rattlesnake Skin, and powdered herbs, GOOFER DUST is alleged to Jinx an Enemy in Family, Money, Job, and Health Matters. Folks well-versed in such doings tell us that they have picked up a person's Footprint, mixed it with GOOFER DUST and stopped the mixture up in a bottle, which they have then hidden in the crotch of a tree where it could not be found. Others claim that they have sprinkled GOOFER DUST around an enemy's home, in the yard, or even in the bedroom, to cause Hard Luck and Trouble. We do not make any occult claims for GOOFER DUST, and sell as a curio only."
Lucky Mojo Curio Co. catalogue
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A continuum of shared and overlapping ingredients links Graveyard Dirt to Goofer Dust, and thence to Hot Foot Powder and Crossing Powder -- but of all of them, only Goofer Dust is said to contain both Graveyard Dirt and snake skin.
As Robert Farris Thomson indicates in his works on Congo folk-magic, the word goofer comes from the Kikongo word "kufwa," which means "to die." Among older hoodoo practitioners, this derivation is very clear, because there "goofer" is not only an adjective modifying "dust" but also a verb ("He goofered that man") and a noun ("She put a goofer on him"). In the ex-slave William Wells Brown's account of Dinkie The Goopher King, a Conjure Doctor in Misouri in 1840, and as late as the 1930s in North Carolina, goopherism and goofering were regional synonyms for hoodooing, and the meaning of these terms was broadened beyond spells of damage, illness, and death to include love spells cast with dominating intent by means of sprinkled powders. Meanwhile, in New Orleans, the specificity of Goofer Dust's connection to graveyard dirt was lost and the term became a general name for any sachet powder used to cast a harmful spell.
A euphemistic word for goofering is "poisoning," which in this context does not refer to a physical poison but to a physical agent that, through magical means, brings about an "unnatural illness" or the death of the victim. Even more euphemistic is the special use of the verb "hurt," which in my youth was often defined as "to poison," with the tacit understanding that "to poison" really meant "to goofer." The more general verbs "fix" (meaning to prepare a spell) and "trick" (meaning to cast a spell) are also applied to goofering.
The 1939 blues song "I Don't Know" by Cripple Clarence Lofton elucidates the identicication of "poisoning" with goofering:
Gettin' sick and tired of the way you doGoofer Dust spells -- like similar tricks involving Graveyard Dirt, Hot Foot Powder, and Crossing Powder -- are quite African in character, deriving from African foot-track magic, a form of sorcery in which one "hurts" or "poisons" a victim "through the feet." Undoing the jinx may involve ritual bathing, floor washing, or sweeping to remove the Goofer Dust. Sprinkling salt in the corners of the house is also an antidote.
'Time, Mama, I'm gonna poison you
Sprinkle goofer dust around your bed
Wake up some mornin', find your own self dead.
Although in Memphis a locally popular method to use Goofer Dust is to put it an unwanted lover's mattress to "hurt" him, the most common way to employ it, as described in both the catalogue and the song lyric above, is to sprinkle it around the enemy's home where it will be stepped on and rise up through the foot to "poison" the legs. Alternatively, it can be placed in the victim's sock or shoe when he or she is not looking. If this is not possible, it can be mixed it with the enemy's footprint dirt and the resultant mixture corked up in a bottle to stop the victim in his tracks or bring on an unnatural illness, buried in a graveyard to kill him, or thrown into a crossroads to drive him out of town. While it is theoretically possible to sprinkle goofer dust into food that will be eaten by the victm, this is actually not a common way to deploy it because the ingredients -- which may include dirt, sulphur, and red pepper -- would be noticable to the palate. Occasionally Goofer Dust is placed inside a protective mojo bag or wound inside a jack ball as part of a coercive love spell, but these are fairly uncommon usages. Most of the time the intent is more sinister, and the application is external.
When a victim is goofered, a number of things can happen. The victim may start having bad luck, lose his or her job, suffer from sexual impotence or mental confusion, or develop a chronic disease such as tuberculosis, diabetes, angina, gout, or high blood pressure. Of all of these problems, the relationship between goofering and diabetes is the clearest and most direct: the symptoms of poisoning through the feet are identical with those of diabetic edema and diabetic neuropathy.
One of the first signs of leg-centered or "classic" goofering is a sharp pain in the feet or legs. This is followed by swelling and an inability to walk. A really severe case of poisoning will leave the victim crawling around on all fours and howling like a dog. Medical doctors may provide palliative relief, but they can't really help a person who has been goofered. Unless the victim is cured by a root doctor, death may result.
In the blues song "Black Dust Blues," composed by Selma Davis and Gertrude "Ma" Rainey and recorded by Ma Rainey in 1928 for Paramount, the singer, who has been "fixed" by a rival with a powder thrown on her door step, develops a classic case of goofering: she has "trouble with [her] feet" and ends up "walking on all fours." Thanks to Chris Smith (chris@skerries.demon.co.uk) for the transcription.:
BLACK DUST BLUESTwo 1930s oral history accounts in which goofering victims were "walking on all fours" can be found on my page about the famous root worker Aunt Caroline Dye
Ma Rainey
It was way last year, when my trouble began
It was way last year, when my trouble began
I had done quarrelled with a woman, she said I took her man
She sent me a letter, said she's gonna turn me round
She sent me a letter, said she's gonna turn me round
She's gonna fix me up so I won't chase her man around
I began to feel bad, worse than I ever before
I began to feel bad, worse than I ever before
Lord, I was out one morning, found black dust all round my door
I began to get thin, had trouble with my feet
I began to get thin, had trouble with my feet
Throwing dust about the house whenever I tried to eat
Black dust in my window, black dust on my porch mat
Black dust in my window, black dust on my porch mat
Black dust's got me walking on all fours like a cat
"She could have you walkin' like a hawg; any kinda which-way,Many old-time root workers say that wearing Devil's Shoe String root twigs or a silver dime in the shoe or at the ankle will provide magical protection against any form of "unnatural poison" rising up through the feet. A silver dime may also be worn on each ankle as a warning device: if the coins turn black, someone has laid out Goofer Dust and you have stepped in it. Since formulas for goofer dust, Hot Foot Powder, and Crossing powder often contain sulphur, which turns silver black, this seemingly magical alarm system has a firm grounding in chemistry.
she could make you walk on two legs again."
-- Will Shade (Son Brimmer) interview
"Ah had a cousin, she lived in Oil Town, Arkansas
{Oil Trough, Arkansas}. She got poison, see. {She was
poisoned by some sort of trick or spell.}. Dis woman had
her howlin' [like a dog]. Now,
Ah know this fo' a pus'nul fac'. She wus howlin' an'
sometimes she jis' crawlin' on her knees, see."
-- Harry M. Hyatt's Informant from Little Rock, Ark.
The following documentation on the varied recipes for making Goofer Dust comes from "Hoodoo - Conjuration - Witchcraft - Rootwork," a 5-volume, 4766-page collection of folkloric material gathered by Harry Middleton Hyatt, primarily between 1935 and 1939.
GOOFER DUSTSpeaking of "order houses"...657. {This is a very long entry, so i am going to present excerpts only.} [Closely associated with Graveyard Dirt and also dangerous is goofer dust. Since descriptions of this substance are usually brief and inadequate, I begin with an account by a {root} doctor.]
(What is goofer dust?)
Goofer dust is dust right from de cemetery, but it's gittin' out from undah de footstone -- whut ah mean, de footboard yo' see. Yo' go to run -- yo' cross runnin' watah an' yo' bless it in de watah. Yo' carry it through de watah an' de watah puts whut chew call a Christian Spirit on it. {This practitioner's Christian blessing of goofer dust as it is carried through running water is unique in the Hyatt collection, as is his beneficial use of it.} An' yo' carry dat an' during de time yo' gamblin' yo' keeps yore mind on de gamblin' it's true, but chew let chure mind think about chew got -- de dust in mah pocket. Think about yore dust. Den luck will come. {The use of goofer dust as "reverse bad luck" is reminiscent of the use of the nominally unlucky black cat and skull as gamblers' luck. Hyatt's commentary calls this spell} [...a brilliant operation, a daring use of the magic of the contrary or opposite, because everyone knows that the spirit in this graveyard dirt can not cross running water....This is actually a baptismal rite. All graveyard dirt being of uncertain spiritual quality for our doctor, he gives it a Christian spirit....]
[Fayetteville, North Carolina, (1395), 2506:12.]
658. (Have you ever heard of goofer dust?
Yessauh, ah've heered tell of that.
(What is it supposed to be?)
Well, Ah heered {herewith follows a very long story about a travelling preacher who used goofer dust to break up a married couple at the wife's request.}...He tole her whut to do -- had her tuh bring some salt 'long wit' some sulphur an' some turpentine. So she brought dat stuff tuh him an' he tuk dis stuff an' he gone to a graveyard dat night....an' he tuk some of de dirt from de west side -- de west side is dat way -- from de west side corner of de grave. He tuk dat an' he fixed it all up into jes' somethin' lak a powder. An' he went -- ah know dis fo' mah ownself, co'se as stayed roun' dere an' ah seen him on de street. An' he went tuh dis man's house an' sprinkle dis stuff all 'round de porch dat nex' mawnin'. An' he tole dis woman, said, "Yo' let him come outdo's first. Don't yo' come out." See. Say, "let him get outdo's first." ...Well, he come out an' he walked in dis stuff. {Within a few days the goofered husband "packed up his things an' left" his wife; however, according to the informant, after the preacher died, the couple got together again.}
[Fayetteville, North Carolina, (1413), 2541:6.]
659. (What is goofer dust?)
Dey tell me -- now if -- goofer dust is jes' lak if yo' have loved somebody -- this is whut they tell me, if yo' loved 'em an' they have died an' been dead fo' a number of yeahs, then yo' goes to this graveyard where they's been buried an' yo' dig right down underneath dis bo'd, or undah -- jes' lak it was a rock [tombstone] dere of some kind. Yo' git de dust from there an' yo' sprinkle it on yo' jes' lak yo'd wanta go fo' somebody {just like you'd sprinkle a love powder on yourself if you wanted to attract somebody}. Then yo'd sprinkle it on the next person that chew wanta love. That will make them fall in love with yo'.
{At this point in the interview, some confusion resulted as Hyatt turned his machine off prematurely and had to re-ask questions, which seems to have intimidated the interviewee. I have sharply condensed what follows to avoid repetition.}
(You goofer them you say. What do you mean by goofer them?...Is that doing them good or doing them harm?)
Well, yo'd be making them love yo'...Dat means dat chew be in love wit' me -- jes' lak if ah would wanta make yo' love me, den ah'd have tuh continue jes' keep it on yo'. {In other words, goofer dust from the grave of a deceased lover produces thrall-like love, not natural love, and the dust must be reapplied continually to keep the lover in thrall.}
(Do the people around here in Fayetteville ever speak about putting the goofer on you?)
Yes.
[Fayetteville, North Carolina, (1391), 2496:8.]
{Two more recent versions of this "goofering for love" spell can be found on my site. One is a 1960s-era "Love Me or Die Jack Ball" and the other is a "Graveyard Dirt Love Spell for Attraction".}
660. Well, dey say for ninstance, dat you go to de cemetery an' de first seven grave dey come to, at de foot of de seventh grave, dey git down about seven inches and get out some of de dust. See. Den you take it home and put it into some salt and den you make seven steps into de home.
(Into whose home?)
De home dat you wants put de bad luck on, see. An' den you begin de seven steps back {backwards} yo' begin sprinklin' yo' [your] whut dey call goofer dust. See, dat's de beginning of de hard luck.
An' den to offset it it's practi'lly de same way.
(How do they do that?)
It's de same graveyard dust, see, to offset it. And then to make it stronger, why you puts salt into de four corners of de home and you make a wish to each corner and name dem. You see, dat's where you have salt.
An den some people dey so much suspicious towards salt dat dey won't loan salt. I, myself, you know, I won't loan salt. I'd rather give you a nickel and let cha buy some salt.
[Jacksonville, Florida, (555), 691:18.]
661. Dat's whut we call dat graveyard clay, goofer dust.
(You mean that's what you call it down here?)
Yes sir.
[Florence, South Carolina, (1306), 2211:1.]
662. They take graveyard dirt, they say, and make goofer dust out of it and gave you a lingering cough.
[Elizabeth City, North Carolina, (438), 558:5.]
663. graveyard dirt and different things mixed together is goofer dust.
[Mobile, Alabama, (666), 876:9.]
664. It's supposed to be dirt come out de bur'in' groun'. An' yo' git little roots right from de root of a tree in de bur'in' groun' -- jis' cut de root off de tree. An' yo' take an' keep dat an' let it git kin'a ole, yo' know. Yo' take dat an' ball it up lak dat [demonstrates].
(Grind it up by rubbing it in your hands.)
An' yo' take it [with the graveyard dirt] an' den yo' sprinkle it right 'roun' de front door [someone's] house an' yo' [that person] have bad luck. That's goofer dust.
[Richmond, Virginia, (361), 296:8.]
665. (What is goofer dust?)
Well, goofer -- dis stuff a graveyard dirt, red peppah an' black peppah. Ah call all dat stuff -- yo' kin git a snail an' powder him -- all of 'em goofer dust.
(Why do they call it goofer?)
Call it goofer -- it do things dat yo' cain't jis' ordinary things can do.
[Little Rock, Arkansas, (897), 1468:12.]
666. They claim they'll make it from bones, dried bones from people. They call it goofer dust at home. They sprinkle a little goofer dust in your tracks and you're sure goin' wrong.
[Snow Hill, Maryland, (83), 1:8; Nansemond Co., Va.]
667. Rattlesnake dust. You know, if the rattlesnake die in the dust [snake shed?] you sprinkle that all around, and moving powder {Moving Powder and Drive Away Powder are alternative names for Hot Foot Powder}
(They call that goofer dust, rattlesnake dust?)
Rattlesnake dust.
[New Orleans, Louisiana, (834), 1130:7.]
668. They claim they take serpents' heads and grind them up and powder them up and they supposed to bury that under your doorstep. That's goofer dust. That's supposed to conjure you. You're supposed to walk over that.
[Warrenton, Virginia, (36), ED.] {On the early Edison cylinders marked "ED" Hyatt did not attempt to transcribe regional dialects.}
669. (Goofer dust is what?)
Jest a -- yo' see yo' git a snake -- yo' can take a rattlesnake an' dry his haid up, pound it up, an' den yo' kin go to work an' use dat as goofer dust. Kill anybody.
[Waycross, Georgia, (1074), 1737:9.]
670. (Goofer dust -- what is goofer, what is that?)
Goofer dust is snake haid, scorpion haid, lizard haid -- listen, snake haid dust, scorpion dust, and lizard dust. Dat's whut yo' call goofer dust. Yo' git them things an' yo' kill em an' yo' cut de haids off an' yo' dry that. After yo' dry that, yo' powder that up. That's whut dey call goofer dust.
(Do the people around here talk about putting the goofer on you?)
Yes.
(What do they mean by that?)
Well, dey mean yo' do harm -- when dey say goofer, dey mean yo' do harm. Dey don't mean tuh do nuthin' good tuh yo'.
(That's just doing you harm; they want to goofer you?)
Yeah, dat's jest doin' yo' any kinda harm.
[Fayetteville, North Carolina, (1396), 2532:4.]
671. {Excerpt.} Ah have heard dat goofer dust is jes' diff'rent roots for whateveah kinda work it is yo' wanted tuh do or anything bad...Take devil grass and snake's head and grind it up together an' make a powder out of it....Sprinkle it in dey hat, de bandin' of dey hat. It would run 'em blind. Do different things with it.
[Wilson, North Carolina, (1507), 2675:6.]
672. {Excerpt.} ...Goofer dust -- dat's jest what you might call conjuration, jest lak yo' take a snake shed. {The informant describes drying and powdering the snake shed.}...Sprinkle it ovah anything -- anything a person eat or drink. Well, yo' see, dat's puttin' goofer dust in 'em -- dat's whut chew call de goofer dust....
[Waycross, Georgia, (1097), 1769:1.]
673. Goofer dust is dust from any live insect.
[Charleston, South Carolina, (509), 570:3.]
674. {Excerpt.} ...Any kinda stuff lak dat {powder or dust} in hoodooism is de goofer dust.
[New Orleans, Louisiana, (1566), 2871:7.]
675. {Excerpt.} ...Well, goofer dust is just -- it just a kind that people use. At any time you use anything from hoodoo, some call it goofer. But anything [any time] that you use a dust that you use to sprinkle...people call that goofer dust. Well, that just the common term they got -- the term that is ordinary used is hoodoo.
[New Orleans, Louisiana, (828), 1218:1.]
676. {Excerpt.} ...Steel dust {magnetic sand} -- mostly any dust that you mix...
[New Orleans, Louisiana, (822), 1187:7.]
677. {Excerpt.} ...Peppah an' salt...
[Savannah, Georgia, (1261), 2144:5.]
678. {Excerpt.} ...Brick dust and charcoal...
[Vicksburg, Mississippi, (538), 1009:8.] {there is a typographical error here; the informant is actually (738) by virtue of location and cylinder number}
679. {Excerpt.} ...That's jis' this fine dirt...dis dirt dauber nest {wasp nest made of fine clay} and de pepper...So now, say, for instance, I want you to lose your memory, if you were going to court or something with [against] me -- it would get you where so you would prob'ly forget what you's talking about.
[Mobile, Alabama, (650), 844:2.]
{And, finally, my favourite recipe}
680. (What is goofer dust?)
Dat's whut yo' also buy from one of dose order houses, yo' see. It's supposed to put whut chew might call tricks on a person. Dat's supposed to be, aftah yo' obtain it, put it in de mattress of a person where dat dey have tuh sleep on, an' yo' supposed to jis' go away -- jis' pine away.
[Memphis, Tennessee, (915), 1482:8.]
BEDTIME BLUESFrank Stokes' guitar partner at this 1928 session was probably Dan Sane, but at other times he recorded duets with the equally proficient Will Batts. In 1933 Batts recorded a variant of "Bedtime Blues" which he called "Country Woman Blues;" it too contained, in truncated form, the verse about the "jealous-hearted woman" who "put something in your mattress."
Frank StokesDon't want no jealous-hearted woman makin' up my bed
She'll put something in the mattress, man, make you wish you was dead
She'll give you pains to your body, give you hurtin' all through your headNow when you lay down at night, call your good friend by name
Now when you lay down at night, call your good friend by name
You don't like my treatment, you sure can make a changeAnd i looked at the sun and the sun was shinin' warm
And i looked at the sun and the sun was shiny warm
You never miss your good gal 'til you've got the train and goneAnd you stood and cried, "What you want me to say to you?"
Hey, stood and cried, "What you want me to say to you?"
"I want you t'think 'bout the things, baby, that me and you used to do."And then run here, baby, let's try the other hand
Hey, run here, baby, i said, "Let's try th'other hand"
I've had a troubled complaint, God, ever since i been your manIf the blues was whiskey, i'd stay drunk every day
If the blues was whiskey, i'd stay drunk every day
The last time i seen you, tried to make your getaway.
A highly unusual, but obviously authentic spell using Goofer Dust was brought to my attention in April 1998 by Carol Barber, who wrote about what seems to be a very old recipe for a mojo hand:
"[Here's] something I've been trying to figure out [...] Someone was looking for a spell to help a friend get out of jail. This person received a spell that I'm not quite sure what to make of [...] It called for a "guffa bag" to be made from yellow silk, in which is placed a yellow feather, a sprinkling of powder (not defined as to what type), and a shiny new penny. It was then to be tied closed with a yellow ribbon."The word "guffa" in this mojo bag recipe stumped me at first because in my mind i pronounced it with a short "u" (as in "guff") but in discussing it in usenet, William S. Aronstein set me straight by asking if "guffa" was not the same as "goofer," and then the composition of the bag fell into place:
Here is a brief analysis of the ingredients of the Goofer Dust mojo:
YELLOW SILK
Yellow silk tends to be associated with charms for wealth (yellow stands
for golden coins) and, in older times, for court cases, especially when
paying a fine was necessary. Yellow silk is the 2nd most common cloth
used in making conjure bags (after red flannel). Its use dates back to
the 19th century or earlier when yellow Chinese silk was very popular
for ladies' fancy dresses and undergarments and seamstresses had lots of
scraps of yellow silk and silk ribbon ready to hand.
YELLOW FEATHER
The inclusion of a feather in a mojo
hand is very common, a practice that has roots in both
African (Congo) and Native American custom. By the 1900s, the
colour-coding of dyed chicken feathers included in such
hands had been brought into line with the Western Esoteric Tradition of magical colour symbolism, as
modified in America. In this system, yellow usually stands for gold and wealth.
SHINY NEW PENNY
Coins are often found in African-American conjure bags and they appear in many
Congolese magic bags as well. The American coin most often
encountered in mojo hands is the silver dime, followed by the
nickel and then the penny, always specified as "shiny new." A silver dime cannot be placed
in contact with Goofer Dust, however, for the sulphur will
discolour it. The symbolism of coins is obvious -- acquisition
and mastery of money -- but because this
is a "get out of jail" bag, the coin may symbolize paying a fine,
bribing an official or, more likely, the penny may stand for a
"copper" that is, a cop or policeman. (Copper pennies often appear
in Law Keep Away spells.)
POWDER
The name of the bag identifies the mysterious unspecified powder it should contain. It's a
Goofer Bag, so the powder must of
necessity be Goofer Dust. The inclusion of a powder is another pointer to the
19th century origin of this magical recipe, for although sachet powders are very popular in
hoodoo work, they have become less
and less common ingredients in conjure
hands in the years since WW II. Goofer Dust is usually a fine
yellowish-grey, so the colour makes it all of a coherent piece
with the yellow silk, yellow feather, and yellow ribbon. Since it
is there to mess up someone's life and
the bag includes a penny, the implication is that a "copper"
will suffer if the bearer is jailed. Alternatively, if the
graveyard dirt
that went into the bag came from the grave of a police officer, the criminal may
actually asking for his spirit's protection from the harrassments of the law.
This old-fashioned Goofer Bag does not contain the elements one would expect to find in a "court case" mojo hand intended to influence a trial or parole hearing. (Those items would likely include Chewing John root (a.k.a. Court Case root or Little John to Chew), poppy seeds (confusion to an enemy), white mustard seeds (faith in deliverance), oregano (keeping the law away), and so forth.) Rather, this bag is intended to protect against arrest, get a fine or bribe paid, or destroy any policeman who interferes with the activities of the bearer. Only a real criminal would carry a Goofer Bag like this. It is not an innocent victim's petition for legal aid; it is a law-breaker's bag, meant to put the jinx on the cops.
Dedication:
Acknowledgements:
To the memory of Frank Stokes: blacksmith, singer,
song-writer, guitarist, and culture-bearer.
Substantial help in the preparation of this article was
provided through the usenet newsgroup
alt.religion.orisha. In
particular, i would like to thank Stephen C. Wehmeyer, Eoghan
Ballard, William S. Aronstein, Carol Barber, Chris Smith (chris@skerries.demon.co.uk),
and Mikal Mularror
for their correspondence; Johnny Parth of Document Records for
keeping the music of Frank Stokes available; and Althaea Yronwode
for her brilliant choice of gifts.
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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
