The reason for this is that many root workers like to blend appropriate herbs, minerals, or root chips into the finished product. Powder incenses have two favoured reasons and methods of use. So, for instance, you can burn Attraction Incense outdoors, at the door wafting the smoke inward , or inside a place of living or business. In either case, the smoke from the burning may be scryed to see visions of things to come and the ashes from the burning may be used in further forms of work. So, for instance, you can mix Attraction Incense with dirt and use it to pot or plant an herb or shrub that draws luck, or love, or both, and set that plant by the front door of your home or business. To use self-lighting incense powders, you take a small scrap of paper and twirl it into a little cone about an inch or two tall.

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Both 19th century rural hoodoo and 20th century urban hoodoo are referenced. The added notes [in brackets] are new and deal with the provenance of the material.

Additional entries consist of material that was not used as references in my book on herbs but is of general interest to those studying conjure history and practice as it developed during the 19th and 20th centuries. With the exception of my own work, which is documentary rather than innovative in scope, few "modern" sources are cited, due in part to their being 21st century derivations, expansions, or extensions from sources such as these.

They should more properly be collected in an annotated bibliography of 21st century hoodoo sources. In addition to the books and articles cited below, a trove of further extracts concerning hoodoo, taken from longer works, can be found online at southern-spirits.

Many of the magazine and journal articles on hoodoo, rootwork, and conjure published during the 19th and early 20th centuries were written by African-American authors.

Allan Company. C ontains 21 Set-Ups. No other text. Anderson, Jeffrey. Volume 28, March, Volume 28, August, September, October, November, Pages Randolph, Volume 24, December, May 2, 16, 23, The Conjure Woman. University of California Press, Volume 6, April Volume 3, Volume 27, December, Legends of Incense, Herb, and Oil Magic.

Oracle Publishing Co. State University of New York Press, Reprinted in and again in by the Unversity of zPennsylvania with a new introduction by John Szwed and foreword by Barbara Dianne Savage [Note: This book is an anthropological examination of black religious groups in Philadelphia, including some of the lesser known groups that dealt in non-mainstream religious beliefs and practices.

Beliefs and Superstitions of the Pennsylvania Germans. American Germanica Press, The Magic of Herbs Throughout the Ages.

Sheldon Publications, Sheldon Publications, New York, Gamache, Henri [pseudonym of Anne Flietman]. The Master Book of Candle Burning.

New York: Dorene Publishing, Hall, Julien A. Southern Home Remedies. Johnson Publishing Co. The Complete Tales of Uncle Remus. Houghton Mifflin, Voodoo and Hoodoo. Scarborough House Publishers, ; Stein and Day, Occult Shop. Iroquois Medical Botany. Syracuse Press, Volume 24 [in two parts], July and November, Volume 9, The information published by Misses Herron and Bacon, collected from students at the all-black Hampton Institute in Virginia, is especially valuable.

Among other things, the authors describe a clear instance of the use of what some today call a "voodoo doll" -- but made during the time before these were manufactured of cloth "something all wrapped up in hair and all kinds of other queer-looking things".

They also make frequent references to footprint magic. Stein, c. John G. Hohman, ; T. Scheffer, The edition was translated by the author from the 2nd edition of his German book. The translator is uncredited. Mules and Men. Lippincott, Reprinted, Harper Collins, Occult Shop] Volume 44, The Negro in Florida, Hoodoo - Conjuration - Witchcraft - Rootwork.

Folklore from Adams County Illinois. Memoirs of the Alma Egan Hyatt Foundation, University of Tennessee Press, Johnson, F. The Fabled Dr. Jim Jordan, A Story of Conjure. Lucky Mojo Curio Co. The Life and Works of Marie Laveau. Reprinted in in part by Zora Neale Hurston who i believe to have been the actual author in as part of "Hoodoo in America", q. Reprints and revisions also by Anne Flietman, Larry B. Wright, Anna Riva, and catherine yonwode. Dorene Publishing, N.

No List of Supplies. Fulton Religious Supply, N. Laveau, Marie [Larry B. Published for the Trade [but rubber stamped on the title page Marlar Publishing], N. No Significance of Candles or Wedding Anniversaries. Laveau, Marie [Dorothy Spencer]. D, circa This replaced the "Attributed" edition and was offered in catalogues as late as International Imports, Reprints the 64 page circa "Revised" edition, with ads at end.

Indio Products, Reprints the 64 page unattributed circa "Revised" edition, with ads at end. Laveau, Marie [Catherine Yronwode]. Lucky Mojo Curio Co, Leland, Charles Godfrey. Etruscan Roman Remains in Popular Tradition. Scribners, Leaflet No. Spiritual Merchants: Religion, Magic, and Commerce. Calumet Herb Co. Volume 7, July Also contains a good account of hag-riding folklore. An annotated version of this article is online at southern-spirits.


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It is against the law to manufacture and market a product of that name or bearing that image. However, formulas for a variety of products once marketed as Florida Water have been published since the 19th century, and i get many requests for formula information from would-be mages who want to save a few cents and make their own. However, the following technical information is presented for the use of readers who wish to try their hands at perfumery. It is expected that before you begin such a task you familiarize yourself with the terminology, systems of measurement, and methods used in a laboratory. Please do not email me with requests for help in locating essential oils or lab equipment; i will not reply.



That makes me a Taurus with Gemini rising and the moon in Aquarius. In the s, my parents divorced and my father moved to Sacramento, where he became an oil-field cartographer for Standard Oil. I was raised in Berkeley, where my mother was a library student and later a librarian and my step-father, Bill Glozer, was first a pastry chef and later ran an antiquarian book store with my mother. During the early s i further formed my musical tastes, which have remained unvaried to this date: i like rural acoustic blues , jug bands, string bands, and early country music, as well as offshoots from these forms such as gospel quartets both white and black , early New Orleans jazz, Cajun, Zydeco, Norteno, and some post-War electric blues. Anomalously, i am also very fond of Bing Crosby prior to and Hoagy Carmichael at any point in his life. In i went to Shimer College in Mount Carroll, Illinois, as an early entrant, before completing High School -- but soon dropped out and hit the road with my boyfriend Tom Hall.



Authentic recipes are drawn from first-hand experience and years of solid folkloric research. Now you will, i hope, understand that i am embarked on one path only — to reflect to the world the Black Protestant Christian practices of conjure, rootwork, and hoodoo which i learned through personal contact and training with practitioners, starting in the early s, and also found corroborated in a variety ny ethnographic and folkloric magazine articles and books published from the s through the s. Luka Catherrine marked it as to-read Jun 05, Ann Marie marked it as to-read Jul 24, This sounds much more difficult than it really is. You can see pictures of how to make incense powder cones and light them yronwofe our Herb Magic sister-site. The Hoodoo Rootwork Correspondence Course has expanded to live radio!


Hurston was an African American folklorist with a fine ear for dialect who also wrote a book on Haitian Voodoo "Tell My Horse" , so she spoke with authority when she referred to her subject as "Hoodoo, or Voodoo, as it is pronounced by the whites. Now, it could be argued that Hurston was from Florida and that she preferred the word hoodoo to Voodoo, even though the latter was the more common term in New Orleans -- but such an idea can definitely be countered by referring to an interview that Ferdinand "Jelly Roll" Morton, an African American Creole native of New Orleans and a famous jazz musician in his own right gave to the folklorist and musicologist Alan Lomax of the Library of Congress in Morton, who was quite conscious of the recording of the interview and its historical importance, went out of his way to explain many local idioms and turns of speech to Lomax, who was a white man basically ignorant of such matters. When Morton began describing to Lomax why a multiple murderer in New Orleans was never prosecuted, he interrupted the flow of his own words to explain his terminology to Lomax. He said: "I guess the reason why he got out of trouble so much, it was often known that Madame Papaloos was the lady that

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