And Again Has to Do More With Folk Magic
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SALT
Salt -- whether common table salt, sea table salt, or kosher salt -- has a long history of use in rituals of purification, magical protection, and blessing. Amidst spell-casters working in the European folk-magic tradition, it is a commonplace to lay down a pinch of salt in each corner of a room before performing a spell. This has carried over into contemporary African-American hoodoo practice likewise.
By and large speaking, when the intention of a hoodoo spell is primarily protective, salt may exist used alone or combined with ingredients similar saltpeter and blackness pepper. For more than ambitious spells against enemies, such as Hot Foot and Crossing, salt may be added to red pepper, sulphur, and bluestone.
In Latin America, salt is used to prepare a very of import magical formula chosen Rattlesnake Table salt which is believed to lengthen life and to provide protection for the domicile or place of business.
Additionally, because ritual cleaning is an important facet of African folk-magic, salt is a common ingredient in African-Americanhoodoo spells in which magical protection from evil and breaking enemy work (particularly "live things" or tricks under the peel) is accomplished through the employment of ritual baths and floor washes.
The following documentation on table salt in hoodoo spell-casting comes from "Hoodoo - Agreeableness - Witchcraft - Rootwork," a 5-book, 4766-folio collection of folkloric fabric gathered past Harry Middleton Hyatt, primarily between 1935 and 1939. For a further documented series spells using salt in the German-American and African-American folk-magic traditions, see the folio on Protection Spells.
at this web site, please take a moment to open up and read the supplementary page called
"Hoodoo - Conjuration - Witchcraft - Rootwork" by Harry Middleton Hyatt.
SALT AND SALTPETER Bath FOR UNDOING TRICKS
1457. A person dat been tricked in de skin it'due south something dat is cached for 'em or laid downwardly on de steps for 'em -- de firm been dressed. You have nine teaspoonful of cooking salt, you take one dime {'s worth}, of saltpeter, apply dat, and eight quarts of water, hot h2o -- but similar water for a bath. Y'all pull off all of your clothes, ever'thing you got on, you go far at that place and take a bath in dat aforementioned water 9 times.
(What exercise y'all hateful nine times? All at once or different times?)
Dat same water -- don't throw dat h2o abroad, you keep it in something like you accept a bath in. Never rub up -- always rub from hither down [demonstrates].
(From your face right down.)
From there downward. A person whut's been tricked in de skin, rub from here down and use dat water nine times, and de last time you utilise dat water, take information technology and throw it towards de sunrise, soon in the morn before the lord's day rise, so you lot get rid of dat complaint. Ah'm telling y'all whut's done happened to me.
[Mobile, Ala., (679), 905:ii.]
SALT AND SALTPETER Bathroom FOR PUTTING ENEMIES UNDER YOUR Feet
1458. Now, if -- when yo' wanta be lucky an' stay lucky so yo' kin jest -- yo' know, thrive and have prosperity, yo' git chew a nickel worth of saltpeter an' a tablespoonful of that and put it into yore h2o, five quarts of water an' take a tablespoonful of table salt an' mix with that an' let it boil downwards.
An' afterwards yo' gets dat five quarts of water, yo' estrus it. Whenever it kickoff tuh, look like it gon'a boil, yo' jest stir this salt an' brimstone together an' and then when yo' begin tuh prevarication down {at night}, yo' have yore bath with it. An' when yo accept yore bath with it, yo' save dat water an' throw it east. An' every time yo' throw yo' explicate lak dis -- say, "Lord, moves { = removes} thine evil influence." An' that [is called] puttin' de enemies under yore feet.
[Waycross, Ga., (1118, pocket-sized-time root woman), 1796:i]
SALT AND BLACK PEPPER Flooring Wash FOR PROTECTION
1459. The best matter you lot practise, when you lot get out early in the morning time, if you got -- before you leave your dwelling, if you experience that such equally that is carrying on effectually you, y'all have such an ordinary matter as -- accept table salt, black pepper, and mix that together in a bottle, and scrub your identify out.
Don't scrub it inward, encounter. E'er scrub out from your identify.
And with that water you lot mix common salt and black pepper and scrub every morning before the sun rise. Make that a habitual habit to scrub in the morning earlier the sun ascension -- every morning time scrub out your door earlier de sunday ascension, and that will give you a natural protection confronting annihilation that's evil. Somebody'south put something against you lot, down for you, that will give you protection against that.
[New Orleans, La., (828), 1214:4.]
WITCHCRAFT DIVINATION BY MEANS OF SALT AND A CURSE
9446. Ah've hear'd dat if a person come tuh yuh abode an' yo' figuh [figure] dat dey are not dere fo' de right purpose, dat aftah dey leave out, chew kin accept a han'ful of salt an' throw out behin' dem. An dey won't come dere adverse if dey have anythin' of 'em lak witchcraft.
[Waycross, Ga., (1061), 1720:5.]
9447. Dey say if yo' don' want a man an' if a homo come out chure house -- ah don' know what dey [do only] ah know yo' kin proceed 'em from yo' house. Yo' kin accept jis as he come out dere an' jis' have some pot salt an' chunk 'em aft' 'em [after them], [saying], "Yo' son of a bitch, don' come dorsum heah no mo'." An' he'll nevah come back tuh yuh house no mo."
(I come across, you throw the salt afterward them.)
[Charleston, S. Car., (497) 539:four.]
{These two spells get together, but numer 9447 is a scrap more than difficult for modernistic ears to parse than number 9446. Perhaps i tin can be of help by defining a few of the speaker's regionalisms:
{Now, fifty-fifty with the religionalisms explained, there is nonetheless some ambiguity in the phrase "if you don't desire a human being and if a human being comes out of your firm"
{Why is the man not wanted?: Is informant 497 only giving vent to an anti-social gesture, as some people assume, or is the speaker deliverately letting some crucial piece of data go unspoken?
{To a folklorist, the reply is -- adequately apparently -- the latter.
{In fact, the subject is witchraft. The man that "you don't want" is non a pesky neighbor or a rejected suitor or a meddlesome relative. The man that "you lot don't desire" just cannot name is a hostile enemy witch who has gotten into your house for the purpose of putting down powders, throwing for you, laying a trick, stealing your hairs, or something of that nature.
{The problem that informant 497 faced was that even to SPEAK of witchcraft -- not just to accuse someone, only to mention it at all -- is unlucky and ought to be avoided. His or her solution to this problem was to advisedly avoid noting that the man that "you don't want" is a witch.
{How can we exist sure that spell 9447 really *is* about witchcraft if the informant never mentions the word "witch"?
{Well, Hyatt has done the job for the states: he has sorted his collection of spells by type, and in this case we can get the subtext of spell 6447 from OTHER speakers in adjacent spells. Here is the previous spell once again:
9446. Ah've hear'd dat if a person come up tuh yuh home an' yo' figuh [figure] dat dey ar not dere fo' de correct purpose, dat aftah dey leave out, chew kin have a han'ful of salt an' throw out behin' dem. An dey won't come dere adverse if dey take anythin' of 'em lak witchcraft. [Waycross, Ga., (1061), 1720:v.]
{Like informant 497, informant 1061 also avoids saying the give-and-take "witch" at first, and substitutes the coded phrase, "you figure that they are not there for the right purpose."
{So informant 497'southward "man yous don't want" is thus equivalent to informant 1061'southward "human being who is not there for the right purpose."
{And what is the nature of this human being?
{Luckily for united states, informant 1061 was bolder than informant 497 -- or perhaps estimated correctly that not every listener would understand the coded phrase "not there for the right purpose" -- so after giving the spell (and using the regionalism "throw out" which specifically ways to deploy a powdered magical agent) he or she added: "And they won't come up there again if they have annihilation of [about] them like witchcraft."
{So there we have it. Informant 947's "man you don't desire" is a witch. Spell 6446 tin now exist thematically decoded every bit an anti-witch spell -- and if we straighten out the speaker'south typical colloqial pronoun-swapping, substitute mod urban nouns and verbs for the rural regionalisms, and return the text into standard Anglo-Saxon English speech, nosotros become this spell:
WITCHRAFT DIVINATION Past MEANS OF SALT AND A CURSE
9447. They say if you don't want a man around your house because you suspect him of witchcraft and if you see him coming out of your house -- you are thinking, "i don't know what he is doing there," but you practice know how yous can keep witches from you business firm, then you but take some cooking table salt and throw information technology after him, saying a uncomplicated curse, such as, "You son of a bitch, don't come back here again." And if he is a witch, he'll never come up back to your firm again."
{Here is the core of the salt-and-curse spell in a nutshell:
{Problem: Someone whom yous know from the local community is seen leaving your home.
{Question: How do you lot determine what the intruder'due south intention really was?
{Answer: As presently as the person leaves, y'all throw table common salt on the path after him and expletive him and IF THE PERSON IS A WITCH, he won't be able to come back.
{Mechanism: Thrown salt and a spoken curse are a diagnostic magical tool (and only secondarily a warding) because a witch will non be able to return along the salted path.
{These ii witchcraft-divination spells are subsidiary, specialized forms of the general protection spell that utilizes salt, cursing, or salt-and-cursing to keep witches out of ane's habitation. Throwing common salt and cursing afterwards a witch (singly or in combination) is Germano-British in origin. Since slavery times information technology has also become a staple spell in the African-American customs, where the salt is sometimes mixed with black pepper, which is an African belief-survival. Many similar spells were collected past Hyatt in his volume "Folk-Lore from Adams County Illinois" and i've put selected samples of those online in iv categories:
"Protective Charms Deployed About the Business firm"
"How to Forbid a Witch from Entering or Returning to Your Home"
"Protective Spells to Be Spoken Upon Coming together a Wtich"
"How to Disengage a Bewitchment or a Hoodoo Spell"
Note that FACI is non specifically most hoodoo, but contains spells and beliefs that Hyatt categorized by the informant'southward ethnicity, east.g. "German," "Irish," or "Negro."}
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