IL LUCKY MOJO LIBERO INCANTESIMI ARCHIVIO incantesimi libero e incantesimi: incantesimi d'amore, denaro incantesimi, incantesimi Benedizione, fatture The Magic libero incantesimi in questo sito sono copyright dei rispettivi autori come indicato su ogni pagina web, e tutti i diritti sono riservati a coloro che autori. In altre parole, è possibile scaricare le formule magiche libero e stamparle a casa per uso personale, ma non si può ulteriormente copiarli, perché gli autori di controllare i diritti di copia. In particolare, non si può rispecchiare questi incantesimi gratuiti ad altri siti web, non li può distribuire o pubblicarli in forma stampata (per soldi o gratuitamente), e non li può distribuire elettronicamente in e-liste o usenet (sia prezzo o gratuitamente) senza l'espressa autorizzazione scritta di ogni singolo titolare del copyright. Magia Basics Spell: Strumenti e tecniche Bianco Magick: Magia incantesimi utili Red Magick: incantesimi d'amore e sesso Magick Verde Magick: Money Making Magic Spells Viola Magick: Potenza Enhancing Magic Spells Magia Nera: magia distruttiva incantesimi REALE formula magica BASE Informazioni generali su ortografico Casting, Hoodoo Rootwork, stregoneria, e Evocazione Se siete nuovi a magie e incantesimi, iniziare con questi articoli che forniscono informazioni gratuite su come reale incantesimi sono espressi da professionisti autentici di vari percorsi e imparare le semplici, facili basi di come per eseguire potenti incantesimi in varie tradizioni di stregoneria, evocazione, hoodoo, voodoo, rootwork, e spell-craft. Ha Magic lavoro, sono magie reale, c'è una cosa simile come Strumenti Real Magick e materiali per Casting Magic Spells ricette per pozioni magiche utilizzate nella Casting Magic Spells consigli pratici su incantesimi e rituali di praticanti effettivi della magia rituale Bagni e pavimenti lava nel Hoodoo tradizione di incantesimi Dressing e l'unzione oli nella tradizione Hoodoo di Magic Spells incenso nella tradizione Hoodoo di Magic Spells Sachet polveri nella tradizione Hoodoo di Magic Spells candela accesa nella tradizione Hoodoo di incantesimi Come fare una mano Mojo, Evoca Borsa, Borsa Mojo, Dolcetto Borsa, Toby, o nazione Sack posa trucchi e smaltimento di Ritual rimane nella tradizione Hoodoo di Magic Spells come maghi usano preghiere religiose come Magic Spells per la benedizione, buona fortuna, e la tutela dei The Lucky W Amuleto Archivio: buono Luck talismani e portafortuna Utilizzato in incantesimi trucchi Foot Track nella tradizione afro-americana Hoodoo di incantesimi fasi lunari: come conoscerli e come lavorare con loro quando Casting Magick incantesimi Come utilizzare le erbe, radici, e Minerali a incantesimi Hoodoo erbe e Root Magic: campione gratuito Magic Spells da Cat Yronwodes libro The libro Antico di formule, un dominio pubblico magica formulario Errata di Herman Slaters Magickal formulario puoi anche consultare i incantesimi fortunato Mojo magici e pagina Occultismo FAQ: link a decine di pagine FAQ Con Le risposte alle domande più frequenti su ordine Magick libri occulti e forniture spirituali dal negozio on-line occulta fortunato Mojo Curio Co. gratuito White Magic Spells Protezione magica incantesimi, magia di guarigione incantesimi, Benedizione Magic Spells, teorico di asta Magic Spells, Jinx-Rompere Magic Spells, Hex - Breaking incantesimi, rimozione Curse Magick Spells incantesimi magici Bianco sono utilizzati per proteggere, benedire, curare e aiutare se stessi o quelli che ti interessano per. Essi possono benedire le nuove imprese, aiutare la mente e il corpo, la gente scudo e luoghi da maledizioni e gli esagoni, tornare indietro incantesimi malvagi, invertire cattive condizioni, spezzare incantesimi, e aiutare i buoni sogni e desideri diventano realtà. incantesimi bianchi sono tutti destinati a essere positivo, edificante, e dolce non sono mai coercitivo. Hoodoo Rootwork Magic Spells per Benedizione, pulizia, e preghiere di guarigione religiosi e magici incantesimi per la benedizione da cristiani, indù, e Santeria Fonti Benedizione incantesimi e preghiere provenienti da varie tradizioni magiche incantesimi e preghiere per l'amicizia e la magia gentilezza che esaudisce i desideri incantesimi incantesimi per incubi finali e portare buona sogni salute, l'energia, e perdita di peso Magic Spells Magic Spells per la protezione da varie tradizioni protettiva e curativa incantesimi e amuleti contro il malocchio Fiery muro di protezione Hoodoo Rootwork Magic Spells Hoodoo Rootwork Magic Spells usando aceto dei quattro ladri per Protezione Hoodoo Rootwork Magic Spells, preghiere religiose, e talismani per garantire la sicurezza di viaggio magia protettiva incantesimi con il nero galline, uova e piume di pollo contro Charms male stregoneria Folk magici e incantesimi per la protezione e respinge male protettiva e curativa incantesimi Impiegando Salt teorico di asta e Jinx - rompere Hoodoo Rootwork incantesimi gratuito Red incantesimi incantesimi d'amore, Love Charms, Spells Romanticismo, Fertilità Magick, Lust Magick, Sex Magick, Matrimonio incantesimi incantesimi magia rossa sono usati per trovare un nuovo amante, trasformare un buon amico in un amante, disegnare una persona cara vicina, riceve una proposta di matrimonio, celebrare la vita coniugale, far rispettare la fedeltà sessuale, riparare amanti liti, riportare un amante perduto, ingrandire la lussuria, aumentare la libido, attrarre partner sessuali occasionali, o aumentare la fertilità. Red incantesimi può essere dolce o forte, suggestiva o coercitivo che cosa li tutta la magia rossa incantesimi fa è che hanno qualcosa a che fare con il romanticismo, l'amore, la lussuria, la fertilità o la sessualità. Centinaia di incantesimi d'amore magici e Love Charms storia romantica, sesso, fedeltà, e fertilità bianco candela incantesimo d'amore Lodestone e candela incantesimo d'amore 3-Candela incantesimo d'amore Vestita Lettera incantesimo d'amore per attirare l'amore da lontano Love Me or Die Jack palla a Goofer un uomo Miele Jar incantesimi per addolcire un amante o riparare una Lovers Quarrel incantesimi d'amore di attrazione Uso Cimitero Dirt Il Intranquility Love Spell di riportare un perso incantesimi amante amore e Lust incantesimi da varie tradizioni L'utilizzo di fluidi corporei in Hoodoo Rootwork Sex Magick, incantesimi d'amore, e la fortuna incantesimi Hoodoo Rootwork Magic Love incantesimi di dominazione femminile sugli uomini Mens incantesimi utilizzando ad alta Giovanni Conquer per aumentare natura sessuale e attrarre le donne Hoodoo Rootwork Magic Love incantesimi usando Look Me per il petrolio o in polvere per farsi notare sessualmente Magic Love incantesimi utilizzando cani magnetici a disegnare amanti Insieme Hoodoo Rootwork Nazione Sack: utilizzo di un sacchetto di Womans Mojo di tenere un uomo legato Magic Love magie utilizzando riconciliazione olio o polvere di riportare un magico amante incantesimi utilizzando olio di attrazione o in polvere per attirare partner sessuali e di attirare incantesimi amanti Hoodoo Rootwork magici utilizzando Cimitero Dirt per rendere qualcuno Love You Hoodoo Rootwork Magic Love incantesimi usando un Black Cat Bone fare un Amore, ritorna! incantesimi d'amore in un Gau (buddista tibetana della scatola di preghiera) una magia sessuale Spell per aumentare la libido femminile Informazioni magico e sacro pratiche sessuali e sesso Magick il file alt. magick Riferimento of Love Magic Spells and Sex Magick vedi anche Arcane Archive: religione: l'induismo: yoga: lo yoga tantra vedi anche Arcane Archive: il misticismo: il sesso si veda anche la alt. sex FAQ: le risposte alle domande frequenti di anatomia sessuale e tecniche di sesso (per anti-Amore e lavoro break-Up, vedere la sezione on Black Magick: magia distruttiva incantesimi verde libero di incantesimi denaro Magick, incantesimi monetari, incantesimi prosperità, incantesimi Fortuna, Gioco d'azzardo Magic Spells, incantesimi Ricchezza incantesimi green Magic sono utilizzati per portare in contanti, disegnare in denaro, ricevere un'offerta di lavoro o una promozione, riportare denaro dovuto, ingrandire vince il gioco d'azzardo, migliorare la buona fortuna, ottenere i partner commerciali e clienti, o aumentare la prosperità. incantesimi verde può essere dolce o forte, suggestiva o coercitivo che cosa li tutta la magia verde incantesimi fa è che hanno qualcosa a che fare con il denaro, il gioco d'azzardo, il successo aziendale, o la ricchezza. Folk magia denaro incantesimi Money Drawing Good Luck Money Drawing Magick Incantesimi da varie tradizioni Gamblers fortunato denaro magici incantesimi di Lucky Money Honey Jar incantesimi per fare un prestito Ufficiale Favorire il vostro caso Magic Spells utilizzando alta Giovanni Conquer disegnare denaro e fortuna magia incantesimi con calamite per prelevare denaro incantesimi usando sabbia magnetica per prelevare denaro Magic Spells utilizzando Money Drawing olio o in polvere per aumentare il reddito Magic Spells utilizzando Corona di successo Oil o in polvere per promuovere la tua magia carriera incantesimi utilizzando olio di attrazione o in polvere per attirare i clienti e attirare il denaro Job-Ottenere Magic Spells Magic Spells per avvincente un mutuatario a restituire il denaro Magic Spells per il ritorno del denaro dovuto viola libero incantesimi Power-Guadagnare Magick incantesimi, Magia, trucchi Corte Case, Patto-Making, soul-vendita, invocatory Magick , controllo Magic Spells incantesimi magici viola sono utilizzati per portare a successo personale, disegnare in alleati, ricevere un verdetto favorevole in tribunale, ingrandire dominio, obbligare gli altri a comportarsi come desiderato, migliorare il controllo, ottenere spiriti utile o demoni, o aumento di forza di volontà. incantesimi viola può essere dolce o forte, suggestiva o coercitivo che cosa li tutta la magia viola incantesimi fa è che hanno qualcosa a che fare con il controllo, comando, convincente, o piegare gli altri a quelli faranno. Evocare il Diavolo al bivio Incantesimi Magick potente di fare patti con i demoni, angeli e spiriti Spiritual Magic Spells per contattare il caso magico Morto Folk magia Corte Incantesimi Incantesimi per cause da tennis e altre questioni d'ordine legale Il barattolo di miele Magic Spell per addolcire un giudice o Giuria a te in un caso di magia Corte incantesimi per il successo personale e padronanza Comandante incantesimi per regola, di controllo, hanno la strada, e ottenere il rispetto magia Compelling incantesimi per costringere la gente a mantenere le loro promesse a te incantesimi per invisibilità e immunità magico il file alt. magick di riferimento di dimostrare e Angel-Summoning Magick incantesimi il alt. magick file di riferimento dei nomi di demoni da utilizzare in incantesimi magici invocatory vedere anche Arcane achive: occultismo: magia: magia cerimoniale libero nero incantesimi maledizioni, fatture, Jinxes, trucchi Enemy, incantesimi Morte, negativi incantesimi, magie distruttive, coercitiva Magick incantesimi, Magia Nocivo incantesimi incantesimi Black Magic sono utilizzati per realizzare la malattia e la malattia innaturale, rompere storie d'amore, di creare le condizioni incrociate, inviare nemici lontano, forza persone fuori del loro lavoro, vendicarsi giustificato, distruggere coloro che hanno posto trucchi per voi, ottenere spiriti irate e demoni per aiutare a ferire gli altri, o maledizione e esadecimali a morte. Nero incantesimi può essere dolce o forte, suggestiva o coercitivo che cosa li tutta la magia nera incantesimi fa è che hanno qualcosa a che fare con male, danneggiando, goofering, jinxing, o nemici footing calde. La vendetta e rilegatura Magic Spells, compreso lo specchio-Box Spell cinese e afro-americano Magick Maledizioni Hoodoo Rootwork incantesimi utilizzando Goofer polvere di sciopero Magicamente i nemici Hoodoo Rootwork Magic Spells utilizzando Cimitero Dirt di danneggiare Magicamente Folks Hoodoo Rootwork Magic Spells utilizzando piede caldo Polvere per allontanare la gente Hoodoo Rootwork incantesimi per creare le condizioni incrociate e rovinare la vita delle persone Hoodoo Rootwork Magic Spells che utilizzare l'acqua guerra di Jinx e ferito nemici taglio e Cancella incantesimi di Fall out of Love, terminare una relazione, e aprire la strada a nuovi Amore Anti-Amore e incantesimi break-up (incantesimi nero che distruggono Amore) Black Magic incantesimi per Cursing Proprietà da varie tradizioni distruttivi e dannosi Black Magic incantesimi da varie tradizioni Il file alt. magick Riferimento distruttivi incantesimi nero Magick vedi anche Arcane Archivio : la religione: satanismo Assumere un Spell-Caster dalla Associazione dei lettori indipendenti e Rootworkers l'Associazione dei lettori indipendenti e Rootworkers (AIRR) è una raccolta di operatori professionali di magia popolare afro-americana, hoodoo, evocare, e rootwork che forniscono letture psichiche e servizi di radice di raschiatura spirituali al pubblico. AIRR promuove la qualità del servizio e la condotta etica per mezzo di accreditamento e la valutazione dei nostri membri. A differenza dei servizi on-line lettore psichico commerciali, AIRR è un'organizzazione supportata che non riceve commissioni o tangenti per i riferimenti. Cerca tutti fortunati Mojo e collegate siti È possibile cercare i nostri siti per una sola parola (come archeoastronomia, hoodoo, evocare, o il clitoride), una frase esatta contenuta all'interno di virgolette (come incantesimi d'amore, forniture spirituali, negozio di occultismo, la fortuna del gioco d'azzardo, Lucky Mojo borsa, o angelo custode), oppure un nome entro virgolette (come Blind Willie McTell, Black Hawk, Hoyts Colonia, o Frank Stokes):. LUCKY MOJO CURIO CO CATALOGO ONLINE LUCKY Mojo è un grande dominio che è organizzata in un numero di siti web interconnesse, ognuna con il proprio tema distintivo e l'aspetto. Ora sta leggendo:. LA LUCKY MOJO CURIO CO OCCULTO CATALOGO SHOP. Qui ci sono alcuni altri siti web LUCKY MOJO è possibile visitare: occultismo, magia incantesimi, misticismo, religione il simbolismo Hoodoo in Teoria e Pratica per yronwode gatto: un'introduzione al rootwork afro-americano Hoodoo erbe e Magic Root per yronwode gatto: una magica materia di afro-americano evocare fortunato W Amuleto Archivio per yronwode gatto: un museo on-line di tutto il mondo talismani e amuleti Sacred Sex. saggi e articoli su tantra yoga, neo-tantra, Karezza, magia del sesso, e il sesso sacro culto Paesaggio. saggi e articoli su archeoastronomia e geometria sacra Massoneria per Donna di yronwode gatto: una storia di misto-genere logge massoniche The Lucky Mojo Esoterico Archive. catturati i file di testo in internet su argomenti occulti e spirituali fortunato Mojo Usenet FAQ Archive: FAQ e arbitri per occulte e magiche newsgroup Usenet Aleister Crowley Text Archive. una moltitudine di testi di uno dei primi occultista del 20 ° secolo fortunato Mojo Magic Spells Archives. incantesimi d'amore, incantesimi denaro, incantesimi fortuna, incantesimi di protezione, e più libero incantesimo d'amore archivio. incantesimi d'amore, incantesimi attrazione, magia sessuale, incantesimi romanticismo, e la lussuria incantesimi Free Money Spell archivio. magie, incantesimi denaro prosperità e magie ricchezza per lavoro e affari Protezione libera Spell archivio. incantesimi di protezione contro la stregoneria, incantesimi, esagoni, e il malocchio libero gioco d'azzardo fortuna Spell archivio. fortunato gioco d'azzardo incantesimi per la lotteria, casinò, e razze Testi Blues CULTURA POPOLARE Hoodoo e. trascrizioni di canzoni blues circa magia popolare EaRhEaDS afro-americani Syd Barrett Testi sito. testi da parte del fondatore dei Pink Floyd suono Il Minore Libro della Vishanti. Dr. Strange Comics come un sistema magico, da gatto yronwode The Spirit lista di controllo. un fumetto libro 1940 giornale da Will Eisner, indicizzato da yronwode gatto Adatta alla Stampa. raccolte rubriche settimanali su fumetti e cultura pop da gatto yronwode Eclipse Indice Comics. un elenco di tutti Eclipse fumetti, album e figurine istruzione e la divulgazione Hoodoo Rootwork Corrispondenza Corso con yronwode gatto: 52 lezioni settimanali in forma di libro Hoodoo Conjure Formazione Workshops. hands-on classi rootwork, conferenze e seminari Apprentice con catherine yronwode. personal training di 3 settimane per HRCC qualificati laureati fortunato Mojo Community Forum. una scheda di messaggio on-line per i nostri occulti negozio spirituale fortunati clienti Mojo Hoodoo Rootwork ore Radio Show. imparare incantesimi libere via Podcast download fortunato Mojo Video. vedi video tour del negozio fortunato Mojo e avere un assaggio del treno spirito fortunato Mojo Tip. Iscriviti e ricevi buoni sconto e incantesimi di magia liberi seguirci su Facebook. avere notizie dell'azienda e aggiornamenti del prodotto come un fortunato Mojo Facebook Fan ONLINE SHOPPING The Lucky Mojo Curio Co.. forniture spirituali per hoodoo, magia, stregoneria, e evocare erba magica. linea completa di Lucky Mojo erbe, minerali, e curiosità zoologici, con il campione incantesimi Mystic sala da tè regali. antiquariato, vintage e molto di fortuna che dice tazze da tè contemporanea PERSONALI SITI catherine yronwode. l'autore eclettico ed eccentrico di molte delle pagine web di cui sopra nagasiva yronwode. Nigris (333), nocTifer, lorax666, boboroshi, Troll Niente velo per Jasira. Giardino di Joy Blues. ex hippie comune 80 acri vicino Betulla nel Missouri Ozarks Liselotte Erlanger Glozer. articoli illustrati su cartoline d'epoca da collezione Jackie Payne: sfumature di blu. a San Francisco Bay Area cantante blues AMMINISTRATIVO fortunato Mojo Mappa del sito. la home page per tutta la fortuna Mojo elettrone-mucchio tutte le pagine. descrittivi di nome collegamenti a circa 1.000 di primo livello pagine web fortunato Mojo come contattarci. accogliamo con favore commenti e suggerimenti per quanto riguarda la manutenzione di questo sito Fare una donazione. vi preghiamo di inviarci una piccola donazione Paypal per tenerci in larghezza di banda e Mac altri siti di interesse Arcane archivio. migliaia di messaggi archiviati Usenet sulla religione, magia, incantesimo-casting, il misticismo, e Associazione spiritualità di lettori indipendenti e Rootworkers. lettura psichica, evocare, e la radice hoodoo medico servizi Candele e curiosità. saggi e articoli sul tradizionale evochi afroamericano e magia popolare, oltre a shopping cristallo Silenzio League. un sito non confessionale inviare le vostre preghiere pregare per gli altri lasciare che gli altri pregano per voi Vangelo di Satana. la storia di Gesù e gli angeli, dal punto di vista del dio di questo mondo Hoodoo Legale. collegarsi online o chiama 1-888-4-HOODOO per la lettura istantanea ora da un membro della Chiesa spirituale AIRR missionaria indipendente. guidato dallo spirito, interreligiosi di preghiera-luce Chiesa più piccolo nella sala da tè mondo mistico. lettura foglia di tè, tazza da tè divinazione, e un museo di antiquariato tazze cartomantici Satana servizio. un archivio che presenta la teoria, la pratica, e la storia del satanismo e satanisti Spiriti del sud. conti secolo 19 e il 20 hoodoo, tra cui ex schiavo narrazioni interviste Incantesimi spirituali. lezioni di magia popolare e incantesimi dal punto di vista Wiccan eclettico, oltre a shopping Yronwode casa. pagine personali di Caterina yronwode e nagasiva yronwode, archivisti magici Yronwode istituzione. il Yronwode dell'Istituzione per la conservazione e la diffusione di indigena EthnomagicologyBattleTech Trading Card Game Il BattleTech collezione Card Game è un gioco di carte collezionabili ambientato nell'universo BattleTech sviluppato dalla Wizards of the Coast (WotC) per FASA. usando lo stesso stile di gioco e la distribuzione della carta come WotCs Magic: The Gathering. È stato progettato da Richard Garfield. La sua produzione è svolta dal 1996 al 2001. Il BattleTech CCG caratterizzato BattleMechs. personaggi, e la tecnologia del gioco da tavolo originale, con il nuovo opere d'arte realizzate da vari artisti. Attualmente, il BattleTech CCG non è più in stampa. L'obiettivo del gioco è quello di rendere il vostro avversario a corto di carte dalla sua riserva (mazzo di carte). Il modo più semplice per ottenere questo è quello di attaccare il vostro enemys riserva con mech e le altre unità. Ogni giocatore avrà bisogno di un ponte con un massimo di 60 carte. Quei ponti possono consistere in qualsiasi combinazione di carte il giocatore lo desidera, anche se quando si gioca con regole ufficiali FASA, la scelta di carte per la piattaforma sarà limitato, ad esempio Solo le carte una factionclan. Il diritto assortimento di carte può rivelarsi di vitale importanza per la vittoria ed è in gran parte legata a certe tattiche. Modifica canonicità Anche se prodotto con una licenza valida, le carte BattleTech CCG hanno espressamente dichiarato di non essere canonica. 91193 Come tale, l'aspetto su una carta o il testo associato fluff non prova che qualcosa o qualcuno esiste realmente nell'universo BattleTech, o che tutti gli eventi di riferimento che ci sia mai capitato. Tuttavia, come licenza ufficiale del prodotto, le carte possono essere considerate come apocrifi. Girare Modifica sequenza La sequenza di turno è diviso in 6 fasi, ha giocato nel seguente ordine. Durante la fase di distribuzione, sarà necessario utilizzare speciali carte comando (Resource Command) per tacitare i costi di unità e di altre carte comando, come piloti, personalità politiche e delle strutture. Una volta che sono pagati per cui sono messi in gioco (schierato) e può essere utilizzato per attaccare gli avversari o guadagnare vantaggi tattici. Mentre attaccare alcuni obiettivi durante una missione, le unità possono essere aiutati da schede di missione (che può essere giocato come un istante) che danno loro il bordo nella lotta contro il nemico e le sue unità. Tipi di schede di modifica unità. compresi Mech, Battle Armor e combattere Mezzi di comando. comprese le risorse, strutture e piloti Mission. come opportunità per influenzare le liste di carte Liste combattenti carta modifica di Set: modificare le regole Poteri di dialogo Modifica Il BattleTech commercio di gioco di carte Power Box introdotto con il rilascio dei comandanti Edition. poteri Box erano,. una particolare capacità offerto per l'utente di una piattaforma attraverso la sua affiliazione con un clan o di una casa. 91293 91393 La regola per questa capacità è stato stampato sulla parte esterna dei ponti pre-costruito per ciascuna rappresentata Clan amp House. Questo ha permesso al giocatore di commercio di carte inutili nel presente mano per la capacità di riferimento. Il potere scatola non era da considerare in gioco come una carta e non era la casella qualcosa che potrebbe essere preso di mira dall'avversario o rottamati dal giocatore. poteri Box per i clan e le case senza ponti pre-costruito potrebbero essere ricevuti direttamente dalla Wizards of the Coast. l'editore giochi. 91493 91593 Le regole di alimentazione della scatola accumulati sono forniti qui. Il simbolo di Tap procedeva ogni regola. Modifica Clan fantasma Bear (Alshain) Rottami una carta dalla tua mano per attivare un Mech nella tua regione costruzione che è completamente costruito. Metti un contatore 1 attacco su di esso per ogni 3 contatori di costruzione sopra il suo costo. Utilizzare questa abilità solo durante il tuo fase di distribuzione. 91.693 Jade Falcon (Ironhold) Rottami una carta dalla tua mano per riparare fino a 3 danni a ciascuna delle tue unità. Utilizzare questa abilità solo durante la fase di RepairReload. 91793 Smoke Jaguar (Huntress) Rottami una carta dalla tua mano per scegliere uno dei tuoi Mech. Ritira tutti i dadi di missili per quella Mech. Utilizzare questa abilità solo dopo che tutti i dadi di missili per quella Mech sono stati lanciati. 91.893 acciaio Viper mettere la carta dalla tua mano per cercare il tuo scorte per qualsiasi carta unità. Mostra quella carta a tutti i giocatori, alla tua mano, e rimescola il tuo scorte. Quindi scegliere qualsiasi carta Unità in mano, mostrarlo a tutti i giocatori, e rifornire di esso. Utilizzare questa abilità solo durante il tuo fase di distribuzione. 91.993 Wolf (Strana Mechty) Rottami una carta dalla tua mano per scegliere uno dei tuoi Mech. Che Mech può attaccare come se fosse una maggiore velocità in questo turno. Utilizzare questa capacità durante la fase di missioni, ma non durante una missione. 911.093 Sfera Interno modificare ComStar (Terra) Rottami una carta dalla tua mano per guardare la tua mano avversari e scartare una carta a caso dalla sua mano. Utilizzare questa capacità durante la fase di missioni, ma non durante una missione. 911.193 Davion (New Avalon) Rottami una carta dalla tua mano per ottenere 2 iniziativa. Utilizzare questa abilità solo durante una missione. 911.293 Marik Scrap una carta dalla tua mano per dare una delle tue unità a lungo raggio 2. (se tale unità è bloccata, si può trattare 2 del suo danno al bersaglio.) Utilizzare questa abilità solo durante una missione. 91.993 Kurita (Luthien) Rottami una carta dalla tua mano per dare il vostro attacco Mech 1 attacco. Utilizzare questa abilità solo durante una missione, e solo se tale Mech sta attaccando da sola. 911.393 Liao Scrap una carta dalla tua mano per dare il vostro avversario -1 iniziativa. Utilizzare questa abilità solo durante una missione. 91.993 Rasalhague Scrap una carta dalla tua mano per avere una carta Comando che infligge danni deal 1 danno totale. Utilizzare questa abilità solo quando si attiva quella carta. 91.993 St. Ives Scrap una carta dalla tua mano per ottenere A, L, M, P e T fino alla fine del turno. Utilizzare questa abilità solo durante il tuo fase di distribuzione. 91.993 Steiner (Tharkad) Rottami una carta dalla tua mano per guadagnare. Utilizzare questa abilità solo durante il tuo fase di distribuzione. 911493 I riferimenti Modifica in questa discussione sul Forum BattleTech Clan ufficiale: regole di ingaggio. p. 48, Casella potere: libretto fornito con i mazzi di avviamento Clan Sfera Interno: regole di ingaggio. p. 48, Casella potere: libretto fornito con i mazzi di avviamento Sfera Interno Clan: regole di ingaggio. p. 37, Box Powers Sfera Interno: regole di ingaggio. p. 37, Box Powers Clan fantasma Bear - Comandanti Edition. mazzo pre-Clan Jade Falcon - Comandanti Edition. precostruita ponte Clan Smoke Jaguar - Comandanti Edition. mazzo pre-9.0 9.1 9.2 9.3 9.4 Wizards of the (supporto prodotto) Costa (link morto) Clan Wolf - Comandanti Edition. precostruita ponte ComStar - Comandanti Edition. mazzo pre-Casa Davion - Comandanti Edition. mazzo pre-Casa Kurita - Comandanti Edition. mazzo pre-Casa Steiner - Comandanti Edition. precostruito deckHOODOO, evocano, e ROOTWORK AFROAMERICANO FOLK MAGIC da Catherine yronwode Questo lungo articolo è stato suddiviso in diverse sezioni: Hoodoo, evocare, ROOTWORK: Definizione dei termini: Come definisco Hoodoo COSA HOODOO IS: Una tradizione afro-American Folk-Magic COSA HOODOO non è: Voodoo, Santeria, Palo, Brujeria, ecc ADDITIVI: europea, spiritica, e influenze Kabbalista su Hoodoo ADDITIVI: asiatica, indù, buddisti e taoisti influenze su Hoodoo RISPETTO: che cosa è HOODOO, evocare, e ROOTWORK : DEFINIZIONE dEI TERMINI Hoodoo, Evoca, Rootwork, e termini simili si riferiscono alla pratica della magia popolare afro-americana. Hoodoo è un termine americano, di origine nel 19 ° secolo o anche prima. Uno dei suoi significati si riferisce alla magia popolare afro-americana. Ecco come definisco la parola hoodoo: Hoodoo è costituito da un grande corpo di pratiche folcloristiche africani e le credenze con una notevole mescolanza di conoscenze botaniche degli indiani d'America e folklore europeo. Sebbene la maggior parte dei suoi aderenti sono neri, contrariamente all'opinione popolare, è sempre stato praticato da entrambi i bianchi e neri in America. Altri nomi regionale popolari per hoodoo nella comunità nera includono scongiuro, evocare, stregoneria, rootwork, candela accesa, e ingannando. I primi tre sono semplicemente le parole inglesi il quarto è un riconoscimento della preminenza che essiccati radici giocano nella realizzazione del fascino e la colata di incantesimi, e la quinta e la sesta sono significati speciali per le parole inglesi comuni. Hoodoo è usato come sostantivo per denominare sia il sistema di magia (Ha usato Hoodoo su di lei) e dei suoi operatori (medico Buzzard è stato un grande hoodoo ai suoi tempi). Nel 1930, alcuni praticanti hanno usato il sostantivo hoodooismo (analogo con l'occultismo) per descrivere il loro lavoro, ma questo termine è scesa dal linguaggio comune. Hoodoo è anche un aggettivo (ha avvicinato un trucco hoodoo per lei) e un verbo (lei hoodooed che l'uomo fino a che egli couldnt amore nessuno, ma lei). Il verbo di hoodoo appare nelle collezioni dei primi pre-blues canzoni popolari. Per esempio, nel Dorothy Scarboroughs libro Sulle tracce di Negro Folk-Songs, (Harvard University Press, 1925), una versione campo-raccolta del vecchio danza-canzone Cotton-Eyed Joe racconta di un uomo che hoodooed una donna. Un consulente professionista che pratica hoodoo per conto dei clienti può essere indicato come un medico o hoodoo hoodoo uomo, se maschio e una donna hoodoo hoodoo o signora se di sesso femminile. Un tipico di riferimento precoce si verifica in Samuel C. Taylors diario 1891 in cui descrive e illustra incontro con un Hoodoo medico mentre su un treno. Taylor, un uomo bianco, racconta che la parola hoodoo è stato insegnato a lui dal Pullman facchino nera sul treno. Il medico che descrive era sia un erborista e folk-mago. Un blues notevole in cui la parola hoodoo è usato come un sostantivo, come aggettivo, e come un verbo è Hoodoo Lady Blues di Arthur Crudup. registrato nell'ottobre 1947 per la Victor Records. (La trascrizione è di Görgen Antonsson, antonsson. sembox304.swipnet. se, e Alan Balfour, abalfourdial. pipex): HOODOO Lady Blues Arthur Crudup crediate Ill discesa in Louisiana, solo per vedere un caro vecchio amico Credi Ill discesa in Louisiana, solo per vedere un caro vecchio amico sai, forse lei mi può aiutare, Durn mio disco, momento difficile. Sai che mi dicono in Louisiana, theres hoodoos tutto lì Sai mi dicono in Louisiana, theres hoodoos tutto ci Sai theyll fare qualsiasi cosa per il denaro, l'uomo, nel mondo, dichiaro. Parlato: Sì, l'uomo, giocare per me seguito da chitarra solista Ora, Miss Hoodoo Lady, per favore mi dia una mano hoodoo Ora, Miss Hoodoo Lady, per favore mi dia una mano hoodoo voglio hoodoo questa donna mia, credo shes ottenuto un altro uomo. Ora, lei battibecchi per tutta la notte, lei non lasciatemi dormire. Signore, mi chiedo che cosa nel mondo questa donna fatto fatto per me. Ora, Miss Hoodoo Lady, per favore mi dia una mano hoodoo Ora, Miss Hoodoo Lady, per favore mi dia una mano hoodoo hoodoo voglio questa donna mia, credo Shes ha ottenuto un altro uomo. Diversamente la parola evocare, l'origine della parola hoodoo non è noto con certezza. E 'in gran parte stato assunto africano, e alcuni hanno sostenuto che deriva da una parola nella lingua Hausa per sfortuna. Tuttavia, il suo primo utilizzo in America è collegata con i marinai irlandesi e scozzesi, non schiavi africani. a metà del 19 ° secolo, le navi che avevano subito una serie di viaggi e disavventure sfortunate sono stati chiamati navi hoodoo o si diceva di essere stato hoodood. In alcuni conti i problemi a bordo di queste navi sono state attribuite a uno spirito maligno o la presenza. Coloro che attribuiscono la parola hoodoo ai marinai irlandesi o scozzesi dire che è una traslitterazione fonetica è delle parole Gaelic Uath Dubh (pronunciato DOOH hooh), il che significa fantasma oscuro, un'entità malvagia, o fantasma spinoso. (È spinoso perché Uath - hooh -. È, inoltre, il nome gaelico per la appuntito biancospino o maggio albero) Un origine gaelica per la parola hoodoo spiegherebbe anche il motivo per cui un certo tipo di formazione rocciosa geologica inquietante attraverso le Americhe è Allo stesso modo chiamato hoodoo - cacciatori e commercianti irlandesi hanno visto questi oggetti strani come demoni in persona. Un origine gaelica per la parola hoodoo non, che ci crediate o no, avere senso in termini di storia afroamericana, per una grande percentuale di marinai americani nel corso del 19 ° secolo, in particolare prima della guerra civile, erano afro-americani, e si mescolarono liberamente con marinai irlandesi nel commercio di spedizione Atlantico e nei porti marittimi da New York a New Orleans. In passato una nave hoodoo era un termine applicato ad una nave fantasma, che è, quello che si trova alla deriva senza equipaggio. Da lì è diventato un termine significato più generale di una nave maledetta o cattiva-fortuna. T Nelle prime forniture agricole del 20 ° secolo, hoodoo polvere era un composto applicato a ceppi d'albero per indurli a decadere più rapidamente - ancora una volta un punto di riferimento per i fantasmi - in questo caso i fantasmi di alberi morti. Quello non è come la parola è usata oggi, però. In Gran Bretagna contemporanea, hoodoo di solito si riferisce a una sport-Jinx (Tottenham Hotspurs bandire Manchester United hoodoo). Nella comunità afro-americana, la parola hoodoo ha, negli ultimi 100 anni almeno, di cui tutta una serie di pratiche magiche, di cui maledice e la sfortuna sono solo una piccola parte. Eoghan Ballard ha fatto un argomento interessante che la parola hoodoo deriva dalla parola spagnola per ebraica. Anche se questo suona improbabile sul volto di esso, c'è qualche precedente per l'idea: tra i praticanti cubani di centrafricana Mkisi-culto - che si chiama Palo (bastoni) in spagnolo, conseguente al suo impiego di legni, radici, e le erbe - ci sono due gruppi principali, quelli che praticano Palo cristiano (Christian Palo) e coloro che praticano Palo Judio (ebraica Palo). In questo contesto, la parola Judio (pronunciato hoo-dyoh) non si riferisce al giudaismo per sé si riferisce al fatto che i seguaci di questo sottogruppo di Palo sono convertito al cristianesimo - mantengono il simbolismo africano nella loro pratica e, come il gli ebrei, si sono rifiutati di dare se stessi verso il cristianesimo. È Eoghans teoria che la parola hoodoo può derivare dal senso speciale in cui questo termine afro-caraibica spagnolo Judio è utilizzato in Palo - e sarebbe quindi fare riferimento a schiavi africani che si sono rifiutati di rinunciare usi e costumi africani. Alcuni scrittori hanno detto che la parola hoodoo è una corruzione della parola Voodoo, ma che sembra altamente improbabile. In primo luogo, Voodoo è una religione dell'Africa occidentale che è stato trapiantato ad Haiti (vedi sotto) e hoodoo è un sistema di in primo luogo centrale credenza magica africana e pratica. Inoltre, la parola hoodoo compare ovunque nella comunità nera, ma la parola Voodoo coesiste con la parola hoodoo soprattutto nello stato della Louisiana (dove è stato portato dagli immigrati haitiani nel 19 ° secolo) - e anche lì i due termini si riferiscono a cose diverse del tutto. Infine, in altre parti del Sud, la parola Voodoo non è incontrato a tutti tranne negli scritti di bianchi non informati, ei termini hoodoo, rootwork, evocare e la stregoneria sono variamente applicata al sistema di folk-magia afro-americano. Una lunga discussione della distribuzione regionale di questi termini può essere trovato in Harry Middleton Hyatt Hoodoo - Evocazione - Witchcraft - Rootwork, a 5 volumi, 4.766 pagine, raccolta di materiale (composto da 13,458 incantesimi separati e credenze folcloristiche) si sono riuniti per Hyatt da 1.600 informatori in Alabama, Arkansas, Florida, Georgia, Illinois, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Tennessee e Virginia tra il 1936 e il 1940. vale la pena notare che in tutte le interviste Hyatt registrato, i praticanti rootwork, anche a New Orleans, ha parlato solo di hoodoo, mai di Voodoo. In realtà, l'unico uso cospicuo della parola Voodoo si verifica in una lettera digitata inviata a Hyatt da un medico hoodoo nero istruito, che lo ha incoraggiato a prendere un appuntamento per intervistarlo. Questo lavoratore radice era pienamente consapevole che stava scrivendo ad un uomo bianco ed è abbastanza chiaro dal contesto della lettera che stava adattando il suo discorso per soddisfare ciò che credeva essere i folkloristi preconcetti bianchi. Alcuni. alcuni dicono voodoo. Ma noi. la sua nota a New Orleans come hoodoo. - Ferdinand Jelly Roll Morton, 1938. Questa stranezza di locuzione - persone di colore che chiedono loro hoodoo pratica magica e la gente bianca definendolo Voodoo, come se così facendo potrebbe convincere i neri che rootwork è una religione africana o haitiana West - è chiaramente indicato nella Zora Neale Hurstons importante libro sull'argomento, muli e uomini, pubblicato nel 1935. Hurston è stato un folklorista afro-americana con un orecchio fine per il dialetto che ha anche scritto un libro sul Voodoo haitiano (Tell My Horse), così lei ha parlato con autorità quando ha fatto riferimento al suo soggetto come Hoodoo, o Voodoo, come viene pronunciata dai bianchi. Hurston indicato con una furba verbo doppio corpo che è sia un errore di bianco del dialetto di pronunciare la parola Hoodoo come Voodoo, ed è anche un errore di bianco di autorità accademica pronunciare la pratica di hoodoo ESSERE Voodoo. Ora, si potrebbe sostenere che Hurston era dalla Florida e che preferiva la parola Hoodoo Voodoo, anche se quest'ultimo è stato il termine più comune a New Orleans - ma tale idea può sicuramente essere contrastato facendo riferimento ad un colloquio che Ferdinando Jelly roll Morton, un nativo americano africano creolo di New Orleans (e un famoso musicista jazz in proprio) ha dato al folklorista e musicologo Alan Lomax della Library of Congress nel 1938. Morton, che era del tutto consapevole della registrazione del 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. always backed him when he got in trouble. I dont mean with funds, or anything like that. Money wasnt really in it. As I understand, she was a hoodoo woman. Some. some say voodoo. But we. its known in New Orleans as hoodoo. Reading between the lines in Mortons polite and erudite speech pattern, it is easy to recognize that the some. some are white people -- but he did not wish to offend Lomax by naming them as such -- and that the we are the black Creoles of New Orleans. (A lengthy extract from the interview is at the Southern Spirits web page titled Jelly Roll Morton on Hoodoo in New Orleans. My experience parallels that of Hyatt . Hurston, and Morton, for i too have found that in most cases where the words hoodoo and Voodoo appear to be used interchangeably, further research discloses that a rural black speaker used the word hoodoo and a white or urban black author, editor, or indexer either mistranscribed the word as Voodoo or erroneously explained the speakers meaning by claiming that hoodoo actually is Voodoo. Examples of this error are too numerous to mention they can be found everywhere in printed folklore studies and on the world wide web. For example: the book Voodoo and Hoodoo by Jim Haskins is not about Voodoo it is about hoodoo -- and Haskins, who is black, knows it, too, and said so in the body of the text but still he allowed his publisher to perpetuate the error in his title. Furthermore, in collecting old African American songs about hoodoo, two things are quite apparent: First there are no recordings of songs by white Americans that mention hoodoo until long after the Second World War (and during this same time-period there are hundreds of recordings by black musicians from all around the country that name and or describe hoodoo and its practices), and, second, none of those earlier songs by black nusicians refer to Voodoo it is not until the post-War electric-urban rhythm and blues period that black singers took their cues from white record producers and began to call hoodoo Voodoo in recorded songs. For a clear example of this, see the lyrics transcriptions of two different recordings of The Mojo Boogie by J. B. Lenoir. In African American communities along the Eastern seaboard, the word witchcraft is often used as a synonym for hoodoo. While the work described is more African than European in character, the terminology follows the old British sense of the word, wherein witchcraft is viewed as both a healing art and a harmful activity. However, whereas in mainstream English witch and witchcraft are purely nouns, in many black communities, witchcraft can be a verb when used in a negative context: Thus, a witch is said to practice witchcraft and his victim is said to have been witchcrafted, rather than the mainstream English been bewitched. Thus it would be proper to say, She witchcrafted that old man until she just about run him crazy. In some areas, people reserve the word hoodoo to refer to harmful magic and have another term, like spiritual work, for beneficial magic, but in other regions, hoodoo is said to include everything from love spells to protection magic . Likewise, in the Carolinas, where the word witchcraft is more popular than the word hoodoo, witchcraft generally means harmful (hoodoo) magic, and helping yourself means performing (hoodoo) spells that may increase your happiness, draw money . or enhance gambling luck . Conjure -- sometimes spelled cunjure to express old-fashioned dialect pronunciation -- is another regional term for hoodoo. It derives from the English conjurer, but what is described is neither invocatory magic nor prestidigitation, which is what the words imply in standard English. In the African American community, a conjurer, conjure, cunjure, or cunjure doctor is a hoodoo practitioner, and the work he does is conjure, cunjure, conjure doctoring, cunjure doctoring, conjuration, or cunjeration. Generally speaking, conjure does not carry the negative or cursing connotation that hoodoo can -- and the old-fashioned figure of a conjure man or conjure woman is not quite as open to frightening associations as hoodoo man or hoodoo woman. The term candle burning as a generic descriptor for spell-casting of any kind became increasingly common in the wake of the 1942 publication of the popular instruction manual, The Master Book of Candle Burning by Henri Gamache . The phrase is taken from the books title and it refers to the widesprad use of candle magic among those who frequent black occult shops in urban areas. These stores, which were once equally often known as herb shops or drug stores, stock a wide variety of products, including medical herbs, minerals, and animal curios. Since the early 1940s, they have also been called candle shops, and the form of spiritual work they propagate into the black community is now known to many as candle burning. It should be noted, however, that candle burning does not refer exclusively to the lighting of candles for magical purposes it is a generic term that encompasses the use of oils, powders, herbs, incense, and other preparations -- and thus, a person suspected of practicing magic of any kind aganst an enemy might be said to be burning candles on her. The word trick is not all that common among hoodoo practitioners, but is still used often enough to have generated subsidiary terms like trick doctor, trick bag, laying down tricks, tricking, and tricky. A trick bag is a mojo bag . Being tricky means liable to use conjure when you least suspect it, and can be heard in context in the song Hoodoo Lady by Memphis Minnie (Lizzie Douglas): You better watch her -- shes tricky Other terms for a professional hoodoo practitioner are root doctor, root worker, two-head(ed) doctor, two-head(ed) woman, and two-head(ed) man. The first two refer to rootwork -- the use of herbs for medical and magical purposes the latter three are African survivals, referring to the workers contact with spirits who reside in the cunjure doctors head and may guide him or her. Descriptive verbs for performing harmful hoodoo spell work include to hurt, jinx trick, cross . put that stuff (or thing or jinx) on someone, throw for someone (when powders are utilized), and poison (which can refer to contacted as well as ingested substances). Curative magic to counteract these operations may be called uncrossing . jinx-breaking, turning the trick (sending it back to the sender), reversing the jinx (sending it back), or taking off those crossed conditions. The ambiguous verb fix can refer to either harmful or benign magical operations or conjure work. Generally speaking, when fix is applied to an inanimate object -- as in fixing up a mojo , or he makes fixed candles , or she fixed some baths for him -- the intention is helpful and the word is synonymous with prepare, anoint, or dress. But when the verb fix is applied to a person rather than an object -- she fixed him, she got him fixed, or Im going to use Boss Fix powder on my supervisor, -- the subtextual implication is that the intention is to either manipulate or harm the clients enemies. The only exception to this is in the phrase she fixed her pussy, where the woman dresses or prepares her own genital organs in such a way that any man coming into contact will be magically captured. In this case the intention is helpful to the woman who fixes her pussy, but manipulative to the man who thus finds that she hoodood his nature. If the hoodoo practitioner or conjure worker is also a clairvoyant or a psychic reader he or she may also be known as a gifted reader, a fortune teller, or a Black Gypsy . The reader may divine your future by means of playing cards or tarot cards, palmistry or hand reading, tea cup reading, bone reading, with a pendulum or a spirit board, or by direct second sight or prophesy. Not all readers will work for you or practice hoodoo, but most workers will read for you. Those gifted readers who practice hoodoo folk magic for their clients within a Christian religious context, especially (but not exclusively) within the Spiritualist Church, are sometimes called spiritual doctors, spiritual workers, or spiritual ladies, and are said to perform only spiritual work, by which it is meant that they will pray for a client and help him (magically), but they will not lay tricks or put on jinxes to hurt a clients enemies. WHAT HOODOO IS: AN AFRICAN-AMERICAN FOLK-MAGIC TRADITION Folk magic is a world-wide phenomenon. The beliefs and customs brought to America by African slaves mingled here with the beliefs, customs, and botanical knowledge of Native Americans and with the Christian, Jewish, and pagan folklore of European immigrants. The result was hoodoo. The hoodoo tradition places emphasis on personal magical power and thus it lacks strong links to any specific form of theology and can be adapted to any one of several forms of outward religious worship. Although an individual practitioner may take on students, hoodoo, conjure, and rootwork are not obviously hierarchical systems. Teachings and rituals are handed down from a one practitioner to another, but there are no priests or priestesses and no division between initiates and laity. Root doctors and gifted readers are widely sought after by clients. Whereas in the typical White Protestant Christian social model, especially in its more right-wing form, where magic-workers are shunned or relegated to the outskirts of the community, African-American conjures may be pillars of their community and well-respected members of their churches and fraternal orders. During the late 19th and early 20th centuries, many of the best workers became nationally known and people travelled hundreds of miles to consult with them. Among such well known root workers were Doctor Buzzard of Beaufort, South Carolina Doctor Jim Jordan of Murfreesboro, North Carolina Aunt Caroline Dye of Newport, Arkansas (shown here) and the Seven Sisters of New Orleans . the latter two both celebrated in rural blues songs . Of all the pantheon of African deities, one, variously known as Nbumba Nzila, Ellegua, Legba, or Eshu in Africa, is clearly recognizable in hoodoo: he is the dark man or black man or devil one can meet at the crossroads -- a direct iteration of his role in African theology. As a trickster and opener of the way, he is vaguely similar to the Teutonic pagan devil . and like that deity, he is often confused by Christians and Jews with the Biblical Satan, but he is not that entity, and many wise hoodooists know well that he is not. Like the folk magic of many other cultures, hoodoo attributes magical properties to herbs, roots, minerals (especially the lodestone ), animal parts, and the personal possessions and bodily effluvia of people. The African origins of hoodoo, rootwork, and conjure can clearly be seen in such magical customs as jinxing . hot footing . foot track magic . crossing . and crossroads magic . in which are embedded remnants of the folkloric beliefs of the Congo, Yoruba, Fon, and Ewe people (whose religions in African and the diaspora are variously known as Palo Mayombe, Santeria, Lucumi, Ocha, Umbanda, Kimina, Candomble, Orisha-worship, Loa-worship, Nkisi-worship, etc. but who do not practice hoodoo per se.) A generic term for this class of folk-magical operation is tricking or laying down tricks . Foot track magic ascribes magical essence to a persons footprint. In practice, the conjurer may, for instance, bury the lifted footprint dirt of his or her victim in a bottle spell with other items or lay a trick by sprinkling a mineral-based powder such as Goofer Dust . an herb-and mineral formula such as Hot Foot Powder . or a scented sachet powder across the victims foot track . where it will be stepped upon. Walking over the buried bottle spell or contact between the powder and the victims foot results in magical poisoning, an unnatural illness, or a run of bad luck. Hot Foot Powder is the name for a mineral and herb powder mix used in a sub-set of foot track magic called hot footing . drive away, or get away work. The Hot Foot Powder is typically sprinkled around the doorway or threshold of an enemy and will cause him or her to leave home and wander the world. It may be laid across a path leading to a home or sprinkled in a place of business, but the classical application is at the enemys door. Crossing is a sub-set of foot track magic in which the persons path is crossed with a mark drawn in the dust or laid out with herbs or powders . The hurt enters the victim through the feet when he or she walks over the mark or trick . Typical crossing marks include wavy lines, crosses, and Xs (the latter two usually drawn within circles). They are sometimes spit into or upon to activate them. Crossing may also include setting out crossed needles, pins, nails, or brooms to work a spell. Because it is an important retention of Central African folk magic traditions, by extension, the word crossing has also come to be a near-synonym for jinxing . a form of curse in which the practitioner throws herbs, powders . or prepared waters or oils into an enemys yard or performs a candle-burning curse. The crossed or jinxed victim is said to suffer unexplained bad luck, often for years on end. Antidotes for foot track magic include finding and destroying the buried bottle spell setting out salt to kill the roots performing a ritual bath, sweeping, and floor washing to remove the powders and the wearing of protective amulets, such as a silver dime . or nine Devils Shoe String twigs, in the shoes or around the ankles. The reason silver is protective is chemistry and chemistry is universal. Silver turns black on exposure to sulphur. Sulphur a. k.a. brimstone smells bad and it is found in the mouths of volcanos worldwide (also in certain mineral hot springs) thus sulphur is universally viewed as infernal. In any culture that has a good god in the sky and a bad goddevil in the ground, sulphur will be seen as a symbol of the bad underworld. Meanwhile, the moon looks silvery and is generally identified with the metal silver. Silver turns black on exposure to sulphur -- hence, wearing silver warns of an infernal attack. This is chemistry applied to magic, it is the doctrine of signatures, and it is pan-cultural. The fact that coins are often made of silver explains why silver coins are used in magic (more than, say, brass or copper or gold coins) -- and why there is also a widespread tradition of silver charms or amulets in almost every culture. Antidotes for crossing and jinxing are called uncrossing and jinx-breaking respectively, and they may entail candle-burning . retaliatory curses, and the wearing of amulets . Crossroads magic involves a set of beliefs about the acquisition of power and the disposition of magical items at a crossroads or place where two roads intersect. African-American crossroads magic is similar to European folk-magic involving crossroads . but arose independently (and probably earlier) in Africa, and reflects African religious beliefs. Hoodoo -- especially in the form called rootwork -- makes use of Native American botanical folklore, but usually for magical rather than medical purposes. American plant species like the John the Conqueror Root (Ipomoea jalapa) shown here have taken on great significance in hoodoo --- a significance that precisely parallels their usage among Native herb doctors. The influence that Natives had on rootwork is openly acknowledged, for the concept of the powerful Indian or Indian Spirit is endemic in conjure and crops up again and again in the names given to hoodoo herbal formulas and magical curios. Many of the most famous rootwork practitioners of the 19th and 20th centuries came from mixed-race families and proudly spoke of learning about herbs from an Indian Grandma. More information about the Native American sources of hoodoo herbal and zoological curios can be found in my book Hoodoo Herb and Root Magic. Hoodoo also freely incorporates European botanical folklore -- e. g. the notion that carrying a buckeye nut will cure rheumatism, which is German and Dutch in origin. Furthermore, since at least the early 20th century, most hoodoo and conjure practitioners have familiarized themselves with European-derived books of magic and Kabbalism such as the Albertus Magnus Egyptian Secrets compilation, Pow-Wows or The Long-Lost Friend, Secrets of the Psalms, The Sixth and Seventh Books of Moses, and so forth. The use of Moon phases in spell-casting . astrological signs of the Zodiac in magical symbolism . and Planetary days of the week for timing of magic spells and recitation of Psalms, and Prayers -- derived from Jewish and Christian magical sources -- are all to be found in conjure, and moreso among practitioners who are urban or who have had access to books on those subjects. However, although many African-American root doctors work with information about herbs and astrological magic derived from Mediaeval and modern European folklore, the typical hoodoo practitioner or conjure doctor does not place as much emphasis on European systems of word-magic (gematria), number-magic (numerology), or astronomical magic (astrology) as European-American practitioners do. also, while maintaining an altar for candles and incense are almost invariably part of any hoodoo doctors or conjure practitioners set-up, hoodoo conjurations themselves require none of the typical neo-pagan accoutrements such as knives (athames), cauldrons, chalices, or wands. When it comes to divination systems, a few urban hoodoo and conjure readers use astrology and some read tea-leaves, palms, or cards -- but they are as likely to use a deck of 52 playing cards as a tarot set -- and they may call what they do Gypsy fortune telling, a term that came into wide use in the black community around World War Two. The oldest form of hoodoo divination, casting the bones or reading the bones, is a direct survival of a West African system of divination with bones. The American version, rarely encountered in urban conjure or hoodoo practice today, uses a variety of chicken bones or possum bones and maintains much the same form it had in Africa. Another type of divination, in which a specially prepared mojo hand called a Jack-ball serves as a pendulum, is mainly consulted to determine whether one will have luck in gambling at a given time. Divination from dreams is an important part of hoodoo, too. Practitioners consult dream books, alphabetical listings in which each dream image is accompanied by a short interpretation and a set of lucky numbers to use in gambling. In former times, the most popular numbers game in the African American community was an illegal lottery called Policy, and some of the older dream books, such as the perennially popular Aunt Sallys Policy Players Dream Book still carry that name in their title, although now they are used by folks who play state lotteries. Also still popular are the many dream books by Professor Uriah Konje and Professor de Herbert (two pseudonyms of Herbert Gladstone Parris) . The popularity of dream divination in the African-American community is testified to by the fact that in 1942, one major supplier, King Novelty Co. sold no less than 16 different competing dream books. Almost as many are still available today. Probably the one thing that most distinguishes hoodoo from other systems of folk magic is the centrality of the mojo bag or mojo hand, also called a conjure bag . This item, also known as a conjure hand, toby, trick bag, jomo . or nation sack . frequently takes the form of a flannel bag filled with roots, herbs, minerals, and other curios. The mojo bag is usually carried on the person, but it can also be hidden in the bedroom or at a place of business, or placed behind a doorway. There is a taboo against anyone who is not the owner touching it. While numerous other cultures also utilize personal magical bags -- the so-called fetish bags of Native Americans and the red woolen bags used by witches in Tuscany -- the mojo hand is essentially African its closest cultural relatives are the Afro-Caribbean wanga or oanga bag used in Obeah magic and the pacquet used in Voodoo. Variant forms of hand include the luck ball . wound of yarn or string around a hidden object the black hens egg . which is blown out and then refilled with magical powders and the Jack ball mentioned above, a luck-ball-cum-pendulum consulted in divination. Like European magic, hoodoo makes use of ritual candles . incense . conjure oils . and sachet powders -- to which are added, due to the African emphasis on footprint magic and spiritual cleansing . floor washes and spiritual baths. Unlike European-derived magic, however, the hoodoo formulas for these products have no high-flown Mediaeval or New Age names such as Astral Powder or Oil of Jupiter or Serenity Incense. Instead, a hoodoo spell -- called a job -- consists of fixing up a mojo or prescribing a ritual for bringing in good luck or diagnosing metaphysical problems and then countering them. These metaphysical problems are called conditions. The formulae for hoodoo oils . incense . sachet powders . floor washes, baths, and candles used to bring about luck and to stop evil conditions are named after the conditions themselves. Among these are such traditional and colourful titles as Money Stay With Me . Essence of Bend-Over . Compelling . Kiss Me Now . Hot Foot . Follow Me Boy . Law Keep Away . Fast Luck . Court Case . and Fiery Wall of Protection . These names have led many Caucasians trained in European herb-magic to think that hoodoo is fake magic, but when the formulae themselves are examined, one will find remarkable similarities between, for example, neo-pagan Oil of Venus and hoodoo Love Me Oil. This is not to say that all suppliers of hoodoo formulae deliver the herb-based products one hopes they will (any more than all manufacturers of neo-pagan formulae do), but hoodoo books on herb magic show that the knowledge base is comparable in scope and in seriousness of purpose. WHAT HOODOO IS NOT: VOODOO, SANTERIA, PALO, ETC. Hoodoo is not the name of a religion nor a denomination of a religion, although it incorporates elements from African and European religions in terms of its core beliefs. As you may guess by now, it is not at all correct to refer to African-American hoodoo as Voodoo. Voodoo (also spelled Vodoun and always capitalized, as a religions name should be) is a Haitian religion that is quite African (Dahomean, in this case) in character. Above all, it is a RELIGION. The word Voodoo derives from an African word meaning spirit or God. One reason for the confusion between hoodoo and Voodoo is that the study of African American rootwork with respect to African systems of belief has only recently risen above the level of mere speculation. HOODOO IS NOT AFRICAN OR HAITIAN VOODOO Older outsider-scholarly-academic accounts of hoodoo tended to emphasize West African linkages, in part because that area of Africa was heavily traversed during the 19th century by English speaking Christian missionaries who published books mentioning native customs -- which American slave-owners saw as similar to practices they observed among their slaves. This is why many 19th century accounts of hoodoo by white authors call it Voodoo. However, by mid-20th century, with the publication of Flash of the Spirit by Robert Farris Thompson, scholarly focus shifted to the Congo as the source of most of what anthropologists would call African retentions in conjure -- beliefs, customs, sayings, or even complete rituals that have been recorded in Africa and that have survived in the United States through the many centuries that Africans have lived here. As recent scholarship has uncovered, Congo African retentions more closely account for patterns of belief and practice found in American hoodoo than West African retentions do -- and this Congo emphasis also accords well with demographic reconstructions of the original homes of North American slaves. Other African-diaspora religious syntheses sometimes confused with hoodoo include African-Cuban Santeria and Palo, African-Brazilian Candomble and Umbanda, and African-Jamaican Obeah. In most of these religions, as practiced in the Americas, African deities are masked with Spanish, French, or Portuguese Catholicism, and the Yoruban, Fon, and Congolese spirits (Orishas, Loas, and Nkisi) are nominally replaced by proxy Catholic saints, sometimes called the Seven African Powers . Newcomers to hoodoo -- especially white folks with an interest in what they believe to be exotic or other-cultural experiences -- often tell themselves (and, if they are authors, their unfortunate public) that hoodoo is Voodoo and, further, the true and authentic source for all things hoodoo Voodoo can be found only in Haiti and or New Orleans. This is manifestly untrue, and can be demonstrated to be a fiction by anyone who cares to interview rootworkers outside of the Crescent City. Until the 1970s, when there was a widespread American revival of interest in African religions, the only place Voodoo had been openly practiced in the United States was New Orleans, where Haitian slaves (and their refugee masters) had settled after the Haitian slave rebellion of 1803. However, these few boatloads of refugees from Haiti did not constitute the majority of African American slaves in New Orleans, many of whom had been transported directly from Africa, via Spanish-speaking Cuba, or were sold down the river from farther up the Mississippi Delta. One hundred years after the Haitian slave rebellion, New Orleans did have a vibrant Creole culture, but -- and this is extremely important to understand -- by the 1930s, when scholarly folkloric attention turned to the religions of New Orleans, Voodoo had become so debased in memory that even the African American folklorist Zora Neale Hurston found no trace of it. Voodoo in New Orleans had lost any claim to being a true religion, insofar as a religion can be distinguished by the presence of a clergy and a laity, a manner of recognizing fellow congregants, a regular meeting place for worship, and a liturgical order of services in veneration of a supra-human entity. No congregation, peristyle, house, or community of worshippers in New Orleans was practicing Voodoo and whatever remained of Voodoo in New Orleans. There were no regular places of Voodoo worship, ordained or initiated clergy, or regular congregants. Instead of Voodoo, New Orleans was home to another thriving community of Christian folk-magic practitioners who called what they did hoodoo, and their brand of hoodoo was infused with concepts gleaned from the new religion of Spiritualism and the old religion of Catholicism. Spiritualism, a religion founded in the 19th century, had become popular in black communities all around the nation. There were -- and are -- black Spiritualist churches in Northern cities such as Chicago, New York, Kansas City, and Detroit as well as in western cities like Oakland and Los Angeles. During segregationist times, the black Spiritualist denominations began to refer to themselves as part of the the Spiritual Church Movement, rather than Spiritualism, and their churches were called Spiritual Churches rather than Spiritualist Churches, to distinguish them from white-only or segregated Spiritualist Churches. HOODOO IS NOT NEW ORLEANS VOODOO In recent years, contact between Americans and Haitians, an influx of Haitian immigrants to the USA, and the popularity of Voodoo among interested white practitioners with backgrounds in Paganism andor Hermetic magic have led to the creation of a form of the ritualized practice hat goes under the name New Orleans Voodoo. New Orleans Voodoo is a newly constructed faux-religion which has no cultural, family, liturgical, or social roots in traditional African, African-American, or Haitian religions, but traces back to literary sources instead. Since the mid 20th century it has evolved under the hands of four major promoters, none of whom had direct lineage transmission from the previous ones and each of whom accreted a small following which took no part in the major social life of New Orleans. Each of these promoters was or is an author andor the owner of a tourist venue or a store. Each of these promoters and their followers drew or draw upon a handful of 20th century anthropological and popular works describing Haitian Voodoo, which they use as source-books for their performances. These source-books include the works of authors such as Zora Neale Hurston (1938), Maya Deren (1953), Alfred Metraux (1958), Milo Rigaud (1969), and Wade Davis (1985). At best the fabrications of these promoters can be said to be historical fantasy recreations in the style of the Renaissance Faire venues in the USA, and at worst they have been a means to part sincere seekers from their money under the guise of offering exotic initiations or ecstatic worship services that are spurious at their root. The four major promoters of the faux-religion of New Orleans Voodoo have been Robert Tallant (1940s), Charles Gandolfo (1960s-1990s), Sallie Ann Glassmann (1990s), and Denise Alvarado (2000s). Other, less well-known, promoters have included the author and publisher Raymond J. Martinez (1950s), the dancer Ava Kay Jones (1980s-1990s), the author and store owner Sharon Caulder (1990s), the store owner Miriam Chemani (1990s - present), the author John Shrieve (1990s - presnet), and the paranormal haunted tour organizer Bloody Mary (1990s - present). of all of these, only Priestess Miriam Chemani has a legitiamte claim to knowledge. Born in Mississippi and trained a a rootworker, she joined the Spiritual Church Movement and married a man from Belize who brought to her his understanding of Afro-Caribbean practices. Her Voodoo Spiritual Temple takes the form of its name from an eclectic Spiritual Church, and she offers a wide variety of services in both Black American and Afro-Caribbean styles. Aside froom Priestess Miriams ecelective Spiritualist church, New Orleans Voodoo has historically had no community membership base, in Louisiana other than as a source of employment for shop employees, dancers, authors, and publishers. These faux-religionists write books, compose music, sell Voodoo-themed goods in their shops, hold Voodoo-themed festivals and workshops, and put on Voodoo-themed dance and drumming performances for tourists. The latter events were especially popular under the direction of Charles Gandolfo and Ava Kay Jones. New Orleans Voodoo has been promoted to the outside world by small independent coteries of less than ten or twenty core participants who charge money for their literature, workshops, museums, tours, andor performances. Its wider range of participants are tourists and spiritual seekers there is a notable and significant lack of community participation from the environs of New Orleans or Southern Lousisiana in general. None of its leaders or followers can demonstrate that its practices spring from a local community base. More to the point, none of them can explain why hoodoo and rootwork are found without their Haitian trappings everywhere Black Americans can be found, from Clarksdale, Mississippi, to Detoit, Michigan, and from Atlanta, Georgia, to Compton, California. Having been repeatedly accused of fakery, some of the promoters of New Orleans Voodoo have belatedly sought initiations in Africa or Haiti to add gravitas to their literary mining expeditions through well-known works describing Haitian Voodoo. Others have gone out of their way to acquire actual African artifacts to display in their museums, or to purchase Brazilian Quimbanda statuary to resell as spurious Voodoo goods. At least one made a point of importing Haitian art for sale -- some of which, it turned ut, was manufactured for her by a movie-prop maker in Hollywood California. And always among the expensive and exotic faux-Voodoo religious goods are salted a dizzying variety of small, cheap faux-Voodoo trinkets made in China, often decorated in Mardi Gras style, as if Mardi Gras were an alternative form of Voodoo. And, of course, when they wish to promote magick or spell-casting, they turn to traditional African American hoodoo, which they re-brand as Voodoo. HOODOO IS NOT SANTERIA, LUKUMI, OR IFA Santeria, also known as Lucumi, is a Cuban derivation of a West African religion that was introduced to the U. S. as early as 1954, when the first African-Americans were initiated by Cuban-born priests of Lucumi in New York City. It experienced rapid growth during the 1970s when the Cultural Nationalist movement led many American-born blacks to investigate their African heritage and a sudden upswing of immigration from Cuba simultaneously brought an influx of Santeros to the United States. Santeria and Lucumi (also spelled Lukumi, and sometimes allied with related terms such as Ifa and Ocha) are now widespread and flourishing among immigrant and U. S.-born people of various races. Santeria worship features drumming and songs of praise in honour of the diety and an array of supra-human spiritual entities called the orishas. The orishas of santeria have been likened to demi-gods, nature spirits, angels, archangels, or Catholic saints, depending on whom you ask (and it is not my intention here to determine the accuracy of those claims, merely to note them). In Santeria services, veneration is made and offerings are tendered to the orishas and to the ancestral dead, and participants may experience trance possession or mounting by the spirits. Santeria offerings include blood sacrifices, and ceremonies may feature the killing of small domestic animals such as chickens, goats, and ducks and the licking of their blood, as well as offerings of rum, cigar smoke, fruit, and other foods. The veneer of Catholicism that Cuban Santeria acquired over the past few centuries is gradually being abandoned in the United States, especially by American Santeros who are actively interchanging information with Nigerians in an attempt to bridge the gap formed by years of diaspora. Interestingly, one of the many Catholicized proxy images of Santeria --the so-called Seven African Powers . which consists of seven orishas disguised as Catholic saints -- did enter into hoodoo practice during the African Cultural Nationalist era of the late 1970s and can be found in the form of candles . powders . incense . and the like. Its use in hoodoo is emblematic, however, and not religious it refers to the African ancestors, generally speaking, and not to the orishas or to specific tribal groups of African people. In a sense, the exoticism of this image in hoodoo is a parallel to the older (and stil contemporary) employment of Lucky Buddha or Moses or Indian Spirit Guide images in hoodoo it borrows and draws upon powerful pre-existing religio-magical imagery, without committing the user to leave Christianity or to participate in a religion about which the practitioner has only a general knowledge. HOODOO IS NOT PALO MAYOMBE, PALO MONTE, OR PALO KIMBISA Cuba, the same Caribbean island that gave rise to Santeria from the remnants of West African Lukumi, is also was the origination-point for a diasporic adaptation of the Central African or Congo religion. The Spanish name for this religion, which includes some Catholic imagery, is Palo, which means stick -- a reference to the use of herbs, barks, wood, and roots in the folk-magic of Africans and their descendants. There are various lineages of Palo in Cuba, and the best-known terms for them in America are Palo Monte and Palo Mayombe. As with Cuban Santeria, Palo has its own deity and its own lengthy lists of supra-human spiritual entities, the kimpungulu or mpungus, to whom veneration is made and offerings are tendered at ceremonies that feature drumming and trance possession. These offerings include blood sacrifies, and ceremonies may feature the killing of small domestic animals such as chickens, goats, and ducks. Offerings of rum, cigar smoke, fruit and foods may be given as well. HOODOO IS NOT QUIMBANDA, UMBANDA, CANDOMBLE, 21 DIVISIONES, ETC. Just as Voodoo developed among African slaves in Haiti and Santeria-Lukumi and Palo developed among African slaves in Cuba, so did a variety of other African diasporic religions develop among African slaves in other nations along the eastern coast of Central and South America. These religions -- Quimbanda, Umbanda, Candomble, 21 Divisiones -- feature trance possession by spirits and they developed independently of Voodoo, Santeria-Lukumi, or Palo in nations such as Brazil, the Dominican Republic, Belize, and Suriname. They each have their own deities, and their own range of supra-human spiritual entities to whom venerations, blood sacrifies andor offerings of food, alcohol, and tobacco are made. Insofar as immigrants from these nations have settled in the United States and American citizens have traveled to these nations, sought initiations into these religions, and brought their practices back to the United States, there are small, distinct groups of adherents to these religions in the United States. None of these groups can be traced back farther than the 1950s (in New York City) and most arrived after the 1970s (in Florida and California). None of these initiatic religions contributed to the development of hoodoo in the United States. However, as with the image of the Seven African Powers of Santeria, one specific image from these religions -- Santa Marta Dominadora Lubana, an entity from the 21 Divisiones religion of the Dominican Republic (conflated by name, but not by appearance with the French Catholic Saint Martha the Dominator Santa Marta of Tarascon) -- entered into hoodoo during the late 1990s in the form of statuary and printed labels. Lubana is an image of a powerful woman with snakes in her hands, and its use by hoodoo practitioners borrows from and draws upon pre-existing religio-magical imagery, without committing the user to abandon Christianity or to participate in a religion about which he or she has little knowledge. HOODOO IS NOT APPALACHIAN FOLK MAGIC Beginning around 2010, as word of hoodoos eistance had spread into the mostly white Neo-Pagan community, a new mene was cretaed. This one claimed that hoodoo is a form of Appalachian folk magic or that it is a form of Appalachian Granny Magic. An entire book was published in support of this rdiculous claim. And of course, once a book existed, one thousand little copyists spread the word via social media: hoodoo derives from Appalachian folk magic. By 2013, i could wake up, go to Facebook, and read posts from white people all over the country who were congratulatorily telling each other that rootwork is primarily African American but it draws heavily from Appalachian and Irish and French folk magics and traditions. Questo non è vero. Contact between African Americans in the deep South and Scots-Irish Appalachians in the Mountain South were very limited. (Mostly, they met later in northern cities after the Great Northern Migration, in factory towns like Gary, Indiana.) The mistake is that these johnny-come-latelies to African American culture think that Appalachian folk magic is a root source of hoodoo. Non è. It is, like hoodoo, actually a branch. It is a branch of Scottish-Irish-English folk magic. Hoodoo, which originated with African ways of working, also draws on Scottish-Irish traditions, but via contact with the descendants of English slave masters and their Scots-Irish bond servants in the South, not via contact with Appalachian farmers and fur trappers. Furthermore, both were influenced by contact with Native Americans. In other words, hoodoo has more sources and is more comingled than Appalachian folk magic, but although Appalachian folk magic and hoodoo share one source (Scots-Irish folk magic), hoodoo did not ever draw upon (much less draw heavily) from Appalachian customs and traditions. As for the idea that hoodoo draws heavily from French folk magic, that is simply a fantasy. Such an influence can be found in one limited region, rural Louisiana, where the traiteur tradition lingers -- but not French people settled into Georgia, North Carolina, South Carolina, Tennessee, Mississippi, Alabama, or Texas to have made any impression at all upon the folk magic of black people in those regions. HOODOO AND AFRICAN RETENTIONS The bulk of the African-American populace in the U. S. -- that is, those people who are primarily descended from African slaves and Anglo-American slave-owners -- practice the religion known as Protestant Christianity. The major denominations represented are Baptist, Methodist, and African Methodist Episcopalian. If, in addition to their regular Sunday worship they also engage in folk-magic, what they are doing would in all probability be the African-European-American conflation called hoodoo, conjure, or rootwork. There are, of course, certain customs and beliefs which can be seen as more or less Pan-African (ancestor veneration comes to mind as an example) and these need not be linked to one African group or another -- for virtually every African captive would have shared these beliefs. Likewise, certain food customs and recipes have either been retained from Africa or have been fairly uniformly adapted into European-American cuisine in such a way that these foods are as recognizably black American as the African folkways that are noted by anthropologists One thing i look out for when trying to determine the actuality of African retentions over the course of hundreds of years in the USA is their distribution pattern. African captives themselves were distributed widely throughout the Americas, both North and South, in the Northeastern urbanized region as well as in the better-documented rural Southern slave states. In ALL of those places, you will find common African retentions, such as -- to name four of them off the top of my head: using specific hot and spicy food ingredients in recipes that are designed to produce love, monetary benefit, or compliance from those who eat the foods, mixing pepper and salt and wearing it in your shoe for protection from witchcraft and negative spellcraft, working with live ants (in their nests) in an assortment of spells. mixing up three-ingredient spiritual cleansing baths and floor washes that have a mineral component, These ideas, and other similar African magical customs, will be found everywhere that black folks live in America, from Sandusky, Ohio to Atlanta, Georgia. Not everyone will believe in them or use them, but they are a common heritage in the culture and will be encountered on a regular basis -- just the way you will see Irish Americans all over the USA talking about hanging horseshoes with the points up or the luck will run out. So when someone tells me that a common African American belief derives from New Orleans Voodoo i just smile. It is African, and it is EVERYWHERE. New Orleans is just a little part of everywhere. ADMIXTURES: EUROPEAN, SPIRITIST, AND KABBALIST INFLUENCES ON HOODOO The African aspects of hoodoo -- foot track magic, crossroads magic, laying down tricks . ritual sweeping and floor washing . and ritual bathing -- have been well documented by folklorists interested in exploring what are called African survivals in American black culture. What is less well recognized is the evidence that hoodoo practice during the 20th century (and arguably in the late 19th century as well), was greatly admixed with European folk-magic, Mediaeval conjuration, Jewish Kabbalism, Allan Kardecian Spiritism, and even a smattering of Hindu mysticism. What is incorporated into hoodoo from European grimoires does not go by the book. It does not look much like what one imagines Abramelin the Mage or Faust to have done, nor does it resemble ceremonial magick as practiced in European and American occult lodge systems since the 19th century. This is because hoodoo incorporations of European grimoire material fall into four categories: 1) Employment of botanical, mineral, and zoological curios according to the wonder book tradition of Anglo-Germanic Europe (e. g. Albertus Magnus Egyptian Secrets and John George Hohmans Pow-Wows or The Long-Lost Friend. ) 2) Recital of Psalms and selected Biblical verses for magical purposes according to Jewish (and later Christian) magical traditions as exemplified in. which was translated into German and thence into English under the title Godfrey Seligs Secrets of the Psalms and 3) Recital or writing out of selected power words according to the pagan European and Jewish magical traditions, such as the SATOR square (ancient Roman), and SHADDAI (Jewish), which are found in such books or may have been acquired through direct contact with contemporary Jews. 4) The use of Moon phases and Moon signs in timing magic spells to draw or repel according to the Moons waxing and waning and and understanding of Zodiacal and Planetary symbolism in spell-casting . 5) Employment of talismans, lucky charms, lucky coins, and seals and sigils made according to the Christian-Jewish Kabbalist meld that produced European grimoires such as The Key of Solomon, and The Sixth and Seventh Books of Moses -- but without the rites themselves, just the use of the seals. 6) The use of herbs in hoodoo is often neither European Pagan nor African. In some cases, to the surprise of those unfamiliar with the practice, it is Jewish, often as adapted by Christians from Jewish traditions. For example, let us consider the use of Hyssop in cleansing baths. See Psalms 51, and realize that any Jew or Christian will use Hyssop for cleansing. That includes white as well as black Jews and Christians. Interestingly, the word translated into English as Hyssop in the King James Bible is not the herb called Hyssop in Europe or America -- that herb does not grow in the Middle East -- but the European Hyssop has been used as a satisfactory substitute for a millennium at least. Frankincense is another example: This resin incense has been sold by pharmacists, perfumers, and church supply companies since the invention of modern commerce. Black people could order it as easily as whites. It is burned in black churches too, not just in white churches. The creation of ritual circles, robes, and tools and other strictly ceremonialist material in the grimoires -- and it is important to note that not all grimoires of European origin even do contain ceremonialist instructions regarding circles, consecrated swords, and the like in the first place -- has been elided in hoodoo. What are used are the words (Psalms and Jewish kabbalist and pagan European power words) and the pictures (seals and sigils). In practical terms, the seals are made into paper talismans and placed in mojo bags or other packets. To understand the gestalt of hoodoo better, i urge students to focus on the development of urban hoodoo from rural hoodoo. Urban hoodoo began to develop after the end of the Civil War in 1865 and reached full penetration with nationwide mail order supply houses by 1935. Urban hoodoo incorporates elements of Jewish magic (the Psalms used as magical texts, the names of various angels and archangels), Christian magic (primarily German folk magic of the Albertus Magnus sort, via Pow Wows by John George Hohman) and even smatterings of Hindu (lucky elephant) and Chinese (Lucky HoteiBuddha) folk magic. It is as urban and urbane as any other form of occultism, but it uses the elements it has incorporated from other cultures in service of a primarily African interest in certain forms of magic (notational customs for these ways of working include concepts such as foot track, metallic, live things, and hot-spicy). At this point, some well-meaning primitivist folk magician usually jumps up with the spurious claim that old-time rootworkers could not learn from the Bible or from occult tomes because they were illiterate. So now we have to ask, why do White people want to believe that Black people cannot read or write Racial stereotyping Well, no matter why the question is raised, lets just look at the truth or falsehood of the premise. The idea that root doctors were illiterate can be blown apart very quickly by reading the 1,600 hoodoo practitioner interviews collected by Harry Hyatt during in the 1930s. Hyatt reproduced the business cards of rootworkers in his book. Obviously the cards were printed out and given to clients who can read. Hyatt interviewed rootworkers who were agents for Valmor, Lucky Heart, Curio Sales, and other companies of the era and who showed him their order forms and read lists of herbs and curios aloud to him. Hyatt interviewed rootworkers who told him that they had read books such as the 6th and 7th Books of Moses (an English translation of a German Judeo-Christian grimoire first published in the 15 or 16 hundreds). He interviewed rootworkers who explained that they had studied with the Rosicrucians (AMORC) in San Jose and received diplomas from them. Obviously these people were literate But lets go back to an even earlier decade, the 1920s: Not only was Zora Neale Hurston running around interviewing her family and friends about hoodoo and writing up everything she knew for the Journal of American Folklore (later published in the book Mules and Men), we also can see that decade as the first real heyday of Jim Jordan -- the subject of F. Roy Johnsons biography, The Fabled Dr. Jim Jordan, A Story of Conjure (1963). Jordan was born in 1871 and was fully literate and he became a conjure doctor around 1905. Not only that, he also sold books like Pow Wows and The 6th and 7th Books of Moses in his conjure shop in the tiny town of Como, North Carolina as early as the 1920s, according to his sons, who were interviewed by the author. He would not have stocked such books in his store unless he had customers who could read them. So lets go back farther, to the 1890s: The earliest spell-by-spell account of hoodoo was published in The Southern Workman and Hampton School Record in 1895. Hampton was an all-black college -- and the article, in three parts, consisted of a written survey by Alice Bacon and Leonora Herron of all the hoodoo practices found among the colleges (Black) students Lets go farther back yet: Charles Wadell Chesnutt, the African American author of The Conjure Woman (1899) had been writing fiction that contained accurate descriptions of hoodoo since the 1870s. Most of these stories are online. So lets go back even farther in time: Consider the African American trance medium and sex magician Paschal Beverly Randolph, born in 1825 and the author of dozens of books on magic, who sold conjure supplies by mail order even before Emancipation. He wrote articles for magazines and took out ads in magazines and obviously he was counting on people to read those ads. In short the people who wrote the first early accounts of hoodoo were all Black people. Yes, of course, there are illiterate people in the USA, and some of them are conjure doctors, no doubt, but dont go falling into stereotyped thinking and assert that oldster conjure doctors could not read or write. If anyone in their local community COULD read and write, it was the root doctors Because the topic of European and Jewish inclusions in hoodoo is fraught with racial and social land-mines, especially when one takes into consideration the commercial contributions of Jewish chemists and suppliers of conjure goods -- and because this long history has been repeatedly glossed over or flatly disputed by those whose academic careers rest upon discovering African survivals in hoodoo to the exclusion of any European influences, i would like to present here a single case study dealing with one book of European magic and its profound influence on 20th century hoodoo. The book is John George Hohmans Pow-Wows or The Long-Lost Friend. If you are unfamiliar with this book, perhaps you should click on its link and acquaint yourself with it before reading what follows. As a sample, let us consider the use of Five-Finger Grass in hoodoo. Five-Finger Grass entered hoodoo through the acceptance of the Christian magic book Pow Wows, which is more or less a redaction of one of the German spurious Albertus Magnus grimoires -- and 100 Christian, what with all its appeals to Jesus, Mary, Joseph, the Father, the Son, and the Holy Ghost, and the reciting of Pater Nosters, AND the fact that Albertus Magnus was a Christian monk and became a Christian Saint. ). Therefore, although some people may claim its use to be pagan European, they would have to find a reference earlier than Albertus Magnus in order to actually prove that European witches did not pick it up from Albertus Magnus Christian magic books. Also, since Potentilla species grow wild in North America, you need to look at how the various tribes of American Natives used it medically and magically -- because much of hoodoo came from that source too. But, if you want to take my word for it, i can tell you that i have done a bit of reasearch on this particular species and that Five-Finger Grass is only recorded in hoodoo spells after the rise of Morton Neumanns mail order herb supply system -- and he sold Pow Wows to his hoodoo customers, so it is pretty likely that he was the inadvertent source for its popularity in hoodoo after World War One. Because a certain incredulity surrounds claims that Hohmans quintessentially Germanic grimoire had considerable popularity among African-American root doctors in the South, i shall herewith supply evidence to back up this contention. To do this, i need to take you back to the period between World War One and World War Two, to the glory days of outfits like the King Novelty Co. and its sister-companies, Famous Products Distribution and Valmor Beauty Products, all three owned and operated by a Jewish chemist and hoodoo supplier named Morton Neumann, out of Chicago. Valmors top-selling products included Sweet Georgia Brown and, eventually, Madame Jones hair pomades, when the Madam Jones Co. line was folded into the Valmor line. King Noveltys line included typical hoodoo curios such as John the Conqueror roots and Black Cat incense. But in actuality, the Valmor and the King Novelty lines overlapped considerably. The same address was used for both companies and each ones catalogue carried many pages of ads for the others line of goods. Neumann also mingled cosmetics with folk magic, resulting in beauty products packaged and marketed as quasi-spiritual supplies (e. g. Lucky Brown cosmetics and Lucky Mo-Jo Good Luck perfume). Some major competitors to KingValmor were the Lucky Heart Cosmetics Company Judeo-Christian Religion, Kabbalism, and Spiritism Secrets of the Psalms by Godfrey Selig The Eighteen Absent Years of Jesus Christ by Lloyd Kenton Jones The Holy Bible (3 different editions of the King James Version) The 6th and 7th Books of Moses (anon.) The Ten Lost Books of the Prophets by Lewis de Claremont (10 separate booklets, sold as a set) Can We Talk to Spirit Friends by Swami Vishita European (Judeo-Christian) Magic and Divination Pow-Wows or Long-Lost Friend by John George Hohman Legends of Incense Herb amp Oil Magic by Lewis de Claremont The Seven Keys to Power by Lewis de Claremont The Ancients Book of Magic by Lewis de Claremont Herrmans Book of Black Art by Herrman The Book of Birthdays (Anon.) ( simple astrology for hoodoo use ) The Secrets of Numbers Revealed by Godfrey Spencer (numerology) Self-Improvement How to Make Love: The Secret of Love-Making Explained (Anon.) Book of 1000 Ways to Get Rich: Book of Knowledge (Anon.) Love Letters: How to Write Them (Anon.) Lovers Secrets or The Art of Wooing, Winning, and Wedding by the Wehman Bros. Dream Books All Star Lucky H. I. T. Dream Book (Anon.) Aunt Sallys Policy Players Dream Book by Aunt Sally The Cuban B. O. Dream Book by Professor Konje The Egyptian Witch Dream Book and Fortune Teller (Anon.) The Five in One Dream Book by Madame Vangina Hamdda Genuine Afro Dream Book (Anon.) The Golden Dream Book (Anon.) The Great Divine Dream Book (Anon.) King Tut Policy Players Dream Book (Anon.) Lucky Number Policy Players Dream Book Including Napoleons Oraculum (Anon.) The Lucky Star Dream Book by Professor Konje National Dream Book (Anon.) Policy Petes Mutuel Number Dream Book by Policy Pete Prince Ali Lucky Five Star Dream Book by Prince Ali The Success Dream Book by Professor De Herbert The Witches Dream Book and Fortune Teller (Anon.) Unclassifiable The Worlds Greatest Magician: Black Herman by Black Herman (4 books in one -- combines the autobiography of an African-American stage magician, instructions for simple stage magic tricks, astrological interpretations, dream interpretations, and a few hoodoo formulas) Note that of all these books, only ONE -- the Black Herman autobiography -- specifically mentions hoodoo of the sort that we consider to be African-American or that contains African folk-magic remnants -- and this in a catalogue FILLED with conjure bags and hoodoo supplies. (Samples: High John the Conqueror Root Fixed in Bag with Van Van Oil and Five Finger Grass, Lodestone Fixed in Bag with Lodestone Powder and Magnetic Sand , Southern Style Herb Bag Dressed with Southern-Style Van Van Oil). Obviously King Novelty was targeting Southern hoodoo practitioners, but as late as 1942, the company had no written material on hoodoo to sell to them. The first spell-book that reflected contemporary urban African-American spiritist-Christian practices was Henri Gamaches Master Book of Candle Burning, published in 1942. This treatise on the New Orleans style Philosophy of Fire appeared in Kings catalogue for 1943 it was followed by other books by Gamache . such as The 8th, 9th, and 10th Books of Moses . that collected folklore from African-American, Afro-Caribbean, ancient Roman, Mediaeval European, and contemporary Hindu folk sources. Until Gamache came on the scene, distributors like King placed books on European folk-magic in the hoodoo pipeline instead. Was this effective Yes, it was. Did African-Americans in the South adopt the European folklore and Mediaeval Jewish Kabbalism found in these books in their own practices Yes they did. In Harry Middleton Hyatts 5 volume compilation of hoodoo spells collected from 1600 hoodoo practitioners in the South during the 1930s, several informants tell Hyatt where to purchase herbs and oils for use in root working. The King Novelty Company of Chicago is specifically mentioned by name many times, although Hyatt fumbles the transcription, calling it the King Narveille Company (Narveille presumably conflates novelty with reveille to form the sound-pattern nar-vell-ee). Although most of Hyatts informants describe how they lay down tricks according to the old, traditionally African-derived methods, a surprising number of them name specific books on European and Kabbalistic magic that they have found valuable in hoodoo work. For instance, interviewee no. 1534, a Louisiana-born black conjure doctor from Memphis, Tennessee, tells Hyatt that in order to perform a certain rite to regain a lost lover for a client, Yod have to talk Hebrew-like. Yo realize de Hebrew language -- some of dats in de Six and Seven Books of Moses and den de balance is in de 91 Psalms of David probably a reference to Godfrey Seligs Secrets of the Psalms . Later in the interview, the same man tells Hyatt that he has read The Black Art, by Hermann and Albertus Magnus Egyptian Secrets. The former is a 19th century treatise on necromancy, mesmerism, scrying, and other occult subjects the latter is one of several 19th century collections of magical lore spuriously attributed to the German Saint Albertus Magnus (1193-1280). This conjure worker is not unique his familiarity with the catalogue offerings of King Novelty and its competitors is echoed everywhere in the Hyatt interviews. Another informant tells Hyatt to buy copies of certain books from the Dorene Publishing Company of Texas and even takes the time to spell out the companys name and address for him. Dorene has long published Secrets of the Psalms and Lewis de Claremonts Seven Keys to Power, both listed in the 1942 King catalogue above. Still in business, the company continues to market its line through International Imports, The Lucky Mojo Curio Co. . and other national distributors of such material. A competing publisher, Joe Kays Fulton Religious Supply of Brooklyn, New York . supplied Pow-Wows or The Long-Lost Friend to King Novelty, and kept it in print well into the 1990s. The King catalogue of 1942 refers to Pow-Wows as one of our best sellers and notes that it was reissued at the request of a large number of people who are said to place complete faith in Hohmans writings. I cannot speak to the latter claim, but in my experience, the former statement is STILL true, fifty-five years after it appeared in the King catalogue, and long after King Novelty itself went out of business: Pow-Wows is one of the top two best-selling books carried by my own Lucky Mojo Curio Co. (The other is Aunt Sallys Policy Players Dream Book, also listed in that 1942 King catalogue). Obviously, it can be shown that one specific collection of German folk magic first published in Pennsylvania in 1820 became a staple source of knowledge among African-American root workers in the South during the early 20th century -- but i could repeat this documentation of European influences on hoodoo by giving similar details on the popularity of virtually every book listed in the 1942 King catalogue or advertised in the pages of The Chicago Defender during the 1940s. However, i shall not belabour the point, because i think the case is proved: Hoodoo is not strictly an African survival phenomenon. It is also not a religion per se. It consists of a strong core of African folk magic admixed with American Indian herb lore, European folk magic (much of which pre-dates Christianity), and Jewish Kabbalistic magic. It is, in short, as African -- and as American -- as the blues and jazz. Illustrations of labels, packaging, catalogue pages, advertisements, and agents flyers for Valmor, King Novelty, Lucky Brown, Lucky Heart. Clover Horn, and other cosmetics and spiritual supply companies of the pre-World-War-Two era, plus further text-based information on the interplay between occultism and hoodoo in the inter-war period, can be found on these Hoodoo in Theory and Practice pages by cat yronwode . Clover Horn Company, Baltimore, Maryland Hoyts Cologne, a lucky perfume Lucky Brown, Valmor, King Novelty, Chicago, Illinois Lucky Heart Cosmetics, Memphis, Tennessee Lucky Mon-Gol Curios, Memphis, Tennessee The lucky aspects of commercial hair care preparations Laying Tricks and Disposing of Ritual Remains Oracle Products and the mysterious Mr. Young, New York City, New York Guidance House and Sydney J. R. Steiner a. k.a. Mikhail Strabo, New York City, New York Aunt Sallys Policy Players Dream Book Mojo Bags Lodestones Jews in Hoodoo ADMIXTURES: ASIAN, HINDU, BUDDHIST, AND TAOIST INFLUENCES ON HOODOO Although the results are less easily seen than the European admixtures to hoodoo . African American conjure doctoring traditions have expanded to include quite a bit of Asian religious and cultural imagery, including product names and even formulas derived from Buddhist . Taoist, and Hindu sources. This trend began during the late 19th century and was nationwide in scope by the mid 1920s. It was especially notable in the names and images found on various forms of incense that were marketed throughout America at that tme. Among the popular hoodoo spiritual supplies with Asian roots are Chinese Wash . Ling Nuts (called Devil Pods or Bat Nuts ), Lucky Buddha and Laughing Buddha products, and a line of incense and candles marketed under the name Lama Temple -- a name that refers to the lamas or priests of Tibetan Buddhism . In more recent times, the rise of popular culture interest in Hindu religion during 1960s, led spiritual workers to adapt and work with Hindu deities . most especially Ganesh , the elehant-headed god associated with breaking through obstacles, and Kali . a wrathful goddess. RESPECT: WHAT IT IS Having examined a number of admixtures to hoodoo, it is important to return to the core of the tradition. In other words, just because this African system of folk magic contains visible evidence of European Christian, Jewish . Native American, and even a few Asian admixtures, that does not mean that it a wide-open system of eclectic magic where anything goes. Hoodoo is African American folk magic, primarily the folk magic of African American Protestant Christians, with some inclusion of African American Catholics, African American Spiritualists, African American Muslims, etc. -- and is well documented as such. Anyone who misses that point is wasting their time. Hoodoo has its own cultural repertoire of tools, spells, formulas, methods, techniques, and beliefs. Within that cultural repertoire, people make their own choices of how to conduct themselves and how to create a work of magical intent -- but they remain within the cultural repertoire as they do so. I generally explain this by using a cooking analogy: If you are learning to cook Italian style food, you have the choice of many arrays of antipasto, many styles of pasta, many styles of sauces, many forms of dessert. There are regional variations and historical variations as well. BUT -- you know, when you see it, smell it, and taste it, if the food is traditional Italian. WHY because even with all the possible variations invoked by the cook, the list of ingredients, the methods of preparation, the chosen combinations of taste and texture all fit the cultural context of food as defined by generations of Italian people. What seems to the outsider like a matter of personal preference on the part of the cook is actually a personal preference on the part of the cook WITHIN A CULTURAL TRADITION. No Italian cook would serve Yorkshire pudding as antipasto. No Italian cook would boil pasta in vinegar. No Italian cook would substitute Coffee liqueur for Olive oil. No Italian cook would serve marinara sauce on rice noodles. No Italian cook would prepare scampi with molasses in the sauce. WHY NOT, if it was their preference to do so Because it would NOT be their preference to do so, because they are serving a generations-long tradition, called Italian cooking. Thus it is with hoodoo: We do not use Mullein leaf for Graveyard Dirt . We do not give people untied mojo hands . We do not wear a headcap of bells and feathers and dance around naked under the full moon. We do not vibrate names of the archangels of the four quarters in Hebrew before we make up a honey jar . Our preferences admit of variation, but our variations fall within the generations-old tradition of conjure. Hoodoo does not actively exclude belief, participation, or practice by White Protestant Americans, White Neo-Pagan Americans, Jewish Americans, White Catholic Americans, Hispanic Catholic Americans, Central Americans, Asian Americans, Asians, Europeans, Africans, Afro-Caribbeans, Australian Aborigines, South Americans, or Native Americans, because it has no centrally hierarchical authority structure to do so. But the lack of a central power structure does not mean that any person or group can appropriate or redefine hoodoo, anymore than anyone can appropriate or redefine traditional Italian cookery. Hoodoo remains as it always has been: African American folk magic, primarily the folk magic of African American Protestant Christians, with some inclusion of African American Catholics, African American Spiritualists, African American Muslims, etc. Hoodoo spells are more often than not performed with accompanying Biblical text, particularly from The Biblical Book of Psalms . and they are more often than not performed in Jesus name In my opinion, any practitioner of conjure who did not grow up within African American culture is either a guest and should have the good manners of a guest, or has joined into the culture in some way and to some extent and should therefore be ready to defend African American culture, including hoodoo, against the redefinitions, reworkings, and appropriations that outsiders continually seek to inflict upon it. In other words, if you cannot respect hoodoo as it is and for what it is, then please, do not mess with it at all. 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LA MIA TESTIMONIANZA COME RICEVO IL MIO MARITO:
ReplyDeleteMi chiamo Liala, vengo dalla Norvegia, voglio condividere la mia storia qui online su come ho ottenuto il mio ex marito con l'aiuto di un grande uomo che mi ha lanciato un incantesimo entro 24 ore mio marito è tornato da me, il suo nome è Dr Odia. Ho sentito qualcuno condividere la sua storia alla radio sul dottor Odia su come quest'uomo l'ha aiutata con tutti i suoi problemi, così ho contattato rapidamente lui per chiedere aiuto perché sono stato truffato troppe volte da persone false, ma immediatamente quando ho contattato il dott. Odia lui ho fatto un incantesimo per me e mi ha detto che mio marito tornerà da me entro 24 ore, questo è per me un miracolo, mi sono fidato di lui e ho aspettato, e in 24 ore mio marito mi ha chiamato al telefono e ho chiesto a med di perdonare Lui e oggi sono felice di dirti che mio marito è tornato da me e che viviamo entrambi felici. Per favore voglio la parola per aiutarmi a ringraziare il Dr Odia per il suo grande lavoro nella mia vita, ho fatto un accordo con lui per informare il mondo sul suo buon lavoro, è per questo che sto condividendo la mia storia per le persone che mi aiutano a ringraziarlo per quelli che ha bisogno di aiuto per contattarlo anche per aiuto, ha il potere di portare felicità e dare soluzione a qualsiasi tipo di problema lo raccomando a chiunque abbia bisogno di aiuto è al 100% originale e qui ci sono le sue informazioni di contatto per chi ha bisogno del suo aiuto . Email: odiasolutioncenter@gmail.com. Chat WhatsApp o Viber: +27638836445.