Published online by Cambridge University Press: 18 June 2018
Shortly before the turn of the nineteenth Century, an amateur collector of Negro Spirituals and folklore recounted a conversation that she had had with an unidentified African American clergyman. According to the collector, the clergyman, “one of the most scholarly and noted ministers of the colored race,” admitted that, even as a professed Christian, he found himself “under the influences of voodooism” and other African occult practices. He explained that, as a young pastor, he had grown “completely discouraged” after numerous unsuccessful attempts to attract new worshipers into his congregation until one day an unexpected visitor happened his way:
I was in my study praying when the door opened and a little Conjure man came in and said softly: “You don't understand de people. You must get you a hand as a friend to draw 'em. Ef you will let me fix you a luck charm, you'll git 'em.”
1. Murphy, Jeanette Robinson, “The Survival of African Music in America,” Appletons Popular Science Monthly 55 (May-October 1899): 663.Google Scholar The hand, in African American magic traditions, is believed to be spiritually efficacious and powerful for its owner. Such objects were featured elements in the magical repertoire of black occult specialists. For descriptions and ingredients of African American hands and other charms, see Haskins, James, Voodoo and Hoodoo: Their Tradition and Craft as Revealed by Actual Practitioners (New York: Stein and Day, 1978), 155-70Google Scholar; and Puckett, Newbell Niles, Folk Beliefs of the Southern Negro (Chapel Hill: University of North Carolina Press, 1926), 231-41.Google Scholar
2. See Butler, Jon, Awash in a Sea of Faith: Christianizing the American People (Cambridge: Harvard University Press, 1990), 67–97 Google Scholar; Brooke, John L., The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844 (New York: Cambridge University Press, 1994)CrossRefGoogle Scholar; and Godbeer, Richard, The Devil's Dominion: Magic and Religion in Early New England (New York: Cambridge University Press, 1992).CrossRefGoogle Scholar
3. Earlier studies of black Conjure traditions in the United States include Puckett, Folk Beliefs of the Southern Negro; Hyatt, Harry Middleton, Hoodoo-Conjuration-Witchcraft-Rootwork: Beliefs Accepted by Many Negroes and White Persons, These Being Orally Recorded Among Blacks and Whites, 5 vols. (Washington, D.C.: Hyatt Foundation, 1970-74)Google Scholar; Haskins, Voodoo and Hoodoo; and, more recently, Theophus Smith, who finds at the heart of African American spirituality a “conjurational” perspective, as exhibited in black biblical traditions. Smith, Theophus, Conjuring Culture: Biblical Formations of Black America (New York: Oxford University Press, 1994).Google Scholar
4. See, for example, Puckett, , Folk Beliefs of the Southern Negro, 520-21Google Scholar; see also Mitchell, Henry, Black Belief: Folk Beliefs of Blacks in America and West Africa (New York: Harper and Row, 1975), 26–27.Google Scholar
5. See Creel, Margaret, “A Peculiar People”: Slave Religion and Community Culture among the Gullahs (New York: New York University Press, 1988), esp. chap. 9.Google Scholar See also Joyner, Charles, Down by the Riverside: A South Carolina Slave Community (Urbana: University of Illinois Press, 1984)Google Scholar; and Sobel, Mechal, Trabelin' On: The Slave Journey to an Afro-Baptist Faith (Princeton, N.J.: Princeton University Press, 1988).Google Scholar
6. My usage of “magic” as a category distinct from other “religious” means of mediating the supernatural may be misleading. Although the terms are exogenous, Africans themselves have distinguished between magical and religious acts based upon the intentions of the practitioners rather than the focus of specific practices. In a frequently cited Statement on Zairois religious movements, anthropologists de Craemer, Vansina, and Fox argue that the difference between magical and religious acts in African cultures lies in the formulation of their goals: magic is selfish, deriving from personal motives, and is socially disapproved. Religion is group-oriented, collective, and holds positive implications for the larger Community. Of course, they note that in life the categories overlap, such as with the use of charms that may affect the individual but may benefit the entire Community. See de Craemer, Willy, Vansina, Jan, and Fox, Renee, “Religious Movements in Central Africa: A Theoretical Study,” Comparative Studies in Society and History 18, no. 4 (October 1976): 458-75.CrossRefGoogle Scholar
7. On the diffusion of magic in America, see Butler, , Awash in a Sea of Faith, 67–97 Google Scholar; on magic in premodern Europe, see Flint, Valerie I. J., The Rise of Magic in Early Modern Europe (Princeton, N.J.: Princeton University Press, 1991)Google Scholar; Thomas, Keith, Religion and the Decline of Magic (New York: Scribner, 1971)Google Scholar; and Kieckhefer, Richard, Magic in the Middle Ages (Cambridge: Cambridge University Press, 1990).Google Scholar
8. See Horton, Robin, “African Conversion,” Africa 41, no. 2 (1971): 96–97.CrossRefGoogle Scholar See also Parrinder, Edward Geoffrey, West African Religion: A Study of the Beliefs and Practices of Akan, Ewe, Yoruba, Ibo, and Kindred Peoples, 2d ed. (London: Epworth Press, 1961), 11–24 Google Scholar; and Zahan, Dominique, The Religion, Spirituality, and Thought of Traditional Africa (Chicago: University of Chicago Press, 1979).Google Scholar
9. “Wilhelm Johann Müller's Description of the Fetu Country, 1662-9,” in German Sources for West African History, 1599-1669, ed. and trans. Adam Jones (Wiesbaden, Germany: F. Steiner, 1983), 171-72.
10. See Thornton, John, Africa and Africans in the Making of the Atlantic World, 1400-1680 (New York: Cambridge University Press, 1992), 238-46.Google Scholar
11. Barbot, Jean, Barbot on Guinea: The Writings of Jean Barbot on West Africa, 1678-1712, ed. Hair, P. E. H. (London: Hakluyt Society, 1992), 86, 228.Google Scholar
12. Owen, Nicholas, Journal of a Slave-Dealer: A View of Some Remarkable Axcedents in the Life of Nics. Owen on the Coast of Africa and America from the Year 1746 to the Year 1757, ed. Martin, Eveline (London: Routledge, 1930), 50.Google Scholar
13. See de Craemer, Vansina, and Fox, “Religious Movements in Central Africa,” 460; and MacGaffey, Wyatt, “Fetishism Revisited: Kongo nkisi in Sociological Perspective,” Africa 47, no. 2 (1977): 179–200.CrossRefGoogle Scholar
14. See Mullin, Michael, Africa in America: Slave Acculturation and Resistance in the American South and the British Caribbean, 1736-1831 (Urbana: University of Illinois Press, 1992), 175-79Google Scholar; see also Patterson, Orlando, The Sociology of Slavery: An Analysis of the Origins, Development and Structure of Negro Slave Society in Jamaica (Rutherford, N.J.: Fairleigh Dickinson University Press, 1969).Google Scholar
15. Long, Edward, The History of Jamaica: or, General Survey of the Ancient and Modern State of That Island, 3 vols. (London: Frank Cass and Company 1774; repr., 1970), 2:416, 473.Google Scholar
16. See Mullin, Africa in America, esp. chaps. 3 and 8; on Myalism, see Curtin, Philip D., Two Jamaicas: The Role of Ideas in a Tropical Colony, 1830-1865 (Cambridge: Harvard University Press, 1955)Google Scholar; Schuler, Monica, “Myalism and the African Religious Tradition in Jamaica,” in Africa and the Caribbean: The Legacies of a Link, ed. Crahan, Margaret E. (Baltimore: Johns Hopkins University Press, 1979)Google Scholar; and Turner, Mary, Slaves and Missionaries: The Disintegration of Jamaica Slave Society, 1787-1834 (Urbana: University of Illinois Press, 1982).Google Scholar
17. On the transfer and interaction of Old World supernaturalism and occult worldviews for Africans and Europeans, see Sobel, Mechal, The World They Made Together: Black and White Values in Eighteenth-Century Virginia (Princeton, N.J.: Princeton University Press, 1987), 79–89.Google Scholar
18. Webb, William, The History of William Webb (Detroit: E. Hoekstra, 1873), 22.Google Scholar
19. Livermore, Mary, The Story of My Life; or, The Sunshine and Shadow of Seventy Years (Hartford, Conn.: A. D. Worthington, 1899), 254.Google Scholar
20. Raymond, Charles, “The Religious Life of the Negro Slave,” Harper's New Monthly Review 27 (June-November 1863): 820-23.Google Scholar
21. Owen, Mary Alicia, “Among the Voodoos,” Proceedings of the International Folklore Congress 2 (1898): 243.Google Scholar
22. Powdermaker, Hortense, After Freedom: A Cultural Study in the Deep South (New York: Viking, 1939), 286.Google Scholar
23. See Fields, Mamie Garvin, with Fields, Karen, Lemon Swamp and Other Places: A Carolina Memoir (New York: The Free Press, 1983), 121.Google Scholar
24. Johnson, Roy, The Fabled Doctor Jim Jordan: A Story of Conjure (Murphreesboro, N.C.: Johnson, 1963), 22.Google Scholar
25. See McTeer, J. E., High Sheriff of the Low Country (Beaufort, S.C.: Beaufort Book Co., 1970), 22.Google Scholar
26. Botkin, Benjamin A., ed., Lay My Burden Down: A Folk History of Slavery (Chicago: University of Chicago Press, 1945), 36 Google Scholar; see also George Rawick, The American Slave: A Composite Autobiography, Supplement, series 2, vol. 2, Texas Narratives, pt. 1 (Westport, Conn.: Greenwood Press, 1977), 16-17.
27. Herron, Leonora, “Conjuring and Conjure Doctors,” Southern Workman 24, no. 7 (July 1895): 117.Google Scholar
28. Carmer, Carl, Stars Fell on Alabama (New York: Literary Guild, 1934), 218.Google Scholar
29. Puckett, , Folk Beliefs of the Southern Negro, 565.Google Scholar
30. Hurston, Zora Neale, The Sanctified Church (Berkeley, Calif.: Turtle Island Press, 1981), 16.Google Scholar For a similar version of a Conjurer's “call,” see Johnson, , The Fabled Doctor Jim Jordan, 56.Google Scholar
31. See Perdue, Charles, Barden, Thomas, and Phillips, Robert, Weevils in the Wheat: Interviews with Virginia Ex-Slaves (Charlottesville: University Press of Virginia, 1976), 278.Google Scholar
32. Steiner, Roland, “Braziel Robinson Possessed of Two Spirits,” Journal of American Folklore 13 (1900)CrossRefGoogle Scholar, repr. in Mother Wit from the Laughing Barrel: Readings in the Interpretation of Afro-American Folklore, ed. Alan Dundes (New York: Garland Publishing, 1973), 378; see also Brown, Virginia Pounds, Toting the Lead Row (University: University of Alabama Press, 1981), 127.Google Scholar
33. Owen, “Among the Voodoos,” 239.
34. Boston Herald, “Life in Arkansas,” May 29, 1897, 20.
35. Thanet, Octave, “Folklore in Arkansas,” Journal of American Folklore 5 (January-March 1892): 122.CrossRefGoogle Scholar
36. Puckett, , Folk Beliefs of the Southern Negro, 205.Google Scholar
37. Norris, Thaddeus, “Negro Superstitions,” Lippincott's Magazine 6 (July 1870)Google Scholar, repr. in The Negro and His Folklore in Nineteenth Century Periodicals, ed. Bruce Jackson (Austin: University of Texas Press, 1967), 139.
38. Murphy, “The Survival of African Music,” 334.
39. Oral narrative, Rev. P. L. Harvey, Lynchburg, Virginia, University of Virginia Special Collections, n.d., folder 2, heading 279, 1-4.
40. Rawick, The American Slave, vol. 13, Georgia Narratives, pt. 4, 248.
41. New York Times, December 20, 1874.
42. Raboteau, Albert, Slave Religion: The “Invisible Institution” in the Antebellum South (New York: Oxford University Press, 1978), 81 Google Scholar; Bass, Ruth, “Mojo,” in Mother Wit from the Laughing Barrel, ed. Dundes, , 382.Google Scholar
43. Supernatural beliefs were not unfamiliar to participants in the Christian tradition. For example, a kind of manipulation of natural forces was also sanctioned in some cases within nineteenth-century Protestant evangelicalism. Two black female preachers, Rebecca Jackson and Amanda Smith, recorded as evidence of their “gifts of power” their abilities to control the weather and curtail threatening human behavior. See Humez, Jean, “‘My Spirit Eye’: Some Functions of Spiritual and Visionary Experience in the Lives of Five Black Women Preachers, 1810-1880,” in Women and the Structure of Society: Selected Research from the Fifth Berkshire Conference on the History of Women, ed. Harris, Barbara J. (Durham, N.C.: Duke University Press, 1984), 136, 277Google Scholar; Humez, Jean, ed., Gifts of Power: The Writings of Rebecca Cox Jackson, Black Visionary, Shaker Eldress (Amherst: University of Massachusetts Press, 1981), 22–23 Google Scholar; and Smith, Amanda, An Autobiography: The Story of the Lord's Dealings with Mrs. Amanda Smith, the Colored Evangelist (Chicago: Meyer, 1893; repr., New York: Oxford University Press, 1988), 158.Google Scholar
44. See Butler, , Awash in a Sea of Faith, 236-41Google Scholar; and Byrne, Donald E., No Foot of Land: Folklore of American Methodist Itinerants (Metuchen, N.J.: Scarecrow Press, 1975), 155-70.Google Scholar
45. Owen, “Among the Voodoos,” 232.
46. See Bass, Ruth, “The Little Man,” in Mother Wit from the Laughing Barrel, ed. Dundes, , 394.Google Scholar
47. Siegfried, W. D., A Winter in the South and Workamong the Freedmen (Newark, N.J.: Jennings Bros., 1870), 17.Google Scholar For the fusion of African American folk beliefs and Catholicism in an early-twentieth-century black Community along the Mississippi River, see Bass, Ruth, “Ole Miss,” Folk-Say: A Regional Miscellany 3 (1931): 48–69.Google Scholar
48. Stroyer, Jacob, My Life in the South, 3d ed. (Salem, Mass.: Salem Observer Book and Job Printing, 1885), 57–58.Google Scholar
49. Perdue, , Barden, , and Phillips, , Weevils in the Wheat, 11.Google Scholar
50. Handy, Sarah, “Negro Superstitions,” Lippincott's Monthly Magazine 48 (1891): 738.Google Scholar
51. Hurston, Zora Neale, “Hoodoo in America,” Journal of American Folklore 45 (October-December 1931): 414.Google Scholar
52. Hyatt, Hoodoo-Conjuration-Witchcraft-Rootwork, 2:1758; see also Baer, Hans, The Black Spiritual Movement: A Religious Response to Racism (Knoxville: University of Tennessee Press, 1984), 130.Google Scholar
53. Three twentieth-century sources mentioning “letters” or “books” point to the possibility that there was a magical significance attached to such articles. The concept of the mystical power of the word that is written, so prominent in Islamic lore, was possibly fused with the African notion of spirit-embedding charms, which were adopted by black Americans as objects of power. For examples, see Hurston, Zora Neale, The Sanctified Church, 17–18 Google Scholar; Whitten, Norman, “Contemporary Patterns of Malign Occultism among Negroes in North Carolina,” Journal of American Folklore 75 (October-December 1962): 315 CrossRefGoogle Scholar; and Powdermaker, , After Freedom, 294-95.Google Scholar
54. See Mrs. A. Right, informant, Atlanta, Georgia, Newbell Puckett Papers, box 8, file no. 2, Cleveland Public Library.
55. Chesnutt, Charles, “Superstition and Folklore of the South,” Modern Culture 13 (1901)Google Scholar, repr. in Mother Witfrom the Laughing Barrel, ed. Dundes, 39.
56. Rawick, The American Slave, vol. 4, Georgia Narratives, 17.
57. Lea, M. S., “Two-Head Doctors,” American Mercury (October 1929): 237.Google Scholar
58. Botkin, , Lay My Burden Down, 34 Google Scholar; see also Rawick, The American Slave, Supplement, series 2, vol. 7, Texas Narratives, pt. 6, 2782.
59. See, for example, the comments of Ellen Dorsey regarding the devil and Conjure in the Georgia Writers' Project, Drums and Shadows: Survival Studies among the Georgia Coastal Negroes (Athens: University of Georgia Press, 1940), 27; and Handy, “Negro Superstitions,” 736.
60. Cooley, Rossa Belle The Homes of the Freed (New York: New Republik 1926), 41.Google Scholar
61. See Botkin, Benjamin A., A Treasury of Southern Folklore: Stories, Ballads, Traditions, and Folkways of the People of the South (New York: Crown Publishers, 1949), 639.Google Scholar
62. Bass, Ruth, “Fern Seed—For Peace,” in Folk-Say: A Regional Miscellany 2 (1930): 56 Google Scholar; see also Puckett, , Folk Beliefs of the Southern Negro, 557-59.Google Scholar For the use of plants in folk healing in contemporary black Christian traditions, see Baldwin, Karen, “Mrs. Emma Dupree: That Little Medicine Thing,” North Carolina Folklore Journal 32, no. 2 (Fall-Winter 1984): 50–53.Google Scholar
63. Botkin, , Lay My Burden Down, 37 Google Scholar; Levine, Lawrence, Black Culture and Black Consciousness: Afro-American Folk Thought from Slavery to Freedom (New York: Oxford University Press, 1977), 57.Google Scholar
64. See Puckett, , Folk Beliefs of the Southern Negro, 520-70Google Scholar; Georgia Writers' Project, Drums and Shadows, 1-2; Sobel, , Trabelin' On, 99–135 Google Scholar; Raboteau, , Slave Religion, 250 Google Scholar; and Levine, , Black Culture and Black Consciousness, 37.Google Scholar
65. Clayton, Ronnie, Motherwit: Ex-Slave Narratives of the Louisiana Writers' Project (New York: P. Lang, 1990), 180 Google Scholar; Rawick, The American Slave, vol. 3, South Carolina Narratives, pt. 4, 252; Georgia Writers' Project, Drums and Shadows, 25. See also Levine, , Black Culture and Black Consciousness, 56 Google Scholar;
66. Raboteau, Albert, “The Afro-American Traditions,” in Caring and Curing: Health and Medicine in the Western Religious Traditions, ed. Numbers, Ronald (New York: Macmillan, 1986), 551.Google Scholar