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addition, the Appalachian folk magic tradition can be seen as embracing a variety of customs, practices, and beliefs and is not simply restricted to what are usually considered folk magical practices. Along with folk magic and folk medicine, folklore, superstitions, and traditional activities and customs are also vital parts of the Appalachian folk magic tradition. 3. Family or Clan Based. Another general characteristic of Appalachian folk magic is that the folk magical knowledge appears to be family or clan based. Both Weller (1965) and Jones (1994) point out the importance of familism as an Appalachian value. For the Appalachian region, the family provides the foundation upon which community life is built. The family gives the Appalachian people a sense of continuity with the past, as well as, a sense of solidarity in the face of adversity and social change. With respect to folk magic and medicine, one usually acquires his or her knowledge from a family member. In most cases, this relative will either be a parent or a grandparent. In Aunt Arie: A Foxfire Portrait, (1983), for example, Arie Carpenter recounts many of the herbal and home remedies that were taught to her by her mother. According to Aunt Arie, “Mommy learnt me lots about th’doctorin business.” 20 In addition, gifts, such as the ability to heal are often viewed as an inherited trait. Elder members of extended families, with either a knowledge of folk medicine or a natural gift of healing, will often assume responsibility for the teaching of others. Also, the relationship between extended families and folk magical and medical practices often accounts for the contradictions that one encounters in terms of superstitions, as well as alternative types of practices for healing the same or similar afflictions. 4. Geographically Centered. In the Appalachian region family and place tend to go handin-hand. The people of Appalachia are inclined to regard the mountains as a place of mystery and magic. As one of the oldest places on earth, the Appalachian Mountains are a source of beauty, creativity, inspiration, and wonderful secrets. Yet, they are also a 16
source for many forms of evil, danger, and exploitation. The people of Appalachia rarely identify themselves as “Appalachian” or, for that matter, with any ethnic classification such as Scotch-Irish, English, or German. Instead, as Milnes (2005) observes, the people of Appalachia tend to identify more with place rather than ethnicity—in particular people tend to identify with their States. It is common to hear someone say, for example, “I’m a West Virginian, born and raised.” And, within States people tend to identify with their counties, which tends to carry a specific meaning in terms of family lineage and socioeconomic status within the State. Folk magic practitioners will often associate places where particular plants or stones can be found with specific counties. In addition, some places have a reputation for either being haunted or a place of spiritual power such as caves or prayer stones. 5. Nature Oriented. Another category of Appalachian folk magic is nature lore and rules for farming. As Gainer notes, “People who lived close to the soil learned to interpret the language of nature.” 21 In reference to rules for farming, he further observed that There were also numerous rules for carrying out the work on the farm and about the house. There were rules for planting, for harvesting crops, and for preparing them for preserving through the winter months. There were rules for the treatment of livestock and other domestic animals. In early days farmers kept in their minds a knowledge of the various signs of the zodiac, but in later years an almanac became an important item in every household. Many crops were to be planted according to the phases of the moon. Crops that developed underground had to be planted in the dark of the moon. If potatoes were planted in the light of the moon, they would have beautiful vines but small potatoes. 22 Examples of nature lore would include: 17
Page 1: ESOTERICA Volume VIII (2006) Conten
Page 4 and 5: ESOTERICA VIII (2006) Articles Intr
Page 6: its format. This current issue will
Page 9 and 10: and a magico-religious domain. Butl
Page 11 and 12: egion during the seventeenth and ea
Page 13 and 14: change, increasing Christian opposi
Page 15: origin of folk practice, but it als
Page 19 and 20: folk magical practices in the twent
Page 21 and 22: ecause the fruit will spoil. 30 Som
Page 23 and 24: experience or knowledge of humans c
Page 25 and 26: ude or condescending people to conj
Page 27 and 28: clerical, occult or pagan. In other
Page 29 and 30: Since McCoy’s work was published,
Page 31 and 32: a tradition of revivalism and an in
Page 33 and 34: Another common Appalachian belief i
Page 35 and 36: and of Protestant Christianity. As
Page 37 and 38: the values of “familism” and
Page 39 and 40: where the Presence of God is affirm
Page 41 and 42: Long Lost Friend, and the prayers w
Page 43 and 44: was believed be out. 88 A prayer, u
Page 45 and 46: University of Tennessee Press, 1995
Page 47 and 48: University of California Press, 197
Page 49 and 50: McCoy, Edain. Mountain Magick: Folk
Page 51 and 52: Vann, Barry. Rediscovering the Sout
Page 53 and 54: 11 Jon Butler, Awash in a Sea of Fa
Page 55 and 56: 43 Fischer, 711. 44 Fischer, 714. 4
Page 57: 81 Crellin and Philpott, 101. 82 Ri
Page 60 and 61: spiritual elite.” 4 To Roger Kimb
Page 62 and 63: of a particular musical instrument
Page 64 and 65: Greek history is “deeply impregna
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which is the body, and seeks to tra
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immaterial” forms of his model. B
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In this philosophy of organismic ma
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etter seen by closing the eyes to i
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participation in spectacles of wast
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“utraquism” in the sciences. Ut
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Michigan State University, 1972. Jo
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and so much as possible, neutral mi
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64 Ibid., 171-172. 65 Ibid., 173. 6
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selfish men close to psychological
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artificial humans seemingly come to
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On the other hand, it hints at a tw
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search for the intense core of our
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the earth. To this heavenly cause o
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dark, seething chaos into an lucent
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experienced “gnosis” of the tru
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melancholy awareness of the conflic
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the mental life of the android, I s
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form. According to Martin Heidegger
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humanoid machine began to lose its
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eyond the dimness. He would grope i
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Melancholy: From Aristotle to Krist
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111
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even life-altering, kind which invo
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evidence that this volume is a comp
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The broader connection of literatur
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there will sometimes appear to you,
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work of dream provocation, the Swor
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scholastic analysis to a large degr
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psychological and somatic derivatio
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d. brevis tractatus quatuor capitul
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NOTES 5 For a more complete discuss
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de omnibus respondebit. f. 99v. 13
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interpretation of the dreams of Dan
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of clarity and importance from the
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Christian Theosophy Arthur Versluis
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Berdyaev is right in tracing the li
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and entry into the “divine darkne
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eader to work with them individuall
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Anweisung der dryen Principien und
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also known for his spiritual songs
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of a proletariat class. In 1796, he
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mystics that met in Prague earlier
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Weissen und Schwarzen Magie (1956).
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In his work entitled Sophia (ca. 16
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the continent in Germany. 41 Often
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or had corresponded with one anothe
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Cause, was designed to lead a mater
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(1794-1864). Saint-Martin did have
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go to Egypt, where he had in the de
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Merezhkovsky and his wife, as well
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will draw heavily on Berdyaev and h
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the most important of the American
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There are a number of twentieth cen
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P, 1958), and The Way to Christ, P.
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directing to the true understanding
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Floris, 1982), The Crisis of Wester
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If it is true that some of the fact
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Sworn Book; dare we hope that this
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oth well known and obscure. Without
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etween modernism and anti-modernism
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189
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Soon we encountered naked men cloth
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Then a scribe addressed me, reading
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agreeably tranquil in its fixity an
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ESOTERICA A peer-reviewed academic
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