DURING A recent visit to North Carolina, after a long absence, I took occasion to inquire into the latter-day prevalence of the old-time belief in what was known as “conjuration” or “goopher,” my childish recollection of which I have elsewhere embodied into a number of stories. The derivation of the word “goopher” I do not know, not whether any other writer than myself has recognized its existence, though it is in frequent use in certain parts of the South.
The origin of this curious superstition itself is perhaps more easily traceable. It probably grew, in the first place, out of African fetichism, which was brought over from the dark continent along with the dark people. Certain features, too, suggest a distant affinity with Voodooism, or snake worship, a cult which seems to have been indigenous to tropical America. These beliefs, which in the place of their origin had all the sanctions of religion and social custom, become, in the shadow of the white man’s civilization, a pale reflection of their former selves. In time, too, they were mingled and confused with the witchcraft and ghost lore of the white man, and the tricks and delusions of the Indian conjurer. In the old plantation days they flourished vigorously, though discouraged by the “great house,” and their potency was well established among the blacks and the poorer whites. Education, however, has thrown the ban of disrepute upon witchcraft and conjuration.
The stern frown of the preacher, who looks upon superstition as the ally of the Evil One; the scornful sneer of the teacher, who sees in it a part of the livery of bondage, have driven this quaint combination of ancestral traditions to the remote chimney corners of old black aunties, from which it is difficult for the stranger to unearth them.
Mr. Harris, in his Uncle Remus stories, has, with fine literary discrimination, collected and put into pleasing and enduring form, the plantation stories which dealt with animal lore, but so little attention has been paid to those dealing with so-called conjuration, that they seem in a fair way to disappear, without leaving a trace behind. The loss may not be very great, but these vanishing traditions might furnish valuable data for the sociologist, in the future study of racial development. In writing, a few years ago, the volume entitled The Conjure Woman, I suspect that I was more influenced by the literary value of the material than by its sociological bearing, and therefore took, or thought I did, considerable liberty with my subject.
Imagination, however, can only act upon data-one must have somewhere in his consciousness the ideas which he puts together to form a connected whole. Creative talent, of whatever grade, is, in the last analysis, only the power of rearrangement — there is nothing new under the sun. I was the more firmly impressed with this thought after I had interviewed half a dozen old women, and a genuine “conjure doctor”; for I discovered that the brilliant touches, due, I had thought, to my own imagination, were after all but dormant ideas, lodged in my childish mind by old Aunt This and old Uncle That, and awaiting only the spur of imagination to bring them again to the surface. For instance, in the story, “Hot-foot Hannibal,” there figures a conjure doll with pepper feet.
Those pepper feet I regarded as peculiarly my own, a purely original creation. I heard, only the other day, in North Carolina, of the consternation struck to the heart of a certain dark individual, upon finding upon his door-step a rabbit’s foot — a good omen in itself perhaps — to which a malign influence had been imparted by tying to one end of it, in the form of a cross, two small pods of red pepper!
Most of the delusions connected with this belief in conjuration grow out of mere lack of enlightenment. As primeval men saw a personality behind every natural phenomenon, and found a god or a devil in wind, rain, and hail, in lightning, and in storm, so the untaught man or woman who is assailed by an unusual ache or pain, some strenuous symptom of serious physical disorder, is prompt to accept the suggestion, which tradition approves, that some evil influence is behind his discomfort; and what more natural than to conclude that some rival in business or in love has set this force in motion?
Relics of ancestral barbarism are found among all peoples, but advanced civilization has at least shaken off the more obvious absurdities of superstition. We no longer attribute insanity to demonic possession, nor suppose that a king’s touch can cure scrofula. Too many old people in the South, however, any unusual ache or pain is quite as likely to have been caused by some external evil influence as by natural causes. Tumors, sudden swellings due to inflammatory rheumatism or the bites of insects, are especially open to suspicion. Paralysis is proof positive of conjuration. If there is any doubt, the “conjure doctor” invariably removes it. The credulity of ignorance is his chief stock in trade — there is no question when he is summoned, but that the patient has been tricked.
The means of conjuration are as simple as the indications. It is a condition of all witch stories that there must in some way contact, either with the person, or with some object or image intended to represent the person to be affected; or, if not actual contact, at least close proximity. The charm is placed under the door-sill, or buried under the hearth, or hidden in the mattress of the person to be conjured. It may be a crude attempt to imitate the body of the victim, or it may consist merely of a bottle, or a gourd, or a little bag, containing a few rusty nails, crooked pins, or horse-hairs.
It may be a mysterious mixture thrown surreptitiously upon the person to be injured, or merely a line drawn across a road or path, which line it is fatal for a certain man or woman to cross. I heard of a case of a laboring man who went two miles out of his way, every morning and evening, while going to and from his work, to avoid such a line drawn for him by a certain powerful enemy.
Some of the more gruesome phases of the belief in conjuration suggest possible poisoning, a knowledge of which baleful art was once supposed to be widespread among the imported Negroes of the olden time. The blood or venom of snakes, spiders, and lizards is supposed to be employed for this purpose.
The results of its administration are so peculiar, however, and so entirely improbable, that one is supposed to doubt even the initial use of poison, and figure it in as part of the same general delusion. For instance, a certain man “swelled up all over” and became “pieced,” that is, pied or spotted. A white physician who was summoned thought that the man thus singularly afflicted was poisoned, but did not recognize the poison nor know the antidote.
A conjure doctor, subsequently called in, was more prompt in his diagnosis. The man, he said, was poisoned with a lizard, which at that very moment was lodged somewhere in the patient’s anatomy. The lizards and snakes in these stories, by the way, are not confined to the usual ducts and cavities of the human body but seem to have freedom of movement throughout the whole structure. This lizard, according to the “doctor,” would start from the man’s shoulder, descend to his hand, return to the shoulder, and pass down the side of the body to the leg.
When it reached the calf of the leg the lizard’s head would appear right under the skin. After it had been perceptible for three days the lizard was to be cut out with a razor, or the man would die. Sure enough, the lizard manifested its presence in the appointed place at the appointed time; but the patient would not permit the surgery, and at the end of three days paid with death the penalty of his obstinacy.
Old Aunt Harriet told me, with solemn earnestness, that she herself had taken a snake from her own arm, in sections, after a similar experience. Old Harriet may have been lying, but was, I imagine, merely self-deluded. Witches, prior to being burned, have often confessed their commerce with the Evil One. Why should Harriet hesitate to relate a simple personal experience which involved her in no blame whatever?
Old Uncle Jim, a shrewd, hard old sinner, and a palpable fraud, who did not, I imagine, believe in himself to any great extent, gave me some private points as to the manner in which these reptiles were thus transferred to the human system. If a snake or a lizard be killed, and a few drops of its blood be dried upon a plate or in a gourd, the person next eating or drinking from the contaminated vessel will soon become the unwilling landlord of a reptilian tenant.
There are other avenues, too, by which the reptile may gain admittance; but when expelled by the conjure doctor’s arts or medicines, it always leaves at the point where it entered. This belief may have originally derived its existence from the fact that certain tropical insects sometimes lay their eggs beneath the skins of animals, or even of men, from which it is difficult to expel them until the larvae are hatched. The chico or “jigger” of the West Indies and the Spanish Main is the most obvious example.
Old Aunt Harriet-last name uncertain, since she had borne those of her master, her mother, her putative father, and half a dozen husbands in succession, no one of which seemed to take undisputed precedence-related some very remarkable experiences. She at first manifested some reluctance to speak of conjuration, in the lore of which she was said to be well-versed; but by listening patiently to her religious experiences-she was a dreamer of dreams and a seer of visions — I was able now and then to draw a little upon her reserves of superstition, if indeed her religion itself was much more than superstition.
“W’en I wuz a gal ’bout eighteen er nineteen,” she confided,
de w’ite folks use’ ter sen’ me ter town ter fetch vegetables. One day I met a’ ole conjuh man name’ Jerry Macdonal’, an’ he said some rough, ugly things ter me. I says, says I, “You mus’ be a fool.” He did n’ say nothin’, but jes’ looked at me wid ‘is evil eye.
W’en I come ‘long back, date ole man wuz stan’in’ in de road in front er his house, an’ w’en he seed me he stoop’ down an’ tech’ de group’, jes’ lack he wuz pickin’ up somethin’, an’ den went ‘long back in ‘is ya’d.
De ve’y minute I step’ on de spot he tech’, I felt a shatp pain shoot thoo my right foot, it tu’n’t under me, an’ I fell down in de road. I pick’ myself up’ an’ by de time I got home, my foot wuz swoll’ up twice its nachul size. I cried an’ cried an’ went on fer I knowed I’d be’n trick’ by dat ole man.
Dat night in my sleep a voice spoke ter me an’ says: “Go an’ git a plug er terbacker. Steep it in a skillet er wa’m water. Strip it lengthways, an’ bin’ it ter de bottom er yo’ foot.” I never didn’ use terbacker, an’ I laid dere, an’ says I ter myse’f, “My Lawd, w’at is dat, w’at is dat!” Soon ez my foot got kind er easy, dat voice up an’ speaks ag’in: “Go an’ git a plug er terbacker.
Steep it in a skillet er wa’m water, an’ bin’ it ter de bottom er yo’ foot.” I scramble’ ter my feet, got de money out er my pocket, woke up de two little boys sleepin’ on de flo’, an’ tol’ ’em ter go ter de sto’ an’ git me a plug er terbacker. Dey didn’ want ter go, said de sto’ wuz shet, an’ de sto’ keeper gone ter bed. But I chased ’em fo’th, an’ day found’ de sto’ keeper an’ fetch’ de terbacker-dey sho’ did.
I soaked it in de skillet, an’ stripped it ‘long by degrees, till I got ter de een’, w’en I boun’ it under my foot an’ roun’ my ankle. Den I kneel’ down en’ preyed, en’ next mawnin’ de swelin’ wuz all gone!
Dat voice wus de Spirit er de Lawd talkin’ ter me, it sho’ wuz! De Lawd have mussy upon us, praise his Holy Name!
Very obviously Harriet had sprained her ankle while looking at the old man instead of watching the path, and the hot fomentation had reduced the swelling. She is not the first person to hear spirit voices in his or her own vagrant imaginings.
On another occasion, Aunt Harriet’s finger swelled up “as big as a corn-cob.” She at first supposed the swelling to be due to a felon. She went to old Uncle Julius Lutterloh, who told her that someone had tricked her. “My Lawd!” she exclaimed, “how did they fix my finger ?” He explained that it was done while in the act of shaking hands. “Doctor” Julius opened the finger with a sharp knife and showed Harriet two seeds at the bottom of the incision.
He instructed her to put a poultice of red onions on the wound overnight, and in the morning the seeds would come out. She was then to put the two seeds in a skillet, on the right-hand side of the fire-place, in a pint of water, and let them simmer nine mornings, and on the ninth morning she was to let all the water simmer out, and when the last drop should have gone, the one that put the seeds in her hand was to go out of this world! Harriet, however, did not pursue the treatment to the bitter end. The seeds, once extracted, she put into a small phial, which she corked up tightly and put carefully away in her bureau drawer.
One morning she went to look at them, and one of them was gone. Shortly afterward the other disappeared. Aunt Harriet has a theory that she had been tricked by a woman of whom her husband of that time was unduly fond, and that the faithless husband had returned the seeds to their original owner. A part of the scheme of conjuration is that the conjure doctor can remove the spell and put it back upon the one who laid it. I was unable to learn, however, of any instance where this extreme penalty had been insisted upon.
It is seldom that any of these old Negroes will admit that he or she possesses the power to conjure, though those who can remove spells are very willing to make their accomplishment known and to exercise it for consideration. The only professional conjure doctor whom I met was old Uncle Jim Davis, with whom I arranged a personal interview. He came to see me one evening, but almost immediately upon his arrival a minister called.
The powers of light prevailed over those of darkness, and Jim was dismissed until a later time, with a commission to prepare for me a conjure “hand” or good luck charm, of which, he informed some of the children about the house, who was much interested in the proceedings, I was very much in need.
I subsequently secured the charm, for which, considering its potency, the small sum of silver it cost me was no extravagant outlay. It is a very small bag of roots and herbs, and, if used according to directions, is guaranteed to ensure me good luck and “keep me from losing my job.”
The directions require it to be wet with spirits nine mornings in succession, to be carried on the person, in a pocket on the right-hand side, care being taken that it does not come in contact with any tobacco. When I add that I procured, from an equally trustworthy source, a genuine graveyard rabbit’s foot, I would seem to be reasonably well protected against casual misfortune. I shall not, however, presume upon this immunity, and shall omit no reasonable precaution which the condition of my health or my affairs may render prudent.
An interesting conjure story that I heard, involves the fate of a lost voice. A certain woman’s lover was enticed away by another woman, who sang very sweetly, and who, the jilted one suspected, had told lies about her. Having decided upon the method of punishment for this wickedness, the injured woman watched the other closely, in order to find a suitable opportunity for carrying out her purpose; but in vain, for the fortunate one, knowing of her enmity, would never speak to her or remain near her.
One day the jilted woman plucked a red rose from her garden and hid in the bushes near her rival’s cabin. Very soon an old woman came by, who was accosted by the woman in hiding, and requested to hand the red rose to the woman of the house The old woman, suspecting no evil, took the rose and approached the house, the other woman following her closely, but keeping herself always out of sight.
When the old woman, having reached the door and called out the mistress of the house, delivered the rose as requested, the recipient thanked the giver in a loud voice, knowing the old woman to be somewhat deaf. At the moment she spoke, the woman in hiding reached up and caught her rival’s voice, and clasping it tightly in her right hand, escaped, unseen, to her own cabin.
At the same instant, the afflicted woman missed her voice, and felt a sharp pain shoot through her left arm, just below the elbow. She at first suspected the old woman of having tricked her through the medium of the red rose but was subsequently informed by a conjure doctor that her voice had been stolen and that the old woman was innocent. For the pain he gave her a bottle of medicine, of which nine drops were to be applied three times a day, and rubbed in with the first two fingers of the right hand, care being taken not to let any other part of the hand touch the arm, as this would render the medicine useless.
By the aid of a mirror, in which he called up her image, the conjure doctor ascertained who was the guilty person. He sought her out and charged her with the crime which she promptly denied. Being pressed, however, she admitted her guilt. The doctor insisted upon immediate restitution. She expressed her willingness, and at the same time, her inability to comply-she had taken the voice but did not possess the power to restore it.
The conjure doctor was obdurate and at once placed a spell upon her which is to remain until the lost voice is restored. The case is still pending, I understand; I shall sometime take steps to find out how it terminates.
How far a story like this is original, and how far a mere reflection of familiar wonder stories, is purely a matter of speculation. When the old mammies would tell the tales of Brer Rabbit and Brer Fox to the master’s children, these, in turn, would no doubt repeat the fairy tales which they had read in books or heard from their parents’ lips?
The magic mirror is as old as literature.
The inability to restore the stolen voice is foreshadowed in the Arabian Nights when the “Open Sesame” is forgotten. The act of catching the voice has a simplicity which stamps it as original, the only analogy of which I can at present think being the story of later date, of the words which were frozen silent during the extreme cold of an Arctic winter, and became audible again the following summer when they had thawed out.
printed in Modern Culture, volume 13. 1901.