Working in cemeteries is common for New Orleans Voudou and Laveau Voudou practitioners and reflects the ancestral nature of the tradition. Working with Ancestors and hiring spirits, burying tricks, and gathering graveyard dirt are some of the usual activities taking place in graveyards. I’ve known some sorcerers who like to get high and have sex after midnight in cemeteries to gather power from the willing spirits and energies there, but don’t think anyone will talk to you about it. A sorcerer can gather the dirt from under the place where they had sex, which could be on the grave of a spirit with whom they have made a contract, or on the ground. The dirt is then used in future works of sex magick and domination, in particular. Graveyard dirt in general is a staple ingredient in the medicine/medzin chest of any rootworker and is used in spells of justice, revenge, gambling, luck, and healing. Practitioners of Laveau Voudou carry on the tradition and are known to work in cemeteries for all sorts of workings, even for love and sex!
Marie Laveau is reported by Louisiana Writers’ Project informants to have worked in multiple cemeteries. One such informant, Anita Fonvergne, recalled Marie Laveau “used to go to this tomb in St. Louis Cemetery No. 2 to do her private or her bad works . . . I don’t know whose tomb that was where Marie worked, but I guess it was some woman like herself” (Breaux 1939). Marie Laveau is also known to have worked in St. Roch Cemetery in New Orleans for court cases and legal issues. St. Roch Cemetery is part of New Orleans’ sacred geography because of Marie Laveau’s connection to it, as well as because Doctor John Montenée is buried there.
Marie Laveau is reported by Louisiana Writers’ Project informants to have worked in multiple cemeteries. One such informant, Anita Fonvergne, recalled Marie Laveau “used to go to this tomb in St. Louis Cemetery No. 2 to do her private or her bad works . . . I don’t know whose tomb that was where Marie worked, but I guess it was some woman like herself” (Breaux 1939). Marie Laveau is also known to have worked in St. Roch Cemetery in New Orleans for court cases and legal issues. St. Roch Cemetery is part of New Orleans’ sacred geography because of Marie Laveau’s connection to it, as well as because Doctor John Montenée is buried there.
Perhaps the largest influence of all the various slave populations is that of Ancestor reverence and the use of graveyard dirt in their charms. Graveyard dirt remains a staple ingredient in the medicine/medzin chest of any rootworker, especially in New Orleans Voodoo and Hoodoo. It is used in many, many types of spells, from spells of justice, to spells of revenge to spells of love and spells for gambling.
Practitioners often go to cemeteries to seek guidance from the Spirits and to tap into the well of power that resides inbetween the shadows. There exists protocol for working in graveyards and each of the African-derived traditions is guided by their own principles. The common factor among all practitioners across traditions is that proper etiquette should be observed in order to avoid potential issues of a spiritual nature. To mitigate problems, old-time hoodoo practitioners, for example, would walk up to five feet from the cemetery gates and turn around, taking five steps (backing into) the cemetery. Then, quickly turning around, the first grave they saw would be the grave they would collect dirt from. To protect themselves however, they would draw a circle at the head of the grave and then proceed with collecting the grave dirt from within that circle. This was done by sticking a fifty-cent piece into the dirt and pull ing it back out, keeping the dirt that stuck to the coin. For added protection, a fork was then stuck into the grave in the spot where the dirt was collected (Hyatt 1970).
While there are a number of commonalities in graveyard protocols, practitioners within the various traditions do not adhere to the exact same practices. Initiated practitioners of the African- derived religions, for example, tend to be bound by stricter protocols than folk practitioners, like hoodoos, conjurers, and rootworkers. That doesn’t mean that an uninitiated person should just do whatever they want and call on spirits of two different pantheons such as Baron Samedi and Hecate in the same breath. On the contrary, the uninitiated practitioner should find a teacher and learn the basics for operating safely in cemeteries within a given tradition. Furthermore, care and time should be taken in choosing a teacher as not everyone who claims to be able to teach such work has the necessary experience to do so. The internet is unfortunately riddled with individuals claiming life-long experience in some conjure tradition or another, often supporting their claims with “grandmother stories.” Ask questions of your potential teacher, find evidence to support their claims, and get references.
When I discuss these issues with my students and people on my forums, there are always questions about the sorts of dangers that can be encountered and the reasons for potential problems while working in cemeteries. First off, we don’t know what kinds of preparations or customs were observed in the burials of the deceased. Some folks of earlier days held many taboos surrounding the treatment of dying people and the Dead. If the Dead were offended, it was believed that they might return to cause mischief and mayhem. One took special care to avoid contact with ghosts, using disguise, as well as such offerings as gifts or even flattery. Sometimes, precautions were taken to keep deceased persons’ spirits from leaving the body, like rolling the eyes back and placing silver dimes in the eye sockets. Proper burial procedures would prevent the restless Dead from haunting the living. The aforementioned notwithstanding, just because these types of beliefs were relevant in the past does not mean the proper guidelines were observed. This is why it is best to be prepared so that you don’t inadvertently disturb the Dead and invite unwanted attachments or hauntings to follow you home.
Practitioners often go to cemeteries to seek guidance from the Spirits and to tap into the well of power that resides inbetween the shadows. There exists protocol for working in graveyards and each of the African-derived traditions is guided by their own principles. The common factor among all practitioners across traditions is that proper etiquette should be observed in order to avoid potential issues of a spiritual nature. To mitigate problems, old-time hoodoo practitioners, for example, would walk up to five feet from the cemetery gates and turn around, taking five steps (backing into) the cemetery. Then, quickly turning around, the first grave they saw would be the grave they would collect dirt from. To protect themselves however, they would draw a circle at the head of the grave and then proceed with collecting the grave dirt from within that circle. This was done by sticking a fifty-cent piece into the dirt and pull ing it back out, keeping the dirt that stuck to the coin. For added protection, a fork was then stuck into the grave in the spot where the dirt was collected (Hyatt 1970).
While there are a number of commonalities in graveyard protocols, practitioners within the various traditions do not adhere to the exact same practices. Initiated practitioners of the African- derived religions, for example, tend to be bound by stricter protocols than folk practitioners, like hoodoos, conjurers, and rootworkers. That doesn’t mean that an uninitiated person should just do whatever they want and call on spirits of two different pantheons such as Baron Samedi and Hecate in the same breath. On the contrary, the uninitiated practitioner should find a teacher and learn the basics for operating safely in cemeteries within a given tradition. Furthermore, care and time should be taken in choosing a teacher as not everyone who claims to be able to teach such work has the necessary experience to do so. The internet is unfortunately riddled with individuals claiming life-long experience in some conjure tradition or another, often supporting their claims with “grandmother stories.” Ask questions of your potential teacher, find evidence to support their claims, and get references.
When I discuss these issues with my students and people on my forums, there are always questions about the sorts of dangers that can be encountered and the reasons for potential problems while working in cemeteries. First off, we don’t know what kinds of preparations or customs were observed in the burials of the deceased. Some folks of earlier days held many taboos surrounding the treatment of dying people and the Dead. If the Dead were offended, it was believed that they might return to cause mischief and mayhem. One took special care to avoid contact with ghosts, using disguise, as well as such offerings as gifts or even flattery. Sometimes, precautions were taken to keep deceased persons’ spirits from leaving the body, like rolling the eyes back and placing silver dimes in the eye sockets. Proper burial procedures would prevent the restless Dead from haunting the living. The aforementioned notwithstanding, just because these types of beliefs were relevant in the past does not mean the proper guidelines were observed. This is why it is best to be prepared so that you don’t inadvertently disturb the Dead and invite unwanted attachments or hauntings to follow you home.
There are a few precautions to take prior to entering a cemetery for conjure work. Always knock on the gate and ask permission to enter. Leave fifteen cents in silver coins at the gate as an offering. Some folks will bring protective talismans with them and cover their heads to protect evil spirits from entering their soul. For a detailed discussion about working safely in graveyards, please refer to my book Workin’ in da Boneyard and enroll in my Graveyard Science course.
Preliminary Precautuions and Preparedness
Preparation and precaution begins before you leave home. Protecting the entryway to your soul, carrying a protection talisman, and gathering your offerings are of paramount importance. Madrina Angelique, an initiated Elder in the Palo and Orisha traditions based in Georgia, always recommends covering your head with white when working in the cemetery because the head is the seat of the soul and is the most vulnerable place on our bodies. In the absence of white, some folks will simply wear a cap or hat of any kind, so long as the head is covered.
In addition to covering the head, it is good practice to bring with you some sort of protection talisman, amparo, or gris gris. Some folks will anoint themselves with Holy Spirit Oil or a conjure oil such as Fiery Wall of Protection. Others will place a Holy medal like St. Benedict or St. Michael in their pockets for good measure, and some will wear a crucifix. Some folks fix the thresholds of their homes with salt or red brick dust to discourage any potential hitchhikers from entering the home upon their return. Finally, you should be armed with a pocketful of pennies, nickels, and dimes and some rum or other offerings that are appropriate to the tradition in which you are working.
In addition to covering the head, it is good practice to bring with you some sort of protection talisman, amparo, or gris gris. Some folks will anoint themselves with Holy Spirit Oil or a conjure oil such as Fiery Wall of Protection. Others will place a Holy medal like St. Benedict or St. Michael in their pockets for good measure, and some will wear a crucifix. Some folks fix the thresholds of their homes with salt or red brick dust to discourage any potential hitchhikers from entering the home upon their return. Finally, you should be armed with a pocketful of pennies, nickels, and dimes and some rum or other offerings that are appropriate to the tradition in which you are working.
The Cemetery Gatekeeper
From the get go, graveyards should be acknowledged as the homes of the Dead. Anyone who is alive and wishing to enter should be considered a mere visitor. Therefore, before even entering a cemetery it is customary to ask permission to enter from the gatekeepers.
Gatekeepers differ according to tradition. For example, in Haitian Vodou and New Orleans Voudou, the gatekeepers would be Baron Samedi and Papa Guédé. In Yoruba, this would be Oya. In Mexican folk magic, there is Santa Muerte and in Brazilian and Argentenian folk magic there is San la Muerte. There are many others across magic traditions worldwide illustrating the importance of acknowledging the ones to whom the domain of the Dead belongs. That said, it is not necessary to go through a long litany of gatekeepers from every tradition in order to enter a cemetery. Stick to one tradition from which to work and go with that tradition’s gatekeeper. But be consistent. Don’t ask for Oya’s permission to enter and then proceed to do work with Santa Muerte.
In New Orleans Voudou, Baron Samedi, Papa Guédé, Manman Brigit or Oya are the ones to be addressed before entering a cemetery. One only need address one of these Spirits. Knock three times at the gate, introduce yourself, and request entrance. Then, leave three pennies and a bottle of rum as payment at the gate for entering. Those mini bottles or nips of rum you can get for just .99 cents are perfect for every day cemetery work. Some New Orleans practitioners address Oya if they embrace or are initiates of Ifá. Oya is the Yoruban Orisha whose domain includes the cemeteries. Nine pennies and an eggplant are often left as payment for her. In southern conjure, you can leave a little bottle of rum and fifteen cents in silver coins (in other words, no pennies when leaving fifteen cents) at the gates upon entering.
So, how does one know if permission to enter has been granted? Spirit work is largely intuitive—it requires the ability to sit in silence, listen, feel and observe. There won’t be someone saying in words, “Sure, come on in.” You have to pay attention to what is going on around you and to rely on your gut feeling and observations to guide you. That is how you will know, by becoming silent and listening, observing the signs around you, and when it feels right, you are good to go.
Gatekeepers differ according to tradition. For example, in Haitian Vodou and New Orleans Voudou, the gatekeepers would be Baron Samedi and Papa Guédé. In Yoruba, this would be Oya. In Mexican folk magic, there is Santa Muerte and in Brazilian and Argentenian folk magic there is San la Muerte. There are many others across magic traditions worldwide illustrating the importance of acknowledging the ones to whom the domain of the Dead belongs. That said, it is not necessary to go through a long litany of gatekeepers from every tradition in order to enter a cemetery. Stick to one tradition from which to work and go with that tradition’s gatekeeper. But be consistent. Don’t ask for Oya’s permission to enter and then proceed to do work with Santa Muerte.
In New Orleans Voudou, Baron Samedi, Papa Guédé, Manman Brigit or Oya are the ones to be addressed before entering a cemetery. One only need address one of these Spirits. Knock three times at the gate, introduce yourself, and request entrance. Then, leave three pennies and a bottle of rum as payment at the gate for entering. Those mini bottles or nips of rum you can get for just .99 cents are perfect for every day cemetery work. Some New Orleans practitioners address Oya if they embrace or are initiates of Ifá. Oya is the Yoruban Orisha whose domain includes the cemeteries. Nine pennies and an eggplant are often left as payment for her. In southern conjure, you can leave a little bottle of rum and fifteen cents in silver coins (in other words, no pennies when leaving fifteen cents) at the gates upon entering.
So, how does one know if permission to enter has been granted? Spirit work is largely intuitive—it requires the ability to sit in silence, listen, feel and observe. There won’t be someone saying in words, “Sure, come on in.” You have to pay attention to what is going on around you and to rely on your gut feeling and observations to guide you. That is how you will know, by becoming silent and listening, observing the signs around you, and when it feels right, you are good to go.
From Benign to Dangerous Spirits
There is a hierarchy of spirits within the realm of the Dead and neglecting to observe proper cemetery etiquette often results in problems with some of these spirits. Many times, people are not even aware that the problems they are experiencing is the result of such neglect. It matters not if the neglect is a conscious decision or intentional—problems can occur in either case. For example, there are those individuals who have died but have not moved on for whatever reason. Some spirits do not realize they are dead—such is the case with murder victims and children who die, for example—and they may engage in a variety of tactics to attract the attention of the living. Some spirits simply linger next to where their body lays. Some spirits are confused as to what has happened and are scared or sad and so are unable to transmigrate normally. Still, other spirits are angry and may have led violent lives or died violent deaths and are hell-bent on seeking revenge. There are murderers, child molesters and rapists with plots in cemeteries right next to your neighbor’s sweet old grandma. These spirits may attempt to take out their anger on the unknowing, unprotected living and will latch onto ill-prepared individuals wandering in graveyards, following them home to wreak havoc. Fueled by a variety of motivations, these spirits may attempt to get close to someone they knew when they were alive.
Now, some of these dangerous spirits do have their place in the dark arts and are called upon by two-headed doctors and sorcerers for enemy works. Likewise, the lower level spirits may be sent by higher level spirits to pay a visit to someone believed to be in need of being taught a lesson. Harry Middleton Hyatt recorded quite a few of such instances of hauntings by graveyard spirits believed to have been sent to someone’s home via a sorcerer’s magickal contract. Such spirits are almost always referred to as evil or cursed (Hyatt’s questions and comments appear in parentheses in the following passage):
Now, some of these dangerous spirits do have their place in the dark arts and are called upon by two-headed doctors and sorcerers for enemy works. Likewise, the lower level spirits may be sent by higher level spirits to pay a visit to someone believed to be in need of being taught a lesson. Harry Middleton Hyatt recorded quite a few of such instances of hauntings by graveyard spirits believed to have been sent to someone’s home via a sorcerer’s magickal contract. Such spirits are almost always referred to as evil or cursed (Hyatt’s questions and comments appear in parentheses in the following passage):
De lady next do' tuh me—it's some kin'a man dat curses her, it's a evil spirit, an' wherever she goes he's always using bad language tuh her an' saying things to her, putting all kind of things into her head. She went to someone an' they told her that it's a evil spirit that someone had worked on her, an' she asked him if he could cure it an' he tole her, yes. Well, he went in de house an' he asked her fo' some salt, an' she gave him some salt an' she gave him some sulphur an' two drops of Heart’s Cologne. Well, he put that in thar an' he tole her to put it in de corner an' every night say some kinta word over that stuff. An' so she tole me last night at mah home that she was gittin' rid of it—said she jest kin hear him now whisperin', and she said the man tole her that in a few days she wouldn't hear him at all.
(She can't see this man at all?)
She can't see him but she kin hear him.
(Well, what—just what do they think this thing is that is bothering her?)
Dey think it's a evil spirit that someone got from de graveyard. [St. Petersburg, Fla., (1006), 1622:1.]
If you find you are having inexplicable problems following a cemetery visit, check your symptoms with those listed in the next section and take the suggested actions listed there.
How to Tell if you Have a Ghostly Hitchhiker
How can you tell if you have been affected by ghosts? Well, here are some symptoms you may experience that can point to the possibility:
The above symptoms are identified in a variety of culture-bound conditions of ghost sickness. Experiencing one or two do not necessarily indicate you are haunted or otherwise affected. Symptoms occur in clusters and you must take into consideration where you have been—i.e. have you visited any graveyards, burial grounds, funeral homes, murder scenes, etc., and if so, what was your behavior when there? Were you respectful, condescending, dismissive, joking, cursing at the Dead? Did you speak the name on a random headstone by accident? Did you visit an ancestor? Was your head covered?
If you find yourself experiencing a cluster of symptoms, the first thing you should do from a spiritual perspective is take a cleansing bath. Depending on the severity of your symptoms, you can take the bath once, three times, or nine times—one bath per day. Intense prayer should be said three times daily until symptoms cease. The Prayer to St. Michael is commonly used:
In name of the Father, and of the Son, and of the Holy Ghost.
O glorious Archangel St. Michael, Prince of the heavenly host, defend us in battle, and in the struggle which is ours against the principalities and Powers, against the rulers of this world of darkness, against spirits of evil in high places (Eph. 6:12).
If symptoms persist, seek the advice of a medical professional to rule out different causes of your symptoms.
- Mental confusion
- Difficulty sleeping
- Nightmares
- Falling over for no obvious reason
- Unexplained illness
- Crying spells
- Hearing disembodied voices
- Unexplained aggression
- Inability to relate to others
- Irritability and anxiety
- General weakness
- Loss of appetite
- Obsession with the Dead
- Everlasting feeling of terror
- Hallucinations
- Digestive problems
- A sense of doom
- Depression
The above symptoms are identified in a variety of culture-bound conditions of ghost sickness. Experiencing one or two do not necessarily indicate you are haunted or otherwise affected. Symptoms occur in clusters and you must take into consideration where you have been—i.e. have you visited any graveyards, burial grounds, funeral homes, murder scenes, etc., and if so, what was your behavior when there? Were you respectful, condescending, dismissive, joking, cursing at the Dead? Did you speak the name on a random headstone by accident? Did you visit an ancestor? Was your head covered?
If you find yourself experiencing a cluster of symptoms, the first thing you should do from a spiritual perspective is take a cleansing bath. Depending on the severity of your symptoms, you can take the bath once, three times, or nine times—one bath per day. Intense prayer should be said three times daily until symptoms cease. The Prayer to St. Michael is commonly used:
In name of the Father, and of the Son, and of the Holy Ghost.
O glorious Archangel St. Michael, Prince of the heavenly host, defend us in battle, and in the struggle which is ours against the principalities and Powers, against the rulers of this world of darkness, against spirits of evil in high places (Eph. 6:12).
If symptoms persist, seek the advice of a medical professional to rule out different causes of your symptoms.
Leaving the Cemetery
The protocols for leaving a cemetery differ between traditions and even within traditions. This is why having a teacher is so important. Protocols vary with regards to what activity is engaged in while there. If you are merely visiting a cemetery without engaging in any type of conjure, then a simple “thank-you” as you are walking out will suffice. If you have engaged in some sort of working, then leave your offerings, back up five steps, turn around and leave without looking back. Some folks will circle the grave where they have worked three times counterclockwise and leave without looking back. I was always taught to never speak the name of anyone buried there when leaving as it would be perceived as calling the spirit to you. This is a Native American teaching. A final precautionary measure is to take a spiritual bath upon returning home to dislodge any spiritual hitchhikers. A handful of salt and lavender makes a wonderful cleansing bath for this purpose.
Working with the Dead is not for everyone. It is certainly not a beginner's activity. All kinds of unfortunate events have followed those who entered the boneyard unprepared. If you have any question whether or not it is for you, I recommend consulting with an Elder for guidance.
Working with the Dead is not for everyone. It is certainly not a beginner's activity. All kinds of unfortunate events have followed those who entered the boneyard unprepared. If you have any question whether or not it is for you, I recommend consulting with an Elder for guidance.
One of the charms used by conjurers is grave dirt. In the year 1884, according to correspondence of the " New York World" (October I), an aged widow in Philadelphia, who by the exercise of economy had succeeded in providing for herself a home, was induced to abandon her dwelling by the machinations of a colored woman, who proclaimed herself a fortune-teller and clairvoyant :
The clairvoyant assured the ignorant and superstitious woman that some person had taken grave-dirt from Lebanon Cemetery, and flying down the chimney at midnight had deposited it in the cellar. This fright-ened the old woman, and she would not go down any more into the cellar. Every night she barricaded the inner basement door to keep Beelzebub from coming up-stairs. The doctress told Mrs. - that one of her ten-ants had buried pins, evil roots, and needles in the earth of the cellar, and that she had also burned in the cellar some grave-dirt, and thrown in the fire chicken bones, to make the house haunted. She declared to her dupe that, in order to escape an awful disaster, she must discharge her tenants, forsake her home, cast off her adopted boy, and remove all her posses-sions. (Journal of American Folklore 1890, 284)
Court Case Conjure in St. Roche Cemetery
Oral tradition tells us that Marie Laveau often worked her conjure in cemeteries and provided her clients with instructions to do the same in certain instances, especially in her latter years when she was bedridden due to failing health and could not accompany them. One worker from New Orleans, identified as the cousin of a Hoodoo doctor named Julius P. Caesar, described how Marie Laveau went to St. Roch Cemetery for court cases and legal work. Hyatt incorrectly identifies Julius P. Caesar as a white man, but his cousin stated, “he was colored and he was well-known there” (Hyatt 1642). Note that Volume 2 of the Hyatt texts was completed in 1935 so this would place Julius P. Caesar’s reign somewhere around the turn of the century. Indeed, a little research reveals Julius P. Caesar - apparently known as the King of the Hoodoos for 30 years in the city – was actually arrested in 1902 for practicing as a magnetic healer in violation of a city ordinance against magnetic healers and fortune tellers (Times-Democrat). His arrest says little about his efficacy as a worker, though; at the time the city was in the midst of a campaign to crack down on mail order fraud and disproportionately targeted and imprisoned people of color who sold spiritual cures and charms (Long). In any event, Julius P. Caesar’s cousin recounted how Marie Laveau would help with legal issues:
If you went to her for a lawsuit case, or if a fellow had killed another person, and you'd go to her and tell her, "Well, my brother done kilt a man and he killed him in cold-blooded murder and I want to find out what can be done about it, "she say, "Well , you got to go out to St. Roc, St. Roc graveyard.
…She'd go and make her wish there - you there with her - and when you'd go on backout there, she’d quite naturally get the name of the judge, the district attorney whosomever he is, and she'd go ahead on back and she'd fix up a little bag and put it on you, or else she would get in with the police, give him ten or fifteen dollars, tell 'im, ‘Now you get this to so-and-so-and-so." She was pretty well in with them. And theys go there and hand it to whosomever in jail, and he put that in there, and it wouldn't be nothing but mistrial, mistrial, mistrial until it makes the judge just get mad and discharge it. The case never come up. (Hyatt 1648)
To actually work a court case in the graveyard like this would entail a few activities left out by the above description: a) hiring a spirit to assist with the work and/or b) buying graveyard dirt. Now, there are a number of ways in which to hire a spirit and even more reasons for doing so. However, since Marie took her clients into the graveyard with her “to make a wish,” I am going to describe the least complicated and safest version of this kind of work.
To be perfectly clear, this is advanced graveyard conjure. To hire a spirit to assist you in conjure requires making a contract with the spirit. Now, don’t let this scare you, you aren’t selling your soul! And, if any of this gives you cause for concern you should not do it. In fact, the best thing would be to go with an experienced worker who can walk you through it safely. In the very least you should read my book Workin’ in da Boneyard before venturing out into the the great ghostly beyond.
If you live in or around New Orleans, you could easily access St. Roch Cemetery and do the ritual there just like Marie Laveau did. If not, you can easily substitute any accessible cemetery for the work.
First, you will need to locate the grave of a lawyer, judge, attorney general, police officer, politician or someone who was in a position of legal authority when they were alive. In Hoodoo, specific power and energy is accessed through graves that have specific associations. For example, for healing works, grave dirt from a doctor, nurse or medic is ideal, while the graves of bankers and the wealthy are ideal for money workings. Of course, one of the best graves of all is that of a known conjure worker or Voudou Queen. It used to be easier to locate these kinds of graves in New Orleans, but the Church removed the grave markers “not because they practiced Voudou but because people were vandalizing the sites” (The Town Talk). Finding the right grave will require planning, so do your research and take your time. Once you have located the ideal grave you will be able to return to gather more for future cases. So, it is important to get this step right.
Once you locate an appropriate grave, spend some time there visiting. Tidy up the grave if it needs it. It is important to listen carefully and be observant. Sometimes you will hear a mourning dove or a crow caw. These are good signs. If it feels right to you, then proceed. If it doesn’t, just move on to another grave.
When you find the right grave - one that feels comfortable to you and welcoming - then tell the spirit who you are and what you need. Do not say the person’s name to whom the grave belongs out loud lest they follow you home. This can be problematic for anyone, even for the very skilled conjure worker. I recommend spending time at the graveyard and visiting the specific grave a few times before ever bringing someone else there. Once you feel like you know the spirit and have developed a relationship with a degree of familiarity with them, then you can bring a client there and petition the spirit for assistance.
Take your client to the grave and introduce them to the spirit of the grave. Make your offerings of fifteen cents and some rum, and have the client bring offerings of water, flowers, and fruit or pastries. Have them make an X on the ground before the grave and state their petition. When they are done, thank the spirit for listening and for their help, and leave the cemetery.
Next, you will return to the cemetery alone to gather some dirt from the grave site. In some cemeteries in New Orleans this can be tricky if the grave is in an above ground tomb or wall oven. So, keep this in mind when locating a grave for ongoing work.
Ask permission to gather some dirt from their grave and tell them why you need it. Make an offering of fifteen cents in silver coins and a small bottle of rum as payment for the dirt. Tell the spirit what you are leaving as offerings and why. Then, using a knife or small shovel, gather some dirt. Take dirt from the place where their right hand would be, if it is that kind of grave. This represents the Right Hand of Justice. If not, gather the dirt from wherever you can. Small rocks and pebbles are also good to gather. You are going to make a gris gris for your client with the dirt.
Thank the spirit and leave the cemetery.
Like Marie Laveau, you will want to find out the name of the court, the presiding judge, names of the opposing parties and any other relevant information about the case. You will want to write down the names and their roles, and state what you want them to do with regards to the case. You must be very specific. Don’t forget to write down the name of your client as the person for whom the conjure is performed. This will be your petition. It should be a statement of outcome of the case.
For the gris gris, fold the petition and add it to a red flannel bag. To this, add the grave dirt you gathered, a piece of Low John root, Solomon’s Seal, Deer’s Tongue, and a black-eyed pea. Add a few drops of Black Candle Tobacco Oil or Court Case Oil to the gris gris bag and tie it closed. Pray Psalm 5 over the gris gris five times before giving it to your client. Once you give it to your client, tell them to add a personal effect of their own to the bag, such as some hair or nail clippings and keep it on the right side of their body straight up until the court date. The client should be instructed to recite Psalm 5 daily over the bag and anoint the bag weekly with an appropriate conjure oil.
Psalm 5 (KJV)
5 Give ear to my words, O Lord, consider my meditation.
2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
3 My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.
4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.
5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
6 Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.
7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face.
9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
12 For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.
2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
3 My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.
4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.
5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
6 Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.
7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
8 Lead me, O Lord, in thy righteousness because of mine enemies; make thy way straight before my face.
9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
12 For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.
Voodoo PowderWhen your enemy wants to fuck around and find out.
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Voodoo powder is a powerful conjure powder used as a last resort when your enemy just won't quit. Break out the Voodoo Powder and fix candles, bottle spells, and doll babies. Use before any sort of Voodoo ritual to attract the good spirits and appease the negative and restless ones. Sprinkle in the area of the ritual. Sprinkle in all corners, on doors, and windows and burn a little with myrrh incense. Use prior to conducting a ritual of any type. It is especially good when offerings are being made.
Ingredients
Grind everything up in a coffee grinder or mortar and pestle. Amounts will depend on how much you want to make...it does not have to be specific for each ingredient. If you don't have something, substitute something else with the same magical properties. After you are finished making it, set it inside your gris gris box on your Marie Laveau altar and light a white or blue votive candle and set it on top. Ask Queen Marie to bless the powder for you and tell her what it is for. Leave it on her altar for seven days for full consecration. Pour her a glass of champagne or sparkling water in gratitude.
Ingredients
- Myrrh powder
- Graveyard Dirt
- Patchouli, powdered
- Mullein, powdered
- Vetivert root (powdered) or essential oil
- Pine essential oil
- Cloves, powdered
- Lime essential oil
- Cornstarch as a base
Grind everything up in a coffee grinder or mortar and pestle. Amounts will depend on how much you want to make...it does not have to be specific for each ingredient. If you don't have something, substitute something else with the same magical properties. After you are finished making it, set it inside your gris gris box on your Marie Laveau altar and light a white or blue votive candle and set it on top. Ask Queen Marie to bless the powder for you and tell her what it is for. Leave it on her altar for seven days for full consecration. Pour her a glass of champagne or sparkling water in gratitude.
Goofer Dust
Goofer dust can be used in the same manner as any sachet powder. Traditionally, it was largely confined to foot track magic where the goofer was tossed in the path of the target so they walked over it and thus, became “infected” through contact with the feet. Although I am personally not comfortable with prolonged contact with goofer dust myself, I have seen references to rubbing goofer dust on the hands and then shaking hands with the person being conjured, or merely touching a part of their skin with it so they will come under your spell.
Growing up in the 60s and 70s in New Orleans, my only knowledge of the use of goofer dust was strictly for death conjure. So, it was avoided, of course, and if one was exposed, it was a serious situation. In this context, goofer dust can be tossed around the yard of an enemy to cause them to slowly waste away.
Blue Jay Goofer
Burn the wing of a blue jay, the jaw of a squirrel, and a rattlesnake fang into ashes in a cast iron pot. Mix with graveyard dirt from a known criminal. Moisten with blood from a pig eating sow and make into a cake. Stick into the cake 3 feathers of a crowing hen wrapped in hair from the head of the one who wants the enemy fixed. Put cake into a bag of new linen or cat skin and tie with ravelings from a shroud named for the enemy. Hide under the enemy’s house. It will bring disease, disgrace and sorrow. Substitute a whippoorwill's wing to bring death.
Goofer in da Pillow
A layer of cloth, a piece of devil’s shoestring, another layer of cloth, another piece of Devil’s Shoestring, another layer of cloth which is the inside of the goofer – place strands of hair, broken needles, pieces of glass, graveyard dirt and a crow’s tail feather. Tie it all up in a bundle and place in the target's pillow case.
To Neutralize a Goofer
Given the seriousness of being exposed to a goofer trick, it is handy to know how to neutralize such a condition. To neutralize the effects of a goofer, sprinkle the found trick with red pepper and salt and throw in a running stream. Covering goofers with red brick dust is another effective neutralizer.
Growing up in the 60s and 70s in New Orleans, my only knowledge of the use of goofer dust was strictly for death conjure. So, it was avoided, of course, and if one was exposed, it was a serious situation. In this context, goofer dust can be tossed around the yard of an enemy to cause them to slowly waste away.
Blue Jay Goofer
Burn the wing of a blue jay, the jaw of a squirrel, and a rattlesnake fang into ashes in a cast iron pot. Mix with graveyard dirt from a known criminal. Moisten with blood from a pig eating sow and make into a cake. Stick into the cake 3 feathers of a crowing hen wrapped in hair from the head of the one who wants the enemy fixed. Put cake into a bag of new linen or cat skin and tie with ravelings from a shroud named for the enemy. Hide under the enemy’s house. It will bring disease, disgrace and sorrow. Substitute a whippoorwill's wing to bring death.
Goofer in da Pillow
A layer of cloth, a piece of devil’s shoestring, another layer of cloth, another piece of Devil’s Shoestring, another layer of cloth which is the inside of the goofer – place strands of hair, broken needles, pieces of glass, graveyard dirt and a crow’s tail feather. Tie it all up in a bundle and place in the target's pillow case.
To Neutralize a Goofer
Given the seriousness of being exposed to a goofer trick, it is handy to know how to neutralize such a condition. To neutralize the effects of a goofer, sprinkle the found trick with red pepper and salt and throw in a running stream. Covering goofers with red brick dust is another effective neutralizer.
Marie Laveau’s Goofer Dust
This formula comes from The Life and Works of Marie Laveau by Raul Canizares. Canizares claims that the formulas and workings in his book come from his mentor in New Orleans who was a supposed direct descendent of Marie Laveau named Willie Glapion. Again, as many workers claim biological lineage to the Voudou Queen, it is impossible to determine whether or not it is true. The works are, in my opinion, for the most part quite consistent with authentic Voudou and Hoodoo as practiced in New Orleans, however, so I felt it worthwhile to include the formula in this book.
Note that this work calls for animal sacrifice, which I have included for historical value, but I do not promote or recommend anyone doing it just because you read it in a book. Animal sacrifice is rarely done in New Orleans Voudou anymore and if it is, it is done by someone trained to do so. Laveau Voodoo does not require it. So, feel free to perform the working without sacrificing an animal and leave an alternate offering for Legba such as a bottle of rum and three pieces of candy instead. To make Marie Laveau’s Goofer Dust, you will need the following ingredients:
At midnight on a Good Friday, head on over to a deserted crossroads with a bottle of rum and a cigar and all of the above ingredients along with a red flannel mojo bag. Canizares states to get naked, smoke the cigar, spill some rum and call out to Papa Legba to “bless your efforts.”
Leave three silver dollars and sacrifice the rooster to Legba by decapitation. Instead of sacrificing the rooster, leave a bottle of rum and three pieces of candy along with the silver dollars.
Grab a handful of dirt from the four corners and center of the crossroads. Combine the crossroads dirt with the dirt from the graves of nine criminals, gunpowder, dried pigeon shit, and black pepper and add everything to the red flannel bag. Leave the area without looking back.
In his book, Canizares notes: “Contrary to popular belief, Goofer Dust is not used solely for evil purposes. It also has powerful protective qualities when mixed with ingredients that are used for positive purposes” (Canizares 2001, 36). Here, I differ in opinion from Canizares. First of all, grave dirt from nine criminals who were executed shouldn’t even be kept in your home. It should be kept in a secure location outside of your home where it will not be disturbed by anyone. Further, its collection requires preparation and protection during the process, so you do not attract the souls of the dead or their evil energies. Now some grave dirts do have protective qualities on their own and in combination with other ingredients. Dirt from an infant’s grave, for example, or a police officer’s grave or a soldier’s grave can all have protective qualities. It is important to consider the source of your grave dirt as all grave dirt is not considered equal. I recommend reading my book coauthored with Madrina Angelique, Workin’ in da Boneyard, for details and precautions for collecting grave dirt. Secondly, dried pigeon shit has no redeeming value other than cursing, so there’s that as well. In short, while I think there is some value in the formula given by Canizares, do not think his directions for obtaining the ingredients and creating it must be adhered to exactly. One can collect crossroads dirt without being naked and without animal sacrifice, for example, and it would not lessen the quality of the dirt obtained one iota.
Note that this work calls for animal sacrifice, which I have included for historical value, but I do not promote or recommend anyone doing it just because you read it in a book. Animal sacrifice is rarely done in New Orleans Voudou anymore and if it is, it is done by someone trained to do so. Laveau Voodoo does not require it. So, feel free to perform the working without sacrificing an animal and leave an alternate offering for Legba such as a bottle of rum and three pieces of candy instead. To make Marie Laveau’s Goofer Dust, you will need the following ingredients:
- Dirt from the graves of nine criminals, preferably individuals who were executed
- One teaspoon of gunpowder
- Dried pigeon shit
- Black pepper
- Three silver dollars
- A live rooster
- Bottle of rum
- Three pieces of candy
At midnight on a Good Friday, head on over to a deserted crossroads with a bottle of rum and a cigar and all of the above ingredients along with a red flannel mojo bag. Canizares states to get naked, smoke the cigar, spill some rum and call out to Papa Legba to “bless your efforts.”
Leave three silver dollars and sacrifice the rooster to Legba by decapitation. Instead of sacrificing the rooster, leave a bottle of rum and three pieces of candy along with the silver dollars.
Grab a handful of dirt from the four corners and center of the crossroads. Combine the crossroads dirt with the dirt from the graves of nine criminals, gunpowder, dried pigeon shit, and black pepper and add everything to the red flannel bag. Leave the area without looking back.
In his book, Canizares notes: “Contrary to popular belief, Goofer Dust is not used solely for evil purposes. It also has powerful protective qualities when mixed with ingredients that are used for positive purposes” (Canizares 2001, 36). Here, I differ in opinion from Canizares. First of all, grave dirt from nine criminals who were executed shouldn’t even be kept in your home. It should be kept in a secure location outside of your home where it will not be disturbed by anyone. Further, its collection requires preparation and protection during the process, so you do not attract the souls of the dead or their evil energies. Now some grave dirts do have protective qualities on their own and in combination with other ingredients. Dirt from an infant’s grave, for example, or a police officer’s grave or a soldier’s grave can all have protective qualities. It is important to consider the source of your grave dirt as all grave dirt is not considered equal. I recommend reading my book coauthored with Madrina Angelique, Workin’ in da Boneyard, for details and precautions for collecting grave dirt. Secondly, dried pigeon shit has no redeeming value other than cursing, so there’s that as well. In short, while I think there is some value in the formula given by Canizares, do not think his directions for obtaining the ingredients and creating it must be adhered to exactly. One can collect crossroads dirt without being naked and without animal sacrifice, for example, and it would not lessen the quality of the dirt obtained one iota.
Workin' in da BoneyardTrample on the dust of the Dead lightly...
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Always ask before taking anything—even stones, flowers, sticks and leaves. Never leave trash, always greet the gatekeeper and always come prepared with a pocket full of pennies, silver dimes and a bottle of rum or whiskey. The important thing to remember is that you never just walk in and take something. You must always treat the spirits with respect; both the spirits of the deceased, as well as the guardians of the cemeteries and the psychopomps. Workin’ in da Boneyard is a primer for conjurers seeking a tangible connection to their past, their ancestors and the Spirit World by working with graveyards and graveyard dirt. From practical issues of safety, choosing a cemetery, locating ancestral graves, reading gravestone signs and symbols, avoiding haints and hauntings, to gathering graveyard dirt and making goofer dust, Workin’ in da Boneyard has the information needed for working effective graveyard conjure, as well as words of caution for the ill-prepared.
