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If an order does not arrive, we can issue a replacement package. If we think there is an issue with the shipping address, or that packages are being stolen in the post, we reserve the right to refuse future orders to these addresses. These traits allowed Culturally diverse Africans to find common culturo-spiritual ground. According to the author, hoodoo developed under the influence of that complex, the African divinities moved back into their natural forces, unlike in the Caribbean and Latin America where the divinities moved into Catholic saints.
This work also discusses the misunderstood "High John the Conqueror root " and myth as well as the incorrectly-discussed "nature sack". Hoodoo practitioners often understand the biblical figure Moses in similar terms. Hurston developed this idea in her novel Moses, Man of the Mountain , in which she calls Moses, "the finest hoodoo man in the world. Moses conjures, or performs magic "miracles" such as turning his staff into a snake. However, his greatest feat of conjure was using his powers to help free the Hebrews from slavery.
This emphasis on Moses-as-conjurer led to the introduction of the pseudonymous work the Sixth and Seventh Books of Moses into the corpus of hoodoo reference literature. In hoodoo, "All hold that the Bible is the great conjure book in the world. This is particularly evident given the importance of the book Secrets of the Psalms in hoodoo culture. The Bible, however, is not just a source of spiritual works but is itself a conjuring talisman.
It can be taken "to the crossroads", carried for protection, or even left open at specific pages while facing specific directions. This informant provides an example of both uses:. Whenevah ah'm afraid of someone doin' me harm ah read the 37 Psalms an' co'se ah leaves the Bible open with the head of it turned to the east as many as three days.
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The purpose of hoodoo was to allow people access to supernatural forces to improve their lives. Hoodoo is purported to help people attain power or success "luck" in many areas of life including money, love, health, and employment. As in many other spiritual and medical folk practices, extensive use is made of herbs , minerals , parts of animals' bodies, an individual's possessions and bodily fluids, especially menstrual blood , urine , saliva , and semen.
Contact with ancestors or other spirits of the dead is an important practice within the conjure tradition, and the recitation of psalms from the Bible is also considered spiritually influential in hoodoo. Due to hoodoo's great emphasis on an individual's spiritual power to effect desired change in the course of events, hoodoo's principles are believed to be accessible for use by any individual of faith. Homemade powders, mojo hands, oils, and talismans form the basis of much rural hoodoo, but there are also some successful commercial companies selling various hoodoo products to urban and town practitioners.
These are generally called spiritual supplies, and they include herbs, roots, minerals, candles, incense, oils, floor washes, sachet powders, bath crystals, icons, aerosols, and colognes. Many patent medicines, cosmetics, and household cleaning supplies for mainstream consumers have been aimed also at hoodoo practitioners. Some products have dual usage as conventional and spiritual supplies, examples of which include the Four Thieves Vinegar ,  Florida Water ,  and Red Devil Lye. Hoodoo is linked to a popular tradition of bottle trees in the United States.
According to gardener and glass bottle researcher Felder Rushing, the use of bottle trees came to the Old South from Africa with the slave trade. Bottle trees were an African tradition, passed down from early Arabian traders.
They believed that the bottles trapped the evil spirits until the rising morning sun could destroy them. The use of blue bottles is linked to the " haint blue " spirit specifically. Glass bottle trees have become a popular garden decoration throughout the South and Southwest. The mobility of black people from the rural South to more urban areas in the North is characterized by the items used in hoodoo.
Whites and especially Jewish pharmacists opened their shops in black communities and began to offer items both asked for by their black customers, as well as things they themselves felt would be of use. Throughout the African-American community one finds Christian symbolism and prayer, which made it a natural addition to the similar symbolism of hoodoo.
Mirroring the hoodoo concept of the Bible-as-talisman , the book itself proposes to be a protective amulet : "Whoever carries this book with him is safe from all his enemies, visible or invisible; and whoever has this book with him cannot die without the holy corpse of Jesus Christ, nor drown in any water, nor burn up in any fire, nor can any unjust sentence be passed upon him.
So help me. It contains numerous signs, seals, and passages in Hebrew that are supposed to be related to Moses' ability to work wonders. Though its authorship is attributed to Moses, the oldest manuscript dates to the midth century. Its importance in hoodoo among a few practitioners is summarized as follows:. I read de "Seven Books of Moses" seven or eight yeah a'ready Hoodoo shows evident links to the practices and beliefs of Fon and Ewe Vodun spiritual folkways. In the Americas, the worship of the Vodoun loa is syncretized with Roman Catholic saints.
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For the disco group, see Dr. Buzzard's Original Savannah Band. Hoodoo Louisiana Voodoo. Tambor de Mina. He does not look down at the swollen, black depths of the Mississippi as he crosses.
He looks forward, at the broken, unlit city that waits, like a wounded animal, for salvation or death. The route he's chosen is as dry as it can be, given the amount of rain that fell, but the streets are littered with shattered glass, branches, garbage. Harry has his wand in his hand, and the Invisibility Cloak in his bag, but no one challenges him. Dawn is breaking by the time he reaches Jackson Square. The sun glints on unbroken windows, on the brave bright painted faces of the buildings. In the video he saw, Snape was standing on the sidewalk outside a bar. He finds the place and leans down to touch the concrete, but there is no evidence at all that Snape was there, that anyone in particular was.
A half a block away he finds a car with the rear windscreen missing, and climbs inside. Now that he's sitting still, he's too hot to sleep.
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With the last of his energy he casts a cooling charm and pulls the cloak over himself and crashes. He wakes to voices in the street, to the smell of coffee. In daylight the city is less a corpse and more a skeleton. He rolls out of the car and into the street, on the side where the people aren't standing. He has a bottle of water that never runs dry in his bag, and he splashes some on his face and drinks more.
By the time he reaches the two men, he knows that neither of them is Snape. He has a picture in his hand, a Muggle print of a wizarding photograph, and his most innocent smile on his face. They look at the picture. Harry looks at them. Older men, unshaven, unarmed as far as Harry can tell. One of them spits in the street. Neither of them seem to recognize Snape. They point him to a bar three doors down. Harry can hear music playing inside. He walks inside, fingers clenched around his wand, but none of the people inside look particularly bloodthirsty.
He asks for a cup of coffee and drops his photograph on the bar. Someone picks it up almost immediately. He did magic tricks for the tourists. Rabbits out of hats, scarves in his sleeves. He always wore a big black cloak, like a real magician. But it's something, anyway, evidence that maybe Harry isn't entirely crazy to have come here. He can't imagine Snape as a magician; he can't imagine him as anything else. All day, doggedly, he walks the streets of the Quarter, asking everyone he passes. By late afternoon he's run out of strangers, out of streets, and out of hope.
He staggers back to where he began and sinks down on the curb. He sits there for a long time, staring at the ground, thinking how much he'd like a shower and an air-conditioned hotel room. Someone passes behind him, and he sees, out of the corner of his eye, the edge of a black robe, the shadow of a beak-like nose. By the time he scrambles to his feet, Snape is at the corner, and a dozen people surround him. Harry recognizes all their faces, but not the expressions of wonder they wear. The things Snape does are not tricks. They are wandless magic.
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Harry stands at the back of the crowd and watches, horrified, as Snape creates light and dismisses it, sets pavement on fire, transfigures a handkerchief into a bird that flies away. No one else realizes what they're seeing; they think he's exceptionally good at sleight of hand. Only Harry knows the truth.
When Snape finishes, people drop things in the hat at his feet. Coins, but folded bills, too, and a bottle of water, and a box of Pop Tarts. Snape nods at each of them, like an emperor receiving tribute. Death, or the proximity of death, has done nothing to reduce his arrogance.
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Eventually, only Harry is left, and Snape nods to him, too, and picks up his props and turns to go. Harry catches his wrist. It's narrower than he expected. He has never touched Snape before, and he is surprised to find him so delicate.