New Years Eve Ritual 2026/2027 with SavannahCurses Hexes, Protection
Video: Magikal Uses for Urine
Spell Series Ep. 11: Magikal Uses for Urine
DID YOU KNOW…… The witches’ bottle was meant to be used against a witch and her magic!
Witch-bottles were primarily anti-witchcraft tools used as white magic spell-charms in physical form. The enclosed concoction of urine and nails would supposedly prompt great distress to the witch when she or he passed water. Witch-bottles were used to counteract harmful spells or to protect buildings from malice through the concept of sympathetic and apotropaic magic.
Primary ingredients were urine, nails and nail clippings or human hair. It was said, the nails would travel along the urine tract and reverse the pain back onto the witch. Later magical ingredients instilled more complexity with combinations of wood, bark, thorns, grass, heart-shaped cloths with pins and small animal bones (Hoggard 2004: 172). However, urine and sharp metal items were the principal elements.
Modern witches use the witches’ bottle in a very different way. Watch the video and see if you like this protection style of magic.
Blessed Beast!
Savannah
Old Article: How to make a witches’ bottle
How to make a Witches Bottle
YouTube Video: Jellyfish Sting Pee Paramedic (ft. @Gus Johnson)
Reference material for this video:
CONJURE BOTTLES
The resemblance between conjure-bottles and witch-bottles had been noticed by
academics. They both contained certain similar magically-imbued materials and
concealed either within walls, underneath thresholds or in open spaces. One
difference was that conjure-bottles could be buried under pathways and the victim
could be ‘tricked’ as they passed over (Wilkie 1997: 88-9; Fennell 2000: 297;
Anderson 2005: 61, cited in Manning 2012: 131-2). Tricked, implied the casting of a
spell to cause injury or misfortune.
Conjure-bottles enclosed human body-parts such as hair, nails etc. akin to witch-
bottles (Wilkie 1997: 88) and powdery substances similar to West African magical
concoctions. In Annapolis, a perfume bottle holding soil and a seed was unearthed
beneath a building floor (Cochran 1999: 28). The presence of powders or West
African related items possibly inferred the concept of minkisi or the use of African
charms (Samford 1996 107-109; Wilkie 1997: 88-89). This suggested the
combination of European and African charm traditions.
An analysis of conjure-bottle references in American folklore revealed three types of
conjure-bottles (Puckett 1968; Hyatt 1935, 1970-1978). The first type were identical
to witch-bottles in contents and spatial locations, the second form shared features
from Euro-American and Afro-American folk traditions and the third variation,
contained solely West African spiritual elements (Manning 2012: 133).
One account from a black conjurer for alleviating sorcery with a bottle (Puckett
1968: 299) stated:
“get nine needles, nine brass pins, and nine hairs from your own head. Cork
these up in a bottle with some of your urine and set the bottle in the back of
your fireplace. ‘Den earnes’ly ax de Lawd ter help yer obbercome dat trick
what’s sot agin’ you.’ When the bottle bursts, all your ailments will leave
you.”
This version paralleled the original English variant; however, the bottle-charm
included Christian connotations similar to the Hellington witch-bottle. In an 1898
account from the ‘Southern Workman’, a conjure-doctor cured a patient by pouring
chicken blood on his hand to lead him to a buried bottle enclosing bent pins and a
dead snake (Anderson 2005: 102). Once the contents were destroyed the patient was
‘cured’. The conjurer also reversed the spell onto its creator in a similar fashion to
English bottle-spells. This conjure-bottle combined elements of African and Euro-
American witch-bottles. Another conjure-bottle with amalgamated practices was
described in an 1899 edition of Southern Workman (1899: 112).
“Have a vial, put into it nails, red flannel, and whiskey. Put a cork in it, then
stick nine pins in the cork. Bury this where the one you want to trick walks.”
The use of whiskey and red flannel is derived from Afro-American traditions but the
nails and burial are decidedly Euro-American. However, the use of the bottle-spell as
a trap waiting to ensnare a victim is primarily Afro-American in origin but the
piercing of pins onto the cork is consistent with Euro-American examples.
Source:
- https://www.academia.edu/690132/Buried_Bottles_Witchcraft_and_Sympathetic_Magic
- “Hoodoo – Conjuration – Witchcraft – Rootwork” (HCWR) is a 5-volume, 4766-page collection of folkloric material gathered by Hyatt in Alabama, Arkansas, Florida, Georgia, Illinois, Louisiana, Maryland, Mississippi, North Carolina, South Carolina, Tennessee, and Virginia between 1936 and 1940. Supplementary interviews were conducted in Florida in 1970. Harry M. HyattThe “Hoodoo” collection consists of 13,458 separate magic spells and folkloric beliefs, plus lengthy interviews with professional root doctors, conjures, and hoodoos.
The Orphic Hymn to Mars
Mars is the God of violence, war, valour and virility.- Suitable offerings to Mars include spelt / wheat, meat and wine.
- The Fumigation from Frankincense
