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To: alt.lucky.w,alt.religion.orisha,alt.paranormal.spells.hexes.magic,alt.magick.tyagi,alt.pagan,alt.magick From: catherine yronwodeSubject: mojo bag and needles Date: Tue, 10 Mar 1998 01:09:12 -0800 Here's a qery from e-mail. As usual, i am posting the reply without the wuerent's name. (I sure do wish folks would just post these darmn questions.) > 1) I know at least 2 blues players who have mojo bags (red flannel) > in a pocket, when they are performing. The one white guy was a > student of James Cotton (was his roadie, gofer, etc.) The other guy > is a black player whose musical lineage unknown to me, but is old > enough to have grown up with the beliefs you recount. I never > discussed this, or even let them know I had seen the bag in their hand > (in both cases, they were going through pocket contents looking for > something), so don't know specifically what the bag was for. I > assumed it was music-related. > > Would a red-flannel mojo in a r/h pocket be likely to be a particular > type, other than my assumption? No, where you carry it is not too important, though most folks say, "below the waist" (that is, not on a string around the neck, like the Indians do) -- but i HAVE seen them on a string around the neck, so nothing is 100% any one way. I know women to carry them in their purses, too, not really on their persons. Also many people have a sort of "house mojo" that is kept in the bedroom for domestic relationships and some folks who keep stores have a mojo hid by the front door to draw in the customers. The red flannel colour is the most common, although some folks like a green one for money luck and some like white for mental problems (such as the Mexican susto or supernatural fright) and pale blue is often used for a faithful marriage and peaceful home. But red is far and away the commonest and most popular colour for sex, love, fast luck, gambling luck, money luck, and just all around good luck. Your guess that since these were musicians they might have carried mojos to enhance their performances is possibly true. Could also be for love luck, money,luck, or gambling luck. I get so many requests for mojos from blues musicians that i make up a particular style i call the "Blues Boy Special" because it contains many things mentioned in blues songs. It has the John the Conqueror Root and it has the Alligator Tooth and it has the Lucky Hand Root and it has the Rabbit Foot -- all that stuff that folks want, including Black Cat Hair and a Lodestone. And that is beyond a doubt my best-selling mojo hand, the "Blues Boy Special." > 2. Needles appear a couple of times in your recounting of content. > What's the deal with needles? Roots, herbs and minerals make > sense, and seem to have something in common with medicine bundles. Needles (and/or pins) play a large part in old-time conjure work, the kind done with whatever was to hand. They are used to mark off a candle into sections so you can burn it "until the needle falls" for nine nights. The saved needles (nine of them) can then used to make "double crosses" in a piece of paper with someone's name written on it nine times. The double crosses are made with two needles going one way and the third crossing them, like a fancy letter X. Nine needles make 3 double crosses. The paper with those needles stuck in it goes into the bag and that is to control that person or keep them in some condition or other. Nine nails may be driven in the doorstep as double crosses, too -- but that's to keep the law away. Also nine needles may be wrapped in red thread and put in a bag for a spell or you may double-cross nine pins in a man's hatband where he can't see them. What i mean, there is a LOT you can do with needles and pins. The old-time hoodoo stuff used simple materials -- needles, pins, sulphur, salt, sugar, bluestone, cayenne pepper, roots, herbs, rocks, and bodily fluids. That's the real old stuff. Later it got more complicated. You tell me what you want to do and i'll tell you how to do it. catherine yronwode http:www.luckymojo.com/luckymojocatalogue.html Get Your Mojo Working check out news:alt.lucky.w for folk magic and good luck charms Path: Supernews70!Supernews73!supernews.com!news.he.net!news.pagesat.net!ultra.sonic.net!not-for-mail From: catherine yronwode Newsgroups: alt.lucky.w,alt.religion.orisha,alt.magick,alt.magick.tyagi,rec.music.bluenote.blues Subject: mojo / crossroads redux Date: Sun, 08 Mar 1998 12:45:24 -0800 Organization: Lucky Mojo Curio Co. Lines: 343 Message-ID: <35030367.7CC0@luckymojo.com> NNTP-Posting-Host: d166.pm12.sonic.net Mime-Version: 1.0 Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit X-Mailer: Mozilla 3.0Gold (Macintosh; I; 68K) Xref: Supernews70 alt.lucky.w:2241 alt.religion.orisha:1288 alt.magick:129630 alt.magick.tyagi:15039 rec.music.bluenote.blues:19273 As is my custom, i forward to usenet the queries i receive in e-mail, with the querent's name removed and my answers appended. > I`ve visited your page concerning Hoodoo, it contains some helpful > hints for me - for my analysis of Robert Johnson`s lyrics in fact, and > for my understanding of the blues as well. > > You claim that MOJO has nothing in common with sex but you do not > refer to a reliable source. Yes, i do -- the work of Harry Middleton Hyatt -- specifically, his interviews with 1600 informants in the south in the 1930s. Also i cite contemporary catalogues such as King Novelty, etc. These are all referenced on my web pages. Hyatt's 5 volumes alone total over 5,000 pages and nowhere in them is a mojo said to be anything but a flannel bag filled with roots, herbs, and minerals. Please read my page on Hyatt for more information on his extremely important and _reliable_ role in the collection of African-American folklore. See http://www.luckymojo.com/hyatt.html > Are you sure about it? Yes. > I think that mojo can have several meanings, I don`t suppose it`s > possible to define it exactly and to have only one definition and take > it as the truth. You may think what you wish, of course, but "mojo" means "mojo" just as sure as "autmoboile" means "automobile" and "shoe" means "shoe." It is a noun. It may be used as a metaphor (as any noun may be) but that does not give it added definitions. It is the noun that describes a flannel bag filled with magical roots and herbs. That's what it is. See http://www.luckymojo.com/mojo.html > I believe that sex-appeal can be one part of the magic charm called > mojo. Nope. That may be a metaphor in your mind, but it is not the meaning of the word. To say that a person has sex appeal by referring to a mojo is only possible by referring to a love-charm mojo, such as a woman's nation sack. See http://www.luckymojo.com/nationsack.html Since mojos are also made for luck in gambling, for job-getting, for business success, to control or dominate one's boss, etc., there is no certain assumption that sex appeal would be the metaphorical subject of a mojo. > Yeah, magic charm, that`s the right word `cause mojo isn`t only the > amulet itself. Yes it is. Look, i hate to be contentious here, but you are insisting on something that you have misunderstood, that's all. A mojo is a charm-bag used for the purpose of accomplishing any of a number of magical goals. It does not refer to the owner's personality. > Does Hoodoo really have nothing in common with Voodoo? I did not say that. They have in common one considerable thing -- their African origin. However, Voodoo is a Haitian religion derived from Fon (Dahomeyan) African religion, while hoodoo is a loose system of African-European-American folk-magic, mostly practiced by nominal Christians. See http://www.luckymojo.com/hoodoo.html > I think Hoodoo is not only a set of superstitions, hot foot powders, > and magic spells although it`s not a religion, unlike Voodoo. "Superstitions" are usually defined as erroneous or unscientific beliefs -- by those who do not believe in them. I do not use the word "superstitions" in relation to hoodoo or any other system of metaphysical belief. I really dislike the term, because it is so laden with judgement and arrogance. I prefer the term "folk-magic" -- it is a value-neutral term that describes non-religious metaphysical beliefs and physical actions based on those beliefs. Now i have a question for you: If you think hoodoo is "not only a superstitions, hot foot powders, and magic spells," what DO you think it is? To answer this myself, as i see it, hoodoo is a form of folk-magic that incorporates African, European, and Native American elements. > Robert Johnson is said to have made a deal with the devil at the > crossroads This myth seems to have been originated by a writer named Robert Palmer in the 1970s. As far as i know, at no time did Robert Johnson or his contemporaries say he "made a deal with the devil at a crossroads." However, so i have heard, another blues musician, Robert's friend Tommy Johnson (not related to Robert) did claim to have learned to play guitar at the crossroads. I think that Palmer transferred Tommy's story to Robert, probably because Robert was better known (and a better guitarist). > and it`s thought it was Hoodoo what helped him to gain the > tremendous skills of a guitarist and songwriter. Hoodoo is an entire system of belief. The ritual whereby one learns skills at a crossroads is only one of thousands of practices that are part of the hoodoo system of folk-magic. Robert Johnson practiced hoodoo and believed in it, as is evident in several of his songs. However, he himself apparently did not claim that he used the old crossroads ritual to gain mastery of the guitar. This is not to say that he did not do so -- for many, many people have done it, and not only for learning to play the guitar, but for other musical instruments, dancing, to read and write, and to become good at throwing dice. However, in the interest of accuracy, i must repeat that as far as i know, Robert Johnson never claimed he did this to any of his friends who later gave their reminsicences to interviewers. Tommy Johnson did, however. > I do not believe that the "devil" (read someone mastering Hoodoo - > Legba) gave Johnson an amulet and that was all. There must have been > some black arts involved. You have confused several ideas here. A person mastering hoodoo is a "hoodoo," "hoodoo doctor," "hoodooist," "conjure," "two-headed doctor," "hoodoo woman," or "root doctor." A person who casually uses hoodoo is usually called a "hoodoo practitioner" by outsiders.Such a person is NOT the devil nor Legba. The man who meets people at the crossroads and teaches them skills does NOT give them an amulet. He traches them. "Black Arts" is a term generally used to describe European medieval occultism or its contemporary derivatives whereby ones calls upon demonic (evil) forces to gain mastery and control over others or to discover hidden treasures. While hoodoo incorporates some European influences, the crossroads ritual under discussion here is African, not European in origin. The man who meets people at the crossroads and teaches them skills is sometimes (but not always) called "the devil" in African-American folklore. He is also called "the black man," black in this case meaning the actual colour black, not a brown-skinned ("coloured" or Negro) person. Because this entity shares qualities with and derives from a number of African crossroads spirits (of whom Legba, Ellegua, Elegbara, Eshu, Nbumba Nzila, and Pomba Gira are some African and African-diaspora names), it is a common SCHOLARLY conceit to equate the crossroads "devil" with Legba, but that is utterly unheard of in the oral folk tradition. Legba (Ellegua, Elegbara, Eshu, Nbumba Nzila, Pomba Gira) are NOT names for "someone mastering hoodoo." This entity is not a human being. He is an African crossroads spirit. His colours are red and black, and he is often given offerings of alcohol, so it is easy to see why Christian slaves and their masters conflated him with "the devil" (e,g, Satan, who is the "Adversary" to the monotheistic god in the Jewish, Christian, and Islamic religions). However, the crossroads spirit is not Satan. Nor is he evil, harmful, or cruel in the sense that the Judeo-Christian devil is. He is a revered spiritual entity from a polytheistic religious system. No "black arts" in the medieval European sense are needed to call upon him or gain his favour. He is a teacher and guide, the opener of the way. That is his role. What follows here is a bit of material that i posted recently in the usenet newsgoup alt.religion.orisha. The subect was Ellegua and his variants in West Africa and the Congo; i was looking for parallels between African relgious belief and American hoodoo practices. Some of you may have read a bit of this before; if so skip to the bottom for more new material: ----begin quoted material----- Now here, courtesy of Harry Middleton Hyatt, is a bit of 1930s African-American crossroads belief, just a sampling, 'cause believe me, there is LOTS more on this subject in his books. Oh, first, if you are unfamiliar with the Hyatt material, you might want to read my web page on him and his method of transcribing regional dialects. It's at http://www.luckymojo.com/hyatt.html 354. If ah want tuh go gamblin', go to a crossroads 'fore de sunup and have de dice in yore han's, an' look at de sun when she start tuh peepin' up, an' yo' stay dere an' shook dem dice at dat crossroads until de sun gets up where yo' kin see it. Ah'll do this -- thrown 'em out, thrown 'em out. Ah'll do this *In de Name of de Father, Son an' Holy Ghost.* An' ev'ry time yo' throw 'em out *pop yo' fingers* -- "Dat ah may be lucky in my travels" [quotation?]. Ev'r time yo' throw 'em out pop yore fingers an' aftah while yo' see de sun rise. It will rise jes' a little bit up, after yo' done say de names -- yo' see, it will rise jes' a little bit up. Ah used to be a gambler but ah quit it. (That will teach you how to be a good gambler?) Yes. [Fayetteville, North Carolina, (1415), 2547:3).] 349. If you want to know how to play a banjo or a guitar or do magic tricks, you have to sell yourself to the devil. You have to go to the cemetery nine mornings and get some of the dirt and bring it back with you and put it in a little bottle, then go to some fork of the road and each morning sit there and try to play that guitar. Don't care what you see come there, don't get 'fraid and run away. Just stay there for nine mornings and on the ninth morning there will come some rider riding at lightning speed in the form of the devil. You stay there then still playing your guitar and when he has passed you can play any tune you want to play or do any magic trick you want to do because you have sold yourself to the devil. [Ocean City, Maryland, (14), Ed.] (A note from cat: The code number 14 marks this as one of Hyatt's earliest informants and "Ed." means he recorded the interview on an Edison cylinder; he seems not to have transcribed the speaker's dialect as he did with later informants. The mention of "graveyard dirt" as an offering placed at the crossroads is interesting here and relates to another informant's displacement of the entire ritual from a crossroads to a cemetery. The things that "you may see come there" at the crossroads are not listed by this informant, but are explained after the next entry. This variant is also unsual in that the mere passing of the rider is sufficient -- in other versions the "devil" speaks or even borrows the instrument and tunes it up or plays upon it. For instance in entry 359, "If you wanted to be a dancer, the devil would come himself and strike a step" and entry 363, "And he'll tune up [your guitar] an' hand it back to you and you start to play.") 356. Now de fo'ks of de road -- now, in case dis is whut chew wanta do, if yo' wanta learn hoodooism. See, if you wanta learn hoodooism, you go to de fo'ks of de road. Go dere -- yo' leave home zactkly five minutes of twelve an' have yo' a fo'k. Git chew a bran'-new silver fo'k an' git to de fo'ks of de road an' git down on your knees an' stick dat fo'k in de groun'; see, an' anything on earth yuh wants tuh learn an' know, things will come 'fore yo' an' tell yo' what to do. See. But chew got'a be dere zactly twelve 'clock -- go dere de third day but it's got'a be in de night, twelve 'clock in de night. [Mobile, Alabama, (656),937:3).] Re: the "things" that "will come 'fore yo'" in the above entry. Hyatt collected many, many accounts of a nine-day crossroads ritual that a person undergoes to learn to play a musical instrument or get lucky at gambling. Most of these stories explain that on each successive visit to the crossroads (at midnight or dawn, depending on the informant), a different black animal appears and on the ninth night the "devil" or "big black man" appears and fulfills the request. Each account gives a variant list of animals, but almost all include a black chicken, a black bull, and a black dog. Other animals mentioned are a snake, a bear, a lion, a cat, a lamb, and a horse. One informant carefully specifies that all the animals will be male (a drake, not a duck; a rooster, not a hen). In a couple of accounts, some of the black animals are replaced by black weather conditions -- a smoke, a rain, a thundering. These stories are simply too long for me to transcribe here, but the three-day ritual given above, although it does not name or describe the "things" that will come before the postulant, is obviously part of the "black animals at the crossroads" series. My guess is that in the original African version of this ritual, the animals were sacrificed at the crossroads. There are remnants of sacrifice and ritual food preparation in some of Hyatt's tales -- a horse that has been beheaded, a little black dog that is fed from a spoon, And here's a final example: 347. I had a party to tell me tha' chew could go to a four crossroad -- what is called a four-way road [a crossroad] -- for nine mornings at one partic'lar hour in de morning, and dance and sing and put on a little program such as you're able to do, and on the ninth morning the devil'll put in his appearance or some of his imps and give you the power to accomplish what you want to do. And this one boy did do it, but he -- and also you can do by goin' to the woods. And there's a certain location in the woods tha' chew kin do it. An' this boy did do it -- had he carried it out, he was on his ninth morning. And when a big black man came from behind a pine tree and come to him a-laughin', he couldn't stand it and he run and left it. [Princess Anne, Maryland, (125) 38:1; happened 1934, so informant says.] Now as to meeting the black man at "a certain location in the woods," mentioned above, the trees and bushes associated with this in other entries in the Hyatt collection are the holly, the dogwood, and the huckleberry. In these less common versions of the ritual, the person who wants to learn to play an instrument or to win at dice or cards goes to one of these trees for three (or nine) successive nights (or dawns) until the black man arrives and meets him as he would have at the crossroads. I believe that these "sacred tree" variants are European intrusions or inclusions into the African crossroads ritual. The evergreen holly is well-known as a holy plant of the Celts, later adapted to Christaina symbolic purposes. Dogwood is often associated with the crucifixion of Jesus. Huckleberry is used in hooodoo for gambling luck ("huckleberry luck"), especially to bring on prophetic dreams of lucky numbers. Strangely, the huckleberry story in the Hyatt collection has nothing to do with hoodoo -- it is a folk tale rather than a description of of folk-magic -- and it sounds quite "European" to me, actually, despite being told by a black man about another black man. As the story goes, in order to get a job, the narrator's friend sells his soul to the devil under a huckleberry bush, then goes home. Immediately thereafter he is hired by a white man to cut and cord firewood. The boss asks him how he's doing and he lies and boasts that he's done more than he has, so the white man follows him into the woods to check up on him. To the boss's surprise, he sees his employee sitting on a log sharpening his axes and whistling and singing while "a crowd" of the devil's imps cut, split, and stack the cordwood for him. The moral of the story is rather weak: "So this ole white man, he got scared of 'im. So he discharged 'im." I do believe that there is a German variant of this story in the Grimm's Fairy Tales collection. As such, it bears little reationship to the African "crossroads spirit" stories. -----end quoted material----- One thing is fairly clear in all of the African-American crossroads tales collected by Hyatt -- the "devil" at the crossroads is not really "the Adversary" or Satan of Judeo-Chrisianity. Although some informants say that you "sell your soul" to gain a skill, there is never a Faustian moral at the end of the story, no burning punishment in hell after a preturnaturally successful or ill-spent life. In the non-"soul-selling" variants, you may pay the crossroads spirit with a silver coin for his lesson or -- for no exchange whatsoever than that you have faithfully and without fear attended upon the crossroads for the proper number of days -- the "rider" or "black man" will terach you what you desire, free of charge. Furthermore, not a single one of these stories involves inproving the love life, gaining a proposal of marriage, eliminating a rival, discovering a hidden treasure, exacting revenge on another person, or achieving physical healing. That is, they are not about general wish-granting, but rather about being granted certain specific skills of dexterity. Even the dice-throwing story is not a prescription for "good luck" but rather an instructional tale about how to refine one's manual skill. Hyatt asks if the ritual "will teach you how to be a good gambler" and the informant says, "Yes." The key word here is "teach." In fact, these stories seem to be prescriptions for a way to contact a specific, helpful spirit -- and the specificity of the crossroads spirit's power is quite apparent: He is a TEACHER spirit who will accelerate one's mastery of mental, manual, and performing arts. catherine yronwode Lucky Mojo Curio Co: http://www.luckymojo.com/luckymojocatalogue.html The Lucky W Amulet Archive: http://www.luckymojo.com/LuckyW.html Sacred Sex: http://www.luckymojo.com/sacredsex.html The Sacred Landscape: http://www.luckymojo.com/sacredland.html Freemasonry for Women: http://www.luckymojo.com/CoMasonry.html Comics Warehouse: http://www.luckymojo.com/comicswarehouse.html check out news:alt.lucky.w for folk magic and good luck charms Path: Supernews70!Supernews73!supernews.com!howland.erols.net!news.pagesat.net!ultra.sonic.net!not-for-mail From: catherine yronwode Newsgroups: alt.lucky.w,alt.religion.orisha,alt.magick,alt.magick.tyagi,rec.music.bluenote.blues Subject: Re: mojo / crossroads redux Date: Mon, 09 Mar 1998 00:30:33 -0800 Organization: Lucky Mojo Curio Co. Lines: 69 Message-ID: <3503A8AC.3701@luckymojo.com> References: <35030367.7CC0@luckymojo.com> NNTP-Posting-Host: d166.pm12.sonic.net Mime-Version: 1.0 Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit X-Mailer: Mozilla 3.0Gold (Macintosh; I; 68K) Xref: Supernews70 alt.lucky.w:2244 alt.religion.orisha:1291 alt.magick:129677 alt.magick.tyagi:15045 rec.music.bluenote.blues:19279 E. C. Ballard wrote: > > In article <35030367.7CC0@luckymojo.com>, catherine yronwode > wrote: > > > > Yeah, magic charm, that`s the right word `cause mojo isn`t only > > > the amulet itself. > > I'd like to follow up on this, because I have often heard the term > used in ways that would at least suggest that it could also be losely > defined as the skill for making mojo bags, or more generally, a talent > for magical work. I'm not arguing necessarily for such a broader > definition, simply noting what appears to me to be possible > alternative uses. I have heard expressions such as "He's got mojo." or > "She's got mojo in her." or even "That one's mojo!". Now, this is > Northern usage and it may be argued that it's been influenced by the > appearance of the term in recordings, however the term and the > practice is still active here - you can buy mojo bags in several > locations in Philadelphia today. In some places you can still have > them prepared and annointed while you wait - so I think that it > doesn't represent a break in the continuity of the tradition. > What are your thoughts on this? > > Nsala Maleko, > > Eoghan Let me back up and present to you the word "juju." I have no idea what this word actually means in any African language, but it had some currency among white intellectuals in the 1950s and 1960s when i was young as a sppofingly arch term that could be more or less defined as "a primitive African word for magical power or charisma or supernaturality which expresses superstition and ignorance." I also heard hipster blacks who hung out with whites use the word when i was young. I believe juju was used thus in books and movies made for and in white America from the 1930s onward, as in "No go there, Missy -- bad juju!" and so forth, but by the time i was a teen, both "bad juju" and "good juju" were mostly used as ironic descriptors, spoken in a mockingly "look at me i'm so anti-racist i can appear to be racist but you know i'm really sleeping with black chicks" racist-anti-racist way by whites who liked blues music. Especially Jews from new York City. I never heard the word mojo used synonymously with juju -- that is, to mean power, goodness, badness, or supernatural force -- until after "I've Got My Mojo Working" by Muddy Waters became a hit song among these same whites. After that, i heard it used in exactly the same way the word juju had previously been used, and by the same people. Also, within a short time, the word juju disappeared from use among those people. Thus i see this particular use of the word mojo as a) something that originated among whites b) basically misinformed c) post late-1960s (e.g. dating from the Muddy Waters fan-boy era) d) a replacement for the then obsolescent "juju" Hope this makes sense. catherine yronwode Lucky Mojo Curio Co: http://www.luckymojo.com/luckymojocatalogue.html The Lucky W Amulet Archive: http://www.luckymojo.com/LuckyW.html Sacred Sex: http://www.luckymojo.com/sacredsex.html The Sacred Landscape: http://www.luckymojo.com/sacredland.html Freemasonry for Women: http://www.luckymojo.com/CoMasonry.html Comics Warehouse: http://www.luckymojo.com/comicswarehouse.html check out news:alt.lucky.w for folk magic and good luck charms Path: Supernews70!Supernews60!supernews.com!news.he.net!pushkin.conxion.com!ultra.sonic.net!not-for-mail From: catherine yronwode Newsgroups: alt.magick,rec.music.bluenote.blues,alt.lucky.w Subject: Re: mojo / crossroads redux Date: Fri, 13 Mar 1998 20:15:42 -0800 Organization: Lucky Mojo Curio Co. Lines: 39 Message-ID: <350A0470.39D@luckymojo.com> References: <35030367.7CC0@luckymojo.com> <3503A8AC.3701@luckymojo.com> NNTP-Posting-Host: d172.pm5.sonic.net Mime-Version: 1.0 Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit X-Mailer: Mozilla 3.0Gold (Macintosh; I; 68K) Xref: Supernews70 alt.magick:130218 rec.music.bluenote.blues:19333 alt.lucky.w:2266 Margaret M Brown wrote: > > On Tue, 10 Mar 1998, F. DABNEY wrote: > > > While "MOJO" may have a recent prominence, if one goes back to some > > of the old southern acoustic blues records, you can find lines like > > "Goin' to New Orleans, get me a mojo hand". So I suspect it goes > > far before Muddy Waters got his going. The Muddy Waters song was written by Preston Foster, actually, and first recorded by Ann Cole. The earliest recorded lyrics with "mojo" in them date to the late 1920s, but the word is probably far older than that. Some sample lyrics from early mojo songs are archived at my web page http://www.luckymojo.com/mojo.html -- check out "Take Your Hands Off My Mojo" and "Scarey Day Blues." > Speaking of which, there's a blues song that has been haunting me the > past year or so, sung by a female vocalist with a sweltering voice. > > "Muddy water in my shoe..." etc.... > > Anyone know the singer and lyrics? I've been meaning to get a copy. > > Thanks, > > - Peggy - This doesn't ring a bell with me. Can you recall any other lyrics? Is it recent or old? Acoustic or electric? catherine yronwode Lucky Mojo Curio Co: http://www.luckymojo.com/luckymojocatalogue.html The Lucky W Amulet Archive: http://www.luckymojo.com/LuckyW.html Sacred Sex: http://www.luckymojo.com/sacredsex.html The Sacred Landscape: http://www.luckymojo.com/sacredland.html Freemasonry for Women: http://www.luckymojo.com/CoMasonry.html Comics Warehouse: http://www.luckymojo.com/comicswarehouse.html check out news:alt.lucky.w for folk magic and good luck charms
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