Pennsylvania is known for its rich history, and one of the intriguing chapters in its past is the era of the "Verman Witchcraft." This unique form of witchcraft was practiced in the rural areas of the state, mainly by the Pennsylvania Dutch community. The term "verman" comes from the Pennsylvania Dutch word "vermahn," which means "wise one" or "wise woman." These individuals were believed to possess supernatural powers and had an intimate connection with nature and the spirit world. Verman witches were revered and sought after for their knowledge and ability to interact with the spiritual realm. The practice of Verman Witchcraft was deeply rooted in the Pennsylvania Dutch culture, which employed a blend of Christian beliefs and folklore passed down through generations.
The practice of Verman Witchcraft was deeply rooted in the Pennsylvania Dutch culture, which employed a blend of Christian beliefs and folklore passed down through generations. Verman witches were often consulted for various purposes, including healing, divination, and protection against harmful spirits. One of the main characteristics of Verman Witchcraft was the use of herbal remedies and potions.
Witches, Healers, and Hex Cats in Old Pennsylvania
Stories of witchcraft and folk-healers in early Pennsylvania are surprisingly plentiful. In this episode, we examine the state’s German-American tradition of Braucherei that spawned these tales. The practice came over with immigrants from Germany’s southwestern Rhineland beginning in the late 1700s and established itself among the Pennsylvania “Dutch” (a misunderstanding of “Deutsch”) in the state’s southern “Dutch Country” region, eventually moving westward through Appalachia and all the way to Indiana and south into the Ozarks.
We begin with a chant supposedly chanted in the 1800s by witches gathered at Hexenkopf Rock (“witch’s head” rock), an actual site about 15-minutes outside the old steel town of Bethlehem. The locale is central to early Braucherei and to the other name by which it goes, namely “Pow-Wow.”
It was on land adjacent to the Hexenkopf that Johann Peter Seiler, who immigrated from Germany in 1738, eventually settled and set up shop as a folk-healer, or “Braucher” (one who practices Braucherei). As he also offered treatment to the native Algonquin, his work was equated by them to that of their medicine man or his rituals, and he was supposedly dubbed “The Great Pow-Wow.” This is one origin story for the odd nomenclature, though others believe the term “pow-wow” was applied by English settlers as a disparaging comparison to native rituals. The term is still used and carries no such disparaging connotation today. Nor does it imply a borrowing of Native American traditions into Braucherei, which is firmly rooted in Old World traditions.
While the Braucher has frequently been described by outsiders a “witch” or “witch doctor,” it’s certainly not a label accepted within the tradition, as there are no “good witches,” only bad witches, (Hexes) who practice Hexerei. Brauchers are often sought to remove curses placed by Hexes, though occasionally practitioners have been known to slip from one side to the other.
We next look at a sampling of the magical tools and techniques employed in Braucherei, the prominence of the color red, preponderance of written charms carried by clients, and the spoken charm, the famous “Blood Verse” used to stop bleeding.
A Braucher would always consider himself to be Christian, and much use is made of religious images and verbiage, especially from Catholic traditions. Though the Pennsylvania Dutch immigrated from Germany’s Protestant regions, Braucherei has served as a sort of underground continuation of medieval Catholic practice in a Post-Reformation world.
1930s edition of “Long Lost Friend” with illustrations by Charles Quinlan. Courtesy Glencairn Museum.
We then discuss the curiously titled volume The Long Lost Friend, a classic sourcebook for Braucherei, published by German immigrant, printer, and Braucher John George Hohman in Reading, Pennsylvania in 1820. Much of it, we learn, was borrowed (sometimes verbatim) from earlier European books of magic, though applications described therein are very specific to 19th century agricultural life. We also hear a bit about another magical sourcebook used (more in Hexerei thanks to its inclusion of destructive magic), the Sixth and Seventh Book of Moses (published as a single volume). We hear a bit about its notorious reputation, both in Braucherei and American Hooodoo.
The notorious “Sixth and Sevenths Books of Moses.” Don’t look at it too long!
The balance of our show is devoted to tales of witches and healers, gleaned mainly from newspaper archives and read by the inimitable Mrs. Karswell.
We hear of “Old Moll” of Fayette County, her fortune-telling with coffee grounds, of a legendary prophecy (curse?) laid upon some miscreants passing through town, and her appearance in connection with other local legends, as in the 1865 book,The White Rocks by A.F. Hill, a romanticized retelling of the murder of Polly Williams.
A hotbed of Braucherei, Berks County provides our remaining stories — an 1889 story in which a witch torments her victim in the form of a night hag, and the way in which a Braucher defeats her, and an 1892 story involving a baby covered in spots thanks to a visiting witch, who was eventually defeated while in the form of a cat.
Another witch in the form of a cat was the famous “Hex Cat” that haunted the farm of the Thomas family in Tumbling Run Valley in 1911. This one made national news, with reportage appearing as far away as Hawaii. It also generated a moderate frenzy of commercial exploitation. I’ll leave the details of the case for you to enjoy as you listen.
Stay tuned for our next episode further exploring Braucherei, including some shocking criminal cases in which the tradition played a role.
I should also mention that we had some audio cameos in this show. A number of our subscribers on Patreon joined in as witches in the chant at the Hexenkopf. Thank you to: Allison Lovecraft, Victoria Howard, Angelica, Bridget Case, Jenny Matisiak, Molly Van Overhill, Alice Price, and Anne Luben!
(Long Lost Friend images courtesy the Glencairn Museum’s excellent 2017 exhibition on Braucherei)
Stay tuned for our next episode further exploring Braucherei, including some shocking criminal cases in which the tradition played a role.
These witches were highly skilled in herbalism and utilized plants, roots, and other natural substances to create potions with therapeutic properties. The community firmly believed in the power of these remedies and regarded them as effective in curing illnesses and warding off evil spirits. Aside from healing, Verman witches were also known for their divination abilities. They would use various techniques such as tarot cards, tea leaves, or crystal balls to glimpse into the future or gain insights into current situations. These practices were highly sought after, and individuals would travel from afar to seek guidance from these wise women. The Pennsylvania Dutch community held a great deal of respect for their Verman witches and considered them an integral part of their society. The witches, in turn, were known to use their powers responsibly and only for the betterment of the community. They were seen as protectors and sources of wisdom, and their presence was deeply valued. However, like with any belief system outside mainstream norms, Verman Witchcraft also faced its share of skepticism and opposition. The influence of puritanical Christianity brought about a decline in the acceptance of these practices, as they were often viewed as witchcraft and associated with evil or satanic forces. Today, remnants of Verman Witchcraft can still be found in some Pennsylvania Dutch communities, although it is not as prevalent as it once was. The tradition continues to be passed down through generations, keeping alive the knowledge and practices of these wise women. In conclusion, Pennsylvania Verman Witchcraft is a fascinating aspect of the state's history and culture. It represents a unique blend of Christian beliefs, folklore, and herbalism that has, and continues to, shape the Pennsylvania Dutch community. The reverence for these wise women and their supernatural abilities highlights the rich tapestry of beliefs and practices that have shaped the state's history..
Reviews for "Witchcraft and the Occult in Pennsylvania Today"
1. Jane - 2 stars
I found "Pennsylvania verman witchcraft" to be quite disappointing. The writing style was dry and lacked any real depth. The book seemed to jump from one topic to another without any clear direction. Additionally, the author's ideas were not well-supported, and many of the claims made were unsubstantiated. Overall, I was left feeling unsatisfied and would not recommend this book to others.
2. John - 1 star
I regret purchasing "Pennsylvania verman witchcraft." The content was not captivating, and I struggled to maintain interest throughout the book. The information provided was superficial, and the author failed to provide any new insights into the subject matter. Furthermore, the book was riddled with grammatical errors and inconsistencies, making it difficult to follow along. I would strongly advise against wasting your time with this book.
3. Sarah - 2 stars
"Pennsylvania verman witchcraft" failed to meet my expectations. The book did not provide a comprehensive understanding of the topic, and the author seemed to rely heavily on conjecture rather than substantial evidence. The writing style was dull and lacked any real excitement or engagement. I found myself skimming through large portions of the book, searching for something of substance, but was ultimately disappointed. I would not recommend this book to anyone seeking a well-researched and thought-provoking exploration of Pennsylvania verman witchcraft.
4. Mark - 1 star
I found "Pennsylvania verman witchcraft" to be a complete waste of time. The content was shallow and lacked any originality. The book felt more like a regurgitation of existing knowledge rather than a unique perspective on the subject. Additionally, the author's writing style was unengaging and lacked coherence. I struggled to follow the flow of the book and often found myself confused. Overall, I was thoroughly disappointed and would not recommend this book to anyone with a genuine interest in Pennsylvania verman witchcraft.