In antiquity, the distinction was made between “white,” and “black,” magic (excuse the quotes, those terms are the most recognizable, although I personally reject the concept of colors in magic). In The Book of Black Magic and Pacts, we’re told that, “Esoteric Medicine, which consisted in the application of occult forces to the healing of disease in man, and included a traditional knowledge of the medicinal properties resident in some substances disregarded by ordinary pharmacy, produced in its malpractice the secret science of poisoning, and the destruction of health.” Every witch knows that it’s not always black and white—many times there are shades of gray.
Baneful magic has existed as long as magic has existed—that is to say, as long as we as a species have believed in helpful magic, we have believed in harmful magic. Hexes, curses, and crosses are but a few of the names that baneful spells within witchcraft or magic culture are referred to as. So why is there such a huge culture of misinformation surrounding baneful magic? Why do people label it as being “black” or “dark”? Well—to be quite frank, it’s simply the result of a bad reputation and possibly a little ignorance. It’s unfortunate that noted authorities like Waite are still being trusted when their beliefs and assertions are so far outdated, but they do give us a good idea of how far we’ve come.
To say his belief that, “White Ceremonial Magic is … an attempt to communicate with Good Spirits for a good … purpose. Black Magic is the attempt to communicate with Evil Spirits for an evil purpose,” would be a ridiculous oversimplification.
Traditions of Baneful Magic: What’s the Difference?
There is a common saying within the community of magic practitioners, that “a witch that cannot hex, cannot heal.” This always seems to strike a foul mood in practitioners who are adamant that magical practices can only include fluffy, happy vibes and should only exist to help people and not to interfere with free will, nor should it be used to harm anyone. The overall concept is that magic itself is not good, nor is it evil. Just like a knife is not in itself good or evil. The operator of the equipment decides how to use it—so if a construction worker decides to knock down an orphanage instead of the building set to be demolished, you’re not going to blame the wrecking ball. So, let’s explore the differences between the different types of baneful magic.
Hexing, when it comes right down to it, is a baneful spell—this is a spell cast by a practicing witch—that is intended to cause a specific, non-beneficial result on an intended target. In metaphysical literature, it’s quite common for the word “hex” and “curse” to be used interchangeably, but for the purposes of this article, we’ll be using the word “hex”. That is to say that hexes are inherently evil, as many witches who practice baneful magic typically have a good reason for casting such spells.
An example scenario that a witch might cast such a spell for, is when a mother is fighting for custody of their children through the court system, but the father (and intended target) has a history of domestic violence, drug abuse, or worse. The mother has done everything within their power to secure the safety and future of their children, but somehow the father still has a pretty good chance at winning custody. In this circumstance, a witch could target the father’s lawyer to do poorly in his court performance, which might help turn the tables in the favor of the mother—or—the witch could target the father to have all of his lies exposed.
What is a curse to one person is a blessing to someone else. It just depends on where you happen to be sitting. That’s why the ethical lines are so blurry.
Hexing is a tool that a witch can use to interfere with free will in situations that call for it—of course, there are also individual witches out there who are just nasty people and love nothing more than to watch people suffer. Overwhelmingly, people generally fall into the good category and don’t go out of their way to ruin people’s lives. There is also the lesser-known fact that practicing baneful magic takes an incredible amount of energy and will often leave a witch feeling exhausted, irritable, or even sick. I can tell you from personal experience that the worse the intended hex is, the worse a witch will feel afterward.
There are two schools of thought when it comes to what a curse is. Some people believe that a curse is simply, wishing bad things upon someone who has slighted you in some way. This could be as silly as, “I hope you step in water whenever you put on fresh socks,” in an effort to ensure the person is forever uncomfortable—or it could be something much more serious. As a general rule, however, curses are not actually spells—they are manifestations of intentions, with no specific ritual attached to it. Now, some witches may disagree with this definition, but I’d like to reiterate that hex and curse can be used interchangeably. Most often, the layman knows curses as they relate to the grievous incidents that surround certain objects, projects, or historic events.
There are also curses that have played significant roles in history; we can look at practically any culture on earth and find a curse that is commonly believed to be true. These curses can range from the ridiculous to the significant, but one thing is certain, they get a lot of attention by those who believe in the supernatural and paranormal.
The Curse of King Tut (or the Curse of the Pharaohs)
Tutankhamun is famously known to have been a pharaoh of Egypt during the 14th century, but when the tomb at the base of his pyramid was opened in February 1923, no one could have known the tragedy that would follow. Perhaps this curse is a result of a hysteria over the death of the archaeological team’s lead sponsor just two months after the discovery of Tutankhamun’s mummy. At the time, it was believed that he had died from King Tut’s curse, when the reporters from Britain made the baseless claim—as it was found that he had actually died from an unidentified bacterial infection. However, when other members of the archaeological team died soon after, the curse was revived; ever since there have been movies inspired by the terrifying prospect of being cursed by the mummy of Tutankhamun.
The Curse of the Hope Diamond
When French gem dealer Jean-Baptiste Tavernier purchased a large diamond in the 1660s it was believed that the 112-carat monstrosity had been stolen from the head of an idol in India. The legend followed that the priests of the temple where the idol had been vandalized cursed the precious stone upon its theft. Some believe that it was Tavernier himself that had stolen the diamond from the Hindu goddess’s statue, and the legend of its curse was spread by newspapers and jewelers alike. Its original owner after Tavernier acquired it, was King Louis XVI of France, who gave it to both Princess de Lamballie and Marie Antoinette to wear. Both women along with King Louis XVI were met with the guillotine during the French Revolution and so the curse of the Hope Diamond was born.
After the first three to possess the jewel met such a gruesome death, it was believed that anyone who was unlucky enough to possess it would also die in mysterious ways. Allegedly even jewelers who kept it at their shop met this unusual fate. Henry Philip Hope came into possession of it in 1839 and died the same year, but eventually, it came into the possession of American heiress Evelyn Wash McLean in the 1910s. McLean ended up dying and ownership defaulted to a jewelry company in the U.S. that sold it to the Smithsonian in 1958. To this day, the famously cursed jewel remains on display in the United States through the Smithsonian Institution. Many who want to be more logical about so many deaths would believe that this curse was actually a product of greed, an attempt to make the jewel that much more valuable.
The Kennedy Curse
The assassination of President Kennedy was the lynchpin that marks the beginning of the curse of the Kennedys. Robert Kennedy was also assassinated five years later, Senator Ted Kennedy somehow survived a plane crash only to drive off a bridge later on. Robert Kennedy’s son died as the result of a drug overdose and his second son died in a skiing accident. Then, JFK Jr. died in a plane crash with his wife and sister, and finally the wife of RFK Jr., Mary Kennedy committed suicide. Talk about a family curse!
The Curse of Rosemary’s Baby
Often when movies like Rosemary’s Baby are said to be cursed, it’s typically as a result of a marketing strategy; a means to boost ticket sales and they’re later found to be a simple publicity stunt. There are many who believe that all the negative happenings surrounding the production of the movie wasn’t just a little bad luck.
Ira Levin Reputation Tanked
Despite the book’s adaptation into the feature film and lingering popularity over the last five decades, author Ira Levin’s reputation, career, and personal life were all but ruined. Religious institutions around the world were not pleased at what they perceived to be Levin’s attacks on organized religions, with the Catholic Church even asserting his book was blasphemous. Levin’s wife left him the same year that the film was released and as a result of his poor luck, he became more terrified and paranoid as time passed. Not just that, but due to his reputation as a blasphemer, he had to publicly denounce Satanism on a regular basis and his later attempts to salvage his career with a sequel to Rosemary’s Baby failed miserably.
The Fall of Castle
William Castle, the man who initially picked Levin’s novel up to purchase the rights to the film ended up becoming the producer for the project. Unfortunately for Castle, not only did he develop severe kidney stones, but his mental health also suffered due to the volume of hate mail he received as a direct result of being associated with the film. He later made claims that he hallucinated demonic scenes from the movie while he was under anesthesia during his surgery. His reputation never recovered.
Death, Substance Abuse, and Assault
Numerous other stories are related to the curse that is believed to have surrounded Rosemary’s Baby, one truly famous story involves the film’s composer Krzysztof Komenda, who fell into a coma after a falling accident. Some link his coma to that of Rosemary’s friend within the film, Hutch who was targeted by a witch’s curse. Like Hutch, Komeda never recovered from the coma but instead died the following year. John Lennon was another popular death associated with the curse of the film, since he was assassinated just outside of The Dakota in 1980, the building featured as Rosemary’s prison within the film. Another famous story that is linked to the curse, is the murders of Roman Polanski’s wife Sharon Tate, as well as their unborn child. Victims of the Manson Family and their leader, Charles Manson.
Crossing comes from a separate tradition altogether—it’s not technically considered part of the witchcraft tradition, since voodooisants, hoodoos, and folk magic practitioners don’t generally consider themselves to be “witches”. Being cursed with Zombification might not exactly be something that conjure, one wishes for, but as opposed to other ways in which folk magic practitioners practice baneful magic it might be one of the least painful ways to suffer. Crossing within folk magic cultural practices might be similar to curses and hexes in theory, but it’s wellknown that regular “black” magic doesn’t hold a candle (pun intended) to the type of crossing that is done within voodoo, conjure, hoodoo, and folk magic. This is in part due to the fact that crossing often involves personal talismans, like blood, hair, and fingernails which amp up the power of any magical working.
As in the article presented by the Scientific American, what really makes people wary of so-called “black” magic, is the “bad is black” effect. “[It] only underscores the importance of finding ways to combat the various ways that our inherent biases can influence perceptions of guilt and innocence.” This essentially submits that anything with the label of “black” is automatically associated with being bad. What should really be taken away from this article, is that hexing, cursing, and crossing are used (much of the time) in a way that vindicates the practitioner of any wrongdoing.
As a witch that practices baneful magic, I don’t often advertise the fact, I prefer to not have to debate, argue, or even calmly explain my own beliefs and practices. Nor do I feel that anyone outside of the practitioner has much of a right to know the whys or hows. I would never divulge on whom these practices might be focused! Witchcraft and any other magical practice is a very personal thing—so, if you’re the target of someone who is claiming that they’ve done black magic on you, or that they’ve cursed you, you can in most cases, discount their claims. No magical practitioner worth their salt goes around telling their targets that they’ve done work on them. You can rest assured that those who claim they’ve cursed, hexed, or crossed you simply want you to believe they have and effectively scare the shit out of you.
And with that, I’ll leave you with one of my favorite quotes…
A witch ought never to be frightened in the darkest forest … because she should be sure in her soul that the most terrifying thing in the forest was her.”Terry Pratchett, Wintersmith
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Farnstrom, Mary. “A Voodoo Practice: Mysteries of Zombification.” Puzzle Box Horror, 2 Apr. 2020, puzzleboxhorror.com/mysteries-of-zombification-a-voodoo-practice/.
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Farnstrom, Mary. “Oddities of the Bayou: Religions and the Occult.” Puzzle Box Horror, 12 Feb. 2020, puzzleboxhorror.com/occult-oddities-and-religions-of-the-bayou/.
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Farnstrom, Mary. “Rosemary’s Baby Review: Terror in Plain Sight.” Puzzle Box Horror, 24 Jan. 2021, puzzleboxhorror.com/rosemarysbaby/.
Freuler, Kate. Of Blood and Bones: Working with Shadow Magick and the Dark Moon. Llewellyn Publications, 2020.
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“The Distinction between White and Black Magic.” The Book of Black Magic and Pacts: Including the Rites and Mysteries of goëtic Theurgy, Sorcery, and Infernal Necromancy, by Arthur Edward Waite, Weiser, 1984, pp. 13–15.