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Doctoring the Devil: Appalachian Backwoods Witchcraft for Conjuring Love, Money, Justice, and Success
In this “great starting point for those hoping to practice Appalachian folk magic” (Publishers Weekly), conjure man Jake Richards shares the root work practices and traditional magic he learned from his family as he grew up in the hills and hollers of Appalachia. Who were the old conjurors and witches of Appalachia? What were their practices and beliefs? How can you learn the ways of conjuring for yourself? Appalachian folk magic and conjure are little known today, but forty or fifty years ago just about every person you might ask in Appalachia either knew something about it themselves or knew someone who did it. These practices and “superstitions” are at the core of Appalachian culture.
In Doctoring the Devil, Jake Richards speaks to those questions and more, offering the various ways of rooting out the “devil”—any unfriendly spirit bringing bad luck, poor health, and calamities of all sorts.
Like the blue smoky mists that glide up the Appalachians, Jake leads his readers up the hillsides too, introducing us to folks along the way—hunters, farmers, blacksmiths, faith healers, preachers, and root-diggers. We’ll also meet the local spirits and learn root ways. Further up the hill, we delve into Jake’s notebooks—a personal collection of tried-and-true Appalachian recipes and roots for conjuring love, money, justice, and success.
In Doctoring the Devil, Jake Richards speaks to those questions and more, offering the various ways of rooting out the “devil”—any unfriendly spirit bringing bad luck, poor health, and calamities of all sorts.
Like the blue smoky mists that glide up the Appalachians, Jake leads his readers up the hillsides too, introducing us to folks along the way—hunters, farmers, blacksmiths, faith healers, preachers, and root-diggers. We’ll also meet the local spirits and learn root ways. Further up the hill, we delve into Jake’s notebooks—a personal collection of tried-and-true Appalachian recipes and roots for conjuring love, money, justice, and success.
266 pages, Kindle Edition
First published April 1, 2021
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Displaying 1 - 19 of 19 reviews
March 16, 2022
Loved it! This book is filled cover-to-cover with nuggets of wisdom that magical practitioners of all traditions can fold into their personal paths. Jake's books are a pleasure to read. Make sure you have a notebook and highlighter handy!
June 25, 2022
Doctoring the Devil: Notebooks of an Appalachian Conjure Man by Jake Richards (Weiser Books 2021) (133.430974) (3654).
Here’s a new book by self-described “Appalachian conjure man and folk-magic practitioner” Jake Richards. Richards explains the distinction between “conjuring” and “folk magic” as follows: “Folk magic is any superstitious activity undertaken without an appeal or prayer to a higher spirit or divinity that is alleged to cause a supernatural result...Conjure, on the other hand, is the direct and intentional employment of spirits, whether they be the spirits of the graveyard, the ancestors, simple spirits of the land you live on, or some other presence, to work on your behalf.” (Doctoring the Devil, p.9).
I found several things of interest in this volume.
The author’s fourth Great-Great-Great-Great Grandmother was a melungeon.
The book contains an extensive discussion of dowsing or “water witching,” which Richards refers to as “the most widely known form of divination.” (Water witching is the ability to pinpoint the precise location of the best spot to dig or drill an intended water well.) (pp.59-64).
The author provides a two-page section on abortions and abortifacients. (pp.164-165).
Doctoring the Devil provides four separate “conjure cures for madness when (madness) has been induced due to witchcraft.”
I wrote a thorough review of the author’s previous book on this same topic; that was Richards’ Backwoods Witchcraft: Conjure & Folk Magic From Appalachia. That review required me to thoroughly consider how much weight to credit to the author’s point. Nothing about Doctoring the Devil; Notebooks of an Appalachian Conjure Man has changed my already-published perspective.
My rating: 7/10, finished 6/22/22. (3654).
April 28, 2024
Great informational book on Appalachian folk magic, conjurers, rootworkers, witchdoctors, hex doctors, and more. I have never lived in Appalachia but I have a lot of family from Knoxville, Sweet Water, Loudon TN and a lot of my ancestors practiced Appalachian folk magic so I am trying to channel them and do research for a book I am writing. While reading this I learned a lot but I also did have to look up some stuff to get more in-depth information as I am still new to everything and learning. I highly recommend this book if anyone is interested in general in learning more about these practices!
August 28, 2026
The title Doctoring the Devil makes considerably more sense once you understand what Jake Richards means by “the devil.” It isn't limited to the Christian Devil standing around with horns and a pitchfork; the devil can be whatever troublesome influence has gotten into your life and started causing misery. Bad luck, sickness, injustice, crossed conditions, hostile spirits, poverty, and other forms of calamity can all become something that needs to be diagnosed, confronted, and doctored.
That idea gives this book a wonderfully practical orientation. Richards presents the conjure worker almost as a spiritual problem-solver who looks at what has gone wrong, determines what kind of force may be operating, and then reaches into a body of inherited techniques to do something about it. Magic here is not primarily about self-expression or constructing elaborate ritual experiences; it exists because somebody has a problem that needs fixing.
That immediately distinguishes Doctoring the Devil from a lot of contemporary Witchcraft books. The problems Richards discusses are extremely concrete: love, money, justice, illness, success, revenge, bad luck, and protection all belong to the ordinary pressures of human life. Appalachian conjure developed among people who couldn't necessarily afford to treat spirituality as separate from survival, so its magic is intimately concerned with whether someone is healthy, fed, safe, loved, employed, treated fairly, and able to get through what life has put in front of them.
I found Richards's distinction between folk magic and conjure especially helpful. Folk magic, as he describes it, can include inherited customs and superstitious practices performed without deliberately calling upon a spiritual being, while conjure specifically involves intentionally employing spirits to accomplish something. That gives the word conjure considerably more substance than simply using it as another synonym for spellcraft, because the presence of spirits changes the logic of the work.
Those spirits can include ancestors, spirits of the land, the dead, and other beings capable of assisting the practitioner. This makes the magic relational in a way that isn't always obvious when individual tricks are pulled out of context. A root, prayer, graveyard practice, or piece of divination may be part of a much larger spiritual ecosystem involving place, family, religious belief, and relationships with invisible beings.
The section on water witching was one of the details that really stayed with me because it demonstrates how porous the boundary between practical skill, folklore, and magic can become. Dowsing for water is something that many people who would never identify themselves as witches have nevertheless accepted or practiced, and Richards places it within the broader world of Appalachian supernatural knowledge. That kind of material helps reveal how deeply magical assumptions can be woven into community life without necessarily being labeled as occultism.
I also enjoyed meeting the hunters, farmers, blacksmiths, faith healers, preachers, root-diggers, and other figures who populate the book. Their presence keeps the tradition connected to actual communities rather than allowing Appalachian conjure to become an aesthetic composed of mountains, mason jars, herbs, and old-timey vocabulary. People practiced these things because they belonged to particular lives, occupations, families, churches, landscapes, and communities.
The practical material becomes increasingly prominent as the book progresses, especially once Richards begins sharing material from his own notebooks. There are roots, recipes, cures, tricks, and workings aimed at love, money, justice, success, healing, and other needs, and I frequently found myself stopping to make notes. Some of it is immediately adaptable, while other material is more valuable for what it teaches about the logic of Appalachian conjure.
That logic is often beautifully direct. If something harmful has attached itself to you, remove it; if somebody has wronged you, seek justice; if prosperity is blocked, open the road; if illness has a spiritual cause, address that cause alongside whatever else needs to be done. There is very little interest in pretending that everyone always wants purely abstract enlightenment when what they actually need is rent money, relief from suffering, or protection from someone causing trouble.
The Christian elements are also impossible to separate from the tradition Richards is describing. Prayer, scripture, faith healing, preachers, and ideas about divine power coexist with roots, divination, spirits, and conjure without producing the contradiction that modern Pagan categories might expect. In that worldview, supernatural power doesn't become less magical simply because somebody invokes God while using it.
I actually think Doctoring the Devil benefits from refusing to tidy those contradictions up for a contemporary Witchcraft audience. Appalachian folk traditions grew through generations of contact among different peoples, religions, environments, and inherited customs, and the resulting practices are not obligated to resemble a modern occult system. Their messiness is part of their history.
Compared with Backwoods Witchcraft, this felt to me like moving from Richards introducing the world of Appalachian folk practice into sitting down with the conjure man's actual working notebook. The stories and cultural background are still present, but there is a stronger sense of being shown how problems are approached and what kinds of tools might be used to address them. The two books complement each other extremely well without feeling interchangeable.
What I enjoyed most, though, is the concept of doctoring itself. A doctor has to determine what is wrong before deciding what treatment makes sense, and that is a useful model for magical practice too. Throwing the same cleansing or protection spell at every problem is much less sophisticated than learning to recognize whether you're dealing with bad luck, hostile influence, spiritual disturbance, interpersonal conflict, illness, or some entirely different kind of trouble.
Doctoring the Devil presents conjure as that kind of diagnostic craft. You look carefully at what is happening, identify the devil in the situation, figure out what sort of medicine the problem requires, and then get to work. That makes this book feel less like a collection of Appalachian spells and more like an apprenticeship in a particular way of thinking about magical problems.
That idea gives this book a wonderfully practical orientation. Richards presents the conjure worker almost as a spiritual problem-solver who looks at what has gone wrong, determines what kind of force may be operating, and then reaches into a body of inherited techniques to do something about it. Magic here is not primarily about self-expression or constructing elaborate ritual experiences; it exists because somebody has a problem that needs fixing.
That immediately distinguishes Doctoring the Devil from a lot of contemporary Witchcraft books. The problems Richards discusses are extremely concrete: love, money, justice, illness, success, revenge, bad luck, and protection all belong to the ordinary pressures of human life. Appalachian conjure developed among people who couldn't necessarily afford to treat spirituality as separate from survival, so its magic is intimately concerned with whether someone is healthy, fed, safe, loved, employed, treated fairly, and able to get through what life has put in front of them.
I found Richards's distinction between folk magic and conjure especially helpful. Folk magic, as he describes it, can include inherited customs and superstitious practices performed without deliberately calling upon a spiritual being, while conjure specifically involves intentionally employing spirits to accomplish something. That gives the word conjure considerably more substance than simply using it as another synonym for spellcraft, because the presence of spirits changes the logic of the work.
Those spirits can include ancestors, spirits of the land, the dead, and other beings capable of assisting the practitioner. This makes the magic relational in a way that isn't always obvious when individual tricks are pulled out of context. A root, prayer, graveyard practice, or piece of divination may be part of a much larger spiritual ecosystem involving place, family, religious belief, and relationships with invisible beings.
The section on water witching was one of the details that really stayed with me because it demonstrates how porous the boundary between practical skill, folklore, and magic can become. Dowsing for water is something that many people who would never identify themselves as witches have nevertheless accepted or practiced, and Richards places it within the broader world of Appalachian supernatural knowledge. That kind of material helps reveal how deeply magical assumptions can be woven into community life without necessarily being labeled as occultism.
I also enjoyed meeting the hunters, farmers, blacksmiths, faith healers, preachers, root-diggers, and other figures who populate the book. Their presence keeps the tradition connected to actual communities rather than allowing Appalachian conjure to become an aesthetic composed of mountains, mason jars, herbs, and old-timey vocabulary. People practiced these things because they belonged to particular lives, occupations, families, churches, landscapes, and communities.
The practical material becomes increasingly prominent as the book progresses, especially once Richards begins sharing material from his own notebooks. There are roots, recipes, cures, tricks, and workings aimed at love, money, justice, success, healing, and other needs, and I frequently found myself stopping to make notes. Some of it is immediately adaptable, while other material is more valuable for what it teaches about the logic of Appalachian conjure.
That logic is often beautifully direct. If something harmful has attached itself to you, remove it; if somebody has wronged you, seek justice; if prosperity is blocked, open the road; if illness has a spiritual cause, address that cause alongside whatever else needs to be done. There is very little interest in pretending that everyone always wants purely abstract enlightenment when what they actually need is rent money, relief from suffering, or protection from someone causing trouble.
The Christian elements are also impossible to separate from the tradition Richards is describing. Prayer, scripture, faith healing, preachers, and ideas about divine power coexist with roots, divination, spirits, and conjure without producing the contradiction that modern Pagan categories might expect. In that worldview, supernatural power doesn't become less magical simply because somebody invokes God while using it.
I actually think Doctoring the Devil benefits from refusing to tidy those contradictions up for a contemporary Witchcraft audience. Appalachian folk traditions grew through generations of contact among different peoples, religions, environments, and inherited customs, and the resulting practices are not obligated to resemble a modern occult system. Their messiness is part of their history.
Compared with Backwoods Witchcraft, this felt to me like moving from Richards introducing the world of Appalachian folk practice into sitting down with the conjure man's actual working notebook. The stories and cultural background are still present, but there is a stronger sense of being shown how problems are approached and what kinds of tools might be used to address them. The two books complement each other extremely well without feeling interchangeable.
What I enjoyed most, though, is the concept of doctoring itself. A doctor has to determine what is wrong before deciding what treatment makes sense, and that is a useful model for magical practice too. Throwing the same cleansing or protection spell at every problem is much less sophisticated than learning to recognize whether you're dealing with bad luck, hostile influence, spiritual disturbance, interpersonal conflict, illness, or some entirely different kind of trouble.
Doctoring the Devil presents conjure as that kind of diagnostic craft. You look carefully at what is happening, identify the devil in the situation, figure out what sort of medicine the problem requires, and then get to work. That makes this book feel less like a collection of Appalachian spells and more like an apprenticeship in a particular way of thinking about magical problems.
April 13, 2021
Mainly an overview of Appalachian folk cures, magics, and rootworks, with a number of recipes. Not too deep, not a lot of explanation into the why behind the what of it.
March 30, 2022
I found this book to be just okay. I had more hopes for it and it had far too many psalms in it for my enjoyment. I did however like the stories and what folk magick was included.
Read
January 12, 2025Review: Doctoring the Devil: Appalachian Backwoods Witchcraft for Conjuring Love, Money, Justice, and Success by Jake Richards
Jake Richards’ "Doctoring the Devil: Appalachian Backwoods Witchcraft for Conjuring Love, Money, Justice, and Success" serves as a fascinating portal into the world of Appalachian folk practices and conjure magic. As an Appalachian conjure man and folk-magic practitioner with a lineage tracing back to Melungeon ancestry, Richards provides readers with a rich tapestry of traditions, techniques, and insights that reflect a unique cultural heritage. This book is not merely a manual for spell-casting; it offers a glimpse into a world where spirituality, practicality, and community intertwine in ways that can be both enlightening and provocative.
One of the most compelling aspects of Richards’ work is his clear delineation between "conjuring" and "folk magic." His definitions offer readers a framework for understanding these practices: folk magic is depicted as a series of superstitious activities often undertaken without the invocation of higher spirits, while conjuring is a more intentional approach that seeks the assistance of spiritual entities. This distinction is crucial, as it invites readers to consider the depth and intentionality behind various magical practices, challenging the often superficial perceptions of folk traditions as mere superstition.
Richards roots his teachings in the lived experiences and beliefs of Appalachian communities, and his acknowledgment of his Melungeon heritage adds a layer of authenticity to the text. The Melungeons, often misunderstood and marginalized, embody a rich intersection of cultures and traditions that further enrich the practices Richards discusses. By tracing this ancestry, he emphasizes the importance of lineage and heritage in the practice of conjure, reminding readers that magic is not merely an act but a part of a cultural narrative that spans generations.
The book introduces intriguing practices, such as dowsing, or "water witching," as a form of divination to locate water sources. This practice, steeped in folklore, reflects a practical application of magic that resonates with the challenges of rural life. It emphasizes that conjuring is not solely about spiritual pursuits but also about addressing tangible, earthly needs. Such insights prompt readers to appreciate the practicality inherent in folk magic, encouraging a deeper engagement with the natural world and its resources.
However, the book does not shy away from the more controversial aspects of Appalachian folklore, including a section on abortions and abortifacients. This candid discussion highlights the multifaceted nature of folk practices, which have historically served as forms of empowerment and self-determination for women in often patriarchal societies. By introducing this topic, Richards acknowledges the complex moral and ethical dimensions of conjure and folk magic, encouraging readers to consider the varied implications of these practices in contemporary contexts.
One particularly striking section addresses cures for madness believed to be caused by witchcraft, offering four distinct conjure remedies. This exploration brings to light the historical connection between mental health and the supernatural in folk traditions. It invites readers to contemplate the ways in which communities have sought to understand and remedy suffering, revealing the interplay between belief, mental health, and societal norms. Richards’ candid approach to these topics encourages a nuanced conversation about the role of folk traditions in healing, justice, and personal agency.
In conclusion, "Doctoring the Devil" serves as both a practical guide and a cultural exploration of Appalachian folk practices and conjure magic. Jake Richards’ blend of personal narrative, historical context, and practical advice creates an engaging and thought-provoking read. By distinguishing between folk magic and conjuring, delving into the implications of lineage, and addressing contemporary issues, Richards offers a comprehensive view of a rich and often overlooked tradition. Readers interested in the intersections of culture, spirituality, and practical magic will find immense value in this work, which serves as both a celebration of heritage and a call to engage thoughtfully with the world of folk practices.
Jake Richards’ "Doctoring the Devil: Appalachian Backwoods Witchcraft for Conjuring Love, Money, Justice, and Success" serves as a fascinating portal into the world of Appalachian folk practices and conjure magic. As an Appalachian conjure man and folk-magic practitioner with a lineage tracing back to Melungeon ancestry, Richards provides readers with a rich tapestry of traditions, techniques, and insights that reflect a unique cultural heritage. This book is not merely a manual for spell-casting; it offers a glimpse into a world where spirituality, practicality, and community intertwine in ways that can be both enlightening and provocative.
One of the most compelling aspects of Richards’ work is his clear delineation between "conjuring" and "folk magic." His definitions offer readers a framework for understanding these practices: folk magic is depicted as a series of superstitious activities often undertaken without the invocation of higher spirits, while conjuring is a more intentional approach that seeks the assistance of spiritual entities. This distinction is crucial, as it invites readers to consider the depth and intentionality behind various magical practices, challenging the often superficial perceptions of folk traditions as mere superstition.
Richards roots his teachings in the lived experiences and beliefs of Appalachian communities, and his acknowledgment of his Melungeon heritage adds a layer of authenticity to the text. The Melungeons, often misunderstood and marginalized, embody a rich intersection of cultures and traditions that further enrich the practices Richards discusses. By tracing this ancestry, he emphasizes the importance of lineage and heritage in the practice of conjure, reminding readers that magic is not merely an act but a part of a cultural narrative that spans generations.
The book introduces intriguing practices, such as dowsing, or "water witching," as a form of divination to locate water sources. This practice, steeped in folklore, reflects a practical application of magic that resonates with the challenges of rural life. It emphasizes that conjuring is not solely about spiritual pursuits but also about addressing tangible, earthly needs. Such insights prompt readers to appreciate the practicality inherent in folk magic, encouraging a deeper engagement with the natural world and its resources.
However, the book does not shy away from the more controversial aspects of Appalachian folklore, including a section on abortions and abortifacients. This candid discussion highlights the multifaceted nature of folk practices, which have historically served as forms of empowerment and self-determination for women in often patriarchal societies. By introducing this topic, Richards acknowledges the complex moral and ethical dimensions of conjure and folk magic, encouraging readers to consider the varied implications of these practices in contemporary contexts.
One particularly striking section addresses cures for madness believed to be caused by witchcraft, offering four distinct conjure remedies. This exploration brings to light the historical connection between mental health and the supernatural in folk traditions. It invites readers to contemplate the ways in which communities have sought to understand and remedy suffering, revealing the interplay between belief, mental health, and societal norms. Richards’ candid approach to these topics encourages a nuanced conversation about the role of folk traditions in healing, justice, and personal agency.
In conclusion, "Doctoring the Devil" serves as both a practical guide and a cultural exploration of Appalachian folk practices and conjure magic. Jake Richards’ blend of personal narrative, historical context, and practical advice creates an engaging and thought-provoking read. By distinguishing between folk magic and conjuring, delving into the implications of lineage, and addressing contemporary issues, Richards offers a comprehensive view of a rich and often overlooked tradition. Readers interested in the intersections of culture, spirituality, and practical magic will find immense value in this work, which serves as both a celebration of heritage and a call to engage thoughtfully with the world of folk practices.
May 10, 2021
"Faith and doubt cannot live in the same house,"
Jake Richards blends history, folklore, practice, and even parts personal memoir to give even the least experienced reader an understanding of the traditions of Appalachian conjure magic in Doctoring the Devil.
Compared to other metaphysical books which sometimes gloss over origins of practices (especially when they come from indigenous or african american sources) or don't explain reasons behind why a practitioner would do 'x', I found Richards' text to be informative and critical, all the while maintaining a tone and accessibility appropriate for a more spiritual reader. In short: this is a great 101 text regarding Appalachian conjure traditions, but could also be used as a foundation for a more fully-realized practice.
Audiobook accessed through the libro.fm bookseller program, via my place of work, Oxford Exchange bookstore in Tampa, FL.
Jake Richards blends history, folklore, practice, and even parts personal memoir to give even the least experienced reader an understanding of the traditions of Appalachian conjure magic in Doctoring the Devil.
Compared to other metaphysical books which sometimes gloss over origins of practices (especially when they come from indigenous or african american sources) or don't explain reasons behind why a practitioner would do 'x', I found Richards' text to be informative and critical, all the while maintaining a tone and accessibility appropriate for a more spiritual reader. In short: this is a great 101 text regarding Appalachian conjure traditions, but could also be used as a foundation for a more fully-realized practice.
Audiobook accessed through the libro.fm bookseller program, via my place of work, Oxford Exchange bookstore in Tampa, FL.
August 19, 2022
I loved the personal stories and the explanation of how and why he and his family do certain things.
The (thousands of!) recipes for spells and charms went on and on and on and on. So many were similar and usually involve reciting prayers or Bible verses. By the end I was tired and rolling my eyes. However, it was probably very generous of the author to share his experiences and family traditions for those of us who might want to become practitioners. I like that he also warns about dangers of revenge and misusing or forcing the power.
I love his honesty and that he’s not judgmental and only wants to help. That’s why I’m bumping my rating from three to four stars.
The (thousands of!) recipes for spells and charms went on and on and on and on. So many were similar and usually involve reciting prayers or Bible verses. By the end I was tired and rolling my eyes. However, it was probably very generous of the author to share his experiences and family traditions for those of us who might want to become practitioners. I like that he also warns about dangers of revenge and misusing or forcing the power.
I love his honesty and that he’s not judgmental and only wants to help. That’s why I’m bumping my rating from three to four stars.
July 23, 2021
This book is interesting but falls a bit flat. Like the version of "Christianity" that is common in the Appalachian region, this version of magick is a muddy and distorted funhouse mashup of the beliefs of the locals, who are both credulous and largely illiterate. In other words, this reads like a copy of a copy of a copy of a bad bootleg of Paracelcus. Do your self a favor and just make up your own system based on your own half-assed understanding of history and tradition and you will be no worse of than if you followed this book's instructions.
February 4, 2023
Great peak into Appalachian folk magic, easy to digest and the writing style is both immersive and informative. Some of the prayers got long and repetitive towards the end but that’s not the authors fault I just realized that’s not my style
March 29, 2025
Really cool compilation of history and various types of spell work which originate in Appalachia. As an Appalachian, I really enjoyed getting to learn more about this and how various superstitions and wives tales stem from conjuring.
August 8, 2021
There's a lot here that's interesting, but ultimately I don't want to keep listening to long passes of Bible verses in the audiobook. DNF at 51%.
January 8, 2023
I knew people like him growing up. Not the greatest book to listen to as it has many lists.
May 25, 2023
Wonderful book
If I could give 5 stars I would traditional works that have improved my life in a number of different ways
If I could give 5 stars I would traditional works that have improved my life in a number of different ways
June 15, 2023
Quick impressions: For libraries that collect books on Appalachia this book is essential.
(Detailed review with reading notes available on my blog soon.)
(Detailed review with reading notes available on my blog soon.)
August 4, 2023
A fun read with very approachable instructions for those that get curious and want to try anything out. I really appreciated the personal anecdotes and detailed descriptions.
February 19, 2022
Jake Richards opens the door to his family's past in Appalachia. He gives an interesting introduction to conjure people and root work, and the many other names and types of folk magic that come from the region. He includes stories of real people and provides tips and recipes for anyone who might be looking for love, justice, or revenge.
September 7, 2021
If you want to know about an Appalachian Conjure Man, please start here. I was surprised to recognize some things my grandmother used to do to treat us. I also was quite pleased that he is well aware of Melungeons and that is bibliography gives me a great reading list.
Displaying 1 - 19 of 19 reviews