of the Supernatural
by Nasario Garcia, SFAOL Contributor and author of
Brujas, Bultos, y Brasas: Tales of
the Supernatural in the Pecos Valley
NOTE: Nasario Garcia, Ph. D., who teaches at New Mexico
Highlands University in Las Vegas, NM, is a native of New Mexico's
Rio Puerco Valley and is well-known for his bilingual books on
the folklore of the state. Over the past decade he has conducted
dozens of interviews with elderly Hispanic residents of the Pecos
Valley, gathering their tales of witchcraft and the supernatural.
As a special feature, Santa Fe Always Online (SFAOL.com)
is pleased to present a selection of these stories, taken from
his book Brujas, Bultos, y Brasas (Witches, Ghosts,
and Red-Hot Coals).
THE INTRODUCTION TO BRUJAS, BULTOS, Y BRASAS:
would venture to say that there is no Hispano, including this
author, who grew up in rural New Mexico within the last 40 or
50 years who is not capable of recounting an eerie story or two
related to witchcraft and its supernatural trappings, thanks to
the prominent role of la aguelita (the grandmother).
as grandchildren at the ranch looked up to my paternal grandmother
as the principal storyteller responsible for entertaining (or
frightening) us at bedtime. Given her versatility as a raconteur,
her narratives ranged from pleasant fairy-tale-type stories to
those that scared the dickens out of us, such as la cosa mala
(an evil spirit) or el coco (the bogeyman).
a small boy I heard scores of stories of the supernatural that
are recounted in one form or another up and down El Valle,
the Rio Pecos valley. Recollections of brujas (witches),
el diablo (the devil), bultos (ghosts), el mal
ojo (the evil eye), una persona enyerbada (a bewitched
person), and many other superstitions are but a few examples.
We siblings invariably were even beneficiaries (or victims!) of
a trick or two coming from our own parents playing the role of
animals that purportedly possessed supernatural powers were el
burrito (the donkey), snakes, the coyote, and el tecolote
(the owl). Other superstitious beliefs prevalent in my household
dealt with sorcery-like powers. For example, if my brother or
I went to milk a cow in the morning and found that it had no milk,
it was believed that a mamona (milk snake) had sucked the
milk from the cow's udder, which now was dry because of the evil
no single type of story fascinated me more than those of the supernatural.
Whether related to balls of fire, polvitos (witch powders),
sparks emitting from a chimney in an old abandoned adobe home,
a farol (lantern) burning brightly at night in my grandfather's
empty house while he was away, chains rattling at night, or finding
shiny apples on our doorstep, all contained magical power or an
evil element (la cosa mala) that intrigued me.
of past generations have been fascinated by stories related to
the supernatural. As the eminent historian Marc Simmons reminds
us in his excellent work Witchcraft in the Southwest: "Practically
every adobe hamlet and town on the Rio Grande once possessed
its own stories and traditions of witches, were-animals and supernatural
the late 1980s, I have made countless trips to El Valle to interview
and photograph dozens of residents on a variety of subjects related
to their lives in their villages. On each occasion, whether I
was meeting someone for the first time or renewing old acquaintances,
I was greeted with open arms. In every instance I was enriched
by their reminiscences and words of wisdom.
the time of the interviews (1989-1996) the 26 men and women featured
in Brujas, Bultos, y Brasas were in their 60s, 70s, 80s
and 90s. One of the most endearing qualities about the people
from El Valle is their positive outlook on life. As they reflect
on their lives, they do so with a great sense of contentment.
Now in their golden years, they are very much at peace with themselves,
for they sense in their hearts that their mission as parents,
grandparents and community people, through good and bad times,
has been fulfilled and hence brought them a special happiness.
storytellers in this corpus of oral literature, each with a distinct
personality, are proud and humble people who expressed a special
enthusiasm as they related the stories on witchcraft in their
own manner and style.
order Brujas, Bultos, y Brasas or other books by Nasario
Got the Evil Eye
told by Viviana Tapia, La Sierra, NM
got the evil eye, and she still has a droopy eye. She was the
reigning queen when somebody cast the evil eye on her. Many people
suffer the same fate, and they don't believe in that sort of thing.
But it is true. People do suffer from the evil eye. Many people
have died from it.
who are afflicted with it are not treated before the first Friday
after the spell, they'll die. Some are afflicted in the bloodstream,
right? And it stays there. There they are, suffering. But those
who are affected in the bile (liver), it will burst and they die.
They die from the evil eye, because the bile will spread inside
the body, you understand? Right away! All because of the evil
eye. Some people don't believe in that, but it does happen.
people are hit harder than others. At least those who affected
in the bloodstream can be treated and cured before the next Friday
rolls around. Otherwise, there's no hope. But if the evil eye
is cast in the bile, the bile ruptures and the people vomit and
die. There's no cure for it.
my daughter was acting as queen as part of the church celebrations
and activities. She was wearing a crown and looked very pretty.
Then someone hit her with the evil eye, and she became ill. And
her eye tilted to one side. She still has a droopy eye. It didn't
straighten out. They did it because she was very pretty.
used to treat the evil eye with remedies. For example, you treated
it by spitting wild pie plant with cachana, a root used
to ward off evil. You had to spit it-spit in the face of the afflicted,
so that the evil eye could be lifted, so that it would go away.
It's cachana, that's what the medicine is called. The same
persons who would spit are the ones who would chew the root. And
it had to be a Juan or a Juana in order to cure the victim. Got
it? Any other way was not possible. It had to be one or the other
in order for them to cure the afflicted. If not, nothing doing.
past, whenever you saw a pretty child, you had to make the sign
of the cross on its forehead so as not to inflict it with the
evil eye, whether it was a baby boy or a baby girl. Later on as
they get older, when you least expect it, they're afflicted with
the evil eye, like what happened to my daughter. And that's the
way we cured her, except for the droopy eye-by having a Juan spit
on her face. Any other way, it's useless.
order Brujas, Bultos, y Brasas or other books by Nasario
NEW "TALES OF THE SUPERNATURAL"