Dirt Sorcery II – Penny Drops

By Al Cummins




Rituals of ‘paying’ for dirts might at first seem terribly incongruous with the politics of anti-capitalist magic. Must everything be stamped with a price-tag? Every interaction mediated by the dull echoed promise of cold hard cash or tenebrous plastic debt? Yet there are many sorcerous ways of thinking about coins and dirt that much precede industrial capitalism, before usury gorged thick. The master’s tools will certainly not dismantle the master’s house when used as directed. But coins as materia may be fit for various detournments of that oppressive power.


Enough talk. Divest the Golden Eagle Coin of its supposed monetary value, its narrow alleged worth, and consider it as if anew. Metal pieces. Engage with the object and its spirit on its own terms, by its own history. From a certain perspective – specifically, one which does not exclude human endeavour from the actions of the natural world – a cast and shaped coin might not look so different from the beautiful natural craft of metamorphic geology. On the other hand, maybe the Garden truly is lost forever. Perhaps this dirt sorcery of coinage is wishful, but so are pennies, especially in the hands of the desperate.


In pre-modern thought, metals were a frozen liquid that grew and pulsed in the veins of the earth. To leave coins for dirt, especially to bury them, is to return these metals to their earthen home. There are many kinds of circulation. Homecoming is always somewhat bittersweet, and perhaps one cannot pour water into the same river twice. The metal is stamped, tempered, circulated, as what it carries in quotidian capitalist significance gains and loses value, might be translated, consolidated, sold out and off. But still the metal itself flows. Coins outlive their owners, black marks on humanity’s permanent record.


Without indulging too many distinctions between true coinage and tokens or other exonumia, a good contender for the oldest ancestor coin is the trite piece (a technical yet perhaps also refreshingly honest numismatic term) impressed with a lion’s head, minted around 600 BCE in Lydia. Bearing an image of kingship, it is an electrum alloy of gold and silver. Coinage relies on alloys. All alloys are of Mercury and thus psychopompic: suitable bearers of messages between the worlds, submerged and unearthed. The shape of our modern objects signs to us too. A golden eternal. A silver moon descending into the depths. Yet also spare a thought for the base, the lowest common denominations – not only for underdogs or a thought or a wish but Venusian copper for Love and the Morning Star. The sterling of my homeland has a variety of heptagonal coins, by which I make respectful offering to the Seven Seas and their rulers. Seven is also a number metanymic of totality: the number of Our Scarlet Lady, the one womb and tomb wherein all are begotten. In speaking of Queenship we should finally note the images coins have most commonly born: figureheads of leadership, of majesty, of hero-cult, of nationhood. Perhaps one might engage with some pocket Fisher King notion of regent and land. I prefer to think of burying human monarchs, of death’s equanimity; of letting the land eat the rich.



When the coin is not a token counting an abstracted value, we are not strictly buying something. We can begin to consider the ritual as an exchange – a gift for a gift. A matter of etiquette more than mediated negotiation or exploitation. Coins seem to be accepted by earth elementals by their appreciation of objects-of-art, rather than property-for-power or, gods forbid, capital. It is hard to tell exactly how all chthonic spirits feel about treasure. They are, after all, gnomic.


I am however wary of addressing these gifts to the Earth Herself. We should note this kind of gifting is not really exchange: it is nowhere near of equal value to what has already been given to us. These might be considered the gifts of a child to a parent, made of the very same resources that parent made available. Even by this perspective, this gifting ritual is far more for us than the planet. We have not treated our Mother Earth well by any standard. If you pursue this work, prepare to be shown in heartbreaking detail and monumental crushing intensity how badly we have hurt Her.


Yet do not underestimate the power of offerings in more everyday animist dealings with spirits. It behoves us to act in a manner befitting one who, like the gnomes, venerates a dread invisible ruler of the Underworld – do not withhold the wages of thy workforce. Do not expect something for nothing, or just because you say so, dropping nomina magica or not. “Crown of creation”, are you? The trouble with crowns is they go right to peoples’ heads. In the face of this Great Mage of History model, I’d much rather keep my feet on the ground, my powders dry, and my companions fed. At this crossroads of coin, land, and spirit are values of comradeship and respect in our shared labours. So treat your Great Work Colleagues right.


Offer the Ferryman an unliving wage for services rendered. Ensure the dead a good afterlife, if only with funds for a travel pass. Payment for grave dirt itself is a topic so vast it must await its own consideration later in this series; but I will say you buy not merely an empowered resource to be collected or plundered, but begin a working relationship. Grave dirt is a speaking-horn to that grave’s occupant: you very much put your money where your mouth is.


Likewise, treasure magic and consorting with unclean diabolical spirits can also only be mentioned in brief, at least until the stars are right. The demonic pact of the Grand Grimoire requires coins. More generally, wealth spirits are often given the scent of gold to draw more. The magnetic actions of lodestone are strengthened in this manner, as they are trained to hunt and retrieve.


So we come, in Hekatean procession, to dogs and bones. Like hounds, pirates, and oddly-prioritising survivalists (unlike earth elementals, humans cannot eat gold), we may see coins pushed into dirt as an act of burial or interment. Left to be perhaps discovered by chance, by map, by Mosaical rods. This coin burial may be a bier by which misfortune is entombed. A classic act of transference – the Bad Penny – earthing the static of bad luck. Leaving a penny might also transmute your bad to someone else’s good luck. Doing magic for one-self requires a situating of that self in a wider context. Indeed, the widest context: in the differing and agreement of all things, from cradle to grave. One might even argue from this perspective that magic is not about you: it is about us.


The attractive inclinations of ritually awoken coins to pull to further coin, to which ends lodestones and money-drawing spirits are trained, might also be employed to bring needed resources to others. It is with this intent, with such golden retrievers, that I plant beacons into the earth of graves fallen into disrepair – that they might receive due attention and funds to be fixed and respectfully maintained.


Iconoclastically, one might consider coin burial as destroying money, of taking it out of circulation. The current of the currency shorted to inert. Corrosion of substance over time demonstrates another appreciation of impermanence, the rusting coin a prayer of decay. This also presents us with a meditation on the economics of choice and loss; as each decision makes another impossible. A valuable sacrifice is made for power. Possibility exchanged for manifestation. Considered geomantically, this is a transmutation of Populus to Via, crowded chances becoming a singular path. A thronging lunatic anything waned to a singular moonlit sliver of trail.


I can scarcely mention economics without referring back to the historian Ann Geneva’s comparison with early modern astrology: ‘Like economists, astrologers rarely made correct predictions; yet universities granted degrees in the subject and few heads of state made a move without them.’ This tension between accountancy and divination is found, in a game of tortoise shells and cuneiform, at the very heart of the scholarly debate over the origins of human writing itself. Accusations of impenetrability of jargon or track record accuracy aside, I side considerably with the qualitative analysis of the language of the stars over any quantitative speculations of homo rationalis. Moreunder, an appreciation of chthonic roots of astrology, as a vault of the elevated dead, offers a vision of an underworld of heroes and monsters projected into the sky. Still waters reflecting above and below.


Or perhaps rather, to invert a Platonic allegory – which, after all, by the Greek might mean only broadly true – emerging from a smaller confining and false idea of being independently, individualistically Outside to find ourselves within the belly of something larger: the glittering cave of the universe, in all its bioluminescent splendour. A sky of mere atmosphere and emptiness slipping its horizon moorings to reveal an overhanging canopy of living light. Breathing stars, thrumming, pulsing through the body of the Queen of Heaven. Studded as coppers into silt. That which is wished with and on.

Al Cummins

al cummins profile picAl Cummins is an Anglo-Irish Midlander, necromancer, and occasional supply teacher. He’s just finished a PhD on early modern magic and the passions and moved to New York, and did both because Love. He mainly works goetia, grimoires, seventeenth-century England, hoodoo, and a pretty damn fine chana paneer jalfrezi.

15 thoughts on “Dirt Sorcery II – Penny Drops

  1. Very interesting!

    Something a bit odd that I have done in my own practice is to obtain replica coins from the ancient world (actual coins can also be obtained, but they’re EXPENSIVE!), with the busts of various deified emperors, empresses, and deities on them, to use as cultic amulets. I’ve also managed to get an older Republic of Ireland shilling (I think) which has Cú Chulainn on it, and a modern near-pure silver coin from Palau featuring Memnon. In the former cases, it’s replica money that costs a fair bit of money ($15-20 each) but is technically worthless; and in the latter cases, it is or was worth money, but now is worth more to collectors than to the everyday person. In both cases, the “money” is pretty much useless to the person on the street. And yet, all of them are beautiful pieces of small artwork…

    Liked by 2 people

    1. Coins, notes, and stamps are wonderful media for special artwork, and so many other countries treat them as such, so much more than the US.

      I have two 50F? notes, just before the franc left for a euro: the subject is Antoine de St-Exupéry and his best known work, Le petit prince. As they’ve held a special place in my soul since high-school (and I have copies in several different languages), I had to get these notes.

      I cannot see a 1924 Liberty Head dime, shown above, or a 1924 Walking Liberty silver dollar, without thinking immediately of my mother, whose birth year that was. She had a dollar coin mounted so that she could wear it as a necklace.

      For US Federal holidays, I seldom wear flag colors (I am so not a dark-blue fan), but I have earrings which are replicas of a Walking Liberty coin. Not Columbia, but Liberty, which is what I desire most, along with equality and justice, as a national goal.

      Liked by 1 person

      1. *nods* I was just saying to someone the other day that the pre-Euro Irish coins were (and still are) absolutely lovely; they always reminded me, when I had handfuls of them, of “pirate money.” 😉 They were simple, with a harp, “Éire,” and a date on the obverse, and then an animal (realistic on most denominations, but a stylized “Celtic art” one on the 1p and 2p coins) on the reverse with the numerical denomination. They were exquisite, really…I wish I had saved more of them. I gave some of the 1 punt coins to my sister for her graduation, including one that was a “thousand year” coin for Dublin that had the Broighter Boat on the reverse rather than the usual Irish elk. I miss them…and I suspect a great many people in post-2008 Ireland also miss them.

        I also wish people would distinguish Lady Liberty and Columbia more than they do…Lady Liberty goes all the way back to Libertas (not to be confused with Libera, or a few other Roman goddesses with similar names!), whereas Columbia is only a few hundred years old at this stage. Lady Liberty, in some ways, was the first goddess I acknowledged.

        Liked by 1 person

  2. Brilliant. I agree that the fundamental principle of using coins as offerings is “a gift for a gift,” but I think there’s also something to the ideas that one can “return these metals to their earthen home” or even that one is “letting the land eat the rich” and “destroying money, taking it out of circulation.”

    I hadn’t thought about how the presence of heroes and slain monsters in the constellations gives astrology a chthonic aspect before, that’s a fascinating idea as well.

    Thank you for this piece!


    1. Yes…I second Heathen Chinese’s compliments…I worship a lot of heroes and deities who were catasterized, and likewise Nyx, and that whole section of your piece, Al, was celestial/chthonic music to my ears! 🙂


  3. Thank you for writing this inspiring piece. I especially appreciate the chthonic focus, even in the language (“moreunder”? Love it!) and the mention of geomancy in this context.

    “In pre-modern thought, metals were a frozen liquid that grew and pulsed in the veins of the earth. To leave coins for dirt, especially to bury them, is to return these metals to their earthen home. There are many kinds of circulation.”

    I love this. It brought to mind a ritual I did after a difficult and devastating divorce many years ago. I wanted to do something with my wedding ring (a simple band of white gold) that would help me “ground” my intense grief. I didn’t want to keep the ring, nor did I want to sell it or give it to anyone else as a gift. I decided to bury it in the dirt at the roots of a favourite tree. At the time I didn’t really conceive of what I was doing as having any kind of deeper meaning; I just knew I had to do some kind of chthonic ritual to let go of the ring that didn’t involve exchanging it for money. Thanks for helping me contextualize what I did back then in a more meaningful way.

    Liked by 1 person

  4. So very well done sir,you are a voice that I must read more often.This alone…”Likewise, treasure magic and consorting with unclean diabolical spirits can also only be mentioned in brief, at least until the stars are right. The demonic pact of the Grand Grimoire requires coins. More generally, wealth spirits are often given the scent of gold to draw more. The magnetic actions of lodestone are strengthened in this manner, as they are trained to hunt and retrieve.” Just made my day,Hats off to you sir!


  5. I see it as exchanging human magic (we use this imaginary buy-in system called money and everyone believes in it!) for other-wordly magic (kind of like when we leave alcohol or bread as offerings).

    And while I hate capitalism, everything does indeed have a cost- in order to survive, you must kill something, be it plant or animal. Every day, we exact a cost for living and making magic. This is just reminding ourselves of this in a tangible symbolic way. Capitalism doesn’t enter into it.


  6. Some very interesting thoughts here about ‘treasure’ coming from and being returned to the earth and the chthonic gods and spirits… particularly in relation to the ritual shafts and offering pits in Iron Age Britain, in which coins along with other items such as pottery, grain and human and animal bones have been found.


  7. Money is a means of storing power. Unfortunately, it is particularly portable, which allows power to be reallocated by those without creative capacity. If we learned to recognize that impoverishment in the thief, would we have the strength to say “Your money isn’t good here”? Or to shrug it off when money is allocated inequitably, and so to not allow the thief to steal the source of our power, the capacity that allows us to create?

    Here in California, La Raza used to say “Those that tend the land own it.” I think that ultimately they will have the better end of the deal. The human convention of titular ownership is meaningless. The Earth may seem to be withdrawing its gifts, but I believe its just holding them in reserve for those that truly love it.


    1. a) a troup of Girl Scouts were able to turn down a donation of $100K because the donor specified that no transgender girl was to benefit from it. They started a GoFundMe, and I think they’ve gained 3X that refused donation, made largely in reaction to that stipulation.

      b) my sister was a waitress for far too many years (for the sake of her joints), but she usually got good tips and good customers. She had about 75 lbs–NOT £Sterling–in assorted coins and bills, mostly from tips, in her safety deposit box. That stored money contained some rare bits that are going to help now that her entire life’s savings are gone, due to a stroke in 2008 and poor decisions about the home she’d owned (should have been sold much earlier). I think the other conservator had no feel for the worth of those “old coins”–I was rather blown away when I found out how much some individual coins were worth.

      She collected coins and stamps for the artwork more than the worth.

      Liked by 1 person

  8. The last place I lived was on a corner, and one of the streets was Moneta. I think it is an aspect of Juno–monetARY. Rowan Fairgrove gave us a Juno coin to commemmorate our residence–one of the less common housewarming gifts I’ve been given.


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