Magic bracers in 5th edition Dungeons and Dragons are a type of magical item that can be worn on the arms. These bracers have various enchantments and abilities that provide benefits to the wearer. One of the most common types of magic bracers is the Bracers of Defense. These bracers grant the wearer a +2 bonus to AC if they are not wearing armor or using a shield. This can be particularly useful for spellcasters or characters who prefer to rely on their Dexterity. Another type of magic bracers is the Bracers of Archery.
Another type of magic bracers is the Bracers of Archery. These bracers enhance a character's archery abilities by providing a +2 bonus to attack rolls made with ranged weapons. This can greatly improve the accuracy and effectiveness of a character who relies on ranged attacks.
Blog Post 203 – What is New World Witchery?, Part II (Witchcraft is an Amoral (not Immoral) Act)
This post is part of my ongoing series trying to use folklore, history, and contemporary accounts of folk magic to paint a picture of what “New World Witchery” might look like. If you haven’t already done so, you may want to read the previous post, “What is New World Witchery?, Part I (Irrational Pragmatism).” Or don’t. I’m not the boss of you. I have already said there what I will reiterate here: that my attempt to lay out some sort of shape that defines New World Witchcraft practices is likely to satisfy no one (not even me). I undertake this effort largely because I think it gives me a point of reference when I’m developing other articles and trying to see how distinctly “New World” certain practices are. There will always be exceptions, of course. Rules and witchcraft have a murky, complicated relationship, a thought which brings me to the subject of today’s section:
Witchcraft is an Amoral (not Immoral) Act
Despite a common popular conception in parts of early America, most witches are not interested in worshiping a literal Christian Devil or sending random blights over their neighbors’ crops. That doesn’t mean witches do no harm—they seem to do a lot of it, at least in accounts historical and folkloric. For instance, many witches will tie up a rag to an axe handle or fence post in order to steal milk from their neighbors’ cows, thereby stealing directly from the people around them. Seldom are those targeted by witches run into ruin or completely deprived because of the witch’s interference, although it may cause them some anxiety and trouble. The magical theft seems to be an extension of the pragmatism mentioned previously, though, offering the witches involved a way to sustain themselves. There are stories of people being tormented to the point of death, of course, but as in the famous Bell Witch case, much of the lore surrounding such attacks implies that the target has wronged the witch in some way, and that the witch is simply bypassing conventional justice for her own brand (see Keith Thomas’ essay on English witchcraft for a good outline of that argument, which applies equally in a number of Colonial-era witchcraft cases).
Witchcraft is not an act of evil unless it is being labeled that way by those not practicing it, but its applications are often morally ambiguous, verging on unethical. Take for example, the case of Mont and Duck Moore in the Blue Ridge Mountains. Duck would hex livestock within the community, and then Mont would remove the curse…for a fee, of course. This was an act of commerce far more than it was an act of evil. Or at least, it was evil in proportion to its pragmatic approach to earning a living. The case of Betty Booker mentioned previously provides an example with a bit less racketeering. At the far end of the spectrum we have the case of “The Witch of Pungo,” Grace Sherwood, who provided a variety of cures for her community in Virginia, only to end up being “swum” for her troubles (fortunately, she survived the experience). Sherwood reportedly stirred up the ire of some of her neighbors through her witchy ways, but seldom held back in her condemnation of those same neighbors when they leveled accusations against her. Folk magic and witchcraft, as we have seen already, are about meeting needs, and those needs are frequently morally dubious, much more so than the people who perform conjurations to help meet those needs. Cheo Torres noted that he was once asked what people liked to ask curanderas to do for them by a reporter. He replied: “Well, I said, young men usually want something to help them get sex…[M]idle-aged women usually want something to make their husbands love them again, sine that spark has left their lives. Middle-aged men want something to help them deal with the old aches and pains of their arthritis or their old football injuries. Older women wanted something to help them win at bingo or the lottery. And older men usually wanted something to attract younger women.” Clearly, meeting the needs of those who come to them is what creates moral ambiguity, far more than a witch’s partnership with a particular imp or spirit (although we’ll be getting to that topic soon enough).
Statue of Grace Sherwood on Witchduck Rd., Virginia Beach, VA. By Lago Mar [CC BY-SA 4.0], via Wikimedia Commons A New World Witch is accountable to herself, and answers to her own sense of morality. Some stories demonstrate a witch paying a price exacted later by a Devil, but for the most part any suffering they find is at the hands of those who work countermagic against them—for example in tales where a hexed butterchurn is used to reverse harm upon the witch who cast the curse in the first place. One informant shared a just such a reversal with me regarding the Evil Eye:
“If your infant is thought to have been given the Evil Eye, it will display tantrums, inexplicable fits, crying, fever, coupled with nausea out of nowhere. If this is determined to be the case, the one suspected of giving the Evil Eye to the child must be confronted in front of said child, and be asked to submit (pass along with their mouth or spit in a glass of water) their saliva to the infant for it to ingest… Giving of themselves a part of them, to queue [quell] its curse.”
The person who gave the Evil Eye was expected to be a person that could be confronted, negotiated with, a part of a community that operated by informal, unofficial, but very potent magical “rules” that could flex and adjust to particular circumstances.
Justice is negotiated in individual encounters rather than through uniform rules. Witches like Sherwood may have had tempestuous personalities but still acted as forces for good in their communities. Milk-stealing witches met their needs through magic, often because they had fallen through any social networks of support that were supposed to exist in their communities, and frequently paid an eventual price for their deeds at the hands of those they’d wronged. Some witches played a system, as in the case of Mont and Duck, and were tolerated by the community at least for a time. No one, it seems, in history or folklore, expects the witch to act in a morally “mainstream” manner, but to operate under her own code of right and wrong (and any shades of gray between).
Next time: Witches Have a Lot of Friends (You Just Can’t See Many of Them).
Thanks for reading!
The person who gave the Evil Eye was expected to be a person that could be confronted, negotiated with, a part of a community that operated by informal, unofficial, but very potent magical “rules” that could flex and adjust to particular circumstances.
Bracers of Defense and Bracers of Archery are just a few examples of the many magic bracers available in the 5th edition Dungeons and Dragons. Other types of magic bracers include Bracers of Armor, which provide a flat bonus to AC, and Bracers of the Blinding Strike, which allow the wearer to blind enemies with their unarmed strikes. Overall, magic bracers can be a valuable addition to a character's arsenal in 5th edition Dungeons and Dragons. These items provide unique benefits that can enhance a character's combat abilities or defensive capabilities. Whether it's improving accuracy, increasing AC, or granting special abilities, magic bracers offer a wide range of options for players to customize their characters and enhance their gameplay experience..
Reviews for "The Art of Spellcasting: Enhancing Magical Abilities with Bracers in 5e"
1. John - 2 stars:
I found the "Magic Bracers 5e" to be quite underwhelming. The advertised abilities of the bracers did not live up to my expectations. The bracers were supposed to enhance my magical abilities, but in reality, they had very minimal impact on my spellcasting. Additionally, the material used in the construction of the bracers felt cheap and uncomfortable to wear. Overall, I was disappointed with my purchase and would not recommend it to other magic users.
2. Sarah - 1 star:
I was extremely dissatisfied with the "Magic Bracers 5e". Not only were they incredibly overpriced, but they also did not deliver on their promised magical enhancements. The bracers were bulky and ill-fitting, making it difficult to use them properly. Even after several attempts, I was unable to notice any significant improvement in my spellcasting abilities. I would advise against wasting your money on these bracers and instead invest in more reliable magical accessories.
3. Robert - 2 stars:
I regret purchasing the "Magic Bracers 5e". The bracers were advertised as providing enhanced magical proficiency, but I did not experience any noticeable difference in my spellcasting. The design of the bracers was also lackluster and uninspiring. They felt clunky on my arms and restricted my movements. Furthermore, the construction was subpar, as one of the bracers started showing signs of wear and tear within a week of use. Overall, I was unimpressed with the quality and performance of the bracers and would not recommend them to others.