Combine everything but the sweet tea in a shaker and muddle with ice. Dump into a highball and top with sweet tea (below). We only used about 2 oz, but feel free to upgrade to a bigger glass and add more “tea”.
This sweet tea is between a sweet tea and a syrup. To make the tea, we brewed 2 bags of black tea in a 12oz mug of hot water. After the bags have steeped for a few minutes, but before the water cools, add 1/4 cup of sugar and stir until fully dissolved. Allow to cool before making your boozy treat.
All our episodes are rocky, but this one is on purpose! Nick and Cait have returned from their adventures in Yosemite, and while out and about they’ve gained a taste for the miner’s life! Nick brings in tales of Native American legends dealing with cave-inhabiting stone giants, and Cait has tales of angry helldogs that protect ancient miners’ claims. Then Cait introduces a dry stone-fruit cocktail to relax with after a long day in the holes.
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It’s new to you! Due to some health-related difficulties, we weren’t able to record an episode in time to get released on schedule, so we’ve done the next best thing: dug a bunch of unused clips out of the garbage and hastily glued them together. It works for the last minute Science Fair project in every sitcom ever, so it can work for us! Enjoy our favorite least-favorite moments from the early episodes of the podcast, and we’ll be back with a proper episode in two weeks!
This episode features the music of Chocolat Billy. Be sure to check them out on Spotify or on Bandcamp.
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There’s a house on 734 Royal St. in New Orleans with a very peculiar ghost. She appears as a beautiful golden woman, sitting or walking in the building’s roof top, and apart from a pair of hoop earrings, she’s completely naked.
According to legend, the woman is named Julie, and she was madly in love with the building’s owner, a wealthy businessman by the name of Zachary. Depending on the telling, Julie is either a slave or a well-to-do lady, and is usually described as being of mixed-race, contributing to her golden hue.
The tale goes back to the 1850’s. Julie was in love with Zachary and wanted to be his wife, but to Zachary she was just a plaything, an object for a few moments of fun and nothing more. Their trysts would occur on the building’s third floor, and Julie was forbidden from visiting the lower levels. Zachary would often meet with her secretly on her floor, then return to the lower floor where he’d be having grand parties and or sometimes long chess games with his friends.
Eventually, one December night, Julie lays down an ultimatum, demanding that Zachary marries her. Hoping he can finally get her to drop the subject, he says he’ll only marry her if she strips naked, climbs out of the roof, and stays there all night to prove her love.
Zachary figured the notion was settled, and left downstairs to see to his other guests, but Julie was too determined to back out now. She stripped buck naked, climbed out onto the slanted roof, and spent the night out there, where she sadly died of exposure before the sun came up.
The next winter was the first time her ghost appeared. People reported a slender, naked, golden skinned woman wearing only hoop earrings, huddled up and pacing the roof trying to build up some body heat. Often times people even reported seeing her collapse up there.
Other apparitions associated with Julie include an ethereal chessboard in the third story windows seen on stormy nights, sometimes being played by a man or two. There have also been reports of Zachary being seen through the windows of the building or wandering in the garden below.
Witnesses to Julie’s appearances continue to this day, and local lore says if you write her a note on yellow paper with blue ink about your love problems and leave it next to the house, she may solve it for you.
Featured photoby KEN COOPER from Pexels. 734 Royal St. is a privately owned building today, so please don’t harass the residents about ghost hunting.
In the 1700’s a slight woman and her baby, whom she was never seen without, arrived in the community of Frisco on Hatteras Island, North Carolina. The woman, known as Cora, built a crude hut outside of town in the woods and mostly kept to herself. Her distance, both physically and socially, from the other villagers served as a catalyst for rumors to quickly form and circulate about her possibly bastard child. The Salem Witch Trials still on the mind of the American settlers, it didn’t take long for gossip about Cora to turn towards sorcery and witchcraft.
Stories persisted that a cow she touched dried up and quit producing milk days later. A child that taunted and made faces at her suddenly became ill and died. And Cora always seemed to have an abundance of fish, even as the local fishermen were unable to catch any themselves.
The rumors might have stayed just that were it not for the arrival of the ship Susan G. and her captain, Eli Blood. Hailing from Salem, Massachusetts, Blood considered himself a student of New England tradition, a defender of the people, and, of course, a witch hunter. He immediately set himself to ingratiating himself to the townspeople and working his way in with the local hobnobbers and gossip hounds.
Of course, after hearing of the town’s troubles and of the suspicious Cora outside of town, Blood determined that she had to be the witch responsible for it all. The deal became particularly sealed when the body of a local man was found washed up on shore. His face was frozen in an expression of terror, his hands were clasped together as if he were praying, and the number 666 was carved into his forehead. Most damning of all was a collection of small footprints around the body that headed off into the woods towards Cora’s hut.
This development emboldened Captain Blood. He became sure that Cora was a witch and set out to prove it. He gathered an angry mob and marched to Cora’s hut, smashing their way inside and taking Cora and her baby prisoner. Out to prove her guilt, Blood pulled out his knife and performed the first test. As he suspected, her hair would not cut, announcing, “her hair was stronger than wire rope”. Next, Cora’s hands and feet were bound, but she floated in water regardless. In his final test, Blood filled a ceremonial witch hunter bowl with water, and placed a drop of blood each from himself and three other men into the water. He then, “stirred the water and blood vigorously, mixing it into a froth” and had the other men confirm what he saw in the bowl: the faces of Cora and the devil.
Blood and his men tied Cora and her baby to an old oak tree and began gathering firewood to place around the base. It was about this time that some of the townspeople, led by local captain Thomas Smith began to protest that Cora should be taken to the mainland and tried in a proper court of law.
An argument ensued. Blood tried to light the fire himself, but Smith grabbed his arm, keeping his torch from the pyre. Blood shook loose from Smith’s grasp, determined to burn his witch, when suddenly a bolt of lightning struck the tree.
As the smoke cleared and the ringing of ears subsided, the people found that Cora and her baby had vanished. The ropes still hung wrapped around the tree and the kindling sat at the base completely untouched. The trunk of the tree had been ripped open by the lightning, leaving a large, smoldering, heart-shaped hole. And where Cora and her baby had been tied to the tree were left letters burnt into the wood: C-O-R-A.
The Cora Tree still exists even to this day, and the word CORA is still visible on the trunk of the great tree. The tree stands on Hatteras Island in the middle of Snug Harbor Drive in Frisco, quite literally as the road splits in two to go around it on either side.
Regarding the tree itself, it has been attributed as being both a Southern Live Oak and a Water Oak. Southern Live Oaks generally reach maturity around 70 years old, and so long as a carving on the tree is done after maturity the carving will remain for the tree’s lifespan. There are examples of Southern Live Oaks in America over 900 years old,. Water Oaks, on the other hand generally only live 100-150 years, and usually start to decay before the century mark. No known core sample has ever been taken of the tree, but in 2009 LG Research reportedly estimated the Cora Tree at around 500 years old based on its circumference.
Interestingly, the CORA carving has a lot of similarities to the CRO carving on Roanoke Island and the CROATOAN carving from Fort Raleigh. All three carvings sit about 5 feet off the ground, all are about 4 inches tall, and all share a similar lettering design. Also, artifacts discovered near Frisco matched artifacts in the other locations, suggesting the items were even cast from the same die.
Neither the captains nor the Susan G. show up in any historical record, and the name Cora wasn’t common in America until the mid-1800’s, after the publishing of The Last of The Mohicans. Kora-with-a-K was a common name in 1700’s Germany, so the prospect of Cora being an immigrant, unfamiliar with the common language if the nearby village would easily explain much of her behavior.
In fact, the details of the event change wildly depending on the attitude of the storyteller. Those looking to condemn Cora tend to embellish the witchy aspects of the story. It’s not uncommon for the story to mention the baby transforming into a black, green-eyed car and running away into the woods before the lightning strike.
Retellings by more sympathetic orators tend to make note of Blood having a boastful and egotistical personality, and the suspiciousness of his crew as they stayed away from town and placed themselves in positions to help sell the more sordid details of Blood’s story. It’s also of note that this North Carolinian tale has the hot-headed Massachusetts man be the one thirsty for blood while the cooler-headed, hospitality focused Southerners were trying to push for civility and proper legal procedure.
Whatever the case, the tree still exists, and the CORA carving is visible to this day, even in photographs, a living reminder that mystery and wonder still exist in our world.
The Booze + Spirits Podcast 