Cum sa-ti pui o dorinta de dragoste la mormintul lui Marie Laveau:
Cine este Marie Laveau?
Marie Laveau este cea mai cunoscuta preoteasa voodoo din America, care a trait pina acum. Ea este ingropata in cimitirul St Louis din New Orleans si este creditata cu inflorirea religiei voodoo in America din trecut pina acum.
Puterile sale unice erau cautate de barbatii si femeile nu numai din USA ci si din Europa, Africa si China si multi oameni s-au imbogatit si vindecat apelind la ea.
Astazi mormintul ei este locul unde multe persoane si-au gasit alinarea, rugind-o sa-i ajute. Este in mod special faimoasa pentru dorintele implinite in dragoste.
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| Marie Laveau Voodoo Queen/Faith Healer Marie Laveau (1794? - June 16, 1881?) was an American practitioner of voodoo and the most famous Voodoo Queen of New Orleans. Marie Laveau is somewhat of a poster child for the mixed races that emerge from New Orleans as she is said to have been a free person of color and part Choctaw. Mam'zelle Laveau was born to a wealthy French planter Charles Laveau, and a mother who may have been a mulatto slave, a Caribbean Voodoo practitioner, or a quadroon mistress. For such an important figure in American folklore, very little can be known certainly about her life. She is supposed to have been born in the French Quarter of New Orleans, Louisiana in 1794, the daughter of a white planter and a black woman. She married Jacques Paris, a free Black, on August 4, 1819; her marriage certificate is preserved in Saint Louis Cathedral in New Orleans. M. Paris died in 1820 under unexplained circumstances; after his death, Marie Laveau became a hairdresser who catered to wealthy white families. She took a lover, Luis Christopher Duminy de Glapion, with whom she lived until his death in 1835.Of her magical career, little definite can be said. She is said to have had a snake called Zombi. Oral traditions suggest that the occult part of her magic mixed Roman Catholic beliefs and saints with African spirits and religious concepts. It is also alleged that her feared magical powers came in fact from a network of informants in the households of the prominent that she developed while a hairdresser and that she owned her own brothel. She excelled at obtaining inside information on her wealthy patrons by apparently instilling fear in their servants whom she "cured" of mysterious ailments. .On June 16, 1881, the New Orleans newspapers announced that Marie Laveau had died. This is noteworthy if only because she continued to be seen in the town after her supposed demise. It is claimed that one of her daughters by M. Glapion assumed her name and carried on her magical practice after her death.
Saint Louis Cemetery is the name of three Roman Catholic cemeteries in New Orleans, Louisiana.
The burials are in above ground vaults; most were constructed in the 18th century and 19th century. The above-ground tombs, required here because the ground water levels make burial impractical in New Orleans, are strongly reminiscent of the tombs of Père Lachaise cemetery in Paris. The three cemeteries are relatively intact following Hurricane Katrina.
From the Mystica http://www.themystica.com/mystica/articles/l/laveau_marie.html
This article concerns two women who extended one life. The most famous voodoo queen in North America who were actually two persons—mother and daughter. They epitomized the sensational appeal of Voodoo in New Orleans during the 19th and 20th centuries. They taught and used the religion’s magical powers to control one’s lovers, acquaintances, enemies, and sex. Marie Laveau I, the mother, supposedly was born in New Orleans in 1794 and was considered a free woman of color. Being a mulatto, she was of mixed black, white and Indian blood. Sometimes she was described as a descendant of French aristocracy or a daughter of a wealthy white planter. Her marriage to Jacques Paris, a free man of color from Saint Dominque (Haiti), is recorded as occurring on August 4, 1819; the records also indicates the Marie Laveau was an illegitimate daughter of Charles Laveau and Marguerite Darcantrel. Marie was described as tall and statuesque, with curly black hair, reddish skin and "good" features (then meaning more white than Negroid). She and Paris lived in a house, supposedly part of her dowry from Charles Laveau, in the 1900 block on North Rampart Street.
Paris, being a quadroon—three fourths white, disappeared soon after the marriage. Perhaps he returned to Saint Dominique, but his death certificate was filed five years later without any certificate of interment. Then Marie began addressing herself as the Widow Paris and took up employment as a hairdresser catering to the wealthy white and Creole women of New Orleans. This was the beginning of her later powers as Voodooienne. For the women confessed to Marie their most intimate secrets and fears about their husbands, their lovers, their estates, their husbands’ mistresses, their business affairs, and their fears of insanity and of anyone discovering a trace of Negro blood in their ancestry.
In about 1826, Marie took up with Louis Christopher Duminy de Glapion, another quadroon from Saint Dominique. They lived in the North Rampart Street house until his death in 1855 (some claim 1835). Although they never married, he and Marie had 15 children in rapid succession. She stopped her hairdressing career to devote all her energies to becoming the Voodoo Queen of New Orleans.
Voodoo had been secretly practiced by blacks around New Orleans since the first boat load of slaves. New Orleans was more French-Spanish than English-American, and the slaves had come from the same parts of Africa that had sent blacks to work the French and Spanish plantations in the Caribbean. After the blacks had won their independence in Haiti in 1803-1804, the Creole planters brought their slaves with them to friendlier shores of southern Louisiana, from Saint Dominique and other West Indian islands. The slaves were avid practitioners of the ancient religion, and it grew rapidly.
Quickly tales circulated of hidden and secret rituals being held deep in the bayous, complete with the worship of a snake called Zombi, and orgiastic dancing, drinking, and lovemaking. Almost a third of the worshippers were white, desirous of obtaining the "power" to regain a lost lover, to take a new lover, to eliminate a business partner, or to destroy an enemy. These frequent meetings frightened the white masters into fear the blacks were planning an uprising against them. In 1817 the New Orleans Municipal Council passed a resolution forbidding blacks to gather for dancing or any other purpose except on Sundays, and only in places designated by the mayor. The accepted spot was Congo Square on North Rampart Street, now called Beauregard Square. Blacks, most of them voodooists, met danced and sang overtly worshipping their gods while seemingly entertaining the whites with their African "gibberish".
By the 1830s there were many voodoo queens in New Orleans, fighting over control of the Sunday Congo dances and the secret ceremonies out at Lake Pontchartrain. But when "Mamzelle" Marie Laveau decided to become queen, contemporaries reported the other queens faded before her, some by crumbling to her powerful gris-gris, and some being driven away by brute force. Marie was always a devote Catholic and added influences of Catholicism--holy water, incense, statues of the saints, and Christian prayers--to the already sensational ceremonies of voodooism.
Marie knew the sensation that the rituals at the lake were causing and used it to further the purposes of the voodoo movement in New Orleans. She invited the public, press, police, the New Orleans roués, and others thrill-seekers of the forbidden fun to attend. Charging admission made voodoo profitable for the first time. Her entrepreneurial efforts went even further by organizing secret orgies for wealthy white men seeking beautiful black, mulatto and quadroon women for mistresses. Marie presided over these meetings herself. These alleged secret meetings enviably became public. Marie also gained control of the Congo Square Dances by entering before the other dancers and entertaining the fascinated onlookers with her snake.
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Eventually, Marie Laveau, with all of the secret knowledge which she had gained from the Creole boudoirs combined with her own considerable knowledge of spells along with her flair, became the most powerful woman in New Orleans. Whites of every class sought her help in their various affairs and amours while blacks saw her as their leader. Judges paid her as much as $1000 to win an election, other whites paid $10 for an insignificant love powder. She freely helped most blacks. To visit her for a reading became fashionable.
Almost every New Orleaniian had a story to tell about Marie Laveau by the beginning of World War II. Some of the stories concerned the mother while others concerned the daughter who strikingly resembled her mother and continued the dynasty. While most of the tales are exaggerated, some are more reliable, particularly those in Voodoo In New Orleans by Robert Tallant, and Mysterious Marie Laveau, Voodoo Queen by Raymond J. Martinez.
At the age of 70, in 1869, Marie gave her last performance as a voodoo queen. She announced she was retiring. She went to her Saint Ann Street home, but she never completely retired. She continued her prison work until 1875, and died in 1891. Then a similar tall woman with flashing black eyes, with the ability to control lives, emerged as Marie Laveau II.
Marie Laveau Glapion was born February 2, 1827, one of the 15 children crowding the Saint Ann Street cottage. It was never known whether her mother, Marie I, chose the role for her daughter, or whether Marie II chose the role to follow in her mother’s footsteps for herself. By some accounts she shared her mother’s features. Others say the pupils of her eyes were half-moon shaped.
Apparently she lack the warmth and compassion of her mother because she inspired more fear and subservience than her mother did. Likewise, she began as a hairdresser, eventually ran a bar and brothel on Bourbon Street between Toulouse and Saint Peter Streets.
Marie continued operations at the "Maison Blanche" (White House), the house which her mother had built for secret voodoo meetings and liaisons between white men and black women. Marie II was proclaimed to be a talented procuress, able to fulfill any man’s desires for a price. Lavish parties were held at the Maison Blanche offered champagne, fine food, wine, music, and naked black girls dancing for white men, politicians, and high officials. They were never raided by the police who feared that if the crossed Marie she might "hoodoo" them.
June 23rd, the Eve of Saint John’s Day was one of the most important days in the New Orleans’ voodoo calendar. All the faithful celebrated out at Saint John Bayou. Saint John’s Day (for John the Baptist) corresponds to the summer solstice (see Sabbats) which has been celebrated since ancient times. But by the time Marie II arrived she had celebrated more than once.
The Saint John's Day celebration of 1872 began as a religious ceremony. Marie came with a crowd singing. Soon a cauldron was boiling with water from a beer barrel, into which went salt, black pepper, a black cat, a black rooster, a various powders, and a snake sliced in three pieces representing the Trinity. With all this boiling the practitioners ate, whether the contents of the cauldron or not is not known. Afterwards or during the feast was more singing, appropriately "Mamzelle Marie
On June 16, 1881, Marie I, as Widow Paris, died in her Saint Ann Street house. The reporters painted her in the most glorious terms, a saintly figure of 98 (actually 87), who nursed the sick, and prayed incessantly with the diseased and condemned. Reporters called her the recipient "in the fullest degree" of the "heredity gift of beauty" in the Laveau family, who gained the notice of Governor Claiborne, French General Humbert, Aaron Burr, and even the Marquis de Lafayette. Her obituaries claimed she lived a pious life surrounded by her Catholic religion, with no mention of her voodoo past. Even one of her surviving children, Madame Legendre, claimed her saintly mother never practiced voodoo and despised the cult.
Death did not end the power of Marie Laveau, however. Though reportedly buried in a vault in the family crypt in St. Louis Cemetery, no. 1. The vault bears the name of Marie Philome Clapion, deceased June 11, 1897. But this vault still attracts faithful practitioners who still leave gifts of food, money, and flowers, and ask for Marie's help after turning around three times and making a cross with red brick on the stone. The cemetery is small but the tomb seems to come out of nowhere when walking among the other crypts.
In the St. Louis Cemetery, no 2, there is another vault bearing the name of Marie Laveau. This vault has red crosses on it and is called the "wishing vault." Young women often come to it to petition when seeking husbands. Stories have it Marie rests in various cemeteries in the city. Legend also tells she frequently visits the cemeteries, as well as the French Quarter, and her voodoo haunts. |
Foto (9) Este putin dupa miezul noptii. Flacarile a mii de torte infipte in nisipul de pe plaja se topesc in bezna, tobele bat intr-un crescendo dement, iar hungan Papa si mambo Maman (Marele Preot si Marea Preoteasa) rostesc rugaciuni, vraji si binecuvantari intr-o limba de mult apusa.
Este putin dupa miezul noptii. Flacarile a mii de torte infipte in nisipul de pe plaja se topesc in bezna, tobele bat intr-un crescendo dement, iar hungan Papa si mambo Maman (Marele Preot si Marea Preoteasa) rostesc rugaciuni, vraji si binecuvantari intr-o limba de mult apusa.
Sute de negri si de creoli dantuiesc din ce in ce mai repede, urmand ritmul innebunitor al tobelor, si-l invoca pe Flimani Koku, un stravechi zeu protector african. Dupa trei ore de dans neintrerupt, aproape toti au ajuns intr-o stare vecina cu extazul mistic; in aceasta seara, aleasa este Ifeoma, o virgina de 16 ani, care participa la Festivalul Kokuzahn pentru prima oara. Cei de fata observa semnele si fac cerc in jurul ei. Cu ochii bulbucati, cu spume albe la gura si cu sange fierbinte pe picioare, Ifeoma (Frumoasa, intr-un dialect nigerian) danseaza mai infocat decat toti, dupa care, brusc, se prabuseste in genunchi. Se face liniste. Dupa un timp, trupul fecioarei se ridica tremurand. Este posedat pe deplin de Koku. Zeul le vorbeste credinciosilor prin gura ei despre lumea de apoi, le dezvaluie mistere ingropate in negura timpurilor, face profetii si miracole. Apoi, intr-un act suprem de iubire, Koku se impreuneaza cu toti participantii la ceremonie.
Misterul fuziunii
In 1697, spaniolii au cedat vestul insulei Hispaniola (descoperita de Columb la 5 decembrie 1492) Coroanei franceze, iar noua colonie, botezata Saint Dominique, a devenit in scurta vreme cea mai bogata din lume. Intre 1697 si 1791, se estimeaza ca aici au fost adusi cu forta intre 500.000 si 1.000.000 de sclavi negri. Tratamentul inuman (dincolo de privarea de libertate, de infometare si de tortura) la care au fost supusi acestia a avut drept scop impiedicarea formarii unei comunitati africane puternice, care ar fi amenintat stabilitatea, organizarea si profiturile coloniei. In mod ironic, insa, in mizeria sclaviei, diferitele grupuri etnice africane s-au unit prin singura forma de libertate care le mai ramasese: cea interioara, spirituala. Astfel s-a nascut cel mai puternic si mai exotic sincretism din lume – voodoo.
Procesul prin care zeci de ritualuri si credinte africane diferite, alaturi de elemente crestine, au fost amalgamate si apoi sintetizate intr-o noua si unica religie este singular in istorie si ramane un mister. Nimeni nu a tinut o evidenta a devenirii spirituale prin care au trecut sclavii africani. Cert este doar ca, la inceputul secolului al XVII-lea, toti negrii din Saint Dominique erau practicanti voodoo. Multi istorici considera ca voodoo a fost si nucleul in jurul caruia s-a cristalizat miscarea de eliberare a sclavilor, care a culminat, dupa numeroase acte de revolta inabusite in sange de catre francezi, cu proclamarea independentei (1804) si cu formarea Republicii Haiti, in sudul insulei.
Esenta neagra
Practicantii voodoo cred ca Universul este un intreg, o matrice cauzala in care nici un eveniment, nici o manifestare nu sunt intamplatoare, pentru ca pana si cel mai mic lucru, pana si cea mai neinsemnata fiinta le afecteaza pe toate celelalte si fiecare individ este o oglinda a celorlalti. De aceea, voodoo, asemenea budismului, manifesta un respect deosebit pentru toate formele de viata. Zeitatea suprema voodoo este numita astazi, de catre credinciosi, Bon Dieu, dar in unele ritualuri inca i se mai spune pe numele stravechi – Olorun sau Mawu (care se talmaceste prin Sarpele).
Etern, imuabil si incognoscibil, Olorun i-a incredintat Facerea Lumii fratelui sau mai mic, zeul Obatala, iar acesta din urma a hotarat sa stapaneasca singur Creatia. Din cauza trufiei sale, lumea a iesit stramba si nedreapta. Pentru a indrepta raul produs de Obatala, Bon Dieu i-a trimis in lume pe Loa (Lwa sau Misterele), ingeri sau spirite calauzitoare. De altfel, termenul voodoo provine dintr-un stravechi cuvant african, vodun, si inseamna Spirit, intreaga aceasta religie bazandu-se pe spirite – singurele forme de manifestare ale Dumnezeului Bun in lumea nedreapta, cruda si rea.
In timpul ceremoniilor, asemenea zeilor, Loa pot poseda trupurile participantilor, invatandu-i calea spre nemurire, spre Dumnezeu. Insa Loa se exprima si prin fenomene naturale, lucruri si fiinte, motiv pentru care numeroase amulete si obiecte ritualice, alaturi de sacrificiile de animale, detin un rol central in slujbele voodoo.
Everything is Voodoo!
Astazi, numarul practicantilor voodoo se ridica la peste 60 de milioane. Credinta in spirite este una practica, jucand un rol important in familie si in comunitate. Dupa o vreme, stramosii devin parte a lumii spiritelor si se intorc sub forma de Loa, pentru a-i invata pe tineri istoria si traditiile voodoo. Practicantii apeleaza la preoti aproape zilnic, pentru a primi sfat si consultanta spirituala. Iar hungan Papa sau mambo Maman afla raspunsul la problemele credinciosilor in timpul ceremoniilor, cand sunt posedati de Loa. Astazi, in Haiti, este o practica obisnuita ca in spitale, in timpul operatiilor, medicii sa fie dublati de vraci sau de preoti. De asemenea, in orice satuc si orasel din fosta colonie exista institutii de indepartat blesteme, de cerut noroc, fericire si viata lunga, in cadrul carora oficiaza hungani si mambo. Dupa secole de persecutii din partea colonistilor si a dictatorilor de tot felul, voodoo si-a gasit, in cele din urma, linistea.
Magie alba vs. magie neagra
Majoritatea vrajilor voodoo sunt vraji de insanatosire, de binefacere, de dragoste sau de purificare. Actul posesiunii voodoo este asemanator unei posesiuni mistice, in care initiatul este „luat la Sfantul Duh“ si devine vehicul al lui Dumnezeu. Cu toate acestea, voodoo este asociat de catre multi cu promiscuitatea, cu diavolul si cu magia neagra. Cum s-a ajuns aici?
In primul rand, voodoo a fost persecutat aspru si chiar interzis de catre colonistii francezi; de aceea, incepand cu anul 1700, ceremoniile au capatat un caracter secret si au fost performate exclusiv la ore mici din noapte. In plus, negrii nu erau considerati fiinte umane, iar religia lor ciudata nu putea fi in ochii catolicilor decat o manifestare a satanei. Se spune ca insasi Revolutia Haitiana a inceput in timpul unui ceremonial voodoo, Bwa Kayiman, desfasurat pe 14 august 1791. Atunci, un spirit calauzitor pe nume Ezili Dantor (echivalent al Madonei Negre) a posedat-o pe Marea Preoteasa si a cerut tuturor participantilor la ceremonial sa lupte pana la moarte pentru libertatea lor. Prin urmare, este poate scuzabila demonizarea voodoo facuta de catre francezi.
In al doilea rand, exista si un voodoo negru – desi trebuie mentionat ca ponderea acestuia in raport cu voodoo-ul alb este cam aceeasi cu a satanistilor in raport cu crestinii. Se spune ca, in timpul ceremonialurilor, unii preoti s-au lasat sedusi si posedati de catre zeul rau, Obatala. Acestia au dobandit puteri sporite, dar malefice, pe care le puteau exercita asupra creatiei lui Obatala, adica asupra lumii intregi. Ei au devenit caplata sau bokor, adepti ai „voodoo-ului stang“, adica ai spiritului rau. Bokorii au inventat celebra papusa voodoo si tot ei, se spune, au performat si cunoscutele reinvieri zombie.
Religia tuturor sfintilor
Panteonul voodoo reflecta pe deplin istoria acestei credinte. Mixtura etnica si culturala din care s-a nascut voodoo a facut ca diversi zei, divinitati si Loa de pe tot cuprinsul Africii sa se regaseasca in ceremoniile voodoo alaturi de Iisus Hristos, de Fecioara Maria, de alti cativa sfinti crestini (numiti petros), de Moise si de regele David. De altfel, o vorba de duh locala spune ca „Haitienii sunt 80% catolici si 100% voodoo.“
Dintre Loa si zeitatile africane preluate de voodoo, cele mai vechi (9.000-10.000 de ani) si mai puternice sunt:
Facts
Astazi, voodoo este recunoscut ca religie in America Centrala si de Sud (Haiti, Porto Rico, Republica Dominicana, Brazilia) si in Africa (Togo, Benin, Ghana, Africa de Sud).
Se estimeaza ca numai in vestul Africii ar exista peste 30.000.000 de practicanti nedeclarati, regimurile totalitare africane interzicand cu desavarsire voodoo.
Desi poarta aceeasi denumire ca si cel haitian, voodoo-ul african este sensibil diferit de acesta, fiind mult mai arhaic si animist.
Iconografia africana s-a nascut din cu totul alte simboluri decat cele crestine sau iudaice. Si, desi crucea lui Iisus sau steaua lui David au fost integrate in voodoo, simbolul lui Dumnezeu (Sarpele) si cel al spiritelor calauzitoare (Capul de Mort) au produs in randul catolicilor asocieri gresite.
Voodoo este o religie extrem de liberala - nu interzice homosexualitatea, avortul sau drogurile. Astazi, majoritatea participantilor la ceremonii fumeaza marijuana, distribuita cu generozitate de Marea Preoteasa.
She is buried in Saint Louis Cemetery #1 in New Orleans, in the Glapion family crypt. The tomb continues to attract visitors who draw three crosses 
." Then it was cooling off time at which all stripped and swam in the lake. This was followed by a sermon by Marie, then a half hour of relaxation, or sexual intercourse. Then four naked girls put the contents of the cauldron back into the beer barrel. Marie gave another sermon, by this time it was becoming daylight and all headed for home.
