Lost Spells of Marie Laveau

Table of Contents
Copyright
The Lost Spells of Marie Laveau
Who was Marie Laveau?
New Orleans Voodoo
The Gris-Gris
Hurricane Katrina
Discovery and Translation
The Collection
White Spells
End a Lover's Quarrel
Start a Lover's Quarrel
Summon a Lover
Make a Lover Propose
Attract Wealth
Repel Wealth
Increase Fertility
Decrease Fertility
Improve Health
Increase Fame
Remove a Spell
Increase Beauty
Remove Wanga
Black Spells
End Another's Life
Drive Someone to Murder
Bind a Lover
End a Relationship
Remove Wealth
Remove Health
Increase Sickness
Destroy Crops
Win Election
Cause Election Loss
Remove Tyrant
BONUS: Dark Secrets of a Voodoo King
Dr. John Montenet
Buried Truths
Voodoo Dolls
Legend, Science, and Hollywood
Creating Zombie Slaves
Zombie Destruction
Index
Back Cover
The Lost Spells of Marie Laveau: Forbidden Secrets of New Orleans’ Voodoo Queen
Copyright © 2011 by Janna Collins. Noir House Publishing. All rights reserved. Created in the United
States of America.
No part of this publication may be reproduced, distributed, or transmitted in any form or by any
means, including photocopying, recording, or other electronic or mechanical methods, without prior
written consent from the publisher, except in the case of brief quotations in embodied in critical
reviews and certain other non-commercial uses permitted by copyright law. In spite of legendary
attributes or occult and craft tradition, this information provided as novelty information only and
beliefs concerning their magical effectiveness related only for historical interest. We accept no
responsibility for the outcome or result of using any of the incantations or procedures described in this
book. All described ingredients are for external use. Recreate experiments described herein at your
own risk. Do not do so even for curio purposes if you are allergic to any of the ingredients described in
this book. The authors and publisher of this book make no claims of magical effects or supernatural
powers or even the authenticity of the spells described herein. This book is essentially a work of
fiction. However, we request that readers suspend disbelief for the sake of enjoyment.
The Lost Spells of
Marie Laveau
Forbidden Secrets of the New Orleans Voodoo Queen
Dr. Troy Gallier

Who was Marie Laveau?
Today, historians believe that the most famous voodoo queen in history was actually two people—
mother and daughter. They epitomized the sensational appeal of Vodounism in New Orleans during the
19th and 20th centuries. They taught that one could use the religion’s magical powers to control lovers,
acquaintances, enemies, and sexual encounters.
The first Marie Laveau was born in New Orleans in 1794 and considered a free woman of color. Being
a mulatto, she was of mixed black, white and Indian blood. Some historians describe her 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), occurred on August 4, 1819; the records indicate the Marie Laveau
was the daughter of Charles Laveau and Marguerite Darcantrel. Marie was tall, statuesque, with curly
black hair, reddish skin, and “good features” according to the newspapers. In the press of 19th century
America, “good features” often meant more white than black in appearance.
Marie and Paris lived in a house, bequeathed to Marie by her father, in the 1900 block on North
Rampart Street. Paris, who was described as a quadroon, meaning that he was three fourths white, died
within five years of the marriage.
In 1824, 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
reputation as Voodoo Queen of New Orleans. 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 Clapion, another quadroon from Saint
Dominique. They lived in the North Rampart Street house until his death in 1855. Although they never
married, he and Marie had 15 children in rapid succession. She afforded to stop her hairdressing career
and devote all her energies to becoming the Voodoo Queen of New Orleans.
Blacks around New Orleans had secretly practiced voodoo since the first boatload of slaves. New
Orleans was more French-Spanish than English-American, and the slaves had came 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 the 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 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 six voodoo queens in New Orleans, fighting over control of the Sunday
Congo dances and the secret ceremonies out at Lake Pontchartrain, but when Marie Laveau accepted the
mantle of queen, contemporaries reported the other queens bowed before her, unable to overcome to her
spells and powerful gris-gris. Marie was always a devote Catholic and melded the influences of
Catholicism—holy water, incense, statues of the saints, and Christian prayers—to the already sensational
ceremonies of voodoos.
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 dancing nude
with her snake.
Eventually, Marie Laveau, with all of the secret knowledge that she had gained from the Creole
boudoirs combined with her own considerable knowledge of spells—performed with her unique 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, while other whites paid $10 for an insignificant love powder. She helped most blacks without
charge. To visit her for a reading became fashionable everyone for miles.
Almost every native of New Orleans 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 were exaggerated, some were
more reliable, particularly those documented in the books: 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 and led a parade 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 Clapion was born February 2, 1827, one of the 15 children crowding the Saint Ann
Street cottage. No one knows whether her mother, Marie I, chose the role for her daughter, or whether
Marie II alone chose to follow her mother’s example. By some accounts, she shared her mother’s features.
Others say the pupils of her eyes were half-moon shaped. Apparently she lacked the warmth and
compassion of her mother because, evident by the fear and subservience she inspired. Like her mother,
she worked as a hairdresser, and eventually opened a bar and brothel on Bourbon Street between
Toulouse and Saint Peter Streets.
Marie also continued operations at the "Maison Blanche" (White House), the house that her mother had
built for secret voodoo meetings and liaisons between white men and black women. Marie II was a
talented procuress, able to fulfill any man’s desires for a price. The Maison Blanche hosted lavish parties
offering champagne, fine food, wine, music, and naked black girls dancing for white men, politicians, and
high officials. The police, who feared that if they crossed Marie she might "hoodoo" them, never raided
Maison Blanche.
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, which has been celebrated since ancient times.
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, what the practitioners ate, whether the contents of the cauldron or not, is unknown.
Afterwards or during the feast, there was more singing, appropriately a song called "Mamzelle Marie." A
cooling off time followed, when all attendees stripped and swam in the lake. Marie followed the
swimming with a sermon, then a half hour of relaxation, or sexual intercourse, depending on the
preference of the attendees. Just before dawn, four naked girls put the contents of the cauldron back into
the beer barrel. Marie gave another sermon, and all headed for home.
On June 16, 1881, the first Marie Laveau, the Widow Paris, died in her Saint Ann Street house. The
reporters painted her in the most glorious terms, a saintly figure of 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 William Claiborne,
French General Jean Humbert, Aaron Burr, and even the Marquis de Lafayette. Her obituaries stated that
she lived a pious life surrounded by her Catholic religion, with no mention of her voodoo past.
One of her surviving children, Madame Legendre, told a news reporter that her saintly mother never
practiced voodoo.
Strangely, the second Marie Laveau vanished from the public eye when her mother died, seeming to
pass into obscurity. Since the newspapers had made no distinction between mother and daughter, the death
of one ended the public career of the other. Marie Clapion still reigned over the voodoo ceremonies of the
blacks, and she still ran the Maison Blanche, but she never regained high notice in the press.
Marie Philome Clapion drowned during a hurricane in the 1897, but death did not end the careers of
either Marie Laveau.
In New Orleans' famous St. Louis Cemetery I, a vault in the Laveau family crypt bears the inscription:
Marie Philome Clapion, deceased June 11, 1897. This vault attracts faithful followers who deposit gifts
of food, money, and flowers, in exchange for Marie's help. They ask, after turning around three times and
making a cross with red brick on the stone. The cemetery is small but the tomb with its multitude of
crosses stands out among the other crypts.
Peer through the Cast Iron gate on to the family tomb of Marie Laveau, located in St Louis Cemetery,
New Orleans’ oldest city of the Dead. Here, the gate is a metaphor for Voodoo Loa, Papa LaBas who
holds the key and opens the door to the other side. Then you may, if you choose to, contact the “Popess of
Voodoo”; evoke her great healing powers right at her tomb—a shrine to many, mockery to some. Many
devotees and tourists alike honor her with offerings, prayer and tribute. Some say her tomb is the most
visited in the city.
Due to lack of space, the tombs in New Orleans cemeteries are used repeatedly. The hot climate causes
extremely high temperatures inside the tombs, causing the bodies to decompose rapidly in a process that
has been compared to a slow cremation. Within about a year, only bones remain. In some cases, after the
first year has passed, the remains of the departed are swept into a communal pit in the floor of the tomb,
leaving it ready for its next occupant. It is a common practice to bury all the members of a family in the
same tomb, with names and dates added to a plaque or headstone. The rich—like Marie Laveau—are
buried in ornate tombs with intricate carvings and ironwork, but most families have simple, economical
vaults (many of the older ones are made of local whitewashed brick) that are stacked one on top of the
other, forming walls. There are even rental units built into the walls of some of the cemeteries, for
corpses who do not yet have a space available in the family tomb.
Controversy persists over where Marie Laveau and her namesake daughter are buried. Some say the
latter reposes in the cemetery called St. Louis Number Two in a "Marie Laveau Tomb" there. However,
that crypt most likely contains the remains of another voodoo queen named Marie, Marie Comtesse.
Numerous sites in as many cemeteries are said to be the final resting place of one or the other Marie
Laveaus, but the prima facie evidence favors the Laveau-Clapion tomb in St. Louis Number One. It is
comprised of three stacked crypts with a receiving vault below—a repository of the remains of those
displaced by a new burial.
A contemporary of Marie II told Robert Tallant that he had been present when she died of a heart attack
at a ball in 1897, and insisted: "All them other stories ain't true. She was buried in the Basin Street
graveyard they call St. Louis Number One, and she was put in the same tomb with her mother and the rest
of her family."
That tomb's carved inscription records the name, date of death, and age of Marie II: "Marie Philome
Clapion, décédé le 11 Juin 1897, ágée de Soixante-deux ans." A bronze tablet affixed to the tomb
announces, under the heading "Marie Laveau," that "This Greek Revival Tomb Is Reputed Burial Place of
This Notorious Voodoo Queen . . . ," presumably a reference to the original Marie. Corroborative
evidence that she was interred here is found in her obituary which notes that "Marie Laveau was buried in
her family tomb in St. Louis Cemetery Number One." While Marie Laveau I is reportedly buried there, the
vault does not bear her name. However, the initial two lines of the inscription on the Laveau-Clapion
tomb read, "Famille Vve. Paris - née Laveau." Obviously, "Vve." is an abbreviation for Veuve, "Widow";
therefore the phrase translates, "Family of the Widow Paris, born Laveau"—namely Marie Laveau I. This
is the "family tomb." Robert Tallant suggested, "Probably there was once an inscription marking the vault
in which the first Marie was buried, but it has been changed for one marking a later burial. The bones of
the Widow Paris must lie in the receiving vault below."
The Laveau-Clapion tomb is a focal point for commercial voodoo tours. Some visitors leave small
gifts at the site-coins, Mardi Gras beads, candles, etc. in the tradition of voodoo offerings. Many follow a
custom of making a wish at the tomb. The necessary ritual for this has been variously described. The
earliest known version says that people would "knock three times on the slab and ask a favor." There are
always penciled crosses on the slab. The sexton washes the crosses away, but they reappear. A more
recent source advises combining the ritual with an offering placed in the attached cup: "Draw the X, place
your hand over it, rub your foot three times against the bottom, throw some silver coins into the cup, and
make your wish". Yet again, we are told that petitioners are to "leave offerings of food, money and
flowers, and then ask for Marie's help after turning around three times and marking a cross with red brick
on the stone".
Although some of the markings are done in black (as from charcoal), most are rendered in a rusty red
from bits of crumbling brick. One New Orleans guidebook says of the wishing tomb: "The family who
own it have asked that this bogus, destructive tradition stop, not least because people are taking chunks of
brick from other tombs to make the crosses. Voodoo practitioners responsible for the candles, plastic
flowers, beads, and rum bottles surrounding the plot deplore the practice, regarding it as a desecration
that chases Laveau's spirit away." Echoing that view, another guidebook advises, "On the St. Louis tour,
please don't scratch Xs on the graves; no matter what you've heard it is not a real voodoo practice and is
destroying fragile tombs".
The practice may have evolved from ordinary graffiti and transformed by an early cemetery guide into
a pseudo-voodoo custom to encourage tipping. One writer wryly observes of the wishing practice that
there is "no word on success rates". However, politicians reported at the site include: Unites States
Senators Huey P. Long and Robert F. Kennedy. The phrase “be careful what you wish for” comes to mind,
as both senators were victims of assassination.
New Orleans Voodoo
The history of voodoo in New Orleans dates back two Centuries, to a time when West African slaves
arrived in New Orleans, bringing with them the ancient religion Voodoo that originated some 7,000 years
ago.
As stated in the previous chapter, she was the most revered practitioner of voodoo in New Orleans is
Marie Laveau, believed born in 1796 (some say she was born in 1794 in Saint Domingue, present-day
Haiti). She was a freewoman of color, a Creole of African, Indian, French and Spanish decent. In the
1830s, Marie Laveau became the first commercial Voodoo Queen, declaring herself Popess of Voodoo.
Laveau was a devout Catholic who is said to have attended mass every day, and was allowed to hold
voodoo rituals behind St. Louis Cathedral in New Orleans' French Quarter. The Voodoo practiced by
Marie Laveau was a combination of Catholicism and Haitian Vodou. Her form of Voodoo only vaguely
resembles the derivatives practiced in New Orleans today.
But it is important to remember that she was but one of hundreds practicing Voodoo in the Crescent City
in her time and today.
Voodoo's most prominent and fruitful period in New Orleans lasted between the 1820s and 1860s.
Voodoo ceremonies were held every Sunday afternoon, a free day for slaves, in the meeting place Congo
Square. Throughout this period, ceremonies continued along Bayou St. John near the present-day City
Park, and along Lake Pontchartrain. These ceremonies outside of Congo Square, performed by free black
Creoles faithful to the history of voodoo, are believed to have been more ritualistic and exotic than those
performed in Congo Square, which were more a celebration of African heritage than true voodoo
ceremonies. Following the Civil War, voodoo practitioners were largely forced underground. However,
even today the myth, imagery and practices of this ancient religion survive and flourish in New Orleans.
Many musicians, particularly Dr. John (who took his stage name from John "Dr. John" Montenet, an
African Voodoo priest who practiced in Congo Square in the 1800s), include references to gris-gris (one
of the "magic" totems of voodoo), voodoo priestesses and practices. Many folkloric remedies common in
the Mississippi Delta are based on traditional voodoo, and were popularized and immortalized in blues
songs—take John the Conqueror Root for success in any endeavor, sprinkle Goofer dust in the path of
enemies, or carry a black cat bone for good fortune.
Gris-gris bags, small pouches filled with a combination of herbs mixed in a proportion that is thought
to bring about a desired result for the carrier, are not at all an uncommon sight on the belts of New
Orleans residents.
While many people dismiss voodoo as a cult or superstition, an equal number of residents truly believe
in its powers and warn non-believers not to take voodoo lightly, or suffer the consequences. Ceremonies
are still held in New Orleans, and various shops sell powders, oils, candles and voodoo dolls. However,
despite the apparent commercialization of these ancient practices, time and modernization have done
nothing to diminish their power.
Today, the spelling Voodoo is most-often used to describe the Afro-creole tradition of New Orleans,
Vodou is used to describe the Haitian Vodou Tradition, while Vudon and Vodun and Vodoun are used to
describe the deities honoured in the Brazilian Jeje (Ewe) nation of Candomble, as well as West African
Vodoun, and in the African diaspora. When the word Vodou/Vodoun is capitalized, it denotes the Religion
proper. When the word is used in small caps, it denotes the actual deities honored in each respective
tradition.
The term Vodou (Vodu or Vudu in Benin and Togo; also Vodon, Vodoun, Voudou, or other phonetically
equivalent spellings. In Haiti; Vudu (an Ewe word, also used in the Dominican Republic) is by some
individuals applied to the branches of a West African ancestral religious tradition. It is important to note
that the word Voodoo is the most common and known usage in American and popular culture, and is
viewed as a pejorative by the Afro-Diaspora practicing communities.
Vodou—not Voodoo—was the first to be associated with zombies. While there is ethno botanical
evidence relating to zombie creation, some say it has no association with Voodoo, Hoodoo, or ever
Vodou. It is a documented phenomenon within rural Haitian culture, they say, but it is not a part of the
Vodou religion.
Voodoo dolls—a different kind of mojo bag—became closely associated with the Vodou religions in
the public mind through the vehicle of horror movies. The practice of sticking pins in voodoo dolls is
real. It has history in healing teachings as a method for identifying pressure points. It became a method of
cursing an individual by some followers as a self-defense mechanism for instilling fear in Louisiana slave
owners. However, this practice is not unique to New Orleans Voodoo. It has a well-known basis in
European-based magical devices such as the poppet and the nkisi—or bocio—of West and Central
Africa. They are in fact power objects. In Haiti referred to as pwen. Such voodoo dolls are not a feature
of Haitian religion; however, tourists still purchase dolls in Port au Prince's Iron Market.
A common saying is that Haiti is 80% Roman Catholic, 20% Protestant, and 100% Vodou. This is
because the Catholic contribution to Haitian Vodou is quite noticeable. In the United States today—unlike
the time of Marie Laveau—the Catholic influence is minimal.
Confusion about Voodoo in America arises because there exists throughout the United States a
widespread system of African American folk magic belief and practice known as Hudu or more popularly
as hoodoo. The similarity of the words hoodoo and Voodoo notwithstanding, hoodoo is not an organized
religion like Vudou, but is an integral part of the Vodoun religion in West Africa and arguably througout
all of Africa. Some aspects of hoodoo is considered derived primarily from Congo and Angolan magical
practices of Central Africa and retains elements of the traditions and practices that arose among Bantu
language speakers. However, any serious practitioner who has traveled and studied Hudu in West Africa,
will readily conclude that this ancient, magio-botanical practice is indigenous and essential to the
majority of native West African religious systems, having only minute variations.
Due to the suppression of the Vodoun religion in America, most hoodoo practitioners have become
members of African American Protestant churches. This includes the various Baptist, African Methodist
Episcopal (AME), Pentecostal, and Holiness denominations. Today, when hoodoo is compared to some
of the African religions in the Diaspora, the closest parallel is Cuban Palo, a survival of Congo religious
beliefs melded with some Catholic forms of worship.
Survivals of Haitian and West African-influenced Vodou religion in the southern US are claimed by
some to be found within the African-American Spiritual Churches of New Orleans, a city with a large
Catholic population. This is a fallacious assumption. The Spiritual Churches of New Orleans are a
Christian sect founded by Wisconsin-born Mother Leafy Anderson in the early 20th century.
In spite of those claiming otherwise, the Voodoo of Marie Laveau is still alive in New Orleans, but
practiced in secret. The same may be true throughout the South. In November 1998, Florida Republican
Senator Alberto Gutman charged his opponent with using Voodoo to defest him in an election.
Gris-gris, Wangas, and Mojos
In Voodoo and its derivatives, gris-gris are objects that do the bidding of the object's preparer in their
absence. Most gris-gris are small cloth bags containing herbs, oils, stones, small bones, hair and nails,
pieces of cloth soaked with perspiration and/or other personal items collected under the directions of a
preparer for the protection of the owner.
Marie Laveau taught that a gris-gris was a charm possessed by a holy spirit. In the 1927 edition of the
Dictionary of Superstitions and Mythology by Biren Bonnerjea, the juju is the West African name for a
fetish or sacred object, also called grigri. Marie Laveau's gris-gris often contained bits of bones, insects,
or hair, gunpowder, colored stones, graveyard or gofer dust, dog manure, various seasonings, or pieces of
bird nests. Cut from the burial shroud of a person that had been dead for over a week, one of Marie's bad
luck gris-gris, contained a cat's eyeball, a dried toad, the human finger, a dried lizard, a bat's wing, an
owl's liver, and a rooster's heart. Death would befall anyone with this gris-gris among his or her
belongings.
The origin of the word is uncertain, but most historians associate it with juju, the West African name for
sacred object. Juju may refer to the French word joujou, which meant essentially "toy". Most of the
African jujus were doll-shaped, and early Europeans on the African West Coast often mistook serious
religious objects for children's toys. In the Memphis region, there is a special kind of mojo worn only by
women, called a nation sack. A mojo used for divination is similar to a pendulum, and called a Jack, Jack
bag, or Jack ball.
Alternative names for the gris-gris bag include oanga bag, conjure bag, trick bag, root bag, mojo,
wanga, toby, jomo, and gris-gris bag, as well as conjure hand, lucky hand, and mojo hand. The word
"hand" in this context means a combination of ingredients. Some believe the term describes the use of
finger and hand bones in some bags, and some say the original bags contained the root of a rare orchid
called a Lucky Hand.
The word "conjure"—as in "conjure work" (casting spells) and "conjure woman" (a female herbalist-
magician) —is an old alternative to "hoodoo," thus a "conjure hand" is a hoodoo bag—a bag made by a
"conjure doctor" or "two-headed doctor". Likewise, the word trick derives from an African-American
term for spell-casting—"laying tricks"—so a trick bag is a bag that contains a spell. Similarly, "wanga" is
a West African word, meaning spell; hence, a wanga bag is a bag containing a spell.
Gris-gris are commonly pinned inside a woman's brassiere or to the clothes below the waist. Those
who make conjure bags to carry as love spells sometimes specify that it must be worn touching skin. Bags
intended to purify or protect a location are usually hidden near the entrance.
Keeping the mojo from hidden is important because if another person touches it, the luck may be lost.
Such a loss is described as "killing the hand." The proscription against touching is far stronger in the case
of the woman's nation sack than it is in any other kind of mojo.
A song lyric that describes the mojo touching taboo occurs in "Take Your Hands Off My Mojo,"
recorded in New York on February 17, 1932 by Leola B. Wilson and Wesley Wilson (a husband and wife
duo also known as Coot Grant and Kid Wesley Wilson, Kid and Coot, and, singly, as Leola B. Pettigraw
and Socks Wilson).
These are some of the lyrics from that song:
"Just keep your hands off a' my mojo, you can't cut off my luck
Now, keep your hands off a' my mojo, if you ain't got a buck
Time's is hard as hard can be
I don't want any broken man messing around with me
Keep your hands off a' my mojo, you ain't got no time for me
It's time to love, it's time to pray
It's time to moan and shout
It's a time a woman's got other things
That she wants to think about
Now, keep your hands off a' my mojo, 'cause it sure is lucky to me
Now, keep your hands off a' my mojo, I wish i had two or three
I wear my mojo above my knee
To keep you from trying to hoodoo me"
Everybody in America seems to have heard the word "mojo," but know what it means. Cecil Adams,
author of The Straight Dope described mojo as the sex act or worse, a male sexual organ. By the end of
the 20th century, the Austin Powers movie series planted the idea of the mojo as sexual charisma.
What is a mojo and how is different from the gris-gris? According to Marie Laveau's teachings, a mojo
was merely a gris-gris that contained bone. A wanga was a mojo designed to control the will of other
people.
Jim Morrison fans will know the name "Mr. Mojo Risin". Morrison adopted this moniker in the late
1960s, after hearing a recording by Mississippi-born Chicago-style blues singer McKinley "Muddy
Waters" Morganfield. The song was called, "I Got My Mojo Working."
Preston Foster, the song's author, was obviously describing a Marie Laveau style mojo interpretation:
"I got my mojo workin' but it just don't work on you

I got my mojo workin' but it just don't work on you
I wanna love you so bad, child, but i don't know what to do
I'm going down to Louisiana, gonna get me a mojo hand
Going down to Louisiana, gonna get me a mojo hand.
Gonna have all you women under my command.
I got a Gypsy woman giving me advice.
I got a Gypsy woman giving me advice.
I got a whole lot of tricks keeping our love on ice."
Marie Laveau taught the importance of not revealing the bags to thos around you. Likewise, many blues
songs refer to the practice of "keeping a mojo hid." Here is a sample of such a lyric, from "Scarey Day
Blues" by the Georgia-born musician Willie "Georgia Bill" McTell:
"My good gal got a mojo; she's trying to keep it hid.

My gal got a mojo, she's trying to keep it hid.
But Georgia Bill got something to find that mojo with.
I said she got that mojo and she won't let me see.
She got that mojo and she won't let me see.
And every time I start to love her she's tried to put that jinx on me.
Said my baby got something, she won't tell her daddy what it is.
Said my baby got something, she won't tell her daddy what it is.
But when I crawls into my bed, I just can't keep my body still."
Unlike the gris-gris, once prepared, the mojo is often "dressed" or "fed" with a liquid of some kind, but
Marie Laveau preferred that they were "smoked" in incense fumes or the smoke from a candle. The most
common liquids used to feed a hand are drinking alcohols or perfumes, or even bodily fluids, such as spit
or urine (or sexual fluids for a love-drawing hand).
Hurricane Katrina
Hurricane Katrina was the most costly and deadly hurricanes in the history of the United States. It was
the sixth-strongest Atlantic hurricane ever recorded and the third-strongest land-falling U.S. hurricane
ever recorded. Katrina occurred late in August during the 2005 Atlantic hurricane season, and devastated
much of the north-central Gulf Coast of the United States. Most notable in media coverage were
catastrophic effects in the city of New Orleans, Louisiana. Katrina's sheer size devastated the Gulf Coast
over 100 miles (160 km) away from its center.
Katrina was the eleventh named storm, fifth hurricane, third major hurricane, and second Category 5
hurricane of the 2005 Atlantic season. It formed over the Bahamas on August 23, 2005, and crossed
southern Florida as a moderate Category 1 hurricane before strengthening rapidly in the Gulf of Mexico
and becoming one of the strongest hurricanes ever recorded in the Gulf. The storm weakened
considerably before making its second landfall as a Category 3 storm on the morning of August 29 in
southeast Louisiana.
The storm surge caused major or catastrophic damage along the coastlines of Alabama, Mississippi,
and Louisiana, including the cities of Mobile (Alabama), Biloxi and Gulfport (Mississippi), and Slidell
(Louisiana). Levees crumbled that had separated Lake Pontchartrain and Lake Borgne from New Orleans,
ultimately flooding roughly 80% of the city and many areas of neighboring parishes. Severe wind damage
was everywhere. Katrina was responsible for $75 billion (2005 US dollars) in damages, making it the
costliest hurricane in U.S. history. The storm killed at least 1,836 people, making it the deadliest U.S.
hurricane since the 1928 Okeechobee Hurricane. Criticism of the federal, state, and local governments'
reaction to the storm was widespread and resulted in an investigation by the United States Congress and
the resignation of FEMA head Michael Brown.
The effect of Hurricane Katrina on New Orleans was catastrophic and long lasting. The storm, which
was the costliest hurricane as well as one of the deadliest natural disasters in U.S. history, made its
second and third landfalls in the Gulf Coast region on August 29, 2005 as a powerful Category 3
hurricane. By August 31, 2005, eighty percent (80%) of the city was flooded, with some parts under 20
feet (6.1 meters) of water. Four of the city's protective levees fell, including the 17th Street Canal levee,
the Industrial Canal levee, and the London Avenue Canal floodwall.
Although more than 80% of residents evacuated, the rest remained. The Louisiana Superdome, used as
a designated "refuge of last resort" for those who remained in the city, also sustained significant damage,
including two sections of the roof that were compromised, and the dome's waterproof membrane had
essentially been peeled off. As the city flooded, many who remained in their homes had to swim for their
lives, wade through deep water, or remained trapped in their attics or on their rooftops.
The disaster had major implications for a large segment of the population, economy and politics of the
entire United States, which lasted for several months, well into 2006. Much criticism fell on the city,
state, and especially federal officials for "not doing enough".
Most of the major roads traveling into and out of the city were impassable. The only route out of the
city was west on the Crescent City Connection as the I-10 (twin span) bridge traveling east towards
Slidell, Louisiana had collapsed. The Lake Pontchartrain Causeway was only carrying emergency traffic.
Louis Armstrong New Orleans International Airport was closed before the storm and was flooded. By
August 30, it reopened to humanitarian and rescue operations. Commercial cargo flights resumed on
September 10, and commercial passenger service resumed on September 13.
On August 29, most of the windows on the north side of the Hyatt Regency New Orleans were gone,
and many other high-rise buildings had extensive window damage. The Hyatt was the most severely
damaged hotel in the city, with beds reported to be flying out of the windows.
The Superdome sustained significant damage, as did most of the homes in the city, many of which were
destroyed.
The Discovery
In early January 2006, volunteer workers dismantled the remains of a home ravaged by Hurricane
Katrina. Beneath the rubble, they discovered a tin coffee canister dated 1896, the year preceding the death
of the second Marie Laveau.
Inside the tin, a volunteer discovered a roll of 13 oil-preserved papers.
In late May of the same year, a student deciphered the French writings on the papers at California State
University in Fresno, California. These transcriptions are purported to detail 24 spell incantations, along
with the ancient gris-gris ingredients and instructions, originally documented by Marie Laveau Philome
Clapion, and likely passed on to her by her predecessor, Marie Laveau Paris.
The spells were originally published as they were translated. The Lost Spells of Marie Laveau
reproduced the first 12 spells in 2007. In 2008, Forbidden Spells of the Voodoo Queen was released,
picking up where the earlier volume left off, delivering the last dozen of those historic translations. In the
terms most often used by Marie Laveau, the recipes in the previous publication detailed a type of mojo
bag called gris-gris and are designed to help people. The second book defined the forbidden 12 known as
wangas, designed to control the will of others.
This volume contains both of the original publications, as well as the 2009 volume of the writings of
Marie Laveau’s mentor, Dr. John Montenet.
Note that Marie herself seemed to not see black and white or good and bad, as the practitioners of the
Voodoo and Hoodoo derivates today. Each of her spells—whether administered with gris-gris or wanga
—included the following word of guidance: "If your motives are pure, pray to God for assistance." A
New Orleans Picayune newspaper dated June 12, 1847 read, "The wangas of Madame Laveau are no
longer sold in the city, but she is rumored to host a summer house of secrets deep in the bayous north of
New Orleans. Perhaps, the wangas are secrets that can still be purchased there."
The Collection
The 24 total spells were divided among 12 pages, but the collection had thirteen pages in total. Of the
pages discovered, the page reproduced above was the cleanest and had the least amount of writing. The
paper was not as large as the other pages, and it held no more than a few words written across its center.
The scrawl is in the same odd hand as the full text and translates to "God be with you, Madame Marie
Clapion".
Magie blanche contre magie noire
C'est le principe de la magie noire: attendre les miracles, le bonheur, le succès, la rédemption des fautes,
etc., de la part d'entités extérieures et supérieures, qui se nourrissent de l'humiliation de ceux qui leur
consentent des sacrifices ou leur soumettent des incroyants, des esprits qui se réjouissent de la destruction
de soi et des autres, des dieux qui exigent le mépris de soi et des autres, des êtres surnaturels aux
pouvoirs illimités et aux désirs arbitraires qui ne sont tenus par aucune loi rationnellement connaissable,
mais qui sont censés être influençables par l'étalage des sentiments de leurs ouailles humiliées. Bref, cette
magie noire consiste à faire reposer de façon irresponsable son espoir de jouissances sur les caprices
d'intervenants extérieurs et supérieurs.
Or, des divinités supposées corruptibles par de tels sacrifices ne méritent pas qu'on leur sacrifie quoi
que ce soit. Ce sont des êtres abjects contre lesquels tout être humain digne de ce nom ne peut que se
révolter. Ceux qui se vautrent aux pieds de telles divinités sont des esclaves, des porcs, des êtres
indignes de leur libre arbitre, et qui d'ailleurs s'empressent de l'abandonner.
Mais telle n'est pas la seule conception de la magie. Il est une autre magie, la magie blanche. Son
principe est: travailler pour obtenir et mériter en récompense chaque bienfait dont on jouit. Si tant est que
l'on peut comprendre cette attitude en terme de divinités, ces divinités sont soumises à des lois
connaissables, et c'est de leur conformité à ces lois et non pas de leurs caprices que l'on obtient d'elles
des bienfaits, par le travail. D'une certaine façon, ces divinités ne sont pas des êtres au-dessus des lois de
la nature, mais elles sont les lois de la nature mêmes. Elles ne demandent pas d'être adorées, mais
comprises et acceptées pour ce qu'elles sont. Elles sont contentées non pas par l'abjection d'adorateurs
mais par l'élévation en dignité et en talent de leurs contemplateurs. Elles récompensent non pas
l'humiliation timorée d'humains soumis, mais la maîtrise respectueuse d'humains fiers. Elles ne promettent
pas à leurs croyants une gratification future par des délices irréels, mais invitent les sages à réévaluer
leurs désirs présents au vu de la réalité.
Ces divinités sont incorruptibles mais bienveillantes; elles n'ont pas de complexe de supériorité, et
n'exigent pas un étalage flamboyant de sujétion par une succession de sacrifices. Elles nous proposent une
relation non hiérarchisée, d'égal à égal, ou plutôt, d'inégal à inégal, où ne compte pas l'apparence d'actes
périodiques, mais la profondeur d'une discipline permanente sur soi-même, discipline qui vise non à se
diminuer pour se soumettre aux dieux, mais à s'améliorer pour les maîtriser.
La prière en magie noire est passivité et destruction, dans une attitude d'humiliation et d'adoration. La
prière en magie blanche est travail et création, dans une attitude de détermination et de respect. Le
disciple de la magie noire fait le mal en espérant qu'il en sorte un bien par une violation miraculeuse des
lois de la nature. Le disciple de la magie blanche fait le bien en consentant un effort calculé pour être un
moindre mal selon les lois de la nature. Les prêtres de la magie noire invoquent l'autorité comme source
de savoir, affirment les voies de leurs divinités impénétrables à tous sauf à eux. Les prêtres de la magie
blanche proposent des conjectures à soumettre à l'examen de la raison et de l'expérience de chacun, et
font de la pénétration des divinités l'essence même de leur religion. Les prêtres de la magie noire
étendent leur culte en soumettant l'infidèle à leurs croyances, en humiliant et dégradant l'Autre. Les
prêtres de la magie blanche étendent leur religion en soumettant leurs croyances aux critiques d'autrui, en
se libérant et s'améliorant Soi-même. Les croyants en magie noire sont esclaves de leurs dieux. Les
croyants en magie blanche sont maîtres de leurs dieux.
Magie noire et magie blanche existent toutes deux dans les religions traditionnelles et institutionnelles.
Elles sont deux pôles opposés entre lesquels se situe chacun de nos comportements. La magie noire
l'emporte toujours dans les apparences; [2] c'est toujours elle que vous trouverez dominer les institutions
établies, se draper dans les beaux atours des rites formalisés, se donner en spectacles éclatants. Mais
c'est la magie blanche qui l'emporte toujours en réalité; c'est toujours elle dont vous verrez qu'elle fait
marcher la boutique, elle qui s'adapte sans cesse, elle qui se cache derrière toute création, elle sur
laquelle repose la civilisation même.
Il est une opposition entre le bien et le mal, mais ce n'est pas celle que proposent les prêtres du culte
de la mort; ce n'est pas un conflit entre des dieux supérieurs, où le bien serait de se soumettre au Dieu
d'un prêtre donné plutôt qu'aux autres. C'est au contraire l'opposition entre d'une part une culture de la
destruction, de l'humiliation et du spectacle, et d'autre part une culture de la création, de la fierté et du
travail.
End a Lover's Quarrel (finissez le charme de la querelle d'un amoureux)
Incantation
Through the night travels the owl.
Through the day travels the dove.
From his face, eliminate the scowl.
Within his heart, cultivate her love.
Instruction
During a gibbous moon, repeat these words three times over the gris-gris buried on the estate of the one
angered. Concentrate on the person, but make no contact until the quarrel has ended. If your motives are
pure, pray to God for assistance.
Ingredients
Wrap one red stone, ground corn, a chicken feather, and cayenne pepper in a bag of silk bound with
leather.
Start a Lover's Quarrel (commencez le charme de la querelle d'un amoureux)
Incantation
Through the night travels the snake.
Through the day travels the boar.
Contentment, from them we take.
Until happiness exists no more.
Instruction
During a waning moon, repeat these words three times over the gris-gris buried on the estate of the
lovers. Concentrate on the relationship, but make no contact until the relationship has ended. If your
motives are pure, pray to God for assistance.
Ingredients
Wrap one black-colored stone, dried compost, a crawfish tail, and salt in a bag of burlap bound by hay
rope.
Summon a Lover (appelez un amoureux)
Incantation
As the storm troubles the river,
Trouble his heart with my memory.
Make his body grow cold and shiver,
Until his stubborn soul gives in to me.
Instruction
Between dawn and sunset on a new moon, repeat these words three times over the gris-gris beneath
your pillow. Concentrate on the relationship, but make no contact until your lover returns. If your motives
are pure, pray to God for assistance.
Ingredients
Wrap one pink-colored stone, a rose petal, a butterfly wing, and sugar in a cloth bag bound by pink
ribbon.
Make a Lover Propose (incitez un amoureux à proposer le mariage)
Incantation
May our future my lover seek,
Until the great star shines no more.
Let our hearts for each other compete,
Until the day of death approaches our door.
Instruction
During a waxing moon, repeat these words three times over the gris-gris buried in the back yard of the
one desired. Concentrate on the relationship, but make no contact until the relationship has ended. If your
Ingredients
Wrap one pink-colored stone, rice, a snail, and cayenne pepper in a cloth bag bound by broom straw.
Attract Wealth (attirez la richesse)
Incantation
May the wind blow gold,
While feathers lie still.
And my ventures grow bold,
Until my treasury is filled.
Instruction
During a waxing moon, repeat these words three times over the gris-gris beneath your bedding. If your
Ingredients
Wrap one gold-colored stone, green leaves, yellow sand, and gunpowder in a bag of white cloth bound
by brass.
Repel Wealth (repoussez la richesse)
Incantation
Move gold to dust.
Turn silver to dirt.
Mold poverty from lust.
To the penurious, give birth.
Instruction
During the daylight of a dark moon, repeat these words three times over the gris-gris buried beneath the
doorstep of the wealthy. If your motives are pure, pray to God for assistance.
Ingredients
Wrap one black-colored stone, pine smut, hair from the wealthy person, and sawdust in a bag of burlap
bound by black string.
Increase Fertility (augmentez la fertilité)
Incantation
May the lovers grow bored,
Until fruition is inspired.
Let the seeds sow scores,
Before the lovers retire.
Instruction
During a full moon, repeat these words three times over the gris-gris beneath the pillows of the lovers.
Concentrate on the relationship. If your motives are pure, pray to God for assistance.
Ingredients
Wrap red and orange colored stones, a piece of brass, a crushed oyster shell, and rabbit fur in a bag of
lace bound by leather.
Decrease Fertility (diminuez la fertilité)
Incantation
May the lovers grow bored,
Of touching each other.
With seeds in a horde,
No one becomes mother.
Instruction
During a waning moon, repeat these words three times over the gris-gris beneath the pillows of the
lovers. Concentrate on the relationship. If your motives are pure, pray to God for assistance.
Ingredients
Wrap two black-colored stones, rust, a snail shell, and coffee grounds in a bag of burlap bound by
twine.
Improve Health (améliorez la santé)
Incantation
Seasons will come and depart.
The impurities will disseminate,
Strengthening the body, mind, and heart,
Until all but the mended disintegrates.
Instruction
During a full moon, repeat these words three times over the gris-gris before placing it beneath the
house of the unhealthy. Concentrate on the body. If your motives are pure, pray to God for assistance.
Ingredients
Wrap three red-colored stones, flour, daisy petals, and red pepper in a cloth bag bound by string.
Increase Fame (augmentez la renommée)
Incantation
With the epithet spoken aloud,
It ascends to great acclaim.
All hearing hearts will resound,
Promoting the epithet to lustful fame.
Instruction
During a waxing moon, repeat these words three times over the gris-gris worn around the neck of the
person seeking fame. If your motives are pure, pray to God for assistance.
Ingredients
Wrap a shiny cloth around a piece of parchment with the person's name inscribed on it, along with an
epithet describing the person, and several dried petals from a red rose. Tie the cloth with string long
enough to wear around the neck.
Remove a Spell (enlevez le sortilège)
Incantation
As seasons race from one to the next,
Problems will become informal.
Candles burning will extinguish the hex,
And a life will return to normal.
Instruction
During the day on a dark moon, repeat these words three times over three burning candles with the gris-
gris hanging from the ceiling of the jinxed. If your motives are pure, pray to God for assistance.
Ingredients
Wrap one white and one black colored stones, gofer dust, cayenne pepper, and tealeaves in a bag of
cloth bound by yarn.
Increase Beauty (augmentez la beauté)
Incantation
With the likeness seen by all,
It ascends to great acclaim.
All peering hearts will crawl,
Promoting the likeness to lustful fame.
Instruction
During a waxing moon, repeat these words three times over the gris-gris worn around the neck of the
person seeking fame. If your motives are pure, pray to God for assistance.
Ingredients
Wrap a shiny cloth around a photograph or drawing of the person seeking beauty. Add several dried
petals from a red rose. Tie the cloth with string long enough to wear around the neck.
Remove Wanga (Enlevez Le Mal)
Incantation
As seasons race from one to the next,
Slowly the black ju-ju will be undone..
Mojo burning will extinguish the hex,
A war with worldly demons shall be won.
Instruction
Locate and burn the physical mojo. During a waning moon, repeat these words three times over the
burning wanga. Concentrate on the intended, but make no contact until fruition. If your motives are pure,
pray to God for assistance.
Ingredients
The only items needed are the original wanga and the ability to start a fire.
White Magic vs Black Magic
That's the principle of black magic: to expect miracles, happiness, success, redemption from failures, etc.,
from external and superior entities that feed from the humiliation of those who voluntarily make sacrifices
to them and who reduce unbelievers to subjection, from spirits that rejoice from one's destruction of
oneself and other people, from gods that demand one's contempt for oneself and other people, from
supernatural beings with unlimited powers and arbitrary desires that are not bound by any law knowable
by reason but are meant to be influenced by a show of feelings from their humiliated followers. In short,
this black magic consists in the irresponsible tying of one's hope of future satisfactions to the whim of
external and superior intervening powers.
Now, divinities that could be corrupted by such sacrifices do not deserve being sacrificed anything
whatsoever. They are abject beings against which any self-respecting human being can but revolt. Those
that grovel at the feet of such divinities are slaves, swine, creatures lacking the dignity of their own free
will, and who are prompt to forsake it indeed.
But such is not the only way magic can be conceived. There is another magic, white magic. Its principle
is: work and strive to earn as a reward each and every blessing that one enjoys. In as much as this attitude
can be explained in terms of divinities, these divinities are bound by knowable laws, and it is from
respect of these laws rather than from their whims that one seeks to obtain blessings, through hard work.
In a certain way, these divinities are not supernatural beings existing above nature and free from its laws
— they are the laws of nature themselves and nature itself. They do not demand adoration and submission
but understanding and acceptance. They are satisfied not by the abjection of worshippers but by the raise
in dignity and talent of their observers. They reward not the scared humiliation of submissive humans, but
the respectful mastership of proud humans. They do not promise to believers the future grant of surreal
relishes but invite the wise to reevaluate their present desires considering the constraints of reality.
These divinities are untouchable but well-meaning; they have no superiority complex, and do not
demand an extensive display of groveling submission through an uninterrupted sequence of sacrifices.
They offer us a non-hierarchical relationship between equals, or rather, between unequals, where matters
not the appearance of periodical external shows, but the depth of a permanent internal discipline over
oneself, a discipline that aims not toward debasing oneself to submit to the gods, but toward enhancing
oneself to master them.
Prayer in black magic is passivity and destruction, in an attitude of humiliation and worship. Prayer in
white magic is work and creation, in an attitude of determination and respect. The disciple of black magic
does evil with the hope that some good will emerge out of it through a miraculous violation of the laws of
nature. The disciple of white magic does good by consenting to an effort appraised as the least evil
according to the laws of nature. Priests of black magic invoke authority as the source of knowledge, and
claim that the ways of their gods are unfathomable to anyone but them. Priests of white magic propose
conjectures that are subject to the open review of everyone's reason and experience, and gaining insight
into their divinities is the very essence of their religious practice. Priests of black magic extend their cult
by subjecting the infidels to their creed, by humiliating and degrading other people. Priests of white magic
extend their religion by subjecting their beliefs to the criticism of other people, by freeing and bettering
themselves. Believers of black magic are the slaves of their gods. Believers of white magic are the
masters of their gods.
Black magic and white magic coexist in traditional and instituted religions. They are two opposite
poles of behaviour between which are each of our acts. Black magic always wins in appearance; you will
always see it dominate the established institutions, glorified by formal rites and astonishing shows. But it
is white magic that actually makes the world go round, even if it requires discernment to see that; it is
white magic that continuously adapts to the world, from which stems all creation, that serves as the basis
for civilization itself.
There is an opposition between Good and Evil, but it is not the cosmic struggle proposed by the priests
of the cult of the dead; it is not a conflict between superior gods, where Good would be to submit to the
god of one priest rather than to other gods. On the contrary, it is the opposition between on the one hand a
culture of destruction, of humiliation and of spectacle, and on the other hand, a culture of creation, pride
and work.
End Another's Life (La Vie D'une autre personne De Fin)
Incantation
In the night, silent is the child.
In the day, silent is the bed.
In treachery, silent is the mild.
In the heart, silent are the dead.
Instruction
During a waning moon, repeat these words three times over the wanga buried on the estate of the
intended. Concentrate on the intended, but make no contact until fruition. If your motives are pure, pray to
God for assistance.
Ingredients
Wrap a black pearl, gopher dust, a chicken foot, and 66 okra seeds in a piece of reclaimed shroud
bound with leather. Tie the bag to form the shape of the intended.
Drive Someone to Murder (Incitez quelqu'un à commettre le meurtre)
Incantation
As he go from day to night,
He becomes obsessed and overcome.
There grows an unpreventable plight,
An overpowering urge to kill someone.
Instruction
God for assistance.
Ingredients
Wrap one black amulet, dried compost, alligator brain, and salt in a piece of reclaimed shroud bound
with leather. Tie the bag to form the shape of the intended.
Bind a Lover (Rendez quelqu'un votre amour Slave)
Incantation
Like a zombie he will come
To worship, honor, and obey.
From my love he cannot run
Forever with me he must stay.
Instruction
During a waxing moon, repeat these words three times over the wanga buried on the estate of the
God for assistance.
Ingredients
Wrap one ruby, rose petals, a humming bird's wing, and sugar in a piece of reclaimed shroud bound
with leather. Tie the bag to form the shape of the intended.
End a Relationship (Finissez un rapport)
Incantation
The love where I am focused
Soon, it must be dissolved.
With winds, disperse purpose.
Where a new love can evolve.
Instruction
God for assistance.
Ingredients
Wrap a golden ring, rice, the eye of a water moccasin, and cayenne pepper in a piece of reclaimed
shroud bound with leather. Tie the bag to form the shape of the intended.
Remove Wealth (Enlevez La Richesse)
Incantation
May the wind blow gold,
While feathers lie still.
And my ventures grow bold,
Until thy treasury is nil.
Instruction
God for assistance.
Ingredients
Wrap gold and silver dust, green leaves, alligator eggs, and gunpowder in a piece of reclaimed shroud
Remove Health (Enlevez La Santé)
Incantation
Move health to dust.
Turn heart to dirt.
Do what you must.
To bring only hurt.
Instruction
God for assistance.
Ingredients
Wrap one yellow pearl, pine smut, hair from the intended, and sawdust in a piece of reclaimed shroud
Increase Sickness (Augmentez La Maladie)
Incantation
Dormant illnesses grows worse,
Increasing with each moon.
Without doctor or nurse,
You will be weaker each noon.
Instruction
God for assistance.
Ingredients
Wrap one pearl, sugar cane, hair from the intended, and gopher dust in a piece of reclaimed shroud
Destroy Crops (Récoltes de cause à échouer)
Incantation
Ground crack with seems,
As all soil bleeds dry.
Making all that is green
Wither away and die.
Instruction
God for assistance.
Ingredients
Wrap a sapphire, encased in fresh rattlesnake blood, pine sap, and coffee grounds in a piece of
reclaimed shroud bound with leather. Tie the bag to form the shape of the intended.
Win Election (Élection de cause à gagner)
Incantation
Elections will come and depart.
And constantly you the winner.
Like oxen pulling the lightest cart,
Winning is easy as swine eating dinner.
Instruction
During a waxing moon, repeat these words three times over the wanga buried on the estate of the
God for assistance.
Ingredients
Wrap three diamonds, flour, moss, and catfish blood in a piece of reclaimed shroud bound with leather.
Tie the bag to form the shape of the intended.
Cause Election Loss (Perte D'Élection De Cause)
Incantation
Elections will come and depart.
And this one never the winner.
Like oxen pulling a wheel-less cart,
You will be eaten as swine eating dinner.
Instruction
God for assistance.
Ingredients
Wrap three diamonds, salt, moss, and catfish blood in a piece of reclaimed shroud bound with leather.
Tie the bag to form the shape of the intended.
Remove Tyrant (Enlevez le Tyran)
Incantation
With promises and hope he will come,
He must be removed beyond all cost,
Marching to a secret and hidden drum.,
We must destroy him before all is lost.
Instruction
God for assistance.
Ingredients
Wrap one white and one black colored stones, saw dust, cayenne pepper, and grass in a piece of
pristine linen bound tight with leather. Tie the bag to form the shape of the intended.
BONUS: Dark Secrets of New Orleans’ Voodoo King
Following the successful publication of Lost Spells of Marie Laveau and Forbidden Spells of the
Voodoo Queen: Lost Spells of Marie Laveau Volume 2, Jasmine Guidry, a resident of Metarie, Louisiana
—and a descendant of Marie Laveau's mentor, John Montenet—contacted Dr. Troy Gallier with a
challenge to translate a family heirloom, the personal papers of the Hoodoo who started it all—the
original Dr. John.
The most shocking information was revealed within three days after the photocopies arrived at Fresno
State University in Fresno, California. New Orleans' modern day voodoo practitioners claim that the use
of voodoo dolls to hex enemies was never part of the New Orleans heritage. These French to English
translations—a mixture of French, Yoruba and Akhan—prove them wrong.
The witch doctor's procedures—documented for the first time in Dr. Gallier's book—reveal not only
that the truth of voodoo dolls was covered up by the modern voodoo priest, but so was another infamous
practice—the sorcery of creating zombies.
Dark Secrets of New Orleans’ Voodoo King is believed to be one of the only books in print that tell
you how it was done.
Dr. John Montenet
Prior to Marie Laveau's ascendance, there was another who ruled Voodoo believers in New Orleans.
John Montenet, better known as Dr. John. He was an African Voodoo priest or "doctor" who appeared at
the rituals in Congo Square. Dr. John was a free man of color.
Dr. John professed to be an African prince in Senegal. As he told his story, he had been enslaved by the
Spanish, taken to Cuba, and freed by his master for his loyal service. Later, he became a sailor and a
world traveler who eventually came to New Orleans to find work. Here he found that his use of wooden
dolls—very unlike the dolls that derived from Marie Laveau's gris-gris bags—provided influence over
people in the sense that rich people would pay for his skills.
John became a property owner within seven years. The newspapers of the time reported that his house
filled with Voodoo accouterments—skulls, reptiles, snakes and embalmed scorpions. The New Orleans
Times reported that John Montenet had nearly two dozen live-in lovers and over fifty children. They also
reported that numerous followers obeyed his every command, seemingly without compensation. This led
two newspapers to suspect that the former slave had actually purchased slaves himself.
Today, many people are skeptical of the existence of zombies, but their existence would certainly
explain Dr. John's sex slaves, free labor, and body guards. Modern movies have defined a zombie as a
dead person, who could be revived with or without retaining his or her "soul" or "self-consciousness".
For those who don't believe a person has a soul, death is not the separation of the body from the soul, but
the end of life and consciousness. To those theorists, the voodoo zombie is not a dead person, but a living
person who has been brain damaged.
According to the writings of Dr. John Montenet, a zombie is somewhat different than those in the horror
movies. These zombies are derived from the dead. They are instead living, humans without consciousness
that behave as if they have no consciousness of their own, but are tightly controlled by the consciousness
of another—as opposed to the mindless body roaming the streets without any direction or meaning.
According to the Voodoo King, living individuals can become zombies through a process similar to
modern day hypnosis—and they can be turned to normal without having to die or even recall their time as
a slave.
Of course, John Montenet was mistaken. Psychiatrists say no one can be hypnotized to do anything
against there will. Perhaps, John Montenet's twenty-four wives and mistresses really did not mind the
others being around. Perhaps, they were eighteenth century women who had a fondness for orgies.
Or just perhaps, the witch doctor knew something no one else knew—until now.
Buried Truths
Voodoo Priests in New Orleans today say that Voodoo is a religion. They say that voodoo dolls were
invented by Hollywood. The say that zombies never existed, and they say if they did, it certainly was not
in New Orleans. According to the notes kept by the father of New Orleans Voodoo—and the mentor of
Marie Laveau—these are all lies. In this book, we will compare the facts and decide for ourselves.
The word 'voodoo' (vodou, vaudou, vodoun or vodun) derives from the word 'vodu' in the Fon
language of Dahomey meaning 'spirit' or 'god’ and describes the complex religious and belief system that
exist in Haïti, an island of the West Indies. The foundations of voodoo were established in the seventeenth
century by slaves captured primarily from the kingdom of Dahomey, which occupied parts of today's
Togo, Benin, and Nigeria in West Africa, it combines features of African religion with the Roman
Catholicism of the European settlers. Today over 60 million people practice voodoo worldwide.
Religious similar to voodoo can be found in South America where they are called Umbanda, Quimbanda
or Candomble. It is widely practiced in Benin, Haiti and within many black communities of the large
cities in North America.
Unfortunately, in popular literature and films voodoo has been reduced to sorcery, black witchcraft, and
in some cases cannibalistic practices, generating many foreigners' prejudices not only about voodoo but
about Haitian culture in general.
The voodoo religion involves belief in a supreme god (bon dieu) and a host of spirits called loa which
are often identified with Catholic saints. These spirits are closely related to African gods and may
represent natural phenomena — such as fire, water, or wind — or dead persons, including eminent
ancestors. They consist of two main groups: the rada, often mild and helping, and the petro, which may be
dangerous and harmful. There are two sorts of priests in the traditional voodoo folklore: the houngan or
mambo who confine his activities to "white" magic i.e bring good fortune and healing and the bokor or
caplata who performs evil spells and black magic, sometimes called "left-handed Vodun". Rarely, a
houngan will engage in such sorcery; a few alternate between white and dark magic.
One belief unique to voodoo is the zombie. The creole word “zombi” is apparently derived from
Nzambi, a West African deity but it only came into general use in 1929, after the publication of William
B. Seabrook's The Magic Island. In this book, Seabrook recounts his experiences on Haiti, including the
walking dead. He describes the first 'zombie' he came across in this way:
"The eyes were the worst. It was not my imagination. They were in truth like the eyes of a dead man,
not blind, but staring, unfocused, unseeing. The whole face, for that matter, was bad enough. It was vacant,
as if there was nothing behind it. It seemed not only expressionless, but incapable of expression."
Haitian zombies were once normal people, but underwent zombification by a "bokor" or voodoo
sorcerer, through spell or potion. The victim then dies and becomes a mindless automaton, incapable of
remembering the past, unable to recognise loved ones and doomed to a life of miserable toil under the
will of the zombie master.
There have been some rare occasions of juju zombies temporarily regaining part of their mental
faculties. This rare occurrence has only been observed when a zombie encounters situations that have
heavy emotional connections to their mortal lives.
There are many examples of zombies in modern day Haiti. Papa Doc Duvallier the dictator of Haiti
from 1957 to 1971 had a private army of thugs called tonton macoutes. These people were said to be in
trances and they followed every command that Duvallier gave them. Duvallier had also his own voodoo
church with many followers and he promised to return after his death to rule again. He did not come back
but a guard was placed at his tomb, to insure that he would not try to escape, or that nobody steal the
body. There are also many stories of people that die, then many years later return to the shock and surprise
of relatives. A man named Caesar returned 18 years after he died to marry, have three children and die
again, 30 years after he was originally buried. Another case involved a student from a village Port-au-
Prince who had been shot in a robbery attempt. Six months later, the student returned to his parent’s house
as a zombie. At first it was possible to talk with the man, and he related the story of his murder, a voodoo
witch doctor stealing his body from the ambulance before he reached hospital and his transformation into
a zombie. As time went on, he became unable to communicate, he grew more and more lethargic and died.
A case reported a writer named Stephen Bonsal described a zombie he witnessed in 1912 in this way:
a man had at intervals a high fever, he joined a foreign mission church and the head of the mission saw the
him die. He assisted at the funeral and saw the dead man buried. Some days later the supposedly dead
man was found dressed in grave clothes, tied to a tree, moaning. The poor wretch soon recovered his
voice but not his mind. He was indentifed by his wife, by the physician who had pronounced him dead,
and by the clergyman. The victim did not recognized anybody, and spent his days moaning inarticulate
words.
Saint Domingue (Haiti), the western part of the once-Spanish island called Hispanola where Columbus
had landed, was a colony of France. It produced coffee and sugar under the sweat and blood of imported
African slaves. These slaves were brutally treated, and they kept themselves alive only with the aid of
their religion. The Yoruba tribe in western Africa was largely responsible for carrying the belief in Vodu
to the new world. (Voodoo was also known as Vodu or Vodun.)
In Saint Domingue, the Voodoo priests (or "houngans") and the paid-priests (or "bokors") had used
Voodoo charms and potions as a form of biological warfare against the French who enslaved them, even
poisoning their food supply on occassion. The Voodoo priests also drugged slaves who had betrayed the
cause of slave revolution with Voodoo concoctions from natural herbs and from animal parts and held
them as slaves. This is possibly the origin of the zombie.
The zombie was a resurrected body without a soul — a social outcast who served the will of the
Voodoo master. Supposedly, the zombie was raised from the dead, without free will or a soul. However,
one modern theory is that the zombie never really died but was the victim of a drug. This Voodoo
concoction is believed to have consisted of carefully selected herbs and animal parts, especially from the
puffer fish, which contains a neurotoxin that causes a type of paralysis in the nervous system. The Voodoo
priest also knew how to apply an antidote which could "resurrect" the zombie, but keep him dazed enough
to be easily controlled. Most people, however, did not have the "magical" knowledge of the Voodoo
priest. They believed the zombie was actually the living dead, a soulless body returned from the grave.
Historically, Voodoo priests used to induce zombiism as a punishment for criminals; additionally, bokors
could make someone into a zombie for a fee.
This belief of zombies weaved its way to New Orleans from Haiti as well, although zombies were not
known in the Yoruba tribe in Africa. The belief in actual zombies was not as strong in New Orleans as in
Haiti, but the term zombie was certainly used in rituals, as evidenced by Marie Laveau's snake whose
name (spoken in a Caribbean French patois) was Li Grand Zombi.
Another supernatural creature, the werewolf, was believed in only intermittently in Haiti, and was
never widely accepted in New Orleans. However, the Cajuns (or more correctly Acadians, Frenchmen
who were expelled from Nova Scotia in the 18th century by the British and settled in the bayous of
Louisiana) did believe in the loup-garous — a type of wolfman. This bayou lycanthropy apparently had
no relation to Voodoo per se, although a form of Voodoo called "Hoodoo" worked its way into the bayou.
This was more of a belief in herbal magic than a religion. Basically, the Voodoo of Africa and Haiti was
an animist spirit-based religion, while Hoodoo was a non-religious, herbal based practice. New Orleans
Voodoo was a mixture of the two.
Voodoo Dolls
According to the papers of Dr. John Montenet, Voodoo Dolls were very real. In fact, there were
numerous tyes. There were love dolls, healing dolls, worry dolls, success dolls, and self-defense dolls.
Love magic that is performed with a Voodoo doll will certainly bring the couple together. Nevertheless,
this witchcraft too should be carried out with a high sense of responsibility. It works best when the
desired partner has already shown interest, but for some reason doesn't quite dare to take the initiative, or
is afraid of becoming emotionally attached. Other seemingly superficial obstacles can also be removed in
this manner.
If, however, the desire is to force another individual into a relationship, it will not bring true love to
either side. It is possible that the chosen partner may turn his attention to the male or female witch. Yet
such forced relationships are usually of short duration. You can never be sure of your partners' love, since
they have not entered into it out of their free will.
A woman who is desirous of a man, forms two dolls out of clay—one of herself, and one of the man she
loves. She furnishes them with gender characteristics, and fills them, if possible, with some hairs and
fingernails. Next, she ties them together with a string—better yet with a red silk ribbon. Their posture
should simulate the love act.
It is best to carry out such on a Friday in the period of the waxing moon. Friday is Dedicated to Venus,
the goddess of love, and the waxing moon promotes the attraction. The gods of love (Venus/Aphrodite and
Cupid/Eros) can be invoked during the ritual. The spreading of orange blossoms on your altar will have a
supportive effect: many cultures consider them wedding flowers. Further devices, designed to enhance the
imagination, can be chosen at your discretion and incorporated into the ritual. When the ritual has ended,
wrap the dolls in a silk rose-colored fabric, if possible, and store them in a safe place. You can repeat the
procedure several times if needed, during the waxing moon. If you invoked the charm with honest
intentions, success will come soon.
Worry Dolls originated in a South American traditi Indian children use tiny dolls to get rid of their
worries. In tfl evening, before falling asleep, the child tells one of these little dol] her worries and then
places it under her pillow. By morning, all ta child's worries have been carried off by the fetish. During
the da store the dolls in a cloth bag. For success, fashion a small doll from branches of rosemary. Wrap a
green silk ribbon around its arms, legs, and torso. Keep the doll in the kitchen until the evening before the
event you're seeking success in. Then put the figure in a glass of wine and drink to the health of the
benevolent spirits— those spirits that are in contact with the plant. The doll functions as an aid to the
spirits so that it is easier for them to exert influence on the material level.
This ritual, which comes from the Mediterranean region, can also be carried out together with others
who are part of the project. In situations where self-defense is required, the conjurer sews a doll out of
black fabric and fills with organic material. Then she cuts a slit in its back and sprinkles pepper into it. In
addition, she writes her victim's name on a piece of paper and slides that into the slit also. Then she
closes the opening with a piece of wire, and bends the doll's arms backwards, fastening its hands. This is
to make sure that the victim is helpless. Finally, she puts the doll in a kneeling position, facing the wall.
This magic is used to maneuver attackers into a helpless situation and robbing them of their vital energies.
Such a spell would be justified only for purposes of self-defense when your own life is threatened.
A spell of destruction requires a photo and a few hairs of the targeted person. He cuts a human figure
from black cardboard and attaches the photo with needle and thread o tacks it to the heart area of the
silhouette; the hairs are glued to the head. Next, the bokor takes the figure to a compost heap or buries it in
putrid, muddy ground, while muttering his invocations and curses. As the figure slowly rots away, so the
victim loses his vital energy and falls more and more prey to insanity.
Needle Magic is another form of self-defense or destruction-magic comes from Africa. A doll is made
of fabric, straw, or soft clay, bearing the characteristics of the racker. If possible, the conjurer gets hairs
or fingernails of the 'ctim, or something that has picked up the enemy's vital energy, h as a piece of his
clothing; best is a fabric item that has been worn. She works something of that into the doll. After having
"enlivened" the doll, the conjurer transports herself into an emotional condition that is suitable for her
undertaking — in this case, destructive rage and hate. Then she "shoots" the concentrated, negative
emotional load into the doll, while piercing the enemy's image with needles. If the whole body of the doll
is pierced in this manner, it leads to the total destruction of the victim.
Physicians are often mystified when they deal with such conditions, since the patient becomes weaker
and weaker without a recognizable medical reason, suffering from severe pain and finally dying. Pain and
Death rituals are most often carried out during the time of the waning moon. The doll can be fashioned out
of wax. At first, the sorcere sticks needles into various body parts to cause pain to the attacker In
addition, he ties together the doll's arms and legs, so that its helplessness is evident. As illustrated, a
photo is often used in the maeic procedure. When the doll has been tormented enough with needles and
ropes, which charges the sorcery with hate and negative energy, it is melted over a fire. The sorcerer
focuses, to begin with, on the body part that is supposed to bring death to the attacker. The remains are
buried or thrown into running water. If the sorcerer is deeply convinced that the attacker really deserves
to die, and if he was successful in building up many negative feelings, such as hate and fury during the
ceremony, the spell will quite certainly have its desired effect.
In another method of sending an enemy to the hereafter, the doll is made out of natural materials. Here,
too, needles inserted in the doll. A stone heavier than the figure is fastened to the doll, which is thrown
into running waters, where is supposed to slowly decay. Like the doll, your enemy will slowly waste
away, and finally when the doll is completely destroyed, so will be the enemy.
Zombies in Legend, Science, and Hollywood
Zombies are not dead bodies with no souls, created by the black magic of voodoo sorcerers. The
zombie is not to be confused with the zombie astral, whose soul (ti-bon-ange) is controlled by the
sorcerer. It is quite understandable that a religion practiced under slavery would emphasize evil spirits. It
is a cruel irony that some in the religion would evolve to worship at evil's altar and engage in practices
which not only enslave others but keep the community in line from fear of being turned into a zombie
slave.
Many people are skeptical of the existence of zombies, only because they are skeptical that a dead
person could be revived with or without retaining his or her "soul" or "self-consciousness" or "mind."
Once dead, dead forever. For those who don't believe a person has a soul, death is not the separation of
the body from the soul, but the end of life and consciousness. The voodoo zombie is not a dead person,
but a living person who has been, at least temporarily, brain damaged.
There is something researchers call a philosophical zombie. A philosophical zombie would be a human
body without consciousness which would nevertheless behave like a human body with consciousness. To
some philosophers (e.g., Daniel Dennett) this is a contradictory notion and thus an impossible conception.
If it behaves like a person and is indistinguishable from a person, then it is a person. Other philosophers
(e.g. Todd Moody and David Chalmers) argue that these zombies would be distinguishable from a person
even though indistinguishable from a conscious person. It is distinguishable, say these philosophers,
because it is stipulated that it is not conscious even though it is indistinguishable from a conscious being.
In case you are wondering why philosophers would debate whether it is possible to conceive of a
zombie, it is because some philosophers do not believe or do not want to believe that consciousness can
be reduced to a set of materialistic functions. Important metaphysical and ethical issues hinge on whether
there can be zombies. Can machines be conscious? If we created a machine which was indistinguishable
from a human person, would our artificial creation be a person with all the rights and duties of natural
persons? To the zombie advocates, consciousness is more than brain processes and neurological
functions. No adequate account of consciousness will ever be produced that is "reductionist," i.e.,
completely materialistic.
It is possible to conceive of a machine which "perceives" without being aware of perceiving. They
already exist: motion detectors, touch screens, tape recorders, smoke alarms, certain robots. An android
which could process visual, auditory, tactile, olfactory and gustatory input but which would lack self-
consciousness, i.e., would not be aware of perceiving anything, is conceivable. We can even conceive of
such machines resembling humans in the flesh. How would we distinguish such automata from persons?
The same way we do now: by the imperfect and fallible methods of conversation and observation. But
that is not what would make the two distinct; self-consciousness or the lack of it would distinguish the
automata from persons. "Visual perception" by a motion detector is unlike visual perception by a person
just because of the difference in awareness of perception, i.e., self-consciousness. A smoke detector might
"smell" certain chemicals, but it does not process odors the way a person does. A zombie could be a
machine which perceives but has no awareness of perceiving, i.e., no self-consciousness. Such machines
are essentially distinct from conscious persons.
Two kinds of zombies exists in modern popular culture: one created by voodoo resulting in a spell-
bound near dead state, and creatures created by scientific experimentation of strange chemicals on living
humans (as popularized by a series of films on the "living dead" theme).
Functional zombies are said to be non-conscious systems physically different from but functionally
isomorphic to a normal human (absent qualia). For example, a system with silicon chips instead of
neurons like the robot of Terminator (1985). Since human activity can be accomplished unconsciously
e.g. unconscious perception, memory, and learning, consciousness might be considered as a burden for the
new silicon man. These are the same as the philosophical zombies found in philosophical articles on
consciousness. A philosophical zombie is physically identical to a normal human being, but completely
deprived of conscious experience or subjective consciousness (qualia). In this sense zombies are mere
automaton, completely 'mindless' in the conscious sense.
Movie zombies, on the other hand, are not based on scientific fact or eve philosophical pondering.
They are based purely of folklore.
These zombies never sleep, and they are incapable of fatigue. They are impervious to pain and require
no air to breathe. They are thus immune to drugs, poisons, gases, extremes of temperature and pressure,
high voltage electricity, suffocation, and drowning. While not invulnerable to physical injury, zombies can
suffer great damage to their bodies (including dismemberment) without being adversely affected.
Dismembering the legs will render the zombie immobile, but the creature will still continue to subsist.
Likewise, decapitation will incapacitate the body, but the head will still live. These zombies don’t
possess any superhuman strength, nor do they have a night vision, a characteristic usually common to
undead monsters.
The most terrific aspect of one of these zombie is that it first appears as the casual shape of a typical
civilian which mind has been sucked out and left empty. Zombies are terrific because instead of delicately
sucking your blood as the vampire, they come in disguise and brutally tear you into pieces. The
deactivation of a zombie's nervous system, caused by the curse or chemical and genetic alterations, has
often been used to explain their very low mobility and rate of metabolism. The chemicals in the human
hypothalamus acts as a stimulant for their metabolism, prolonging their not-quite-dead condition.
Zombies created by voodoo tend to be harmless, and are often used as slaves by the witch doctors that
have created them. In spite of its rather feeble intelligence, the hollywood zombie is a both intellectually
and physically driven only by his all-consuming hunger for fresh human flesh. Why the dead are so hungry
for living flesh is still unclear?. As a slightly potty researcher illustrates in Day of the Dead, the dead do
not need to eat, they reach for live flesh even when they have no mouth or gullet, even when their
stomachs have been removed. The impulse is part of their very fibre, a spiritual craving. They are dead,
and death wants to consume life. It is an image of insatiable nihilism that is hard to resist. In Romero’s
trilogy and sequels, the world has discovered that these zombies are particulary fond of human brains,
requiring the chemicals in the hypothalamus for maintaining their existence.
Some cases of vampiric zombies have also been recorded.
Zombies are also known to locate easily their preys across walls and distance. Do they smell living
flesh like our Ogre of the fairy folklore?
Another deadly aspect of the zombie is their ability to rapidly spread their undead scourge, increasing
their numbers to vast measures. The bite of a zombie will cause its victim to quickly grow sick and die
(usually within 3 days), only to rise again as a zombie. There is no known cure for this virus. Excision
and cauterization of the "bite-infected" area (e.g. - removing a hand or arm, etc.) has proven to be
completely ineffective in halting a victim's metamorphosis into the Living Dead.
The fact that the majority of the zombie movies arrived during the 80s during the height of the AIDS
epidemic is difficult to overlook.
The zombie's strength level is at normal human-levels, but they are considerably slower that average
humans, possessing poor agility and coordination. Most zombies have difficulty with simple mechanical
objects and obstacles such as doorknobs, latches, stairs, and fences. When confronted individually,
zombies appear rather weak, but the creature's true threat is revealed when they are encountered in huge
numbers.
Creating Zombie Slaves
Are there zombies in Haiti? No one seems to have clear proof. There are two historic cases cited in
numerous books which are generally taken as two of the most solid cases to defend the existence of
zombies. But, as you can obviously see, even these two famous cases are open to much doubt.
The religious explanation for zombies are that they are created through the prayer of the houngan or
mambo the loa kill the person in question. Then, with the help of the loa, the houngan or mambo raises the
person from the dead and the person is a zombie, under the control of the houngan, mambo, or person
designated by them.
This explanation is not to be taken seriously. Not because it is a religious hypothesis, but because it is
not one the houngans and mambos themselves put forward. They all admit the use of some drugs,
especially in two phases: The killing or apparent killing of the person and the state of maintaining
someone as a zombie.
There is another traditionally discussed process that involves drugs administered in three stages.
This view would hold that there are drug-related activities in the making of a zombie: The use of drugs
in the killing or apparent killing of the person, the use of drugs in reviving the person, and the use of drugs
in maintaining the person.
According to the notes of Dr. John, it works like this:
The black magic practitioner begins by magically killing his victim, generating—or faking—a
regular, temporary brain death. He forces his victim's soul into a vessel to train it for use as a demon.
If the person was buried, the magician will disinter and revive him. If he succeeds, the body he gets
has no will of its own and will carry out each of his orders. If the bokor does not succeed in reviving
his victim's body, he is left with the captured soul, which is called an astral zombie. Astral zombies,
again, are not exclusive to the African-Haitian Voodoo cult, but also are used in other magic cults.
Zombies act and move like machines. They are usually put to work in the fields, where they function
like slaves for their masters. To avoid their being recognized by members of their family, they are
moved to faraway places and worked during the night.
Only a very high-ranking magician can bring a zombie back into the realm of the living. He
combines the material and the energetic bodies by means of the electromagnetic energies of the
cosmos. A zombie whose family finds him and brings him home normally dies a short rime later. In
order to free the soul, it is essential to find the vessel in which the bokor confined it. This vessel must
then be opened and destroyed.
Capturing and holding too many souls and spirit creatures has brought many a magician to his
doom. If they get together and revolt against their captor, his power is rarely sufficient to deter them
when they attack and cannibalize him.
Please do not try this at home.
Zombie Destruction
As explained in the writings attributed to Dr. John...
To return a zombie's soul to his body, the magician uses the poison of the datura plant (angel's
trumpet). He mixes the leaves with animal fat and applies them to the zombie's temples, and the bends
of the arms and knees. Some leaves are placed in his mouth. The magician breaks the spell with
continuous invocations, calling forth the zombie's soul and commanding it to re-enters its body. When
the zombie shows normal reactions again—that is, when life is returned into him—he must
immediately be taken to the nearest hospital to extricate the poisons that have been administered
(datura is a poisonous plant).
A ritual called the "Pulling out of the Soul" is a common method that Voodoo followers use to
protect themselves from spiritual attacks. It is a precautionary measure that is particularly valuable to
those who practice magic or expect an attack.
The affected person has a hungan (Voodoo magician) carry out the involved procedure. Some hairs
from the head, some pubic hairs, and the finger- and toenails of the left side of the body are put into a
prepared pitcher. The hungan kills a rooster and, together with the patron, consumes it. The bird's
feathers are also put into the pitcher. The magician seals the pitcher and stores it in the altar room.
There, it is safe from magic attacks.
The soul is, of course, not really "pulled" during this procedure, but an energetic connection with
the hungan's powers and his god entities is established.
Please do not try this at home.

Index
A
Adams, Cecil
African American folk magic
African American Protestant
African Methodist Episcopal
Afro-Diaspora
AIDS
Akhan
Alabama
altar
Anderson, Mother Leafy
Aphrodite
Armstrong, Louis
Attract Wealth
B
Bantu
Bayou Saint John
Bayou St. John
Benin [1] [2] [3]
Biloxi
Bind a Lover
bocio
bokor
bones
Bonnerjea, Biren
Bourbon Street
Brazil
Burr, Aaron
C
Caesar
Cajun
California State University
Candomble [1] [2]
Caribbean
Catholic [1] [2] [3] [4]
Catholicism
cauldron
Cause Election Loss
Causeway
Chalmers, David
Charles Laveau
charms
Chicago
Civil War
Claiborne, Governor William Charles Cole
coffee canister
Columbus, Christopher
Comtesse, Marie
Congo [1] [2]
Congo Square [1] [2] [3] [4] [5]
conjure
conjure bag
conjure doctor
conjure hand
Crescent City
Cuba [1] [2]
Cupid
D
Dahomey
Dark Secrets of a New Orleans Voodoo King
Day of the Dead
Decrease Fertility
Dennett, Daniel
Destroy Crops
Diaspora
Dominican Republic
Drive Someone to Murder
Duvallier, Papa Doc
E
End a Lover's Quarrel
End a Relationship
End Another's Life
Eros
evil spirits
Ewe [1] [2]
F
fairy
FEMA
Forbidden Spells of the Voodoo Queen
Forbidden Spells of the Voodoo Queen
Foster, Preston
France
French
French Quarter
Fresno State University
Fresno, California [1] [2]
G
Gallier, Dr. Troy [1] [2]
Goofer Dust
Grant, Coot
grave clothes
graveyard dust
gris-gris [1] [2] [3] [4] [5] [6] [7] [8] [9] [10]
Gulf Coast
Gulf of Mexico
Gulfport
Gutman, Senator Alberto
H
Haiti [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12]
herbs [1] [2]
Hispanola
Hollywood
hoodoo [1] [2] [3] [4]
Hoodoo [1] [2]
houngans
Hudu [1] [2]
Humbert, General Jean Joseph Amable
hurricane
Hurricane Katrina [1] [2]
Hyatt Regency New Orleans
I
I Got My Mojo Working
I-10
Improve Health
incense
Increase Beauty
Increase Fame
Increase Fertility
Increase Sickness
Industrial Canal
J
Jack
Jacques Paris
Jasmine Guidry
Jeje
John the Conqueror Root
jomo
joujou
juju [1] [2] [3]
K
Kennedy, Robert F.
killing the hand
L
Lake Borgne
Lake Pontchartrain [1] [2] [3]
Laveau-Clapion tomb
left-handed Vodun
levees [1] [2]
Living Dead
Loa
London Avenue Canal floodwall
Long, Huey P.
Lost Spells of Marie Laveau
Louis Armstrong New Orleans International Airport
Louis Christopher Duminy de Clapion
Louisiana [1] [2] [3] [4]
loup-garou
love-drawing hand
lucky hand
Lucky Hand
lycanthropy
M
Madame Legendre
Magic Island
magician
Maison Blanche [1] [2]
Make a Lover Propose
Mamzelle Marie
Mardi Gras
Marguerite Darcantrel
Marie Laveau I [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13]
Marie Laveau I, death of
Marie Laveau II [1] [2] [3] [4] [5] [6] [7] [8] [9] [10]
Marie Laveau II, death of [1] [2]
Marie Laveau's grave [1] [2] [3] [4] [5] [6] [7]
Marie Laveau's spirit
Marie Laveau's voodoo [1] [2] [3] [4] [5] [6] [7]
Marie Laveau, after death
Marquis de Lafayette
Martinez, Raymond J.
McTell, Willie "Georgia Bill"
Mediterranean
metamorphosis
Metarie
Mississippi [1] [2]
Mississippi Delta
mojo [1] [2] [3] [4] [5]
Montenet, Dr. John [1] [2] [3] [4]
Montenet, Dr. John
Moody, Todd
Morrison, Jim
Mysterious Marie Laveau, Voodoo Queen
N
Needle Magic
neurotoxin
New Orleans [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14]
New Orleans Picayune
New Orleans Police Department
Nigeria
nkisi
North Rampart Street [1] [2]
Nova Scotia
nude dancing
Nzambi
O
oanga
Ogre
orgies
P
Papa LaBas
Pettigraw, Leola B.
Popess of Voodoo [1] [2]
poppet
Port-au-Prince
potions
Protestant
puffer fish
pwen
Q
quadroon women
Quimbanda
R
Remove a Spell
Remove Health
Remove Tyrant
Remove Wanga
Remove Wealth
Repel Wealth
Roman Catholic
S
Saint Ann Street [1] [2]
Saint Domingue
Saint Dominique [1] [2]
Saint John's Day
Saint John’s Day
Seabrook, William B.
sex slaves
slave owners
Slidell
songs about voodoo
Spanish [1] [2]
spells [1] [2] [3]
St. Louis Cathedral
St. Louis Cemetery
St. Louis Number One
St. Louis Number Two
Start a Lover's Quarrel
Summon a Lover
Superdome [1] [2]
T
Take Your Hands Off My Mojo
Tallant, Robert [1] [2]
The Lost Spells of Marie Laveau
The New Orleans Times
toby
Togo
trances
Trinity
two-headed doctor
U
Umbanda
undead
United States [1] [2] [3]
V
Venus [1] [2]
Vodon
Vodou [1] [2] [3] [4] [5]
Vodoun
Vodu [1] [2] [3]
Vodun
Voodoo [1] [2] [3] [4]
Voodoo ceremonies
Voodoo dolls [1] [2]
voodoo dolls [1] [2]
Voodoo Dolls
Voodoo In New Orleans
Voodoo Priests
Voodoo priests [1] [2]
Voodoo priests
Voodoo Queen
voodoo sorcerer
Voudou
Vudou
Vudu [1] [2]
W
walking dead
wanga [1] [2] [3] [4]
werewolf
West Africa [1] [2] [3] [4] [5] [6] [7]
West Indian Islands [1] [2]
white magic
Widow Paris [1] [2] [3]
Wilson, Kid Wesley
Wilson, Leola B.
Wilson, Socks
Wilson, Wesley
Win Election
wish at the tomb
witch doctor [1] [2]
wolfman
World War II
Worry Dolls
X
Xs on the graves [1] [2]
Y
Yoruba [1] [2]
Z
Zombi, Marie Laveau's pet snake [1] [2] [3]
zombie [1] [2] [3] [4] [5] [6] [7]

Lost Spells of Marie Laveau

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Lost Spells of Marie Laveau

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Table of Contents

Forbidden Secrets of the New Orleans Voodoo Queen

Dr. Troy Gallier

"I got my mojo workin' but it just don't work on you

"My good gal got a mojo; she's trying to keep it hid.

As explained in the writings attributed to Dr. John...

Please do not try this at home.

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