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56 These voodoo meetings were always held in great secrecy, and late at night, during the dark moon. The place of meeting was usually on the borders, of some dismal swamp, surrounded by a deep forest of gigantic trees. Here the conclave of negroes would gather, and, after divesting themselves of their clothing, they would gird their loins with red handkerchiefs, or something of the sort. A king and queen lead the conclave. They were distinguished from the others by something tied around their waist, usually a blue cord. The king and queen stood in one end of the room, and in front of them was a box containing a serpent. Before the ceremony, runners were sent out in every direction to make sure no person was in hearing distance. Assured of this, the ceremony of the adoration of the snake would commence. The king told the negroes gathered around him that they might have all confidence in the queen and himself, and asked them to tell what they most desired, and it should be given to them. In turn, each would stand in front of the king and queen and implore the voodoo god. Some would ask for freedom and wealth, some for the gift of domination over their master, some to be crowned with heaven’s glory, some for more and better food and raiment.

Following this ceremony the king would lift the queen upon the magic box, containing the serpent. As soon as her feet touched the mystic box she became "possessed." Like another python, she quivered, while her entire body convulsed. She was supposed to be "inspired," and from her thick black lips the oracle would give out its edicts. On some she bestowed freedom from slavery, on others love and success and many other things to their liking; but, to a few, bitter invectives came from her lips in thundering tones. After all questions had been answered by the oracle, the members of the conclave formed in a circle, and within this circle the serpent was placed. Each member of the gathering would present an offering; each in turn would be assured by the king and queen that their offering was most acceptable to their divine protector—the serpent. Then an oath was administered, binding all to secrecy, and obligating all to assist in carrying out any work designated at any time.

Following the administering of the oath, the famous voodoo dance took place. The dance was usually held after an initiation into the ranks of voodooism. The king would draw a circle in the center of the room with a piece of charcoal. Within the circle the black neophyte stood, trembling with fear. Into the neophyte’s hand the king placed a package containing powdered brick, pieces of bone, horsehair and other equally senseless things. Taking a piece of wood, the king would strike the neophyte gently on the top of the head, then commence singing an African song. The entire membership would join in the singing of the song, while the black neophyte danced until convulsed. He was then given liquor to revive him and taken to the altar, where the oath was administered to him, while he fell into an hysterical fit.

At the conclusion of this ceremony the king would place his hands upon the box containing the serpent, make peculiar movements of his body and communicate these movements to the queen, who conveyed the motion to every. member present. Soon all commenced to shake their bodies, from their waist line to the top of their heads. The queen was more affected than any. Frequently she would visit the serpent to absorb a fresh supply of magic power. A large jug of liquor was then passed around, and all drank freely, until every member of the conclave was under the influence of drink. The negroes shouted, and their shouts grew louder and louder until pandemonium reigned. Many of the members fainted and almost choked, while they danced and shouted, spinning around on their feet, tearing the few remaining vestments from their bodies, some lacerating their flesh. Often many would dance and shout until they were deprived of reason, and fell in a faint.

Many voodoo kings and queens of the South became quite noted, and had many followers. Ignorant whites, and some not so ignorant, as well as most negroes, were believers in this strange doctrine and its powers for good and evil.

One of the most noted voodoo queens was Marie Laveau of New Orleans. Innumerable stories are told concerning her, and during her career her name was on the lips of practically every citizen of her native city. She sprang suddenly into prominence and fame. Where she came from, or who she was, no one seemed to know. Not long ago I visited the cathedral archives in quaint old New Orleans, where I had the privilege of delving into some musty old records, which threw the first light upon the heretofore clouded origin of that noted voodoo queen. In those records was registered the marriage of Marie Laveau to Jacques Paris, under the signature of the famed Pere Antoine. These records show the marriage ceremony took place, August 4, 1819, and refer to the bride and groom as, "both free people of color."

During the year 1826 Jacques Paris died. After his death his widow formed a liasonliaison [sic] with Christopher Glapin. To them several children were born. One daughter was named Marie, and, being of illegitimate birth, took the mother’s maiden name—Marie Laveau. According to the records found in the cathedral archicesarchives [sic], the date of the birth of Marie Laveau was February 2, 1827. From her birth until young womanhood, nothing was known of her. At the age of about 22 years she suddenly sprang into prominence as a dabbler in black magic. At that time she was living in a dilapidated cabin on Bayou St. John. Both whites and negroes visited her cabin in great numbers during those days, seeking advice concerning many matters of importance to them, She is still well remembered by many of the older people of New Orleans, and according to many white people her character was none too good, but members of her own race still have a strange veneration of her, per-haps thinking it safer not to cast aspersions upon the dead.

It is said of Marie Laveau that she was a woman of fine physique, of light complexion and straight black hair. Often she would introduce herself into some of the best white families of New Orleans as a hair dresser, and, while engaged in this work, would assist in clandestine correspondence between sweethearts and assist youths in their affairs of love. As queen of the voodoos, she is said to have carried out the ritual according to the original creed. To idolatry she is said to have added blasphemy. To her belongs the distinction of having first popularized voodooism in New Orleans by inviting members of the press, the sporting fraternity and others to the annual festivals held by the voodoos on St. John’s eve (June 24), at some place not a great distance from Bayou St. John. She sold charms, and claimed to cure all manner of ailments, caused by the magic spell of the "gris-gris."

Notwithstanding the many stories of evil related concerning Marie Laveau, it is said of her that she was tender hearted, and that she performed many deeds of charity and kindness. It is stated that those in trouble or dire distress found in her a really true friend, and that she visited many prisoners in the jails in New Orleans, who had been condemned to death, taking them fruit and sweetmeats. One of these prisoners was Antonie Cambre, convicted of murder. She had access to this prisoner’s cell, and on the eve of his execution she visited him. In the Creole dialect she is quoted as saying; "Mon petit, befo' you