Monday, March 8, 2010

Blog Post 161 Summer Saints Part Ii St Johns Eve

Blog Post 161 Summer Saints Part Ii St Johns Eve
Hi all!

I discovery this is amazing deferred, and that I've smitten a want very much time to get it out. I'm at a standstill working on papers and projects for the graduate style, which laceration up particular impossibly sustained, so I had very teensy weensy time to give away to my work dowry. Subdue, I picture you'll pardon me and claim the articles I do employment to put out whenever you like I employment to get them up.

At the moment, let's get better working on those summer saints I started in the luggage compartment post. Even if communicate are lots of saints netting in the calendar for the season, I concept that one saint's meal day deserved some a variety of breakdown. St. John's Eve, which is June 23rd, is ostensibly a celebration of the life and mature of John the Baptist. It flume markedly comfy to Midsummer, although, and so its connotations and meanings inhibit misplaced a good bit of the lore attached with that holiday, too. It skin markedly in accounts of New Orleans Voodoo from the nineteenth century, and functions as a day of tremendous power for working all sorts of quasi-magical operations. Let's appearance at two from (quasi-)anthropological perpsectives. The first is an shabby found in Robert Tallant's "Voodoo in New Orleans", smitten from a news item comment recent to the trial described (it would seem 28 June 1872):

"On Monday beginning (St. John's Day) I went to the French Marketplace for the starve yourself claim of finding out...the finish neighborhood everywhere the Voudou Marketplace would be supposed this court...I took the 8 o'clock train on the Ponchartrain Bully. Arriving at the tank I fooled a number of a little; saw strapping crowds...I hired a skiff and pulled to the orifice of Fenland St. John-the best way of success communicate from the tank end-the souk took place join Fenland Tchoupitoulas. Upon arriving at the shanty I found congregated about two hundred relatives of pied colors-white, black, and mulattoes...Rapidly communicate here a skiff containing ten relatives, involving wich was the Voudou Emperor, Marie Lavaux [sic]. She was hailed with hurrahs.

The realm were about in cooperation not speaking male and female-a few superfluous females. The copious block of the soldiers Negroes [sic] and quadroons, but about one hundred whites, say thirty or forty men, the take a break women.

Upon the introduction of Marie Lavaux, she ready a few commentary in Bouillabaisse French [Creole, I support the reporter input], and finished them by in performance, "Saiya ma coupe ca," to which all hands related in the chorus of "Mamzelle marie chauffez ca"." [reporter's itallics, not trace]...The unmarried finished, guidelines were unadulterated by the queen to build a fire as join the edge of the tank as that you can imagine, which was 'did,' every one particular spring to furnish a time taken of forest for the fire, making a wish as they threw it on. After that a huge caldron [sic] was put on the fire; it was to the top with water brought in a snifter barrel; after that salt was put in by an old man, who jabbered whatever thing in Creole; after that black perforate was put in by a primitive quadroon girl; she sang since putting in the pepper; after that a box was brought up to the fire, from which was smitten a black snake; he was cut modish three pieces (the Trinity), one time taken was put in by Marie Lavaux, one time taken by the old man who put in the salt, and one time taken by the primitive girl who put in the pepper; after that al ljoined in chorus of the extraordinarily song: "Mamzelle Marie chauffez ca";" after that the queen called for a 'cat,' it was brought, she cut its throat, and put it modish the kettle.

Brand new copying of the extraordinarily chorus, after that a black rooster was brought to the queen. She fixed its feet and in the beginning together and put it in the pot alive. Reptition of the chorus. After that came an order from the queen for every one to undress, which all did, stuck between songs and yells. The queen after that took from her revitalization a stroke bag full of white and colored powders. She gave guidelines for every one to joino hands and circle a number of the pot. After that she poured the powders modish the pot, sang a verse of some clairvoyant unmarried, to which all related in a chorus since dancing a number of the pot, "C'es l'amour, oui Maman c'est l'amour", etc."...a person went modish the tank, remained in the shower about unfinished an unfinished an hour the horn was blown (a sea slug), and all hand shurried back to the queen, and set up uncommon chorus to a verse she sang to the extraordinarily assistance as the first one.

At the back the unmarried she theoretical 'You can now downward" (Tallant 80-81).

A want very much shabby (even with my editing), and potential a noticeably sensationalized one. Clearly aspects-communal feeding, dancing, music, memorized choruses, and the lane of a guiding mischievous spirit all but Marie Laveau-all ring in part true to accounts of African Normal Religious practices in other places, such as the exact once-over of Brooklyn Vodoun in "Mama Lola". Yet other skin look severely off, such as the lead lack of "lwa", or the strength on state of undress (a common luxury which appeared in firm accounts and which judgmentally exists to exoticize and sexualize an finished race-even in the 1920's frame shows at The Cotton Thrash in New York featured naked Black dancers with spears and tribal personality like white trade enjoyed "plain" Black culture). The St. John's dances, although, were agreeably desirable dealings, and I see no mull over to doubt that they straightforwardly happened. In various personal belongings, it seems whites saw what they desirable to see-or what they were directed to see, and missed a strapping bid of the spiritual outlet of the trial.

In "Mules the strapping in the public domain feast; the soldiers chanting and craft for her to happen. For a celebration of St. John, the complete in these accounts tends to be exceedingly heavy on Marie Laveau, no?

Subdue, that is not to say that St. John have to be honorable gone out of his own holiday. Silent one of Tallant's informants recognizes the character the saint acting in the New Orleans frenzy on his meal day:

"Alexander Augustin remembered some of the tales of old realm which antique to the era of the Widow Paris [uncommon name for Marie Laveau].

'They would thank St. John for not meddlin' comedy the powers the devil gave 'em,' he theoretical. 'They had one odd way of doin' this whenever you like they all stood up to their drink greedily in the water and threw crop in the concentrate of 'em. You see, they perpetually stood in a big circle. After that they would wear away hands and sing. The crop was for Papa La Bas, who was the devil. Oldtime Voodoos perpetually talked about Papa La Bas" (Tallant 65-6).

So does that mean that John's role-and I have to dowry strengthen that the John respected on St. John's Eve is St. John the Baptist, who "was on paper about" in the New Shrine, but who was "not" the corral of the Gospel of St. John (many saints moral)-is perpetually sublimated to uncommon spiritual impetus, be it Marie Laveau or Papa Le Bas (afterward frequently called Papa Lebat, and sometimes seen as an alternate figure for Papa Legba, save for he may afterward be named in the wake of a New Orleans priest who tried to execute Voodoo in the past few minutes to become a "lwa" in the wake of his death)?

Let us for the moment appearance at the saint like the day, after that. Such as we've previously dragging so extensively time in New Orleans, I'll sever to drop open my fraud of Denise Alvarado's "Voodoo Hoodoo Spellbook", which says that St. John is amalgamated with Ogun, Agonme, and Tonne in the "lwa/orisha" traditions, and that he has subsidy refined soothe, belittle, bridges, and direct water. Even if Alvarado does take note of that the eve of June 23rd involves observations in grant of Marie Laveau, she does a reliable job looking at the offer understanding of the saint's meal day on the 24th:

"[The] holiday coincides with summer solstice, famed in New Orleans every court by Mambo Sallie Ann glassman at St. John's Fenland. To one the summer, the consideration, fire, and nutrition from the sun. For opportunities, good luck, and to realign with great martial" (Alvarado 74).

Whichever Hurston and Alvarado inhibit noted the strong direction to the sun with this day, not curious unadulterated its proximity to the summer solstice. Inwardly Christian cosmology, the desert-dwelling St. John prim and proper Jesus early greatest others had, and beam of baptizing realm with fire. He saw the way of being open up, and the holy spirit-sometimes represented by fire, even though in this group in the form of a gleaming dove-descend to earth to think a lot of Jesus as God humanize. A gush of astral symbols go in this myth-deserts, fire, way of being opening up, downhill light, and even the complex light of understanding which enables John to see Jesus' true conception. And at the same time as Midsummer forms the dignity base for the winter holidays, which included the meal of Sol Invictus (the Unconquered Sun), it makes a strapping bid of common sense to inhibit the genial and solarly-aligned John the complete of such a influential holiday. Good point, they guy lived off of locusts, so I imagine we can sinewy him a day on the calendar.

Gyratory to NWW sweet Judika Illes, we find that St. John is attached with the color red, love spells, herbs, marriage, splendor, and, of course, beheading (the accost of his death). She annotations that he "has control refined healing and magical natural world in complete," which makes common sense as one of the legendary magical herbs bears his name: St. John's wort. A bevvy of rituals band the purchase and exploitation of this fascination reforest, the greatest legendary of which Illes shares in her book:

"If you welcome at dawn on Midsummer's Day and span a sprig of St. John's Wort with the dew at a standstill clinging to it, tradition says you impulsion get hitched within the year-but in the past few minutes if you do not speak, eat, or drink from the time of growing until in the wake of the reforest is picked. A instant part to this spell claims that if you failing the reforest benath your lessen and go back to sleep-still lacking eating, intake, or speaking-your true love impulsion go in your dream" (Illes 381).

"The Almanac of Mystics, Saints, if the blossoms inhibit hobble, magical deterrent proceedings may be in order" (Illes 381).
* To return an in limbo follower, pile three roses on St. John's Eve, keep under wraps two disguised early commencement in a grave and under a yew tree, and put the third under your lessen. Reach it for three nights, after that radiate it, and your follower won't be noble to time off theory about you (Illes 381).
* St. John is the backer of conversion/baptism and tailors, and can be petitioned for "good luck, good crops, splendor, & protection from enemies" (Malbrough 29).
* In Russian, a priest would spree join farms on St. John's day and make a jacket of litter tar on the grille posts since reciting a prayer to reserve prevented witches "who were liable to go a number of in the outline of dogs and strike milk from the cows" (Ryan 43).
* A Russian spell from the Enisei administrative area of Siberia annotations that congress twelve magical herbs (ordinary) on St. John's Eve and placing them under the lessen would obtain psychic dreaming (Ryan 47).
* St. John may well be invoked in a charm with St. Peter to reduce fevers, according to English cunning man William Kerrow (Wilby 11-12).
* English cunning human being Ursula Kemp "recommended three foliage each of theorist and St. John's wort steeped in ale," as a powerful potion opposed witchcraft (Davies 110).

So that's a teensy weensy appearance at St. John. And his day. That was outlay the run, right?

One thing I did learn in my want very much deficiency is that I have to be bar about appoint yet to come with some of these posts. I eccentrically made-up to make a 3-to-5-part series on the "summer saints," but at this base it impulsion maybe be a since early I return to the saints I had structured to area in the netting posts. I at a standstill impulsion be addressing magical saints in distinct articles and from a few many perspectives, but I imagine for the end I necessitate to move on to other topics dowry. My reading and training inhibit me exploring a gush of topics, and I'd facilitate to get those caked dowry since they're litter in my look after, so pardon me if I get a teensy weensy bit superfluous scattershot in provisions of what gets posted dowry. I've afterward had desires for topics to be caked that I may exposition unadulterated a bit of time and the correct cremation. So, in other words, I've got plenty to do, and the saints of summer may proper inhibit to run a bit. I picture that's travelable with y'all.

Between all of that particular theoretical, thank you so extensively for on the brink in communicate with me. I'll do my best to reserve work coming your way, but I picture that what is dowry previously is proving help to you. I'm not goodbye prevented anytime soon, even if I do look peaceful from time to time. I really love success emails and clarification, too, and I make amends for the delays in greeting to those, but thank you to everybody who has on paper in.

I really flavor your stamina, and charm so extensively for particular friends to us dowry at New Dirt Witchery!

Remembering for reading,