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THE FILE ON THE MAYFAIR WITCHES 1 page

 

PART V

 

The Mayfair Family from 1689 to 1900
Narrative Abstract by Aaron Lightner

 

After Petyr’s death, it was the decision of Stefan Franck that no further direct contact with the Mayfair Witches would be attempted in his lifetime. This judgment was upheld by his successors, Martin Geller and Richard Kramer, respectively.

Though numerous members petitioned the order to allow them to attempt contact, the decision of the governing board was always unanimously against it, and the cautionary ban remained in effect into the twentieth century.

However, the order continued its investigation of the Mayfair Witches from afar. Information was frequently sought from people in the colony who never knew the reason for the inquiry, or the meaning of the information which they sent on.

RESEARCH METHODS The Talamasca, during these centuries, was developing an entire network of “observers” worldwide who forwarded newspaper clippings and gossip back to the Motherhouse. And in Saint-Domingue several people were relied upon for such information, including Dutch merchants who thought the inquiries of a strictly financial nature, and various persons in the colony who were told only that people in Europe would pay dearly for information regarding the Mayfair family. No professional investigators, comparable to the twentieth century “private eye,” existed at this time. Yet an amazing amount of information was gathered.

Notes to the archives were brief and often hurried, sometimes no more than a small introduction to the material being transcribed.

Information about the Mayfair legacy was obtained surreptitiously and probably illegally through people in the banks involved who were bribed into revealing it. The Talamasca has always used such means to acquire information and was only a little less unscrupulous than it is now in years past. The standard excuse was then, and is today, that the records obtained in this manner are usually seen by scores of people in various capacities. Never were private letters purloined, or persons’ homes or businesses violated in criminal fashion.

Paintings of the plantation house and of various members of the family were obtained through various means. One portrait of Jeanne Louise Mayfair was obtained from a disgruntled painter after the lady had rejected the work. A daguerreotype of Katherine and her husband, Darcy Monahan, was obtained in similar fashion, as the family bought only five of the ten different pictures attempted at that sitting.

There was evidence from time to time that the Mayfairs knew of our existence and of our observations. At least one observer—a Frenchman who worked for a time as an overseer on the Mayfair plantation in Saint-Domingue—met with a suspicious and violent death. This led to greater secrecy and greater care, and less information in the years that followed.

The bulk of the original material is very fragile. Numerous photocopies and photographs of the materials have been made, however, and this work continues with painstaking care.



THE NARRATIVE YOU ARE NOW READING The history which follows is a narrative abstract based upon all of the collected materials and notes, including several earlier fragmentary narratives in French and in Latin, and in Talamasca Latin. A full inventory of these materials is attached to the documents boxes in the Archives in London.

I began familiarizing myself with this history in 1945 when I first became a member of the Talamasca, and before I was ever directly involved with the Mayfair Witches. I finished the first “complete version” of this material in 1956. I have updated, revised and added to the material continuously ever since. The full revision was done by me in 1979 when the entire history, including Petyr van Abel’s reports, was entered into the computer system of the Talamasca. It has been extremely easy to fully update the material ever since.

I did not become directly involved with the Mayfair Witches until the year 1958. I shall introduce myself at the appropriate time.

Aaron Lightner, January 1989

THE HISTORY CONTINUES

 

Charlotte Mayfair Fontenay lived to be almost seventy-six years old, dying in 1743, at which time she had five children and seventeen grandchildren. Maye Faire remained throughout her lifetime the most prosperous plantation in Saint-Domingue. Several of her grandchildren returned to France, and their descendants perished in the Revolution at the end of the century.

Charlotte’s firstborn, by her husband Antoine, did not inherit his father’s disability, but grew up to be healthy, to marry, and to have seven children. However, the plantation called Maye Faire passed to him only in name. It was in fact inherited by Charlotte’s daughter Jeanne Louise, who was born nine months after Petyr’s death.

All his life Antoine Fontenay III deferred to Jeanne Louise and to her twin brother, Peter, who was never called by the French version of that name, Pierre. There is little doubt that these were the children of Petyr van Abel. Both Jeanne Louise and Peter were fair of complexion, with light brown hair and pale eyes.

Charlotte gave birth to two more boys before the death of her crippled husband. The gossip in the colonies named two different individuals as the fathers. Both these boys grew to manhood and emigrated to France. They used the name Fontenay.

Jeanne Louise went only by the name of Mayfair on all official documents, and though she married young to a dissolute and drunken husband, her lifelong companion was her brother, Peter, who never married. He died only hours before Jeanne Louise, in 1771. No one questioned the legality of her using the name Mayfair, but accepted her word that it was a family custom. Later, her only daughter, Angélique, was to do the same thing.

Charlotte wore the emerald necklace given her by her mother until she died. Thereafter Jeanne Louise wore it, and passed it on to her fifth child, Angélique, who was born in 1725. By the time this daughter was born, Jeanne Louise’s husband was mad and confined to “a small house” on the property, which from all descriptions seems to be the house in which Petyr was imprisoned years before.

It is doubtful that this man was the father of Angélique. And it seems reasonable, though by no means certain, that Angélique was the child of Jeanne Louise and her brother Peter.

Angélique called Peter her “Papa” in front of everyone, and it was said among the servants that she believed Peter was her father as she had never known the madman in the outbuilding, who was chained in his last years rather like a wild beast. It should be noted that the treatment of this madman was not considered cruel or unusual by those who knew the family.

It was also rumored that Jeanne Louise and Peter shared a suite of connecting bedrooms and parlors added to the old plantation house shortly after Jeanne Louise’s marriage.

Whatever gossip circulated about the secret habits of the family, Jeanne Louise wielded the same power over everyone that Charlotte had wielded, maintaining a hold upon her slaves through immense generosity and personal attention in an era that was famed for quite the opposite.

Jeanne Louise is described as an exceptionally beautiful woman, much admired and much sought after. She was never described as evil, sinister, or a witch. Those whom the Talamasca contacted during Jeanne Louise’s lifetime knew nothing of the family’s European origins.

Runaway slaves frequently came to Jeanne Louise to implore her intervention with a cruel master or mistress. She often bought such unfortunates, binding them to her with a fierce loyalty. She was a law unto herself at Maye Faire, and did execute more than one slave for treachery. However, the goodwill of her slaves towards her was well known.

Angélique was Jeanne Louise’s favorite child, and Angélique was devoted to her grandmother, Charlotte, and was with the old woman when she died.

A fierce storm surrounded Maye Faire on the night of Charlotte’s death, which did not abate till early morning, at which time one of Angélique’s brothers was found dead.

Angélique married a very handsome and rich planter by the name of Vincent St. Christophe in the year 1755, giving birth five years later to Marie Claudette Mayfair, who later married Henri Marie Landry and was the first of the Mayfair witches to come to Louisiana. Angélique also had two sons, one of whom died in childhood, and the second of whom, Lestan, lived into old age.

Every evidence indicates that Angélique loved Vincent St. Christophe and was faithful to him all their lives. Marie Claudette was also devoted to him and there seems no question that he was her father.

The pictures which we possess of Angélique show her to be not as beautiful as either her mother or her daughter, her features being smaller and her eyes being smaller. But she was nevertheless extremely attractive, with very curly dark brown hair, and was thought of as a beauty in her prime.

Marie Claudette was exceptionally beautiful, strongly resembling her handsome father Vincent St. Christophe as much as her mother. She had very dark hair and blue eyes, and was extremely small and delicate. Her husband, Henri Marie Landry, was also a good-looking man. In fact, it was said of the family by that time that they always married for beauty, and never for money or for love.

Vincent St. Christophe was a sweet, gentle soul who liked to paint pictures and play the guitar. He spent much time on a small lake built for him on the plantation, making up songs which he would later sing to Angélique. After his death Angélique had several lovers, but refused to remarry. This too was a pattern with the Mayfair women; they usually married once only, or only once with any success.

What characterizes the family through the lifetimes of Charlotte, Jeanne Louise, Angélique, and Marie Claudette is respectability, wealth, and power. Mayfair wealth was legendary within the Caribbean world, and those who entered into disputes with the Mayfairs met with violence often enough for there to be talk of it. It was said to be “unlucky” to fight with the Mayfair family.

The slaves regarded Charlotte, Jeanne Louise, Angélique, and Marie Claudette as powerful sorceresses. They came to them for the curing of illnesses; and they believed that their mistresses “knew” everything.

But there is scant evidence that anyone other than the slaves took these stories seriously. Or that the Mayfair Witches aroused either suspicion or “irrational” fear among their peers. The preeminence of the family remained completely unchallenged. People vied for invitations to Maye Faire. The family entertained often and lavishly. Both the men and the women were much sought after in the marriage market.

How much other members of the family understood about the power of the witches is uncertain. Angélique had both a brother and a sister who emigrated to France, and another brother, Maurice, who remained at home, having two sons—Louis-Pierre and Martin—who also married and remained part of the Saint-Domingue family. They later went to Louisiana with Marie Claudette. Maurice and his sons went by the name of Mayfair, as do their descendants in Louisiana to the present day.

Of Angélique’s six children, two girls died early, and two boys emigrated to France, the other, Lestan, going to Louisiana with his sister Marie Claudette.

The men of the family never attempted to claim the plantation or to control the money, though under French law they were entitled to do both. On the contrary, they tended to accept the dominance of the chosen women; and financial records as well as gossip indicate that they were enormously wealthy men.

Perhaps some compensation was paid to them for their submissiveness. Or perhaps they were accepting by nature. No tales of rebellion or quarrels have been passed on. The brother of Angélique who died during the storm on the night of Charlotte’s death was a young boy said to be kindly and acquiescent by nature. Her brother Maurice was known to be an agreeable, likable man, who participated in the management of the plantation.

Several descendants of those who emigrated to France during the 1700s were executed in the French Revolution. None of those emigrating before 1770 used the name Mayfair. And the Talamasca has lost track of these various lines.

During this entire period the family was Catholic. It supported the Catholic church in Saint-Domingue, and one son of Pierre Fontenay, Charlotte’s brother-in-law, became a priest. Two women in the family became Carmelite nuns. One was executed in the French Revolution, along with all the members of her community.

The money of the colonial family, during all these years as their coffee and sugar and tobacco poured into Europe and into North America, was frequently deposited in foreign banks. The degree of wealth was enormous even for the multimillionaires of Hispaniola, and the family seems always to have possessed quite fantastic amounts of gold and jewels. This is not at all typical of a planter family, whose fortunes are generally connected with the land and easily subject to ruin.

As a consequence the Mayfair family survived the Haitian revolution with enormous wealth, though all of its land holdings on the island were irretrievably lost.

It was Marie Claudette, who established the Mayfair legacy in 1789, right before the revolution that forced the family to leave Saint-Domingue. Her parents were by that time dead. The legacy was later enhanced and refined by Marie Claudette after she was settled in Louisiana, at which time she shifted a great portion of her money from banks in Holland and Rome to banks in London and in New York.

THE LEGACY The legacy is an immensely complicated and quasi-legal series of arrangements, made largely through the banks holding the money, which establishes a fortune that cannot be manipulated by any one country’s inheritance laws. Essentially it conserves the bulk of the Mayfair money and property in the hands of one person in each generation, this heir to the fortune being designated by the living beneficiary, except that should the beneficiary die without making the designation, the money goes to her eldest daughter. Only if there is no living female descendant will the legacy go to a man. However, the beneficiary may designate a male, if she chooses.

To the knowledge of the Talamasca, the beneficiary of the legacy has never died without designating an heir, and the legacy has never passed to a male child. Rowan Mayfair, the youngest living Mayfair Witch, was designated at birth by her mother Deirdre, who was designated at birth by Antha, who was designated by Stella, and so forth and so on.

However, there have been times in the history of the family when the designee has been changed. For example, Marie Claudette designated her first daughter, Claire Marie, and then later changed this designation to Marguerite, her third child, and there is no evidence that Claire Marie ever knew that she was designated, though Marguerite knew she was the heiress long before Marie Claudette’s death.

The legacy also provides enormous benefits for the beneficiary’s other children (the siblings of the heir) in each generation, the amount for women usually being twice that given to the men. However, no member of the family could inherit from the legacy unless he or she used the name Mayfair publicly and privately. Where laws prohibited the heir from using the name legally, it was nevertheless used customarily, and never legally challenged.

This served to keep alive the name of Mayfair well into the present century. And in numerous instances, members of the family passed the rule on to their descendants along with their fortunes, though nothing legally required them to do so, once they were one step removed from the original legacy.

The original legacy also contains complex provisions for destitute Mayfairs claiming assistance, as long as they have always used the name Mayfair and are descended from those who used it. The beneficiary may also leave up to ten percent of the legacy to other “Mayfairs” who are not her children, but once more, the name Mayfair must be in active use by such a person or the provisions of the will are null and void.

In the twentieth century, numerous “cousins” have received money from the legacy, primarily through Mary Beth Mayfair, and her daughter Stella, but some also through. Deirdre, the money being administered for her by Cortland Mayfair. Many of these people are now “rich,” as the bequest was frequently made in connection with investments or business ventures of which the beneficiary or her administrator approved.

The Talamasca knows today of some five hundred and fifty descendants all using the name Mayfair; easily one half of these people know the core family in New Orleans, and know something about the legacy, though they are many generations removed from their original inheritance.

Stella gathered together some four hundred Mayfairs and related families in 1927 at the house on First Street, and there is considerable evidence that she was interested in the other psychic members of the family, but the story of Stella will be related further on.

DESCENDANTS The Talamasca has investigated numerous descendants, and found that among them mild psychic powers are common. Some exhibit exceptional psychic powers. It is also common to speak of the ancestors of Saint-Domingue as “witches” and to say that they were “lovers of the devil” and sold their souls to him, and that the devil made the family rich.

These tales are now told lightly and often with humor or with wonder and curiosity, and the majority of the descendants with whom the Talamasca has made limited contact do not really know anything concrete about their history. They do not even know the names of the “witches.” They know nothing of Suzanne or Deborah, though they do banter about statements such as “Our ancestors were burnt at the stake in Europe,” and “We have a long history of witchcraft.” They have rather vague notions about the legacy, knowing that one person is the main beneficiary of the legacy and they know the name of that one person, but not much else.

However, descendants in the New Orleans area know a great deal about the core family. They attend wakes and funerals, and were gathered together on countless occasions by Mary Beth and by Stella, as we shall see. The Talamasca possesses numerous pictures of these people, in family gatherings and singly.

Stories among all these people of seeing ghosts, of precognition, of “phone calls from the dead,” and of mild telekinesis are by no means uncommon. Mayfairs who know almost nothing of the New Orleans family have been involved in no less than ten different ghost stories contained in various published books. Three different distantly related Mayfairs have exhibited enormous powers. But there is no evidence that they understood or used these powers to any purpose. To the best of our knowledge, they have no connection to the witches, to the legacy, to the emerald necklace, or to Lasher.

There is a saying that all the Mayfairs “feel it” when the beneficiary of the legacy dies.

Descendants of the Mayfair family fear Carlotta Mayfair, the guardian of Deirdre Mayfair, the present beneficiary, and regard her as a “witch,” but the word in this case is more closely related to the vernacular term for an unpleasant woman than to anything pertaining to the supernatural.

SUMMARY OF MATERIALS
RELATING TO THE SAINT-DOMINGUE YEARS To return to an appraisal of the family in the seventeen hundreds, it is undeniably characterized by strength, success, and wealth, by longevity and enduring relationships. And the witches of the period must be perceived as extremely successful. It can safely be assumed that they controlled Lasher completely to their satisfaction. However, we honestly do not know whether or not this is true. We simply have no evidence to the contrary. There are no specific sightings of Lasher. There is no evidence of tragedy within the family.

Accidents befalling enemies of the family, the family’s continued accumulation of jewels and gold, and the countless stories told by the slaves as to the omnipotence or infallibility of their mistresses constitute the only evidence of supernatural intervention, and none of this is reliable evidence.

Closer observation through trained investigators might have told a very different tale.

THE MAYFAIR FAMILY IN LOUISIANA
IN THE NINETEENTH CENTURY Several days before the Haitian revolution (the only successful slave uprising in history), Marie Claudette was warned by her slaves that she and her family might be massacred. She and her children, her brother Lestan and his wife and children, and her uncle Maurice and his two sons and their wives and children escaped with apparent ease and an amazing amount of personal possessions, a veritable caravan of wagons leaving Maye Faire for the nearby port. Some fifty of Marie Claudette’s personal slaves, half of whom were of mixed blood, and some of whom were undoubtedly the progeny of Mayfair men, went with the family to Louisiana. We can assume that numerous books and written records also went with them, and some of these materials have been glimpsed since, as these reports will show.

Almost from the moment of their arrival in Louisiana, the Talamasca was able to acquire more information about the Mayfair Witches. Several of our contacts in Louisiana were already established on account of two dramatic hauntings that had taken place in that city; and at least two of our members had visited the city, one to investigate a haunting and the other on his way to other places in the South.

Another reason for the increased information was that the Mayfair family itself seems to have become more “visible” to people. Torn from its position of near feudal power and isolation in Saint-Domingue, it was thrown into contact with countless new persons, including merchants, churchmen, slave traders, brokers, colonial officials, and the like. And the wealth of the Mayfairs, as well as their sudden appearance on the scene so to speak, aroused immense curiosity.

All sorts of tales were collected about them from the very hour of their arrival. And the flow of information became even richer as time went on.

Changes in the nineteenth century also contributed, inevitably, to the increased flow of information. The growth of newspapers and periodicals, the increase in the keeping of detailed records, the invention of photography, all made it easier to compile a more detailed anecdotal history of the Mayfair family.

Indeed, the growth of New Orleans into a teeming and prosperous port city created an environment in which dozens of people could be questioned about the Mayfairs without anyone’s ever noticing us or our investigators.

So what must be borne in mind as we study the continued history of the Mayfairs is that, though the family appears to change dramatically in the nineteenth century, it could be that the family did not change at all. The only change may have been in our investigative methods. We learned more about what went on behind closed doors.

In other words, if we knew more about the Saint-Domingue years, we might have seen greater continuity. But then again, perhaps not.

Whatever the case, the witches of the 1800s—with the exception of Mary Beth Mayfair, who was not born until 1872—appear to have been much weaker than those who ruled the family during the Saint-Domingue years. And the decline of the Mayfair Witches, which became so marked in the twentieth century, can be seen—on the basis of our fragmentary evidence—to have begun before the Civil War. But the picture is more complicated than that, as we shall see.

Changing attitudes and changing times in general may have played a significant role in the decline of the witches. That is, as the family became less aristocratic and feudal, and more “civilized” or “bourgeois,” its members might have become more confused regarding their heritage and their powers, and more generally inhibited. For though the planter class of Louisiana referred to itself as “the aristocracy,” it was definitely not aristocratic in the European sense of that word, and was characterized by what we now define as “middle-class values.”

“Modern psychiatry” also seems to have played a role in inhibiting and confusing the Mayfair Witches, and we will go into that in greater detail when we deal with the Mayfair family in the twentieth century.

But for the most part we can only speculate about these things. Even when direct contact between the order and the Mayfair Witches was established in the twentieth century, we were unable to learn as much as we had hoped.

Bearing all this in mind …

THE HISTORY CONTINUES … Upon arrival in New Orleans, Marie Claudette moved her family into a large house in the Rue Dumaine, and immediately acquired an enormous plantation at Riverbend, south of the city, building a plantation house that was larger and more luxurious than its counterpart in Saint-Domingue. This plantation was called La Victoire at Riverbend, and was known later simply as Riverbend. It was carried away by the river in 1896; however, much of the land there is still owned by the Mayfairs, and is presently the site of an oil refinery.

Maurice Mayfair, Marie Claudette’s uncle, lived out his life at this plantation, but his two sons purchased adjacent plantations of their own, where they lived in close contact with Marie Claudette’s family. A few descendants of these men stayed on that land up until 1890, and many other descendants moved to New Orleans. They made up the ever increasing number of “cousins” who were a constant factor in Mayfair life for the next one hundred years.

There are numerous published drawings of Marie Claudette’s plantation house and even several photographs in old books, now out of print. It was large even for the period and, predating the ostentatious Greek Revival style, it was a simple colonial structure with plain rounded columns, a pitched roof, and galleries, much like the house in Saint-Domingue. It was two rooms thick, with hallways bisecting it from north to south and east to west, and had a full lower floor, as well as a very high and spacious attic floor.

The plantation included two enormous garçonnières where the male members of the family lived, including Lestan in his later widowhood, and his four sons, all of whom went by the name of Mayfair.” (Maurice always lived in the main house.)

Marie Claudette was every bit as successful in Louisiana as she and her ancestors had been in Saint-Domingue. Once again, she cultivated sugar, but gave up the cultivation of coffee and tobacco. She bought smaller plantations for each of Lestan’s sons, and gave lavish gifts to their children and their children’s children.

From the first weeks of their arrival, the family was regarded with awe and suspicion. Marie Claudette frightened people, and entered into a number of disputes in setting up business in Louisiana, and was not above threatening anyone who stood in her path. She bought up enormous numbers of slaves for her fields, and in the tradition of her ancestors, treated these slaves very well. But she did not treat merchants very well, and drove more than one merchant off her property with a whip, insisting that he had tried to cheat her.

She was described by the local witnesses as “formidable” and “unpleasant,” though still a handsome woman. And her personal slaves and free mixed-blood servants were greatly feared by the slaves she purchased in Louisiana.

Within a short time, she was heralded as a sorceress by the slaves on her land; it was said that she could not be deceived, and that she could give “the evil eye,” and that she had a demon whom she could send after anyone who crossed her. Her brother Lestan was more generally liked, and apparently fell in at once with the drinking and gambling planter class of the area.

Henri Marie Landry, her husband, seems to have been a likable but passive individual who left absolutely everything to his wife. He read botanical journals from Europe and collected rare flowers from all over the South and designed and cultivated an enormous garden at Riverbend.

He died in bed, in 1824, after receiving the sacraments.

In 1799 Marie Claudette gave birth to the last of her children, Marguerite, who later became the designee of the legacy, and who lived in Marie Claudette’s shadow until Marie Claudette’s death in 1831.

There was much gossip about Marie Claudette’s family life. It was said that her oldest daughter, Claire Marie, was feebleminded, and there are numerous stories about this young woman wandering about in her nightgown, and saying strange though often delightful things to people. She saw ghosts and talked to them all the time, sometimes right in the middle of supper before amazed guests.

She also “knew” things about people and would blurt out these secrets at odd moments. She was kept at home, and though more than one man fell in love with her, Marie Claudette never allowed Claire Marie to marry. In her old age, after the death of her husband, Henri Marie Landry, Marie Claudette slept with Claire Marie, to watch her and keep her from roaming about and getting lost.


Date: 2015-12-18; view: 535


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