--- Page 1 ---
MAYA DEREN
DIVINE HORSEMEN
LIVING GODS OF HAITI
THE --- Page 2 ---
0-914232-63-0
$12.00
AUTHORIZED EDITION
MAYA DERENS account of the Haitian deities,
practitioners, and rituals ofVoudoun has long
been recognized as a classic of its type-an
anthropological investigation written with the
special insight of personal encounter. Joscph
Campbell, who contributed two forewords to
this new edition, has remarked that Divine
Horsemen "is still the best thing there is on
Haitian possession. - Ms. Deren was guided in
this work by Gregory Bateson, and undertook
the writing of the book afterj journeying to Haiti
to film ritual dances, unexpectedly becoming
accepted us a member of a Haitian village.
Famous for her ground-breaking experimental
films, Deren brought her entire aesthetic
sensibility to force in this profound study of
"the total integrity of cultural form. The
panoply of goddesses and gods emerges in an
informed and eloquent evocation of "the facts
of the mind made manifest in a fiction of
matter."
"Divine Horsemen is the result of vast
fieldwork and personal research in Haiti, and
its findings are well and systematically drawn
up at considerable length."
London Times Literary Sapplement
"There are lessons to be learned from knowing
about Voodoo the way Maya Deren makes you
know abour it. - -The Village Voire
Front covert Ceremony for Agwe. sovercign of the scas,
Back cover: Maya Deren in her film, Mesher ef the Mernoon.
Courtesy of Anthology Film Archives. --- Page 3 ---
DIVINE HORSEMEN
Tbe Living Gods of Haiti
- - -
a
scaidia --- Page 4 ---
VX
MWI M
acecLa
dese
Tt
BOSTON
PUBL1C
LIBRARY --- Page 5 ---
MAYA
DEREN
DIVINE HORSEMEN
Tbe Living Gods of Haiti
DOCUMENTEXT
MCPHERSON & COMPANY --- Page 6 ---
Dudkey Bnch Ubrary
66 Warren Sireet
Medbury, MA 12119
DIVINE HORSEMEN: THE LIVING GODS OF HAITI
Copyright 1953 by Maya Deren. All rights reserved. Republished with permission
and authorization of the Estate of Maya Deren and the Estate of Teiji Ito:
Cheryl Ito, exccutrix.
Forewords copyright o 1953 and 1970 by Joseph Campbell.
Reprinted by permission of Joseph Campbell.
This Documentext edition is published by McPhenon & Company
Post Office Box 1126, Kingston, New York 12401.
Manufactured in the United States of America.
579 10 8 6
1989 1990 1991
Library of Congress Cataloging in Publication Data
Deren, Maya (1917-1961)
Divine Honsemen.
Reprint. Onginally published: London; New York:
Thames and Hudson, c1953
"Documentext"
Bibliography: p.
Includes index
1, Voodooism-Haiti 2. Haiti-Religion. 1. Tidle
B.c
BL2530.H3D47 1983 299.67
83-16228
ISBN 0-914232-64-9
ISBN 0-914232-63-0 (pbk.)
ohie 6-90
Deren, Maya (1917-1961)
Divine Honsemen.
Reprint. Onginally published: London; New York:
Thames and Hudson, c1953
"Documentext"
Bibliography: p.
Includes index
1, Voodooism-Haiti 2. Haiti-Religion. 1. Tidle
B.c
BL2530.H3D47 1983 299.67
83-16228
ISBN 0-914232-64-9
ISBN 0-914232-63-0 (pbk.)
ohie 6-90 --- Page 7 ---
Great Gods cannot ride little borses
(HAITIAN PROVERB) --- Page 8 ---
Digitized by the Internet Archive
in 2010
http:/www.archive.org/details/divinehorsemenli00dere --- Page 9 ---
CONTENTS
EDITOR'S FOREWORD
AUTHOR's PREPACE
INTRODUCTORY NOTE
I. THE TRINITY: LES MORTS, LES MYSTERES, ET LES
MARASSA
I. The Point ofDeparture
2, The Mortal Me: The Immortal Myself
3. The Birth ofa Diviniry
4 The Cosmic Mirror and the Corpse on the Cross
Roads
5. The Marassa- --Two and Two Equals Five
6. The Rituals ofDeath
7. The Rites of Reclamation-The Ceremony of Retirer
d'en Bas de l'Eaw
II. LES SERVITEURS
I. The Christian Infuence
2. The African Heritage
3. The New World Answer to New World Needs
4- Tradition as a Contemporary Function
5. The Serviteur as Contemporary Citizen
III. THE DIVINE HORSEMEN
The Nature ofthe Loa
L. Legba-The Old Man at the Gate
and Carrefour-The Young Man at the Cross
Roads
1OO
2. Ghede- Corpse and Phallus; King and Clown
3. Damballah-The Good Serpent of the Sky
Simbi-The Snake in the River . -
and the Petro Riddle up a Tree
4 Agwé-Sovereign ofthe Scas
5- Ogoun-Waror Hero; Statesman and Diplomat;
Politician and Ganguter; Magician
6. Erzulie-Goddess; The Tragic Mistress
7- Loco and Ayizan-The Priestly Parents
vii
refour-The Young Man at the Cross
Roads
1OO
2. Ghede- Corpse and Phallus; King and Clown
3. Damballah-The Good Serpent of the Sky
Simbi-The Snake in the River . -
and the Petro Riddle up a Tree
4 Agwé-Sovereign ofthe Scas
5- Ogoun-Waror Hero; Statesman and Diplomat;
Politician and Ganguter; Magician
6. Erzulie-Goddess; The Tragic Mistress
7- Loco and Ayizan-The Priestly Parents
vii --- Page 10 ---
VIll
CONTENTS
IV. HOUNGAN, HIERARCHY AND HOUNFOR
I. The Beginnings ofa Houngan
pege ISI
2, The Levels of Hierarchy
TS4
3. The Houngan as Communal Father
4- The Houngan as Healer
S. In Balance Between Worlds
17I
6. The Hounfor
7. The Doots to the Divine World
V. THE RITES
I. The Rites as Collective Discipline
2. The Rites as Individual Development
3. The Initial Ritual Acts
4- Feeding the Loa
5. Transfusing Life to the Loa
6. Ceremonies for the Serviteur
7. Initiation: The Birth ofa Man
VI. DRUMS AND DANCE
I. The Sacred Forms
2. The Collective as Creative Artist
3. The Divine Virtuosi
4- The Anonymous Inventors
5. The Sacred Oratory ofthe Drum
6. Dance as the Meditation ofthe Body
7. The Drummer as Mechanism
VII. THE WHITE DARKNESS
APPENDIX A
Notes on Two Marriages with Voudoun Loa
APPENDIX B
Some Elements of Arawakan, Carib and Other
Indian Cultures in Haitian Voudoun
NOTES
GLOSSARY OF CREOLE TERMS REFERRING TO
VOUDOUN
REFERENCES
INDEX
--- Page 11 ---
ILLUSTRATIONS
Photogravure Plates
I. SOULS OF THE DEAD, LODGED IN WHITE
WRAPPED GOVIS
Jacing pare 38
2. INITIATE, EMERGING AS NEW-BORN
3- NICHE FOR ERZULIE
4- INDIAN INFLUENCE
5 and 6. GOD OF THE DEAD AS GLUTTON
7. CEREMONY FOR AGWÉ, SOVEREIGN OF THE SEAS IST
8. A CONTEMPORARY VOUDOUN PRIEST, HOUNGAN
ISNARD
9. MAMBO LEADING CEREMONIAL INVOCATION
10. CEREMONTAL PERISTYLE
11. BASSIN DANBALLAH
12. BARQUE D'AGWÉ
13- PETRO DRUMS BEING COVERED
14- DANCE OF CELEBRATION
IS- RITUAL PRAYERS
16. SACRIFICE OF A BULL
17. YANTALOU DOSBAS
18. CONCO DANCE
19. DRUMMERS AND CHORUS OF HOUNSIS
20 and 21, POSSESSION
22 and 23. GHEDE
--- Page 12 ---
ILLUSTRATIONS
Line Drawings
POINTS AND POINTS BETWEEN
page 19
THE CARDINAL
VEVER FOR GHEDE
CROSS-ROADS AND CENTER/POST
AFRICAN TRIBAL ORIGINS
VEVER FOR PETRO
MAGIC PENTACLE
VEVER FOR LEGBA
VEVER FOR AZACCA
VEVER FOR AGWÉ
VEVER FOR OGOUN BADAGRIS
VEVER FOR AYIZAN
VEVER FOR AGASSOU
VEVER FOK OGOUN ST. JACQUES
VEVER DRAWING,OF A BULL
ANDROGYNOUS TOTALITY
VEVER FOR DRUMS AND OGAN
VEVER FOR ERZULIE
HEDE
CROSS-ROADS AND CENTER/POST
AFRICAN TRIBAL ORIGINS
VEVER FOR PETRO
MAGIC PENTACLE
VEVER FOR LEGBA
VEVER FOR AZACCA
VEVER FOR AGWÉ
VEVER FOR OGOUN BADAGRIS
VEVER FOR AYIZAN
VEVER FOR AGASSOU
VEVER FOK OGOUN ST. JACQUES
VEVER DRAWING,OF A BULL
ANDROGYNOUS TOTALITY
VEVER FOR DRUMS AND OGAN
VEVER FOR ERZULIE --- Page 13 ---
EDITOR'S FOREWORD
the feat ofdelincating the HaiMAYA DEREN has performed
as a "relic of
tian cult of Voudoun, not anthropologically- (S. Hartland)
primeval ignorance and archaic speculation" initiation into
but as an experienced and comprehended within himselfand with the
the mysteries ofr man's harmony be incredible that an illiterate
cosmic process. To some it will traditions an arcanum lost to
should preserve in their
people Christianity (which is today largely -
dogmatic rather
popular
moral rather than metaphysical), but no one
than initiatory,
ofany so-called primitive
acquainted with the true character
of folklore", wrote
religion will be surprised. "The content
studies
Ananda K. Coomaraswamy in one ofhis penetrating this
"is metaphysical. Our failure to recognize
ofmythology,
of metais primarily due to our own abysmal So ignorance long as the materphysics and of its technical terms.. is the ground available on
ial offolklore is transmitted, so long
understanding can be
which the superitructure offull whether initiatory ofthe folk or ofthe literati,
built."* All mythology,
adventure that men
preserves the iconography ofa spiritual for millennia, and
have been accomplishing repeatedly reveals such constant features
which, whenever it occurs,
of the world resemble
that the innumerable mythologies language. The peculiar
each other as dialects derives ofa from single the fact that a congeries of
interest ofVoudoun ravished from various African homedisplaced persons,
hell ofHispaniola, where Spain had
lands to the Caribbean
the native Indian population,
already all but annihilated
out of their own
should have been competent to revivify,
splintered
realizations and with whatever guidance
spiritual traditions can have afforded, those perennial symancestral
bolic forms.
ofSpeech or Figures ofThongls, Luzacand
Ananda K. Comarareum.figpe 1946, PP 216. 220. Italics, Dr. Coomaraswamys
Co, London,
--- Page 14 ---
Xii
Editor's Foreword
This achievement constitutes a
the spirit of man in the New World chapter that in the history of
notable, though indeed less
is certainly no less
religious imperialism of the advertised, than that of the
over, in contrast to the ironic clegantly literate slavers. Morethe sixteenth to the twentieth destiny of Christianity from
through its radical divorce ofspirit centuries-which from
was,
reference ofall spiritual values back
matter and its final
toga of Rome, to drive the entire to events clothed in the
gressively, into a frenzy of absolutely modern world, promaterialism-the function and actual effect despiritualized of
(despised, traduced, and persecuted) has
Voudoun
most ravaged victims of the Christian been to invest the
living radiance ofthe timeless
debauch with the
ian symbols themselves
symbols, of which the ChristWhereas God
are but a local Near Eastern
would seem to have hidden his head variant.
average churchgoer, to the average serviteur
from the
he visibly sends, even today, his
ofthe hounfor
communicate the same
angels: the gods. And these
communicated to the message, which, in times ofyore, was
divinity is here,
patriarchs and the seers; namely, that
plation it
be now, and that by proper service and contemman. Man, may made apparent even to the intelligence of
thereby, is given a fifth dimension, which is
eternity-beyond the accidents
and
made aware ofthis dimension ofspace
time; and man
even where the tourist
is in the Earthly Paradise -
shattered hut.
may see only a squalid heathen in a
It is because Christians today
limitations ofour Western tradition recognize, painfully, the
estly some enlarged base for the formulation and are secking earnunifying, yet adequately
ofa unified and
humanity, that, suddenly differentiated, understanding of
revelation- -mythology and --as folklore though promising a
interest. Few ofthe earlier studies
have acquired a new
direct service, however, since
ofthe materials can be of
the Occidental tradition
they are based on a concept of
as supreme (whether in its scrip-
a squalid heathen in a
It is because Christians today
limitations ofour Western tradition recognize, painfully, the
estly some enlarged base for the formulation and are secking earnunifying, yet adequately
ofa unified and
humanity, that, suddenly differentiated, understanding of
revelation- -mythology and --as folklore though promising a
interest. Few ofthe earlier studies
have acquired a new
direct service, however, since
ofthe materials can be of
the Occidental tradition
they are based on a concept of
as supreme (whether in its scrip- --- Page 15 ---
Editor's Foreword
MIB
its scientific stage), whereas we are now striving to
tural or in
of the Spirit in the dialects of our
detect the tongue
Myth and Man has therefore been
neighbors. The series
composed by contemporary
conceived, as a conspectus to hear. Dr. C. Kerényi's The
experts endowed with cars
Divine Horiemen: The
Gods ofthe Grecks and Miss Deren's the
ofthe way,
Living Gods of Haiti, published as but equally openers its unity. For
reveal the vast scope ofthe subject, of Voudoun are experiences of a
the day-to-day epiphanies EvBEOc, "full of the god", such as precrisis of becoming
in Greek and
cipitated much of the mythology preserved far from Hermes
Roman literary documents. We are far not from Ares when in
when in the presence of Ghede; not
not far from the
that of Ogoun; and when with Erzulic, archetypes live
foam-born Cyprian. The mythological
them in
on-within the heart of man; so that by knowing
various inflections we know man too in his variety,and
their
discovering no need to unite
equally in his glorious unity, but only to understand. From
what is already unitary, therefore, there actually comes the
mythology and folklore,
with
revelation, which the world, fatigued
promised
requires: of man beyond, though among, the
imperialism,
In this apocalypse enemies are brothers,
accidents ofhistory. know the kingdom ofheaven, and the pure
the poor in spirit
in heart see God.
Joseph Campbell
New York, 1952
DERENS definition of myth (p. 21) as "the facts ofthe
MAYA
manifest in a fiction of matter" is thel key to both
mind made
and the moral relevance of her
the psychological interest
It was just after I had comrichly informed anthropology.
Faces that I met
pleted work on The Hero with a Thowsand in Haiti; and it
Miss Deren, fresh back from her first season
her perception of the "facts of the mind"-
was exactly
the poor in spirit
in heart see God.
Joseph Campbell
New York, 1952
DERENS definition of myth (p. 21) as "the facts ofthe
MAYA
manifest in a fiction of matter" is thel key to both
mind made
and the moral relevance of her
the psychological interest
It was just after I had comrichly informed anthropology.
Faces that I met
pleted work on The Hero with a Thowsand in Haiti; and it
Miss Deren, fresh back from her first season
her perception of the "facts of the mind"-
was exactly --- Page 16 ---
xiv
Editor's Foreword
which are substratal to all productions of the human
imagination-in the colorful
of Haitian Voodoo that
llocal"matter"ofthe "fictions"
der and delight. I had, of immediately struck me with wonabout Voodoo. The derivation course, already read a good deal
gods and rites from the Gold of many ofits fundamental
Africa was already known
and Slave Coasts of West
possession in the context ofthe to me; as was the importance of
had quite
cult, But nothing I had read
the mind" prepared that
me for the revelation ofthose "facts of
experiences of opened as Maya Deren spoke of her own
as they drove the possession, telling of the power ofthe drums
the devotee
god (the loa, the mystère) into the
of
(the serviteur); also, as she described
body
and characteristics of the various
the pranks
"mounted" (monté), i.e., taken
mystères when they had
Every loa had his own drum possession of, a worshiper.
behavior, his own
beat, his own manner of
installed on the monté costume (which was immediately
fied), and his own domain as soon as the loa present was identiall of
ofs spiritual
which, as Maya talked, I could revelation-through
motifs already familiar to me from the readily recognize the
religions, not only
myths of the high
and West. And it ofantiquity, but also ofthe modern East
jewel ofa book was then that Is suggested to her that this
to be the first of simply had to be written and that I wished it
mankind that Thad a-series of volumes on the mythologies of
"When the
just been invited to edit.
anthropologist arrives, the
declares, I am told, a Haitian proverb.
gods depart." So
other hand, was an artist: therein, the Maya Deren, on the
recognize "facts of the mind" when secret ofher ability to
"fictions" ofa mythology. Her
presented through the
before her first trip to Haiti- avantgarde films, composed
"Ritual in Transfigured
"Meshes of the Afternoon,"
raphy for the Camera". -had Time," "Atland," and "Choreogstanding ofthe
already testified to her undernation. As she pictorial script ofdream, vision, and hallucidescribesin her preface (p. 5), she went first to
therein, the Maya Deren, on the
recognize "facts of the mind" when secret ofher ability to
"fictions" ofa mythology. Her
presented through the
before her first trip to Haiti- avantgarde films, composed
"Ritual in Transfigured
"Meshes of the Afternoon,"
raphy for the Camera". -had Time," "Atland," and "Choreogstanding ofthe
already testified to her undernation. As she pictorial script ofdream, vision, and hallucidescribesin her preface (p. 5), she went first to --- Page 17 ---
Editor's Foreword
Haiti as an artist, thinking to make a film in
XV
dance should be a leading theme. But the which Haitian
rapture that there first fascinated and then manifestations seized
of
ported her beyond the bounds of
her transknown. She was
any art she had ever
messages of that speechless open, willingly and respectfully, to the
wellspring
deep, which is, indeed, the
her, just ofthemystères. And so it was thatwhenl Ifirst met
herlast following her plunge into what she has named, in
high chapter, "The White Darkness," she was in a stateof
exaltation-which even increased in force
the
following three years ofher sobering toil in the through
writing ofthis book.
shaping and
There are a number ofspheres ofinterest from which the
phenomenology of Haitian Voodoo can be
first, I would say, is the historical. The
regarded. The
lies in the fact that a congeries of
marvel ofits history
from various African homelands and displaced tossed persons, torn
criminately in a totally new
together indisable to reconstitute out of the environment, should have been
tribal
fragments of their
heritages a single religion,
differing
moreover, ofa traditional
In
self-consistent and,
tian friend Milo Rigaud has type.
fact, as my learned Haistudy La tradition voudoo haîtien: demonstrated in his substantial
magie (Paris: Editions Niclaus, son temple, ses mystères, sa
recognize the well-preserved
1953), itis even possible to
of an esoteric
lineaments in Haitian Voodoo
philosophy of the
Kabbalistic order.
Gnostic-Hermeticthe According to Milo Rigaud, there must have been
Africans transported to the New World
among
those who, in their villages, had beenA
a number of
ters");and it would have been these, houngans ("spirit masthe continuity ofthe esoteric doctrine. then, who maintained
tère named Legha, for
The rôle ofthe mysHermes in the Hellenistic example, corresponds to that of
bols being identical that the mysteries, so many oftheir symeither as incidental, or as a analogies cannot be dismissed,
consequence of what anthro-
According to Milo Rigaud, there must have been
Africans transported to the New World
among
those who, in their villages, had beenA
a number of
ters");and it would have been these, houngans ("spirit masthe continuity ofthe esoteric doctrine. then, who maintained
tère named Legha, for
The rôle ofthe mysHermes in the Hellenistic example, corresponds to that of
bols being identical that the mysteries, so many oftheir symeither as incidental, or as a analogies cannot be dismissed,
consequence of what anthro- --- Page 18 ---
Editor's Foreword
xvi
They comprise the total
pologists term "convergence."
consisimage ofthe god and are, furthermore, the rites symbolically and myths, or as
tent, whether as rendered in
number
a sufficient
interpreted by quitiodldomeeeeteshe has been for years well acquainted on
ofwhom Milo Rigaud
no matter what the explanathe best of terms. In any case, between the myths and cults of
tion may be, the parallels
not
of seventeenthcontemporary Haiti and those,
only undeniable and
Africa, but also of antiquity, are
century
abundant.
ofthe historical approach to the
However, the fascination
the
is even
ofVoodoo
surpassed by
psychological.
mysteries
believe," Maya said to me one day,
"Some psychologists of
Do you think they
"that possession is a kind hypnosis.
could be right?"
I answered, "and have
"I have never been hypnotized,"
possession. You have experienced possesnever experienced been
I think you owe it to
sion, but have never
hypnotized.
science, now, to be hypnotized."
"You think so?"
"Ido,"Isaid.
"Do you know a hypnotist?"
"Ido.
and
story very short, the
Well, to make a long friend) amusing tried every art he knew,
to then, my
hypnotist (up : that the
remains unanswered to
without result, so
question the
as to whether inforthis hour. As does another:
question indentification with an alien
mation derived from any such
be
as
Maya Deren can
accepted
culture as overcame
the
in psychoanalytic
"scientific"; or, to phrase
problem be
as a
to a culture employed
terms: can countertranaference
amount to anything
methodological tool? Can its "findings"
of
fantasies?
more than a projection personal would be that in the
My own reply to this objection ideal
has never yet
science ofanthropology the
ofobjectivity will never be, attained.
been, and in the nature of things
an alien
mation derived from any such
be
as
Maya Deren can
accepted
culture as overcame
the
in psychoanalytic
"scientific"; or, to phrase
problem be
as a
to a culture employed
terms: can countertranaference
amount to anything
methodological tool? Can its "findings"
of
fantasies?
more than a projection personal would be that in the
My own reply to this objection ideal
has never yet
science ofanthropology the
ofobjectivity will never be, attained.
been, and in the nature of things --- Page 19 ---
Editor's Foreword
Further, as anyone who has ever studied the
AVII
section of an anthropological journal
book review
anthropological investigators of
must realize, no two
have ever agreed in their
any culture whatsoever
Moreoever (and this, in fact, findings, is the let alone evaluations.
oft the fraternity), there is no known great method professional secret
determine which (ifeither) oftwo radically
of checking, to
interpretations ofan investigated
differing "scientifie"
every student
culture I5 correct. In short, as
is a function ofphilosophy of the limitations knows, the object ofknowledge
Indian Gandharva
of the subject; or, as in the
by becoming oneselfa Tantra, "One should worship a divinity
divinity should not
divinity. One who has not become a
divinity without worship: a divinity. Anyone worshipinga
of that worship."Or becoming a divinity will not reapthe fruits
"When the
again, to repeat the Haitian dictum,
Whose anthropologist arrives, the gods depart."
interpretation, then, ofthe sense
a religion is tobe preferred in the
and experience of
one who has been touched and name ofscience: that ofthe
by the rites, or that of the one who psychologically has not? To transformed
example, do we turn for the sense and
whom, for
ian worship: to a Dante
experience ofChristalways been my finding that Alighieri the or to Max Weber? It has
qualified both by
poct and the artist are better
interpret the
temperament and by training to intuit and
sense of a mythological figure than the
twenty university-trained empiricist. And rereading today, after
years, Maya Deren's celebration of
whom her own life and
the gods by
reconfirmed in that finding; personality were transformed,T.am
held belief that this little volume reconfirmed, also, in my longintroduction that has
been
is the most illuminating
ofthe Haitian
yet
rendered to the whole marvel
mystères as "facts ofthe mind."
New York, 1970
J.C.
temperament and by training to intuit and
sense of a mythological figure than the
twenty university-trained empiricist. And rereading today, after
years, Maya Deren's celebration of
whom her own life and
the gods by
reconfirmed in that finding; personality were transformed,T.am
held belief that this little volume reconfirmed, also, in my longintroduction that has
been
is the most illuminating
ofthe Haitian
yet
rendered to the whole marvel
mystères as "facts ofthe mind."
New York, 1970
J.C. --- Page 20 --- --- Page 21 ---
DIVINE HORSEMEN
Tbe Living Gods ofl Haiti --- Page 22 --- --- Page 23 ---
AUTHOR'S PREFACE
I disembarked in Haiti, for an eight,
IN September 1947
motley picces ofluggage; seven of
month stay, with cighteen r6-millimetre motionpicture equipment
these consisted of
film stock, etc.), of which three
(chree cameras, tripods, raw for a film, and three contained
were related to sound recording
equipment for sill photography. Among papeleamed Fellowship for
a certificate of a John Simon
dmis
"creative work in the field ofmotion picture" (as distinguished the
film projects), which was a reward for
from documentary effort that had been involved in creating, producing
stubborn
disributing four previous films with purcly
and successfully and limited means and in the face ofa cinema tradition
private
dominated by the commercial flm industry on the
completely and the documentary 6lm on the ocher. Also among
one hand
conceived plan for a film in which
my papers was a carefiully dance
would be combined
Haitian dance, as purely a
form, non-Haitian clements. I
(in montage principle) because with they various are evidence of a concrete,
recite all these facts undertaken one who was acknowledged
defined film project
by willful individual.
as a resolute and even stubbomly
and three Haitian
Today, in September 1951 last few (four years ofthe book, the filmed
trips later), asI write these
pages than dances) lies in
footage (containing more ceremonies
in the closet;
vittually its original condition in a fireproofbox wire
the stack
the recordings are still on their original
spools; labeled "ro
of still photographs is tucked away in a drawer
film
the claborate design for the montaged
BE PRINTED",and in
files, Iam not quite sure where. (That is
is somewhere my
is
and this
unimportant, for a new plan of editing necessary, objects
is my next immediate project.) This disposition ofthe that this book
related to my original because Haitian I had project-evidence so intended but in spite of my
was written not
original condition in a fireproofbox wire
the stack
the recordings are still on their original
spools; labeled "ro
of still photographs is tucked away in a drawer
film
the claborate design for the montaged
BE PRINTED",and in
files, Iam not quite sure where. (That is
is somewhere my
is
and this
unimportant, for a new plan of editing necessary, objects
is my next immediate project.) This disposition ofthe that this book
related to my original because Haitian I had project-evidence so intended but in spite of my
was written not --- Page 24 ---
Autbor's Preface
intentions-is, reality and
to me, the most cloquent tribute to the irrefutable
impact ofVoudoun
I had
artist, as one who would
mythology. the
begun as an
into a work ofart in the image manipulate of
elements ofa reality
by recording, as humbly and
my creative integrity; I end
reality which had
accurately as I can, the logics ofa
abandon
forced me to recognize its integrity, and to
my manipulations.
It was only after I had completely conceded
defeat
artist-my inability to master the material in my
as an
own intention-that I became
the image of my
aware of the
sequences ofthat failure, for, in effect, the ambiguous con
nature of my defeat contained,
reasons for and the
and the nature ofthe victorious simultaneously, forces
the reasons for
believe that
as well. Ihave come to
than by the ifhistory victors, it were would recorded by the vanquished rather
the theoretical, means
illuminate the real, rather than
best which ofthe
to power; for it is the defeated who know
has another opposing tactics were irresistible. The Russian
Korter knows best where way of saying chis: "He who wears the
it
Ifeel
pincher."
thar the fact thar Iwas defeated in
assures, to a considerable degree, thar what my I Thave original intention
reflects not my own integrity which, as an artist's, here recorded
overcome, but that ofthe reality thar mastered it. Itis this had been
encouraged me to undertake this book, for
which
the fact that ir is unorthodox for
Iv was well aware of
ofmatters that are normally the
a non-professional to speak
gists. Since Iassumed this
province oftrained anthropolo
returned twice to Haiti
responsibility two years ago, Ihave
the time
(bringing to a total ofcighten months
details
there) specifically to search out and ascertain
first
redter
carefully; and during during my chis visit, Ihad not troubled to note
myselfto a study ofthe works same period I have also devoted
been concerned with Haitian culture: ofthose professionals who have
Simpson and others. In reading those Herskovits, works,
Courlander,
discovered thar my
however, I also
approach to the culture background which
as an artist and the initial
my film project induced, served
have
the time
(bringing to a total ofcighten months
details
there) specifically to search out and ascertain
first
redter
carefully; and during during my chis visit, Ihad not troubled to note
myselfto a study ofthe works same period I have also devoted
been concerned with Haitian culture: ofthose professionals who have
Simpson and others. In reading those Herskovits, works,
Courlander,
discovered thar my
however, I also
approach to the culture background which
as an artist and the initial
my film project induced, served --- Page 25 ---
Autbor's Preface
to illuminate areas of Voudoun
standard anchropological
mythology with which the
or, ifso, from a different procedure had not concerned itself,
proper to elaborate upon whar position entirely. It would scem
to this subject, so that the reader was unorthodox in my approach
with the appropriate reservations. may, if he wishes, proceed
To begin with, since film is
I deliberately
dependent upon visual
refrained, ar first, from
impact,
the underlying meaning ofthe dance learning anything abour
knowledge should not prejudice
movements, so chat such
visual impact. Once
my evaluation oftheir purely
oncelrealized thar the dance my original could premise was destroyeddently of the
not be considered indepen,
mythology-I had no other
motivation, no anthropological
preparation or
from other ethnic
background (and anticipation)
established
cultures, no systematized approach to an
to ask, which methodology for collecting data, no plano ofquestions
distorted
might have created a
the normal distribution of self-consciousness and
specialized concern for film left me
emphasis. But if my
as a whole, it created,
unprepared for the culture
And if at first, and for also, a disinterested receptivity to it.
amorphous, formless
quite a while, I merely retained an
fessional obscrver would collection of memories which a pro
I, having no such
have systematized as soon as posible,
urgency, could permit commitment, the culture nor professional and
or intellectual
gradually in its own terms and its own form. the myth to emerge
Iam not suggesting thar my attitude was or could be one
complete passivity. Rather, it was a deliberate
of
reflecting a strong distaste for aggressive
discretion,
prying, and which both resulted from and inquiry, staring or
sense ofhuman bond which I did
was rewarded by a
my first return to the United States. Ar not thar fully understand until
freshly aware of a situation to which I had moment I became
and oblivious: thar in a modern industrial
grown inured
constitute, in fact, an "ethnic
culture, the artists
"native" treatment. We too are exhibited group", subject to the full
as touristic curiosities
it was a deliberate
of
reflecting a strong distaste for aggressive
discretion,
prying, and which both resulted from and inquiry, staring or
sense ofhuman bond which I did
was rewarded by a
my first return to the United States. Ar not thar fully understand until
freshly aware of a situation to which I had moment I became
and oblivious: thar in a modern industrial
grown inured
constitute, in fact, an "ethnic
culture, the artists
"native" treatment. We too are exhibited group", subject to the full
as touristic curiosities --- Page 26 ---
Autbor's Preface
on Monday, extolled as culture on
immoral and unsanitary on Wednesday, Tuesday, reinstated denounced as
study Thursday, feasted for some obscurely for scientific
Friday, forgotten Saturday, revisited as
stylish reason
We too are misrepresented by professional picturesque Sunday.
subjected to spiritual
appreciators and
plagiarized for
imperialism, our most sacred efforts are
analysed, and when yard goods, our histories are traced, our psyches
own
everyone has taken his pleasure
fashion, we are driven from our native
ofus in his
dwellings are condemned and
haunts, our modest
scraper. Of all persons from a modern replaced by a chromium sky,
who, looking at a native
culture, it is the artist
tourist, industrialist
looking at a "white" man-whether
heart-felt phrase: "Brother, or anthropologist- t-would mutter the
and
Isure know what
you can think that thought again!"
you're thinking
made My own ordeal as an "artistinative" in an
it impossible for me to be guilty of similar industrial culture
towards the Haitian peasants. Itis a sad
effronteries
usual visitor to Haiti that this discretion commentary upon the
Haitians, so unique thar they
formed
seemed, to the
I was not a foreigner at all, carly but
the conviction thar
finally returned. (This conviction a prodigal native daughter
Haitian bourgeoisie who felt that was shared by much ofthe
blood in me would account for the only an element of Negro
the peasants, since the city dwellers psychological affinity with
protest for themselves a
were only too proud to
from
psychological alienation.) This
afinity-sesulting citizen of an industrial a situation peculiar to an artist as
which is not
culture-is a basis of communication
field methods. comprehended in any catalogue of professional
which, And if my background as an artist resulted in a
while creating a general human
discretion
avenues of interrogation and
affinity also closed off
alternative mode of communication explanation, it provided an
jective level which is the particular and perception: the subment. I am referring to the communication province of artistic state
of concepts and
a
were only too proud to
from
psychological alienation.) This
afinity-sesulting citizen of an industrial a situation peculiar to an artist as
which is not
culture-is a basis of communication
field methods. comprehended in any catalogue of professional
which, And if my background as an artist resulted in a
while creating a general human
discretion
avenues of interrogation and
affinity also closed off
alternative mode of communication explanation, it provided an
jective level which is the particular and perception: the subment. I am referring to the communication province of artistic state
of concepts and --- Page 27 ---
Autbor's Preface
ideas by means addressed to emotional and
perceptions rather than in terms ofa
psychological
or an address to intellectual analysis: self-conscious for
articulation
power conveyed in posture rather than in example, the idea of
or definition. Since, as an
it
the label ofa name
subjective communication, artist, was my métier to deal in such
general assistance in
I might have expected it to be of
fact that such
any context. Bur Iwas not prepared for the
primitive rituals, which, in
represented as yiclding their true
general, had been
investigation ofhistorical
meanings only to a scholarly
origins, would beso
fulto me. Indeed, my interpretations ofthe rituals, directly meaning
immediate experience and without the clues based on my
guidances) of historical or esoteric rescarch,
(and mis
sistently correct thar the Haitians
proved so con,
gone through varying degrees ofinitiation. began to believe thar I had
perception yiclded, not some historical
And this means of
contemporary meaning which the
meaning, bur the same
and which motivates him to continue ordinary serviteure experiences
(I believe that it is not altogether serving thar religion.
that the peculiar and isolated
inappropriate to consider
culture might arise from the position ofthe artist tin Occidental
fessionals, does not-by
fact that he, alone among prohave 50 long been the premises definition-accepr ofOccidental certain beliefs which
worth considering that reverence for
thought. Isit not
scientific or scholarly- -might be
"detachment" whether
notion ofa dualism berween spirit primarily and
a projection ofthe
the body, the belief that physical,
matter, or the brain and
experience is at least a lower form, sensory-hence, if not a
sensuallhuman activity and the moral
thar profane one, of
reliable truths can be achieved judgement
the highest, most
ascetism? Is it valid to use this only by means of a rigid
Oriental or African cultures
means to truch in examining
dualism and
which are not based on such a
truch
are, on the contrary, predicated on the notion thar
-the canbeapprehendede only when every cell ofbrain and
totality ofa human
is
body
It is probable thar
being- engaged in thar pursuitt)
any sensitive layman would have had a
ane one, of
reliable truths can be achieved judgement
the highest, most
ascetism? Is it valid to use this only by means of a rigid
Oriental or African cultures
means to truch in examining
dualism and
which are not based on such a
truch
are, on the contrary, predicated on the notion thar
-the canbeapprehendede only when every cell ofbrain and
totality ofa human
is
body
It is probable thar
being- engaged in thar pursuitt)
any sensitive layman would have had a --- Page 28 ---
IO
Autbor's Preface
generalized emotional response to the rituals
to their grace, excitement, tension
and the dancesand precise interpretations
or whatever. But my detailed
fact
were derived
that, as an artist,
predominant
specifically from the
with form. An artist
professional concern was
recognizes the
eui
whether or not he agrees with it,
integrity ofa form,
unto others as he would
ifonly because he would do
him. He would be the first desperately hope to have them do unto
abour
to insist that what
a Cézanne was not that it contained an was important
pear, but theform in which those were conceived apple and a
and that this form was the
and rendered,
Cézanne's still-life and
significant distinction between
one with similar fruit,
say, by Paul Klee, He would not
painted, let us
in terms of what these
react to the apple or the pear
personally, in terms ofhis objects had come to mean to him
inclined to do), but he would own be background (as the layman is
implicit in the form in which the concerned first with the ideas
whether analytic, naturalistic,
objects were rendered-
--after which he might choose lyric, whimsical, frivolous, etc.
ideas. It is because ofthis
to agree or disagree with those
are so frequently involved in acute sensitivity to form that artists
from formal details and
disagreements, for they deduce,
nuances of which others
aware, a whole logic oframifications and
are barely
amount to an entire metaphysical
connotations which
awareness which made it
system. It was this order of
work I had intended, It imposible became for me to execute the art
dancing was not, in
clear to me that Haitian
form, the
itself, a dance-form, but part ofa larger
mythological ritual. And the
integrity that makes it impossible for
respect for formal
apple as an apple rather than
me to consider Cézanne's
impossible, in
as a Cézanne, made it
Haiti, to ignore the total
equally
form, and to cut up the canvas into
integrity of cultural
and
catalogued or compared with other apples
pears to be
Itled me, further, to sense, for apples and other pears.
and
instance, that the Petro dance
drumming were not merely another
more violent canvas by the same
ritual-not merely a
painter-bur that they were ofa
apple as an apple rather than
me to consider Cézanne's
impossible, in
as a Cézanne, made it
Haiti, to ignore the total
equally
form, and to cut up the canvas into
integrity of cultural
and
catalogued or compared with other apples
pears to be
Itled me, further, to sense, for apples and other pears.
and
instance, that the Petro dance
drumming were not merely another
more violent canvas by the same
ritual-not merely a
painter-bur that they were ofa --- Page 29 ---
Autbor's Preface
II
different character-a canvas by another painter altogether. observe This the
distinction arrested my attention and I began to to look for
which eventually led me
difference in major forms, of another culture, to investigate the
the possible interpolation and Indian period of the islands, and
history of the Spanish
ofthe Indianinfluence asclaborated
finally, to the determination
What emerges from this
in the Appendix to this African book. culture in Haiti was saved
research is the fact that the
in the Petro cult, provided the
by the Indian culture which,
was not true
Negroes with divinities sufficiently sabilized aggresive African (as kingdoms)
ofthe divinities ofthe generally behind the revolution. In a sense, the
to be the moral force
the white man
Negro.
Indians took their revenge on
the throughthe artist with a vast
In effect, sensitivity to form provides clude the
anthro
area ofclues and data that might
professional that "scientific"
pologist whose training emphasizes, his precisely, normal sensitivity and
detachment which may muffe even and
so that he
responsiveness to formal nuance
subtlery,
memory,
becomes dependent upon the vagaries ofinformans'
such
and articulations. (Even in a verbal culture,
intelligence selfconscious articulation is not recognized as a
as our own,
how, then, could it
completely reliable source ofinformation: formulation is not habitual,
be so in a culture where expository
and in reference to a
in a language which is largely couched imagistic, in ritualistic action and
religion which is complately
And it is this same order
in which the "ermon"is unknown:) clude the
of formal data that is also likely to
psycho-analys a mask
who, on the whole, suspects formal statement as would being
of
and who
ignore
rather than a projection meaning, is
witbout
the fact that an African female figure represented
nastalgia and is therefore a statement of progressive "momism" generation
rather than an ethnic example of the regressive
contem
which has become so familiar to him as a prevalent
porary disorder.
that this area of data-a sensi,
My intention is not to imply it
for meaning and
tivity to form and to the clues provides
is also likely to
psycho-analys a mask
who, on the whole, suspects formal statement as would being
of
and who
ignore
rather than a projection meaning, is
witbout
the fact that an African female figure represented
nastalgia and is therefore a statement of progressive "momism" generation
rather than an ethnic example of the regressive
contem
which has become so familiar to him as a prevalent
porary disorder.
that this area of data-a sensi,
My intention is not to imply it
for meaning and
tivity to form and to the clues provides --- Page 30 ---
Autbor's Preface
rescarch-has been entirely ignored by the
profession, Itisin the form ofthe artifacts and anthropological acts
that the distinguishing etbos ofa culture is stated, ofa culture
discussion of ethos, in relation to the
and a major
ofa culture, is contained in
anthropological analysis
Gregory Bateson.*
Naven, a study ofthe Iatmul tribes,
W fact, that
first Chronologically, it is to Mr. Bateson,
to Haiti and my before this acknowledgements book
are due. Before I went
good fortune to have
was ever contemplated, Ihad the
concerning the nature many ofcultural extended conversations with him
reference to Balinese, British and American organization particularly in
non-sectarian qualiry of his
culture. It was the
readiness to engage every sensibility anthropological and
intelligence his
view in the effort to illuminate the
every possible point of
my eyes, once more reaffirmed
structure ofsociery-that, in
restoring to both words their anthropology as the study ofman,
versations altogether
major meaning. And those con,
pervades this book, represent an influence which I am sure
vation of significant particularly details and in that it sharpened my obser
the particular ethos of Haitian differences culture. and my respect for
influence was to make me more
If Mr. Bareson's
tinguishes culture from culture, and sharply aware of whar dis
contact with Joseph Campbell, and why, it is my subsequent
writings (particularly The Hero Witb my A readings in his many
which sharpençd
Tbousand Facer
my awareness of that which man
common, as expressed on the cosmic level of
has in
concepts; and it was his influence that
mythological
late, from the vast accumulation of inspired me to formu
meaningful, metaphysical structure of my Haitian observations, the
Indeed, this book is dedicated not to the
mythology.
but to the effort to perceive-both in the data presentation of data,
and in those of my own observations-at of Tother scholars
human pattern, and the distinctive
once the major
in Haitian culture. Mr. Bateson and aspect Mr. which it manifests
Campbell, then,
** Cambridge Pantheon Books, University Press, 1936.
Inc., New York, 1949.
mythological
late, from the vast accumulation of inspired me to formu
meaningful, metaphysical structure of my Haitian observations, the
Indeed, this book is dedicated not to the
mythology.
but to the effort to perceive-both in the data presentation of data,
and in those of my own observations-at of Tother scholars
human pattern, and the distinctive
once the major
in Haitian culture. Mr. Bateson and aspect Mr. which it manifests
Campbell, then,
** Cambridge Pantheon Books, University Press, 1936.
Inc., New York, 1949. --- Page 31 ---
Autbor's Preface
represent, in a sense, harmonious polarities, and this
effort to unite these points of view
book is an
ofthe artist-for which both
according to a third- that
gratifying tolerance.
gentlemen have shown a most
To Mr. Campbell, also, Iam profoundly
personal context, for his untiring moral grateful in a more
moments when every circumstance seemed support to
at so many
this project, already
conspire to make
undertaking from
overwhelming, an impossibly difficult
also the beneficiary every ofasistances point ofview. At such moments I was
numerous to mention. Predominant ofall kinds from friends too
was Odette Mennesson Rigaud, whose among these, in Haiti,
tances, in respect both to my research and guidances also
and assis
variety of personal and practical
to an infinite
to enumerate; also, I am
problems, I could not begin
notes on the sacred
specifically indebted to her for the
and which are a sample marriages of that her are appended to this book,
knowledge of Voudoun ritual. I should enormous like annotation and
ledge my unfortunately briefbur
also to acknow.
Milo Rigaud, who
stimulating contact with Mr.
tion ofhis esoteric impressed me profoundly with the erudi
debt to Charles study ofthose rituals. And Ihave a profound
Pressoir, who gave so
ship in so many difficult situations in unfulingly ofhis friend,
would have been
Haiti, which I doubt
his sensitive intelligence, favorably resolved withour the presence of
These
moral support and practical
trips to Haiti would have been
assistance.
at the same time, the contributing efforts of impossible withour,
grateful to Miss Anne Dubs, whose devoted persons here. I am
flm distribution, apartment,
attention to my
thousand other details made it belongings, business affairs and a
to Dr. Max Jacobson, for the possible for me to absent myself
creative medicine
helping me accomplish an appallingly
involved in
ofwork; to
mother, Marie Deren, and demanding program
Merrill, Mr. a Mrs. Alexander Hammid, my iendr-James
Leni Hoffman and others-who, cach in his Miriam Arsham,
make ir possible for me to write this book. There own is, way, helped
finally, my
flm distribution, apartment,
attention to my
thousand other details made it belongings, business affairs and a
to Dr. Max Jacobson, for the possible for me to absent myself
creative medicine
helping me accomplish an appallingly
involved in
ofwork; to
mother, Marie Deren, and demanding program
Merrill, Mr. a Mrs. Alexander Hammid, my iendr-James
Leni Hoffman and others-who, cach in his Miriam Arsham,
make ir possible for me to write this book. There own is, way, helped
finally, my --- Page 32 ---
Autbor's Preface
inestimable debt to my father, and whatever is worthiest
book-whether the specific psychological
in this
the example he set as psychiatrist, orthe insight learned from
dynamic-is a tribute to his
more generalintellectual
Itis clear that, without the memory. Haitian
serve Voudoun, this book would peasants and people who
to them not ptimarily for the existence not exist. But I - am grateful
relationship to it or to me or even for those ofthis book or for their
and friendships which I enjoyed; I am
special kindnesses
existence, and would be so even ifit had grateful in
for their sheer
me personally. Iam not sure to what or to whom no way benefited
direction to make such an
or in which
that-despite any faults that acknowledgement, it
but I am sure
culture exists is, in itself,
may have-the fact that such a
fecling would be shared a good. I am certain, also, thar this
should exercise
by all those who believe that
to the full the totality
man
make him human in the major ofthose capacities which
occupied with the achievement of sense, and thar to be prethis end,
science or any other means, is to serve the
whether by art,
Ar the time of my first trip to Haiti there greatest good.
precedent for the filming of ceremonies;
was vintually no
was altogether a delicate
for photographing them
the time came, I broached undertaking, the
many reasons. When
whose ceremonies I had attended subject to a Voudoun priest
know me well. I spoke to him of and who had come to
beaury and the significance ofthe my desire to capture the
ofthe world might become
ceremonics, so that the rest
nothing of cinema and I was aware. uncertain He understood virtually
his own standing in the
ofhis reaction, since
such a permission. Besides, community in his could be jeopardized by
singular individual did not exist. Could culture, the artist as a
stand and sympathize with
he possibly under
a moment. Then, offering his my motivations? He hesitated but
or collaborator, he said:
hand as one would to a colleague
This book is dedicated "Each one serves in his own fashion."
to all those
own fashion.
who serve, each in his
emonics, so that the rest
nothing of cinema and I was aware. uncertain He understood virtually
his own standing in the
ofhis reaction, since
such a permission. Besides, community in his could be jeopardized by
singular individual did not exist. Could culture, the artist as a
stand and sympathize with
he possibly under
a moment. Then, offering his my motivations? He hesitated but
or collaborator, he said:
hand as one would to a colleague
This book is dedicated "Each one serves in his own fashion."
to all those
own fashion.
who serve, each in his --- Page 33 ---
INTRODUCTORY NOTE
African in origin, ofthe
VoupoUNi is the religion, primarily ofthe Republic ofHaiti in the
vast majority ofthe inhabitants also members ofthe Catholic
West Indies. Most of these are
In the
cities,
Church, which is the official state religion.
and larger
in PorvauPrince, the "middle"
"upper"
and particularly
conventional criteria of
classes, influenced, no doubt, by the
ofthe Catholic
"civilized" cultures, as well as by
pressure Voudoun in favor of
Church, have altogether between abandoned these classes and the masses
Christianity. The schism
of
ofthe people is so great that the former are largely that ignorant the term
Voudoun. It is therefore to be clearly understood does notinclude
"Haitian", used in connection with Voudoun, of the national
the "middle" and "upper" class segment
population. It is, however, this very class of people which governs the
and
it in all its economic, social and political
country, with represents the world. In deference to its dislike ofVoudoun,
contacts
detach itself
from any
that it
to its efforts to
publicly
suggestion cheir existence
share these beliefs and even to deny
may
to
that Voudounis
altogether, it becomes imperative emphasize
to en
not the religion of the Haitians whom one is likely abroad. It
counter in social circumstances, either in Haiti or
must also be clearly understood that this book does not sharethe
distaste of the "educated" Haitian (as this class has chosen to
designate itself) for Voudoun, but, on the contrary, was
inspired by the conviction that this is a religion of major
vision and artistic
and that it
stature, rare poctic
expression, in astronomical
contains a pantheon of divinities which,
terminology, could be called a constellation offirst magnitude. basic
Like all religions, Voudoun is built on certain
premises. Briefly, it proposes that man has a material body,
animated by an esprit or gorkowange-the soul, spirit, psyche
--- Page 34 ---
Introductory Note
or self-which, being non-material, does not
ofthe body. This soul may achieve (by
share the death
discussion immediately
stages claborated in the
divinity, and become the following) the status of a lou, a
archetypal
natural or moral principle. As such, it representative has the
of some
place temporarily the gros-bon/ange ofa
power to dis
become the animating force ofhis physical living person and
phenomenon is known as 4
body. This psychic
utterances ofthe possessed
possession". The actions and
individual, but are the readily person identifiable are not the expression ofthe
particular loa or archetypal
manifestations ofthe
manifestations thar the divinities principle. ofthe Since it is by such
their instructions and desires and exercise pantheon make known
phenomenon is basic to Voudoun,
their authority, this
normal both to the religion and to the occurs frequently, and is
Haitian would find it abnormal ifit should Haitians. In fact, the
to occur,
suddenly cease
To most readers, however, such religious
only unfamiliar, bur carries exotic and
possession is not
Also, as the most spectacular
sensational overtones.
ritual action is disciplinarian, phenomenon in a religion whose
reiterative and
having no significance for the uninformed, replete it has with detail
inspired in observers an emphasis which
frequenly
context and gave rise to
isolated it from its
qualiry and function. The interpretations detailed
which distorted its true
possession has been reserved for the elaboration final
and analysis of
in the hope that, by then, the structure and chapter ofthis book,
that total context of which it is a
will emotional logic of
demonstrated and established. In part
have been amply
ever, it will be necessary to make describing Voudoun, how.
For the purposes of such
apesindionpenie the fact
to as precisely whar it is sincercly description understood will be referred
be by those who are involved in the
and believed to
Thus, ifa loa possesses a
it will context be ofthe religion.
the duration of the possession, person, the
assumed that, for
nessed and described
actions and attitudes wit
are those ofthe loa spirit and not ofthe
demonstrated and established. In part
have been amply
ever, it will be necessary to make describing Voudoun, how.
For the purposes of such
apesindionpenie the fact
to as precisely whar it is sincercly description understood will be referred
be by those who are involved in the
and believed to
Thus, ifa loa possesses a
it will context be ofthe religion.
the duration of the possession, person, the
assumed that, for
nessed and described
actions and attitudes wit
are those ofthe loa spirit and not ofthe --- Page 35 ---
Introductory Note
person proper. Ifa male loa possesses a
name ofthe loa or the pronoun be will be used female devotee, the
in Voudoun) when
(as it always is
for all the events
referring to the acting subject responsible
verscly, ifa female transpiring loa
during thar possession; and con,
sbe.
possesses a male, the pronoun will be
Similarly, in the interests of
and
other religious
retaining
even
themselves, concepts as they are understood emphasizing the
it has been
by
Haitians
terminology
preferable to use the Voudoun
frequently, even at the risk
ness for the reader, To render these
ofan initial awkward,
be necessary to determine the closest terms in English, it would
religion, to use, for example, the word equivalent in the Christian
the Christian terms derive their full "priest" for boungon. But
context ofChristian
meaning from the entire
metaphysics and organizational
automatically evoke a mass ofimplications,
practices.
associations
I
which
in terms of that context and the connotations
it is a part, and all this, ifcarried
culture of
concepts, would lead to a grave distortion and over to the Haitian
ing ofVoudoun belief. The fact that Haitian misunderstand,
selves transpose their concepts to Christian informants them
being aware of discrepancies between them equivalents withour
good deal ofthe misinterpretation ofthose
accounts for a
ture on Haiti. A houngan, for instance, is beliefs in the litera
in that he is responsible for the
like a Catholic priest
complex religious traditions and preservation rituals. and performance of
a centralized church
But Voudoun is not
organizational authoriry organization, behind
and the houngan has no
the less absolute, relatively informal him, so that in this respect,
to the community would be much character ofhis relationship
by the term "minister". Yet neither more of accurately suggested
one ofthe houngan's major activities, these terms includes
treatment of discase, for which the word which is the herbalistic
the only
"doctor" would be
"houngan"
equivalent. In other words, the
rEu only be scriously
concept
ofany one ofthe terms available in misrepresented by the use
our culture. The exclusive
the houngan has no
the less absolute, relatively informal him, so that in this respect,
to the community would be much character ofhis relationship
by the term "minister". Yet neither more of accurately suggested
one ofthe houngan's major activities, these terms includes
treatment of discase, for which the word which is the herbalistic
the only
"doctor" would be
"houngan"
equivalent. In other words, the
rEu only be scriously
concept
ofany one ofthe terms available in misrepresented by the use
our culture. The exclusive --- Page 36 ---
Introductory Note
use ofthe word "soul" (which has moral and
tions) would similarly misrepresent the
mystic connota
or esprit, which is understood, in
sense of gros-bon/ange
non-material selfo for character ofan Voudoun, as the invisible,
from his physical body: i.e., the individual, as distinguished
distinct from the physical
of] person John, as a concept,
the word "psyche"asi sitis ed in John. As a matter of fact,
some aspects of the Voudoun modern psychology, conveys
accurately than the word "soul", which gros-bonange has
much more
ofthe literature on Haiti because ofits
been used in most
tions; and the word "spirit" would relevant religious associa
only if understood
approximate the Voudoun
LE or "character"
as a person's "life principle", his
"the spirit ofthe
(as we understand it in such phrases as
times") rather than in its
spiritual sense. For expediency, the initial use exclusively mystic or
terms is immediately defined by the closest ofsuch Voudoun
Haitian term itselfis used
equivalent. But the
oft the distinctively Haitian generally, as a statement and reminder
full sense is elaborated in the concept which is implied, and its
Voudoun
course ofthe text.
ofthe original terminology, African ticles and ceremonies still make use
spelled out
words and in this book they have been
according to usual English
render, as closely as possible, the Haitian phonetics and 50 as to
oft the songs, sayings and even some of the pronunciation. Most
however, are in Creole, which is
religious terms,
tion (although it also contains Aftican, ptimarily French in deriva
words). Where the Creole word retains its Spanish and Indian
has been written out so as to indicate both the French meaning, it
word and the distinctive Creole
original French
Finally, it must also be pointed pronunciation. out that
not a centralized religion, ritualistic detail since Voudoun is
from region to region. Rituals that are may differ renormously
locality may be entirely unknown in important in a certain
within a given locality, as within a thirtymile other regions. Even
au-Prince (where most of - the rituals cited in this radius of Port,
observed), details may differ from one bounfor book were
(parish) to --- Page 37 ---
Introductory Note
THE CARDINAL POINTS AND POINTS BETWEEN
documentation ofa ritual would therer
another. Any complete
hounfor, and such docur
fore hold true only for that specific of this book. Nor is it to be
mentation is not the rituals purpose and details that are cited represent
inferred that those
incidents and interpreta
universal practices. The ceremonies,
not
here included have been sclected
because they indicate
tions
but because they seem to be particularly
universal practices
principles in Voudoun. Thus, a relatively
expressive ofuniversal sometimes be cited (alrhough the sypical
unusual detail may
because it is an especially
detail is described for the most part)
of the
of one
general
forceful or illuminating expression
principles.
(some being inserted at the bottom
The footnote arrangement others
at the back ofthe book) is
of the page and
grouped
but it
perhaps unorthodox and even, at first glance, the confssing interests both
has been arrived at in the effort to answer to
scholar. The
of the general lay reader and the professional the bottom ofthe
footnotes which are readily accessible at
relevant to
are
TE
consist of remarks and references which reader; the source
information and interest of the general and
addi,
discussions ofconflicting data
opinions,
references,
ctc., which arc of interest
tional details and specifications,
have been grouped
primarily to the student of anthropology,
together at the end ofthe book.
and even, at first glance, the confssing interests both
has been arrived at in the effort to answer to
scholar. The
of the general lay reader and the professional the bottom ofthe
footnotes which are readily accessible at
relevant to
are
TE
consist of remarks and references which reader; the source
information and interest of the general and
addi,
discussions ofconflicting data
opinions,
references,
ctc., which arc of interest
tional details and specifications,
have been grouped
primarily to the student of anthropology,
together at the end ofthe book. --- Page 38 ---
Introductory Note
The factual data which are included are based on first-hand
observation and both conflicting and corroborative data from
other observers have been incorporated. But the purpose ofthis
book is not to assemble and
available data on Voudoun
practices; it is to delineate
metaphysical principles under
Em
lying those practices and to render them in terms of their
cultural context in such a
that they may become, for the
non/Haitian reader, as real m as reasonable as they are to the
Haitian worshipper. --- Page 39 ---
CHAPTER I
Tbe Trinity: Les Morts, Les
Mystères,
et les Marassa
I
THE POINT OF DEPARTURE
MYTH is the twilight speech ofan old
old men begin at the
man to a boy. All the
first of the origin of life. beginning, Their recitals always speak
which no man witnessed, They which start by inventing this event
initiate the history oftheir
still remains
race with a
mystery. They
was first in the sense oftime, life is, for all fiction. For, whether it
in the sense of prime. This is a fact.
men, first of miracles
mind made manifest in a fiction of Myth is the facts of the
The specch of an elder in the twilight matter. of his life is
history but a legacy; he speaks not to describe
not his
demonstrate meaning. He talks ofhis
matter bur to
future. This purpose is the prejudice Past of for his purposes ofhis
remembers char which has been
memory. He
should be, and by this measure according sifts the to what could and
memory: he rejects the irrelevant
accumulation of his
detail, combines
event, claborates the significant
physical
separate incidents ofs similar principle. Out of
processes he creates a metaphysical
transposcs the chronology ofhis
into processional. He
mcanings. From the material circumstances knowledge
a hierarchy of
he plots, in retrospect, the adventure for the mind ofhis experience
myth.
which is the
This adventure is composed, then, as all fictions
matter of memory at hand-fiom the
arc, from the
ditions which circumstance
and specific physical con,
cesses which time composes imposes for cach individual the paricular pro
differences between the tales ofthe venerable
race. The
ancients of the
--- Page 40 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
various nations are differences, then, between
them. Buti in all this cosmic variety, the
the matter of
man, Where it has least to describe outside constant is the mind of
invent out ofitself, it displays this
itself and most to
the fictions of origins. Itis as ifthe constancy mind, most purely, as in
cularities of circumstance, the limitations by-passing the parti
the senses, arrived,
paths of
and imprecisions of
common principled
ofthe metaphysical reason, at some
matter.
M
The fictions begin with a solemn fanfare, less
of the First Source, than for the
for the Person
metaphors ofthe diverse
moment of creation. The
Catalyst is the
myths differ; the nature ofthe
of
same. It is an energy which, out ofthe Cosmic
miry void, of chaos, of the wholeness of a Cosmic anony.
crystallizes the major elements,
the
Egg,
and finally differentiates the first precipitates
primary arcas,
solitary Adam) into the twinned androgynous life (as the
female. This is the fiction
specializations: male and
tense. But the chants are not ofbeginnings, in memoriam. couched in the past
as a celebration of each
They may be heard
first creation. The microcosmic contemporary recapitulation of that
womb which, like the
egg rides the red tides of the
moon; the latest life, like green the tides, still rise and recede with the
is first
first, Hows with the seas'
anonymous, then
chemistry,
is beached in a surf, its heart androgynous, reverberates becomes differentiated,
pounding momentum ofthe
a lifetime with the
which no man witnessed, is primal sca pulse. The beginning,
we come to perceive the final ever fact present, ofthe ever before us. When
was conceived by the mind in the first fiction matter, we find that it
But the accomplishment of
ofthe myth.
to the major movement ofr
matter is always as an overture
man, Matter creates the myth, the accomplishment ofmoral
matter of man. But this creature, who
intermittently feel hunger and fatigue, would
mati the intervals as time; it
not under,
strong, then weak
might sense itselfat first weak, then
again, but would not
as age; it might come to perceive the comprehend this
art might observe,
logics of matter
eventually, the reason for the succession of
first fiction matter, we find that it
But the accomplishment of
ofthe myth.
to the major movement ofr
matter is always as an overture
man, Matter creates the myth, the accomplishment ofmoral
matter of man. But this creature, who
intermittently feel hunger and fatigue, would
mati the intervals as time; it
not under,
strong, then weak
might sense itselfat first weak, then
again, but would not
as age; it might come to perceive the comprehend this
art might observe,
logics of matter
eventually, the reason for the succession of --- Page 41 ---
The Point of Departure
scasons, for natural sequences of natural
reasons in matter are still a
of
events. Bur the
conceived in the marriage of matter property and matter; its meaning,
the human mind. As chaos contained mind, is a property of
so this creature contains the
the possibiliry ofmana,
limb latent in man, structured possibility ofa mind, like a fifth
to make and
ing as the fist is structured to grasp and
manipulate mean,
The fictions ofthe old men are their final finger matter.
Resh once labored to bring forth
fecundity. As their
Resh, so the minds
labor, with a like passion, to
forth
ofthe elders
initiation they would
bring
a mind. By rites of
into man, the evolution accomplish the metamorphosis of matter
ofa mind for
which is the issue oftheir Aesh.
this meaning in the animal
the race endure as a race ofmen. By The rites they ofthis would insure that
into the metaphysical cosmos, everywhere mime second birth,
of the first physical birth. The novice is
the conditions
lieved of possessions, made innocent,
purified of past, re
womb solitude ofa dark room. The placed nascent in the
and the myth ofthe race are joined. His matter, which is himself,
gestation and, in the end, a man
solitary meditation isa
newly named, newly rejoiced in. emerges by ordeal, to be
But who first informed the ancestral elders
nations? Whar was the common
ofthe various
fanfare for origins, their
inspiration oft their common
common
common fiction of initiation, their
witnessed the metaphors of metamorphosist No man has ever
its ending thar moment the limits when life begins; it is in the moment of
of life, hence life
Death, as the edge beyond which life does itself, are manifest.
lineates a first boundary ofbeing. Thus the
not extend, de
the beginning: the condition of his first ending is, for man,
as living. Death is life's first and final consciousness ofs self
for cosmic origins is followed by this definition. The fanfare
figureisa a lament ofthe living for the dead; major and fugue: the initial
first propounds the major themes of
the voice which
is borne up from the
life, love and generation
born from the
abyss as the Resh was first, and is still,
decp seas of chaos. The hero of man's
lineates a first boundary ofbeing. Thus the
not extend, de
the beginning: the condition of his first ending is, for man,
as living. Death is life's first and final consciousness ofs self
for cosmic origins is followed by this definition. The fanfare
figureisa a lament ofthe living for the dead; major and fugue: the initial
first propounds the major themes of
the voice which
is borne up from the
life, love and generation
born from the
abyss as the Resh was first, and is still,
decp seas of chaos. The hero of man's --- Page 42 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
adventure-his healer, his redeemer, his guide
metaphysical
always a corpse. He is Osiris, or Adonis, or
and guardian-is
Christ.
not so much by what itis as
But death itself we recognize As the land and the sea define
the fact that it is not life. and death define each other by
MA other at the shore, so life
in the
exclusion. These, which are the immediate difference which neighbors is as a vast
realm ofmatter, are separated by a
Myth is the voyage of
distance in the realm of meaning.
The point ofdeparture
exploration in this metaphysical the
and the dead.
is the first meeting between
ST
new
is a moment of initiation. One must
To enter a
myth before myth, anterior to all its inventions,
return to the moment
still become the myth ofany
when the myth ofany man might the room which is both
other. It is to enter, in onc's mind,
the
tomb and womb, to become innocent ofeverything of the
for
natural
co
motivation for myth, the
passion human experience
meaning- Itisto meditate upon the common
the
which is the origin of the human effort to comprehend
human condition.
THE MORTAL ME: THE IMMORTAL MYSELF
and we know that itis dead because we
We look at the.cotpse what it isto be alive. A critical change
know and we remember that is visible is merely the evidence ofthis
has occurred. Yet all
The stillness ofthe
event. The root ofthe difference is from invisible. the stillness of a sleeper.
corpse is, in itself, no different because we know that it is for:
We know that it is not slecp
is itself invisible. The
ever; but this foreverness, chis time, of death but is not itself
stillness, even ofthe heart, is evidence
of an
moved
as
object
death, just as movement-che oflife mobility and is certainly not life itself.
-is not always evidence conceive oflife as an inner power, a force
So we are forced to
in the movement ofthe matter which
which may be manifest
invisible. the stillness of a sleeper.
corpse is, in itself, no different because we know that it is for:
We know that it is not slecp
is itself invisible. The
ever; but this foreverness, chis time, of death but is not itself
stillness, even ofthe heart, is evidence
of an
moved
as
object
death, just as movement-che oflife mobility and is certainly not life itself.
-is not always evidence conceive oflife as an inner power, a force
So we are forced to
in the movement ofthe matter which
which may be manifest --- Page 43 ---
The Mortal Me: The Immortal Myself
contains it. The moment of death, then, is
forever, oft this life force from the Resh, the
a separation,
invisible force is, in turn, more than the matter. And this
manifest in movement; itis also an
energy of matter as
for memory and meaning, for discriminarion energy ofmind, the capacity
Whether called intelligence,
and invention.
the invisible action
consciousness, spirit or soul, ir is
visible
within man which morivates and
acts and expressions.
molds his
The Haitian myth couches this
its own language. It
primary contemplation in
between visible
proposes as basic, a generic
matter and les Invisibles.
this distinction
scribes a relationship relative to our
By
term it de
ofles Invisibles, the forces
senses; but the nature itself
constituted a state oflife and or whose spirits whose presence in matter
stitutes a state ofdeath, is known as permanent erprit. For withdrawal the
con
"spirit"is not some vague, mystical evanescence. In Haitian, this
speech he
that a man has "pil
colloquial
means, by a thar the man has
esprit" (much spirit) and
isa reference to the energy and action great intelligence. ofthe
Esprit, then
state ofconsciousness and as a repository ofmaterial mind which, as a
knowledge and experience, is the source and the and moral
ment, decision, desire and of all the motivation act ofjudge
projected in a man's visible action.
and the will
The energy of matter is common to all
lament for the dead is not for this fractional living matter. The
either the cosmic life force or the cosmic
diminution of
vast anonymous generaliry.
consciousness as a
ceases to be manifest, is at once Intelligence which, with death,
particular to each. It is the source common and
to all men and is
singular identiry. We mourn not
means ofcach man's
lament not for his lot, but for
man, but d man; and we
closing of a door
that our own. His death is as the
projected through NRAL Resh, nourished singular, particular self which,
which we shared. We
the world ofsubstance
was not like any other. mourn The this man because to us his spirit
ofa mold from the form moment ofdeath is as a separation
to which it had transferred all the
. It is the source common and
to all men and is
singular identiry. We mourn not
means ofcach man's
lament not for his lot, but for
man, but d man; and we
closing of a door
that our own. His death is as the
projected through NRAL Resh, nourished singular, particular self which,
which we shared. We
the world ofsubstance
was not like any other. mourn The this man because to us his spirit
ofa mold from the form moment ofdeath is as a separation
to which it had transferred all the --- Page 44 ---
The Trinity: Les Morts, Les
Mystères, et les Marassa
form particularities ofits configuration. As the
is destroyed by the act
integrity ofthe mold's
But the form, the self which ofseparation, had
so the Aesh perishes.
hence is immoral-an
been cast, is non-material,
ledged in common and known identity, invisible but real, acknow.
This self, this form, the Haitian by a name.
born ofthe body, and
be
calls the gros-bowang.* Itis
cast upon the invisible may imagined as the shadow ofa man
plane ofa fourth
reflection in a dark mirror. The
dimension, or as his
physical double ofthe physical gros-bon-ange is the meta
exist in the world of matter, it is being, the and, since it does not
vives the mortal man, It is these immortal immortal twin who surbon/anges ofthe deceased, who are les
twins, these gros
The Haitian
Invisibles or les
stand byar man'ss gros-bonvange is similar to what we esptits. under.
soul, ifwet think ofthe
as
man and not as a moral force of a soul duplicating the
universal commitment towards
"higher" nature. The
desirable, all that conscience
good, the notion of truth as
stood as a function ofthe soul which, in our culure, is under
ofa third element in
is, for the Haitian, the function
for
man, the ti-bononge. It is the
example, that cannot lie. But the very
ti-bon-ange,
conscience, its detachment from the
impersonality ofthis
imperviousness both to
pressures ofactuality, its
changelesness inspires, in development the
and corruption, its
detachment. He
Haitian, a somewhat reciprocal
ofthe
aecepts the ti-bonange as one ofthe
cosmos. It is as ifhe said to himself
constants
have a conscience, yet some men do good and although all men
Therefore, what he does
some do bad.
what a man does, and depends on his gros-bon/ange. It is
not whether he feels
remorse, which is important to other men. Of satisfaction or
quence is the private sentiment of a man if he what conse
necessary knowledge or
has not the
experience or energy or power to act
mean Gros-bonange "intelligence" is in used the living, when referring bur when to the souls ofliving men; esprit
it refers to the immortal souls
used as "un eptif" or "les
as the
ofthe dead, or whar was
TOROT
gros-bonange.
known, during lifetime,
on/ange. It is
not whether he feels
remorse, which is important to other men. Of satisfaction or
quence is the private sentiment of a man if he what conse
necessary knowledge or
has not the
experience or energy or power to act
mean Gros-bonange "intelligence" is in used the living, when referring bur when to the souls ofliving men; esprit
it refers to the immortal souls
used as "un eptif" or "les
as the
ofthe dead, or whar was
TOROT
gros-bonange.
known, during lifetime, --- Page 45 ---
The Birtb ofa Divinity
upon itt In a collective community, where
dependent, the collective welfare cannot be
men are inter
the vagaries of subjective conscience,
entrusted either to
"natural" development of the
or to the "free" or
Haitian religion is, in fact, structured gros-bonvange. for the
The entire
ment of a man's gros-bon-ange and the controlled develop.
collective morality in action.
enforcement of a
So, for the Haitian, the significant
manifest in actuality-is the
morality- -that which is
shares its nature. In Voudoun product the ofthe Resh and therefore
sists not ofa dualism, a conflict ofthe cosmic drama of man conoffesh and the up-pull ofspirit; it is, irreconcilable down-pull
dynamic, a process by which all that rather, which an almost organic
divinity- intelligence,
characterizes
evolves our ofthe Rlesh itself. power, Instead energy, authority, wisdomthe substance and the
ofbeing eternallyseparated,
committed: the Resh spirit ofa man are eternally and
to the divinity within
mutually
to the Resh ofits origin.
it and the divinity
THE BIRTH OF A DIVINITY
The gros-bon/ange, as the repository
form and his force, the final resultant ofhis ofa man's history, his
and experience, is a precious accumulation. ability, intelligence
his descendants were able to provide this
If afier his death,
some other means of
disembodied soul with
which perished,
manifestation to substitute for the flesh
ofthe
they could salvage this valuable
One
major Voudoun rituals is the
legacy.
de Teau, the reclamation ofthe soul ceremony oft the ofr retirer d'en bas
waters ofthe abyss, the world ofles Invisibles. deceased from the
the ancestral dead is not a
This service for
poor, and those who live in nostalgia difficult or sentimentaliry. The
cannot afford superfluous
primitive circumstances,
expenditures of cither
property. Itis not a moment of return to the
energy or
cedure by which the race
past; itis the pro
reincorporates the fruit of previous
major Voudoun rituals is the
legacy.
de Teau, the reclamation ofthe soul ceremony oft the ofr retirer d'en bas
waters ofthe abyss, the world ofles Invisibles. deceased from the
the ancestral dead is not a
This service for
poor, and those who live in nostalgia difficult or sentimentaliry. The
cannot afford superfluous
primitive circumstances,
expenditures of cither
property. Itis not a moment of return to the
energy or
cedure by which the race
past; itis the pro
reincorporates the fruit of previous --- Page 46 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
lifeprocesses into the
the past as a ground gained, contemporary and moment, and so retains
forward to the future. The
upon
from which it moves
dead who are made
living do not serve the dead; itis the
The
to serve the living.
ofa man, ceremony He ofreclamation is as the third and final birth
animal. Initiation emerged into the world, for the first time, as an
this soul which, with was death his second birth, as a proper man. And
lost to the visible world is and the perishing ofthe Resh, was
clay jar, or govi, in which brought itis back into it once more. The
substitute for the vessel of fesh which placed at this ceremony is a
ofthe mouth of thar jar issue the counsels once contained it. Out
which the deceased continues
and wisdoms by
descendants.
to aid and advance his
An undisinguished member ofthe
and the cosly ceremony of his reclamation family may be neglected
poned, to be accomplished eventually, without repeatedly postenthusiasm, only because nothing
much
should be permitted to leak away, ofheredity's to be lost accumulations
Feast for the Dead, a sense of filial
for ever. Ar the
immediate descendants to name such loyalty may induce the
dividually; or later, they maybe 5o remembered departed because ones inintimate, personal sympathy. But such
ofsome
is rare, and these undistinguished dead become individual recognition
anonymous herirage, les Morts.! On the other known as that
who has been diatinguithed for his wisdom hand, the person
therapies, disciplines or skills-who has
or power, love or
rank ofhoungon (priest), with all the
perhaps reached the
a rank signified-is reclaimed with accomplishments claborate
thar such
special virtues may not be lost,
care, so thar his
In due course oftime, the parent in the govi
parent and the grandparent becomes
becomes grand,
temporaries die off, and with them all ancestor. immediate As his con
memories, the Resh ofthe original human
first-hand
away, 50 that there is lefi within the govi personality only the withers
depersonalized, almost abstract essence of the principle distilled, that
priest), with all the
perhaps reached the
a rank signified-is reclaimed with accomplishments claborate
thar such
special virtues may not be lost,
care, so thar his
In due course oftime, the parent in the govi
parent and the grandparent becomes
becomes grand,
temporaries die off, and with them all ancestor. immediate As his con
memories, the Resh ofthe original human
first-hand
away, 50 that there is lefi within the govi personality only the withers
depersonalized, almost abstract essence of the principle distilled, that --- Page 47 ---
The Birtb ofa Disinity
especially characterized him. Thus, in time, tbe person
principle. And yet-what once was so
so
becomes
cannot be permitted to end in such
real,
substantial,
ever into the far reaches ofhistory. This rarefaction, to vanish for
in reality, must become realiry; tbe
abstraction, to function
And so the process of
principle must become person.
the limits
abstraction, as though
ofits own extension, curves back mecting, finally,
those who cannot remember
toward its origins:
the inside
begin to create, building now
ourward, as one might be guided
the clues from
logic ofa skeleton to construct a figure. In by the
and
becomes archerype." Where there was once time,
ancestor
now a personage. Transposed to this
a person, there is
moned voice in the goviis no longer intimate, dimension, the sumobjective oracular authority that booms
advisory; it is an
ofthe earth. Whar was once believed, as if from the bowels
who was once respected is now tevered. is Where now believed in. He
inspired filial devotion, the
once the parent
ancestor has been transfigured deity into now exacts dedication. The
Death had deprived the
a god.
the memory ofthe living gros-bon-ange had reclaimed ofitsownliving it and
form;
Time was a distance separating it from its
given it voice.
dants, from the too-intimate
immediate descen.
sense, it became purified of prejudice human ofsuch proximity. In a
purification could it achieve the
Only after such
power of the los, or les
powers
The special
C
esprits who have achieved Mysteres, as the Haitian calls those
thar ofbecoming manifest some degree of divine clevation, is
defined and
in a living form. Under certain well
temporarily ritualistically determined conditions, the loa
displace the gros-bon-ange ofa
may
become the animating force of that
living person and
know as "possession". In the
physical body. This we
said thar the loa "mounts" terminology of Voudoun, it is
"mounted" by the loa. The a person, or thar a person is
and his rider and the actions metaphor and
is drawn from a horse
expression ofthe will ofthe rider. events which result are the
the possessed person is, meanwhile, Since the conscious self of
absent, he cannot and docs
displace the gros-bon-ange ofa
may
become the animating force of that
living person and
know as "possession". In the
physical body. This we
said thar the loa "mounts" terminology of Voudoun, it is
"mounted" by the loa. The a person, or thar a person is
and his rider and the actions metaphor and
is drawn from a horse
expression ofthe will ofthe rider. events which result are the
the possessed person is, meanwhile, Since the conscious self of
absent, he cannot and docs --- Page 48 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
not remember the events; he is not
or for bad; and he
responsible, either for
cannot, as a person, himselfbenefit
good
possession. The function and
from that
tation is the reassurance and the purpose ofsuch divine manifes
The complete
instruction ofthe
circling life and process death.* can be understood as a closed communiry. chain
manifest in
The power of the loa to become
The interlocking living matter marks their final mastery of matter.
and progressive mechanism ofthe links is a system of partial
ambiguities, clearly apparent in the
ofreceptacles for the gros-bonange,
succession
yet are graduated. The
which in part overlap and
the
gros-bonange
be
body even during the lifetime, and
separated from
kind of
in a
eurir
isolation from malevolent forces. Ar the bortle, as a
mony-the ceremony of initiation or spiritual canzo cere,
grou-bonange is placed in a canari
birth**the
(receptacle for the "head", soul
(clay pot) or potdertite
of the
or mind) and left in the care
houngan or some trustworthy person. Ar death
pot-detête is broken, to release the
this
ofthe abyss; but one year later, this gros-bonvange to the waters
moment of reclamation, by the govi, receptacle in
is replaced, at the
referred to as an esprir, is
which the soul, now
throat, making speech lodged once more and which is as a
possible. Thus far the
gression ofrecepuacles is evident, and each
graduated pro
ritual. But the decisive
stepis achieved with
down from
moment, when the ancestral soul, passed
generation to generation in the
finally from this clay shell as loa, is beyond the govi, emerges
the prejudicial power oftheir
will of man and
links thar takes place
prayers. Itis as an interlocking of
cognized time
beyond the scope of an immediately
There is
andspace, as ifin the outer reaches ofthe
no ritual cither to make or even to mark this ultimate cosmos.
transfiguration.5 It is a moment as unknown, as unwitnessed
Campbelf, (p. 29) discussion and claboration
illuminates concept in other mythologies and as a universal ofthe circular life-death
the Haitian concept and it is
mythological concept,
being a collection of miscellancous
apparent, once more, that, far from
classic mythological characier.
superstitions, Voudoun is a
** This
religion of
ceremony will be described ingfra, PP- 220-2.
to mark this ultimate cosmos.
transfiguration.5 It is a moment as unknown, as unwitnessed
Campbelf, (p. 29) discussion and claboration
illuminates concept in other mythologies and as a universal ofthe circular life-death
the Haitian concept and it is
mythological concept,
being a collection of miscellancous
apparent, once more, that, far from
classic mythological characier.
superstitions, Voudoun is a
** This
religion of
ceremony will be described ingfra, PP- 220-2. --- Page 49 ---
Tbe Birtb ofa Divinity
of the first physical life, and it results in
as the very origin
which must be
life. Unlike the mere ancestral spirit
physical
the loa are part ofthe very blood ofthe
passed down in a govi, automatically. They can neither be
race, and are inherited
also be
in a govi or in
denied nor destroyed. They may residences. lodged Just as a child's
stones, bur these are as secondary
component of
physical body inevitably is issue ofthe physical inheritance* and they
his parents, so his loa are his psychic
the moral
carry forward, into his contemporary gros-bonvange,
accumulation ofthe race.s
all contradicted
the
This automatic inheritance is not at
by in the
of discrimination and selection implied
apparent power
mun, ce temperament loali" (the
phrase "temperament is the character ofhis loa). Ifthe original
character ofa person
by certain of the major loa,
families were each distinguished introduced all the major loa into all
intermarriage has, by now,
are latent in every.
the family lines and all major loarprinciples
between the
one. The reference to the sympathetic loa relationship relates to the maittite,
character ofa person and that ofhis which is dominant above
the "master ofthe head", or the loa
It
also refer to the
all others in the psyche ofan individual. may
may be
ofthe loa (since these major principles
particular aspect
i.e.,
as the primal hero
manifest in various aspects,
Ogoun which is carried in
archerype or as a more recent warrior, etc.)
do in our
When the Haitian says "inherin" be docs not understand to lit environment. (as we
The
culture) to be an element distinct from such and that even in
the two ideas are vinually
life in Haiti ate
CEt
conditions offamily
the famaly is a tghly knit, cohesive
identical. As in all primitive and is communities, the basic unit of fthe communal sructure, rather not
and continuous entity, In sheer
terms, even the grandfather does
than the individual.
uince geographical one rarely moves away. He is there today as
become part of ond's Catuinly past, this is true ofondi parents. The manmision then, of 1o
part ofone's
and even
to child, i not,
as
principles, IECE from
from grandpurcis the word "inhenf". Tos wy that one
vey
as
be Vaain Ghede or the mother's Erzulie is to Gfonr were to
has IE the ataNe
of our culture) that the EAer has conmbuted
translair the concept into the of and logic concern for the idea of death and resurrection
1o one's mukoup a Ghede sense
or that from ond's mother one has "learned"
as contained in the of love and complex, the dream of beaury which is Erzulie.
the importance
from grandpurcis the word "inhenf". Tos wy that one
vey
as
be Vaain Ghede or the mother's Erzulie is to Gfonr were to
has IE the ataNe
of our culture) that the EAer has conmbuted
translair the concept into the of and logic concern for the idea of death and resurrection
1o one's mukoup a Ghede sense
or that from ond's mother one has "learned"
as contained in the of love and complex, the dream of beaury which is Erzulie.
the importance --- Page 50 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
the head ofa person. In
case, the ambiguity ofthe
significant. It can imply, :
that
phrase is
deity of power, confers the favor cxample, ofhis
Ogoun, who is the
ship on a person whose temperament he presence has
and guardian,
but it can also mean that a
found sympathetic;
becomes obsessed by and
person selects, concentrates on,
his own personal emphasis. possessed by the deity who personifies
Or, finally, it
processes may operate
suggests that the two
remains that a person who simultaneously. has been
In any casc, the fact
who emphasizes the principle of possessed by Ogoun is one
activities.
power or strength in his own
Ifthis he emphasis has been expressed in his life to a
degree,
will be remembered, after death, for this remarkable
guishing characteristic. As time passes and he
distinliving, that depersonalized abstraction which becomes, to the
he may then be assimilated into the
is an ancestor,
lose his identiry altogether in that ofthe concept Ogoun, and So
may be incorporated in the invocation great loa; or his name
ifhis way ofsmengeh was a
to Ogoun; or, again,
traditional pattern, he
very distinctive variation on the
may even become a
name, a deity understood to be one ofthe deity under his own
By this process, a potentially infinite number family of Ogouns.
spirits become condensed into a feasible number of of ancestral
ofthe principled archetypes.
variations
The immediate descendants of the deceased, who
subject to vanity or other selfishly
may be
no more than lay the foundations ofultimate personal motivations, can do
by: reclaiming the parental soul from the
elevation into loa
the purification by time must take abyss. Time must pass,
process ofabstraction. There is no loa who place, and the gradual
as human being." Even the
can be remembered
singular identity, must cease gros-bon-ange, to be. In the or the esprit, as a
the ancestor who is worshipped; and the final analysis it is not
transfiguration and
final verdict, the last
resurrection, the ultimate
divinity, is in the hands ofhistory and the collective. clevation into
Deification, therefore, does not consist in the spiritualization
loa
the purification by time must take abyss. Time must pass,
process ofabstraction. There is no loa who place, and the gradual
as human being." Even the
can be remembered
singular identity, must cease gros-bon-ange, to be. In the or the esprit, as a
the ancestor who is worshipped; and the final analysis it is not
transfiguration and
final verdict, the last
resurrection, the ultimate
divinity, is in the hands ofhistory and the collective. clevation into
Deification, therefore, does not consist in the spiritualization --- Page 51 ---
Tbe Birtb of 4 Divinity
of matter; on the contrary, the ceremony of retirer
T'eau, which is itselfthe ritualistic reversal
d'en bas de
restores the disembodied
ofthe rites of death,
which was its origin
soul to the physical, living universe
portion of its original and, material in so doing, restores to it a major
eminently realistic, reasonable attributes. The Haitian is an
needs as well as the
man. His loa must share the
need great energy, And privileges so the loa, oflife; like to have grear power is to
ter, have an unrelenting need for living, functioning mat
energies are to be maintained. The sustenance if their life
is at once the most common and the physical feasting ofthe loa
obligations ofa worshipper.
most important of the
The entire chain of intenlocking links-life,
tion, transfiguration, resunection-chums
death, deifica
the hands ofthe devout. None ofit is without rest through
god was once human, that he was made ever forgotten: that the
he is sustained by humans. Hence the god by humans, thar
revered and honored, do not have that Haitian loa, however
which, in another culture, might
quality of absolutism
presumably supernarural
characterize the deiry of
are hurt by disrespect, origin." for
The loa bow to the ptiest,
devour bur demanding; weep he both neglect. And the worshipperis
and accepts the constant begs and bargains. if he
252 affairs ofhis life, itis not because intervention ofthe loa in the
miracle; it is because he does not
he has an casy belicfin
miraculous. The undertone ofhis devotion regard such intervention as
the dury ofthe loa to intervene; for the is, rather, thar itis
which it derives, was itself created by life gros-bon-ange, and
from
porated into life at the ceremony ofthe retirer d'en was bas reincor, de Teau.
lifuime-in *Irin significant ocher thar the loa who were boungans or mambos
considered
words, the ancestral divinitics
during their
lo be"suronge" than those which are cosmic who forces, derive ofcosmic from men-are
origin,
the dury ofthe loa to intervene; for the is, rather, thar itis
which it derives, was itself created by life gros-bon-ange, and
from
porated into life at the ceremony ofthe retirer d'en was bas reincor, de Teau.
lifuime-in *Irin significant ocher thar the loa who were boungans or mambos
considered
words, the ancestral divinitics
during their
lo be"suronge" than those which are cosmic who forces, derive ofcosmic from men-are
origin, --- Page 52 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
THE COSMIC MIRROR AND THE CORPSE
CROSS/ROADS
ON THE
For the Haitian, the metaphysical world
a vague, mystical notion; it is as a world ofles Invisibles is not
mirror, peopled by the immortal
within a cosmic
had ever confronted it. The mirror reflections is
of all those who
cosmography ofHaitian myth. The loa the metaphor for the
images and summoned by references are addressed as mirror
The song forthe loa
to a mirrored surface.
(O Creole, fathom Legba the says: O Creole, Sondé miroir, OLghe
sing that the mirror breaks mirror, O Legba). Sometimes they
an Xray and its vision through nocks, for the mirror is as
sacred symbols drawn during penetrates matter. The vvcr-the
designed in mirrored symmetryto both ceremonies-are sides
frequently
loa are invoked as Loca-Miroir (the
ofan horizon. The
(Deux, or
mirror-Loco) and Loc-De
the back of Locozdouble) the mitror). or Agow-DarMlinair (Agassou of
terms: "Papa Damballa, Mistress They are served in inverted miror
give you to eat with the left hand. leiswith Erzulie, with Miss Aida, I
you are the Invisibles." "10
the left hand because
infant who is presented They are greeted in mirror terms: the
to themis carried
arc saluted in mirror terms: the
on the lefi arm. They.
face, tuming and curtseying in mirrored houngan and the loa, face to
in mirror terms: when
symmetry.l They act
others present. with a double they possess a person they greet the
hand, and then with the left,it handshake, at first withthe righe
psychie contact is established being with the latter thae the
is transmitted into the
and thar the spirit of the loa
holding still the lefi hand, body the ofthe loa other, to possess him also. Or
may spin the
clockwise, a spiral journey which crosses the divide person and counter
inevitably leads to possession. The ritual dance
almost
likewise revolve counter-elockwise around the movements
There are even ritual details in which inversion and center-poles
reversal
the
hand, and then with the left,it handshake, at first withthe righe
psychie contact is established being with the latter thae the
is transmitted into the
and thar the spirit of the loa
holding still the lefi hand, body the ofthe loa other, to possess him also. Or
may spin the
clockwise, a spiral journey which crosses the divide person and counter
inevitably leads to possession. The ritual dance
almost
likewise revolve counter-elockwise around the movements
There are even ritual details in which inversion and center-poles
reversal --- Page 53 ---
Tbe Cosmic Mirror and the Corpse oM the Cross-Roads 35
mirror held
to time. When it is ritualistically
suggest a
up
loa ofa hounfor
to be
the
(parish)
necessary for
special guardian
manifest by
and ifchat loa has not become
posessing
present,
be
ritually by the la
some onc, his presence functionaries may represented of the hounfor. To signify
plact, one ofthe high
backwards through the door leading
this, the laplace emerges ceremonial area. It is like a motion.
from the sacred altar to the
diver
back up out of
picture projected in reverse, a
this shooting gesture ofthe laplace,
the water on tothe spring-board. By
to a time before the
time itselfis symbolically run backwards eventually became this
death ofthe man whose grosbonvange his
is as a reflection
loa. As long as a man lives,
gros-bonange held to that surface by the
on the surface ofthat cosmic mirror, it mirrors. But with death, there
existence ofthe body which the force which held it buoyant, and it
ceases to exist the Rlesh,
sinks into the depths ofthe mirror.
is the cross-roads; the
The metaphor for the mirror's Haitian depth this
is not only
symbol is the cross. For the
figure
ofthe totality ofthe earth's surface as compechended
symbolic
ofthe cardinal
on a horizontal plane.
in the extension
for the points intersection of the horizontal
It is, above all, a figure
the vertical
the
plane, which is this mortal world, by the mirror. The plane, cross
metaphysical axis, which plunges into the world ofles Invisibles,
roads, then, is the point ofaccess to the source of life force, the
which is the soul of the cosmos, wisdom. As the daily life of
cosmic memory, and the cosmic communication with his
a man depends upon his constant
imagina
own gros-bonange his own memory, intelligence, and collec
tion and invention-so the Haitian, individually the world ofles
tively, would communicate and draw upon
Invisibles. For this reason, the crossroads is the most important ofthe
ofall ritual figures. Where other cultures might conceive
a
physical and the metaphysical as, at best, a parallelism, resolves
irreconcilable dualism, the Haitian peasant
necesarily the relationship in the figure of right angles.
ofthe abyss,
The foot ofthis vertical plane rests in the waters
imagina
own gros-bonange his own memory, intelligence, and collec
tion and invention-so the Haitian, individually the world ofles
tively, would communicate and draw upon
Invisibles. For this reason, the crossroads is the most important ofthe
ofall ritual figures. Where other cultures might conceive
a
physical and the metaphysical as, at best, a parallelism, resolves
irreconcilable dualism, the Haitian peasant
necesarily the relationship in the figure of right angles.
ofthe abyss,
The foot ofthis vertical plane rests in the waters --- Page 54 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
the source ofall life. Here is Guinée, Africa, the
ofracial origin, Here, on the Island Below the legendary
their permanent residence,
Sea, the loa
Rber
of the dead
their primal location. Toit the souls
reclamation: into return, the taking marine or insect forms until their
had
world,"" their rebirth, as ifthe ancient
anticipated the statements of
myth
address oneselfto the earth, then, evolutionary science. To
to pour libations
to rap upon it in ceremonies,
upon it, to dig into it and there
offerings, to kneel and touch
to deposit
gestures addressed not to the lips carth or forehead to it-these are
which is contained within it.a
itself, but to the cosmos
Aat ground, or traced in the air, Whether the
drawn in Aour on
always the juncture of the horizontal sign with ofthe cross-roads is
the communication between worlds
the vertical, where
ofe energies and forces between them is established and the traffic
ofintersection thar the food for the loa is set is up. Itis at this point
that they emerge to act upon the material placed; world. and here also
Particularly are trees the great natural
And the leaves, properly plucked and highway treated, ofsuch traffic.
carry divine and healing properties. The
may therefore
are known as loa racine (root loa); the
most tell ancient ofloa
sans bur" (root without
The songs
oftheir "racine
the sca, Grand Bois D'llet, end). is often master ofthe island below
And ifone or another tree is
represented by a branch.14
or that, it is not because the particularly loa is the consecrated to this loa
rather, in the sense ofthat tree as
spirit of the tree, it is,
approach. The
a preferred avenue of divine
extended
stylized trec, its branchesa and roots
to both sides ofan horizon, is
symmetrically
in the vevers. As
signaled, over and over,
avenue, axis ofthe centerpost- metaphysical poteaw-mitan-this same vertical
center of the peristyle,5 the
cosmos, is built into the
poteau-mitan revolve the ritual ceremonial enclosure. Around 2
its base the offerings are placed; and movements and the dance; at
peristyle.
through it the loa enter the
Since this vertical dimension exists at
one has but to signal intersection. The
and all places,
sign 7A cross appears
, is
symmetrically
in the vevers. As
signaled, over and over,
avenue, axis ofthe centerpost- metaphysical poteaw-mitan-this same vertical
center of the peristyle,5 the
cosmos, is built into the
poteau-mitan revolve the ritual ceremonial enclosure. Around 2
its base the offerings are placed; and movements and the dance; at
peristyle.
through it the loa enter the
Since this vertical dimension exists at
one has but to signal intersection. The
and all places,
sign 7A cross appears --- Page 55 ---
The Cosmic Mirror and the
Corpse OM the Cross-Raads 37
XX
XX R 2
a+
X
C XX
X S
VEVER FOR GHEDE
everywhere, whenever communication
worlds is to bei indicated, The vertical or traffic between the
both the abyss below and the heavens dimension comprehends
dimension ofinfinity; the horizontal
above the carth, the
space and matter.*
comprehends all men, all
All ceremonials begin with the salute to the
cross-roads, the loa principle of
of guardian ofthe
with the divine world. Yet the crossing,
communication
from the perspective of cither ofthe figure worlds ofcross-roads can be seen
When
which it
approached as interlocutor with the loa,
straddles.
gate, whose permission gives access to the life keeper of the
saluted as Legba, and his symbolic color is
source, he is
world ofthe Invisibles is also the cosmic
white. But thar
ofall the dead. Hence, ifitisto deal with cemetery les
ofthe souls
residue ofthe dead, the figure is black, is
Invisibles as the
Dead. The rituals conclude
Ghede, God ofthe
Ghede is the dark
with a salutation to him.
figure which attends the
quick and the dead. This is the loa who,
mecting ofthe
knowledges ofthe dead, is wise beyond all repository the
ofall the
*
others. And if
For a more complete statement ofthis principle, sce PP- 97-100, infra.
. Hence, ifitisto deal with cemetery les
ofthe souls
residue ofthe dead, the figure is black, is
Invisibles as the
Dead. The rituals conclude
Ghede, God ofthe
Ghede is the dark
with a salutation to him.
figure which attends the
quick and the dead. This is the loa who,
mecting ofthe
knowledges ofthe dead, is wise beyond all repository the
ofall the
*
others. And if
For a more complete statement ofthis principle, sce PP- 97-100, infra. --- Page 56 ---
The Trinity: Les Morts, Les
Mystères, et les Marassa
the souls ofthe dead enter the depths
the
Ghede is guardian, the loa and the life by
passage ofwhich
same depth by the same road. Hence he forces is
emerge from that
as of Death. His dance is the dance Lord ofLife as well
chamber dedicated to his worship, the of copulation; in the
lie side by side with the three
sculptured phallus may
protector of children and the grave-diggen' of
tools. He is the
is the final appeal against death. greatest the divine healers. He
informs
He is the cosmic
man oflife. The cross
corpse which
both of - the physical
is his symbol, for he is the axis
cycle of resurrection. cycle He is of generation and the metaphysical
the beginning and the end,16
S
THE MARASSA-TWO AND TWO
EQUALS FIVE
Ghede,loa oflife and death, is the
ofthe
in his original twinned
first man, who,
nature, can
thought
a
ECRPRS
totality segmented by the horizontal axis of the ofas cosmic
into identical twins. The worship of the
mirror divide
Twins, is a celebration of man's twinned Marassa, the Divine
half metaphysical; half mortal, half
nature: half matter,
half divine. The concept of the Marassa immortal; half human,
notion of the segmentation of
contains, first, the
In Voudoun songs, there still exist some original cosmic totality.
ancient African myths of
vestigial references to the
loa Gran' Silibo) which is origin. The word Silibo (and the
the African Dahomean word sometimes mentioned in songs, is
ancient sib; the Dahomean
for a tobwiyo, a founder ofan
offspring ofone human and tohwiyos are considered to be the
the Marassa are said to be the one first supernatural parent.1 Today
feast has, in some
children of God and their
cases, been assimilated to
a celebration ofa holy child,
of Christmas, 18 itself
supernatural
offipring one human and one
parent. The sense offintness, newness,
innocence-in sum, the sense ofthe childhood of beginning,
preserved in the fact that the Marassa
the race, is
are still conceived of as
a founder ofan
offspring ofone human and tohwiyos are considered to be the
the Marassa are said to be the one first supernatural parent.1 Today
feast has, in some
children of God and their
cases, been assimilated to
a celebration ofa holy child,
of Christmas, 18 itself
supernatural
offipring one human and one
parent. The sense offintness, newness,
innocence-in sum, the sense ofthe childhood of beginning,
preserved in the fact that the Marassa
the race, is
are still conceived of as --- Page 57 ---
painted en this
GOVIS The phoenix,
DEAD, LODGED IN WHITE-WRAPED deities of this hounfor.
1.1 SOULS OF THE
altar,
onc of the patron
Voudoun
represents --- Page 58 ---
2. INITIATE,
involve EMERGING white AS NEW-BORN Rituals of birth,
coverings. The protective, ritual initiation, death and reclamation a
mask is of palm fringe. --- Page 59 ---
The Marasa-Tio and Two Equals Five
children, and when they possess a
destined they play for at them marbles can
other children's
The
Era
and
games.
later be offered only to children.
are also the first, the
Yet, ifthey are the first humans, Marassa they
indeed, celer
original Dead. The Dead and the
are, The first food
brated on the sameoccasion, All Souls' Night.* under the loa
which are conducted
offered at death rituals,
ofthe crossroads, and for the
Chede, is for Legba, for guardian the latter is then given to children, with
Marassa; the plate "Are
now satisfiedi"a And if they
the ritual question:
you
extension, the first
are the first dead, they are also, by loa. logical As
ofall loa, the
ancestors, hence the first ancestral
before otigin the loa. In a
Marassa are saluted first, in ceremonics,
than the loa.
certain sense they are considered even be fed stronger before all the
"Papa Marassa is the one who must
without gods."
Nothing can be accomplished, particularly no magic,
their proper and precedent salutation. ofthe Divine Twinsis reflected
The metaphysical character
twins, who
in the beliefs and practices relating whole, to contemporary hence sharing one soul
are understood as two parts ofa plate for the food offered to the
just as the plat-Marassa (the oft two
bowls joined together. a
Divine Twins) consists
clay that which affects one part
Since the twins are, essentially, one,
beset onc
affects the other and whatever disease or accident and may their violent
twin is understood to threaten the other; effort is made to have all
separation may lead to disaster. Every
occur simultane
their important activities, such ofthe as marriage, Divine Twins as straddling
ously. Moreover, the concept halfin the
world,
the great divide, and thus being
twins, metaphysical who are considered
is also carried over to contemporary of divination and magic.
to be endowed with powers the first cosmic totality, may also be
But the Marassa, as on the vertical axis as well as the
thought of as intersected
on the vertical axis would
horizontal one. The intersection
ofthe
*Hallowe'en, in our culture, also relates children with the celebration
Dead.
their important activities, such ofthe as marriage, Divine Twins as straddling
ously. Moreover, the concept halfin the
world,
the great divide, and thus being
twins, metaphysical who are considered
is also carried over to contemporary of divination and magic.
to be endowed with powers the first cosmic totality, may also be
But the Marassa, as on the vertical axis as well as the
thought of as intersected
on the vertical axis would
horizontal one. The intersection
ofthe
*Hallowe'en, in our culture, also relates children with the celebration
Dead. --- Page 60 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
yield two halves ofwhich each rests partly in the
partly in the metaphysical world. This is the
physical and
the first androgynous cosmic whole which
segmentation of
tiation: male and female. 23 Thus the
yielded the differen.
of the race, and this progenitive function Marassa are the parents
their major importance.
gives them, in fact,
They are feasted at harvest
(which scems to be a more ancient
than
time
tide) and the
Marassa,
placing
Christmas
a general fertility mangé ritual.
as their feast is called, is part of
They are also
childbirth, to aid in making the
especially invoked at
ceremony, which marks the
delivery casy.5 Ar the canzo
little boy and girl are called in spiritual birth of the initiate, a
newly born, flling here the rôle to ofthe baptize and name the one
The service of the Marassa does
Marassa as parents." 26
known twins in the history ofthe not necessarily refer to any
all mankind, they are the
family, but as the source of
Marassa, who represents the ancestors four ofevery " family line: "Papa
Butthe Haitian myth has
races."
of the same sex, as metaphysical gonebeyondthe
ofMarassa
opposite
as
reflection,
Marassa of
CCASTO
ritual service sexes, is for progenitive the
differentiation. The most common
invoked as Marese-Dasw-Dons. Mararsa/Trois, a constellation of three,
a figure of three, and the food The vever for this service is
earthen bowls
plate consists of three small
yields,
joined to a single head. It is a figure which
simulancously, all possible
may be seen as the affirmation of metaphysical the cosmic variations, It
statement that: whether segmented
totality, as the
such segmentation does
horizontally or vertically,
not liberate the parts from
relationship as a totality. In this sense it is the
their
cosmic unity as opposed to the dualism
affirmation of
the effort to make ofs
which results from
trinity may also be scen segmentation from the a total separation. 28 But this
third element is
opposite direction, so that the
understood as the issue ofthe twins, and
sense-male, female and issue-it is an
in this
plicity. 20 Here is the statement that
affirmation of multithe relationship ofthe
generation is the result of
segments. Sometimes this figure ofthree
as a totality. In this sense it is the
their
cosmic unity as opposed to the dualism
affirmation of
the effort to make ofs
which results from
trinity may also be scen segmentation from the a total separation. 28 But this
third element is
opposite direction, so that the
understood as the issue ofthe twins, and
sense-male, female and issue-it is an
in this
plicity. 20 Here is the statement that
affirmation of multithe relationship ofthe
generation is the result of
segments. Sometimes this figure ofthree --- Page 61 ---
The Rituals of Deatb
claborated in various senses simultancously.
is ritualistically
ofthe Marassa/Trois is a statement of
The apex ofthe triangle cosmic whole; the legs ofthe triangle signify
the androgynous,
into male (Dossu) and female
its vertical segmentation these
arc each, in turn, horizontally seg
(Dossa); and
legs
and the metaphysical soul.
mented into the physical body
which
Forthe Haitian, then, itis the relationship ofsegments into
is important. The Twins are not to be separated make competi, three;
dualism. In Voudoun onc and one
tive, conflicting make five; for the and ofthe equation is the third
two and two
the relationship which makes all
and fifih part, respectively, The
of five contains man's entire
the parts meaningful. and figure his multiple
his mortal
nature: his single origin
his humanity progeny, and his divinity.
matter and his immortal image, crossroads plus the swinging
The figure fivei is as the four ofthe
the moment of
ofthe door which is the point itself ofcrossing,
arrival and departure. of the Cosmic Totality of the First, single
In the concept
oflcs Morts, les Mystères ct les
Source, in the Divine Trinity the
of man's life,
Marassa, in the Caballa of
Quintessence*
the Haitian reaffirms the same principle as an indivisible, the eternal
prime number. It is the dynamic, the energy, the
which first gave meaning and life to
separate
catalyst elements ofthe first chaos.
THE RITUALS OF DEATH
life ofa
were a period during which the
Itis as ifthe
clements person contributed to and coalesced in that
various universal
composed ofa
singular, unique amalgam, a specific
double of
understood as um spiritual
body, a grosbonange,
or
The rituals of death
the body, and the ti-bonvange spirit.al to its
province.
are designed to restore each successively
proper
"Quinimsence"s (r) the fifih or last and highest essence of form. power in a
natural body; (2) the essence ofa thing in its most concentrated
during which the
Itis as ifthe
clements person contributed to and coalesced in that
various universal
composed ofa
singular, unique amalgam, a specific
double of
understood as um spiritual
body, a grosbonange,
or
The rituals of death
the body, and the ti-bonvange spirit.al to its
province.
are designed to restore each successively
proper
"Quinimsence"s (r) the fifih or last and highest essence of form. power in a
natural body; (2) the essence ofa thing in its most concentrated --- Page 62 ---
The Trinity: Les Morts, Les
Mysteres, et les Marassa
Ifstones and govis serve as
the loa can even possess the physical receptacles for loa, and if
the Haitian does
living body ofa man, it is because
not, and could not, believe
resurrection. He is too close to the constant
in physical
Resh, its fatigues and its weaknesses, its
limitations ofthe
its insatiable, harassing need for
vulnerability to disease,
food, its too
Being so intimately aware ofthe cycles and frequent mortality.
ofvegetable growth and animal
processes ofr nature,
propose a special quality to human development, he would never
The body is of the province of beings on a physical level.
animated by the
matter, and while it
be
soul, or possessed
a
it
may
matter and, as such,
by loa, is, in itself,
The death
must, upon death, be restored to
only
rituals relating to the body are, in sum, matter.
against physical
directed
death,
cmmection-sgainst, on the one
and, on the other, a fialse life. The initial hand, a false
surviving is to determine that the death is real
act of those
death brought about by magic. For, if the
and not a false
dissociate the soul from the
regular rituals thar
body should be
ignorance ofthe fact that the death is false, the performed in
remain as a live but emptied vessel,
body would
any alien Psychic force
subject to the direction of
engineered the
(usually the malevolent one which
magic precisely for such a
The
zombic, the major figure of terror, is
purpose).
dread
without a soul, matter withour
precisely this: the body
* The
morality.* To avoid this
poweful popular giant who, notion-outside being soulless Haii-picures and
the zombie as an enormously
inaccesible to reason, entreary or any other incapable of moral judgement, is
malevolent
by his
dinsuation ifhe is directed to a
as to the LEE ofa zombie. controlling force. This notion reflects a confusion
rather than physical force, and Actually, it is such the very essence of magic is
would attain his malevolent E The relaively choice subdle means R a
Ma for zombies is precisely because their ofphysically powerful
instruments used in
of malevolence, but as a kind of
major function is not as
the ficlds, the consruction ofhouses, uncomplaining etc.
slavelabor to be
welcome any encounter with a
While the Haitian docs not
one himself This is not because zombic, be fears his hard real dread is that ofbeing made into
this; besides, the characteristic
work, for he is accustomed to
or suffering for him. The terror insensibility is ofa
of the zombie precludes any pain
value which the Haitian atraches to moral nature, related to the deep-tooted
powers ofconuciousoens and the attendant
is not as
the ficlds, the consruction ofhouses, uncomplaining etc.
slavelabor to be
welcome any encounter with a
While the Haitian docs not
one himself This is not because zombic, be fears his hard real dread is that ofbeing made into
this; besides, the characteristic
work, for he is accustomed to
or suffering for him. The terror insensibility is ofa
of the zombie precludes any pain
value which the Haitian atraches to moral nature, related to the deep-tooted
powers ofconuciousoens and the attendant --- Page 63 ---
The Rituals of Deatb
all measures are taken to make certain that the
development, lifeless and therefore physically useless. It may
body is truly
knife
the heart; or its burial
be killed again, with a
number through ofruses to circumvent a
may be accompanied by For any example, a plant may be placed
possible resumection."
seeds that anyone coming to
in the coffin containing so many
to count the sceds first,
raise the body, but being compelled before
Care is
his task
daybreak.*
could never accomplish
belonging to the dead
taken, as well, that no parts rightfully in the living world. Such
matter should remain in circulation which might also be put to
precautions against a false life,
The water in which
magic and malevolent use, are numerous. into a hole. The three
the
is bathed is carefully poured dead man's mouth, under
drops metra Auid believed to be in a
ofthe body's
stood somehow as the final secretion, the residue
and
out. The hair and nails are clipped
life, must not spill
the corpse. Together with
buried, with special care, alongside
life
deliberation and self-control. In the daily
for moral judgement,
in his distaste for the confutions and the
4El Haitian, this value is refected resul from drunkennest, and it is extremcly
lack of slfconcol which
least
of incbriation. The same value i
to see a Haitian in even
sagE
a
tare
for conrolled, and even self-consciouly formal
reflected also in his prefmence from such codes of social conduct is censured by
behaviour, and depumune (Ilmanneed! Uncouthl). In the soullen zombie
the
R1F extension ofthat which he
in any context:
the sces the ulimate
evaluation and
Thus, the
of
an
the los ofond's powers share the perception, notion of the culivated ptimitivis-tha frot,
Hainian does not
naturalness is a condition af esential goodness and
naive and unuclfconscious of the human inrellect tends to run counter to the good
or thar the ofthe exercise divine essence in man. On the contrary, the Haitian conceives
direction
as a function of man's consciouness, experience,
of goodness of morality and discipline; and he conceives ofritual as being
information, undensanding
the
ameral forces of the univene
a means which men induce final ewentially human consciousnesi, with all its
towards Er ends. In the
analyuis holds the highest pouition in Voudoun
atendant powers and which pouentials, the Haitian understands by esprit and which he
metapbysics. It is this ofthe body, rescues from the abyu, leaves as ancexral
separates from the maner and
which, evenually, he confers the status
to his descendant, is
upon more than a body deprived of its conscious
Ta divinity. A zombie for the noching Hatian, there is no fate more temble.
powes ofceebration:
the
to count the seeds be finds.
. Magical logic requires magician
ition in Voudoun
atendant powers and which pouentials, the Haitian understands by esprit and which he
metapbysics. It is this ofthe body, rescues from the abyu, leaves as ancexral
separates from the maner and
which, evenually, he confers the status
to his descendant, is
upon more than a body deprived of its conscious
Ta divinity. A zombie for the noching Hatian, there is no fate more temble.
powes ofceebration:
the
to count the seeds be finds.
. Magical logic requires magician --- Page 64 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
these precautions go certain efforts to
its return to the earth. For the
purify the matter before
of cleansing. In the case of most part, these consist ofrituals
such maladies, or from a stroke persons dying ofleprosy and other
kind of"quarantine" is
oflightning, however, a special
comparatively
prescribed, as well as numerous other,
These rites complicated for the
ritualistic measures,
body of the deceased are
significant in comparison to the African
relatively in
the non/physical components of the
traditions related to
ponents, the ti-bonange requires the least person. Of these com
it is characteristic of the almost
ritual labor. Indeed
spiritual nature of the ti-bon/ange anonymous, that it is transcendent,
liberated at the moment ofdeath and
automatically
nine days before
hovers over the body for
understood
ascending to heaven. The
is
partially as guardian: a Haitian
ti-bon/ange
for example, but does not become
who drinks much,
"ti-bonange who drinks for him". But drunk, is said to have a
conscience: the
itis also the objective
through the sleep ti-bonange ofa
cannot lie, and, if questioned
from this, it is not person, will always tell the truth. Apart
subject to manipulation,
mony may be performed to fortify it ifit is although in
a cere,
condition.34 Iris, in a sense, the objective,
a weakened
component oft the individual. In the rites impersonal, spiritual
no rôle.
of the dead it plays
The major death ritual is the ceremony ofd
of"degradation", whose
is
dessoumin, a ritual
both the grou-bonange-the purpose to detach from the body
maittéte-the divine loa which personal is soul or self-and the loa
Ofthe various (and sometimes
the "master of the head".
may inherit there is
numerous) loa which a man
always one which is
This loa is usually the first to have
manifestly dominant.
out his life it is his most familiar and poss-ssed him and through,
maittête who is thar man's
intimate divinity. Iris the
concerned as his guardian; and, special patron, and who is most
he is most indebted, who has the logically, itis this loa to which
and body, and who can be the most facile access to his head
most demanding and exacting.
the head".
may inherit there is
numerous) loa which a man
always one which is
This loa is usually the first to have
manifestly dominant.
out his life it is his most familiar and poss-ssed him and through,
maittête who is thar man's
intimate divinity. Iris the
concerned as his guardian; and, special patron, and who is most
he is most indebted, who has the logically, itis this loa to which
and body, and who can be the most facile access to his head
most demanding and exacting. --- Page 65 ---
Tle Rituals of Death
maittète is his
agent in the world oft the Mysteres
The the other loa in special his head are, in a sense, under the super
and
maittète. It is understood that with the liberation
vision ofthe
the liberation of the ocher loa is automatically
ofthe maittete,
and simultancously achieved. the mait-tête is the divine parent of the
In a certain sense,
inheritance from the parents. The
gros-bonvange, the psychic
but related
thus accomplishes two separate
ceremony ofdessounint the loa cord of the gros-bonvange: and it
actions: it severs
from its physical parent-the now
separates the grosbonange of the
it as an independent
defunct matter
body-launching universe, where it, in turn,
spiritual entity into the spiritual
heritage of the
becomes either part of the general spiritual the divine parent,
descendants ofthat person, or even, perhaps,
the loa maittète of some subsequent gros-bon/ange. then, with ful
The ceremony of dessounin is concerned, remission of the
filling the conditions necessary for a proper the family would
divine heritage." 35 Itis felt that tifitis neglected, and this emphasis
suffer grearly and be plagued
the loa,
been under
the need ofliberating the C has sometimes
upon
effort to send the soul to its heavenly abode so that
stood as an
"rest in
But such an interpretation, in
it might there
peace". could not logically hold for a
terms of Christian concepts,
is, peciscly, to reactivate
people whose major preoccapaion them for advice, and to demand
the souls ofthe dead, to consult
ifthe
their constant intervention. On the contrary,
separation
it is the
that would not rest in peace,
were not achieved,
corpse
since it would continue to be animated by psychic both powers, ofthese
both the divine loa and the grov-bonvange. who And had failed to
would certainly rage against the family
also
liberate them from defunct matter, and, in so doing,
is
broken the chain by which the divine heritage of the race
extended forward.
their
Once liberated, the loa and the gros-bonange pursue
courses. The loa may return to the abysmal waters,
separate that is the
home oftheloa. And he may at any
since
permanent
se
since it would continue to be animated by psychic both powers, ofthese
both the divine loa and the grov-bonvange. who And had failed to
would certainly rage against the family
also
liberate them from defunct matter, and, in so doing,
is
broken the chain by which the divine heritage of the race
extended forward.
their
Once liberated, the loa and the gros-bonange pursue
courses. The loa may return to the abysmal waters,
separate that is the
home oftheloa. And he may at any
since
permanent --- Page 66 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
else he chooses. Moreover, he has
time thereafter possess anyone the children. But the gros-bonange
been already inherited by
share in the death ofthe body. If"
in contrast, must, in a sense,
or
during life it is placed in a receptacle, a canari, pot-detete, be
and if that receptacle then is stolen so that magic may
exercised upon the body through the gros-bon/ange, the person the
dic until the two are reunited.3 It descends to
cannot
and is there confined-unlike the loa-for a
abysmal waters This
in the abyss is not a purgatory: to
and a day.
period
Haitian peasant,
Ecc cold and wet is, for the frequently exposed
a
mild discomfort at most. Itis a period, rather, ofoblivion,
a
death from which it must be reclaimed, or reborn, ifit
token
is to achieve any degree ofimmortality.
THE RITES OF RECLAMATION- D'EN BAS DE L'EAU
THE CEREMONY OF RETIRER
the death ofa
the family
A year and a day following his soul from the waters person, of the abyss
undertakes to reclaim
it in a
where it may hence
below the earth and to lodge
govi
or other
forth be invoked and consulted in the event ofillness
that
in all the decisions
difficultics and-so
participate ofthe family in counsel. Thus the
normally unite the metautae
ofhis moral authority,
aid ofl his knowledge, the disciplines
as a
and the inspirations ofh his intelligence are re-incorporated life.
functioning force in the reality ofhis family's the daily services of a
For this ceremony, the family whose requires studies and ritual
houngan (or mambo- -priestess), him with the
to summon les
ordeals have endowed
in the power material dimension of
Invisibles* to manifest themselves
mambo is considered oflower rank than a houngan but
*In referred some regions to in this a book, itis as his equal. The word houngan is ofien used
when
in referring to
activitics, but it should be under
alone, for convenience also fulill
titual functions.
a mambo
E
stood that
might
whose requires studies and ritual
houngan (or mambo- -priestess), him with the
to summon les
ordeals have endowed
in the power material dimension of
Invisibles* to manifest themselves
mambo is considered oflower rank than a houngan but
*In referred some regions to in this a book, itis as his equal. The word houngan is ofien used
when
in referring to
activitics, but it should be under
alone, for convenience also fulill
titual functions.
a mambo
E
stood that
might --- Page 67 ---
The Rites of Reclamation
this world, whether as a voice or through a possesion. Since entire
involves the services ofthe houngan's
such a ceremony
be
to assist him, as well
personnel, who must brought together and other accoutrements,
as the purchase of various offerings
it
it may be relatively costly for a single family. Consequently has clapsed for
until a year's interval
is fiequently bereaved posponed families in the neighborhood.
several
evening, the participanns assemble
On the appointed
(a section of the place of
gradually in the houngan's peristyle
with the
are not
worhip). Those who
occupied
preparations few rounds
in the adjacent hounfor (altar chamber) dance tentlike a
structure
while the drummers warm up.* white A small, sheet and sct
a short
has been extemporized from a
and since there up is neither
distance away in the large courryard
through the surface
pond nor stream here, a trough will ofwater, has been placed
of which the reclaimed souls
emerge, ofthe
within. This trough is the local realization
abyoacs from
A stretch of straw mats is laid on the ground leading
the door ofthe hounfor. Led the houngan, the have white-robed been con
carrying : govis, which
bounrict (initiates),
in white, emerge in a processional
secrated and wrapped
take care that their bare feet do
toward the white tent. They les Invisibles could mount through
not touch the ground, themselves for in the jars. As they progress, the
them and lodge
them
such contact are hurriedly
mats which insulate and laid against our once more in front. Then a
gathered from behind
the sacred precinct, winding among
path is extended through
At the entrance to the
trees that are each sacred to some deity. sides, in which most of the
. The perisyle is a roofed structure, open illustration at the 10, facing P- 167.) The
ccremonials and dances take place. (See ritual
and
under
hounfor may mean all the physical arca, alo mean equipment specifically the maar chamber
the authority of a
priest; it may loa.
illusration 1 facing P. 18.) When
contining the aluar a one or more to (See
as in the paragraph here, 1t
the term hounfor is used in apposition When used without periayle, any duringuishing contrast, it
denotes the altar chamber.
refers to the touliry.
certain stages of initiation
: The hounsis are those whol have in pased various chrough ritual activities.
and are therefore qualified to assist
ca, alo mean equipment specifically the maar chamber
the authority of a
priest; it may loa.
illusration 1 facing P. 18.) When
contining the aluar a one or more to (See
as in the paragraph here, 1t
the term hounfor is used in apposition When used without periayle, any duringuishing contrast, it
denotes the altar chamber.
refers to the touliry.
certain stages of initiation
: The hounsis are those whol have in pased various chrough ritual activities.
and are therefore qualified to assist --- Page 68 ---
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
hounsis stretch out
the mats. The wide, round
tent, the
still held upon on top of their heads, point
mouths of the govis,
skulls. White
toward the entrance like so many ofthe empty, hounsis, hungry covering them
sheets are spread over the bodies
and the boungenikon
completely. To one side the drummers
the souls
official leader ofthe singing) are prepared to greet
(the
while to the other side stands the
with the appropriate songs, of ceremonies, major assistant to the
larplace (the master
with which to fend off any evil or
houngan), holding a whip who might invade the jars.
simply trespassing spirits
projected from within the tent
The shadow ofthe houngan, dances and glides over the folds
the Aickering ofthe candle,
Then the
4 the cloth as he completes his final preparations. It
out,
candle is extinguished. But the moon is bright. of the picks tent, the
the round mound
with a sharp brilliance,
under the white sheets, the casy
regular stretch of the limbs in white trousers and shirt, the
vigilant stance ofthe laplace
bound heads of the partici
white dresses and white-kerchief
pants.
the
beat and ring ofthe priest's
And now begins
of rhythmic his
over the world of les
asson,* the instrument
power
insistence,
Invisibles. At times it sounds with a harsh, grating does it for
murmur; but never
and at times as a gentle, ringing
ofsound,
into
a moment falter. Iis as ifthis antenna
projected
the dark air, had to be uninterruptedly built up, lengthened, into the
and sent forward, until it should penetrate
over,
spun recesses ofthe dark regions ofthe abyss. Overand
depest
silence of the seated figures, past the slight
past the patient animals in the underbrush, the distant howl
stirrings ofsmall
somewhere embroiled in the rope
ofa dog, the squeal ofa pig
who has
or sacred rautle, can be owned and used only by one
* The asson,
ceremonies that elevate to the rank of priesthood. It is a
passed through the
formation on it and it rattles cither by virtue ofsnaker
gourd with a handledike inside, or because ofal loose webbed beading woven
bones or other such objects This latter is exclusively a sacred rattle where a simple
around the outside. small
is commonly used as a musical instrument
gourd, filled with with objects, the sacred rattle.
not to be confounded
a pig
who has
or sacred rautle, can be owned and used only by one
* The asson,
ceremonies that elevate to the rank of priesthood. It is a
passed through the
formation on it and it rattles cither by virtue ofsnaker
gourd with a handledike inside, or because ofal loose webbed beading woven
bones or other such objects This latter is exclusively a sacred rattle where a simple
around the outside. small
is commonly used as a musical instrument
gourd, filled with with objects, the sacred rattle.
not to be confounded --- Page 69 ---
The Rites d Reclamation
that holds it, the cry ofroosters
tains and passing downward toward beginning high in the moun,
versations of the night travelers
the sea, the small con
their heads along the
carrying their high loads on
nearby road to the
over, this rhythmic sound insists like city market, over and
toward the space ofa another universe. a cosmic signal calling
And over its grating and ringing, the voice
adds the first persuasions
ofthe houngan
low with intimacy,
ofhis own invocations. His voice is
conversational in its
at times urgent, at times invocative. cadence, He is the phrasing
Invisibles. To those outside, who merely
addressing les
are, for the most part, unintelligible. Bur it overhear, is known the words
prayers include those addressed to Legba, loa of the thar the
roads, and Baron Samedi, or Ghede, loa ofthe
cross
The white sheet which in this
dead.
dead is stretched overthe bodies ofthe ceremony ofthe recall ofthe
sheet thar covered the corpse. It is
hounsis is as thewinding
clothes of the new-born infant-who, simultancously the swaddling
birth, is carried to the sacred trees ofthe familial shortly following its
there introduced to the familial deities. This courryard and
white envelope that encloses the initiate
sheet is also the
fire; and it is the white
that
during his ordeal by
morning, when he emerges canopy for his covers him the following
to be led, like the infant, to the sacred second, trees. * his spiritual birth,
of the womb; and
It is the
de Teau, the
now, at this moment of the retirer envelope d'en bas
birth, the rebirth houngan, ofthe functioning soul
as midwife, assists the third
The tone ofhis voice
from the abysmal waters. 38
tion to a quality ofp patient changes from that ofprayer and invoca
strains to draw the dead yet from persistent the land urging as the houngan
Protests, persuades,
below. He in turn
of
verges on exasperation, returns to a
cajoling, or, once more, to a patient effort to
tone
Occasionally the name ofthe first
persuade.
heard.
person summoned can be
He calls for Papa Telemach.
Faintly, at first, and then
*Ser illustration 2, ficing P 19.
tion to a quality ofp patient changes from that ofprayer and invoca
strains to draw the dead yet from persistent the land urging as the houngan
Protests, persuades,
below. He in turn
of
verges on exasperation, returns to a
cajoling, or, once more, to a patient effort to
tone
Occasionally the name ofthe first
persuade.
heard.
person summoned can be
He calls for Papa Telemach.
Faintly, at first, and then
*Ser illustration 2, ficing P 19. --- Page 70 ---
The Trinity: Les Morts, Les Mystères, et les Marassa
5o
is heard
those
rapidly growing stronger, a whining quaver old man. He
by"
the tent.
is an old,
1eu
outside
Telemach has left him in the cold and wet
complaining that his family
the delay: the
The
interrupts to excuse
too long.
houngan the old man knows, the ceremony is
family is poor, and, as the fashion ofold men, seems eithet
costly. But Telemach, in
listen. There is much discussion.
not to hear or not to wish to
breaks in upon
The low, recognizable voice of the houngan voice. At times the
the complaints of the high, halfbroken
simultancously.
two seem to be insisting on their separate points the old man's
At other times a sound of gurgling water before eclipses the conversation
protestations and some moments clapse
who has had too
is resumed. One is listening to an old man,
reasoned
much time to brood upon an imagined neglect, being
The
friend ofthe
who would be a mediator.
with by a
family,
who, of the family, has
old fellow demands to know, finally,
restates this
undertaken to reclaim him. The houngan
question
voice. From somewhere in the darkness, a girl calls,
in a louder
This affords the old man an oppor
"It is I, Lamerci, papa."
and to make reference
tunity to recapitulate his complaints, and incidents, The daughter
to some intimate family disputes
embarrassment at this
apologizes, giggles, is overcome affairs. by Telemach finally asks
public airing of private family of those who are not present and
concerning the that welfare the brother is ill. There is a long exchange,
Lamerci reports the
and as to whether the brother
a consultation over The symptoms fecling that too much time
has done this or that.
houngan,
tries to interrupt, but
is being spent on this individual, tactfully until,
he prescribes
the old man stubbornly continues
presently,
that
herbal treatment. Again the houngan suggests
a complex
for him to enter the govi, but the old soul refuses
itist time, now,
of
He retorts that, having been
to surrender his moment he will glory. not be rushed. General laughter
kept waiting so long, both the priest and the daughter plead with
breaks out and
his
He
him to be reasonable. He renews
original complaints. he
be
consoled. But at last, and reluctantly,
will not
readily
the old man stubbornly continues
presently,
that
herbal treatment. Again the houngan suggests
a complex
for him to enter the govi, but the old soul refuses
itist time, now,
of
He retorts that, having been
to surrender his moment he will glory. not be rushed. General laughter
kept waiting so long, both the priest and the daughter plead with
breaks out and
his
He
him to be reasonable. He renews
original complaints. he
be
consoled. But at last, and reluctantly,
will not
readily --- Page 71 ---
The Rites of Reclamation
SI
He asks for a song of salutation to his
prepares to surrender.
The
thereupon starts
guardian loa, his maittête.
houngenikon chorus
in and when it is
off the song, the drums and the
satisfied?"The join
old man
ended the houngan inquires: "Are you
The body ofone
There is a pause in the conversation. stiffens, contracts, her
T the hounsis under the white sheet understood that the soul
limbs jerk as iffrom inner shock. Itis
has entered the govi on her head.* rattle and bell have not ceased
During all this time the
with
sounding for a moment, and now that communication the other souls follow
the abysmal regions has been established, that
are crowd,
more readily. One even has the impression each they other and com
ing in a line at the far end, that they jostle
Sometimes the
pete to emerge from the cold, wet regions. at the same time; he
houngan seems to argue with two ofthem
over the other,
pleads for patience, insists on one's seniority
as
asks their names, labors to expedite the entire for procedure when she
A
weeping
joy
fairly as possible.
girl begins
recognizes her
hears her mother's voice. Another one excitedly
father.
voice rises higher, more plaintively than
And then a certain
The houngan asks for an
the others. This is a man, weeping. unclear. He asks
but does
identification. The answer is
again, assemblage:
the name. Finally he calls out to the
not recognize
this man?" There is no answer. "Where
"Does any one know
Icis a town on the opposite end ofthe
are you fromf""Jacmel."I wisecracks: "Father, you certainly lost your
island. Someone
crowd
The voice explodes into a
way", and the whole
laughs.
but wait
fit ofrage. "It is all
well for you to laugh now, family doesn't
until
turn,
a
good-fovnoching
itis your
Then, just as suddenly, the voice
trouble to bring you
sorrow
m
His anger and his
breaks down into a fit ofsobbing.
moves them. The
have sobered the crowd, and compassion
is achieved is one cofthe secret
* The exact means by which this is transference the means which the voices of the
knowledges of the priesthood, as from the trough by ofwater.
reclaimed souls emerge, apparently
. "It is all
well for you to laugh now, family doesn't
until
turn,
a
good-fovnoching
itis your
Then, just as suddenly, the voice
trouble to bring you
sorrow
m
His anger and his
breaks down into a fit ofsobbing.
moves them. The
have sobered the crowd, and compassion
is achieved is one cofthe secret
* The exact means by which this is transference the means which the voices of the
knowledges of the priesthood, as from the trough by ofwater.
reclaimed souls emerge, apparently --- Page 72 ---
$2
Tbe Trinity: Les Morts, Les Mystères, et les Marassa
voice of the houngan, gentle and sad, explains
nately all the govis are already reserved
that unfortu,
impossible for
for certain dead.39 It L is
has had
anyone to receive him now.
some financial reverses and
Perhaps his family
will make the ceremony. Gently, surely, any day now, they
the soul to withdraw, to
back taetfully, the houngan asks
emerge. The sobbing go
down, to permit the others to
finally fades away. In the begins darkness to grow fainter, more distant,
vagabond", and the others nod in someone murmurs, "poor
Someone
compassionate agreement.
babble
begins telling of a similar incident and
sets up in the court, Angrily the voice
a general
shouts out to them. How can he be
ofthe houngan
of the dead when the
expected to hear the voices
racket. The chastened crowd living are making such a confounded
falls
no sound but the grating and
immediately silent. There is
moments. Then a woman's ringing ofthe asson for several
teristic ofa
voice, its timbre somehow charac,
"Business market-place vendor, can be heard
the
must be pretty good", she says to the clearly.
family can manage to pay your fees." The crowd houngan, "if
laughing, and the houngan's
bursts out
"Or perhaps", she
"lirle angry retort is lost in the noise.
side line." The niece says, who has Cocotte, been
there, has developed a
while the crowd laughs louder than referred to, turns and Aees
one person says to the other. "Ir's ever. "Ir's Marie, all right",
The spectators are very alert, ready for certainly the
her", they repeat.
would
good show that
always
on with her officolor
Marie
not to say AUEA2 1 the houngan
comments. "You ought
know that", and he begins says. "Cocotte is a good gir, you
embarrassing comments. talking rapidly, to avoid any further
Some of the souls arrive in anger and are
houngan to handle. One, apparently
difficult for the
great trouble, and at a certain moment very powerful, gives him
seems to be choked off, as though the
the houngan's voice
possess him. He calls for his
spirit were threatening to
confusion within the tent, and laplace itis to assist him. Thereis a
tol be forced into the govi, for the hounsi as though the soul has had
whose jar receives him
embarrassing comments. talking rapidly, to avoid any further
Some of the souls arrive in anger and are
houngan to handle. One, apparently
difficult for the
great trouble, and at a certain moment very powerful, gives him
seems to be choked off, as though the
the houngan's voice
possess him. He calls for his
spirit were threatening to
confusion within the tent, and laplace itis to assist him. Thereis a
tol be forced into the govi, for the hounsi as though the soul has had
whose jar receives him --- Page 73 ---
The Rites ef Reclamation
CROSSROADS AND CENTERPOST
violently, as if struck. The laplace and the houn
jumps up
forcing her to lie down again,
genikon rush to her assistance, which she has disarranged, as
and replace the white shroud,
rapidly as possible.
It has taken several hours, but
Finally the task is completed. reclaimed. The sound ofthe asson
the seven souls have all been broken. The hounsis rise to carry
stops. The communication is but their walk is now uncertain,
the govis back to the hounfor,
on their heads. Some ofthe
as ifthey were bearing great weights and their bearers totter from
souls are not resting casily, as yet, the
are arranged upon
side to side. Within the hounfor
govis
the altar, and are left in the custody ofthe houngan." have
for the
the drums
begun
In the adjoining peristyle
but the work has been
danse de rejuissanct, the dance ofrejoicing, The
of bruler-zin, a
long and everyone is tired. been scheduled ceremony for this evening to
vivifying ritual, which had
until the following evening.
"warm" the spirits, is postponed fatigued and withdraws
The houngan seems extremely of drumming the gathering
immediatcly. Afer a few rounds
disperses.
Ser illuvracion 1, facing P J5 --- Page 74 ---
CHAPTER II
Les Serviteurs
I
THE CHRISTIAN INFLUENCE
THE divine heritage to which the serviteur
was not only rich numerically in the number Titon was born
testified to the fact that the
lines
ofits gods, but
his mother's side had served family their
on both his father'sand
and fullness that
deities with such consistency
racine loa in a
they had maintained the great ancient
condition of effective
his father had died, his mother had vigor. Some time after
and she had subsequently been converted contracted an eye disease,
the grounds that her affiction
to Protestantism on
God for serving Voudoun loa. was The punishment by the Christian
diminish was
fact that the disease did not
her children, interpreted as an inducement for ber to convert
similarly, and this she had
with her four daughters. Titon alone
succeeded in doing
the ancestral loa, although, like all other had refused to abandon
he sincerely insisted thar he believed in the Voudoun serviteurs,
in Jesus, and always made ritual
Christian God and
passing on to the Voudoun service. obeisance to these before
knew the Catholic litanies
As a matter of fact, he
to assist the houngan
so well thar he was ofien called upon
bush priest, whose function by standing in as the prétsavanne, or
Chrisian
itistoinvoke the benediction ofthe
deity upon the Voudoun
Yet it was the African tradition ceremony to follow.1
prepared this serviteur to
which, in a sense, had
maitre". In the South Rhodesian acknowledge God as "le gran'
god, called Maori, who created the myth first oforigin there is a first
two wives, Massassi (who bore the man, Mwuetsi, and his
ofthe carth) and Morongo (who entire vegetable kingdom
men).2 The Ewespeaking
brought forth animals and
people ofDahomey likewise havea
--- Page 75 ---
3, NICHE FOR ERZULIE Voudoun
turessuch as the Catholic has animilated compatible objects from
images and Prenchinpired embroidery non-African culabove.
acknowledge God as "le gran'
god, called Maori, who created the myth first oforigin there is a first
two wives, Massassi (who bore the man, Mwuetsi, and his
ofthe carth) and Morongo (who entire vegetable kingdom
men).2 The Ewespeaking
brought forth animals and
people ofDahomey likewise havea
--- Page 75 ---
3, NICHE FOR ERZULIE Voudoun
turessuch as the Catholic has animilated compatible objects from
images and Prenchinpired embroidery non-African culabove. --- Page 76 ---
-
and the
fofthe center-post. the sacred veverdrawings
The striped motif
indications ofindian influence.
4 INDIANINTLUENCE three-horned deity are among the many --- Page 77 ---
The Cbristian Influence
legend ofa first deity, Nanan-bouclou, who was both male 55
female, and who created the twin children,
and
whom sprang all the deities. Throughout Mawu/Lisa, from
deiry, the source of the universe,
Africa this first
clevatedtol be concerned with the was considered too greatly
and
petty affairs ofhuman
consequently was rarely worshipped. When
beings,"
taught that such a primal figure was concerned with Christianity human
affairs, and was to be personally and
was accepted as a welcome modification intimately of addressed, this
tion. If religious belief can be understood Tthe African tradi
almost abstract divinity at one
to range from an
magic at the other, then the Christian pole to the manipulations of
to persuasion by prayer, and who might deity-who was subject
natural force-was much easier and
intervene as a super
usual High God of Africa, whose absolute more comfortable than the
him beyond the pale ofhuman reference,s objectivity placed
Such a comparison reverses the orthodox evaluation
"ptimitive mentaliry", which has been characterized
ofg
capable of fabstract concepts, bound to material
as in
animism), and tending to personalize cin
specifics (as in
terms the general forces of nature. "Primitive precise and immediate
contrary, conceives in hierarchical terms. Almost mentality",on the
proposes a myth ofthe world's origin from an
inevitably it
which is not
abstracted source
worshipped, just as the scientific mind
recognizes a first source and
amply
cerns itself primarily with modifications evolutionary principle and con
The "primitive" then
ofthe subsequent issue.
of God, the
places, on a second level, the first creation
divine
original man and woman, who
of
nature in its loftiest sense but are human. partake The
the
governing the affairs of men are then on a
deities
can modify bur
third level. These
grow and can they cannot create. They can help a garden
seed or the
bring rain, bur they did not create
water. In effect, the deities to which the either the
addresses himself, for all such
"primitive"
Catholic saints,
modifications, are analogoustothe
Like the saints, the loa are considered to be on a level far
original man and woman, who
of
nature in its loftiest sense but are human. partake The
the
governing the affairs of men are then on a
deities
can modify bur
third level. These
grow and can they cannot create. They can help a garden
seed or the
bring rain, bur they did not create
water. In effect, the deities to which the either the
addresses himself, for all such
"primitive"
Catholic saints,
modifications, are analogoustothe
Like the saints, the loa are considered to be on a level far --- Page 78 ---
Les Serviteurs
below God. According to the Haitian
loa ofthunder) says, "IfGod is
peasant, Like Agaou (the
loa were once human and
willing."
the saints, the
are the immediate
people. Like the saints, they have
guardians ofthe
Is it sO strange, then, that, failing other special provinces of action.
serviteur today covers his altars with the Catholic images, the Voudoun
saints, which he understands as
pictures ofthe
Patrick, in the act of sending representations the
ofthe loa? St.
Damballah, the
serpents into the sea, is
the picture. The great chromo serpent deity- -since there are serpents in
of Lazarus, in
man with a staff and attended
which he is an old
guardian of the cross-roads, by dogs, represents old Legba,
Dahomey. St. Ulrique is
to whom dogs were sacred in
holds a fish. St. Isidore, dressed Agwé, god of the waters, since he
in the fields, is Azacca,
in humble garb and kneeling
please the serviteur
god of agriculture. Nothing could
such
more than the fact thar there are, indeed,
inexpensive and colorful
his loa.?
ready-made representations of
Voudoun would not have come into
it still be Aourishing so
existence, nor would
men rigidly dedicated vigorously, ifit had been governed
to superficial sectarian
by
in fact, a monumental testament
distinctions. Iris,
ability ofthe West African
to the extremely sophisticated
common to ostensibly
to recognize a conceptual principle
American Indian,
disparate practices and to fuse African,
into
European and Christian elements
cally
an integrated working structure.*
dynami,
glance, it might seem that
Where, at first
Voudoun, it becomes
Christianity had triumphed over
has merely been
clear, on closer study, that Voudoun
faith and has receptive to compatible elements from a sister
integrated these into its basic structure,
transfiguring and adjusting their
subtly
the African tradition.* ** The meaning, where necessary, to
assimilated to the cross-roads. cross, for example, has been.
See illustration 3,
Baptism was already a Negro
** The carnivals on Mardi facing p. Gras 54, and and 4, facing P. 5S.
Festival, as it is called) scarcely reflect, in especially tone, the on Cood Friday (the "Rara"
ostensibly celebrate,
Christian events which they
elements from a sister
integrated these into its basic structure,
transfiguring and adjusting their
subtly
the African tradition.* ** The meaning, where necessary, to
assimilated to the cross-roads. cross, for example, has been.
See illustration 3,
Baptism was already a Negro
** The carnivals on Mardi facing p. Gras 54, and and 4, facing P. 5S.
Festival, as it is called) scarcely reflect, in especially tone, the on Cood Friday (the "Rara"
ostensibly celebrate,
Christian events which they --- Page 79 ---
The African Heritage
The
libation for "les Mysères, les Morts ct les
tradition.
to the Father, Son and Holy Chost. And
Marasa" is
-
on many
Caehe
the concept of trinity has blended well,
with grounds African
(Maranas/Tinis, and three as a magical number), as a whole is
belief. The hierarchical and panchcistic system
as
to additional deities, and even to the prévsavanne
receptive
of the houngan, being able to assimilate
a kind of colleague
the serviteur who sinthem all in its own tcrms." Against in the trinity, who baptizes his
cercly insists that he believes the saints on his ptivate altar,
children and his drums, places
of the cross, the Catholic
and makes lavish use ofthe sign
It is in the peculiar
Church has been, in a sense, helpless. converted. A religious
position oftrying to convert the already would have been overcome.
system that opposed Catholicism tolerance, the violent efforts to cradicate
But in the face ofsuch
ineffective.
Voudoun have remained the other relatively hand, has been able to insist,
Protestantism, on
with Voudoun. Indeed,
more clearly, upon its incompatibility far
tothe Voudoun serviteurs, there is a greater than incompatibiliry there is between
between the two branches ofChristianity
the Catholics and themselves.
The Haitian can even pray thus:
and of
"In the name of God the Father, of the spirits,
I
Mystères . : I, the only living child of my family,
my
Voudoun [an allusion to the anti
haven't given up
the Saints, the Dead,
Voudoun campaign). I am asking defense before God,
the Marassa, you who are my defense only
the infernal
you who are placed for my
against life. .
enemy, do not stop helping me during my
THE AFRICAN HERITAGE
Whether the converted members of Titon's family had them, dis
missed their loa ritualivically." or mercly abandoned
the spirits,
I
Mystères . : I, the only living child of my family,
my
Voudoun [an allusion to the anti
haven't given up
the Saints, the Dead,
Voudoun campaign). I am asking defense before God,
the Marassa, you who are my defense only
the infernal
you who are placed for my
against life. .
enemy, do not stop helping me during my
THE AFRICAN HERITAGE
Whether the converted members of Titon's family had them, dis
missed their loa ritualivically." or mercly abandoned --- Page 80 ---
Les Serviteurs
and whether the familial govis and
existence somewhere or had been
pierre-loa were still in
Neither is it allimportant, for such destroyed, is not quite clear.
focus or localize the manifestations of objects, the
which serve to
them. The deities did
loa, do not confine
property; they infused the not belong to Titon's parents, as a
sense in which the son was the parents. And in the very same
also, was he their spiritual issue.* physical issue ofhis parents, So
parents' loa,
His inheritance of his
therefore, was automatic.11
History had made, of that heritage, a complex affair.
original Negroes had been imported from
The
states, predominantly Yoruba,
many African
and Mandingo.12 They included Dahomey, the Loango, Ashanti,
according to reports ofearly colonial
Senegalese, who,
ciplined"; the Bambaras, considered writers, were "casily dis
the Aradas, who were
"insolent and thieves";
"good at
the Congos, who were €
agriculture but very proud";
Mondongos, who
prone to desert their masters"; the
who were
were "cannibalistic and cruel"; the Mines,
"capricious, and despaired
who depended much on cach other and ofthemsclves"; the Ibos,
readilythat theyl became known as
committed suicide so
the Loangos, the Mahis, the Fons, "thosewhohang the
themselves";
other tribes." 13 All brought with them
Fulas, and dozens of
their language, their gods, their rituals, their their particular traditions,
beats, the memory of their homelands
dances, their drum
towns and rivers.
and the names of their
Inevitably, and even deliberately (for the colonists
cerned to minimize the strength ofa
were con
them), the tribes were broken
and people who outnumbered
island of Haiti, Yet all these West up
scattered throughout the
beliefs in common:
Africans had certain basic
and dancing in the ancestor worship; the use ofsong, drums
religious rituals; the
shipper by the god.
possession ofthe wor
Encouraged by the
unity on the economic and political
communal need of
requirements ofintermarriage, they
level, and by personal
* For a discussion ofloa
integrated, around this core
inheritance, see PP- 31-3f f, spra.
and people who outnumbered
island of Haiti, Yet all these West up
scattered throughout the
beliefs in common:
Africans had certain basic
and dancing in the ancestor worship; the use ofsong, drums
religious rituals; the
shipper by the god.
possession ofthe wor
Encouraged by the
unity on the economic and political
communal need of
requirements ofintermarriage, they
level, and by personal
* For a discussion ofloa
integrated, around this core
inheritance, see PP- 31-3f f, spra. --- Page 81 ---
The African Heritage
WANDINGO AA ENARE ENPRE
ASNANTI
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SEMBALESE
FANTI
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TOLOPFES FOULES
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EMPIRE
B4NBARRAS WANDINGUES
AGQUAS (PI
4RA04S aRDRas HAUSA EMPURE
POULAROS sosOs
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corocouis POPOS
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GUTABANAS sOUROuEs FANTINS
FiDaS
FORUBA
MISERABLES LWBAS ( MINES socos
40J45
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ADVSSAS
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1005 NaGOS
LEONE
aw 1e00s
GRaN COAST
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COAST OuD
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-
conso EMARE
MIrOWSES WOUSONSES
VOUN CANees ONG GUES
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- 3
AFRICAN TRIBAL ORIGINS
ANGO
These are the African mibes which are
coNsOS F44E43
recorded as having been brought to Haiti.
Their placement on the map indicates their
approximate geographical arca.
the
diversity oftheir tribal
of what they had in common,
great
religious
Obviously, since each people had a complete
systems.
of
there was much over
system with its own set major deitics,
ofthe numerilapping to be resolved. In some cascs, the deity deitics ofthe others;
cally dominant group absorbed the similar
the warlike
the
character of one tribe, such as
or
emphatic
their deity of war, Ogoun, pre
quality ofthe Nagos, gave
ofthat
And
eminence over all other representatives
principle. it did not exact
because Voudoun was a collective creation,
yct, abandonment of one tribal deiry in favor of another. On
the
it scemed rather to delight in as generous an
the contrary,
tact that scems unique
inclusion as possible. With a conscious
deitics ofthe others;
cally dominant group absorbed the similar
the warlike
the
character of one tribe, such as
or
emphatic
their deity of war, Ogoun, pre
quality ofthe Nagos, gave
ofthat
And
eminence over all other representatives
principle. it did not exact
because Voudoun was a collective creation,
yct, abandonment of one tribal deiry in favor of another. On
the
it scemed rather to delight in as generous an
the contrary,
tact that scems unique
inclusion as possible. With a conscious --- Page 82 ---
Les Serviteurs
identifications were even
in religious history, the Voudoun original (which is the Fons word
retained. Hence, today,
word for the spirits) of
for god) includes the loa (the Congo
from their
nations; and they are invoked as stemming
many various homes.' 14
and the rites of
The majority of the deities are Dahomean Allada. Yet everyone
these are called Rada, from the town
in the speech
dances Yanvalou, which means "supplication"
ofthat
of the Whydah, the people of the Dahomean Yoruban seaport
And they also dance the Nago of the
people
name.
for the god ofwar Shango, or, as the Daho
ofwestern would Nigeria, have it, for Ogoun Shango. There is an Ogoun
means named for a sea-coast town in western Nigeria; and in
Badagry,
after the god of the Ogoun River
an Ogoun Balindjo, The
have been integrated
western Nignials
separate figures variations, or multiple
around a principle, as its modifications, ancestral loa, who share a similar
aspects, just as individual
as personal variations on a
character, become grouped together "marcher ensemble",to "walk
principal theme. They are saidto"
tribal indications, or
together"3 The African placenames,
not so
family lineage names have come to serve, meanwhile, could hardly
identifications-which
much as geographical for the contemporary serviteur-but as a
have much meaning characterization. When a deity carries,
means for adjectival
the word "Wedo" 'or "Oueddo", this
as a sort of fsecond name, ofhis
been brought to Haiti by
serves not to inform us
having but to indicate a special quality
the Whydahspeaking people, authority, and prestige." *
ofbenevolence, respected
culture that became dominant,
For it was the Dahomean
ofthe other African deities
and around which a major portion
therefore, for
The Rada rites stand, in a sense,
was integrated.
tradition.
reflect, furthermore, the
the basic African
of They origin. For Dahomey was an
emotional tone oftheir place monarchy, based on agriculture,
absolute and wellorganized
*Ar the conclusion of this chapter is a chart that attempts and emotional to organize tone. some
ofthe loa according to cosmic principle, tribal origin
prestige." *
ofbenevolence, respected
culture that became dominant,
For it was the Dahomean
ofthe other African deities
and around which a major portion
therefore, for
The Rada rites stand, in a sense,
was integrated.
tradition.
reflect, furthermore, the
the basic African
of They origin. For Dahomey was an
emotional tone oftheir place monarchy, based on agriculture,
absolute and wellorganized
*Ar the conclusion of this chapter is a chart that attempts and emotional to organize tone. some
ofthe loa according to cosmic principle, tribal origin --- Page 83 ---
The New World Answer to New World Needs
of covoperative work systems. It was a
with the development hierarchical nation and, within it, the deitics
wellsabilized,
rôle. They were the guardians of thar
played a protective
whatever might threaten it,
integration, that stabiliry, against
and
unless
and so were essentially benevolent, paternal
pasive,
aneed arose to defend the moral principles that they represented. of
But the conditions of the new world were not those
The stabiliry, the integration, the traditional,
Dahomey.
diffused, broken and
established patterns were disrupted, traditional defensive, protective
violated, often brutally. The
artitude could not suffice where there was no longer anything and
organized or solid to defend. It was a moment world ofspeciic there arose
urgent need: the need for action. In the new the Petro nation.
a new nation ofloa, the loa ofthe Caribbean:
NEW WORLD ANSWER TO NEW WORLD NEEDS
THE
difference between Rada and Petro is not to be under
The
between
and
stood on a moral plane, as an opposition
good has
although its violence and its closeness to magic
given
evil,
for malevolence. The Rada deities may
Petro a reputation who fail in their obligations toward them;
punish severclythose
will "behave"." As
and the Petro loa, ifproperly propitisted,
more hard, more
the Haitians put it, the Petro are "plus raide":
less tolerant and forgiving, more practical
tough, more stern; If the Rada loa represent the protective,
and demanding. the Petro loa are the patrons of aggressive
guardian powers,
action.
in the nervous tension that is the emotional
This IS apparent Petro rites. Whereas most ofthe Rada drumming
"color" ofthe
the beat, the Petro drumming and dancing
and dancing is on
the distinction is revealed with great
is off/beat. Sometimes
vever for RadaLegba
subdery as when the cross-roads while that for Petro-Kalfu or
emphasizes the cardinal points
practical
tough, more stern; If the Rada loa represent the protective,
and demanding. the Petro loa are the patrons of aggressive
guardian powers,
action.
in the nervous tension that is the emotional
This IS apparent Petro rites. Whereas most ofthe Rada drumming
"color" ofthe
the beat, the Petro drumming and dancing
and dancing is on
the distinction is revealed with great
is off/beat. Sometimes
vever for RadaLegba
subdery as when the cross-roads while that for Petro-Kalfu or
emphasizes the cardinal points --- Page 84 ---
Les Serviteurs
Carrefour (his Petro counterpart),
between.1 Sometimes the distinction emphasizes the points
overwhelming
is made manifest with
Erzulic, the Rada psychological Goddess insight. For example, whereas
feminine
is
ofLove, who is the epitome ofthe
principle, concerned with love, beaury,
jewelry, femininitics and coquetries,
fowers,
dressed in fine clothes,
liking to dance and to be
not being loved enough, weeping the
in a most feminine fashion for
Petro side, is awesome in her figure ofErzulie Ge-Rouge, on the
a person, her entire
poignancy. When she possesses
frustration;
body contracts into che terrible
of
every muscle is tense, the knees are
paralysis
fists are clenched so tightly thar the
drawn up, the
from the palms. The neck is rigid and the fingernails draw blood
tightly shur eyes, while through the locked tears stream from the
teeth there issues a sound thar is half jaw andthegrinding
inarticulate song ofin-turned cosmic groan, half scream, the
Petro was born out ofthis rage. It is rage. not
it
against the evil fate which the African
evil; is the rage
his displacement and his enslavement. suffered, the brutality of
rose out ofthat
It is the violence that
rage, to protest against it.* Iris the crack ofthe
slave-whipsoundinge constantly,
in the Petro rites. It is the anewerto-befoegosen ghos,"
against the Napoleonic forces. And raging revolt of the slaves
triumph. For it was the Petro cult, born itis the delirium oft their
in secret, which gave both the moral in the hills, nurtured
force and the
organization to the escaped slaves who plotted and actual
swooped down upon the plantations and led the trained,
slaves in the revolt that, by 1804, had made
rest ofthe
free colony in the western
ofHaiti the second
States. ** Even today the hemisphere, of
following the United
occur in Petro ritual as a songs dominant revolt, of"Vive la liberte",
theme,20
*Itis still truc, and extremcly significant, thar wherever
rites especially that become suppresed dominant. (ar the insistence of the Catholic Church) Voudoun it is the has Petro been
and benevolent; it inspires Suppression and
always destroys first whar is genrle
magic, and 30 creates the
reaction, encourages malevolence
: HiworiansofHaiti. very which, theoretically, it would
and
agree on fixing the beginningofther revolution destroy. onacult
a songs dominant revolt, of"Vive la liberte",
theme,20
*Itis still truc, and extremcly significant, thar wherever
rites especially that become suppresed dominant. (ar the insistence of the Catholic Church) Voudoun it is the has Petro been
and benevolent; it inspires Suppression and
always destroys first whar is genrle
magic, and 30 creates the
reaction, encourages malevolence
: HiworiansofHaiti. very which, theoretically, it would
and
agree on fixing the beginningofther revolution destroy. onacult --- Page 85 ---
The New World Answer to New World Needs
C
K
VEVER FOR PETRO
also agree on the details, namely,
ceremony beld on August 14. 1791. They
named Boukman (he is some
that it was a ceremony conducted had been a houngan in
Ir seems that, in the middle
a
who
Jamaica.
a
times called kocor)
storm arose, and there suddenly
an old
of the ceremony, a great
violendly and who danced LVCIE a
dance,
Negreu whose body was trembling Asa climax of the dance she sacrificed a
bholding a
knufe over her head. drank of the blood of the
and swore to
black pig XE the participants later the revolution was in swing. H event is cited
follow Boukman. A weck 26) and Simpson (II) among others. The descripby Veschueren (Vol. makes 1; P- it clear that it was a Petro ceremony, since those are
tion ofthe ceremony sacrifices. It is quite posuble that the woman was the
distingunhed Pis
Marinene, the major and violent female
original palinir or was poisened alo by out that onc ofthe inducements to revolt
ofthe Petro nation. Simpson several points of the Petro houngans, that the souls ofthe
was the concept, propoved by He also
that "mesting of slaves were dan
dead would return to Africa.
they offered for plots and revolts".
to colonials because of Tthe
the
chat made
L
Et hinorians do agree that Voudoun was that responuible Voudoun for took unity form between
the revolution powible. Simpson also have uy been
since the arrival of
1750 and 1790, but ceremonials otherwise must the African forms a not have been
the slaves from Africa,
the revolution to a
"preparatory" S
served. His dating does, however, link
in the development ofVoudoun.
dead would return to Africa.
they offered for plots and revolts".
to colonials because of Tthe
the
chat made
L
Et hinorians do agree that Voudoun was that responuible Voudoun for took unity form between
the revolution powible. Simpson also have uy been
since the arrival of
1750 and 1790, but ceremonials otherwise must the African forms a not have been
the slaves from Africa,
the revolution to a
"preparatory" S
served. His dating does, however, link
in the development ofVoudoun. --- Page 86 ---
Les Serviteurs
For this kind of action the Dahomean
prepared them; nor were the Rada gods the kind traditions had not
could inspire an enslaved
ofdeitics who
the African Negroes draw people the to revolt. Whence, then, did
discover the technique that resulted inspiration? in
Where did they
The first slave-trade
their triumpht
first slave revolt recorded shipment to Haiti was in ISIO. The
The
was in 1522, a mere twelve
later.
type ofprotest known in French as
years
away into the hills, must have
"marronage", - running
Haiti came under French rule in begun as carly, ifnot even before.
the
1677, burt this did not
"marronage". It is recorded thar in 1720
diminish
Negroes gained their freedom in this
alone, a thousand
the number had
manner; while by
fact that, in these grown to 3,500.21 Stress has been laid on 1751 the
Negroes should circumstances, it was logical that escaped
fortify their morale by a continuation
growing emphasis
religious
and
attention has been
practices. But almost no
di. to the fact that, in those
must, during the Spanish period, have encountered hills, they
who, being on home ground, would,
the Indians,
have had recourse
no less than the
to such
from
Negroes,
that characterized the
escape
the brutal massacres
Spanish
*
The
colonization.* Wherever and
has not been emphasis upon the Indian influence, which I have
for Maximilien, shared, have to been my knowledge, by other writers on Haiti, undertaken here,
it was of new-world origin. content to deal with Petro by briefly who, except that
berween the etbas ofthe Rada However, and thar of I was struck by the grear indicating difference
Webater's Dictionary, is the "characteritic the Petro rites. (Ethor, according to
people or community; the genius' of an spirit, prevalent tone or sentiment ofa
ofindian began to suspect that chis striking difference institution in ethos or system".) Gradually I
culture and its moral
indicated the interpolation
polation, even more than the techniques. assimilation Ifthis of was truc, then such an inter
monumental the
testament to the dynamic
Christian elements, was the
current needs of the serviteur. It would ability also ofVoudoun throw
to keep pace with
apparent lend itelf polarity ofRada and Petro, for a comparison ofthe a new two light upon the
investigate comfortably to the "good-evil" duality. For this
did not really
investigation whether, does indeed, the Indian culture did
such reaonlundenook a
to
to several
not presume to be definitive, it
such rôle. While the
important
logical
EALT
assurance that such an problems assumption that I have felt justified in at least a tentative answers
cluded this material and
would be, in general, correct; and Ihave in
analysis as a separate Appendix (pp. 271-86, infra).
the a new two light upon the
investigate comfortably to the "good-evil" duality. For this
did not really
investigation whether, does indeed, the Indian culture did
such reaonlundenook a
to
to several
not presume to be definitive, it
such rôle. While the
important
logical
EALT
assurance that such an problems assumption that I have felt justified in at least a tentative answers
cluded this material and
would be, in general, correct; and Ihave in
analysis as a separate Appendix (pp. 271-86, infra). --- Page 87 ---
The New World Answer to New World Needs
whenever the African and the Indian met in the hills they human had
two major bases for a common cause: they had shared, dislocated as both
beings, a hatred ofthe white man, who
and they
races and from whose brutality both were fugitives; mentality", with
had in common the so-called similar, "primitive toward which they both
religious traditions strikingly
looked for their reply to this catastrophe.
of different
It is doubeful whether any other two have peoples, discovered such an
racial and continental origins, of religious could beliefs, not only in basic
astonishing coincidence
and even accessory detail. Both
pattern but in basic ritualistic
a creator deity as first
religious traditions had in common
a
of
ofthe first human pair, or twins; concept
source; mychs waters as the life source; a pantheon of divinities
the abysmal
natural forces; a
deity of prime
of the elements, or
of ancestral serpent spirits a metaphytical
importance; the wonhip
of crossroads, and oftrees;
concept ofthe cardinal directions, ofpsychic or cosmic forces in the
a beliefin the manifestation
the
and
physical world by posscsion; a belicfin
manipulation who functioned
control of these forces by human social beings (king) and physical
simulancously on religious (pricst), the
on a
(doctor) levels. In both fetishes systems, that brought manipulations, to focus meta
magical level, involved and referred either to ancestral spirits or to
physical elemental forces forces (such as rain and fertiliry). The relationship of
between humans and nature was expressed in a concept for
the abiliry to change into an animal,
metamorphic power,
forces was
instance. Morcover, the worhip ofthe and metaphysical involved, for both
ritualistic, rather than meditative,
forces had
peopies, the idea that the energy ofthe metaphysical and their benediction
to be sustained by feeding, or Rirualistically, sacrifice,
the major faith
maintained by propitiation.
to fire; and the service of
ordeal of both systems was related and collective dancing
supplication involved drumming the specially chosen, as in Bali).
(rather than performances included by
rattles, in both cases. And
Ritualistic accessories
instance. Morcover, the worhip ofthe and metaphysical involved, for both
ritualistic, rather than meditative,
forces had
peopies, the idea that the energy ofthe metaphysical and their benediction
to be sustained by feeding, or Rirualistically, sacrifice,
the major faith
maintained by propitiation.
to fire; and the service of
ordeal of both systems was related and collective dancing
supplication involved drumming the specially chosen, as in Bali).
(rather than performances included by
rattles, in both cases. And
Ritualistic accessories --- Page 88 ---
Les Serviteurs
finally, both religious traditions, being
mutually tolerant rather than absolutistic and polytheistic, exclusive. were
overwhelming similarity oft these two systems
The
precluded any antagonism but must have ofbelief not only
tive to amalgamation, mutual assimilation been a strong incenone were to consider the material facts and confusion. If
different emotional colorings ofthe two alone,
the
differing tensions in the attitudes of
systems
the
at
and all those other nuances in which the body in the dancing
could confound them entirely. The
ethos is manifest, one
African Negro, however, made him historical situation oft the
difference, and the moral, intellectual and welcome precisely the
that reflected it.
magical techniques
As we have said, the African tradition,
Dahomey, had developed a centralized
particularly of
primitive decentralized, shamanistic
state; bur the more
Indians was eminently
stage of the Caribbean
serve as a methodological suited to the new situation, and could
centralized, democratized basis. guide to reorganization on a de
tion would lead to an
Inevitably, such decentraliza,
divine and royal authority,* emphasis and on magical rather than on
cabbala-like elements
this stress would involve
emphasis ofIndian already present in the Indian system. The
tic and active, assertively religious practice was aggressive, imperialis
need ofthe
in
dynamic, which met the new-world
almost settled Negro a way that his own Dahomean
and passive with
religionAnd finally, the American
security-could not match.
severity of the divinities: pattern was strongly colored by the
character typical of the propitiation had the violent bloody
Indeed, it is only
Aztecan, Mayan and Incan cultures.
whom one
logical to serve violently those divinities of
world rage requires of the aggressive action. As an ourler for the new.
certainly
African, the violent or tense ritual was
is to be psychologically into
most valid. For when divine
Whereas put the
action by human beings it becomes power
divine principle in
magic.
* For further
itselfis primarily natural and
comparisons of divine and magical powers, see PP- 76-7, infra.
the violent bloody
Indeed, it is only
Aztecan, Mayan and Incan cultures.
whom one
logical to serve violently those divinities of
world rage requires of the aggressive action. As an ourler for the new.
certainly
African, the violent or tense ritual was
is to be psychologically into
most valid. For when divine
Whereas put the
action by human beings it becomes power
divine principle in
magic.
* For further
itselfis primarily natural and
comparisons of divine and magical powers, see PP- 76-7, infra. --- Page 89 ---
The New World Answer to New World Needs
the
which
moral, and acts "in
magical principlem end is deliberate,
it to focus and
it to a desired
ret
brings
amoral and specific.
the fugitive
In the hills, then, their common place ofrefuge,
in their
slaves of the two races must have met and joined aggressive,
common rage. For we find in the Petro-the violent, powerful
"plus raide" side ofHaitian Voudoun-an extremely that in
contribution from the Indian. Indeed, one may say Petro is
contrast to the Rada, which is Africa or Dahomey, retain
America. The two worlds are joined in Voudoun, cults of yet the old,
their distinctions to this day: the traditional cults ofthe new
monarchic homeland, and the revolutionary broken and various
and terrible slaveland. Moreover, just as the
self
African elements were combined and fused into a new,
so were those of the uprooted Indiansconsistent system, of whom were carried in slave-ships to Haiti
multitudes from every shore and atoll ofthe Caribbean.*
(Hispaniola) have imagined that Ogoun, the great warrior
One might
the Rada side, could have represented
and ironsmith on
he is the divinity most favored as
aggressive action; hounfor. today But Ogoun is, in a sense, the honest,
guardian ofa
whereas the situation called less for a
the chivalrous warrior;
and ruthless one. There were,
heroic champion than for a wily
divinities among
of course, benevolent, medicinal, therapeutic
the Indians. These were retained in the Petro caogory-which an
indicates that Petro is not so much a polar opposite,
again
to the
Rada, but a total cultural
evil cult as opposed
good different tone. This fact is
interpolation, with an ethos of a
indicated in the manner in which Petro was integrated
again
structure. The Haitian, manifesting a
into the total religious for ethos, and an infallible sense of diplomacy,
keen sensitivity the American divinities as a "nation" ofloa, a
incorporated
as the various African
cultural rather than a moral category,just
in the new world only ofcannibals,
. Spanish law permined own endlavement land- Caribs (cannibals) were shipped about,
ochers became sers on their
carried by the thousand to Hixpaniola.
the manner in which Petro was integrated
again
structure. The Haitian, manifesting a
into the total religious for ethos, and an infallible sense of diplomacy,
keen sensitivity the American divinities as a "nation" ofloa, a
incorporated
as the various African
cultural rather than a moral category,just
in the new world only ofcannibals,
. Spanish law permined own endlavement land- Caribs (cannibals) were shipped about,
ochers became sers on their
carried by the thousand to Hixpaniola. --- Page 90 ---
Les Serviteurs
tribal divinities had been related, in
divine nations.
Voudoun, as a congress of
The skill ofthis arrangement
word
to whar actually constituted (ifthe
skill can
a
collective
beapplied
evident by the fact that no conflict
phenomenon) is made
world traditions and the
was set up between the old
new world
gans and mambos very openly "serve with techniques. both Most houn
considered the sensible thing to do. At
hands";m itis
loa are served first; they
ceremonies, the Rada
elevation and are still the govern initiation and all hierarchical
guardians of the morals
principles; but a service for Petro often follows,
and the
result if the Petro deities were not served. since evil might
invoked particularly if there is any need for The Petro are
Morcover, the two cults are never confused. aggressive action.
distinction is still preserved for
Today the cultural
than for the various nations from Petro, even more scrupulously
Africa. The loa
virtually never worshipped in the same
Petro are
Rada, unless economic circumstances peristyle with the loa
construction ofa second peristyle. Petro absolurely rites
prohibit the
on Rada drums, whereas under certain
are never beaten
Congo and Ibo (the other two major nations circumstances that
the
retained their identity), which
have best
are sometimes beaten on either properly have their own drums,
Petro seems to"have assimilated Rada or Petro drums.*
and deities of the Congos
to a major extent the ritual
(who had a special
"marronage") as well as certain deities ofother reputation for
Limba) whose character was compatible with nations the (Bomba,
just as Rada had absorbed the
Petro ethos;
other compatible nations. Yer Nago's Ogoun, and the loa of
certain Congo divinities
separate (the African Congo Franc
remain
the Congo Mazonnelt)
being distinguished from
Petro as a nation, while pointing Ibo has again tended to the separateness of
individual.
to remain entirely
Ar the same time even the Rada
Courlander
nation, as if with an eye
and the differences has between an excellent them. discussion ofthe various drums ofthe nations
with nations the (Bomba,
just as Rada had absorbed the
Petro ethos;
other compatible nations. Yer Nago's Ogoun, and the loa of
certain Congo divinities
separate (the African Congo Franc
remain
the Congo Mazonnelt)
being distinguished from
Petro as a nation, while pointing Ibo has again tended to the separateness of
individual.
to remain entirely
Ar the same time even the Rada
Courlander
nation, as if with an eye
and the differences has between an excellent them. discussion ofthe various drums ofthe nations --- Page 91 ---
The New World Answer to New World Needs
methods, learned from Petro in at least three
to the efficacy ofits
democratized, s0 that,
major ways. Its structure sacred was similarly rattle could be conferred only
whereas in Dahomey the
ordeal and ritual resulting in
by the king, the ofthis apprenticeship, mark of priesthood could nowl be under
the achievement
established houngan. It borrowed
taken in the hounfor ofany and esoteric manipulation or gave
various clements of magical like clements in its own system. The cult
greater emphasis which to in Africa seems to have had a magical
of the twins,
from the religious structure of
position somewhat clevated apart to the
role which it commands
divinities, was
The fetish primary stones which, in Africa, were
in Indian mythology. thunderbolt deities, now came to incor
primarily related to
Indian Zemi did,
cosmic or
porate, as the Caribbean
any method of inancestral spirit. The vever, as a cabbalalike ceremonial device
voking the gods, was included as a primary which the priest com
in Rada. The sacred langage, by include Indian words.
municates with the deities, began to
accoutre
And finally, the Rada deities took over some ofthe
the
deities on the Petro side. Damballah,
ments ofequivalent conceived as the Plumed Serpent of
serpent, is sometimes And Azacca, agrarian deity whose name
Indian myth. the maize culture of the Indians, has almost
derives from
Dadal, the African deity ofvegetables.
completely displaced the Rada serviteurs who began to artend
Ar the same time,
oftheir divinities with them, and
Petro service, carried certain
GeRouge
there, those divinities were transfigured. ofthe warrior. Ogoun The gentle,
came into being as a Petro aspect in the Petro context the corn
feminine Erzulic, became service in the Indian culture had
goddess whose propitiatory
been extremcly violent and bloody. the complex divinity Baron
Above all, America contributed
ofthe crossroads (as
Samedi, at once Lord ofthe Cemetery,
and
brother to Mait' Carrefour, the Petro Dead equivalens and the ofLegba) crossroads,
of the magic related to both the
is the zombie.
whose major, or at least, best-known expression
. Ogoun The gentle,
came into being as a Petro aspect in the Petro context the corn
feminine Erzulic, became service in the Indian culture had
goddess whose propitiatory
been extremcly violent and bloody. the complex divinity Baron
Above all, America contributed
ofthe crossroads (as
Samedi, at once Lord ofthe Cemetery,
and
brother to Mait' Carrefour, the Petro Dead equivalens and the ofLegba) crossroads,
of the magic related to both the
is the zombie.
whose major, or at least, best-known expression --- Page 92 ---
Les Serviteurs
Both the word zombie and Samedi are from the
which connotes both the spirit of the dead, the Indian Zemi
and the fetish stone by which
is
soulless living,
who is a Lord of the Dead ofa magic accomplished. Ghede,
been identified with the Baron apparendy Samedi African origin, has
sometimes he is considered a Rada
complex, although
be the gentler manifestation of death. deity, and would seem to
is usually understood as Petro. In Baron Samedi, however,
the Ghede-Samedi
any case, the ceremony for
rituals (being considered complex is performed after the Rada
Ghede is concerned, is almost as a separate rite), and when
From the Indian Zemi, separate the from the Petro as well.*
another ofthe major figures ofthe magic-working Voudoun fetish, comes also
patron of the rains (in the maize culture
structure, Simbi,
all, patron ofmagicians. Alhough Damballah context) and, above
deities are related to rain, it is Simbi who is and other Rada
powerful in this connection. His
considered most
elements
magic, therefore, has
ofbenevolence, as well as
strong
to as "straddling" Rada and Petro, ofaggresion. for like
He is referred
complex, Simbi contains elements of each the nation Samedi-Ghede
equal measure and so stands apart from both.
in almost
And so there
up a new growth
ofthe new world maf because oft the
ofloa, born in and
world. A very few, such as Azacca ofthe very nature ofthat new
incorporated into the African
maize culture, were
Some ofthe new deities, as
ceremonials, the Rada rites.
the transfiguration ofan African Ogoun Ge-Rouge, were created by
manifestation. Some, like Samedi, principle into a new-world
figures born of the almost emerged as independent,
sRumt (and it is
equal fusion of the two
perhaps the
significant that these are now regarded as
retained their "stronges"). new-world And some, like Dan Petro himself,
substantial African
identity completely. To his already
History shapes
heritage, then, the Haitian added these.
men, and men become ancestors, and when
chapter This that extremely follows, complex and in the divinity Appendix is discussed more fully in the pantheon
dealing with Indian influences.
. Some, like Samedi, principle into a new-world
figures born of the almost emerged as independent,
sRumt (and it is
equal fusion of the two
perhaps the
significant that these are now regarded as
retained their "stronges"). new-world And some, like Dan Petro himself,
substantial African
identity completely. To his already
History shapes
heritage, then, the Haitian added these.
men, and men become ancestors, and when
chapter This that extremely follows, complex and in the divinity Appendix is discussed more fully in the pantheon
dealing with Indian influences. --- Page 93 ---
Function
Tradition as 4 Contemporary
become loa the history ofthe race runs in the blood of
ancestors
ofthe
heritage which is passed on from
the race as part
psychic
generation to generation."
FUNCTION
TRADITION AS A CONTEMPORARY
It is clear thar Titon's heritage could not posibly have contained all ofhis individual ancestors, on both sides ofthe family; been
toward such a multitude would have
for the obligations
The structure
burden for a single individual.
an intolerable
several means by which such a number,
ofVoudoun provides increasing, is, simultancously, continually
though continually
The major" "device"ist that ofhistorical
subject tto condensation.
to be served
as ptin
selectivity: the loa who are
individually, who are served
from the mere Dead,
ciples, are distinguished total. A second device is the assimilation of
as a collective ancestral loa into the figures ofwhatever major and
individual
the same character. And
precedent loa seem to exemplify
family are inevitably
finally, since the children ofa single deities are, as it were,
different in their development, the family will be claimed
the
divided
between them. One child
by
up
another by the father's Ogoun. But the
mother's Erzulie, ofthe childisal latent religious force. While
psychic inheritance
show resemblance to onc parent or
his physical heritage may
the maittète, become
the other, in infancy,his deities.including
position."* a
manifest only with maturity and desablisheheirspecial to
and adulthood
. Iti is clear char the Haitian relates general the matunry of
should E
devclopment. Thus, ia child (even past omen age or pubeny) on the contrary, a
poncued, that iS not understood as a
and blesing: effort is made to avoid
with consternation and
EmS
is reganded
event. The
is that nuar a
is not yet equipped or
the recurrence ofsuch an
for fecliog with divinity, that he cannot yet
puparnd, as a human being, relationship and there is even the danger that the loa may
endure" a loa, not "conol" him. him, This reflects, again, the high regard in which
harm him by overwhelming
for he does not think in
the Haitian holds his own individual of
E ofa relationahip of munual
terms of
the helpless subject
er
being
service and respect.
is that nuar a
is not yet equipped or
the recurrence ofsuch an
for fecliog with divinity, that he cannot yet
puparnd, as a human being, relationship and there is even the danger that the loa may
endure" a loa, not "conol" him. him, This reflects, again, the high regard in which
harm him by overwhelming
for he does not think in
the Haitian holds his own individual of
E ofa relationahip of munual
terms of
the helpless subject
er
being
service and respect. --- Page 94 ---
Les Serviteurs
of
which, chrough the
It was this last process
selectivity
had been
default of Titon's brothers and sisters by conversion, of deities in his head
denied him. The consequent congruence complication but
had created for him not only a numerical that would not have
certain characterological He had conflicts become the carrier of deities who
normally occurred. have lived through other children and were
would otherwise with his personality. Yet this very diversity gave
incompatible his
that was impressive, and, to some extent,
as scope to
heritage
rare.
to number his loa as 21, but it is unlikely
Titon had come
all of the individual
that the number was precise. Counting numbered more. On the
ancestral deities, it would easily have
under
other hand, with all the deities properly grouped
loa, it would probably have numbered
dominant principle
ampli,
less. It may be that 7, as a magic number ofreasonable and
tude, had been taken as representing the major categories,
that this then had been multiplied by three as a means, again basic
ofindicating the variant manifestation ofthese
magical, loa. The number 21, therefore, was probably Titon's with statement which he
ofthe degree and intensity ofthe psychic force
was infused.
his
that is the source ofhis life
For the Haitian, it is
heritage him for his immediate
force, it is his history that equips loa that he derives the
activities, and it is from his ancestral
which he relies to
psychic energy and intelligence in his upon lifc.* Itis not difficult,
empower and instruct him
daily
is with the
then, to understand why his major preoccupation with that world of
means by which he may achieve contact
statement by Malinowski (PP. 91-a),i
* In this connection, the following of
reality which still lives in
very relevant. "Myth, as a statement primacval supplies a retrospective
presenuday life and as a jusification precedent, and magical belief. . It fulfis a
moral values,
-
pattern of
sociological connected with the nature oftradition, with the con
function sui generir with closely the relation between age and youth, and with the human of all
tinuity amritude ofculure, towards the past. - - Mych is.. an indispensable ingredient
culture."
-a),i
* In this connection, the following of
reality which still lives in
very relevant. "Myth, as a statement primacval supplies a retrospective
presenuday life and as a jusification precedent, and magical belief. . It fulfis a
moral values,
-
pattern of
sociological connected with the nature oftradition, with the con
function sui generir with closely the relation between age and youth, and with the human of all
tinuity amritude ofculure, towards the past. - - Mych is.. an indispensable ingredient
culture." --- Page 95 ---
Tradition as 4 Contemporary Function
Invisibles where the life force upon which he is dependent is
les
For the serviteur the cross-roads is more than a
generated."
at birth and
metaphysical principle, or one operating that only the abstract and
death. It is at this point ofintersection
location is in an
ancestral principles which are the loa-whose
absolute time and an absolute
become a living organism As the
this immediate moment Tras this particular place.
of
it not
acts upon that reality but is,
principle enters reality
only and moditied by it. It is at such
of necesity, defined, shaped
need and faith
intersection that tradition meets contemporary divine
At this
becomes the act of ritual service and
response.
intersection the idea lives as action.
for
In Haiti the idea, the principle, must live, must function, The
conditions ofHaitian life are indeed difficult to endure.
the
is: "Etlanuitf" (And how was your nights)
morning grecting
answer is: "Pas plus mal, merci" (No
and the conventional
the
the answer is:
worse, thank you). Even among These bourgeoisie are not the theatrical
"Onse maintient" (One gets along).
On the contrary,
exaggerations ofa nation given to complaint. and welcomes the oppor
the Haitian has a fine comic sense,
of rockbottom
tunity to laugh. These colloquial statements
ofthings
endurance are merely realisically accurate expressions
as they are. ofsuch a culture must be, necessarily, a pragmatist.
The man
too
and too
His immediate needs are too insistent,
pressing and they
critical, to permit the luxury ofidealism or from. mysticism, He has neither
must be answered rather than escaped
His
time, energy nor mcans for inconsequential him moral activity. sustenance;
religious system must do more than his give instinct for survival when
it must do more than rationalize
It must do more
survival is no longer a "reasonable" activity.
the means for
than provide a reason for living; it must provide the
It
living. It must serve the organism as well as
psyche.
not as an irrational hope.
must serve as a practical methodology thinks ofhis
in working
In consequence, the Haitian
religion in Voudoun is to
terms. To ask him whether he "believes"
mcans for inconsequential him moral activity. sustenance;
religious system must do more than his give instinct for survival when
it must do more than rationalize
It must do more
survival is no longer a "reasonable" activity.
the means for
than provide a reason for living; it must provide the
It
living. It must serve the organism as well as
psyche.
not as an irrational hope.
must serve as a practical methodology thinks ofhis
in working
In consequence, the Haitian
religion in Voudoun is to
terms. To ask him whether he "believes" --- Page 96 ---
Les Serviteurs
pose a meaningless, irrelevant question.* He
thelos",and, more than likely, he will
answers: "I serve
giving even to general divine
say, "Iserve sovandso",
speaks of "la science des
power a specialized focus. He
he respects the degree ofcomnaicrance Mystères" (the science ofthe Mystères);
and his consequent
(knowledge) in a houngan,
And he demands ability to regler (govern, control) the loa.
action of his loa.
scribe treatment for
They are required to
and
illness, to advise on
pre
on affairs in general.
planting and marriage,
But needs change and those who serve
serve them well transfigure those
loa largely because loa
needs, Ogoun, ancient loa of divinities according to those
warriors was, and is still, the thunderbolts, ironsmiths and
Haitian has learned so well, principle of power. But, as the
new world, a new
of power is political. Thus, in the
whose symbol is the national aspect
Ogoun appeared: St. Jacques,
anthem, and is
Aag, whois greeted bythe national
in
regarded as we might regard an influential man
power politics and economic affairs. No one
Ogoun is the greater figure-that beside his
denies that
St. Jacques seems merely pretentious, almost noble grandeur
serviteurs are awed by the moral stature ofthe ridiculous. The
they worship him; but they know that St. divine hero, and
useful, and they serve him well. The
Jacques is more
loa is that they are more
very nature of"functional"
susceptible
*
The Haitian
than the great loa to the
universe is built upon must observations be, and is, and a very realistic person. His idea of the
enough to understand that reality extends evidences; and he is also reasonable
opportunity to experience and observe it. He beyond his such immediate capacity and
pragmatic test: certain observable results judges
unseen realities
forces and facts. But these are understood indicate the reality of
It
as
TEett
"beliefs". is significant that, in
realities, not as irreal ideas or
our sense of"a belief", but only in Creole, the the word "believe" is never used in
he will come before nightfall". A Haitian sense ofan does opinion as in "I believe char
about lieving in" something; he thinks thar it is so. If not someone think of himself as "be
reality, anything and
in Voudoun, he considers this as he
disputes with him
conflicts about the loa, as conflicts
any dispute about
stood to result not from
ambivalence in about
clse, are under
E
improper or insufficient
the fact or event itself, bur from
motive for
understanding, or
used in
he will come before nightfall". A Haitian sense ofan does opinion as in "I believe char
about lieving in" something; he thinks thar it is so. If not someone think of himself as "be
reality, anything and
in Voudoun, he considers this as he
disputes with him
conflicts about the loa, as conflicts
any dispute about
stood to result not from
ambivalence in about
clse, are under
E
improper or insufficient
the fact or event itself, bur from
motive for
understanding, or prevarication.
from some selfish --- Page 97 ---
Tradition as 4 Contemporary Function
and more inclined to barter their services.
Rattery of ceremony occur, for instance, that a houngan will
Thus it may frequently
loa (such as Damballah, Legba, Agwé
serve several major
ceremony, while, out of
and Erzulie) during a single day's he will devote an entire day
concern for his large farm acreage,
lesser deity in the
loa
and a relatively
to Azacca, ofagriculture
of fact, an entire category of
hictarchy. There is, as a matter
lies entirely in their
loa travail (work loa) whose importance for work. In these times their
usefulness and their capaciry
alchough
number and their ritual service seems to be increasing, relative to
there is never any question as to their minor stature
the great loa.
and willing to
For those men who are extremely ambitious, of deities who
risk dangerous bargains, there is even a category
These
to be related not to any cosmic
can be "bought".
appear
and they usually
principles but to magical manipulation,
can hardly
belong to the Petro nation. Such spirits (and from they the divine loa
be called loa) are even further removed
the real loa may
than the work deitics. As a matter of fact,
abandon
refuse to associate with the bought deities, and may Itis this
who deals with these latter.*
the houngan or serviteur which has restricted the widespread
threat of abandonment
growth of such otherwise perhaps profitable do arrangements. with the bocor,
Certainly the great loa will have deals nothing in zombies to
and in baka
the profesional magician, contained who in the form of various animals).
(malevolent spirits
the
loa still serve men well, for if
Thus, in their fashion,
great
with need or anxious with
the serviteur, grown either the desperate logic of ritual service and divine
ambition, should pursue where he comes to exploit divine power for
reward to the point themselves create a crisis ofalternatives.
personal ends, the loa
and magic stand as opposites.
In the final analysis, religion involved, namely, that such bought loa
* Another dangerous risk descendants, is alio and, being malevolent in nature, cause
may be inherited mouble. by the lt is even possbie that an elaborate ceremony might have
chem much
them. Henkovits
222) speaks of this
to be performed in order and to also ratrain of the wichdrawal ofthe E gods in ange.
porable development,
to exploit divine power for
reward to the point themselves create a crisis ofalternatives.
personal ends, the loa
and magic stand as opposites.
In the final analysis, religion involved, namely, that such bought loa
* Another dangerous risk descendants, is alio and, being malevolent in nature, cause
may be inherited mouble. by the lt is even possbie that an elaborate ceremony might have
chem much
them. Henkovits
222) speaks of this
to be performed in order and to also ratrain of the wichdrawal ofthe E gods in ange.
porable development, --- Page 98 ---
Les Serviteurs
after Religion presumes thar the major forces ofthe universe
all, created life), are essentially
(which,
like all organic
benevolent in nature,* But,
they have various
energy, which is
requirements. Their
must be
expended in the
act constantly replenished, and this is one very ofbeing,
ofthe serviteur. These
forces
ofthe obligations
may sometimes
huge
are also a little "vague", and
through
go awry all ofthemsclves, and so the
prayer and proper devotion, endeavors to serviteur,
benevolent disposition and to activate this
assure their
time to time, some intimately personal favor positively. From
granted. But the overwhelming
may be asked and
directed toward the
emphasis ofr religious service is
which will in
imptovement of the universal
within
turn accrue to the benefit of the condition,
it, Religion, being a collective
individuals
with directing the cosmic forces toward enterprise, is concerned
good.
a collective public
The secrecy which characterizes
is a clue to its character.
magic, on the other hand,
taken because the
Magic is an individual action, under
cosmos is not believed to be
nature, or, at least, not benevolent
benevolent by
Magic is not based, then, on a confidence enough in the to thar person.
cosmic forces, nor is it concerned with
character of
dition in any respect. On the contrary, improving it is
their con
means by which some portion ofthose forces dedicated to the
channeled and focused to some personal end. may be "tapped",
or the one having recourse to
The magician,
from, in competition
magic, secs himself as
with, or even bitterly
separate
collective and the cosmic good. Where the
opposed to the
pray for rain-knowing it will fll
religious man would
as well as his own-the magician is
his neighbor's field
he succeeds in
and
BptmN
controlling and
the triumphant if
within the limits ofhis own fence. focusing *
shower precisely
If today, in Haiti, the contemporary serviteur tends
ceremonial emphasis to the loa whose favor is
to give
* The Haitian saying is: "God
immediately and
** For further comparison of religion is good." with
magic, scc PP. 200-1, infra,
pray for rain-knowing it will fll
religious man would
as well as his own-the magician is
his neighbor's field
he succeeds in
and
BptmN
controlling and
the triumphant if
within the limits ofhis own fence. focusing *
shower precisely
If today, in Haiti, the contemporary serviteur tends
ceremonial emphasis to the loa whose favor is
to give
* The Haitian saying is: "God
immediately and
** For further comparison of religion is good." with
magic, scc PP. 200-1, infra, --- Page 99 ---
Tradition 45 a Contemporary Function
-
MAGIC PENTACLE
materially useful; if many houngans are
and some even unashamed to have
proud of"work loa"
is still protective tather than
"bought"a loa; ifmagic (it
becoming widely
aggressive for the most part)* is
religious activitics- -these accepted as a necessary complement to
that the Haitian is less certain developments than
are evidence ofthe fact
essentially benevolent; and
he was that the cosmos is
thar the society in which he they lives reflect, has
morcover, his fecling
tion, cohesion and
lost most ofthat integra
culture. The Haitian homogeneity which marks a collective
ofour "civilized" approaches the moment when, as in so
aetd alone and
cultures, man will come to feel himself
Meanwhile
pitted against a hostile universe.
the great loa fight to arrest this
They rage against the deterioration of ritual
development.
complain ofinsufficient service,
disciplines; they
the neglectfal serviteur;
attention, food; they strike at
they will withdraw. they repear their ultimate threat-that
And, inded,
. One of the functions of the
very gradually, their
malevolent machinations of the bocor. houngan This is to protect his people from the
magic, and must answer the evil
means that he too must perform
(taliman). This has contributed to the winge great (charm) confision with the protective perde
religious practice, and the magical
which between Voudoun, asa
separate and outside the religious practices, A man
are actually completely
loa. because the loa have made him so; E it is the man may who be strong and powerful
Herskovits (p. 220) emphasizes this distinction, as do makei other obuerven. magic, not the --- Page 100 ---
Les Serviteurs
deities appearances have begun to become rarer, while
now come often and with
the minor
are not unaware ofthis. They
great aplomb. The Haitians
great riders."
say: "Little horses cannot carry
THE SERVITEUR AS CONTEMPORARY
CITIZEN
One of Titon's distinctions was that the
were his psychic
still
great loa which
oft this, and cognizant heritage of his came frequently. He was proud
to bring them into hounfors responsibility. where
He took care not
humiliated by lack of proper
they might either be
unscrupulous
reception or possibly
persons. But this heritage had
exploited by
times, a mixed blessing. The
become, in recent
positive power, but one which twentyrone had to be loa were not only a
that its energies should not spend themselves ritually controlled so
Moreover, the heritage involved proportionate
anarchically.
demands, which Titon could not
obligations, and
in continual danger
always fulfill, and so he was
It is
ofarousing a divine rage.
undoubtedly for this reason that
an carly age, to train himselfin those
Titon had begun, at
that were designed to control the loa. knowledges It
and practices
degree of control should be matched
was logical that his
Consequently, as his
by a degree of service,
demanded that Titon should mastery increased, the loa increasingly
become a houngan. Under normal dedicate himself completely and
been the natural course for him. conditions this would have
heritage and in his
For, both in his divine
better for the
personal talents, he was equipped much
priesthood than most
But the
temporary state of affairs in Haiti, and houngans. his
conparticular, had, so far, prevented him from own situation in
degreeofelevation,
achieving that
The vocation of the houngan is
with the profession itself, the heritage usually hereditary. Along
normally includes the
become a houngan. Under normal dedicate himself completely and
been the natural course for him. conditions this would have
heritage and in his
For, both in his divine
better for the
personal talents, he was equipped much
priesthood than most
But the
temporary state of affairs in Haiti, and houngans. his
conparticular, had, so far, prevented him from own situation in
degreeofelevation,
achieving that
The vocation of the houngan is
with the profession itself, the heritage usually hereditary. Along
normally includes the --- Page 101 ---
Citizen
The Serviteur as Contemporary
drums and other accoutrements of
parental hounfor, peristyle, however, the dislocation ofhis family
service. In Tiron's case,
or sold their land, had left
to the ciry, when they had given up
which to begin
him without even a picce of ground upon
Moreover, his family's conversion to Protestantism,
building.
had so dislocated Titon
and their opposition to Voudoun, in which to store his potdetéte,
himselfthat he had no place
He had placed it
the canari containing his grovbonvange. and finally, since he had
first in one hounfor, then in another, involved were untrustworthy,
come to feel that the houngans
It was at
he had removed it from their protection should altogether. have had no
once comical and tragic that he intimate of sacred objects, place
worthy ofhis poudetéte, the most
it in the
and that he finally should have ended by depositing could be
home of an ethnologist whose disinterested sympathy
relied on.
it would seem that it should have been
With all his talents,
and to earn the money (a modest
possible for Titon to find jobs
to buy the small
Haitian standards)
sum even by middle-class build his hounfor, purchase the drums,
piece ofland, and to
of his clevation to houngan. Yet,
and pay for the ceremony
related to his religion, the most
just because these talents were
the period of
obvious opportunities were climinated. During effort was made to
the Haitian International Exposition, attraction an for tourists: to stage
Voudoun as a folklore
the
mmo and rituals, and even to simulate possession made him by an
deities. Titon's ability as a dancer and singer from the
obvious choice for this entertainment. Yet himsclf beginning, fcould not
his Ghede opposed his participation. Titon
desire to eamn
understand the opposition, and in a desperate he
the employment. But appeared
the needed moncy, accepted From the first moment of his
for only one performance. his left cye began to close, by the will
appearance on the stage, the
was over the eye was
of Ghede. By the time
evening
his withdrawal from
entirely closed and Titon was negotiating
the "folklorique troop".
the
obvious choice for this entertainment. Yet himsclf beginning, fcould not
his Ghede opposed his participation. Titon
desire to eamn
understand the opposition, and in a desperate he
the employment. But appeared
the needed moncy, accepted From the first moment of his
for only one performance. his left cye began to close, by the will
appearance on the stage, the
was over the eye was
of Ghede. By the time
evening
his withdrawal from
entirely closed and Titon was negotiating
the "folklorique troop". --- Page 102 ---
Les Serviteurs
In our terms, it may appear obvious that
somatic phenomenon. Yet it is
ofthe this was a psycho,
the Voudoun deities
typical
means by which
when these are not consciously operate, enforcing moral principles even
had neither the
comprehended. Titon himself
presentation sophistication nor the experience to evaluate the
precisely. It was true that it enjoyed official
sponsorship, and indicated the ostensibly
popular interest in the religion; and it is true complimentary
were more costly than those that
that the costumes
proffer for the celebration ofthe loa and a simple that houngan could
larger than
that had ever attended
the audience was
nevertheless a
a regular ceremony;
exploitation as folklore
a degradation ofthe
It
attraction constituted
divine
religion. was the ancient loa who, with
accuracy, understood this and
falsification and corruption
perceived also the
would be
the
implicit in the fact that the
sung,
dances danced, and the
songs
not in the service ofthe loa, nor in the exercise rituals performed
discipline, but for the purpose of selfexhibition ofobeisance and
aggrandizement. It was the ancient Ghede whose and self
withour end"-who had been passed down in the "roots are
through countless gencrations-whose ancient
family line
from the infinitely distant
hand reached
past, to act with such immaculate
contemporary judgement.
Titon had hoped, when he had
ment, to earn at least the
contemplated the employ.
perform the ceremony money necessary to have a houngan
priestly investiture. Now, of"taking the asson", the ceremony of
maittéte, this
had however, and by the act ofhis own
was
way
been closed to him. Meanwhile he
acutely aware ofthe fact that he was more
worthy than many houngans who had had
capable and
toinherit not only their
the good fortune
which to implement it. profession, And
but the material means with
witness to the relative
particularly when he had been
defiantly, and in
inadequacy of such priests, he would
houngan
desperation, proclaim that there was no
loa themselves great enough to give him the asson. It would be the
who would confer upon him this sacred --- Page 103 ---
Citizen
The Serviteur as Contemporary
instrument of divine power, as soon as he had managed to get
to build the hounfor and the perisyle.
the moncy together his loa, thus, at this critical moment, was to
To call upon
ofwhich he was, himself, the final issue
call upon everything
the
the principles of his
-t0 call not only upon with generality, the Marassa, the first men,
patrimony, but, beginning
which had successively
upon ther roll lofthat ancestral forward: progression the African tribes, the Indian
borne that complex ofindividuals whose blood had nourished
allies, the thousands
had swelled and elaborated
it and whose diverse personal genius His invocation was the
its manifold and various aspects. condensed into the short,
genealogy of This own divinity, contained and, the record ofthe race,
hand of this nomenclature,
river forward in time, was to
ofall char which, Howing like a individual so that, in his own
be funneled now into this single force of moral history would be
person, the accumulated circumstance.
pitted against contemporary
the African tribes, the Indian
borne that complex ofindividuals whose blood had nourished
allies, the thousands
had swelled and elaborated
it and whose diverse personal genius His invocation was the
its manifold and various aspects. condensed into the short,
genealogy of This own divinity, contained and, the record ofthe race,
hand of this nomenclature,
river forward in time, was to
ofall char which, Howing like a individual so that, in his own
be funneled now into this single force of moral history would be
person, the accumulated circumstance.
pitted against contemporary --- Page 104 ---
Classification of Voudoun Loa according
RADA RITES
(Initistory, Renevolent Divinitics)
NANCHONS:
(Nations, Tribes)
Dahomey
Nage
Ghede
Juba
ONigeria)
Martinique
FAMILY LINES:
Wedo Dwarf Boar
PRINCIPLES
Legba-Se
Alovi
Obatala
CROSSROADS
Phallic principie: fertility, Amibun- Legle
Ogoun Panama
childbirth, sun-fire, andro- Avradra
Kadja-
(hat)
geneity, emniscience.
Bossu
Characteristicx tree, cane, Agao-Laco
Ogoun Baye
hat.
Baye
CITHONIC, UNDARWORLD
Death, phallie principle;
Alovi- Ghede
Ogoun- Hadagris Ghedefertility, childbirthi night
Nimbo
moon; androgeneity; otuniBossuBrav Ghede
science: cemeteries; magic,
Troistrickery and jokes; island
Comnes
below the sea.
(7)
TELLURIC, BARTH
Agao. Wedo
Farming, vegetables, fer-
(OgounGhedeAzacce-Mede
uility,
Dadal Hadagris)
Mazacua
CousinZaka
URANIC, HEAVENS
Sky; rainbow; life-principles Damballah and
Ogoun
cosmic eNR serpent; rivers
Shango
and springs.
Ayida Wedo
Ogoun Batala
Also: thunder, wind, light- Sobo
Ghede
ning.
Bade, Badesry
L'Oraille
Ghede
AmarouZ'Eclai
Tonerre
SIA
Agwe Artuyo
Wind; thunder, cannonAgwe ()
Immamou
fre.
Also: bouts, sea-thella,
Also: male consort ef female
principle.
Frs
Power; War; Iron-furging:
Trois- Bosu- Ogoun Ferri
weapons.
Red coler.
Cornes Ogoun Fai
(7)
St, Jacques
FEMALE
Errulle Freda
Seduction, feminity;
Dahemey
Brigitte
fertility.
La Sirene
Protectress,
La llalianne
Gran Eraulie
ANCEITRAL
Racial origina; androgeneity: Nenan-boudoe
Akadia
Loco-Roipriesthood; trees; healing (androgynous)
Adja
Nago
powers; guardian of tradi- Silbo-Crweto
tions; parental disciplines. (andregynoes?)
Kadja- Nago Piman
Loco-Aruiso (male)
Boseu
Aganou (male)
Ayizan (lemaie)
fertility.
La Sirene
Protectress,
La llalianne
Gran Eraulie
ANCEITRAL
Racial origina; androgeneity: Nenan-boudoe
Akadia
Loco-Roipriesthood; trees; healing (androgynous)
Adja
Nago
powers; guardian of tradi- Silbo-Crweto
tions; parental disciplines. (andregynoes?)
Kadja- Nago Piman
Loco-Aruiso (male)
Boseu
Aganou (male)
Ayizan (lemaie) --- Page 105 ---
- Principle, Origin, and Character
PETRO RITES
INDEFEN AMBIYADANT
LENT
(Magical, Malerolet, Dermren)
Miscel
A
Quitn
Janreus
and
Cage
Petre
Kang
simhi
(Afrioun
(Ampertran
(African
CAmericn
La Flam- Ge-Buug Caeb
mpn
engin)
erigin)
(artgin)
beeu
Oasang) Owi
Bebam Somou
- Ibe Sumbi B
Legbe Congo Cartot
Amine-Gati
Tabe
Fannan
gl-La
deus -
(Kalfa)
lambeau
MoundonLaghe-Pee
re
Caplas
Quitta-Baye
Za
Oel
Limbe
Leghe-lhe
Pimba
Ghede
Criminale
the
GeneralBarun Samedi
Lanle
Brist
Barm La Cruix
Baron Cimitiere
Baron Piquant
Argn La
Cruix
Malt-GrndBa-Dlie
Congo Zandor Marinette
Congo Sevanne
Sumbi
Damballah
Congo Zandor Dan Petre
Damballab Damballah
Onange
Conge Savanne
La Flam- Ge-Rougt
Simbi
beau
Ti-Jean Petro
Saint-biane
OgounGe
Omange
Simbi
AELO
Congo Zandor Petro rites in Oyoun-La Ogoun GeOgou
Simhi
Conge Savanne general related Plambeau
Rouge
Yemam
te fire
Nanchou
MaiTi-Quitta
MarinetteMarinette
Errulie Ge
Imle
Louise
Cango Braa Cheche
Rougs
Labe
Pied Cheche
Errulie
Mapionne
Ibo-Lele
Grun-Simbe CongoLinglensos
Agatos
Yamingan
Ibo-Loco
Congo Zandor Petro rites in Oyoun-La Ogoun GeOgou
Simhi
Conge Savanne general related Plambeau
Rouge
Yemam
te fire
Nanchou
MaiTi-Quitta
MarinetteMarinette
Errulie Ge
Imle
Louise
Cango Braa Cheche
Rougs
Labe
Pied Cheche
Errulie
Mapionne
Ibo-Lele
Grun-Simbe CongoLinglensos
Agatos
Yamingan
Ibo-Loco --- Page 106 ---
Note on Classification of Voudoun Loa
The origin of a number of these loa is somewhat
observers differ as to whether others should be obscure; moreover,
Petro. This chart, therefore, cannot be considered classified as Rada or
it serves to illuminate the manner in which the definitive. Nevertheless,
and American-Indian divinities have been various tribes, family lines
single, compatible system. A complete
organized together into a
the major principles
ceremonial service would include
category: Rada, Ibo, Quitta, (Cross-roads, etc.), as expressed in each major
ceremony, the loa which might Congo, be invoked Petro, As an example of such a
sense, the nanchons, or nations, have
have been underlined. In a
those principles, differing
come to represent various aspects of
particular
according to moral or magical
ethos, so thar a ptinciple can be followed
emphasis and
festations in the benevolent Rada
through its mani
understood to straddle the
line, to the ambivalent Simbi (who is
RadaPetro
even malevolent Petro. Each oft these nanchons division) to the dangerous and
differentiation in family lines which have, in include, in addition, a
identity by placename
some cases, retained their
boar,
(Wedo) or ancestral totemic
owl, or crab).
symbol (dwarf,
It is also clear that each of the
the others: the cross-roads can be undersood eight principles contains elements ofall
below and above earth; the
to include the entire cosmos,
sky, or
serpent rainbow reflected in-hence life-principle, represented by the
comprehends the abyss as well as the sky; encompasing-the the
waters, thus
actual domicile ofthe ancestors,
abys, or underworld, is the
principles is, then,
ctc. The distinction berween these major
not equally marked primarily in all the one nanchon ofemphasis, and these distinctions are
almost as a single figure covering the entire lines. Simbi, for example, stands
the differentiations in the Dahomean line, The cosmic range, in contrast to
chthonic or telluric figure in the Dahomean line absence would ofany important
African Legba, as a cross-roads loa,
have
indicate char the
provinces; and thar Ghede and Azacca, may both of comprehended those
American clements, were interpolated into the
whom have strong
the other hand it is
to
Rada rites in Haiti. On
the Nago Ogoun is interesting note that although in the Rada rites,
exist Ogouns who primarily the warrior, or power principle, there still
thus make
represent all the major differentiated
up a complete Nago cosmic system. The Ghede principles, and the and Ibo
--- Page 107 ---
Note OM Classification of Voudoun Loa
lines, judging by available data, are less differentiated; in the Ghede line
the cross-roads principle would scem to be the position from which the
cosmic whole is comprehended, while in the Ibo line, the ancestral
peinciple is the point of cosmic deparure. The Congo line has been
largely animilated into the Petro, and this later American nanchon is as
srong and full as the African Rada. The text ofthe Pantheon Chapter
which follows and the footnote references contain the data upon which
this chart arrangement was based.
It is interesting to note thar the ancestral principle, as an educational,
initiatory force, is strong on the Rada side and weak in Petro where the
underworld, as the basis ofmagical manipulation, is notably emphasized.
Petro also contains the srongest agrarian figure, in Marinete, and is
characterized by an emphasis on fire and earth and by an absence ofa
water loa of any stature unless Simbi is included in the Petro category.
ada. The text ofthe Pantheon Chapter
which follows and the footnote references contain the data upon which
this chart arrangement was based.
It is interesting to note thar the ancestral principle, as an educational,
initiatory force, is strong on the Rada side and weak in Petro where the
underworld, as the basis ofmagical manipulation, is notably emphasized.
Petro also contains the srongest agrarian figure, in Marinete, and is
characterized by an emphasis on fire and earth and by an absence ofa
water loa of any stature unless Simbi is included in the Petro category. --- Page 108 ---
CHAPTER III
Tbe Divine Horsemen
THE NATURE OF THE LOA
the
ofa man is a meaningless, material
Just as
physical body
will and moraliry, unless a
substance, devoid of judgement,
would be but an
soul infuses and animates it, so the universe
on the
amoral mass of organic matter, inevitably were evolving it not for the loa
initial momentum of original creation,
and benevolence.
who direct it in paths of order, intelligence
The loa are the souls ofthe cosmos.* belief that matter is animated
A religion so based on the
be classified as
by a non-material "spirit" would ordinarily
Such
are said to be characterized by gods
animistic.
elements religions and by the belief that trees, stones and
ofthe natural
animate
spirits. By
other such material objects are rendered
by to be an
Voudoun would seem, at first glance,
these standards,
effort to systematize the
animistic religion. However, any
clements-earth, air,
Voudoun pantheon in terms ofthe major
which
fire and water-becomes a Procrustean God operation ofthe Cross
amputates such major divinities as Legba, Goddess of Love,
roads, Chede, God of the Dead, Erzulie, is
but his
and makes of Ogoun a loa of fire (which God actually of War. More
characterological symbal) instead ofthe
as a matter of
although the loa may reside in trees (and,
over,
these serve merely as physical
fact, in stones, streams, etc.), the loa in a
could not at all be
vessels for them; and just as
the govi loa cannot be under
properly called the loa ofthe govi, so
vessel in which
stood as the spirits ofthe trees or ofany physical then, that the
they may be lodged. It becomes apparent, the function of the initial
. The loa did not create the of cosmos; the role that ofthis was first source in Voudoun and
creator divinity. For a discussion
the potition ofthe loa relative to it, sce PP- 54-6.
--- Page 109 ---
The Nature of tbe Loa
of Voudoun does not lend itself to the
metaphysical system ofthe animistic clasification."
orthodox arrangements to assume that a man of" "primitive"
It is also customary
scientific
of the
an
advanced
understanding
culture, lacking
actual technological facilities,
physical universe, and lacking
and
mani
devotional
to,
magical
secks to control it
appeal whose activities he
pulation of these
spirits to
the limits
CAE
But the factisthat within
attributes all phenomena. and needs, the men of such ptimitive
of their equipment
control of their im
cultures do have an excellent pragmatic have long ago learned to
mediate environment. Explorers (when limited to native
be guided by native techniques
of the 10of
mininsempectations
. For a critical discussion Notes anchropological 1-4
296-8.
called primitive mentality, sce
III,
is first invaded by another
:
a
appeal whose activities he
pulation of these
spirits to
the limits
CAE
But the factisthat within
attributes all phenomena. and needs, the men of such ptimitive
of their equipment
control of their im
cultures do have an excellent pragmatic have long ago learned to
mediate environment. Explorers (when limited to native
be guided by native techniques
of the 10of
mininsempectations
. For a critical discussion Notes anchropological 1-4
296-8.
called primitive mentality, sce
III,
is first invaded by another
:
a In the usual course ofevents, primitive is abrupdy posed. The invaders are
culture, 50 that a series of new Moblens this culrure, and, to facilitate this, set out
usually aggrenivdly bent on exploiting The religion ofthose invaded-being both
deliberately to destroy its insogpration. the new circumutane-is undesandably
unpoepured for and disarmed by to be a "mysique" divorced from realiry.
ineffecual and is consequendy judged to the realitiel ofthe indigenous context
But this was not true diss selstionship and for which it had repesenaed a
sativfactory
in which it was evolved,
for instance,
which may STLOTE scem
adjusment. Moreover, in Haiti,
with the situation, to be
to be
ofien prove,
greater
LE
superstitious
contest. The fact char such habiss perist
eminently practical in that
where
are no
pE
longer
even when the individual is removed to a context thar they they are then obuerved
valid-as with peasants moved to the ciny-and and
notion ofthe
within this new context, has undertakes created a disoned to
with
As a matter offact,
manner in which a
an
Cn
primitive univeral tendency of A to perust, they
ierve
apart from the very function in soch a sinuation,asa familiar sabilizing and
important puyrchali-gieal echo of the known past in an otherwise confasing
pattern, a comforting
trighsening new world.
the most complete adjust
It is true that occationully a "taboo" this may have FEnE initially reasonable (as was
ment to immediste realiry, ofpork) but and M: raboos are, in any case, very specialized
the Jewish prohibition
for
in spplication. Ar indication of the unfortunate subsirution ofsuperuition trcatment of discase.
refer to the
PE
science, the examples cited most warrants frequenaly careful comideration. For a dicusion
Even here any final conclusion
and the prevalence of pychosomatic
of che habal knowledge nrual of houngans effective therapy, sce PP- 162-71.
dioturbance for which
provides
ment to immediste realiry, ofpork) but and M: raboos are, in any case, very specialized
the Jewish prohibition
for
in spplication. Ar indication of the unfortunate subsirution ofsuperuition trcatment of discase.
refer to the
PE
science, the examples cited most warrants frequenaly careful comideration. For a dicusion
Even here any final conclusion
and the prevalence of pychosomatic
of che habal knowledge nrual of houngans effective therapy, sce PP- 162-71.
dioturbance for which
provides --- Page 110 ---
The Divine Horsemen
equipment) for exploiting the available
been struck by the practical
resources; they have
accomplishment ofapparently ingenuity demonstrated in the
testifiedto a native
impossible feats; and they have
which
familiaritywith natural cycles
amounts, in effect, to an
andsymptoms
natural phenomena with
astonishing ability to predict
them as the case may require. great accuracy and to use or avoid
Instead of regarding primitive
the true nature of
religion as a falsification of
matter, as compensation for and even
antagonistic to a true
of the
as
it might be useful to understanding
physical universe,
religious
assume, as a hypothesis at least, that such
and in systems with propose the ideas which are essentially correct
harmony
true nature ofthe
Thus, one might reconstruct the origin
physical universe.
that the Haitian-or, more
ofVoudoun as follows:
observed the universe, both properly, his African ancestorand, in its operation, discerned nature and man as part of nature,
principles; that he distinguished between certain major the and recurrent
thing and the thing itselfand remarked that the principle of the
or phenomena are transitory or destructible material objects
whereas the principles themselves are
and singular,
orimmortal and universal; thar he
persistent and pervasive,
latter as ofan order supcrior to
conequendly estimated these
superior order-these
matter; and, finally, that it is this
-which he conceives ptinciples to which he himselfis subject
not so much ascribe ofas divinity. In a sense, then, he did
matter from its manifestations. divinity to matter as deduce the spirit of
have been abstracted from the Morcover,these principles which
manifest are not less real than the phenomena in which they are
physical and invisible; and this fact phenomena, but merely non/
doun concept ofles Invisibles as teal.The may illuminate the Vou
in the same sense that a principle is
loa are supernatural
However, since the forces in
supernatural or abstract.
as principles or as les Invisibles-can question-wheher be
understood
manifest in matter, the serviteur addresses perccived only when
objects and phenomena,
himself to material
particularly in ritual, whose purpose
abstracted from the Morcover,these principles which
manifest are not less real than the phenomena in which they are
physical and invisible; and this fact phenomena, but merely non/
doun concept ofles Invisibles as teal.The may illuminate the Vou
in the same sense that a principle is
loa are supernatural
However, since the forces in
supernatural or abstract.
as principles or as les Invisibles-can question-wheher be
understood
manifest in matter, the serviteur addresses perccived only when
objects and phenomena,
himself to material
particularly in ritual, whose purpose --- Page 111 ---
The Nature d tie La
inutructive: and in this context such material
isat least pamially be said to serve as exemplary demonstra
maniferations may
certain
phenomena in
tions." Moreover, there are
phynical manifest that there has
which the principle is so dramatically between the diviniry and the
been almost no dissociation This is the case with major elemental
phynical manifotation. which
as a physical phenomenon,
forces such as the sca,
alone, and
principle.
adequatcly expresses its own complex
peimordal it is not the
Yet the distinction remains explicit in Voudoun: of the sca, who is
sca that is sacred; it is Agwé, the spirit
not the matter
divine. Te weribip the loa is to celebrate the prisciple,
in which it may k mometanily or permanoutly monfist. (whether
Ifdivininy is understood as a reference to principle the insis
oflife, death, love or affinity, war or conflict, etc.), animated
tence ofthe primitive that all physical phenomena accidental-ie. are
unby divinity, his refusal to conceive conviction of char even the most
penopled-phememena and his
force- these belicfs
minor detail is an expression of a major that the universe is
consistent extensions of the conviction
are
and entirely logical, however devious or
completely integrated sometimes seem. The Voudoun loa do
obscure that logic may
of arbitrary decision. An
not have a supernatural prcrogative does not sccm logical is not
event which, to the serviteur, the "will of God"; on the conaccepted with good grace as in calling the loa to account and
trary, the serviteur is aggressive
he feels entided and which
in exacting the explanation to which he should follow. This
would indicate the corrective procedure
beliefthat all phenomena must contain some logical principle, of
ofa
logical causation is, as a matter
this concept
with pervasive the premise underlying scientific inr
fact, identical
vestigation."
means df
maining and as a
*Far a dacumion df ritaal 22
for dociplinany educaial purposes sE PP
palpabile demonstration of abaract principles constitutes the
vesion ofthe new
194 198. In effect, this use ofrimal insractional aids and ptimasive the consemporary appre
theories undalying audiovisual of movies and uelevision as means of concrarly conveying
ciation of the eficacy
and theorics.
the operation of Tscienniic principles
, identical
vestigation."
means df
maining and as a
*Far a dacumion df ritaal 22
for dociplinany educaial purposes sE PP
palpabile demonstration of abaract principles constitutes the
vesion ofthe new
194 198. In effect, this use ofrimal insractional aids and ptimasive the consemporary appre
theories undalying audiovisual of movies and uelevision as means of concrarly conveying
ciation of the eficacy
and theorics.
the operation of Tscienniic principles --- Page 112 ---
Tbe Divine Horsemen
of
the organization of
However, the percrption
principleofthe mind
a function
expetience into a meaningful pattern-isa is precisely "to have loa in
of man; the Voudoun expression
fore rexample,
the head".* Moreover, while Voudounrecognize, of the sea, are
that both the sea and Agwé, the principle
realities, it specifies that Agwé-as a figure separate
objective
to one's head not from the sea but
from the actual sea-comes inheritance of loa, then, refers to the
from one's parents. The
or what is, in effect,
transmission of ideas or principles,
handed down in
education. Furthermore, these principles are another. Just as
the very blood that links one generation to
and dietary
blood itself is constantly subject to glandular of these individual
variations, so the psychic chemistry internal conditions and by
carriers, itself affected both by
the
which it
external circumstances, in turn affects
principles bead tbat bears
nourishes. Tbe loa, then, partakes of tbe nature ofthe
it. The principle is modjfied by person. **
for such limitless
This would scem to leave the way open that the identity and
variations upon the theme, as it were,
of divinity sce note
*For a discusion of the human mind as a source
infre.
as
influence during the formative
** For 2 discussion of"inheritance" parental the decisive role in a person's paychic
years, see PP- 149-50. Asthe parents play of the loa which has charactenined the
it is that panicular Moreover, aspect it is recognized that the inheritor will,
LE family that is inherited.
minor
that loa in reference to his
in turn, further modulate discussion (to a re very baptinn" S new loa, 219.)
own character. also (See be noted that the fact that the major LS is modified,
modulated It should and particularized into an aspect by absolutism individosis of divinity may appear-to in non
those accustomed to the untouchable, abstract in the stature and scope ofthe
ancestral religious syutems-to affect a reduction is encouraged the frequent smallness
original "racine" loa. "horse", This impression who is consequently Fhsh by minor
ofthe contemporary
the
ofthel
a
ofthel loa. However, the same
muy and does since enlarge come scope to encompass
and add significant potency E to activitics, when Tion's
acted so srongly
the case
as
contempotary concepts, as was
(Sce P 79.) In any case it is a system
in reference to the Folklorique
accepts the consequent results, for bener
which democratizes the divinity, S. is leus mystic than those religions which
or for worse. Ceainly such a system in so doing, imply chat divinity is an attribute
detach divinity from man, and,
per st ofthe cosmos.
enlarge come scope to encompass
and add significant potency E to activitics, when Tion's
acted so srongly
the case
as
contempotary concepts, as was
(Sce P 79.) In any case it is a system
in reference to the Folklorique
accepts the consequent results, for bener
which democratizes the divinity, S. is leus mystic than those religions which
or for worse. Ceainly such a system in so doing, imply chat divinity is an attribute
detach divinity from man, and,
per st ofthe cosmos. --- Page 113 ---
Tbe Nature of the Loa
would be almost obliterated by
continuity of the principle
But in a relatively homogencous
individual piniculistizations
attitudes would not
culture too great a diversity ofindividual by which a parent
the attenuated process
occur. Morcover, and the ancestor in turn becomes archetype,
becomes ancestor,
decorative claboration, the purely
serves to filter out the merely
Only that variant
subjective modulations ofthat first principle.
descendant
endures which can remain as signilicant to a distant the course ofthe
first
to the immediate family. In
as it
appeared loa there emerges, from the singular person, the
evolution into
which characterized him. Thus, just as
general principle be deduced from the objective phenomena in
priniciples may
be discerned in the
which they are manifest, so they may includes an analysis of
subjective artitudes of persons. Religion
moral
the physical universe but its function is to propose but
with matter,
equally,
values; itis not concerned exclusively The
man
with man.
optimistic
perceives
even predominantly, the unfortunate man knows intimately
reality as a benevolence; loa contains botb
and object, botb tbe seer
its violent faces. A
subject matter is divine. A loa
and tbe tbing seen. In Voudoun neitber man not
is an intelligenet, a relationsbip
to matter.
awareness
Such a degree of
and poychological with modern
Ri
-containing, as it docs, such strong similarities so-called
relativism-is admittedly unexpected of a reconstruction primitive of the
culture. Yet it is the only interpretative
the actual
which is confirmed by
Voudoun metaphysical logic and in terms ofwhich both the
structures, beliefs and and practices the ritual details emerge in meaningful
major assertions
ofthe Marassa over the
relationship. * It reveals the precedence
function is toi impart to the individuals
. A religion such as Voudoun, of mental whose and emotional convictions
which
of the community ofthe a system communiry 1s dependent, does not, and me not require
the
survival
and understand its principles on an abutract, metar
of raa that they perccive that
be impired to participate in it. On the con
physical level in order
they
drumming and dancing
posible phyuical the individuals technique- in activitie punicolaly in which those meaphyuical
LE T to involve
10 that these are, in a sense,
and moral principles are sructurally implicit,
convictions
which
of the community ofthe a system communiry 1s dependent, does not, and me not require
the
survival
and understand its principles on an abutract, metar
of raa that they perccive that
be impired to participate in it. On the con
physical level in order
they
drumming and dancing
posible phyuical the individuals technique- in activitie punicolaly in which those meaphyuical
LE T to involve
10 that these are, in a sense,
and moral principles are sructurally implicit, --- Page 114 ---
The Divine Horsemen
loa as a statement that men perceive and hence,
precede principles; it clarifies the function
in a sense,
the transmission ofvalues; it explains
ofloainheritance as
dition for the manifestation ofthe loa why maturity is a con
loa dominatesthe other loa ofthe
maittête, and why this
the apparently ambivalent
person'sheritage itilluminates
delicate and dynamic balance relationship between ofa man to his loa as a
ofone's principles;
devotion to and mastery
possession can be
as a transitory period ofexalted and understood, exclusive in this light,
a principle; finally it provides a guide for the obsession with
of the loa into the pattern of a meaningful and organization
pantheon.*
consistent
less, unconsciously than a highly absorbed developed by the form participant. ofthe This is no more, but certainly no
and the techniques employed in Voudoun "learn by doing" educational method,
discussion on the function of ritual, in
are further claborated in the
because these concepts have been
Chapter V. Indeed, it is
the very premises of their subsequent unconsciously absorbed and have preciscly become
are least aware of them as explicit concepts. thoughupatemns, When a
thar the individuals
determined doun, he speaks, as it were, "aficr the fact", from serviteur a
ofVou
not
by bis participation and one so
point alrcady
aware dfitas a particular point ofview. deeply Irthas "natural" to him thar heis
repeatedly challenged, he mighe arrive ar an
point of view were to be
course dbeing obliged to jusify them to articulation ofhis premises in the
most articulated metapbysics belong to those some oppoting point ofvirw. (The
exposed them to oppoution and the consequent mythologies need
whose history has
cation). itelf Bur Voudoup has tended to
and for exposition and jusif,
rather than be challenged them adjust and has assimilate ocher ideologies to
articulation. Ir has been, and is
suatisfied to not arrived at such self
creation
M
ofservieurs who live in terms
fill irs primary function the
The metapbysic of Voudoun is not, ofins to metaphysical and moral structure.
series of informants who, bafficd by then, an
be arrived at by questioning a
grounds, embarrassed by a sense of penonal approuch on unfamiliar, abstract
implication thar they lack in an undansanding
and humiliated by the
improvise answers
to
own practices,
Entcale
tbe inadequay ofsuch according confused their and respective powers ofinvention. However, would
inadequacy of articulation and not of conflicting the
articulations is precisely an
Bible scrves as a more reliable source for the metaphysic Christian itself and just as the
inclf fumbling ofVoudoun answers of some chance pedesrian, so it is the metaphysic than the
which has here served as the source for a ritualistic structure
phynics implicit within it.
study ofthe meta
The cfions to systematize the
of
tendy to have been based on a rejection presentation of the the pantheon scem consis
posibiliy thar it expressed a
acy of articulation and not of conflicting the
articulations is precisely an
Bible scrves as a more reliable source for the metaphysic Christian itself and just as the
inclf fumbling ofVoudoun answers of some chance pedesrian, so it is the metaphysic than the
which has here served as the source for a ritualistic structure
phynics implicit within it.
study ofthe meta
The cfions to systematize the
of
tendy to have been based on a rejection presentation of the the pantheon scem consis
posibiliy thar it expressed a --- Page 115 ---
The Nature of tbe Loa
Voudoun
which would be
ofthe
panthcon
An arrangement
system of which it is a
accurate in terms ofthe metaphysical both the cosmic and the
part, must indicate simultancously, is
it must, in a
human principles of which a loa compounded; intersection between the
sense, locate cach loa as point of This is the method which
objective and the subjective realities.
and the
both the accompanying chart (PP- 82-5) distin
governs which follows. The cosmic principles are
discussion
so to
and at right angles to
guished in one direction, manchons speak;* (nations or tribes) and
this plane are the major of the tribal identification is not
family lines. The purpose historical origin, but to designate an
primarily to indicate
minimal caliber. The loa have been listed in order of
metaphysical logic ofeven
without
inmerpretation of the
ceremonial invocation (Maximilien), listed in the order a which they occurred to e
ofthar order. They have been has so listed them. He clsewhere remarks that
mind of informans. (Herskovits into categories such as the "great" loa, the ancestral, the
the loa may be divided
the known loa in such categoric) They
personal, etc., bur does not arrange (Simpson (I) lists 152 loa in this manner.)
have been lised alphabeically classified according to the animistic
(Denis). Most
They have been have been arranged in terms ofmibal or cm
the (Cour. tribal
they
to
an
but
oam
LE has devoted great care such artangement, insiead of in order of
group the loa have, again, been listed Such alphabetically an aringrment does not account for
imponance or logical mbes, pecedence.) does not illuminate what try hold in common and
the link berween
of
a comparative sudy of separae
even conveys the impreuion the preseting by which the various tribes could
cultures instead of clanijing principle and showing in what manner soch an
amalgamate into 1 single relagious system and
pancheons.
amalgamation affecred the original
is not the ritaalisic order. Legha,
* The order in which these are
is here followed by Ghede,
E
who is normally first, being gundan ofthe gates, end ofthe Rada rite. However,
who is uually saluted wpsraly, at the very
original functions chat it
Ghede secms to have absorbed s0 many the ofLegbal to place these rwo loa
has semed meaningfal, in preenting reveal pentheon, as
complement to
in immediate
and so
Ghede of the bounfor punciplad and the pinshood,
Legba. Loco ERL Ajizan, 25 patrons are undersood a the agents of communica
normally follow Legha, since they
I have
t0 retain
tion with the los. While this is rinualiastically loa, and logical, to the
poinciple
all the elemental
L
the continuity between
diffarent oeder
and leads ODE buck
at the end, since it is essentially afier the divine a tour. These are major depurure from
to the buman world
EFS
the conventional ritualistic order.
the pinshood,
Legba. Loco ERL Ajizan, 25 patrons are undersood a the agents of communica
normally follow Legha, since they
I have
t0 retain
tion with the los. While this is rinualiastically loa, and logical, to the
poinciple
all the elemental
L
the continuity between
diffarent oeder
and leads ODE buck
at the end, since it is essentially afier the divine a tour. These are major depurure from
to the buman world
EFS
the conventional ritualistic order. --- Page 116 ---
The Divine Horsemen
identifiably characteristic attitude or ethos, which
ing such identifications have
is the mean,
serviteur. When
come to have for the
a Haitian says
for contemporary
or may not be aware ofthe original "Nago",
instance, he
the history of the Nago tribes. But geographical he is
location m
loa is
certain that a
characteristically more militant than
Nago
perhaps less cosmic in the primordial
Rada, although
and powerful than Petro, bur less
sense; more established
forceful; more generally respected immediately than the aggressive and
intimately authoritative for Ibo families.
Ibos, but less
an identification which
In short, he intends
complex characterization contains, for the informed serviteur, a
such major tribal
relative to the other nations. Within
family
either designations, he may also make reference to
lineage,
as an indication
variant ofthe major character or
ofpersonality (as a minor
nation serves the personal
aspect) or because such desig,
ing his own intimate and physical psychological function of proclaim,
In a sense, he thus describes the relationship to the divinity.s
racine or root principle,
family tree from the original
up through the
own family branch.
major divisions, to his
ofassorted Where there had previously appeared to be a mass and maze
loa, such an arrangement suddenly reveals a
ofunanticipated integrity and dimension. The
galaxy
of the aspects illuminates the
and enormous range
principle; and the principle, in scope
grandeur of the
to the manifold variations.
turn, gives meaning and stature
nature oft the major loa, for Indeed, each it reveals the truly cosmic
all the others. Each
ofthem contains elements of
varying degrees, life incorporates, force orf
in one way or another, and to
some aspect of both the over- fecundity; and the the protective or paternal;
some degree ofboth the positive and the under-world or death;
dominant principle
negative aspects ofthe
abstraction and magical represented; and some measure of both
one from the other, not byt immediacy. The loa are distinguished,
emphases, and the
theirlimitations, but bytheir differing
share. In a sense, each emphasis loa is but colors the elements which they
an aspect of one central cosmic
degrees, life incorporates, force orf
in one way or another, and to
some aspect of both the over- fecundity; and the the protective or paternal;
some degree ofboth the positive and the under-world or death;
dominant principle
negative aspects ofthe
abstraction and magical represented; and some measure of both
one from the other, not byt immediacy. The loa are distinguished,
emphases, and the
theirlimitations, but bytheir differing
share. In a sense, each emphasis loa is but colors the elements which they
an aspect of one central cosmic --- Page 117 ---
The Nature of the Loa
afinestiad by the empbasts wbicb tbat central principle
principle mamifosts according to the varying contexts in wbicb it operates.
a
of the panthcon reveals, as well,
Such an arrangement Haitian serviteur. For the characterolo
significant facet ofthe
which the various manifestations
gical details and accessories by
whimsical accoutre,
ofhis loa are identified are not decorative, for creating a concrete
ments; they are evidence ofhis genius
ideological sense
expression, not only of the general
phyxical ofeach loa, but of the subdle emphasis and even nuance by
is
As Rada Goddess ofLove,
which each aspect divinguihed.
accents; in her Petro
Erzulie speaks in diminutive, soprano almost beast/like growl.*
aspect her voice has a delineation primordial, in living actuality stands, in
Such characterological ofthe literature and art in which most
Voudoun, in the place
divinities.
other mythologies
between their loa and serviteur, the depen
The intimate
PEOEIT
it
ofthe loa
the very blood ofthe serviteur
dence, as were,
upon has been the guarantee of the
for existence and transmision,
more and more frequently
loa's life. Today the gods complain
that they are not served well enough, nor feasted they adequately. for
And, indeed, if their energies are not restored, too
to
turn soon
M
want of proper devotion, in
grow
up his
the devotee. Mcanwhile the serviteur, throwing
support
ambivalent
at once of helplessness and
hands in an
them gesture do what they wish with me. Ican't
defiance, says: "Let
are effecting
do any more." - Displacement,
The instabiliry psychic blood ofthe
but certain
E
agradual
thinner; the
gods appear less frequently.
pcople is growing
great
"Big loa cannot
The serviteur says, with a nostalgic resignation:
ride little horses."
ofthe major loa weep. Various
When they do appear, many
loa, and these verve
.
Almost every deail i specified for his the ritual aspects service. ofthe Postures, voice level,
both to identify him and to etca guide are formalized fot cach aspect and cach has
amitudes, colort, epithen, day expresions, of the weck, Eecs, beverages, diets, aC sacred on Haiti, to him. and
specific Such information i given throughout the works such of writers detail.
Rigaud has been opecially systematic in recording
little horses."
ofthe major loa weep. Various
When they do appear, many
loa, and these verve
.
Almost every deail i specified for his the ritual aspects service. ofthe Postures, voice level,
both to identify him and to etca guide are formalized fot cach aspect and cach has
amitudes, colort, epithen, day expresions, of the weck, Eecs, beverages, diets, aC sacred on Haiti, to him. and
specific Such information i given throughout the works such of writers detail.
Rigaud has been opecially systematic in recording --- Page 118 ---
The Divine Horsemen
explanations are given for this. But the loa
vision and the power of prophecy, and it is presumably have
such divine insight,
possible that, with
chill oftheir
they sense, alrcady, the first
own twilight. It is not
encroaching
come, Itis more surptising that it has surprising thar this should
passed into night. Yet the gods have known not, already, long since
and the long nights, and then the distant but other twilights,
And it may be that
recurrent dawn.
men who served and
weep not for themselves, but for the
soon cease
i
When this occurs, this
to serve them.
pantheon which has
only as living form, will leave behind it little
been manifest
save what may be subsequently recorded in the ofwritten record,
world, another cra. In this suspended,
light ofanother
which neither distorts by
composed twilight,
ness, the loa seem to
dazzling nor yet destroys with dark,
threshold of
linger a moment, as one might pause on the
and to be perhaps departure, recorded to remember, and to be remembered,
in this luminous light.
I
LEGBA-THE OLD MAN AT THE GATE
The myths of all men agree that, first, there
birth ofthe world-and the birth ofthe
was light: the
this fire oflife in which divine
sun are one, In Dahomey,
manifest, was Legba; and
creative power was first made
burn for him.s As the
today, in Haiti, the ritual bonfires
which that
sun, then, he was the medium through
which
primal energy was funneled to the world, the
connects the universe eternally with its divine cord
Thus, ofall carth's procreation, Legba is both the
origin.
the patron.
parent and
As principle oflifc, as the initial
was both man and woman and his vever procreative still whole, Legba
this totality." As navel ofthe
bears the sign of
addressed in
world, or as its womb, Legba is
prayers at childbirth with the
signals him: "Open the road for me : do not phrase let which evil
any --- Page 119 ---
Legh-The Old Man at the Gate
*
VEVER FOR LEGBA
"8 But Dahomeans knew him mainly as the
spirits bar my path." and the statue of Legba, squarting, staring at
cosmic phallus,
and source of generation, was every.
his own enormous symbol the common square and, above all,
where: in the markevplace, where its blessing of ferulity fell upon all
at the crossroads,
the sun shines in all directions and is
those who passed, as
itself central to all ofthem."
the link
Whether as cord or phallus, and Legba-lifc-is the invisible, immortal
between the visible, mortal world
between
realms. He eisthe means and avenue ofcommunication which stretches berween
them, the vertical axis ofthe universe Since he is
ofthe poles of
the sun door and the tree root. God of the god Crossroads," of
the axis, ofthe axis itself, he is
The
the vital intersection between the two worlds. which poteau. the loa
mitan, the center-post of the peristyle, through
and
arrive at the ceremony, is also called the peteawLighste there can be no
whatever other sacred tree may be missing,
has been
The significance of the croivroads in Courlander Voudoun metaphytics (pP. 22, 25 and 35)
discussed on
36-7 and
72-3. as rupra. crowroads loa.
elaborates on E aspects E
is
The
the vital intersection between the two worlds. which poteau. the loa
mitan, the center-post of the peristyle, through
and
arrive at the ceremony, is also called the peteawLighste there can be no
whatever other sacred tree may be missing,
has been
The significance of the croivroads in Courlander Voudoun metaphytics (pP. 22, 25 and 35)
discussed on
36-7 and
72-3. as rupra. crowroads loa.
elaborates on E aspects E --- Page 120 ---
The Divine Horsemen
hounfor without Legba'stree at the
for it is not only itself an avenue for gate (there are usually two);
all avenues as well.*
Legba, it is the symbol of
Since he stands at the cross-roads, he has
on either side, as ifhe were on both sides ofthe access to the worlds
which
them. Therefore it is of
mirror surface
inquire:
Legba that one
Legba, we ask you,
may
rarent
"OCreole, learne the
Whar do you see therer"
"Alegba watches secrets, OLegba." "II And art the same
who
the
me. We do not sce him, he sees us. All time,
say
truth, He is there, he hears. All those
those
evil, He is there, he listens "12
who speak
prehends the whole universe, and Indeed, his knowledge com
sacred language of Mawu-Lisa, 13 because he knows, also, the
god and the loa, it is through the language ofthe highest
Legba that all
and
supplications must pass.
prayers
Legba, then, is guardian ofthe sacred
Chemin, the great road leading from the gateway, ofthe Grand
world.14 Itis he who
mortal to the divine
must be first saluted grants contact with the loa, and he who
the
ifthis is tol be achieved.
gate, Attibon Legba, open the
"Papa Legba, open
through, Papa; When I will have gates so that we may pass
loa.
"Legba, who sits
passed, I will thank the
pass." "15 Indeed, in Haiti it is on the gate, Give us the right to
guard the gates.
now Legba's major function to
As origin of life, the sun was origin of time,
and
history, and, as origin it contains, as well, conclusions. too,
of
Dahomey Legba was called Fa
In
nature and time pursue their logic (Desiny), and follow for, onceinitiated,
course. The Grand Cbemin is the celestial
their inevitable
Legba, who knows the divine
arc ofthe sun's path.
one might seck recourse from language and through whom
answer to the riddle ofthe
destiny, is himself the destined
*
Sphinx: he was once the
Offrings to the loa are usually made at the
new-born
alhough they are sometimes made at the trees sacred
in the peristyle,
Legha are made, usually, at his
to loa.
to
aete
flled with food is kepe hanging in tree, it for however, and a macoutte (straw Offrings
this macoutte.
him. Various songs make reference sack) to
seck recourse from language and through whom
answer to the riddle ofthe
destiny, is himself the destined
*
Sphinx: he was once the
Offrings to the loa are usually made at the
new-born
alhough they are sometimes made at the trees sacred
in the peristyle,
Legha are made, usually, at his
to loa.
to
aete
flled with food is kepe hanging in tree, it for however, and a macoutte (straw Offrings
this macoutte.
him. Various songs make reference sack) to --- Page 121 ---
Laghe-The Ola Man at the Gate
lived through the fertile prime of his noon, and
infant sun,
with a cane-the "third leg"
is now the old sun, oflife." walking The serviteur sings tenderly ofthis
-in the afternoon
man.
venerable ancient, who was a good
"Legba, "Old limping bones,
along. leisal long time since we have seen your sce I have no
O can't you
oh old bones. .
O would Papa Legba, help him, for he is their past: "I
bones!"1s And they
Put it on my back. m9
will carry Legba's macoutte [straw sack]; will carry him and
And when he can no longer even walk, they We will carry
his burden: "Try to walk, now, Alegbas
Attibon Legba; We will carry his poteaumitan. . . back." . When n30
we're tired we'll set it down. This post we carry beautiful on our
Indeed, the Haitians do not know him as the
that young he
the
ofsexual urges. They say
man ofDahomey, who
worked his fields hard all his life and
is an old
Ere
peasant the end ofhis
When he possesses a person,
is now at
and powers. twisted and terrible to see. 21
the limbs are crippled life and its destiny, who was the Sun,
Legba, who was descend from the noon ofeach year, from the
itself destined ardent to fire, has become an old tartered manshufifling
zenith ofits
with his crude twisted canc or crutch, a small
down the road, litle food in his macoutte, and sores on his
fire in his pipc,"al
had
their work already. Ir is as
body, as ifthe maggots
the begun Africans had left behind the
if in coming westwards,
the
and
morning and noon oftheir own destiny, Crowvroads promise
God of the
Aomar
of their own history. The and already in the dark mirror
approaches the Crosroads, the first dim outlines ofhis inverted
ofthe nether regions appear
into dark waters, might there
reflection, as the sun, setting
who is
as a new darkly rising moon. Already Legba,
appear
carries also the name Grand Bois,"
the tree stretching skywards, which the sun leans as it grows old and weak is
*The walkingaick upon
of the sun deiny. It i the "third leg in the
a classic and ofthe univeral accoutrement riddle, and was epecially marked by the Egyptians
afiernoon" in a celcbration tite Det the "nativity of the sun's walkingaick" the
(Fraze,
In Haiti the rwisted,
cane is known as
bato-Ligle
VeiE
gnarled
P- 109).
Bois,"
the tree stretching skywards, which the sun leans as it grows old and weak is
*The walkingaick upon
of the sun deiny. It i the "third leg in the
a classic and ofthe univeral accoutrement riddle, and was epecially marked by the Egyptians
afiernoon" in a celcbration tite Det the "nativity of the sun's walkingaick" the
(Fraze,
In Haiti the rwisted,
cane is known as
bato-Ligle
VeiE
gnarled
P- 109). --- Page 122 ---
The Divine Horsemen
1OO
forests.
ofthe island below the waters, ofits submerged
master
which was the result ofhis central,
Already his omniscience,
from which all could be seen,
position in the center,
being below carth, is of
iN the omniscience of one who,
whose
all
of it.25 Already he is linked to Carrefour,
parts hand holds firmly that of Ghede, Lord ofthe Under
other
world, God ofthe Dead.*
YOUNG MAN AT THE
AND CARREFOUR-TRE
CROSS-ROADS
has an immediate as well as cosmic aspect; the
Yet destiny
forebodes the
end. Legba, Sundaily death of the sun
year's ofopposites, is
Lord ofthe Crossroads, ofthe meeting from point him, on the same
twinned by his own opposite. Across
called Kalfu)" and
gate, sits the Petro Mait Carrefour (also it. Ifthere were no gate,
he too commands the traffic through
but it would also be
the world would be much less divine;
Campbell has related the
*Basing himself altogether hence on the other Sun mythologies, Door as Navel of the Universe
sun to the Tree of Life, which guard it are tanscended 89) and LE
41-46), where the opposties
Crosroads "through Er man ascends
may also be comidered the universal This same concept is
in the figure of
and Cod descends"(p. trickster 260). deity ofthe crossrouds, Aterel is charscmiand
the Yoruban Edshu,
is beautiful on one
M
hat ofseveral colors (one for cach direction) African and who Chiriwi, who is a halfman
and tattered on the other, as well 2s the
Death as well. And
the crossroads
Both of 7ELC figures represent
at
(p- 72). crossroads is
in the androgynous creator
the same maaphytical in the Chinese Tao; this
is defined as "road" ot"way, as
as well as
neanit
deity
cosmic order, the source of law of being. andis
the course of nature, the destiny, light, active, masculine principle, and Yin, the divided dark,
composed
principle, which are represented enclosed in a circle, relates
pasive,
aaTE
byas serpentine line into black and white 152). a concept Finally, of Campbell crucifixion as a
with these other elements
E
the crossroads
What is both significant and astonishing is that all
coincidence of opposites. culled from various mythologics, are contained in the
ofthese various clements, in the
relationship in which Camp
figure ofLegha and precisely
memaphyical ofthe clements had already
bell has perceived them. In Legba, however,
details. (The Sun mouf,
or were
only in cryptic,
ar
been lost,
preserved
for example, has almost vanished.)
). a concept Finally, of Campbell crucifixion as a
with these other elements
E
the crossroads
What is both significant and astonishing is that all
coincidence of opposites. culled from various mythologics, are contained in the
ofthese various clements, in the
relationship in which Camp
figure ofLegha and precisely
memaphyical ofthe clements had already
bell has perceived them. In Legba, however,
details. (The Sun mouf,
or were
only in cryptic,
ar
been lost,
preserved
for example, has almost vanished.) --- Page 123 ---
Young Man at tbe Crass/Roads TOI
and Carrfour-Tle
reasonable and more just. For it is Carrefour who may
more
the world the daemons ofill chance, misfortune and
loose upon
destruction. No man, however carefully he
deliberate, unjust
structure of proper and good
may have built up a logical
destiny, is wholly safe from such disruption. Carrefour is the
Lagba is the divinity ofthe cardinal points; commands the
master of the points between." commands If Legba the daemons ofthe
divinities ofthe day, Carrefour
just, and if
night. The divinitics ofthe day are fundamentally
they cause a man misfortune, it is for just cause, the a punishment dacmons of
that disciplines the recalcitrant serviteur. But
the
for
can be put to work by
the night are dangerous, the they
of
and
magicisne"
will
arbinrary
ofmen
by manipulations
these very
Yaitis Carrefour himscifwho can protect against
such
daemons, and it is in his name thar the garde against more evil or
harm is fashioned." Thus, he is not, himself, has come to serve
malevolent than Legba." If the Haitian almost as often as he
Carrefour and invoke his ptotection infer that he finds the daemons of
supplicates Legba, we must
His evaluation of the
misfortune active and widespread.
rendered in the
world in which he finds himsclf is preciscly he manifests himself
figure thar Carrefour presents This when is no ancient, feeble man;
through the body ofa serviteur. and vigorous, a man in the
Carrefour is huge and straight raised
in the configura
prime ofhis life. His arms are of strongly the shoulders and back
tion of a cross. Every muscle
or smiles in his
bulges with strength. No one whispers
presence." 31
wane,andLegha, thesun,
Thus, asthe ccommicycarofitheraces cosmic horizon which divides the upper
droops toward the
so even in the daily, immediate
regions from the underworld, iti is Carrefour, the moon, who has the
round ofday and night Daily, at the hour of midnight, his
greater immediate power. ofhis vigor, and forms, with Grand
noon, he is at the zenith
it is
that, while loa make men poweful,
. This again reflects the concept not the loa.
the men wbo make magic,
wane,andLegha, thesun,
Thus, asthe ccommicycarofitheraces cosmic horizon which divides the upper
droops toward the
so even in the daily, immediate
regions from the underworld, iti is Carrefour, the moon, who has the
round ofday and night Daily, at the hour of midnight, his
greater immediate power. ofhis vigor, and forms, with Grand
noon, he is at the zenith
it is
that, while loa make men poweful,
. This again reflects the concept not the loa.
the men wbo make magic, --- Page 124 ---
The Divine Horsemen
earth and night forests-and with
Bois-master of the night
of the cemeteries-the patron
Baron Cimitire-soverign
trinity ofthe magicians." 32
GHEDE-CORPSE AND PHALLUS;
KING AND CLOWN
IfLegba was the sun, at first young, then growing old, Ghede
ofthat
into which the sun descends. IfLegba
is the master Ghede abyss is that eternal figure in black, posted at
was time, then cross-roads at which all men and even the sun one
the timeless
a tomb is his symbol. But the sun
day arrive. The cross Carrefour is the night death which
each
reborn.
C
is
year
then Ghede is the night sun, the life which
attends each day,
darkness. The cosmic abyss is both
is eternally
even in
Ghede is the Legba who has
tomb and DeE In a sense,
for Ghede is
crossed the cosmic threshold to the underworld,
and the
that Legba once was in the promise
now everything ofhis life.s Indeed, it is to Ghede Nimbo that they now
ptime "After God we are in your hands, Ghede Nimbo",* as
sing;
of original
ifhe were the first and most immediate Sun"as expression Ghede is, today,
creation; they also call him "Rising
Lord ofLife, Ghede
the phallic deity, also. IfLegba was the once difference between them
is now Lord efResumection, Ghede. It and is the knowledge of death that
is Death, which is
and has given to all that they have in
has transfigured Legba, color and accent which is Ghede.
common the particular the
creation of primal ardor;
Life for Chede is not
exalted eternal erotic in men. He is
itis a destiny-the inevitable and
inevitable, is therefore
lord of that eroticism which, being the clations and despairs
beyond good and evil and is beyond ashamed;
oflove. Ofthis he is neither proud nor of the erotic ifanything, and by
he is amused by the eternal persistence that it is something else.
man's eternally persistent pretense
all that they have in
has transfigured Legba, color and accent which is Ghede.
common the particular the
creation of primal ardor;
Life for Chede is not
exalted eternal erotic in men. He is
itis a destiny-the inevitable and
inevitable, is therefore
lord of that eroticism which, being the clations and despairs
beyond good and evil and is beyond ashamed;
oflove. Ofthis he is neither proud nor of the erotic ifanything, and by
he is amused by the eternal persistence that it is something else.
man's eternally persistent pretense --- Page 125 ---
Gleke-Copir and Phallus; King and Clown
He may gently ridicule the sentimental,
syllables: "I love, you love, he loves, 2 singing in childish
thar maker"(Chorus, drawn
loves, Whar does
the passionare. Or, again, he out) "L'AMOUR."He may mimic
theme of provocation,
may invent variations on the
lascivious
ranging from suggestive mischief to
aggression. His greatest
is
one who pretends to piously
delight to discover some
will confront such a
heroic or refined immunity. He
one and expose him
upon him the most lascivious gestures and savagely, the
imposing
obscenities. Thus he introduces men to their most extreme
whoever would consider sex as a sin creates and own devil, for
Ghede, his own guil.* Such incidents
confronts, in
represent no real challenge, for he knows thar amuse him, bur they
him, who is master ofboth life and death. no one can clude
As Death, he is the keeper ofthe
past, ofthe history and heritage ofthe cemetery, guardian ofthe
Samedi (as Ghede is sometimes
race. The cross ofBaron
and the graves thar are under the called) is in every cemetery;
female counterpart, Maman
special protection of his
of stones.?
Brigite, are marked by a mound
Just as one must first address
for
counsel, so whoever would seck ancestral Legba
divine
must first address Ghede: "Ghede Nimbo, counsel behind or support
Ghede; Before Baron, Ghede;
the cross,
Gedevi, call Ghede,
Iam
. Today I am troubled;
sprinkle, hoc; I am troubled, Baron troubled. : - Cease to sweep,
officially notified of
Samedi.
"aS He is
major projects, for the marriages, future
births, quarrels, troubles, all
would deny him as his
Ghede stems from the past, and ifa man
also his future.
past, he
will remind him thar he is
Perhaps will sing him the
digger, a jerky, blood.chilling
song ofthe grave
has ever seen Ghede in thar death's-head hypnotic melody. No one who
Ghede's
aspect, and heard thar
believe, for the unfailing sexual emphasis dicernment which of anitudes toward sexuality accounti, I
nothing will more quickly provoke Ghede's visitors have found an Voudoun, for
obscenuties than the
of white
appearance and his defiant, overt
tradition, Sexual
and the vinitors, paricularly those of Parian
death
RE
Agure in many mythologies, including bresking thar oftaboos ofthe is characteritic of the
American Indians.
ic melody. No one who
Ghede's
aspect, and heard thar
believe, for the unfailing sexual emphasis dicernment which of anitudes toward sexuality accounti, I
nothing will more quickly provoke Ghede's visitors have found an Voudoun, for
obscenuties than the
of white
appearance and his defiant, overt
tradition, Sexual
and the vinitors, paricularly those of Parian
death
RE
Agure in many mythologies, including bresking thar oftaboos ofthe is characteritic of the
American Indians. --- Page 126 ---
Tbe Divine Horsemen
hysterical "ke ke ke ke ke" oft the
forger it.m
grave-digger, could ever
As Lord of Eroticism, he embarrasses
lascivious sensual gestures; but as God ofthe men with his
them with the evidence ofthe
Grave he terrifies
blink even when the most fiery absolutely insensate: he will not
and only Ghede can swallow liquid his is sprayed into his eyes,
steepedi lin twenty-one
own drink-a crude rum
alternately remind men
Ehoetaiontt:
that he is their
their future, that he is
past, their present
my
and ofthe
master of their compulsive drive to life
total lord. inevitabiliry So
oftheir death; that he is, in fact, their
accustomed is he to this
men that he does not belabor it as a complete power over
threat. In fact, he prefers not to be bothered power, with a triumph or a
ofhis manifestations. Instead, he achieves the
the grimmest
dain by his ostensible
ultimate in dis
such ultimate
negligence ofthat very power which is of
"swallowed by importance the
to men. All men will one day be
grave"; perversely, Ghede
quently as a poor wandering
famished poses most fre
content with the crudest of beggar,
ofcourse, bur
ravenously. His
food, which he consumes
as ifit were mere omnipresence, too, he translates into a mockery,
should
chance, or at worst an indiscretion, that he
always show up at the wrong moment. 40 Even the
houngans canriot discipline him. He will
unbidden, at a ceremony for another loa, to frequently arrive,
houngan would say, and he doubles this
"spoil" it, as the
wandering beggar
impertinence with his
One day, for pose.
example, a strong
an important ceremony for the loa. houngan Both was conducting
Ogoun had already come in full force. This Damballah and
rejoicing and everyone was occupied with these was cause for
rituals attendant to their
the
deities and the
presence:
sacrifice ofthe chickens,
Since it is possible that an insincere serviteur might wish to take
advantage by pretending to be mounted
erotic
to these two tests. Obviously,
Ghede, a
any suspect possession is
them.
really
mrt
poscued person could
a strong
an important ceremony for the loa. houngan Both was conducting
Ogoun had already come in full force. This Damballah and
rejoicing and everyone was occupied with these was cause for
rituals attendant to their
the
deities and the
presence:
sacrifice ofthe chickens,
Since it is possible that an insincere serviteur might wish to take
advantage by pretending to be mounted
erotic
to these two tests. Obviously,
Ghede, a
any suspect possession is
them.
really
mrt
poscued person could --- Page 127 ---
Glede-Copir and Pballus; King and Clown
the drawing of vevers at the foot ofthe trees that
1OS
had climbed, the
ofthe saber to
and Damballah the
salutations to both, Arat the ceremonial Ogoun,
ritual
ofthis pious activity, dressed lin a motley fags. Into the midst
picces of garments, one worn over the assortment other, and ofbits and
sporting a peculiar multicolored little cap,
proudly
and plump Brav Ghede.* Ar first the
strolled a benign
and asked him to leave,
houngan was distressed
the moment for his
since, as he could see, this was not yet
invoked
presence, which would be
a little later. Ghede listened with enchusiastically
understanding air. "Oh, Ijust dropped in", he said, a sympathetic,
selfeffacing gesture, "to look around a bit.
making a
me. Go right ahead with
Don't bother with
and look things over." The your ceremony. T'II just stroll around
in such a reasonable mood, thanked houngan, relieved that Ghede was
to his ceremonial.
him, and turned to attend
shoulder, "Tm "Oh, the way," said Ghede, touching his
just
I'm sure
OI
cassavas [Aar breads] for me to munch you can spare a couple of
them." The houngan still
on
say about nine of
cassava breads
was getting off easily, for these
pacify Brav
only cost a penny apiece, and if thar would
Ghede, it was well worth it. So
cassavas from a litle wayside booth,
he brought nine
and went offabour his
business. presented them to Ghede,
from Ghede cach immediately hand. With EUTE cating two cassavas at a time, one
modestly took his
the others tucked under his clbow, he
standing there as ifhe place among the spectators at the ceremony,
loa
were just "one ofthe folks"
great
Ogoun and Damballah. Then
watching the
cassavas down on the ground, and,
he pur his seven
The Ogouns and the Damballahs afier a bit, wandered off.
day, and everyone's attention
were extremely active that
activities. Ar the moment of Ghede's was concentrated on their
clustered around another tree, in which departure, all were
be on the point
the
Damballah scemed to
leaving him his ofdeserting merely human man whom he had possessed,
. Referred to usually as "Brav",
powers to climb down again.
thisi is one ofthe "racine" aspects ofChede.
on the ground, and,
he pur his seven
The Ogouns and the Damballahs afier a bit, wandered off.
day, and everyone's attention
were extremely active that
activities. Ar the moment of Ghede's was concentrated on their
clustered around another tree, in which departure, all were
be on the point
the
Damballah scemed to
leaving him his ofdeserting merely human man whom he had possessed,
. Referred to usually as "Brav",
powers to climb down again.
thisi is one ofthe "racine" aspects ofChede. --- Page 128 ---
The Divine Horsemen
Since this would be dangerous for the man, the
pleading with Damballah to bring the man houngan was
left his head, and
down before he
the incident.
everyone was concerned with the outcome of
Suddenly a great howl came
was now standing at the first tree.
from Ghede, who
"There are thieves!. thieves
"Someone stole my seven cassavas! Ileft thieves!"he was shouting.
to look over the place, to 'surveille'
them here, I went off
they were stolen! Who is the thieff" [to supervise things] and
causing such a disturbance that
On and on he went,
tryto pacify him. He
everyone moved over to him to
fussed, made
questioned one afier another, he
a great circle with his arms to
screamed,
cassava more enormous than
that had indicate the size ofa
said that his cassavas had been any of that ever been baked, and
hold ofthe poor distracted
girth; then he caught
and over, stamping his foot, houngan and repeated the story over
against this terrible treatment. The shricking, whole weeping, protesting
roar. Damballah and
place was in an upnothing for it but to Ogoun were being neglected. There was
purchase Brav a whole new
cassavas, and some biscuits as well this
batch of
this great effrontery and hurt which he time, had to appease him for
As he accepted the new offering his face suffered.
smile of such sly triumph thar the entire
Rooded with a
been suspect. all along, was clarified. As incident, which had
young woman who had been sent to fetch a matter off fact, one
hounfor had all along protested thar she had something observed from the
surreptitiously
Ghede
Ghede had taking away onc of his original cassavas. But
walk off with quite his out-screamed her. Now, as the loa turned to
new food, the houngan,
"Are you sure that it wasn'ta man in a little smiling, said to him:
who stole those cassavas?" Ghede wheeled with multicolored cap
ofinnocence. "A litle cap? Whar man in a enormous eyes
as the houngan turned to attend to his other duties litle capt" and And
cise again started off, presumably to cat in peace this
Ghede
called out: "Are you sure that you don't know time, who somcone
your cassavas?" Whereupon, looking at us out ofthe corner stole of
,
"Are you sure that it wasn'ta man in a little smiling, said to him:
who stole those cassavas?" Ghede wheeled with multicolored cap
ofinnocence. "A litle cap? Whar man in a enormous eyes
as the houngan turned to attend to his other duties litle capt" and And
cise again started off, presumably to cat in peace this
Ghede
called out: "Are you sure that you don't know time, who somcone
your cassavas?" Whereupon, looking at us out ofthe corner stole of --- Page 129 ---
Glede-Corpre and Phallus; King and Clown
and
mischievous expres
his eye with a delightful
endearing and walked away."
sion, Ghede winked once, slowly,
however, is the
Whar testifics most to Ghede's importance, similar manner even
fact thar he can function in a somewhat
under
outside the religious context. It scems thar some years ago, in the
the régime of President Borno, there suddenly appeared of them
of Port-auPrince a crowd of Ghedes (all
strects
by Chede) wearing the "formal" costume
houngans posseued
black tailcouts," smoked
of the lord: the tall top-hats, long
An enormous crowd
glasses, cigarettes or cigars, and and canes. joined them in their march
naturally collected about them, all took the guards by surprise,
to the National Palace. They the gates and up the drive and
and, singing, swerved through demanded moncy ofthe President.
to the door itself, where they
to have been sympathetic to
President Borno, who is reputed feared bourgeois opinion,
Voudoun ritual (secrely so) and yet
mercly to
dilemma. He
in, ostensibly
was in a great
Ghedes finally
their
left the
and the
supporters
Sard
quict the mob, Chede had made his point. Death, who has
grounds. But
heroes, bows before no man and will
consumed so many illustrious thar one day be too will be
remind even the most
his
and went offto
consumed. So Ghede had gotten which moncy commemorates the
gorge himself, singing the song ofthe most
songs of
occasion and which is today one
popular
Haiti:
Ghede bel garcon, [be isa handsome fellow]
Papa Ghede Nimbo is a handsome fellow,
He is dressed up all in black,
He is going to go up to the palace"
wherever and whenever men assemble he may
Indeed,
African crowrouds deiry,
.
ln this episde the similariny berwees Edsha, the
but puncolaly in
and Chede a unking, not only in tickser penonaliat, with hatt, and uwally
repard to the modey ap Chede a fiequendy concmned
wean a black spshat
to be a hivorical
: Tha account, which a common knowledge.is purpornd
occurrence and is related by Courlander (P 86)-
"
wherever and whenever men assemble he may
Indeed,
African crowrouds deiry,
.
ln this episde the similariny berwees Edsha, the
but puncolaly in
and Chede a unking, not only in tickser penonaliat, with hatt, and uwally
repard to the modey ap Chede a fiequendy concmned
wean a black spshat
to be a hivorical
: Tha account, which a common knowledge.is purpornd
occurrence and is related by Courlander (P 86)- --- Page 130 ---
ro8
The Divine Horsemen
choose to appear among them withhis nasal voice, his black
purple color, his smoked glasses and his
or
As Death consumes the
perpetual hunger. 42
glutton.* Even in his world, so Ghede is the
most
archeypal
ravenously, stuffing the food into clegant his mouth manifestations, he eats
Thecinaspecial Creole word for the
with both hands.
washes the meals down with his way he cats: "baffier".He
stomach cannot hold
fiery drink, and when his
mouth. There
any more, puts a cigarette or
in
are even certain malevolent
cigar his
where his need to consume turns in
aspects of Ghede
a Petro manifestation, he sinks his
itself. As Criminelle,
the
into his own
Retes
friends who would protect the man
arm, and
from this voraciousness
possessed by Criminelle
must work hard and
unclamp the jaws before the Aesh is torn.
frantically to
One time, when Brav seemed in a
we asked him why he liked to wear smoked genial, informative mood,
he explained, "Ispend so much time in the sun-glasses. "Well,"
that it makes my eyes sensitive to the sun." dark underground
then, "do you remove the right lens
"Why", we asked
dear," he answered, "ir's this
5o ofien?" "Well, my
over the whole universe. As for way: the with my left eye, I watch
food, so thar no thief will
right, Ikeep that cye on my
get it And
not miss any opportunity to fix his
indeed, Ghede does
whenitis not, Stricly speaking, within worldly his
eye on food even
ofthe Dead, he is,
dominion. As Lord
his physical
theorctically, concerned with men's souls;
gluttony is, presumably, symbolic. As Lord
Underworld, he should not
ofthe
the earth's agrarian surface, (cheoretically) be concerned with
(symbolically) in fertility rites. except But pcrhaps to participate
Ghede, who
prohibitions at all, is not inclined to
respects no
tinction between the telluric and the recognize the fine dis
properly his. In his most casually chthonic zone, which is
completely invaded the province of arrogant manner, he has
who becomes, in such
Azacca, loa ofagriculture,
competitive
. See illustration
comparison, a very minor
: This onc-eyed effect S. facing P. I5o.
suggests Wotan, one-eyed God oft the Dead.
. except But pcrhaps to participate
Ghede, who
prohibitions at all, is not inclined to
respects no
tinction between the telluric and the recognize the fine dis
properly his. In his most casually chthonic zone, which is
completely invaded the province of arrogant manner, he has
who becomes, in such
Azacca, loa ofagriculture,
competitive
. See illustration
comparison, a very minor
: This onc-eyed effect S. facing P. I5o.
suggests Wotan, one-eyed God oft the Dead. --- Page 131 ---
Ghede-Corpse and Phallus; King and Clown
O VEVER FOR AZACCA
Ghede docs not even consider it an impertinence also to
figure.
for Azacca; he assumes that he is
attend a ceremony
the comment that Ghede and
expected. This is explained by Chede docs, in fact, have an
Azacca are brothers.* While towards him, it is not entirely
indulgent, protective artitude ofsuch "brotherhood" are not
disinterested, and the privileges
to appear at a
at all mutual, for Azacca would rarely presume and their happy
for Chede,
ceremony given specifically due to the fact that Azacca never
relationship is undoubedly
and knows his own
trics to use it to his individual advantage
place.
Azacca's
would seem to be
In some ways
personality brother might slavishly
modeled after Ghede, as a younger
his efforts fall
imitate the elder, but since he is a mere peasant,
Like Ghede, Azacca has a ravenous appetite;
short constandly, however, he is very insecure and when he gets
unlike should Ghede, also be noted chat there is a Ghede Mazacca, an obvious statement
*It
between the two loa, and Herskovits (p. 280) identifies Azacca
ofrelationhip Méde with the River God ofthe Dahomean Styx.
personality brother might slavishly
modeled after Ghede, as a younger
his efforts fall
imitate the elder, but since he is a mere peasant,
Like Ghede, Azacca has a ravenous appetite;
short constandly, however, he is very insecure and when he gets
unlike should Ghede, also be noted chat there is a Ghede Mazacca, an obvious statement
*It
between the two loa, and Herskovits (p. 280) identifies Azacca
ofrelationhip Méde with the River God ofthe Dahomean Styx. --- Page 132 ---
IIO
The Divine Horsemen
his food he runs off with it into a dark comner
hiding in its lair. The greedy,
like an animal
consumes thar food is a reflection slobbering of
manner in which he
no notion of the arrogance which crude ignorance; he has
liberate vulgarity. The
Ghede intends
his de
reflects his sophisticated exaggerated sexuality which, - Ghede,
animalism in Azacca. defiance is nothing but simple, direct
because a properly buried Whereas Ghede speaks in a nasal voice
because,
corpse would sound that way, and
Azacca's vocal incidentally, it projects perfectly his cynicism,
sounds ofa stylization consists ofthe almost
goar. All in all, this
unintelligible
Pan* is the sort of person whom inarticulate, the
gauche peasant
Ghede would normally ridicule
sophisticated, dexterous
is a certain sympathy between to distraction. However, there
and Azacca's
Ghede's knowing
peasant shrewdness.
perceptiveness
hard worker, and appreciation
Morcover, Azacca is a very
frequency with which he is ofthar is shown in the relative
farmers, Ghede, in fact, knows ritually feasted by the grateful
sees it, and he is not above
a good mealiticket when he
otherwise, he is above
taking advantage ofit; or, to put it
dignity.
any concern with the appearance of
Perhaps his indulgent kindness, even gentleness, is
*
inspired
In addition to his "hick"
as a young peasant
with all pealant the aspect, and Azacca also
(more rarely)
a personaliny. On occasions he sby is "Ministre innocent charm ATEanL is part ofsuch
culture, with all the pompous postures of
Azacca", Minister of Agri
things abour the Voudoun panthcon is the fauthotitarianism. lack of
One of the sriking
magninude In the interests
out" this an agricultural deity offirt
place Azacca Méde in chis ofpounding potition. Bur he is pansihcon, one is
to
of in spite ofthe fact that he is well served and docs very close to being a N loa,
personality than most other work loa.
haveag
depth and range
general is implicit in most of the
loa. However, the P of
in
covered
fecundiy
in the African cremonyyan major
Riualnsically, agrarian feruility is
importance in Haiti and is not, (PP. 210-12, infra) which is still of major
Azacca seems to be an
significandly, in
under Azacca's
culture and it is in the Petro interpolation rites ofthar Rada ritual from the Indian patronage. maize
which would normally mark a major culure, thar the propitiatory ceremonies
Thus Azacca is a minor
agrarian in deiry, take place. (See Appendix
ELr is mainly carried by the Petro expression, cult.
Rada ritual, of the principle
ility is
importance in Haiti and is not, (PP. 210-12, infra) which is still of major
Azacca seems to be an
significandly, in
under Azacca's
culture and it is in the Petro interpolation rites ofthar Rada ritual from the Indian patronage. maize
which would normally mark a major culure, thar the propitiatory ceremonies
Thus Azacca is a minor
agrarian in deiry, take place. (See Appendix
ELr is mainly carried by the Petro expression, cult.
Rada ritual, of the principle --- Page 133 ---
Glede-Corpie and Phallus; King and Cloun
III
For
honest affection,
by something else as well.
Azacca'ssimple, ofthis brother, must be
his natural, even admiring acceptance fear and ultimate withr
from the anxicty,
a welcome change
in all men and which all his
drawal which Ghede senses
obscure. In
clowning and all their laughter can never quite
deed, this ruler of men is, ofall loa, probably the most affection lonely:
he is never so touched as by the least sign of genuine he cannot
he must be
for the one thing
and to Azacca
grateful ofthis need that, ofall loa,
command. Perhaps it is because
intimate details of men's
he is the most interested in the trifing, he learns all the secrets
daily life. With his keen worldly firted
whom, and what that
who
oa
ofthe neighborhood: called his sister. But his need could not go 50 far as to
brother
and he will tell all the
make him sentimental or respectful,
and amusement
juiciest morsels in public to the embarrassment takes the form ofa
of everyone. Sometimes his omniscience the most modern and
knowingness that makes him at once
his mani
sophisicated ofthe divinities. For this modulation, If Brav
festation as Mr. Entretoute is the supreme example. subdle wit.
Chede is a broad trickster, Mr. Entretoute is a is
crotic.
Where Chede would be obscene, Mr. Entretoute slyly Entretoute
Whereas Ghede's dance is broadly sexual, Mr. Whereas Brav
subtlery.
moves with an intimate, suggestive afoot, Mr. Entretoute complains
is the beggar, wandering
This Mr. Entretoute is
about the upkeep of his Ghede "Dynaflow". who is in' Titon's head, and Titon,
the somewhat special been outside ofHaiti. Through Titon's
beit observed, has never
God ofthe Dead, has
head, nevertheles, Ghede, the cosmic
excellence. The
become Mr. Entretoute, cosmopolitan into the par same brain.
cosmic cye and the worldly one feed
and information
Although Ghede's vast range of power it to confound
never confuses him, he may delight in using He confounds sex
others. He is both tattered and beautiful.
He is
with sex, dressing women as men and men as women."
is
a suggestion of Ghede as
. Though it is rarely
there frequendly
a
deity,
Legba.
at
hermaphrodatic
ede, the cosmic
excellence. The
become Mr. Entretoute, cosmopolitan into the par same brain.
cosmic cye and the worldly one feed
and information
Although Ghede's vast range of power it to confound
never confuses him, he may delight in using He confounds sex
others. He is both tattered and beautiful.
He is
with sex, dressing women as men and men as women."
is
a suggestion of Ghede as
. Though it is rarely
there frequendly
a
deity,
Legba.
at
hermaphrodatic --- Page 134 ---
The Divine Horsemen
both sensual and insensate. He cven confounds
One day, as Mr. Entretoute, he told
life with death.
had gone to a doctor because of
a hilarious story ofhow he
discovered that he had heart pains in his heart. The doctor
--and decided to operate in order murmur-"Bbaniment to
de cocur"
according to this poor Mr.
remove the murmurs. But
terrible mistake. He had removed Entretoute, the doctor had made a
murs, from which Mr. Entretoute the heart and left the mur
While he would
still suffers.
Ghede will also seem to prefer the role ofthe
use his wisdom in a more
witty clown,
Since he contains the knowledge ofthe
serious manner.
consumed, it is from him that
dead whom he has
father thinks it best to
one may learn whether one's
mother's prescription is plant for a field with cane or corn, or what
two suitors is the more reliable; a nagging headache; or which of
make a good wife. And Ghede or whether this woman would
He may be playing the clown, but is gencrous with his wisdom.
and humbly ask him, in all
ifyou will call him aside
he will
scriousness, an important
generally answer you thoughtfully and
question,
will usually be the best possible advice.
carefully, and it
and trickster, he is also history-the
Clown though he be,
living learn-and in this rôle is experience from which the
as deeply
trustworthy as he is bizarre in his other
responsible 43
and
Straddling thegreat divide between the aspects.
Ghede is, naturally, not only the lord
living and the dead,
their interaction.
ofboth, but the lord of
would
Therefore, if anyone would
set invisible forces to work in the
make magic,
be only with Ghede's permission.
visible world, it can
as Baron
Whether as Baron Samedi,
Carrefour, Piquant, ofien
or as Baron Cimitière, * it is he
Grand Bois, and also,
(with
governs the indispensable, invisible forces often, of
Simbi) who
through him that the zombies are brought
magicians. from
It is
up
the
*
grave,
ment Again, among it authorities is men who make magic, not the loa. There is
the
as to which Ghede is Rada and
is much ditagree,
Ghedes, as Maximilien
are
which Petro, Actu
a their rite usually comes after PERE Rada and separate before and the independent Petro
of both,
ceremonies.
Bois, and also,
(with
governs the indispensable, invisible forces often, of
Simbi) who
through him that the zombies are brought
magicians. from
It is
up
the
*
grave,
ment Again, among it authorities is men who make magic, not the loa. There is
the
as to which Ghede is Rada and
is much ditagree,
Ghedes, as Maximilien
are
which Petro, Actu
a their rite usually comes after PERE Rada and separate before and the independent Petro
of both,
ceremonies. --- Page 135 ---
Ghede Corpse and Phallus; King and Clown
and there is even a song in which those who are
corpse ask Baron Samedi to - - hold thar man. digging up a
go, heavenly judge, hold thar man
"a
Don'tlet him
not escape. Here, in this dark
so that the body will
becomes transformer.
phase ofhis powers, the trickster
may take the
Under his sign the malevolent bocor
into terrible bakas.* shape ofan animal, and men may be transformed
But it is Ghede, also, who can
against such magic. The paguets Congo or Petro-the protect
against illness and evil-are bound under his
gardes
Carrefour and Simbi).
auspices (with
Finally, Ghede, who is death and has the
the dead as zombies, to
power to animate
greatest ofthe healers, the change last a man into a beast, is also the
houngan conducts a
recourse for
against death. When a
ill who
ceremony
Ghede, he brings out the
gravely
are under his care and commends
especially to Ghede's attention. For Ghede is
them
not yet time for a man to die, and ifthar man just, and ifit is
as a defense, be will refuse to dig his
humbly asks him
the magicians under Baron
grave no matter how much
Ghede is the last
Samedi, may insist on it.4 Thus
the worth ofhis soul recourse, the final judge ofa man's life and of
in death.
Particularly, Ghede is known
Ifhe has consumed life, he will astheguardiane also
ofchildren."
In one case, the godchild of a mambo give ofit when necessary.
litle girl had been taken to doctors in was gravely ill. The
injections and treatments, both medical, herbal town, had received
continued to waste away and it was clear thar she and ritual, yet
point of death.
was on the
undertook
Consequently, as a last recourse, the
a strong ceremony for Ghede. It took
mambo
replica tomb which was erected in Ghede's
place at the
of'her hounfor, *** and was attended
honor in the court
hounsis, bur by several mambos, friends not only by her own
See Chapter II, P; 75.
of hers, who had
: lt in interexing that Ipra.
same date a the Haitian annual Hilberes,"A Feast ofthe Dead Soult for Nighr",which Glls on the
primanly by children.
Ghede, is
: See illestration
eelebraned bae
6, facing P- 1S0.
the
of'her hounfor, *** and was attended
honor in the court
hounsis, bur by several mambos, friends not only by her own
See Chapter II, P; 75.
of hers, who had
: lt in interexing that Ipra.
same date a the Haitian annual Hilberes,"A Feast ofthe Dead Soult for Nighr",which Glls on the
primanly by children.
Ghede, is
: See illestration
eelebraned bae
6, facing P- 1S0. --- Page 136 ---
The Divine Horsemen
as well. The songs for Ghede
come to lend their own strength Several black chickens were given
were most fervently sung. black
an exceptionally strong
him, and then the large
goat,
offering, was killed.
Ghede
to intervene.
With this evidence of devotion, and asked agred that the child be
He possessed one ofthe mambos, the tomb. He took the blood ofthe
brought out and placed on child, anointed her with it. Then,
goar and, undressing he the reached down between his legs and
singing fervently,
of Ruid with
brought forth, in his cupped palm, a handful urine. And though it
which he washed the child. It was not be so, since it was a
would seem impossible that this should it was a seminal
female body which he had he possewed, of that life Auid, and
cjaculation. Again and again
gave
and hounsis sang
bathed the child with it, while the mambos
Ofthe life
and
with gratitude for this ultimate gesture.
wept
consumed, he now gave forth in full
which he had in the past
reasonable way to account
measure.* And though there is no
for this, the child lived.
GOOD SERPENT OF THE SKY...
DAMBALLAI-THE
Wedoisthe ancient, the venerablef efather; so ancient,
Damballah
ofa world before the troubles began; and his
so venerable, as
ofthe benevolent, paternal
children would keep him so: image
in the literature on Voudoun, posibly
* No similar episode has been cited
ofthe writers. I have included it
because ofa sense of discretion on the part aspect of Ghede, an aspect which
here as a definitive example ofthe ldemaking
has an emphasis upon
is often lost sight of inasmuch as his sexuality in clown or vulgar aspect.
he
e
obscenity. At dances, indeed, ceremonies usually that CAST life-giving and healing amributes
It is only in the important This particular ceremony was witnessed in the fll all of1945,
have asober
ffieen miles outside of Porvau-Princt. Taken sogeher,
in the plains
T
realization ofthe
Chedes character and activities are a perfect which informs man life-as
which he repeena-the corpse
M carlicr, PP- 23 and 37-
lost sight of inasmuch as his sexuality in clown or vulgar aspect.
he
e
obscenity. At dances, indeed, ceremonies usually that CAST life-giving and healing amributes
It is only in the important This particular ceremony was witnessed in the fll all of1945,
have asober
ffieen miles outside of Porvau-Princt. Taken sogeher,
in the plains
T
realization ofthe
Chedes character and activities are a perfect which informs man life-as
which he repeena-the corpse
M carlicr, PP- 23 and 37- --- Page 137 ---
Donkallab-Tke Good Serpent d the Sky...
I1S
the
father of whom one asks nothing save his
innocence,
great
at once into the
blewing." He comes as a snake, for plunging : and then writhes,
basin" of water which is built
him," or mounts a trec,
dripping and inarticulate, upon the ground,
source ofall
where he lies in the high branches, the primordial
life wisdom. He makes his signs, his gestures ofbenediction; 50 There is
when he speaks, it is a barely intelligible hissing." wisdom
communication with him, as ifhis
almost no precise
and ofsuch grand innocence
were ofsuch major cosmic scope the minor anxieties of his human
that it could not perceive
the
of human
nor be transmuted to
petty precisions
progeny,
spech.
detachment which comforts, and which is
Yet it is this very
and primal vigor that
evidence, once more, of some original whatever
what
remained inaccesible to
history,
has somchow
diminish it. Damballah's very presence,
ever immediacy might
caress ofa father's hand,
like the simple, even absent-minded and essence of life," of the
brings peace. As Da, which origin his own movement is such a
dynamic movement of Damballah is himself unchanged by
graphic demonstration,
and the assurance ofthe
life, and so is at once the ancient past
future.
arched in the parh that the sun
He is shown as a snake,
halfthe arch is composed of
travels across the sky,ee sometimes the rainbow. He is patron of
his female counterpart, Ayida, which he dominates, and ofthe springs
the waters ofthe heaven
nourish and
which
and rivers which the heavenly waters into the sca, upon the cosmic
the race for ever nurses. As it plunges in the bassin, is painted
waters, the rainbow is reflected (or,
between divinity and devotee is one of
. Alchough the familiar relationship of Voudoun, and has been wongly
the most important and touching axpects and Chede, the serviteur has a rather
manifest in amirudes toward toward Legba Dambullah. This is reflected in the song,
special, respectful cite incidents reserve but are mainly in general praise ofhim, saluting him 93)
which rarely
and referring to his affinity with water. Courlander (P
a the great serpent in which he is
to a stone wall for his srengeh.
quotes a song
compared 182.
: See illusration I1, facing P-
familiar relationship of Voudoun, and has been wongly
the most important and touching axpects and Chede, the serviteur has a rather
manifest in amirudes toward toward Legba Dambullah. This is reflected in the song,
special, respectful cite incidents reserve but are mainly in general praise ofhim, saluting him 93)
which rarely
and referring to his affinity with water. Courlander (P
a the great serpent in which he is
to a stone wall for his srengeh.
quotes a song
compared 182.
: See illusration I1, facing P- --- Page 138 ---
The Divine Horsemen
Damballah and Ayida, who together represent
as reflection).*
the cosmos as a serpent coiled
the sexual totality, encompass the world
is the special symbol
about the world. The egE.
egg"
to Damballah.
for them; and an egg is the particular offering
He drinks it, crushing the shell with his tecth.ss
When, in the course of ceremony, the houngenikon O Wedo there, opens it
with the words: "O Wedo, calling Wedo, chorus
forward
Wedo", the drums and the
surge
is Damballah
such deep fullness, as rarely marks the
with such solid sound,
It
a special profound
invocation to any other deity. whatever expresses degree of love or
reverence, impressive beyond
mark their other
intensity, excitement or tenderness might
the
invocations. For Damballah is the major benevolence,
the lofty evidence edapmindemalgnea
mighty protection,
as members of the Sky
Associated with Damballah, Sobo and
Tonerre,
Pantheon, are Badessy, the wind,
Agarou when such
the thunder." Iti is possible that there was a men's time lives, and
natural clements were very important in
in
these divinities still hold their important position
although
the serviteur.
the ritual order, they do not firequenty possess Yet, precisely
They seem to belong to another period ofhistory.
they
because these divinities arc, to a certain extent, vestigial, of historical
like Damballah's detachment, a sense
give,
of.the ancient origin of the racc. To invoke them
extension, stretch one's hand back to that time and to gather
today is to
ground beneath Ur
all history into a solid, contemporary
fect.sa
SIMBI-THE SNAKE IN THE RIVER.
his
nature, Damballah is a positive force, and
Since, by
very
either
encircles the universe, he has no contrasting malevolent equivalent, sense. He does
in the underworld orin the negative,
of more immediate
have, however, an equivalent on a plane
salute the carhf"
* Marcelin (p.
cites a song which says, sun "I or say: rainbow Sky, bending towards
reference to the serpent,
an exceptionally
ground beneath Ur
all history into a solid, contemporary
fect.sa
SIMBI-THE SNAKE IN THE RIVER.
his
nature, Damballah is a positive force, and
Since, by
very
either
encircles the universe, he has no contrasting malevolent equivalent, sense. He does
in the underworld orin the negative,
of more immediate
have, however, an equivalent on a plane
salute the carhf"
* Marcelin (p.
cites a song which says, sun "I or say: rainbow Sky, bending towards
reference to the serpent,
an exceptionally the earth. --- Page 139 ---
Sinli-Tke Snake in the River - -
who occupics a rather remarkable position in
action. Simbi,
shares characteristics and functions not
the pantheon (sec chart), but with all the major deities on both the
only with Damballah
sense, he contains, in his
Rada and Petro sides. In a certain ofan entire religion, and
own person, all fsshion. the primary He principles is definitcly a crosvroads loa, and
in very explicit
in a field ofcrosses. In this he
his symbol, or vever, is a snake
and to Carrefour, Ghede,
is related to Legba, on the one hand, on the other, depending
Baron Cimitiète and Baron Samedi,
of Rada or ofPetro.
upon whether he is called on the "point" is extended to the
In Simbi's case, the cross-roads principle division in one direction
the Rada-Petro
concept ofstraddling that, while Simbi is primarily Rada, a "hungry"
(it is said
Petro)" while in the other
Simbi would be invoked through
and straddles
direction, he is known as Simbien-deuxeaux below the carth, which are
the waters above and the waters and the abysmal waters, or as
understood either as the heavenly
Rada function is as
the sweet and salt waters. His and primary in this, as well as in the snake
patron ofsprings and rains,
and to the other "white"
symbol, he is related to Damballah, As
of rains he is
deitics who are guardians of springs. than these others. patron This strength
understood to be even stronger
function, thar of patron of
is partially due to his other major
that Simbi is most
the magicians, and it is in this connection for which his pivotal
ofien called.ai Certainly it is a rôle
him
position in the cosmos and in the pancheon from equips this central
admirably, for he radiates in every direction who overlaps into
location. (He is the only loa, for instance, under his patron
Agwé's dominion.) All magic is performed
or the less
whether it be the medicinal, protective paquet,
age,
Yet, for all his activity, his personality is
benevolent obscure wanga. than that
other loa. Songs refer repeatedly
more
ofmany the hounfor
his loitering outside,
to his reluctance to enter
gate, to the
who is still
newly come
district,
like a sociable neighbor
a litcle shy for all his knowledge and power.
location. (He is the only loa, for instance, under his patron
Agwé's dominion.) All magic is performed
or the less
whether it be the medicinal, protective paquet,
age,
Yet, for all his activity, his personality is
benevolent obscure wanga. than that
other loa. Songs refer repeatedly
more
ofmany the hounfor
his loitering outside,
to his reluctance to enter
gate, to the
who is still
newly come
district,
like a sociable neighbor
a litcle shy for all his knowledge and power. --- Page 140 ---
II8
Tbe Divine Horsemen
AND THE PETRO RIDDLE UP A TREE
In some regions Simbiis
in reference not
predominanty associated with Petro,
also to Dan Petro, only the to Carrefour and Baron Cimitière, but
Simbi is the link between father ofthe Petro tribe ofloa. As such,
deities who, while they could Damballah and the major Petro
aspects ofDamballah"
not be considered as "Petro
(in the sense that
are twinned opposites), do command Legba and Carrefour
in their respective hierarchy and also share an equivalent position
with Damballah. As a matter of
there other characteristics
La Flambeau (the torch) who is understood fact,
is a Damballah
ballah and La Flambeau is, in
as a Petro Dam,
with Saint
turn, understood as
Blanc or Petro Blanc, Ofthis
synonymous
said: "He is a great chiefiain who
latter it has been
these are often evil." "64 In a
commands his servants, and
Zandor, as he is also
sense, then, even Dan Petro or Congo
The
known, is not himself malevolent.
linkage with Damballah is further
figure ofTiJean Petro, son ofDan
suggested in the
as having
Petro, who is characterized
only one foot, or perhaps no feet at all,
tancously, as being extremely agile in
and, simul
almost always does as soon as he
climbing *
trees, which he
a tiddle, asking what creature has appears. Ifone were to pose
trees, there could
be
no feet yet always climbs
formulation is in character only
one answer: a snake. Such a
with the cabbalalike
cryptic
typifies Petro. Itis even possible that Dan, in
magic which
not stand for the Spanish word "Don"
Dan Petro, does
principle.
but for the snake
Thus the major Petro divinities-Dan and
Congo Savanne and Congo
TiJean Petro,
as
ballah, the ancestral reference Zandor-function, ofthe
like Dam,
guardians, and water
cult, as its life source,
and Petro
patrons. In a sense
are not
at
Damballah, Simbi
*
opposites
all, but are rather
For a comparison ofTiJean Petro with the
like three
Underworld, also patron
one-legged Aztec God ofthe
sun or moon, sce the Appendix ofcrowroads on Indian and influence. magicians, and related to the night
an and
Congo Savanne and Congo
TiJean Petro,
as
ballah, the ancestral reference Zandor-function, ofthe
like Dam,
guardians, and water
cult, as its life source,
and Petro
patrons. In a sense
are not
at
Damballah, Simbi
*
opposites
all, but are rather
For a comparison ofTiJean Petro with the
like three
Underworld, also patron
one-legged Aztec God ofthe
sun or moon, sce the Appendix ofcrowroads on Indian and influence. magicians, and related to the night --- Page 141 ---
Agut-Soverig d the Seas
the world. The outer
concentric snake circles encompassing
ancient and
Damballah, is at once the most abstract,
most,
Simbi has both the power and the ambivalence of
benevolent;
while the Petros are at once the most
his middle position; and forceful. Morcover, they add an clement
stern, hard-headed in the other two; they are the closest to the
which is lacking
with it, the entire Petro cult
carth, and the most concerned
showing a strong agrarian emphasis.
AGWÉ-SOVERRIGN OF THE SEAS
for Agws* God ofthe Sea, the
On the day ofthe ceremony
In one
E- - churned with activity.
spot
large court ofMambo
chickens; in another they
hounsis were washing the sacrificial dresses. In addition to the
were ironing their white ceremonial
had been set up here
regular outdoor kitchen, charcoal grates the vast amount of
and there throughout, to accommodate with their personal offerings
cooking, People arrived constantly and other
even
of cake, botles of crime de mentbe
and liqueurs, swept, and
champagne. The peristyle was being sprinkled
In the
decorations were being prepared.
some ofthe torn paper
surrounded by curious
shade of a large trec, the drummer, which held tight the
children, was replacing the worn ropes
which caught the
drum head. But the two exceptional objects
:
were the sacrificial ram and the hargue 'Agut.
eye
had been
bathed, as was customary
The ram
thoroughly
with certain
with all sacrificial animals, in water stceped his
blue
leaves. Whar was extraordinary was
bright
punifging
ofmassive amounts ofindigo. It was not quite
color, the result
miscalculation
clear whether this was due to an over/zcalous make him a brilliant
of the amount of bluing necessary to
written as Agoué or
the
Agut
. Alhough it is sometimes this loa's name is not
TAN
that
At
has been uned to make clear
182.
: See illustration 12, facing P-
ificial animals, in water stceped his
blue
leaves. Whar was extraordinary was
bright
punifging
ofmassive amounts ofindigo. It was not quite
color, the result
miscalculation
clear whether this was due to an over/zcalous make him a brilliant
of the amount of bluing necessary to
written as Agoué or
the
Agut
. Alhough it is sometimes this loa's name is not
TAN
that
At
has been uned to make clear
182.
: See illustration 12, facing P- --- Page 142 ---
The Divine Horsemen
white; or whether it was intentional, since
white, is a color sacred to Agwé. His electric blue, as well as
composure with which he permitted the
color, the royal
young women who curried and combed attentions ofthe three
postures of their bodies, all these
him, the graceful
strangely archaic
composed into a scene of
of
import, as if one had stumbled
fragment an ancient urn, and was shocked into upon the
understanding ofthe sacred sacrificial
a sudden
In the shade ofone ofthe adjacent beast.
those who were momentarily
peristyles, surrounded by
preparations, the painter was unoccupied with ceremonial
large,
barque which putting the last touches to the
made
and
was to hold the offerings. It was
was over a
T
square. Extending inward from foor deep and about six feet
with round holes cut out
the rim was a narrow shelf,
offerings would be inserted, at intervals, Into these the bottled
long
and held upright throughout
would rough be journey to and on the sea, so that the arrangement the
before Agwé. beautifully intact when the banquet table was set
The barque was blue, and the
the symbols and decorations painter was now completing
technique was naive, and full around of
the outer edge. His
brightness seemed internally
delight in color. Yet the
felt, withour knowing
weighted with sobriety, so that one
frivolous fower, set, as it precisely why, thar even the most
five, was portentous.
was, in a constellation of three, or
had taken days oflabor. Clearly, the planning and painting ofthis
To judge by the symbols, it was
other major divinities of the
Agwe's banquet, with
Agwé, represented by a large pantheon sailboat as guests, as it were.
MOU upon it), and his wife, La Sirène (with the word IMMA
Goddess ofLove, Erzulie), shown
(the seaaspect of the
sat together at the head of the table. as a mermaid dtAgwé's left,
pigeon, or dove, a bird sacred to the Beside her was a white
particularly associated with the Goddess. major "white" deities and
Along the side to Agwé's right were the Wedos,
Damballah --- Page 143 ---
Agul-Soverrigs of the Seas
XX
C
a
C
(
IMMAMOW
-
AO
VEVER POR AGWE
and Ayida, supreme family of the pantheon. Their
serpentine forms wove through a field of nine
two
stars, to confront cach other across a central altar five-pointed
ported their particular symbol, the world
which
left of Agwé and La Sirène
egg. The side to ME
heart which
had, at its center, the
was the major symbol oft the
checkered
sented Erzulie (as "land"-Goddess of
Goddess. It repre
gentleman companion was known to be Love), whose constant
of War, recently turned
Ogoun, the hero God
himself, had been placed diplomat and politician. Ogoun,
saber which were his
(according to the crossed Rags and
mediate left ofthe head symbols) ofthe to her right, that is, at the im
legend had it thar there
table. He was deiry offre; and
and Agwé, based
was a constant feud between
not only on the antagonistic elements Ogoun
they cach represented, but upon their competitive
which
Erzulie, who, both in her own
relation to
acknowledged as consort
person and as Sirène, was
being chronically "en affaire" ofAgwé with even while, simultuncously,
Ogoun. To have trustingly
mediate left ofthe head symbols) ofthe to her right, that is, at the im
legend had it thar there
table. He was deiry offre; and
and Agwé, based
was a constant feud between
not only on the antagonistic elements Ogoun
they cach represented, but upon their competitive
which
Erzulie, who, both in her own
relation to
acknowledged as consort
person and as Sirène, was
being chronically "en affaire" ofAgwé with even while, simultuncously,
Ogoun. To have trustingly --- Page 144 ---
The Divine Horsemen
placed Ogoun between La Sirène and La
gentle white pigeon or dove oflove and Maitresse, in with the
proximity, was a conciliatory
peace immediate
subtle diplomacy on
gesture ofgenerosity, as well as of
heart motif
Agwe's part. To the left of
was repeated, enclosing, this
Erzulie, the
This letter, by a most fortunate
time, the initial M.
"Maitresse", the familiar form of coincidence, address
stood both for
Mary, with whom she was identified,
to Erzulie, and for
the major female divinities in their because they were both
shared certain feminine refinements. respective The
provinces, and
heart balanced, ifit did not entirely
inclusion of the M
promiscuity. (It is said that even the correct, venerable Erzulie's legendary
well as others, had at times succumbed
Damballah, as
foot ofthe table, there were a fish
to her charm.) At the
tion "Master ofZ'ile
and a crab, with the
Minfort", the island
inscrip,
the water to which the
below the surface of
barque was to be delivered. The
represented an ancestral houngan, Agassou, who
crab
lieutenant, and the fish represented St.
was Agwé's
identified with Agwé by virtue of the Ulrique, fish he who had been
Catholic chromos. When one
holds in the
compared the sides
carefully, one remarked that the side dedicated ofthe table
aides, in the Voudoun and Christian
to Agwé's
little more modestly set, having onlythree Howers churches, was just a
garnish. And this discretion
as a decorative
the other more illustrious was a most subtle deference to
Erzulie.
guests, the Wedos, Ogoun and
The ceremony itself was in honor of
the Lord ofthe Sea is a man
Agwé, specifically. But
bably felt that he would
ofroyal habits, and it was pro
bration, rather than to
prefer to be gracious host at a cele
be consumed in submarine receive, simply, a vast amount offood to
make him happy: and
solitude, To serve a deity well is to
particular personality ofeach reverence lies in a sensitivity for the
The preparations continued loa, his attitudes and his tastes.
coming and going involved throughout the afternoon. The
who, to judge by their
an amazing number of people,
expressions, were each ofthem charged
wé, specifically. But
bably felt that he would
ofroyal habits, and it was pro
bration, rather than to
prefer to be gracious host at a cele
be consumed in submarine receive, simply, a vast amount offood to
make him happy: and
solitude, To serve a deity well is to
particular personality ofeach reverence lies in a sensitivity for the
The preparations continued loa, his attitudes and his tastes.
coming and going involved throughout the afternoon. The
who, to judge by their
an amazing number of people,
expressions, were each ofthem charged --- Page 145 ---
Agut-Saverige efthe Seas
with a responsibility of major importance. And
observed that ten women seemed to be
ifit could be
which, with any degree ofeficiency, could occupied have with a task
plished by any two ofthem, one had also to recall been thar accom
ofthem habitaally accomplished, in her
any one
of chores and arrangements which daily life, a succession
would
require at least three active people.
have seemed to
The sea ceremony for Agwé is, for an inland mambo
houngan), perhaps one of the most claborate of all ritual (or
undenakings. She must accumulate the
cakes, maize, bananas, pigeons,
offerings: vegetables,
must assemble all the extra
rams, chickens, etc., etc. She
purchase and properly
equipment, borrow
consecrate
conking/pots,
feast would be served to the
the new vessels in which the
of the barque. She
deities, arrange for the construction
delegate and supervise must convene her société (or parish),
for all her helpers and responsibilities, provide food and lodging
everything and
guests, arrange for a truck to
everybody, rent the sailboar
transport
them all out on to the sea, and remember which would carry
secular details. Apart from this, the actual
a million other
ritual details of the service was itself an organization ofthe
sibiliry. Because it was both costly and difficult, enormous respon.
gans and mambos never undertook it at all.
many hounat increasingly tare intervals,
The others did so
to Agwé accumulated
during which the promises made
substantially. The
became a very special occasion and in the end the ceremony thus
ofthe mambo was not how to
interest real problem
bur how,
inspire
and devotion,
diplomatically, to keep the number of
pants within manageable limits.
Feager particiBy twilight the major tasks had been
and
everyone had convened in the large peristyle accomplished for the
service. The vevers were traced, the libations
preliminary
their proper order, the invocations followed: poured, and, in
should open the gates; to the Christian
to Legba, that he
should bless the
Trinity and saints, thar
a les
undertaking: to les Morts, les
Marassa; to the important deities and those which Mysères,
were
, to keep the number of
pants within manageable limits.
Feager particiBy twilight the major tasks had been
and
everyone had convened in the large peristyle accomplished for the
service. The vevers were traced, the libations
preliminary
their proper order, the invocations followed: poured, and, in
should open the gates; to the Christian
to Legba, that he
should bless the
Trinity and saints, thar
a les
undertaking: to les Morts, les
Marassa; to the important deities and those which Mysères,
were --- Page 146 ---
The Divine Horsemen
guardians to the mambo; and finally, and
and his consort, to "signale"
above all, to Agwé
be for him, and to ask him (inform) him that all this was to
to accept it. The
had
building up to this moment, and in these
day
been
the voices were deeply fervent. And lover and songs the drums and
carrying fàr into the space ofthe
above the singing,
oftrumpet and conch shell
night, sounded the clarion call
for Agwé.
(used as a horn), the particular call
It was close to cleven o'clock, and since
up at four o'clock the next morning, there everyone had to be
following the ceremony. Each one went
Was no dancing
in the corner which had been allotted. offto the sleeping-mat
me sleepless, and I wandered down the Excitement road
had made
When Ireturned, a single oil
burned
to walk it off.
lamp
in the rafters
large peristyle, and I was curious to sce what
ofthe
going on. Irealized then thar the
might still be
been yet completed. Ar one end ofthe ceremony had not, after all,
set up as an altar, covered with
perisyle a table had been
cloth which reached to the
a white embroidered table
bent and bound
ground. Branches ofpalm had been
together to make
over these had been stretched
high, parallel arches, and
embroidered and
another large, white cloth,
over the table.
lace-edged, to form a high arched canopy
lined the arches Ropes ofa brilliant pink Rowering vine outr
large chromos of along St. with bouquets of fragrant laurel. Two
the inside oft the
Ulrique and the Virgin were pinned to
canopy, and on the table had been
sampling of the finest of the offerings,
placed a
champagne, another of
including a bottle of
fowers.*
perfume, and again, a vase of
On the ground immediately in front of this
double bed had been
altar, a huge
extemporized from layers ofthick straw
sleeping-mats. It was made up with immaculate
two pillows in embroidered,
linens, and
close
lacc-edged cases, had been
together at the head. One corner ofthe white
placed
neatly and properly turned down. And
cover was
a little below
* See illustration 3, facing P. 54the
, another of
including a bottle of
fowers.*
perfume, and again, a vase of
On the ground immediately in front of this
double bed had been
altar, a huge
extemporized from layers ofthick straw
sleeping-mats. It was made up with immaculate
two pillows in embroidered,
linens, and
close
lacc-edged cases, had been
together at the head. One corner ofthe white
placed
neatly and properly turned down. And
cover was
a little below
* See illustration 3, facing P. 54the --- Page 147 ---
Agut-Sommigs ef the Seas
where, I imagine, the hearts ofthe bodies would be,
of roscs, and close beside it, a
a lay an exquisite bouquet
and color. Never had a
conch shell of the most perfect shape
And never,
bed been more tenderly and lovingly prepared.
had it been destined for lovers such as these. Divinity
certainly,
and the cosmic implics real stature. The bed
is cosmic in scope; twelve feet in
and cight in width, and
measured at least
than lengrh that. It was the nuptial bed
it scemed even more grand
of Agwé and Erzulie.
foor of the
and to one
Acandle burned at the
center-post, vigil. She
side, seated in a rocker, the mambo was keeping rartle looscly
had dozed offfor a moment, and held her sacred awakened her.
in her lap- Some small night sound must have
several
Without opening her
she shook the rattle gently her
slowly back and forth,
lips
times and began
EE
beginning the small movements ofsilent prayer. and of most
I think that in the heart of most mambos, and that whor
women serviteurs, Agwé holds a special place, often be one ofthe
ever may be their maittéte (and this might with Erzulie. Though
male divinities), as women they identify
and that with
her relationship with Damballah was important,
power as
Ogoun most exciting (because of his contemporary it is Agwé
hero politician, and his ficry aggressive husband personality), and lover, being, as the
who is, in a sense, the ideal
both a ready strength and
scais, both immediate and enduring,
a deep peace. sounds
began at three in the morning
The first
ofpreparation
of
The offerings and all the cnormous quantity and size. Ar paraphemalia four the two
were packedin! baskets ofevery shape for
arrived,
trucks, ofthe kind used carting gravel,
large open
lined
in them. Then the loading began:
and benches were
up the
and a huge
the drums and the ram and
barque and the d'Agwé chickens and the
seven/tiered white wedding-cake, and the ceremonial Aags and
pigeons and the baskets offood that, the
who seemed, by
much more; and finally, after
but people, probably added up to
then, to number several hundred,
four the two
were packedin! baskets ofevery shape for
arrived,
trucks, ofthe kind used carting gravel,
large open
lined
in them. Then the loading began:
and benches were
up the
and a huge
the drums and the ram and
barque and the d'Agwé chickens and the
seven/tiered white wedding-cake, and the ceremonial Aags and
pigeons and the baskets offood that, the
who seemed, by
much more; and finally, after
but people, probably added up to
then, to number several hundred, --- Page 148 ---
The Divine Horsemen
about fifty. Then, with the more agile
work, the trucks lumbered off down hanging the
on to the frame
The drums sct up the initial beats, and road. the blowers
trumpet and the conch shell, who were
of the
the cab, picked it up. and the voices lifted perched on the roofof
In every small community clustered
into the cold dawn.
ran out and cheered us on. Eventually along the the road, the
way and turned down a tiny,
trucks left the
R
directly toward the sea. It
rutted, mud road which cut
would make it
was obvious, soon, that the mud
impossible to reach the shore
pulled to a stop and unloaded at a point
by truck. We
be a good two miles from our destination. which turned out to
baskets offood,
The barque, the
in single file, safari everything was hoisted up on the heads, and,
The sun was rapidly fashion, we started out for the sea on foot.
to a gray, oozing clay growing in which hotter, while the mud gave way
with each step. When it no
one sank deeper and deeper
longer seemed
go any farther, the screen of trees which humanly possible to
thinned
we had been
shore
out, and there, anchored a good
apthe ocean
distance
E
(for
Aoor sloped
sailboar which awaited us, its
gradually here), was the
wind. On the shore we
bright trimmings dancing in the
salutations, songs. And gathered once more for ritual, vevers,
heads ofthe
again everything was hoisted to the
and the safari prople, waded even the ram had to be carried this time,
into the water.*
It was over five feet deep at the boar, but, as
gods were with us, for nothing was lost and
they said, the
to clamber in and set about arranging
everyone in
managed
small
It was already ten o'clock, things the impossibly
shade Tar the sun, the heat
and, there being no
who had no hats
was soon unendurable. Those
wrapped handkerchiefs around their
moistening them from time to time. The
heads,
from the wading, were
clothes, initially wet
which poured from
kept wet now by the perspiration
arranging the
everyone. Those who were responsible for
barque were particularly unfortunate, since they
*See illustration 7, facing P. ISI.
set about arranging
everyone in
managed
small
It was already ten o'clock, things the impossibly
shade Tar the sun, the heat
and, there being no
who had no hats
was soon unendurable. Those
wrapped handkerchiefs around their
moistening them from time to time. The
heads,
from the wading, were
clothes, initially wet
which poured from
kept wet now by the perspiration
arranging the
everyone. Those who were responsible for
barque were particularly unfortunate, since they
*See illustration 7, facing P. ISI. --- Page 149 ---
Agut-Sonmige of the Sear
worked in the deep open hold of the ship, into which no
breeze the penetrated. of ritual preparation no one had thought to
In
Aurry
water, and within a short time every face
bring fresh drinking with the effort ofendurance. Lips were painfilly
seemed rigid
no conversation. Those who
parched. There was the practically final
ofthe barque com
were concerned with
arrangement together, silently passing the
municated by gestures. Grouped
to one
things from hand to hand, or indicating placement ballet in
another, they seemed to be dancing a strange, veil cryptic of rising heat.
slow motion, seen through the the drums shimmering beat and the trumpet and
But they sang, and
between songs,
conch shell called, over and over. mambo's Intheintervals rattle and bell was the
the grating and ringing ofthe
oblivious of
only sound. She stood near rattle the and mast, from apparenly time to time she lifted
everything, sounding chickens her which she held in one hand, toward
the two white
Agwe. They made no
the cardinal points, signaling been stunned into silence the E
and the ram, too, had
on behalf of Pte and in
Again they chanted-songs for
and, above all, in praise
praise ofLa Sirène, and, thunder Agassou, ofhis cannon, the Aash ofhis
ofAgwé and the mighty
several times, the
lightning strokes. But expecially they repeated, kind of melody, which
most haunting song of all, a and calling seemed to be borne so swiftly
rose and fell in a minor key,
swifikaleidoscope,
away on the wind that the mind's eyes esaw,ins the grey Arctic, the
the waters ofthe brilliant Mediterranean, unknown seas everywhere,
South Pacific, and the be-with never-seen, these voices, borne by this
wherever they might the waves of each of them, calling the god
melody, ruffling
ofhis domain.
everywhere, over the vast reaches
Cina, Cina, Cina,
Dogwé sang, cina logé
Agwé Arroyo, protect
children, little ones,
Seashell in hand, care Ee your
aleidoscope,
away on the wind that the mind's eyes esaw,ins the grey Arctic, the
the waters ofthe brilliant Mediterranean, unknown seas everywhere,
South Pacific, and the be-with never-seen, these voices, borne by this
wherever they might the waves of each of them, calling the god
melody, ruffling
ofhis domain.
everywhere, over the vast reaches
Cina, Cina, Cina,
Dogwé sang, cina logé
Agwé Arroyo, protect
children, little ones,
Seashell in hand, care Ee your --- Page 150 ---
The Divine Horsemen
Cina, Cina,
Cina dogwé sang
Cina loge.
And ifone watched the sca, or closed one's
against the
the singers of these A songs as
heat, onc might imagine
But the sounds rose from
themsclves of divine, ecstatic aspect.
as
disheveled with effort, almost "decomposed", they
creatures with the heat, the faces grim with endurance, even ugly
said,
What, in such a context, did it mean when,
with irritabiliry.
would state that beliefwas comfort, that
somewhere, someone
Here the serviteur was a
ritual "released" the "inhibitions"?
workman,
worker and his every movement, his every aspect,
like.
the island beneath the
Apparendly we were nearing, discover now,
how this was
water, although I was never to
exactly made to complete
determined. Suddenly a certain haste was
with every
the preparations. The barque was now piled high the finest
conceivable food and delicacy, arranged to make
display, and topped with the huge white wedding
possible
who was assisting her took the chickens
cake. The houngan
and laid
from the mambo, killed them with a deft movement,
them also on the barque.
almost
At this first offering, two women were
simultancously occurred
possessed by Agwé. The initial convulsive movement and now their
that almost no one had remarked dit,
so suddenly which had been normally feminine, planed off, imfaces,
Water was drawn up
perceptibly, into a masculine nobility.
since normally
from the sea in a pail and poured over them, have
Agwé, being a water divinity, would
near immediately saluted Ithe
immersed himselfin the bassin. Those who were
arrival ofthe divinity, and, through each ofthe women, Agwé as if
spoke a few words of grecting in a voice which gurgled the
air bubbles, and seemed truly to come from
with rising
but it was sober. The
waters. His mood was not displeased,
that he, too,
houngan, conscience-sricken, began to explain
the sea in a pail and poured over them, have
Agwé, being a water divinity, would
near immediately saluted Ithe
immersed himselfin the bassin. Those who were
arrival ofthe divinity, and, through each ofthe women, Agwé as if
spoke a few words of grecting in a voice which gurgled the
air bubbles, and seemed truly to come from
with rising
but it was sober. The
waters. His mood was not displeased,
that he, too,
houngan, conscience-sricken, began to explain --- Page 151 ---
Agut-Soverrige of tbe Sear
would soon make a ceremony. The two
their eyes at once forgiving and somchow Agwés listened to him,
thought: perhaps they forgive because
detached. One
with the same air of noble, gentle
they are detached. And,
from person to person, from the sadness, they looked slowly
There was something in their barque offood, to the mambo.
One had seen it in che faces of those regard who which stilled everyone.
wish to remember thar to which they will prepare to leave and
They met each ocherseyes, and as a
no longer return.
approached each other, and crouched way down was cleared for them,
mutual consolation, their
in an embrace of
their foreheads lowered, arms abour each other's shoulders,
mirrored, they
each on the other's shoulder, So
It is said that aer gods oft Tthe Sky
say it is because
first
Pantheon all weep. Some
carth and are still, they in
came from the waters below the
which fll are the tears a of'the sense, wet. Others say that the rains
weep for man out
gods; 50 it is because the gods
seen Ogoun weeping ofcompassion thar life can go on. Bur Thad
also, and neither of these
explain his tears.
legends would
The people in the boar were
thar their
gods
and accustomed, now, to the fact
wept,
they
saying to Lm as one would to a child, accepted that it, somctimes
Yet, afier all, one could not hope to understand they mustn't
l ofthe gods, and chere was work
all the
ceremony to be continued. The
to be done, and the
the drums, trumpet and shell joined houngenikon in, and the began chorus. a song,
preparations gathered speed, and, with
The
so as not to disturb or intrude
the everyone moving defily
passed forward. One hardly had upon time Agwés, the ram was
animal was lifted to the rail, where it to observe it before the
and then plunged into the water.
balanced for a moment,
thelast Apparently ritual we were now directly over the sacred "zilet" for
almost frantic consecration ofthe barque was accomplished with
speed. It was so heavily laden thar SiX
required to lift it to the rail. Acry of"Attention!" men were
went up, the
, and, with
The
so as not to disturb or intrude
the everyone moving defily
passed forward. One hardly had upon time Agwés, the ram was
animal was lifted to the rail, where it to observe it before the
and then plunged into the water.
balanced for a moment,
thelast Apparently ritual we were now directly over the sacred "zilet" for
almost frantic consecration ofthe barque was accomplished with
speed. It was so heavily laden thar SiX
required to lift it to the rail. Acry of"Attention!" men were
went up, the --- Page 152 ---
IJo
The Divine Horsemen
and boom swung widely in the opposite direction, the
tilted sharply on its side. In that
boar swerved
water lay almost level with the rail, the split second, when the
on to the surface ofthe sea. Our boar lurched men slid the barque
and there, below us, and already
and righted itself
drifting swiftly away in our backwash. behind, It the barque was
lovely, the high-piled
looked incredibly
white cake, drifting in offerings, the
crowned with the sparkling
watched it silently, it seemed deep blue of the sea. As we all
ifa great hand had reached to hesitate to a stop, and then, as
it disappeared
up from below and grasped it,
The
abrupcly into the quiet water,
houngenikon, the drums, the chorus
once, into a vivid song
burst forth all at
joyous nature since the of"rgjouisance". It was the first song gof
the painter, his
fixed beginning ofthe trip. Beside me stood
eyes
on the spor where his
disappeared. He was singing joyously.
barque had
hard, and had given, each in his
Everyone had worked
painter there must have existed
own fashion; but for the
mind's cye, as he saw the fabulous an image submarine ofspecial pride in his
grear Papa Agwé, pleased with his
palace where the
motioning his illustrious
servant'sl labor, was already
Itured from him to the guests toward this banquet table.
glad faces ofthe
to the sea and
It
others, and turned
m why the gods, wept. who was at this moment thar I under
loved these men, would weep. 65
OGOUN-WARRIOR HERO; STATESMAN AND
DIPLOMAT; POLITICIAN AND GANGSTER;
MAGICIAN
The Nigerian Ogoun who crossed the ocean
a figure in the same classic tradition
from Africa was
a sky divinity, Lord ofthe Thunderbolt, as the 66 Greek Zeus. He was
By logical extension he was
offireand ofmight. 67
smiths, forgers of
patron ofwarriors and ofthe iron
war-weapons. But the Ogoun whom the --- Page 153 ---
Opur-Warir Hero
-
U
d
-
VEVER FOR OCOUN BADAGRIS
houngans so ofien choose as the
fors today is not altogether this guardian deity of their houn
power, authoriry, triumphy and original the figure. Ogoun is might,
achieved vary with historical
means by which these are
political; and Ogoun is, in fact, circumstance. ofien
Today power I5
Ifone were to assemble the various a political figure.
and parade them in order, one would manifesations ofOgoun
procession of the hero-types of
have, in fact, a
noble would probably be thar history. of the The most poignantly
warrior, whose opening
morually wounded
pain, announces: "I am wounded, song, sung haltingly and in obvious
wound scems to be in his heart, and, oh, Iam wounded." The
unable to keep on his fect, he is held since he is dying and
cither side. His arms are thrown
upright by somcone on
his
and the
loosely over the shoulders of
is
tears begin to roll down his cheeks as he
half-carried to a chair. In
ret
this moment-with
The most poignantly
warrior, whose opening
morually wounded
pain, announces: "I am wounded, song, sung haltingly and in obvious
wound scems to be in his heart, and, oh, Iam wounded." The
unable to keep on his fect, he is held since he is dying and
cither side. His arms are thrown
upright by somcone on
his
and the
loosely over the shoulders of
is
tears begin to roll down his cheeks as he
half-carried to a chair. In
ret
this moment-with --- Page 154 ---
The Divine Horsemen
the side-stretched arms, the
noble expression ofthe face, drooping the
head, the profoundly
the body, and the tenderness of attenuated, his
fallen posture of
bodies are slightly bowed beneath his two supporters, whose
uncannily precise image of Christ
weight-he becomes the
cross.* (It is improbable that these being taken down from the
thar Christian image. Yet even
people have anywhere seen
unconscious re-creation of it, it
had, and ifthis were an
monial to
be the ultimate
1CTr
their profound perception ofthe
testi
And ifthe image is not derived, but
meaning ofChrist.
also testifies, in another
original to Voudoun, that
Although this
way, to an equal profiundity.)
manifestation, may, in a certain sense, be the most
there are many other
impressive
there are many ways of power, and each important Ogouns, just as
the devotee in his special fashion. As Ogoun can strengthen
Ogoun is known as a healer. In this Balindjo he or Batala,
particular concern for children, and will aspect
often shows
preparing some herbal remedy. As
spend a long time
impart strength to a serviteur by Ogoun Feraille, ** he will
arms, the thighs and the
slapping him firmly on the
back, as ifto infuse that
portion of his own power. As Ogoun
body with a
Chede, is related to fertility, wisdom
Badagris (who, like
he may lift a person into the air and or carry prophecy, him and magic)es
style, an indication ofhis special
abour the peri,
There is even an Ogoun Bayé patronage (barrier, ofthat individual.
Ogoun Panama (straw
who
gateway) and an
Legba. Whatever his hat),
as gate-guardians, recall
special Nago mark, of aspect, an Ogoun always bears that
The idea of force, power and militancy. 09
linked to fire and heat. confict, and power is almost inevitably
color sacred to him.
Ogoun is deity of fire, and red is the
usual libation of water. Moreover, he must not be saluted with the
Instead, rum is poured on the ground,
* This manifestation occurred in
a fivemonth period, and was accepted preciscly without the same way several times, over
familiar ** with it, although it does not seem to be surprise, a very common as ifthose present were
Frequently spelr "Ferei".
aspect.
militancy. 09
linked to fire and heat. confict, and power is almost inevitably
color sacred to him.
Ogoun is deity of fire, and red is the
usual libation of water. Moreover, he must not be saluted with the
Instead, rum is poured on the ground,
* This manifestation occurred in
a fivemonth period, and was accepted preciscly without the same way several times, over
familiar ** with it, although it does not seem to be surprise, a very common as ifthose present were
Frequently spelr "Ferei".
aspect. --- Page 155 ---
Ogoun- Warrier Hero
and la match is set to it, and he is brought in on thar fire. Asthe
Aame moves toward its destination, led by a houngan ofa trickling dynamic
the rum before it, one senses keenly the he arrival
rum on
force. When Ogoun himselfis present,
may which pour rises and
the ground and light it, and the warm aroma breath
and
pervade the peristyle seems to be the very
ofpower fumes in
strengsh. Those who are present gather the fragrant and wash their
their cupped hands, as if it were a liquid,
bodies with it.
in the saber or machete which is sacred
Power resides, indicate too, that he is its master, he will press the
to Ogoun. To into his arm or his thigh and then reveal that
very sharp edge been
it. Sometimes he will gor tot the
the fiesh has not
the pierced hilt
saber in the ground, so that
of
extreme planting Then, with his diaphragm resting upon
the blade is vertical.
lift his feet from the ground, until his
the point, he will slowly and its full weight balanced entirely upon
bodyiss spread-cagled ofthe saber. Alchough the shirt is picrced, Ogoun's
the point
Aesh is not.* characteristic manner is manifest in St. Jacques, the
Another after the saint with whom Ogoun Feraille has been
loa named He is the national hero, the general who is greeted
identified.
salute and the national anthem, an impressive
with a military
authoritarian, a disciplinarian, he paces
figure. Obviously
and
conveying
rapidly back and forth, every gesture
ofbattle expression or ofconflict.
the pressure
a sense of crisis, ofurgency,
shouts: "Foutre
Intense, ready to Aly into a rage, he periodically
or
which is his special epithet,
tonerrel" (By "Grains thunderl) moin fret!" (My testicles are cold)-his
announces:
of demanding a drink of rum. Often he will
particular way
his teeth in a fine spray,a gesture special
spurt this rum through
to the Ogouns.? 70
hero who is representative, too,
It is this same revolutionary
does not lend itself
ofthe political Ogoun, for a polirical figure
simulaneously, at a
. 1 witnesed two Ogouns south in this of incredible Porvau/Prince) posture in Sepuember 1949.
hounfor near Carrdour (just
fret!" (My testicles are cold)-his
announces:
of demanding a drink of rum. Often he will
particular way
his teeth in a fine spray,a gesture special
spurt this rum through
to the Ogouns.? 70
hero who is representative, too,
It is this same revolutionary
does not lend itself
ofthe political Ogoun, for a polirical figure
simulaneously, at a
. 1 witnesed two Ogouns south in this of incredible Porvau/Prince) posture in Sepuember 1949.
hounfor near Carrdour (just --- Page 156 ---
The Divine Horsemen
to an archerypal statement in the grand
craft is peimarily verbal in its overt
style. The politician's
the Haitian well understands, itis expressions. Moreover, as
which is the real source of
not even this overt verbalism
The actual battle is conducted expression in ofa politician's power.
these are not the materials out of which secrecy and intrigue, and
externalized as personality. Therefore a grand figure can be
appear as the military general which he Ogoun continues to
struggle for independence.
became during the
Nevertheless, ifa man is
politically or cconomically, if he can ease the influential, for
required permit to conduct a
if he way
the
for a cheaper price for the new ceremony, tin roof, ifhe can "arrange"
or prospering, if he moves in official or
scems prosperous
then it is almost assumed that
authoritative circles,
even his mait-tête,
Ogoun is his patron, perhaps
martial mien about him. although the man may have nothing of
Sometimes, in minor aspects of Ogoun, the
emerge more clearly. There is a deity Jaco
politician will
Jacques) who is definitely ofthe Petro cult and (derived from St.
teristic activity is the sly creation of disorder, whose charac
misunderstandings between people. Unless he illtemper and
trolled or sent away, the ceremonial
is rapidly conintegrates."1
or dance soon dis,
Itis also significant that most ofthe
the patronage of Ogoun
houngans who claim
a logical
belong to the Masonic Order.72 Itis
association. As ironsmith,
whose
ship much depends, as moral
upon
crafisman
"influential" citizen much involved authority, in civic as the respected
asa natural leader and
affairs and welfare,
believer in ritual, initiations, organizer of men, and certainly as a
very well have been a leading member hierarchy, ofa local etc., Ogoun might
Moreover, since Voudoun is not a centralized Masonic lodge.
Masonic order has come to serve, curiously
religion, the
ofunifring meeting ground for the
enough, as a kind
where the Masonic handshake has houngans, even to the point
the ritual Voudoun salutation
become a standard part of
between houngans. Itis possible
and
affairs and welfare,
believer in ritual, initiations, organizer of men, and certainly as a
very well have been a leading member hierarchy, ofa local etc., Ogoun might
Moreover, since Voudoun is not a centralized Masonic lodge.
Masonic order has come to serve, curiously
religion, the
ofunifring meeting ground for the
enough, as a kind
where the Masonic handshake has houngans, even to the point
the ritual Voudoun salutation
become a standard part of
between houngans. Itis possible --- Page 157 ---
Ogows-Warrior Hero
that other Masonic symbols have been
doun ceremonial, burit would
introduced into Vour
the Order to recognize the actual require an advanced member of
It might be expected thar the degree to which this is so,
strongly represented in the Petro ritual, warrior bur divinity would be
nature, in spite of all the modifications which Ogoun's essential
imposed upon it, is an honest heroism, at
history has
spirit of Petro. Neither the African
variance with the
the military general, could have Ogoun, nor St. Jacques,
initisted the
independence. Ir was not a movement of
revolution of
a heto on a white horse; it was, at least massed in its troops led by
conflict ofanother kind,in which secret
begining, a
and guerilla tactics were in order. And So plotting, the sudden raids
its "guerilla" organization, its
Petro cult, with
intensitics, its emphasis on magical individualistic emotional
in the rôle that, theoretically, he might means, have supplanted Ogoun
since the Petro loa altogether are
played. Morcover,
malevolent, and work with
stern, violent, or even
duplicate functions
fire, a Petro Ogoun would simply
Ogoun Ge-Rouge, already who fulfilled. Ogoun Yemsen and
are not as
are among the few Petro
important as are Dan Petro, TiJean Ogouns,
Congo Zandor, ofthe Rada side.
Petro, and
Although Ogoun, as a divine warrior,
to the figure of authoritarian force, and has largely given way
ginning to give way to the even lesser this, in turn, is ber
the original hero, in all his divine
figure has of political skill,
consumed by history. He still exists, digniry, and
not been entirely
a more profound dimension in the Christlike has even been given
martyred bero. Ifthis great figure is
image of the
be by the soldicr, or the
finally eclipsed, it may not
ward-healer; it would guerrilla, or even by the poliician
Haitian equivalent of our probably be by the figure of some
"Captain of
worse, an archetypal
Indusry.or, whar is
Ar the moment, Mounanchou? opportunist or carecrist,
a work deity ofa mambo, and for the is admittedly a minor deiry,
to represent nothing more ominous than moment the
he would seem
principle by which
is
image of the
be by the soldicr, or the
finally eclipsed, it may not
ward-healer; it would guerrilla, or even by the poliician
Haitian equivalent of our probably be by the figure of some
"Captain of
worse, an archetypal
Indusry.or, whar is
Ar the moment, Mounanchou? opportunist or carecrist,
a work deity ofa mambo, and for the is admittedly a minor deiry,
to represent nothing more ominous than moment the
he would seem
principle by which --- Page 158 ---
The Divine Horsemen
an individual might function well-a sense
for the executive attitude, for the creation of for organization,
biliry. When he possesses the mambo who is his an air ofrespecta
(and who devotes a full day to his service), he special devotee,
waiting a long time while he
for
keeps people
Then, dressed in a good business prepares suit, he
his appearance.
cessional pomp greater than that of any other arrives with a pro
angry if things are not done well; he has been loa. He may be
annoyed when his "reception"
very much
ostentatious and claborate
banquer table did not seem
actions reveal nothing ofa enough. malevolent Apart from this, his overt
Yet, ifone begins to track down certain character.
one discovers chat Mounanchou
details in his ritual,
suspect connections in the criminal has some very strange and
Mystères. For example, the vever which is underworld his
of the
with three horns. * This
symbol, is a man
him to Bossu ofthe Three immediately Horns. and unmistakably relates
large and presumably contains The Bossu family is quite
malevolent Petro
some good Bossus. Yet its
emphasis is unmistakable.
to as a "diobolo", a "soldier of Mair'
Bossu is referred
altogether related to malevolent
Carrefour", and is
(malevolent spirits who
magic and the fearful bakas
underlying the
frequently take animal form). Thus,
respects,
apparent innocence, and even, in certain
pompous absurdity of
entire network of underworld Mounanchou, there exists an
connections. This
end, to a story which is both instructive,
leads, in the
ominous; for Bossu
and, in its
appears to be related to
*
Kadja Bossu,
than Rites other relating rites. to loa whose function is ptimarily magical are far
is ofien
Preparatory with
details are accomplished in
less "open"
absence ofthe performed
a haste which prevents careful secrecy, the public rite
customary casual,
observation, there is an
and the attitude ofthe officiants prohibits knowing the remarks kind which might bei informative,
welcomed. It is even probable that some
ofinquiry which is
to
dissemble and conceal the
ofthe public details serve, deliberately, normally
observer could learn the magic formula. important Since and significant actions, s0 char no
rites relating to Mounanchou, it was
all this was characreristic ofthe
and relationship to Bossu, and chis relationship imposible to is definitely ascertain his rôle
probability, based on a series ofsignificant details, suggesed here as a strong
the attitude ofthe officiants prohibits knowing the remarks kind which might bei informative,
welcomed. It is even probable that some
ofinquiry which is
to
dissemble and conceal the
ofthe public details serve, deliberately, normally
observer could learn the magic formula. important Since and significant actions, s0 char no
rites relating to Mounanchou, it was
all this was characreristic ofthe
and relationship to Bossu, and chis relationship imposible to is definitely ascertain his rôle
probability, based on a series ofsignificant details, suggesed here as a strong --- Page 159 ---
Erzalit-Golless; The Tragic Mistress
has it-was an ancient
thus, perhaps, to Akadja, who-legend there was no Vodu;
king of Dahomey. "In his kingdom
and
women bore goats and goats gave birth to men, and everywhere with
could be seen men coupling with she-goats
hegoats
. . and was very
women. A woman .
came from Adja she
to the
bewildered by the sights she saw (and bore human explained children and
king that in her country) the women
Vodu there. Akadja
goats bore kids : because they had
W77 It wouid
requested her to bring the Vodu from Adjato that
that although Voudoun was brought
seem, however,
to be
at the
kingdom, there still exists, ready
regencrated from the
ambitious and propitious moment, the animalmen and the archerypal
times before the loa were introduced,
careerists then will defeat the divine hero.
ERZELIE-CODDESSE THE TRAGIC MISTRESS
naturalistic, almost scientific metaphysic of
It is typical ofthe relates
to such essentially andro
Voudoun that it
fecundity
totalities such
gynous figures as Legba and Ghede, to coupled and (although fecun
as the Marassa and DamballahAyida,
ofthe sca)
dity is not regarded as one ofthe major mcanings to
The
even provides La Sirène"s as female counterpart all oft the Agwé. cosmic
female principle thus participates in
masculine major forces
forces (with the exception of the distinctly does not idealize woman,
personified in Ogoun) and Voudoun Neither docs it give pre
per st, as the principle of fecundity. womb over the phallice
ferential emphasis to the maternal
principle, cither as cosmic origin, or in the prevalent insistence psychology that
as reflected in ritual. Because of this explicit and female equally, the
generation is the responsibility ofmale and specific importance
female principle enjoys less singular
here than in several other major mythologia."
appean
the female fecundity principle
. In European and other mythologieh, makes clear throughout Tle Golie
as the agrarian principle, and, as Frazer
oudoun Neither docs it give pre
per st, as the principle of fecundity. womb over the phallice
ferential emphasis to the maternal
principle, cither as cosmic origin, or in the prevalent insistence psychology that
as reflected in ritual. Because of this explicit and female equally, the
generation is the responsibility ofmale and specific importance
female principle enjoys less singular
here than in several other major mythologia."
appean
the female fecundity principle
. In European and other mythologieh, makes clear throughout Tle Golie
as the agrarian principle, and, as Frazer --- Page 160 ---
The Divine Horsemen
But if Voudoun denies woman this
separate cosmic clement, it
distinctive rôle as a
shem ight well find even proposes an alternative one which
cosmic principles which preferable; for while the elemental
are personified in the other
equally to all levels and forms of life, Voudoun loa apply
woman, in the figure of Erzulie, exclusive
has given
distinguishes humans from all other
title to that which
conceive beyond reality, to desire
forms: their capacity to
beyond need. In Erzulie, Voudoun beyond adequacy, to create
divinity ofthe dream, the Goddess
salutes woman as the
It has denied her
ofLove, the muse
emphasis as mother oflife
ofbeaury.
to regard her (like Mary, with whom
and ofmen in order
mother of man's myth of life-its
Erzulie is identified)" as
that very principle by which meaning. In a sense, she is
divinity. Thus, to man himself, she man is conceives and creates
Itis significant that, to the Haitian, she as mistress. is
loa ofthe elemental cosmic forces and
as important as the
the Haitian is not at all a simple, elemental even more beloved. For
(or perhaps preciscly
itis
man. Even though
because)
so difficult
even those
which
for him to
things
are requisite for
acquire
obsessed with the vision ofa life which daily life, he is almost
a dream of luxury in which
would transcend these,
refined to
even the essentials of life are
luxury is Erzulie. appear as In indulgences. The lady of that sublime
the excessive
her character is reflected all the élan, all
pitch with which the dreams of men soar,
momentarily, they can shake loose the Aar
when,
reiterative demands of
weight, the dreary,
the serviteur has
necessity; and the details with which
fantastic
surrounded her image reflect the poignant,
known misconceptions ofluxury which a man who has
poverty would cherish.
only
This Bough, aspect is the is corn mother, the wheat mother, or, as we know her,
and these rites incorporated reflect the in the Petro rites as Marinette, wife to mother earth.
teristic elements of Indian American Indian maize culure, as well TiJean as the characs Petro,
Ceremonies for Marinette propitiatory have been rites-violence, described
fire and bloody sacrifice.
Maximilien, while Courlander
by DenivRigaud and
such as Bras Chèche, Pied Chéche (pP. and 42 and 44) lists a number of Marinettes, by
Marinette Congo,
the wheat mother, or, as we know her,
and these rites incorporated reflect the in the Petro rites as Marinette, wife to mother earth.
teristic elements of Indian American Indian maize culure, as well TiJean as the characs Petro,
Ceremonies for Marinette propitiatory have been rites-violence, described
fire and bloody sacrifice.
Maximilien, while Courlander
by DenivRigaud and
such as Bras Chèche, Pied Chéche (pP. and 42 and 44) lists a number of Marinettes, by
Marinette Congo, --- Page 161 ---
Erzulie Goddess; Tbe Tragic Mistress
of Erzulie as fabulously rich, and he neither
He conceives
the sources ofthis limitless wealth,
inquires into disinterest nor explains he becomes himselffreed from concern
as ifby such
He shares her
with
with sources and means.
with careful impatience evaluation.
economies, with calculation, even ofinfinite
a perfume
Erzulie moves in an atmosphere
luxury, arrival,
which, from the first moment ofher
of refinement, the
air of the peristyle, and becomes a general
pervades
very in which all anxieties, all urgencies vanish. The
expansiveness
becomes more leisurely, tensions dis
tempo of movements
whatever aggressive or
solve and the voices soften, had. losing One has the imprestion that
strident tones they
have
somewhere and that the
a fresh,
has sprung up
ueezt
cooling
less
heat has become less intense,
oppressive." toilette*l for which the
Her first act is to perform an readiness claborate in the hounfor or the
equipment is always kept in the
best that the houngan
private chapel; and it is always
very in which she washes
or serviteur can afford. The enamel the basin is new, still in its
is neither chipped nor discolored;
soap embroidered; and
wrapper; there are several towels, tooth-brush probably have been con
a special comb, mirror and even with a fresh white or rose silk
secrated to her. She is provided
carefully around her hair.
handkerchief which she arranges
be
as well. A
Perfume is imperative, and there may
powder
dress of delicate cloth, with lace or embroidery,
white or rose
readiness for her. And, finally, she is brought
has been kept in
of
and
along with
but several, gold
pearls,
not one necklace, and bracelets and her three weddingbands.
carrings the claborate formalism of her every gesture which
It is
functional activity to a
transforms this toilette from a simple which it
The cleansing with
begins (and
ritual statement. would
be necessary for the serviteur
which, as such,
hardly
is a ritual of purification."
already at his best for a ceremony)
*Bail leaves, which are undesood al a puniying in the agent, wate are for especially her bath.
anociated with Erzulie and cleanliness are seeped is another or rubbed of Ther special traits.
Her demand for absolute
carrings the claborate formalism of her every gesture which
It is
functional activity to a
transforms this toilette from a simple which it
The cleansing with
begins (and
ritual statement. would
be necessary for the serviteur
which, as such,
hardly
is a ritual of purification."
already at his best for a ceremony)
*Bail leaves, which are undesood al a puniying in the agent, wate are for especially her bath.
anociated with Erzulie and cleanliness are seeped is another or rubbed of Ther special traits.
Her demand for absolute --- Page 162 ---
The Divine Horsemen
The careful, unhurried accumulation of costume
which, step by step, rejects the primitive, the
is an act
dition", and, step by careful step, instructs "natural the
con
attendants in the idea of beauty, the
fortunate
above all, the cumulative
sense of form, and,
a work of man-be it art painstaking or
process
which
Goddess examines each
myth-is
The
enta
article
choice exists, her considered minutely; where alternative
pointed; each effect is critically selection, her indecision are
m
scrutinized, often
rearranged. The very process of this
rejected
formation becomes so significant that whether creative it
trans
audience or a small family who await
is a large
they may have to wait, ceases to be of her, or how long
Whar is of consequence is the act itself, and any consequence.
of the fact that such an act can
the demonstration
the feminine.
transfigure the female into
Thus attired, powdered and perfumed, she gocs out into
peristyle escorted by several of the more
the
favorites. 82 There she may make the rounds, handsome men, her
guests effusively, but extending only the little grecting the men
hand to those women who are not
fingers of each
is a delicate soprano; her
special devotes. Her voice
smile, is a masterpiece ofbeguiling every gesture, movement ofeyes, and
relationship becomes itself
coquetry; with her, human
means to an end.s4 She
significant visit
rather than merely a
pleased that the Aowers may
her altar chamber and be
She may ask for
are fresh, for Howers are her
and is the
a favorite song, for she loves to passion.
most graceful of all loa; or she
dance
give audience to her admirers, and by her may simply
attitudes transform the crude chair in which postures and
throne. If she is being feasted that
she sits into a
of a cuisine that is more
day, she eats delicately,
loa-a just-so blending of exacting than thar of any other
all, she favors desserts, decorated seasonings and sauces. Above
all kinds. Or, if she has arrived cakes and confections of
she may be content with a sip ofthe on crème an impromptu de
visit,
menthe or the
she
dance
give audience to her admirers, and by her may simply
attitudes transform the crude chair in which postures and
throne. If she is being feasted that
she sits into a
of a cuisine that is more
day, she eats delicately,
loa-a just-so blending of exacting than thar of any other
all, she favors desserts, decorated seasonings and sauces. Above
all kinds. Or, if she has arrived cakes and confections of
she may be content with a sip ofthe on crème an impromptu de
visit,
menthe or the --- Page 163 ---
Erzalit-Goddesr; The Tragic Mistress
theoretically, should always be ready for
champagne which,
her appearanee."
such as champagne seem an
Admittedly, requirements
She has even
exaggeration in the face ofthe general poverty.
on
been known to say-when there was no water to sprinkle
carthern Roor to settle the dust and cool the roomthe
insteadl"ss And ifone indulges even such
"Sprinkle perfume it is, in part, because of the overwhelming
exaggerations, with which she proposcs them. She is not so much
innocence the dificulties her
create for the serviteur,
indifferent to
for there are none for
as ignorant ofthe existence
CrirIater
het, and she is herself as bounteous as demanding. As Lady the
her own perfume,
ofI Luxury, she gives gifts constanlye and
which she con/
handkerchief she wears, the food
money
She
scripts from the houngan and distributes generously. or who dance
particularly rewards those who are handsome,
one
whose
pleases her. She never neglects
well, or
personality
who is devoted to her.
above all, Goddess of Love, that
As Lady ofl Luxury heart she is, which is not essential to the purcly
human luxury of the
She is as lavish with that love
physical generation ofthe body. She treats men with such over
as shei is generous with her gifis. affection that it might secm, at
fowing, such demonstrative will embrace them, and kiss them,
times, embarrassing, She around those to both sides ofher.
caress them, sit with an arm
there is more than enough;
Nothing is meted out or budgeted, this is the divine fecundity of the
this is her way ofloving,
most often the picrced
heart. A heart is, indeed, her symbol,
heart identified with Mary."
would call
which minor men
promiscuity.
It is a fecundity lovers
the loa, who are major men, and
But ber several
have among learned to see her through their eyes,
the serviteurs, who
ratber strict sense of decorum. She will pot
*He sense ofform enends to a
She
thost whom she
counmance
boiseroosnen or the disorder. ofhand punishe liquor in her preenct,
finds unkempt will not tolerate drinking on the days ucel to he,
and her special devotees repect this prohabasion
whether sheis present or not.
a fecundity lovers
the loa, who are major men, and
But ber several
have among learned to see her through their eyes,
the serviteurs, who
ratber strict sense of decorum. She will pot
*He sense ofform enends to a
She
thost whom she
counmance
boiseroosnen or the disorder. ofhand punishe liquor in her preenct,
finds unkempt will not tolerate drinking on the days ucel to he,
and her special devotees repect this prohabasion
whether sheis present or not. --- Page 164 ---
The Divine Horsemen
have never called it that. Her past includes them
ballah, Agwé and Ogoun. Iris for these three
all-Dam/
three wedding-bands simultancously.
thar she wears
Airtation with the lesser
There has been, also, a
Ghede because he
Azacca; a dismissal ofthe
was too coarse; and any devotee love-struck who
especially please her may be taken for her
might
never been suggested that she
lover." Yet it has
loa exasperated with what betrays any ofthem, nor are the
might seem frivolous
may battle with Agwé for her," bur in a indecision.
bartle seems
curious
of purely masculine
way
which the male ego must follow; and one significance, a pattern
them secks rather to retain her favor than senses thar each of
Indeed, it is as if, from the limitless wealth to exclude the other.
could love many, and each in
of her heart, she
generosity is so natural that
ample and full measure, Her
innocence,
one is caught up in her exuberant
full-blown. believing, with her, that all is
is
It is in order to feel this that the good, simple, is
her extravagant demands, for if what is so serviteur indulges
so normal for her, that very fact confirms difficult the
for him is
world in which his difficulties do
existence of a
Yet this moment, the achievement not occur.
every resource, is, for her, a mere
ofwhich has strained his
possible
beginning, the
perfection; no sooner is she
with promise ofa
than she moves.toward that
pleased
such promise
gaietys yshe willinexplicably perfection. In the midst of the
old, minor disappointment. recall, as women sometimes do, some
quate detail here
the She will remark the one inade
denly it is
among that dozen major achievements. Sud
invisible threshold apparent where imperceptibly she has crossed an
most ready
even the most willing reason and the
who
reality cannot follow; and, in another
seemed so very close, so real, 5o
is moment, she,
another world, beyond this reality, this warm, suddenly of
the gaiery a pool had been lying,
reason. Itis as ifbelow
first moment; and nowits dark silently swelling, since the
N7 beyond succor, She who has despair surfaces and engulf
loa (and it is not they who
been loved by all the
were promiscuous) is convinced, major
has crossed an
most ready
even the most willing reason and the
who
reality cannot follow; and, in another
seemed so very close, so real, 5o
is moment, she,
another world, beyond this reality, this warm, suddenly of
the gaiery a pool had been lying,
reason. Itis as ifbelow
first moment; and nowits dark silently swelling, since the
N7 beyond succor, She who has despair surfaces and engulf
loa (and it is not they who
been loved by all the
were promiscuous) is convinced, major --- Page 165 ---
Erzalie-Gollenr; The Tragic Mistress
by some curious inversion, thar they have cach
her. She reiterates this
betrayed
Ogoun still
his complaint, even against the reminder that
her in her
court and that Agwé still takes care of
She, who is the
roes
frequently gified with luxurious wealthiest ofthe loa, the most
being "served" enough. She, who accoutrement, is the
suffers for not
most beloved, most often wedded in the most sacred complimented,
devotee and divinity"she who is Goddess
marriage of
thar she is not loved enough."
of Love- -protests
Inevitably then-and this is a classic stage of Erzulie's
her, possession-she begins to weep. Tenderly they would comfort
bringing forward still another cake, anocher
pledging still another promise. Bur it would
jewel,
in this world would ever, could
seem thar nothing
because of these tears thar the ever, answer those tears. Iis
resent her, are so gentle. In their women, real, reasonable who might otherwise
no grieflike this.
world there is
There are times when this sense of all things
projected in thar combined rage and
gone wrong is
Ge-Rouge 02 With her knees drawn despair the which is Erzulie
jaw rigid and the tears streaming from up, her fists clenched, the
is the cosmic tantrum-the
tight-shur cyes, she
of some cosmic innocence tantrum which not ofa spoiled child, but
will not
cannot undenstand-and
cherished, undersand-why accident should ever befall
or why death should ever come to the
what is
whether the raging tears ofErzulie
beloved. Bur
sobs of Erzulie Maitresse, this Ge-Rouge, or the despairing
reason that one thinks, inevitably, weeping is so inaccessible to
reason. It is this sense ofinnocence ofa child's innocence of
that makes her identification with which emanates from her
seem truer than her
the Virgin Mary somehow
devotion
promiscuiry, than even the fact that the
It is possible, ofprositutes makes ofher almost their patron saint.
several
even, that there is no conflict between
truths, for the concept ofErzulie as
these
as a physical analysis. To call her
is virgin is notintended
another world, another reality, and virgin to say thar she isof
that her heart, like the
ocence ofa child's innocence of
that makes her identification with which emanates from her
seem truer than her
the Virgin Mary somehow
devotion
promiscuiry, than even the fact that the
It is possible, ofprositutes makes ofher almost their patron saint.
several
even, that there is no conflict between
truths, for the concept ofErzulie as
these
as a physical analysis. To call her
is virgin is notintended
another world, another reality, and virgin to say thar she isof
that her heart, like the --- Page 166 ---
The Divine Horsemen
secret insulated heart of Mary Magdalene, is
fesh, is inaccessible toits delights and its
innocent of the
she is virgin is to say that she is Goddess corruptions. * To say
the body: the loa of
ofthe Heart, not of
things as
could
even as they normally should they be.
be, not as they are, or
dream, and it is in the
She is the divinity of the
reality ends and to
it very and nature of dream to begin where
spider spins and sends spin
to send it forward in space, as the
cosmic forces, there is forward its own thread. For the loa of
an end to labor
some natural cosmic balance. But
in the achievement of
endless as the
the labor of Erzulie is as
accomplishing capacity that ofman to dream and, in the very act of
is upon this diminutive dream, to have already dreamed again. It
burden of the most divine femininet figure that man has placed the
withour satisfactions,
paradox. He has conceived her
whelming balance
without balance, to insure an overmeaning oft the merciless against his own satisfactions, This is the
Erzulie is the loa of the muse, the most unhappy Medusa.
remain unattainable. Man impossible demands perfection which must
beyond his capaciry. The condition that she demand of him
he crowns her with his own
ofher divinity is his failure;
it could not be otherwise. betrayals. Hence she must weep,"
has So, been Maitresse called Erzulie, weeping, comes to thar moment which
and transcends her both paralysis. Just as the hurt ofa child mounts
its own cause and solution,
plateau where it exists as a pure pain, 5o her articulate reaching a
plaints cease, even the sobbing; and the
com
able to endure, abandons the heart
body, as ifno longer
Her limbs, her neck, her back
to its own infinite grief
across the shoulders ofthe
go limp. Her arms, stretching
her head tilting, the checks men who support her on either side,
eyes turned inward toward wet from tears, the lids closing over
some infinite
as Ogoun did, the precise attitude ofthe darkness, she presents,
is carried from the stilled, saddened
Crucifixion. So she
public to some
*Ir is this which places her love affairs at the
adjacent
emotional scale from the sexuality and obscenity ofGhede. extreme opposite end of the
her neck, her back
to its own infinite grief
across the shoulders ofthe
go limp. Her arms, stretching
her head tilting, the checks men who support her on either side,
eyes turned inward toward wet from tears, the lids closing over
some infinite
as Ogoun did, the precise attitude ofthe darkness, she presents,
is carried from the stilled, saddened
Crucifixion. So she
public to some
*Ir is this which places her love affairs at the
adjacent
emotional scale from the sexuality and obscenity ofGhede. extreme opposite end of the --- Page 167 ---
Laca and Ayizm-The Priestly Parents
chamber. Stretched on the bed, her arms still outlung,
private
child
exhausted by too
a grief
she flls aslecp as a
might, and others, who,
her in,
EEISTE
Those who brought
for her, stand about quietly,
would still wish to do something to sce that slecp has come,
speaking in whispers. They are glad that her pain is not only great
and with it, respite; for they sense wound of'Ogoun was a defcat
but perhaps even eternal. The have occurred or might, conceiv
which might, perhaps, wound not of Erzulie is perpetual: she is the
ably, be healed. The
the cosmic crossroads where
dream impaled eternally and the upon world of divinity mect, and it is
the world of men heart chat "man ascends and the gods
through her pierced
descend".*
PRIESTLY PARENTS
LOCO AND AYIZAN-THE
oft the sca, and in his blood
Physically, man is a descendant
he is descended from
he still carries its chemistry; the pychically, sun-door; and just as the sea
the divine essence beyond into his veins by gradual stages, s0 that
had to be concentrated
into the microcosm of his
divine essence is funneled by stages the sun-door it was first
individual consciousnest. Through world and the major forces
introduced into the general function; but these forces, as such,
disinguished by elemental
been described. To speak ofloa
are not the loa which have just
which
a second door, a sccond gateway, through
ist to recognize decbed hee a thar of Erzulie Freda Duhomey (ale
*The pourion
recogniand as the major Erzalie and conisraly
known a Malmec).
La Sutne roembla this Erzulie in most ofthe
characseined by ber "misene". that blue is her color and her voice contains a his, a
feminine though the deail, sea wae except in it Gran Erzulie also makes relatively that she cannot fiequent walk, A
ances. She is
old, and 3o
with arthritis also has mude nott of dus
goes along on a knees and LEE a cant. she (Henkovis i the most maseral and protective
ip 174D. Alhough, as pandmades, the ume character a the young ont, even
of the Erzulien, she retains with cueilly the linde fingm ofhe hands.
to grecting womm only
the deail, sea wae except in it Gran Erzulie also makes relatively that she cannot fiequent walk, A
ances. She is
old, and 3o
with arthritis also has mude nott of dus
goes along on a knees and LEE a cant. she (Henkovis i the most maseral and protective
ip 174D. Alhough, as pandmades, the ume character a the young ont, even
of the Erzulien, she retains with cueilly the linde fingm ofhe hands.
to grecting womm only --- Page 168 ---
The Divine Horsemen
the forces have once more been funneled,
of man, here becoming divinity-a specifically to the race
consciousness to cosmic force. In line with relationship of man's
place concentric to him, stand Loco and Legba, as if on a
priest and the first priestess, who
Ayizan, the first
ancestral loa,5 In them the major themes are preeminent among the
as ifin a minor key, changed in
ofLegba are restated
position to man.
emphasis by their closer
In Loco, who is known as "chief of
theme ofthe sun returns again, in
Legba's in the escort"ws the
which he carries, and in the often songs, reiterated title walkingntick"
he is called "Sun"
of
In
sFi like the Dahomean Dahomey, or King, or Nago
king
must
T
Damballah
not be seen cating, lest his
soul
as well), he
mouth or lest
fert
an evil spirit seize the
escape from his
Ayizan too is related to Legba. She salutes opportunity him to enter. 99
mambo would greet a loa; and sometimes she in song, as a
his wife, 100 Here, in
is referred to as
Ayizan, are the last echoes ofthe
and gynous divinity. In some regions she is referred to as andro
in songs she is related to the ancient
"he":101
ofthe race: Silibo-Gweto and
androgynous founders
preceded even Mawu-Lisa,* Nanan-bouclou, from
said to have
originated. 102
whom the deities
But Loco and Ayizan are much closer to the
than Legba, and this is apparent in their
human race
of labor. The functions of the
heterosexual division
umbilical cord are not blended phallus and ofthe womb or
tinction
as in Legba, nor is the dis
minimized,asi in the other cosmic male-female
Legba's major symbol, the tree, is
couples.
Attiso, "he of the trees",00 and recapitulated by Loco
controls Legba's
as houngan, Loco also
governs the major center-post, the poteau/mitan. Thus Loco
speak, in charge
divine ofthe loa; as houngan, he is, so to
traffic.
Ftmt
understood to have access to both sides Again, ofthe like Legba, he is
mirror and hence
Mararsa *In this and connection, the fact it is significant to recall the
that these preceded man.
androgynous aspect ofthe
",00 and recapitulated by Loco
controls Legba's
as houngan, Loco also
governs the major center-post, the poteau/mitan. Thus Loco
speak, in charge
divine ofthe loa; as houngan, he is, so to
traffic.
Ftmt
understood to have access to both sides Again, ofthe like Legba, he is
mirror and hence
Mararsa *In this and connection, the fact it is significant to recall the
that these preceded man.
androgynous aspect ofthe --- Page 169 ---
Prietly Parents
Loco and Ayica-Tke
Y L *
/
VEVER FOR AYIZAN
and
And
be
of cosmic knowledge
propheqyues
to
capable
which life and time began in
just as Legba was the means by
must have given the first
the world, so Loco, as the first priest,
which commemor.
ritual recognition to death. There is a song
so reclaimed
ates the first retirer d'en bas de l'eau, and the invoke first
loa, then, itis
one would
at
was Ghede himscifaos If
nol less thanthatofLegba.
Hetiarnale human world, the concept of the
In the heterosexual,
tree or center-post which
vertical axis of the universe-the life forces and is
serves as channel for the divine
where it governed intersects a
Loco-is differentiated from the be point the channel emptics
plane of this world and, it may
said,
the
itself the public square and the market-place with (which the road
African Legba included lin his dominion along is here under the
itself and the sun-door as source and origin) and female counter
protection of Ayizan, Loco's spouse ofthe ritual stages of
part." 106 Moreover, she is patron, as well,
of
initiation which culminate, finally, in the canzo ceremony
birth. It is her palm leaf which purifies and protects
spiritual when shredded into a fringe; it is worn as a sort ofmask by the
may
said,
the
itself the public square and the market-place with (which the road
African Legba included lin his dominion along is here under the
itself and the sun-door as source and origin) and female counter
protection of Ayizan, Loco's spouse ofthe ritual stages of
part." 106 Moreover, she is patron, as well,
of
initiation which culminate, finally, in the canzo ceremony
birth. It is her palm leaf which purifies and protects
spiritual when shredded into a fringe; it is worn as a sort ofmask by the --- Page 170 ---
The Divine Horsemen
initiate on the occasion of his first
Thus she is the loa ofthe
emergence into the world.*
guardian of the place of Psychic womb ofthe race and she is
absence of the
spiritual birth, the hounfor. In the
drums
houngan or mambo, the sacred
are consigned to her, as well astol
objects and
But just as Loco is more than
Loco, for protection. 107
more than womb. These are the moral gaterguardian, so Ayizan is
only in the sense ofs source or
bur parents ofthe race, not
cally, in the sense ofguardians. origin, In them even more emphati,
defined, for unlike the cosmic
the rôle ofthe priest is
cosmic forces nor create
loa, they neither represent the
ultimate in awareness ofthose them; rather, they represent the
principles, and their
as
oftheir responsibility priests, and as parents, is to intervene function on behalf and
in
parish or progeny. In Voudoun the priest serves
orderto serve man. Itis upon the
the loa
the means ofcontrolling these
priest that man depends for
cosmic
errors and failures. Loco and
forces, ofcorrecting their
major healers ofthe pantheon. The Ayizan, invisible accordingly, are the
by way of the trees may bring either
forces which come
Signifeantly, it was Loco who discovered good fortune or bad.
properties from the trees and to make the best how to draw their
against discase;10e and while Loco thus
herbal charms
who heals and repairs the
functions as the doctor
Ayizan
body in an almost scientific sense,
security protects against malevolent magic, and is the
which is power and health. 109 To cure and psychic
against magic, both imply the dual function ofthe to protect
mambo: on the one hand such work
houngan or
natural state ofhealth, the cosmic
restores, to its sound and
it restores the human
body, and on the other hand,
neither the
being as well. Iris a rôle which
superiority of the divinity nor that
proposes
being, but is concerned with the
ofthe human
Loco and
adjustment between them.
loa and the Ayizan, then, are not mere interlocutors between the
serviteur, they are mediators,
on behalfofthe welfare ofman,110
and their prejudice is
None of the other cosmic loa are much concerned with
* See illustration 2, facing P. 39.
restores the human
body, and on the other hand,
neither the
being as well. Iris a rôle which
superiority of the divinity nor that
proposes
being, but is concerned with the
ofthe human
Loco and
adjustment between them.
loa and the Ayizan, then, are not mere interlocutors between the
serviteur, they are mediators,
on behalfofthe welfare ofman,110
and their prejudice is
None of the other cosmic loa are much concerned with
* See illustration 2, facing P. 39. --- Page 171 ---
Laco and Ayiza-The Priestly Parents
instruction; but Loco and Ayizan, who have known mortaliry,
know that the future of the race depends upon imparting which to
their
the connaissances, the knowledges, by
control progeny and such adjustment are achieved. They know
such
cheir control ofthe cosmic forces,
that their protective
and from themselves as dis
derives from those
Eomder
self-controlled beings. It is this control, in tum,
ciplined, which they would convey to their progeny and apprentices.
heal, but
teach the curative prescription;
They not only
they
lose temper with and
they watch over the ritual discipline,
clevation ofthe
punish the negligent houngan." The gradual ofthe nature ofthe loa,
serviteur marks his growing knowledge his increasing mastery of
the cosmic principles, and significs out that the loa who were
those principles. It is often pointed
for those who
are stronger than the others,
once houngans the cosmic forces arc, in a sense, stronger than those
control
the belief that such control
forces. Loco and Ayizan represent
Whoever
is the function and privilege of spiritual maturity. the life forces of
understands the sun-door and the underword, control them,
and sea, the powers of war and oflove, can the soul of his
a so can himself become the moral spitit, with men, with
cosmos. The labor ofthe priest is concerned of divinity in man. To
the transmission and the development bur before the other loa is
salute Loco and Ayizan afier Lepba is life asa
force
first the divine miracle which
physical
to salute salute the divine miracle which is man 2s a puychic
and then to
that when Loco first reclaimed Ghede from
force; it is to say
that was the first mecting ofthe quick
the waters ofthe abyss,
of
for man's
and the dead which was the point
departure and it isto
consciousness oflifc, his myth and his meupbyuics meditation
say also that the dark room ofthe neophywisoliany To salute Loco and
is the soul-bearing womb of Ayizan.
wheneve be fnda that ritual
. Loco is known for down the violence He imds ofhis to M dhing and wrikr out in which fory.
dacipline are beesking dembes Linglonou (a lea known to cal glam) m teros
L4 seem (I) to wugge that beina Petro apect Loco. --- Page 172 ---
1SO
The Divine Horsemen
Ayizan as guardians ofthe priesthood and the rites is to salute
that in man which knows and serves divinity; it is to say that
ifa man should ever deny this in himself, neglect its devclop
ment, corrupt or suspend its activity in the service of the loa,
then there would be no loa, his cosmos would be without
soul, man would cease to be man and, only as an animal,
along with the other merely animal forms oflife, would ber
come once more part ofan amoral mass oforganic matter, part
of the purposeless inevitabilities moving on the purposcless
momentum of original creation. --- Page 173 ---
consumes the univene.
Sinct death constantly one of his devetres, Ghede
GOD OF THE DEAD AS GLUTTON
"imounerd"
a square
1 and 6
hungry. Above having
Below: Ghedes symbel,
Ghede a known to be always
cye on his nital feast
to him.
cane and keeps a covetous
poat. destied as offering
cals sogar
cross on a tomb, and a black --- Page 174 ---
7. CEREMONY POR AGWE,
SOVEREIGN OF THE SEAS
es the univene.
Sinct death constantly one of his devetres, Ghede
GOD OF THE DEAD AS GLUTTON
"imounerd"
a square
1 and 6
hungry. Above having
Below: Ghedes symbel,
Ghede a known to be always
cye on his nital feast
to him.
cane and keeps a covetous
poat. destied as offering
cals sogar
cross on a tomb, and a black --- Page 174 ---
7. CEREMONY POR AGWE,
SOVEREIGN OF THE SEAS --- Page 175 ---
CHAPTER IV
Hierarcby and Hounfor
Houngan,
I
THE BEGINNINGS OF A HOUNGAN
ISNARD's father had been a houngan. In the later years ofhis
however, he had devoted himself more to the cultivation
life,
and less to the practice
ofhis lands, which were considerable, he remained very devout.
of pricuhood, although personally with relatives in Portau
lsnard himselfhad been sent to stay and, as he put it later,
Prince so that he might attend school, of the
Even when his
he considered himuelf a resident
the ciry.
from
father died and he theoretically inherited frm hounganahip and
him, he regarded the country property as
land,
in the city as a shopkeeper or
rE
posed to remain
his ancestral loa; but he never
man. Of course he retained
as he says,
intended to carry out his heritage as houngan, the and, entire
detachment from
religious
he even felt a certain
the loa began to declare,
structure. From time to time, however,
another person,
cither in his own dreams or through inherited pouesing profsion was wrongthat his abandonment ofthe but their insistence became more
Ar first he ignored them, inflict
upon him: he
subborn.
began to
punishment would begin
would Telien ill, or various ofhis undertakings
The
increased and accumulated.
to turn out badly. he knew pressure thar the loa's claim upon him was so
One day, he says,
it.
he wound up
imperative that he could not deny Brusquely He had been
everything in the city and returned to the country.
unable to evade his heritage."
of
a follows.
Haitian
herediry,
. le is pouible to summarize for the Haitian the to distinguiah concept bewern che herediry and
There has been no need since in a
culture the child is consistensly
the environment ofa child, influence. The primitive character of the
value
subject to the purenn'
in fact, become
t the
L
structure, emotional emphasin, idelogy-dee,
ISN
he could not deny Brusquely He had been
everything in the city and returned to the country.
unable to evade his heritage."
of
a follows.
Haitian
herediry,
. le is pouible to summarize for the Haitian the to distinguiah concept bewern che herediry and
There has been no need since in a
culture the child is consistensly
the environment ofa child, influence. The primitive character of the
value
subject to the purenn'
in fact, become
t the
L
structure, emotional emphasin, idelogy-dee,
ISN --- Page 176 ---
Houngan, Hierarchy and Hounfor
or called by the loa is, in fact, the
Being claimed, selected, Even iflsnard had never left his farher'sside,
decisive moment.)
had
to follow in his footsteps,
and, as the eldest son,
expected
not confirm)
the loa would have had to confirm (or perhaps death. For the
his inheritance ofthe profession
unless his fasher's it is manifest. The
inheritance docs not
rEn
Haitian,
for instance, must be heard as a voice in a
soul ofthe deceased, in which the voice sounds is passed down
govi, and the govi
Likewise, the clevation of this
from gencration to generation. while it takes place invisibly, is recog
soul to the rank ofloa,
at the moment when (having
nized as having occurred only
Even
it
a serviteur.
become a principled archetype) established poseuses loa is merely an
the inheritance of the
parental the maittéte and the
invisible potential until, with maturity, existence in the living
other loa indicate their real, active
of the
individual.* So also here, the inheritance
himself, prieshood that
could be ignored until, in the individual
and compelling
ptinciple proved to be a dominant, dynamic
force. Inheritance, then, is a potential which may or may not be
ofa
development to a stage of
realized in the course
person's
decisive maturity. While it is not an autocratic imposition autocratic
the individual, neither is it a system of
upon
characteristics. The break-up of the family
children as much as their physical ofthis concept for reasons, which,in fact, would
unit has not required a revision
namcly, that the definitive petiod of
be best advanced by scientific pychologr
even an carly separa
character formation is in
carly infaney. Consequenaly, the initial influence of the parents.
tion-as in Isnard's ECgLedf not undo
that formative
so far
As a matter of fact, psychoanalysis seems to place the distinction between period heredity
back in infancy that even in our own as culture irrelevant to an analysis hefpchological
and environment is rapidly Haitian's becoming
formation. Ir is significant,
sources as it is alien to a
concept ofpsychic loa from onc's real parents, one may
for instance, that in addition to inheriting
a
with no
have a loa placed in one's head by a refers houngan, to the inheritance spiritual Arouy profession
physical affnity. Maximilien (p. 267)
ofhoungan.
of a
is the character ofhis los",i implies
* The phrase "The character of human Eoma as a condition for determining
the mature devclopment
which loa infuse him.
significant,
sources as it is alien to a
concept ofpsychic loa from onc's real parents, one may
for instance, that in addition to inheriting
a
with no
have a loa placed in one's head by a refers houngan, to the inheritance spiritual Arouy profession
physical affnity. Maximilien (p. 267)
ofhoungan.
of a
is the character ofhis los",i implies
* The phrase "The character of human Eoma as a condition for determining
the mature devclopment
which loa infuse him. --- Page 177 ---
The Beginnings efa Houngan
exclusion. The loa had claimed Titon for
his father had not been onc, and he had been houngan,* although
becoming one by purcly secular circumstances, prevented from
tance ofloa refers to the transmission of
Ifthe inheri,
tance of priesthood can be understood principles, the inheriprofessional responsibility and devotion as the transmission of
These qualities, in the final
to those principles.
principles in the individual's analysis, must be manifest as active
imposed simply by the circumstances own character; chey could not be
This inheritance, morcover,
ofbirth.
the son's characterological had not only to be confirmed by
implemented by his own efforts. development; it had also to be
tively fortunate in having inherited Alhough the basic Isnard was rela
ments ofpriesterafi-the land and
physical accoutreas his hounfor-hel had neither learned buildings which would serve
nor passed through even the initial priestcrafi of from his father
Like Titon, therefore, he had to stages
such clevation.
attaching himself to some
begin of at the beginning by
serving his
houngan
his choice and there
apprenticeship. He had, in a sense, to
parent, one who would father him as a
find a further
In calling both the priest and the loa spiritual being.
as is the common practice, the "papa"(or "maman"),
indicates two basic concepts: first, thar serviteur he
simultancously
divinity and the priest the protective
expects ofboth the
assumes ofits parent; and second, thar prejudice which a child
an authority and respect similar to thar which the parent is commands
priest and the loa. When the loa are
accorded the
lamily ceremonics it is, indeed, the father wonhipped who
in private
ofpricst, and it is perhaps the father'sor
plays the role
father who is manifest as loa. This
mother's great-grand.
reflects the universal tendency
interchangeable relationship
as gods and priests. In accepting ofchildren this role, to regard their parents
docs not simply take advantage ofa human the Haitian parent
priest automatically benefit from childlike need, nor does the
accepts the responsibility of bringing divine trust. The parent
d
power to his
"Pp? 78-9.
it is, indeed, the father wonhipped who
in private
ofpricst, and it is perhaps the father'sor
plays the role
father who is manifest as loa. This
mother's great-grand.
reflects the universal tendency
interchangeable relationship
as gods and priests. In accepting ofchildren this role, to regard their parents
docs not simply take advantage ofa human the Haitian parent
priest automatically benefit from childlike need, nor does the
accepts the responsibility of bringing divine trust. The parent
d
power to his
"Pp? 78-9. --- Page 178 ---
Houngan, Hierarcby and Hounfor
function,* and the priest accepts the responsibiliy
protective
trustin the services he renders his "children".
ofliving uptothart who does not have the benefit ofhis "children's"
For the pricst,
(as does the parent), the preparation for
sentimental prejudice
such a rôle is arduous.
THE LEVELS OF HIERARCHY
who would instruct him and guide him
As spiritual parent, Isnard chose Houngan Joe, a strong and
in such preparation, who had been a close friend to his father.
renowned houngan
becoming a member of the socitt,*
In so doing, he began
at once serves and is served by its
the communal
ctin
relationship group similar to that off family and fatherhoungan-a and his initial rank in the socièté was as a bossale, minimal which
and
to one who has
means wild or untaught,
applics bossale and the hounsi canzo
control over his loa.? The hounsi
of the dancing in the
together act as chorus and do most
between them is
ceremonies, but otherwise the distance
*Inthe interests of fpreventing a child's fixation upon and the stature parent, of the the prevalent
practice in our culture is to minimize this does the authority not rather benefit the parent, CAST is
but it is a question as to whether
of
justice, rightness,
thereby absolved oft the reponsiblitien denies the child a godhend-absolue model image which might serve as
conmol, ae.-while it A Haitian child is rarely made weak and dependent
incentive for emulation. ofhis parents; on the contrary, it seems very
to
by the dominant authority
mature stature and authority
CSE
develop to the
off fpaenhood and connected with a specific hounfor and
** This term rei to all the people the hounfor iuelfis referred to in the
defines them as a communal entity. While as
under the sponsorship of the
name of the houngan, it is understood The socitté being even include members who
secitté, which has a separate name. the most
may ceremonies, but upon whose
live in town and attend only should he important need to raise moncy for an expensive
assistance the priest can rely
to be advised on building, etc. As a
ceremony, to arrange basis transportation, religious structure, the societé is represented by
collective unit at the
ceremonial ofthe Aags. Carried by two Aag bearens, these
two heavily used embroidered to salute the loa and as a mark ofrespect to
distinguished
banners are
When one arrives at a ceremony, the sna grecting is:
at ceremonies.
Ee la société."
live in town and attend only should he important need to raise moncy for an expensive
assistance the priest can rely
to be advised on building, etc. As a
ceremony, to arrange basis transportation, religious structure, the societé is represented by
collective unit at the
ceremonial ofthe Aags. Carried by two Aag bearens, these
two heavily used embroidered to salute the loa and as a mark ofrespect to
distinguished
banners are
When one arrives at a ceremony, the sna grecting is:
at ceremonies.
Ee la société." --- Page 179 ---
The Levels of Hierarcby
The hounsi canzo is one who has gone
considerable."*
for and the trial by fire, and conse
through the education
relative mastery over the loa. In
quently is understood to have
the canzos arc also familiar
view oftheir long appenticeship,
and detail. While
with much ofthe ceremonial organization with
menial tasks, the
the hounsis bossales are charged
largely
and a
hounsis canzos can be entrusted-in both a practical duties. Al
moral sense-with many of the more important
Isnard could not have been called a hounsi (by
though
included sharing their
definition a woman) his apprenticnhip for him to be able one day to
activitics, at least suffciently hounsis of his own hounfor. And he
direct the work of the
at least when the
must have served also as houngenikon,
and canzo, are usually women. Asa mattet of
. The hounsis, both "verviteurwilit" bouale
(Courlander P 9), and, in terma of the
fact, the word means ofwhich the religious organization is an extention, the bounais
family sructure
means "chidf fofspiia). The
art, theoretically, as wives to the boungan (which culure, was to the arveral
original reference, undoubsedly. in boch a palygamons and
Today the relarionship
wives ofthe chicf who was usually sometimes ptict number a in a bounfor) and the
berween the hounsis (chey may rather thar of father and daughsms. Most of
houngan is, at irs most intimate, in common-law mariage with ocher men,
these women, who are usually when living their servicrs are explicaly required for cero
come to the hounfor only
According lo Courlander (p 10)
monieh, and they call the houngan the "Papa". hounsi status. "Placage" a a term deugnatr
"placage" bran a relationhip form ofrelationship to
between a man and a woman. Simpson
ing a recognised
forms ofrelationships "femme caille", or the
(IV)) has listed four such recognised would be a common-law wifr); "mamans petits",
woman of the house (which children outside his home, has certain righns and
who, as mother ofa man's woman who is taken to live with a man but is not
privileges "femme placd,a and "bien avec", who might be a man's mistrest. The
the mother ofhis childrent
other than those of civil, church, or common
formal recognition ofrelationships as
with the derogatory moral
law mamage should not be interpreted culture.
and even eagemnen of
which it has in our
willingness
to conceal
E
connotation
children, and the fact that no effort a made
Haitian women to bear
results in evidence of relationships which birth
an "illegitimate" child, merely
between man and common-law
conmol conceals in other cultures. Separation there than divorce docs hee and infidcliry
wife doe not occur more fiequently
of citiel provides conditions more
even leu so, since the accemible than don privacy a amall communiry, whae all are con
favorable for promiscuity
and
and a jealous woman would
stantly aware the eveyoncs from the comings crowroads ET tD hear.
scream out story
to bear
results in evidence of relationships which birth
an "illegitimate" child, merely
between man and common-law
conmol conceals in other cultures. Separation there than divorce docs hee and infidcliry
wife doe not occur more fiequently
of citiel provides conditions more
even leu so, since the accemible than don privacy a amall communiry, whae all are con
favorable for promiscuity
and
and a jealous woman would
stantly aware the eveyoncs from the comings crowroads ET tD hear.
scream out story --- Page 180 ---
Houngan, Hierarcby and Hounfor
held this
for many years needed relief
woman who
task. position În due course of time, he had become
from her arduous
the laplace.
and the laplace are the immediate
The houngenikon
have both passed through the
assistants to the ptiest. They
to "take the asson",
canzo initiation and are usually preparing In
the duties
the
of priesthood is called.
general,
as
ceremony
are to launch the songs in the proper
of the houngenikon
the arrival of a loa and to
hierarchical order; to recognize
initiate the song ofsalutation to him; to judge approximately converscly, to
how long one song should be continued, it if and, a loa threatens to
exercise the discretion of terminating
moment for the officiating houngan.
arrive at an inopportune
and the laplace, itis the houn
In the absence ofthe houngan
for the ceremony. The
genikon who is primarily responsible of ceremonies for the houngan.
laplace is, in a sense, master
with leading the prayers,
While the houngan may be occupied
checks
it will be the laplace who prepares the assembled sactificial and goat, brought
the
have been
to sec whether
offerings whether the dish of food for the loa
to the centerpost, notes
and adds chairs to accommor
contains the proper ingredients, Itis often the
who draws the vever,
date the late arrivals.
laplace shrine or altar, and kills the
sets up any improvised outdoor or a
himself has
sacrificial animal, unless a loa
houngan be mounted
particular reason to do so. Should the houngan ofthe cere,
by a loa, as is often the case, the smooth loa conduct from the houngan's
mony and even the withdrawal ofthe
head fall to the laplace.
which both the houn
The special position of authority
be an
of
genikon and the laplace occupy cannot
expression
Itis dependent upon,
some favoritism on the houngan's part. of comnaissance, a con/
and presumes an advanced science degree des
The entire
siderable knowledge of"la
Mysteres". ofthe
hierarchy, in fact, is no more than a statement elevation are gradations like the
of that knowledge. The ceremonies of from level to level of
final tests and recognition ofa graduation
the
head fall to the laplace.
which both the houn
The special position of authority
be an
of
genikon and the laplace occupy cannot
expression
Itis dependent upon,
some favoritism on the houngan's part. of comnaissance, a con/
and presumes an advanced science degree des
The entire
siderable knowledge of"la
Mysteres". ofthe
hierarchy, in fact, is no more than a statement elevation are gradations like the
of that knowledge. The ceremonies of from level to level of
final tests and recognition ofa graduation --- Page 181 ---
The Levels of Hierarchy
this formal religious clevation is an
comnairsanct. In a sense, education which begins in the family;
extension ofthe spiritual
with
the
to
it another way, it is concerned
teaching
or,
put
adult is a
child until he knows
child (and even an which be spiritual may master and implement the
enough) the mcans infuses by him; and he must be taught an under
heritage which forces ifhe is to control them rather than be
sanding ofthose them.* The training one reccives in the hounfor
victimized by
than that which the individual may have
is more stringent in the intimate family context, and it does, in fact,
experienced
individual. Such mastery consists
create a spiritually stronger of ritual procedures and of their
not only of a knowledge
in
per st.
meaning, bur includes a training discipline several
First
Within this context obedience serves But itis purposes. also a reference
ofall,itis a means ofcharacter training, relative to the connais
to the development of the individual believe that
man of any age
sances. The Haitian docs not
any that our ability to
can understand all things. He believes and
Ifthe
understand increases with our experience
marurity.
sometimes reluctant to explain something, yet
houngan insists thar seems it is to be done as an act of obedience, this is not
necessarily because he wishes to conceal the reason asa personal
secret. It is rather because he questions the neophyte's
power
the
even ifgiven. As a matter
ability to understand
explanation of many rituals are visible to the
of fact, the major portions
the
ofit is
neither the ritual nor
meaning
kept
public gaze;
of what occurs can be
secret. However, the true those significance who have gone through the
comprehended only
have reached the necessary degree of
and ordeals
M
training
which clarifies it. The hounsi bossale and the
connaissance
in the same ritual and in many of
houngan both participate to it. The difference is not in whar
the same activities in respect
understand ofwhat both
they do or sce but in how much they
that neither mastery nor control implies a simply
. It must be emphasized in the sense of testraint. Both mean an ability to channel and
negative focus the action, loarenergy to the best posible end.
prehended only
have reached the necessary degree of
and ordeals
M
training
which clarifies it. The hounsi bossale and the
connaissance
in the same ritual and in many of
houngan both participate to it. The difference is not in whar
the same activities in respect
understand ofwhat both
they do or sce but in how much they
that neither mastery nor control implies a simply
. It must be emphasized in the sense of testraint. Both mean an ability to channel and
negative focus the action, loarenergy to the best posible end. --- Page 182 ---
Houngan, Hierarchy and Hounfor
ofthem do and see. This is
it would
for a neophyte to memorize why and imitate be absolutely useless
priest, and why the sacred rattle, however the gestures of the
houngan's hands, becomes powerless in
powerful in a
this respect, also, that religion differs
any other's. It is in
the soncaersapprentice has
sharply from magic, for
their
only to learn the
words
proper order to achieve the desired proper
and
ritual is made mysterious because the
result. The magic
means from the cyes ofthe observers; the magician conceals his
mysterious because the observer
religious ritual seems
of what he sees. In a sense, cannot yet grasp the meaning
psychic perception and
religious of training develops the
apprenticeship provides power
the individual; magic
pulating the world. *4 informations as to the means of mani
In sum, then, the hierarchy is a
of understanding achieved with recognition of the degrees
individual who has passed through spiritual all the maturity, and an
ofelevation and has become
ordeals and stages
characterological
houngan has undergone a personal
development of considerable
consequently a distinguished figure in the
scope; he is
community.
THE HOUNGAN AS COMMUNAL FATHER
The "strong" houngan enjoys a quality and
which the Haitian extends to no one else. degree of respect
tribute to his religious
it is
This is not only a
that the problems which authority; confront a recognition oft the fact
complex than those which other
a houngan are fàr more
in resolving them deserves thar men face. One who succeeds
One inherits one's loa, and their respect. divine
matic. One "inherits" and is
authority is auto
and their immediate
dependent upon one's parents,
authority is consequently also
*For a discussion of other aspects of the
relatively
supra.
secrecy of magic, sce PP- 76-7, --- Page 183 ---
The Houngan 41 Communal Fatber
C
-
CC
33333 - a
VEVER FOR AGASSOU
automatic,
due process of law and force, one
subject to a tt
becomes
authoriry. Bur one neither inherits
houngan, nor is dependent
a specific
centralized religious
upon him, not does there exist any
local authoriry, tol be authority which might designate him as
It is the individual members automatically ofthat accepted by the communiry.
their free initiative, who
communiny, acting upon
"king", and this adoption may is adopt neither a man as father, priest and
Ifhe should fil to fulill his manifold absolute nor permanent.
be abandoned. He retains his sacred rartle; responsibilities, bur
he can
To bea farher, he must be wise. He must show, no both one comes.
management ofhis own personal affainand
in the
he gives ochers, thar be "knows" abour life. dintheadvice And
which
ledge covers all provinces of the secular and this know
economic and political spheres. The
includes the
know how to do things,
houngan is expected to
which a full life experience
things, all the things, in fact,
gate
have
a
eud
should be repaired; where the
taughr father: bow the
ifit is built; which cow is
bridge should cross the river
best to plant
this likely to give good milk; why it is
peanuts
scason (because there will be a
knows" abour life. dintheadvice And
which
ledge covers all provinces of the secular and this know
economic and political spheres. The
includes the
know how to do things,
houngan is expected to
which a full life experience
things, all the things, in fact,
gate
have
a
eud
should be repaired; where the
taughr father: bow the
ifit is built; which cow is
bridge should cross the river
best to plant
this likely to give good milk; why it is
peanuts
scason (because there will be a --- Page 184 ---
Hierarcby and Hounfor
Houngan,
shortage and the ptice will rise); what percentage ofreal cement soon
should be mixed with the sand 50 that a wall will not
and least
how to
crumble; where to buy what,
And expensively; he must know these
write (for his largely illiterate parish). but because his parish
things not only for his own purposes, and
assuming, as they
turns to him for such advice
assistance, of his knowledge and
would ofa
both the rightness
their right to
LIes
knowledge and prestige are also of enormous
His political
he cannot hold ceremonies without
importance. For one thing,
be on cordial
permision from the police. He must, therefore, also
with such officials. Itis preferable that he be
ongood
terms
influential persons who will "fcilitate"
terms with politically that he must know certain sophisticated
matters.* This means
an "ovation" when
proprictics and manners: how to organize his district; how to
the cortege ofthe president passes through
how to con
receive visitors; how to serve them refreshments; the
ofa
duct himselfin town. He must know, in a sense,
ways
world from which the peasant is distant. intercede on behalf of
Part of his civio-political rôle is to
on the new road
member ofhis parish, perhaps for a job
he has
any being built through the area. Ifa young should priest have whom difficulty
just launched after apprenticeship ceremonies, he should be able to exert
getting permistion for If somcone is in legal trouble, or has
infuence on his behalf.
will often be called
been accused of stealing, the houngan to comment upon
informally, to clarify indicate relationships, whether heis, on the whole,
Ha character rin general, to
been "incidents", so that the
honest, or whether chere have
center outside ofthe large cities, For the
* The hounfor is the only organized
but also as social centet. This
it serves not
as a houngan, religious makes center, it a center, as well, of political in
the prestige
an
part
e
EEm dissemination, plus
and though the
vote rarcly plays For important this reason, even
the country's politici, itis, C a in interest powet. of
to "facili
is outlawed, it is suill
Such
ro
though Voudoun the
and to insure themnselves
support.
Aiape
tate" matters for houngans, and heroic for being "emadegar.
favors scem even more valuable
religious makes center, it a center, as well, of political in
the prestige
an
part
e
EEm dissemination, plus
and though the
vote rarcly plays For important this reason, even
the country's politici, itis, C a in interest powet. of
to "facili
is outlawed, it is suill
Such
ro
though Voudoun the
and to insure themnselves
support.
Aiape
tate" matters for houngans, and heroic for being "emadegar.
favors scem even more valuable --- Page 185 ---
The Houngen a Healer
that
Often he must
community has come to suspect in the
person. between his own
play the role ofa Solomon
dipotes
he
between husbands and wives. Informally,
parishione,
ofa
he favors, ori inflicts ssocial"punishy
raisesthe prestige
ignoring somcone who is chronically
ment" neglecting
re
by
his
requires of him thar he
diagreable. In any case,
position his relationships, sensitive to
be extremely percrptive and in that he develop a degree of social
poychological subelery,
grace and personal charm. that his knowledge of the mass of
It goes without detail saying is
but as among several houn
complex ritual
thorough;
will be shown
gans whose knowledge is equal, of special ritual is respect marked by personal
to that one whose execution
a
for
excellencies. This may include a kind celebration of artistry, of fritual fecling acts.
arrangement, a love ofthe decorative hounfor, for instance, may reveal
The very appearance himselfin ofthe the service of Erzulie, because of
that he has trained
the
of Rowers, the
the particular attention paid to
arrangement the drawing
disposition ofobjects on an altar, the
"ft ofcolors, for the
His
the
of
gody".
PLTE
of vevers, and
preparation
of
projection, or
special qualiry may be a his power direction, personal the chorus will answer
magnctism, so that, under
the drummers function at a level
with more meticulous timing, altogether, the ceremony move with
higher than adequacy,and,
even with an clement of
disparch and intensity, perhaps
personal syle.
THE HOUNGAN AS HEALER
major role is medical. It is a role which
But the houngan's misunderstood and much maligned. He
has been exceedingly
the
to modern
has been considered as
primary antagonist who becomes ill
medicine. This is not, in fact, so. A person himself. In
to treat
primi
begins, as is normal, this by is attempting often as valid as in the modem culture
tive communitics
with
higher than adequacy,and,
even with an clement of
disparch and intensity, perhaps
personal syle.
THE HOUNGAN AS HEALER
major role is medical. It is a role which
But the houngan's misunderstood and much maligned. He
has been exceedingly
the
to modern
has been considered as
primary antagonist who becomes ill
medicine. This is not, in fact, so. A person himself. In
to treat
primi
begins, as is normal, this by is attempting often as valid as in the modem culture
tive communitics --- Page 186 ---
Houngan, Hierarcby and Hounfor
of patented medicines, for the race could not have
withour a widespread knowledge ofherbalism. It survived
that knowledge may have been arrived
is true that
and it is true that the form in which the at by trial and error;
-most frequently the
ofa
drug is administered
is relatively crude. But brewing it is also
tea from leaves or rootspeasant knows which leaves
true thar the average Haitian
for a headache, which for to brew for indigestion, which
voice, he chews on a
a cold. Ifhe wakes
withour a
rapidly. If someone is strong parsley root and restores it
suffering from
coarse salt in a small jigger of rum and shock, let the the Haitians soak
Ifsomcone is bleeding badly,
person drink it.
wound and the blood
they apply a spider's web to the
parasite enters under the coagulates skin,
immediately. If a certain
insert a pin point and draw it they know exactly where to
infected, they rub it with
and out whole. If a wound is
antiseptic. The
garlic,
the sulphur is an effective
if one considers peasant the midwife is extremely efficient, especially
must often function. Basilleaf very primitive conditions in which she
mint leaves are steeped for
water soothes and cools; pepper
knowledges and the remedies nausea, ctc. They are proud ofsuch
If the illness or discomfort are passed down in the family.
houngan. And his first task is to does decide not pass, they consult a
physical disease or one
whether it 1S a really
he
attempt to treat ef"apemnaturalongin it with the more extended Ifitis physical,
Mertet to which he has access by
knowledge of
govi.s Like the simpler remedies of summoning his loa in the
the houngan's treatment is often
the peasants themselves,
crude. Bur ifhe sces thar the illness chemically is
sound, though
will himself recommend that the beyond his resources, he
medical attention, for it would never bet person get professional
cure. He will even lend the bus fare
tol his credit to fail in a
dentist or doctor. He himself
money for the visit to the
dental treatment,
gets professional medical and
Some ofthe ailments, such as skin
of malnutrition. Ifhe undertakes
disorders, are the result
merely to relieve these, it is
's treatment is often
the peasants themselves,
crude. Bur ifhe sces thar the illness chemically is
sound, though
will himself recommend that the beyond his resources, he
medical attention, for it would never bet person get professional
cure. He will even lend the bus fare
tol his credit to fail in a
dentist or doctor. He himself
money for the visit to the
dental treatment,
gets professional medical and
Some ofthe ailments, such as skin
of malnutrition. Ifhe undertakes
disorders, are the result
merely to relieve these, it is --- Page 187 ---
The Houngan as Healer
many ofthe health planners
because he knows(as unfortunately need of the Haitian peasant
the
(parti.
de not) that
primary
where
cularly in districts such as the vicinity ofPorvau-Prince, and better food.
the land is drained to feed the city) is more is reluctant to get
It is also true that the Haitian peasant not the
who is the
professional medical attention. But itis Haitian priest
is less
greedy antagonist. The resistance ofthe
peasant from the
against the medicines, which he than accepts it is against readily the doctor,
houngan or from known friends,
their
because
as a total stranger. The Haitians prefer
houngan reasons,
they trust him. And they trust him not have enlyfrligiomas known all their lives,
but as a human being whom under they all sorts ofconditions, whose
whom they have character observed is hence familiar and predictable.
personality and
of success and failure in his cures.
They know the lives percentage in their community and is subject to their
Above all, he
or the censure of their
control: to their approving patronage
withdrawal.
doctor in the
(and their experiences
But the professional
been city
is a man whom
with the city have not always well. pleasams) His dress, his specch, his
the peasants do not know very
between their world and
gesture emphasizes the distance contributes to their impression
a His professional detachment, objectivity and they sce in this a potential
of his human toward them. Small wonder that they are
imesponsibility
themsclves to his ministrations.
reluctant to surrender
as might
The free clinic is not as poychologically persuasive docs not
be imagined. The hard life ofthe peasant communiry for nothing.
ptepare a man for the idea of getting something on mutual support
His relationship with his neighbons favors. is based When he pays the
and astistance, an exchange of but also buys a control, a
houngan, he not only gives moncy, that he will "get his money's
right to demand and clinic expect there is no "fair exchange", either
worth". With the free
He fecls he has no control over
social, religious, or fnancial. demand results. Conversely, he does
the doctor, no power to
The hard life ofthe peasant communiry for nothing.
ptepare a man for the idea of getting something on mutual support
His relationship with his neighbons favors. is based When he pays the
and astistance, an exchange of but also buys a control, a
houngan, he not only gives moncy, that he will "get his money's
right to demand and clinic expect there is no "fair exchange", either
worth". With the free
He fecls he has no control over
social, religious, or fnancial. demand results. Conversely, he does
the doctor, no power to --- Page 188 ---
Houngan, Hierarchy and Hounfor
not really expect responsibility and
the doctor as a human
efficacy. He does not trust
being, nor does he
to a fair exchange of responsibility.
believe him bound
metaphysical; they are profoundly logical These attitudes are not
human point ofview. And no modern
from the normally
the real importance ofa
doctor would dispute
Ifthe medical
patient's trust.
it must begin by profession is to accomplish anything in Haiti,
abandoning the ancient
houngan and relinquishing the
prejudice against the
"witch doctor". For one thing, since melodramatic the
images of
the houngan are 50 readily accepted by the recommendations of
possible to use him as intermediary for the people, it might be
medications. But it is even more
dispensation of
methods and really to understand important to re-examine his
within the context with which heis exactly how he functions
persons who received their
sso much more familiar than
halls ofdistant universities, training in the peaceful marble
clientele is extremely
Itis necessary to remember that his
inclined to grant that demanding of actual results and not
tion oferror and failure professional which is the immunity from the implica
ofdoctorsi in more "sophisticated peculiar code and privilege
cultures". And
important to appreciate the real sense of the itis especially
tinction between "natural" and "unnatural" houngan's dis
simply to read "psychosomatie" for the latter discase. One has
No one who has lived long among the term.
failed to remark their peculiar conviction peasants could have
regard themselves as particularly oftheir own frailty.
m "Revre",and
susceptible to
they are
"grippe"
dew which they call "la especially sirène" convinced that ifa twilight
moistens their
certainly cause at least the
head, it will
ailment. I
"grippe"ifnot some more disastrous
tible
myselfhave never been able to remark
amount of dew at that moment ofthe
Yet any percep.
uncommon for even the strongest
the day.
it is not
bear drums all night, to cover the men, of their same who might
ridiculous little handhenchiefagaina o
heads with a
encounters anything like the contempt for dampness. caution One never
which one
ène" convinced that ifa twilight
moistens their
certainly cause at least the
head, it will
ailment. I
"grippe"ifnot some more disastrous
tible
myselfhave never been able to remark
amount of dew at that moment ofthe
Yet any percep.
uncommon for even the strongest
the day.
it is not
bear drums all night, to cover the men, of their same who might
ridiculous little handhenchiefagaina o
heads with a
encounters anything like the contempt for dampness. caution One never
which one --- Page 189 ---
The Houngan 45 Healer
with
who assume good health as a natural
associates The persons Haitians scem, on the contrary, to accept the
condition.
fll ill, and they are constantly con,
idea that they may casily
This constant fear is not
cerned with a variety of precautions. circumstances to which they
at all justified
the physical are such that they could hardly
relate it. And
E precautions
it
suffice ifthat threat were really as grave as they say. Actually, of the
is no more than a projection, on to the which physical plane, live from
profound insecurity and despair with
they
childhood until death.
to claborate here,
For real reasons, which are too numerous
is, indeed,
the material situation of most Haitian the peasants of them are
hopeless. For the time being, at least,
majority relief from the most
doomed to a life without one moment's
sustenance.
nerve-racking struggle to cke out daily
desperate,
some mcasure ofeconomic
So rarely does an individual achieve ofsuch good fortune is
gain that the concealment and disguise
the general and practice. La Merci, who had for many ycars been together
Coyote
and wife, had
dreamed of being
as common-law man
ceremony, long a church ceremony,
able to afford a regular marriage
as they called ir, for
to be followed by the little "reception", ànd well as domestics,
their friends. They had served me loyally
Shortly before
and I had become very fond ofthem as people.
for such a
to them that Ishould pay
I was to leave, Iproposed suit and dress, and the reception, as a
ceremony, for the new ecstatic. But several days later they
farewell gift. They were uncertain whether
could make
approuched me shyly,
rather have,
There was
they
ceremony,
able to afford a regular marriage
as they called ir, for
to be followed by the little "reception", ànd well as domestics,
their friends. They had served me loyally
Shortly before
and I had become very fond ofthem as people.
for such a
to them that Ishould pay
I was to leave, Iproposed suit and dress, and the reception, as a
ceremony, for the new ecstatic. But several days later they
farewell gift. They were uncertain whether
could make
approuched me shyly,
rather have,
There was
they themselves clear.
nothing
said. But, on the other hand, after
departure, they
they
to the
to live in ai neighborhood,
would return
country
were afraid, they
which, as Iknew, à
was extremely poor. much They
their
said, thar their neighbors would too
envy that good any
fortune. And they would overestimate it, thinking resources. Things
such advancement actually meant unlimited ewould feel that they
would be stolen from them, because people --- Page 190 ---
Houngan, Hierarcby and Hounfor
had ample funds to replace such articles.
plagued for loans of money, and their refusals
would be
resented. Prices of
be
TeSu
food would be raised for them
greatly
they insisted, because everyone would think
specilically,
it. They would become alrogether
they could afford
they felt that, in the end, it would give suspect, them And so, they said,
pleasure.
more trouble than
Lasked them, then, whether I should use this
them up in a little business, to stock a little
money to set
which they could get started, This,
country store from
similar disadvantages. But
they said, would have
used up without anything cash, I pointed out, would just get
and went
really to show for it.
nodded
IfIwould away. Two days later they appeared with They the solution.
buy them a cow they said, they could leave
Coyote's brother, who lived quite far
it with
direction. His brother's
away in another
neighbors would
belong to his brother. And
know it did not
know that he had one. And thar Coyote's neighbors would not
real answer.
was, according to them, the
Ifthe Haitian peasant has some good luck
only a minimal display, until he is
he permits himself
whole step in the economic scale. in a position to move up a
practice is even carried to the extent Sometimes of
this concept and
child So that it should not, by its
deliberately scarring a
of envy.?
beaury, inspire the evil eye
The concept of frailty which the Haitian
many different ways is only his manner
expresses in so
life is spent in a state of precarious balance ofrecognizing that his
abyss of despair. (The common "fever"is on the edge of an
recurrent malaria. For the rest it
be perhaps ten per cent
the fever ofdespair.)
might
more properly called
or threat
Consequently, even the most minor shock
immediately sets in motion a
in a more stable and secure people, system ofdefenses which,
the most critical challenges.
would be reserved for only
from Coyote the was a drummer whom I had come to know
ceremonies in the Plains district, where he
well
was much --- Page 191 ---
A
PRDENTHOUNGANT ISNARD.
VOUDOUN
8 ACONTEMPORARY --- Page 192 ---
9. MAMBO LEADING
frequently CEREMONIAL INVOCATION. The ritual dress
ofsatin, or may be elaborately
ofa Voudoun priestess is
embroidered.
10. CEREMONIALI
which PERISTYLE On the back wall are
support the hounfor: the
painted the "coats
patron deity, thesoriété, and ofarms"ofthe the
powers
houngan.
A
PRDENTHOUNGANT ISNARD.
VOUDOUN
8 ACONTEMPORARY --- Page 192 ---
9. MAMBO LEADING
frequently CEREMONIAL INVOCATION. The ritual dress
ofsatin, or may be elaborately
ofa Voudoun priestess is
embroidered.
10. CEREMONIALI
which PERISTYLE On the back wall are
support the hounfor: the
painted the "coats
patron deity, thesoriété, and ofarms"ofthe the
powers
houngan. --- Page 193 ---
Tbe Houngan 45 Healer
in demand. When I returned for
found a small house in the
a second visit to Haiti, I
hills north of .
posed to Coyote that he come to "take Petionville, and pro
asked him, also, whether he knew of charge" ofr my house. I
the cooking, and learned, then, for the a woman who could do
"married" to La Merci. (The Haitian first time, thar he was
or undemonstrative in public that it would is so extremely discreet
guess, at a ceremony, which man was related to be impossible to
As drummer, Coyote had "been around", which in woman.)
neighborhood of Portau-Prince. But for La the general
employment represented her first real
Merci this
found out. In the first days
dislocation, as I later
well, and both of them everything seemed to be going very
neighborhood.
began to make friends in the new
Abour a week later I noticed that
offen
coffee, or laid the table (a task usually Coyote filled
brought the
that there seemed to be a good deal
by the woman) and
on in the litle back court, La Merci, ofbrewing it
ofleafteas going
well. She was having pains in her abdomen. seemed, was not fecling
shorly be
But thar would
Merci
straightened out with these teas. Two
was virtually unable to
days later La
carry our her duties. I
consulting a doctor, bur this was refused.
Isuggested
woman of the neighborhood, who
Instead, an old
medications,
with
was renowned for her
set about mixing appeared her
a bundle of herbs and roots and
remedies. These seemed
some relief, bur it proved to be
to give La Merci
in their litle hur, such
temporary. Thar night I heard
mined to intervene, for moaning the Haitians and weeping, that I deter
physical hurt. She was in extreme
do not cauly express
preciscly localized at the
pain and it seemed to me
immediately called
appendix. On my own initiative I
a physician who arrived
as an acute appendicitis. She was to leave and diagnosed it
hospital, as soon as she had been dressed immediately for the
she insisted thar she wear her
best (for even in her pain
left to prepare for the
very
dress), and the doctor
In spite ofthe urgency, operation. La Merci's
preparations took a long
, that I deter
physical hurt. She was in extreme
do not cauly express
preciscly localized at the
pain and it seemed to me
immediately called
appendix. On my own initiative I
a physician who arrived
as an acute appendicitis. She was to leave and diagnosed it
hospital, as soon as she had been dressed immediately for the
she insisted thar she wear her
best (for even in her pain
left to prepare for the
very
dress), and the doctor
In spite ofthe urgency, operation. La Merci's
preparations took a long --- Page 194 ---
Houngan, Hitrarcby and Hounfor
time, and Icould hear a good deal of
hut. Finally she emerged,
discussion in the little
bur with the announcement completely that dressed, even to her hat,
hospital. "Those who go to the hospital she would not go to the
(As a matter of fact, statistically she
die", she announced.
time the peasants finally decide
was correct, since by the
condition is such that little
to go to the hospital their
sides", she said, "it
can be done to save them.) "Be
was a loa who 'cambili"
het)"Itis not for the hospital." Convinced that [had grabbed
where primitive superstition would result in this was a case
with her, cajoled, threatened,
death, I pleaded
all to no avail. Fecling, finally, discharged that all this her, promised rewards,
even accelerate the disaster, I
her excitement would
hut, andI was fully prepared permitted to be
to withdraw to her
during the night.
summoned toher death-bed
The next morning she was still alive,
seem, a little better. I was
and even, it would
the matter take its course. That resigned to my helplessness and let
were discussing the situation, the evening, child from while Coyote and I
rupted to tell us that a loa had mounted the head next door inter
mother, and had a special
for
ofhis grand,
Merci. We both went next message door
Coyote regarding La
loa. It was an Ogoun. La Merci immediately and saluted the
sick, The loa had gripped her because was not, he said, "naturally"
carried out her last obeisances,
she had not properily
where the cailles Mystères ofher upon leaving her ancestral land,
had thrown water and
family stood. Specifically, she
the loa were extremely "signaled" in only two directions, and
La Merci, Ogoun said, angry over this negligent leave-taking.
and must propitiate the must deities return and must ask forgiveness
Ogoun then concerned himself
offering them a chicken,
matters
L
other family, and Coyote and Ilefi.
pertaining to the
Coyote had been essentially in agreement with me as
physical nature ofthe illness. But, as he
to the
impossible to convince
pointed out, it was
to do as the loa suggested. LaMerciofthis, The
and so it might be well
loa, he said, would probably
oun said, angry over this negligent leave-taking.
and must propitiate the must deities return and must ask forgiveness
Ogoun then concerned himself
offering them a chicken,
matters
L
other family, and Coyote and Ilefi.
pertaining to the
Coyote had been essentially in agreement with me as
physical nature ofthe illness. But, as he
to the
impossible to convince
pointed out, it was
to do as the loa suggested. LaMerciofthis, The
and so it might be well
loa, he said, would probably --- Page 195 ---
The Houngan at Healer
accept a cheap chicken this time, ifthey were
feast upon ber final homecoming.
promised a bemer
Accordingly, the following moming, La
much better already, was given the
for Merci, looking
the chicken, along with
moncy
the fare, and for
bring some small
an extra amount, so thar she
When she returned gifis to her neighbors. It was a
might
the following afiernoon she long trip.
spirits, full of energy, and the stomach-ache
was in high
gone. She had reaffirmed hertics with her
was completely
not feel lost any more. And her
ancestral loa; she did
was no longer marked by the subtle relationship with everyone
been present.
anxiery which had at first
Ifa loa had not intervened as
severity would probably have involved diagnostician, the
a case of such
who would have called up his own consultation loa in the ofa
discussed the case
E
with him."
govi,
reason for her loa's anger, he would also Having have ascertained the
abour (or would have decided for
been instructed
measures. In cases where the
himself) the curative
have been carried to the point of psychosomatic projection may
have simultancously given the organic disturbance, he might
to relieve these
patient both a herbal treatment,
effects, and a ritual
with the loa. Ie is, in fact, because he treatment, often
to make peace
elements thar bis treatments have been so
combines the two
ritualistic measures are
misunderstood, for the
interprected as directed at
ailment, or as an unnecessary embellishment
the phytical
Our general tendency is to regard the
ofthe herbal cure.
tranuferring a difficulty from the
psychosomatic act of
as "had-Thiscvaleationn
psychic to the physical sysem
reflects,
a moral dislike of
morethan and
wouldbeadmumed,
"untruth". Bur an "dishoncy"
a scientific rejection of
Iris concerned with organism cares linle for suchabstract criteria.
by a blow, his instinctive self-preservation. When a man IS threatened
head and face, to protect the gesture is to raise his arm over his
the brain. To receive the blows most fragile portion ofhis anatomy,
soon make him punch-drunk. "honestiy" on the head, would
When a situation is temporarily
aleationn
psychic to the physical sysem
reflects,
a moral dislike of
morethan and
wouldbeadmumed,
"untruth". Bur an "dishoncy"
a scientific rejection of
Iris concerned with organism cares linle for suchabstract criteria.
by a blow, his instinctive self-preservation. When a man IS threatened
head and face, to protect the gesture is to raise his arm over his
the brain. To receive the blows most fragile portion ofhis anatomy,
soon make him punch-drunk. "honestiy" on the head, would
When a situation is temporarily --- Page 196 ---
Houngan, Hierarchy and Hounfor
brutal, the organism behaves
or permanently and irremediably shields the mind from the blows which
like a clever boxer: it and absorbs the shock in the muscular
would only destroy it, Haitian
were forced to "face"
and durable Resh. Ifthe
peasant
forhim.* What
his hopeless situation, it would be moralsuicide there be for making a man
possible moral justification can death? And where is the medical
stare into the jaws ofhis own that his indigestion, or worse, is due
wisdom oftelling a patient the world situation, and thus brutally
to his own insecurity, or
discomfort by which the
destroying the Aimsy veil oftolerable himselfhis intolerable despair?
man sought to conceal from
the essential
The methods of the houngan not only but-and respect this is the
wisdom ofthe paychosomatic mechanism,
The diagnosis
feature-use it therapeutically.
most remarkable
illness is not simply a negative
of"unnatural" or "unphysical" those who conceive only in terms of
judgement, as it scems to
the houngan's main job is
physical causes. On the contrary,
cause. This may be
to discover the nonphysical or unnatural
the person or a
either an act of
evil magic against
In cither
punishment for at failure to serve his loa properly.
*Obviouly, there has been some disagreement as to whether or since not the he
(II) implies that it is not bopeless,
situation is bopeless. Simpson
impulses and deduces that this release
speaks efVoudoun as "fom releasing unlizing aggreaive other
ofaction to solve problems".
prevents the peasant "Voudoun ceremonics magical acts perform a mental
He says, function further: for the individual and thereby contribute to preserving and, the
bygiene It is impouible to define objectivclya degree ofhopdlesne, could
status quo."
be inclined, at first glance, to think chat much
indeed, a
would
their condition. Gradually, however, as
be done wrar
to ameliorate with the hidden complecity of the political system
one
more
a
flre IAE
forces dependence
both on an international scale (thel lack above ofHainian capital the situation) and on a
upon American capital, which traditional is not
methods catage politics, the illiseracy of
national scale (the entrenched, and their ignorance, almost deliberately created,
the
ofche population the education by the French clergy, which exchanges
of N manauves,
insures its sanding, the shrewd
its
for that of whichever government leade)-allefthes accumulate
of"buying
incipient
minimized. Moreover,
not
:E
which
terol righucously
a
threat
AL
into complesily ofien
and suppressed by the government as a
Voudoun is most
opposed
to the status quo.
the illiseracy of
national scale (the entrenched, and their ignorance, almost deliberately created,
the
ofche population the education by the French clergy, which exchanges
of N manauves,
insures its sanding, the shrewd
its
for that of whichever government leade)-allefthes accumulate
of"buying
incipient
minimized. Moreover,
not
:E
which
terol righucously
a
threat
AL
into complesily ofien
and suppressed by the government as a
Voudoun is most
opposed
to the status quo. --- Page 197 ---
In Balance between Worlds
there exists the possibility of a resolution through action
case
Instead ofthe hopeless finality ofabsolute, abstract
ofsome sort.
involved in the idea ofp promis
despair, the man is immediacly
action is inherently
ing action. The very fact that an answering device which is set into
indicated, is the first therapeutic
serves not as an
motion. Thus pachosomatic projection the moral problem accessible
evasion but as a means ofmaking
fact that
ofreal action. And it is an accepted
activiry,
on a level
is the only thing which can prevent demorali
hopeful activity, rehabilitate afier shock.
zation and can
manipulation consists in the
The second therapeutic action shall not be exccuted by the priest
requirement that the
the patient bimself, under
but must be carried out, in major portion, by
out
ofthe priest. The patient must himself straighten
guidance difficulties with the loa. In other words, the patient treats
his himself, and this is another boost to his morale.*
the nature of the action is almost inevitably
Finally,
It exercises the will, tightens onc's forces,
disciplinarian.
into an integration. The salutary effect
focuses the personality
is admittedly remarkable.
of the exercise of self-discipline destiny withindulgent despair,
Instead ofaccepting an objective failure which is accessible
the Haitian assumes a subjective final
the loa and the
to correction. Thus, in the
analysis, the
channel
houngan treat psychic shock through which exists: physical action and
and propose the only moral therapy
dicipline"
IN BALANCE BETWEEN WORLDS
is only one of the ways in which the
Medical treatment mediate between the loa and the people. He is
houngan may
the
as well as the loa. If, in the
expected to represent
people,
he must take part in
. Almost inevitably, no matter how ill the pmon is,
the rituals relating to his treatment.
a and the
to correction. Thus, in the
analysis, the
channel
houngan treat psychic shock through which exists: physical action and
and propose the only moral therapy
dicipline"
IN BALANCE BETWEEN WORLDS
is only one of the ways in which the
Medical treatment mediate between the loa and the people. He is
houngan may
the
as well as the loa. If, in the
expected to represent
people,
he must take part in
. Almost inevitably, no matter how ill the pmon is,
the rituals relating to his treatment. --- Page 198 ---
Houngan, Hicrarchy and Hounfor
course ofa ceremony, the loa should make an
demand for someone's shirt, or
unreasonable
will intercede on behalfofthe ring, or moncy, the houngan
his "horse" might be
person. Ifthe loai is so violent that
work hard
injured, or the clothes torn, the
to pacify the loa or send him
pricst will
Ar one ceremony Ghede had the unusual away altogether.
been given a dollar bill. He
luck of having
food-stand to buy
immediately made for the little
Ar the
something to cat. But the seller had no
same time, she was a
not afford
very poor woman and
S
Ghede became to make CGhede a gift of any of her breads.
cat. Morcover, enraged he
at being unable to buy something to
threatened her with interpreted it as a lack of respect, and
seller called
the various misfortunes. In desperation, the
upon
houngan. He pulled Ghede
talking quietly, as if man to man,
aside, and
him. In the end he contributed five explained the situation to
able to cat, the woman was paid, and cents the so that Ghede was
smoothly resolved. On another occasion, entire incident was
and was particularly violent and
when Loco arrived
that if the houngan had been called destructive, it was pointed out
where, attending to details of the immediately (he was else
brought Loco under control,11
ceremony) he would have
Just as the father is physically closest to the
houngan, as spiritual father, is closest to the loa. ancestor, so the
reverent and respectful toward his loa; but he Thehoungani tis
to "restrain" them in the knot ofa handkerchief also knows how
bury a troublesome loa.1 The loa is
and how to
houngan both for his energy-for the dependent
the
and for his
houngan Eadiie himopportunity to "live"in the world. Thusthe
ship between houngan and loa is an
relation,
Auctuates in its nuance, The houngan interdependence is the
which
the great cosmic forces are made manifest. And means by which
comes, his first actis to salute the priest.
when the loa
Iris significant that La Merci's treatment
the family circle, without the intervention took place within
although if Ogoun had not mounted the head of a of houngan,
the old
and for his
houngan Eadiie himopportunity to "live"in the world. Thusthe
ship between houngan and loa is an
relation,
Auctuates in its nuance, The houngan interdependence is the
which
the great cosmic forces are made manifest. And means by which
comes, his first actis to salute the priest.
when the loa
Iris significant that La Merci's treatment
the family circle, without the intervention took place within
although if Ogoun had not mounted the head of a of houngan,
the old --- Page 199 ---
In Balance between Worlds
have been eventually consulted.
neighbor, a houngan might
ofthe people serve their
It is difficult to say what proportion with the father com
loa within the private family context, Such family services may
manding the position ofhoungan. in cases where chere is even a
range from the fairly which claborate, the hounfor is essentially a develop
caille Mystères, of
services conducted in the oneroom
ment, to extremely simple
hut which is the family dwelling,
an old woman on behalf
One such service was conducted by
toward Ogoun and
ofher son and it was directed primarily measured more than ten
Ghede. The small hut could not have
and the bed, which served as the sole seating facility,
feet square
one wall. A little table, covered with
had been pushed against altar
which the offerings were
a white cloth, served as an
dirt Aoor at its base, where
a
burned on
dfera
placed, and candle
who
had the
the vevers were drawn. A relative,
apparendy and the
best mastery of the songs, served conducted as houngenikon, the ritual in the
mother (the father was dead)
capacity ofn mambo. of the time she was mounted, first by
For the greater
and although her loa carried out
Ogoun, and then E Ghede,
the chicken,
the major tasks of the ritual, such as sacrificing
concerned himself with such details as contributed
her brocher
ofthe ceremony. A neighbor, who was
to the smooth running Ghede in her head, had been parti.
known to have a strong
and to lend her divine "charge"
cularly urged to participate In
the service was
to reinforce the ceremony.
every could respect not afford anything
extremely modest, for the woman
whether
claborate. There were no drums, but it is not certain the drummers
this was due to her inability to get drums because and pay the loa, in setting
the customary fec, or whether it was one which came during
a date for the ceremony, had specified the
and Sunday
the course ofthe weck, rather than on
Saturday It was probably
upon which ceremonies were permitted. was confined to the
the latter reason, since all the activity
interior.
the service was
to reinforce the ceremony.
every could respect not afford anything
extremely modest, for the woman
whether
claborate. There were no drums, but it is not certain the drummers
this was due to her inability to get drums because and pay the loa, in setting
the customary fec, or whether it was one which came during
a date for the ceremony, had specified the
and Sunday
the course ofthe weck, rather than on
Saturday It was probably
upon which ceremonies were permitted. was confined to the
the latter reason, since all the activity
interior. --- Page 200 ---
Houngan, Hierarcby and Hounfor
and the loa came in gratifying
The singing was spirited,
As the noise within
numbers to the heads ofthe participants.
orchestra
the hut increased, the "petit jazz", the little three-picce
outside the door, played and sang its meringues*
stationed just louder and louder to cover and dinguise the
and rhumbas
within. The door had to be left open
sounds ofthe ceremony
and sitting at the entrance, one was
to provide some ventilation,
sometimes
aware ofa fugue in which the suggestive, frivolous, made astonish,
vulgar rhumbas which were officially approved and the divine invoca
ing counterpoint to the splendid songs
tions which were "illegar".s
For all its modesty, this service had an intensity comparable lent
to the most claborate services ofa houngan. Intimacy the Haitians even
As
put
it a quality of more genuine these loa profundiry. were all in the family, and really
it, these persons with and each other. There was no showingroff. Above
concerned
in the
of mambo, was also the
all, since the woman,
capacity there could not be, as might
same who paid for the ceremony,
be the case with a houngan, any overcharging. the loa entirely within
There are many Haitians who that serve real father is more trust
their family. They point out
a
tell of an ambitious houngan
worthy than a houngan. They
the
and how his own family deities,
who bought a Bossu,
told ofanother
good racine ones, deserted him in protest. much They for decorating his
who charged fees which went as
as for the real task at
hounfor and making clegant display
hand. **
* The popular "ballroom" dance of Haiti.
** Such hounfors, criticized for placing Catateret from those few hounfors in
are none the less to be completely ceremonies disinguished for tourists, and these,in turn, are distinct
Porvau-Prince "dances" that in
on of a loa which a houngan may
when provided
from
AELO
to do so. Since ceremonies are a couly
a houngan may
E
with the money
for a real ceremony which he "owes" to some loa, from
solicit a contribution
visitor to his hounfor and who has enjoyed
someone who has been a frequent in matters of food, drink and general comfort. The
the houngan's holds hospitality for less costly dances, which, none the les, require a certain the
same
good
this is more ot less comparable to giving a party for
minimum expenditure;
may
when provided
from
AELO
to do so. Since ceremonies are a couly
a houngan may
E
with the money
for a real ceremony which he "owes" to some loa, from
solicit a contribution
visitor to his hounfor and who has enjoyed
someone who has been a frequent in matters of food, drink and general comfort. The
the houngan's holds hospitality for less costly dances, which, none the les, require a certain the
same
good
this is more ot less comparable to giving a party for
minimum expenditure; --- Page 201 ---
In Balance letwene Worlds
other hounfors where no sensible man would leave
There were
for the houngan might try to reinforce his own
his potdetete,
The woman with a
powes
scaling the gros-bonange. insisted chat she would never bring
strong di in her head
could exploit his
her loa into a hounfor where a houngan
power.
these criticisms, they were also
Yer, in the very act ofstating which would Imakcitimposuble
enumerating the very restraints
far, for he is aware
for a houngan to carry
with villainy this recourse very
which all people
that he isin
his clientele, he
RER
Ifhe is to build up
have to private wonhip.
He must win
the most pragmatic way.
must "ptove"h himsclf,in
accorded the facher or
the respect which is automatically
to the child, the
mother. And ifthe parent is, in a sense, god
access to
must demonstrate that he has even greater
houngan
And even if it is granted that the houngan is
divine power.
the baus of
for the houngan and the mint Boch soch
houndor, on
Esenduhip and are to be disningwahed from Ele "ememonie"
cad are entircly incorrect accrpuble in detail and in gmeal-shose main purpose B
-deliberately from the tourist It is curious thar wavelens who, in their own
make money
maticulous about "vaumning" dinner and parry invitar
country, Chrimas are extremely and New Year's cardi, who would be emburrassed to
tiont,
gilis in the collection
and whoe conmibutions maintain
make a poor showing
of the
Church, are ofien disoriented in a
the dlaborane organization
catire
such as Haiti, and the anticipation of reciptocity there a condescend, when it is
country ingly regarded a a kind of commercialim, it is puaniculaly most unreasonable suspect to imagine
related to Voudoun as a religion. Actually,
has any les nred
dhat à houngan, whoie parshione are vinually d pennilens, American community.
for commibutions than the minister that or priet the hounfor any a the private
of
Moreover, it must not be forgorten and dance are the privait funcions E7 the
the houngan, that the ceremonies arrived either by chance of invitation, is in
soitt, and that a visitor,
i not only a
Mne a privileged guet. A falure to reciprocate to the Haitam approptiady a people and to their
munne, but a humiliating elfionsery
to reward the houngan daborandy
religion. It is, howevet, an equal effionsery master ofceemonin whe had success
and ovenly, a ifhe were show a mught-club for his
The conditons of communal life
fully anembled a good
in lieu of this, the Haitian has
muke actual
vintually
aod he i jusifably
LLS
developed a EL degrer of formalium toe and diseretion, social
in viitors
consemptuous of the frequent lack of cultures.
sophastications
who proume to represent "advanced"
, howevet, an equal effionsery master ofceemonin whe had success
and ovenly, a ifhe were show a mught-club for his
The conditons of communal life
fully anembled a good
in lieu of this, the Haitian has
muke actual
vintually
aod he i jusifably
LLS
developed a EL degrer of formalium toe and diseretion, social
in viitors
consemptuous of the frequent lack of cultures.
sophastications
who proume to represent "advanced" --- Page 202 ---
Houngan, Hierarchy and Hounfor
in this sense, than the father, there is no
generally stronger,
Each one is, in a sense,
imposed hierarchy among houngans.
in competition with all the others.4 resolve the difficulties of his
His every failure to cure or to
their
affairs, reflects
parishioners either with their loa or in
daily
with the
the houngan's degree of control, his "standing" turns to
upon divine
Ifsuch incidents accumulate, his parish
powers.
sacred object, which the individual
someone clse. The personal
Religious commitments
has left in his trust, may be removed.
want to
a
be revoked. And should the houngan
punish
may deserter
after him the curse ofillness or misfortune,
by sending
his new and stronger houngan to
the serviteur would rely upon
protect him and to invalidate the cune.*
The houngan, then, is the pivotal figure in a hierarchical
is
to democratic controls. He is dependent
structure, yet subject ofa circular, or rather spiral process, by
upon which the his continuity control over the loa gives him access to greater divine
this he must in turn properly serve in order to control If
power;
demonstrate his achievement.
it, and he must constantly the father as
is his
his major advantage over
"houngan" his
connaissance and control, gained
apprenticeship
greater
ordeals which mark his
clevation in the
and the ritual
T
the father's absolute security in the
hierarchy, he never enjoys
which would at once make
personal loyalty of his "family", failures and place him above
them more tolerant ofthe parent's
competitive comparison.
This is reflected even
The houngan is a man on a tightrope. awareness of the act of
in the way he walks, with a certain and efficient beyond the
balance. He is intelligent, perceptive ofhis position are such that
average man, for the requirements selection eliminates the merely average.
the natural process of
which
his
a
He lives in a state of tension,
gives
personality distant and
curious ambivalence. At times, he is peculiarly
cases where a
houngan abandoned his spiritual
* Thete have even been who trained young him for the priesthood and gave him
father-that his asson; but is, such the houngan cases are quite rare.
the way he walks, with a certain and efficient beyond the
balance. He is intelligent, perceptive ofhis position are such that
average man, for the requirements selection eliminates the merely average.
the natural process of
which
his
a
He lives in a state of tension,
gives
personality distant and
curious ambivalence. At times, he is peculiarly
cases where a
houngan abandoned his spiritual
* Thete have even been who trained young him for the priesthood and gave him
father-that his asson; but is, such the houngan cases are quite rare. --- Page 203 ---
In Balance between Worlds
detached, and, at others, most keenly alert. He
nately generous and
may be alter
sensitive. On some occasions expansive, he
or "touchy" and overly
in a pose of almost aristocratic displays his superior position
sudden glimpse ofthe nature of indolence; his hard at others one has a
training, as when he executes the most
apprenticeship and
with great skill and dispatch,
menial ritualistic tasks
And his position is finally
although he can never enjoy the complicated absolute
by the fact that
in the heart and loyalty ofhis
security ofa fatherstructured around the family children-his entire hounfor is
young. It is he who instructs principle his
ofthe education ofthe
vates them,
sons and daughters and cler
hood, where eventually, to a spiritual adulthood, to the
they stand in equal and
priest.
himself,
competitive relation to
The delicate balance of the
is
symbolized in a certain ritual detail houngan which
most explicitly
part ofvintually
occurs in the carly
disinguished TLOrt ceremony. The laplace, representing (as
ofthat hounfor, being possessed by) the loa who is master
two hounsis
comes our carrying a sword and Aanked
carrying the ceremonial
by
sociltt. The three of them salute first the Aags four representing the
then the potecau-mitan, then the drums, and
cardinal points,
This last salute
involves
finallythe houngan.
the houngan, holding frequently his
a dramatic elaboration. For
sword and Ranked by the asson, and the larplace, holding his
mock bartle, While
Rags, do seem to engage in some strange,
sword
they
not make actual
causes the asson to retreat, and then
contact, the
into retreat itself, Back and forth
is suddenly pressed
and shaking and the
they go, the sword threatening
question but that it is asson rattling and ringing. There is no
between the
ofthe a competition, re-enacted, to be sure,
that of the power
loa and the socidtt, together, against
illuminating. houngan. The resolution of this batle is most
with the
Thelau-place, or the loa which he
two Aag bearers, representing the represents, along
kisses the carth at the
feer
sociité, bows and
houngan's
as a mark oft respect. But
the sword threatening
question but that it is asson rattling and ringing. There is no
between the
ofthe a competition, re-enacted, to be sure,
that of the power
loa and the socidtt, together, against
illuminating. houngan. The resolution of this batle is most
with the
Thelau-place, or the loa which he
two Aag bearers, representing the represents, along
kisses the carth at the
feer
sociité, bows and
houngan's
as a mark oft respect. But --- Page 204 ---
Houngan, Hierarcby and Hounfor
kisses the hilt of the sword
the houngan, simultancously, Thus,
the control
and the top of the two Alags.
although is acknow.
of the houngan over the loa and the people the
ledged, he is, in turn, held responsible to them, to
principle of
as well as to the principle
of the socicté or community
divinity.
THE HOUNFOR
which
the sacred precincts in
Hounfor is a term
activities designates take place, and comprehends
which all the religious
altar
the sacred trees, the various sructurer-individual those being
chambers, perisyle, small huts for accommodating
treated for illness-all of the sacred and ritual objects, equip
and accessories as well as all the parish and pensonnel.
ment
and exclusively,
However, it may also designate, specifically which contains an altar
the small chamber (also called ghuevo)
In such
(called a pé and sometimes a sobagui) to a loa."
usage and
that chamber from the adjoining peristyle
it distinguishes
The altar room is devoted
from the rest of the precincts.
whereas secular life
exclusively to religious acts and objects
the entire court,
and activities inevitably take place throughour
the perisyle, when there is no ceremony in progress.
including
the simple term hounfor, in these
In order to avoid confusion,
their sacred contents and the
pages, will refer to the precincts,
altar
that will be
personnel; when the reference is to an
room, which the room
indicated by specifying the name ofthe loa to
is sacred, c.g- Damballah's hounfor.*
be remembered that, in translating Voudoun terms into English
*It which must are, in turn, associated with the objects and practices ofChristian
terms
distortion of meaning, The word sobagui,
religions, there occurs an inevitable of an
or structure which is only genenally
for instance, is the name know as an object altar but has an appearance and a function
comparable to what we
and these, in many respects, are entirely
specically related to Voudoun
unrelated to those ofan altar.
sacred, c.g- Damballah's hounfor.*
be remembered that, in translating Voudoun terms into English
*It which must are, in turn, associated with the objects and practices ofChristian
terms
distortion of meaning, The word sobagui,
religions, there occurs an inevitable of an
or structure which is only genenally
for instance, is the name know as an object altar but has an appearance and a function
comparable to what we
and these, in many respects, are entirely
specically related to Voudoun
unrelated to those ofan altar. --- Page 205 ---
Tle Hounfor
The physical
ofa hounfor varies
ciry to country, aTe from district to district. enormously from
may be vinually no courtyard at all, but
In the ciry there
ture divided into one, two, or three altar simply a small struc
adjoining it, a perisryle for ceremonial
chambers, and,
walls of the peristyle may be relatively action and dance, The
privacy, or they may even entirely enclose high, the for purposes of
becomes a large hall. In the country the
arca, so thar ir
successful houngan may be laid our somewhat hounfor ofa relatively
ofan estate, with many structures, and
in the manner
devoted to the Rada, Petro, Ibo and
even several peristyles,
In some districts a hounfor is
Congo cults respectively.
only by the planning and placement immediately ofthe recognizable, not
high degre of decorative and
structures, but bya
other districts, any such visible symbolic embellishment. In
pletely lacking. Even the altar arrangement room
or be display is com
deceptively plain, small in size, with may unpainted extremely and
containing only a crude, waisthigh
walls and
serves as altar, It would be almost
cement block which
simple rooms as sacred hounfors. imposible to identify such
The difference between such extremes is
explained by differences in wealth, decorative only parially
family traditions. Ir would scem to reflect, taste, and local lor
varying status of the religion in diverse
peimanly, the
status of Voudoun is extremely
districts. The legal
analynis, is really deermined by ambiguous, the
and, in the final
particular chiecfofpolice ofthe district. personal In
peejudice ofthe
for instance, the official
the gion ofJaremie
that one may spend months opposition in the to Voudoun is s0 absolute
single drum beat, Ceremonics and region dances withour do
hearing a
course, buri in remote cornerso ofthe valleys and under take place, of
ofexueme secrecy. The natives are even
conditions
a recognition ofthe mere word "Voudoun" afraid when to acknowledge
under stranger, and it would seem thar they had been spoken bya
threat of some extreme
forbidden,
even to suspect the existence ofsuch penalry, to permit any visitor
religious rituals. In view
ie
that one may spend months opposition in the to Voudoun is s0 absolute
single drum beat, Ceremonics and region dances withour do
hearing a
course, buri in remote cornerso ofthe valleys and under take place, of
ofexueme secrecy. The natives are even
conditions
a recognition ofthe mere word "Voudoun" afraid when to acknowledge
under stranger, and it would seem thar they had been spoken bya
threat of some extreme
forbidden,
even to suspect the existence ofsuch penalry, to permit any visitor
religious rituals. In view --- Page 206 ---
Houngan, Hierarcby and Hounfor
ofsuch rigid intolerance on the part ofthe
church, it was indeed instructive to be invited Jeremian police and
medical doctor on a professional visit which to accompany a
hour muleback trip into the
involved a three
here to discover thar he had been deep recesses of the mountains,
gan who was suffering from summoned by an old hounsome
wished to have the
ofthe kidney disturbance and
The houngan's attitude advantage toward
most modern medication.
and dignified and he
the doctor was both respectful
code protected him from obviously understood that the medical
have prevented his
betrayal, just as his own code would
It is obvious that in betraying such
of his parish to the police.
to
every effort
PaEaer
conceal the practice of Voudoun and
would be made
identifiable and
to avoid the casily
regions, then, hounfors conspicuous structure or object. In such
are virtually nonexistent in the sense
physical structures and equipments. Ceremonial
of
drumming and dancing are also on a lower
ritual,
realization and expertness than
plane of formal
tively little opportunity for the clsewhere, since there is rela
these forms, or even to
people to practice and develop
In the
preserve the most basic ones.*
region of Port-au-Prince, for
complex to claborate here, the practice of political reasons too
less accepted, within limits. In this relative Voudoun is more or
has been able to create and evolve its
security the religion
physical expression in its architecture and logical extensions into
The hounfors here are not typical of Haiti; ritual equipment.
rypical in the degree oftheir elaboration.
they are, in facrt,
arypical, in general, of what a hounfor But
are perhaps
be under
MLSI
normally accommodating circumstances.
religion . Among of abstract those and observers whose personal cultural traditions
been a uendency to imply ascetic to such inclination-such as Protesantium-there involve has a
profound or genuine forcedly "ascetic" and to regions ofVoudoun some
a tuh hounfors, in other
whare regard as a linle suspect and
elaboration is
a
S
proudly displayed. Yer the notion
delight in decorative
are sinful is peculiarly Purtan; in
that beaury and sensory
these qualities are among the special Voudoun, delights of as in most religious traditions, pleasure
diviniry.
a uendency to imply ascetic to such inclination-such as Protesantium-there involve has a
profound or genuine forcedly "ascetic" and to regions ofVoudoun some
a tuh hounfors, in other
whare regard as a linle suspect and
elaboration is
a
S
proudly displayed. Yer the notion
delight in decorative
are sinful is peculiarly Purtan; in
that beaury and sensory
these qualities are among the special Voudoun, delights of as in most religious traditions, pleasure
diviniry. --- Page 207 ---
Thxe Hounfor
The first impression ofa hounfor is ofgrounds well planned
maintained. It definitely conveys the sense ofa
and experly architectural and landscaped unit, an integrity brought
formal
distinct entrance to the
Such an
a
grounds.
into focus by
which is not in the least
entrance has a formal significance the
arc not fenced in, or
diminished by the fact that
grounds and thar therefore one may
are marked by a token fence at most, from the main entrance.
come and go E many the formal paths apart entrance there are usually two
Immediatdy
of
entrances and cross
trecs sacred to Legba, as patron gates,
are profuscly
roads, and trees sacred to one or another divinity since
are
the
Such trees,
they
scattered throughout the fate grounds. of being cut down for firewood
sacred, have escaped has resulted in the critical deforestation of large
(a need which
a hounfor a distinctively cool,
parts of Haiti), and they give The bases oft chese sacred treesshaded and pleasant quality. usually encircled by clay or cement
called repesin-are The grounds are inevitably well-swept
blocks or troughs. fower-beds in informal but colorful arrange
and often have
ment.
is the profiusion of white doves,
Another delightful aspect marked guinea-hens, and other
pigeons, chickens, beauifilly the
and rise to roost in the trees at
fowl, which roam
grounds
of the houngan's
rwilight. Since the hounfor is usually part of bananatrecs,
plantation, it is often "walled in" almost by groves total shade and create
whose gigantic leaves throw an
while their slow move
perspectives of deep green corridors, ofa submarine vista. Almost all
ments increase the cool sense whitewashed, unless, in honor ofa
the structures are brilliantly hounfor has been
a pale pink
certain loa, his special
almost all painted thatched, although
or blue; and these structures are
somewhar snobbishly
this extremely cool roofing is which, being on the contrary, absorb
replaced corrugated tin roofs, it into the interior ofthe peri
the heat a sun and project
style.
be several
bur the one dedicated to the
There may
peristyles,
green corridors, ofa submarine vista. Almost all
ments increase the cool sense whitewashed, unless, in honor ofa
the structures are brilliantly hounfor has been
a pale pink
certain loa, his special
almost all painted thatched, although
or blue; and these structures are
somewhar snobbishly
this extremely cool roofing is which, being on the contrary, absorb
replaced corrugated tin roofs, it into the interior ofthe peri
the heat a sun and project
style.
be several
bur the one dedicated to the
There may
peristyles, --- Page 208 ---
Hierarcby and Hounfor
Houngan,
and more claborate than the rest.*
Rada deities is visibly larger
three feet high, with an
It is enclosed
a wall approximately three sides. Where the lines from these
entrance on
ofthe
1r
would intersect (not necessarily at the exact center of
entrances
there is the poteaumitan, which is the
the rectangular architectural peristyle) and ceremonial clement ofthe peristyle.
dominant
in a spiral movement, and the
It is usually brightly the painted edge ofthe peristyle are also decorated.
smaller posts around
there is a circular cement
Around the foot ofthis potean/mitan which serves as an altar and upon
step, about a foot high,
the course ofthe ceremony.
which offerings are placed during
which may con
Along one end ofthe peristyle is a structure divided into three
sist of a single, long room but is usually divinities. They
chambers, and these are consecrated to specific the doors
the
and in addition to
(which
open out into
peristyle,
ceremonics), they may have
are sometimes left open bamboo during sections strung on cord,int the
door-curtains ofcolored
These
the free
of
curtains.
permit
passage
manner ofbeaded
while veiling its interior and lending a
air into the chamber,
the whitewashed walls. This same
bright note of color decorated to
with the "nom vaillant" (battle,
major wall may be
with the symbol of the loa which is
name)" ofthe houngan, and with the coat of arms of the
master of that hounfor,
société.
the individual altar chambers the arrangement of
Within
the
is determined by the loa to whom
both the altar and
objects dedicated. Thus, in the one for
that particular chamber is
and usually by Agwé
Damballah (which is shared by bassin Ayida, of water19 with the repre
and La Sirène) there is the mural fashion on the walls over
sentation of these loa painted
various objects,
it and the altar. Upon this latter chromos are arranged of the saints which are
the pierreloa, 20 the Catholic
identified with these loa, as well as offerings consecratedtothem,
I
like to stress that the description
* Sce illustration 1O, facing P. 167. in should the district of Porvau-Prinet, Leogone,
chat follows is based on observations intended as
of all hounfors.
and Jeremit, but is not
typical --- Page 209 ---
Voete
DAKI
NA
will be uned by Demhullah and Agwe (rep
DAMBALLAIL When filled, this pool when they poucss - devoter.
1L BASSIN
resented by the fish and boat)
with offering and put adrift te
decorated raft a loaded of Tthe ICAN
12. BARQUEDAGWE This dlaboratdly and cany the fcast to Agwt, god
sink --- Page 210 ---
is used for these hand-beaten drums.
PETRO DRUMS BEING COVERED. Goat-hide
13.
occasionally sponsor
most houngans
In addition to ceremonies, but are
festive.
OF
14 DANCE CELEBRATION which abide by ritual traditions
primarily
religious dances
L BASSIN
resented by the fish and boat)
with offering and put adrift te
decorated raft a loaded of Tthe ICAN
12. BARQUEDAGWE This dlaboratdly and cany the fcast to Agwt, god
sink --- Page 210 ---
is used for these hand-beaten drums.
PETRO DRUMS BEING COVERED. Goat-hide
13.
occasionally sponsor
most houngans
In addition to ceremonies, but are
festive.
OF
14 DANCE CELEBRATION which abide by ritual traditions
primarily
religious dances --- Page 211 ---
The Hounfor
accoutrements such as handkerchich,* walking
and any sabers and other objects which are used bythescloa when
sticks,
themsclves. A dish, containing a burning wick
they manifest
stands in the center. In a hounfor
Foating in oil, usually
to Erzulie chamber is generally consecrated
size, a special
and
of its
is notable for the glamour
luxury
appurenance.
mirror, comb and brush, a cake ofsoap,
There lie her jewelry,
the dress conseveral bottles of cologne and perfume, perhaps with such a pro
secrated to her; and the whole is decorated Aowers that the total effect
fusion of painted, artificial and real
is incomparably feminine.
dedicated to the loa master of
A special chamber is usually dominated byche saber whichis
thehounfor. Ifitis Ogoun,itisd in front ofthe altar. The Hags of
thrust into the earth, directly
and the govi in which
the societé would be in this chamber,
would summon him, as well as the pots-detète
the houngan who have been initiated under his patronage (on his
of those
that the
would keep his
- "point"). Icis probably here
boungan
of the cere
asson, and ifit were his custom to retain custody be found in this
monial beads ofthe initiates, these too might and other saints identichamber.*" The pictures ofSt. Jacques would be
to
of
pasted
fied with one or another aspect Ogoun be several red handker
the wall and on the altar there would
chicfs and bottles ofrum awaiting his arrival.
for the
Ifa deity such as Azacca had particular importance Here there would
houngan, he might also be given a chamber.
straw hats and several ofthe large knapuack,
be the lange
habitually carry. In some ofthese
like straw REEC which peasants
of clairin for Azacca.
there would be a litle food and a bit
color sacred to him, and
- Each loa has such handkerchichs, both according for decoration to the and by the loa himself
these are used during ceremonics which inevitably appeans during ceremonics and
for wiping the pempiration
dances.
of two
srands, a single "male" sand and a
: These beads strand, consist whose double long rows are joined togeher into evary
double "female" bead. The beads are worn 30 as to cross over the chest, and the two
seventh
wbere
cross in back and in front. (Notr these beads
srands are tied togaher
tey
on the Initiate in illustration 2, facing P 19).
himself
these are used during ceremonics which inevitably appeans during ceremonics and
for wiping the pempiration
dances.
of two
srands, a single "male" sand and a
: These beads strand, consist whose double long rows are joined togeher into evary
double "female" bead. The beads are worn 30 as to cross over the chest, and the two
seventh
wbere
cross in back and in front. (Notr these beads
srands are tied togaher
tey
on the Initiate in illustration 2, facing P 19). --- Page 212 ---
Houngan, Hierarchy and Hounfor
Undoubtedly there would also be the yoked
denim, with its claborate embroidery of
blouse of
Azacca would be
and
Aeirramt
dressed in this the moment he stitching, arrived.
Ghede, Occasionally, but quite rarely, there may be a chamber for
would containing a fascinating assortment of
be a balancing scale for
the objects. There
three shovels, and three hoes; various weighing kinds soul, three picks,
several phallic objects; and a tabour
ofs skulls; one or
special and favorite instrument.*
maringué which is his
the regular symbol of Ghede in Every hounfor, however, has
This is
some corner of its
generally a tomblike mound of
grounds.
a cement tomb, or a tombstone
earth, or it may be
Here and there about the grounds there surmounted by a cross.
objects and structures: a
may be other sacred
pool for Damballah, large cross for Simbi; a huge outdoor
whip hanging in the Ayida Petro and Agwé** the traditional
objects,
peristyle and other such ritual
hounfor The drums usually hang from a rafter in the
which has separate peristyles for
peristyle. A
Congo rites will also have an
Rada, Petro and
in each onc. Ofall the sacred appropriate set ofdrums hanging
drums-the Rada drums
equipment of a hounfor, the
important. Certainly they are particularly-are the
perhaps the most
degree ofindependent divine
objects to which the greatest
for example, is useless in
power is attributed. The asson,
other hand, is not powerless strange withour hands; the houngan, on the
hampered. But the drummer has
it, bur merely seriously
religious hierarchy; it is the drums no themselves position whatsoever in the
sacred voice ofaddress to the loa and
which are the
the voice ofthe loa as well. The ceremonial they are, at the same time,
places the drums following the cardinal
order ofsalutation
post, but preceding the houngan. *** points and the center
** * This See illustration drum is also known as a children's toy.
*** Drums are fully II, facing 182,
musie and dance.
Chapter VI, which deals
Ceh.t
specifically with --- Page 213 ---
The Deors to the Divine World A
+
VEVER TOR OGOUN ST. JACQUES
THE DOORS TO THE DIVINE WORLD
equipment would have the,
Nonc ofall this vast.and complex all
consecrated. The
least religious value ifit were not properly the
as a whole,
loa must have been "introduced" into
precincts into the
and again must have been specifically installed "introduced" in the individual
perisylec, and finally, rirually related to
of the ritual,
chambers. All ofthe objects The major
such as the
must be
bapuzed,
E
properly
in the name of the loa to,
drums, arc indrvidually baptized dedicated. Miscellancous equipment
which they arc epeially
under the name ofthe master of
may be coletively bapcized all the major divinities ofthe pantheon,
she hounfot, or under
then, that baptism should be
together It is hardly surprising,
Its function is to
the cerembny which occurs most frequendly, the ritual is more or
infuse the object with divine essenct,and of the objeq For
less claborate according to the and importance other minor objects, only a
the baptism of handkerchichs the loa. The
ofthe druma of
token offering is made to
baptism
master of
may be coletively bapcized all the major divinities ofthe pantheon,
she hounfot, or under
then, that baptism should be
together It is hardly surprising,
Its function is to
the cerembny which occurs most frequendly, the ritual is more or
infuse the object with divine essenct,and of the objeq For
less claborate according to the and importance other minor objects, only a
the baptism of handkerchichs the loa. The
ofthe druma of
token offering is made to
baptism --- Page 214 ---
Houngan, Hierarchy and Hounfor
the asson, on the other hand, is offen
in which a substantial amount offood part has ofa larger ceremony
in order to encourage their good will and been given the loa,
times happen thar the loa themsclves will power. It may some
object personally, and this is the "stronges" come to baptize the
Once an
has been
baptism possible.
limited to
baptized, its use is specifically
purposes. To
-
fanation which the loa
make other use ofitis a proz
girl who had a handkerchicf may punish which severcly. had
For example, a
Ghede "borrowed" it from him
been consecrated to
since she had no other. The
one day to carry into town,
severe headache, which persisted following for morning she had a very
Ghede was invoked and
several days, until finally
pleasure and punishment. The explained the reason for his dis
which belong to oneself,
distinction between the things
to one's loa, is
clearly observed. personally, and those which belong
ever, that the ande object is
This docs not mean, how.
human owner. The accidental loss completely ofthe detached from its
chief, whose secular use resulted in rather same sacred handker,
would not bring commensurate
severe punishment,
into the hands of the finder. power (or any power at all)
matter for the owner to remove the Moreover, divine it is a very simple
Even the drums may be so
spirit from an object.
a candle and simply
"degraded", for one has but to
one wishes to remove announce to the spirits in the drums :
whatever
them-in order to sell the
reason one might have.
drums, or for
essential to all ritual endeavor, it is Thus, also while baptism is
ceremonies in itself.
the most simple of
Ifone pieces together all these separate details
baptism ofobjects, it becomes
that
regarding the
so much confer divinity
apparent
baptism does not
thar object a "door" by which upon the object per se as it makes of
into this world by those who divine energy may be drawn
name to be called.* The owner ofthe possess the key, which is the
.
object, then,
It has been pointed out carlier
possesses an
is not a borrowing from
(Chapter but IIp. s6) thar Voudoun
Christisnity
a simple continuation of baptism ancient
baptism ofobjects, it becomes
that
regarding the
so much confer divinity
apparent
baptism does not
thar object a "door" by which upon the object per se as it makes of
into this world by those who divine energy may be drawn
name to be called.* The owner ofthe possess the key, which is the
.
object, then,
It has been pointed out carlier
possesses an
is not a borrowing from
(Chapter but IIp. s6) thar Voudoun
Christisnity
a simple continuation of baptism ancient --- Page 215 ---
The Doers to the Divine World
divine
but he does not
the divine
access to
power, he have absolute control possess over that energy
power itself, nor docs
as a "door" illumi
in action. To think ofthe baptized object sacred in itself bur
nates, also, the fact that this object is not
and it is
only when it functions as an access to divine power, is sacred
this latter which is sacred. Thus the baptized time, object Voudoun
only in action; and since an act is transitory be described in
as a con
has, indeed, a quality which when can only its function is fulfilled, the
stant "disappearingnew"; for
object ceascs to be sacred.
the evening's ceremony, was a
The perisyle, which, during with a sense of divine powerholy semple place-vibeant afierward, once more a meaningless arca
becomes, the morning and
wander about, women sit
in which chickens
dogs
which was drawn
gotiping, and children sleep. The vever the offerings placed
with such claborate care is destroyed by
away with the
upon it, by the dancing fect, and is finally swept demand was
debris of the ceremony. The loa, whose ofa every man to whom one
fearfully or eagerly met, leaves the head
then casually refuse even a cigarette or a piece ofbread.
may
for ever; it must always be done
Nothing is accomplished
a radio per.
Morcover, an invocation to Legba, sung by
again.
On the other hand, the hounsis ofthe
former, is simply a song.
of recognition. Neither
chorus command no particular respect the sacred moment is the sing'
the song nor the singer is sacred;
of summoning Legba.
ing of the song for the sacred purpose The serviteur docs not say, "I
Divinity is an
an act. And it is the act of service e-the
belicve." He says: Ler serve."
with divine power.
ritual-which infuses both man and matter vinally the ume ching al the
African taditions. The
that chat therefore the name a is knowledge of the nume and in
identity to which it refers,
SACAT
pronunciation gives the power to invoke the spirit and s0 folklore. ideneified, One LFE the
proper in some form in vinully all religions,
story; bor the widepread
most obvious
is the "Open
M
cxamples war aircrafi afer some "goddeu" of wage or screen a (with
practice of naming
ber
purorage) is alo varia
the implied intention of so invoking protective this same univeally persiumt
tion-however diluted and inpecie-d
practice.
and in
identity to which it refers,
SACAT
pronunciation gives the power to invoke the spirit and s0 folklore. ideneified, One LFE the
proper in some form in vinully all religions,
story; bor the widepread
most obvious
is the "Open
M
cxamples war aircrafi afer some "goddeu" of wage or screen a (with
practice of naming
ber
purorage) is alo varia
the implied intention of so invoking protective this same univeally persiumt
tion-however diluted and inpecie-d
practice. --- Page 216 ---
CHAPTER V
Tbe Rites
THE RITES AS COLLECTIVE DISCIPLINE
WHENEVER modern industrial
into a primitive culture, the ritualistic techniques are introduced
and disappear. It has therefore been deduced practices that rapidly decline
of ritual is the magical control of environmental the purpose
function more effectively fulfilled by modern
forces, a
it is argued, have therefore come to replace techniques, the rituals. which
ever, only a small percentage ofreligious ritual (as distinct How
magic rites) is concerned with such material
from
on the other hand, machines have
phenomena. And
control over natural disasters such not so much given man
epidemic discase, as made possible
as drought, food and
rescue measures. Morcover, the machine compensatory, and the remedial and
produced make for disasters
culture it has
automobile, train and airplane unknown to primitive man:
sexual crimes, and the
accidents, nervous disorders,
destruction. Cerainly it cannot unprecedented be
enormity of war's
ritualistic appeal against
claimed, therefore, that
because modern industrial catastrophe can have been eliminated
morally than man in a primitive man is culture. more secure physically or
pare such cultures in terms of the
Ifone were to com
positive factors within their
ptoportion of negative to
doubeful whether, relatively, respective the
contexts, it is extremely
the greater positive weight.
modern culture would show
At the same time, the dazzling nature
has so obscured the very existence of ofmodern technology
(which, in its context, is skilled
primitive technology
balance of forces) that ritual and enough to maintain a positive
sumed to stand in
technology have been pre
principled and mutual antagonism.
--- Page 217 ---
The Rites as Collective Discipline
in Haiti it is precisely the loa and the ancestors
Nevertheless,
and
advicein reference
who are consulted for technical
practical medicinal remedies. All
and, certainly.
to planting, buildings
in which divinity instructs man in
mythology contains legends for survival; God's directives to Noah
some practical technique
example of such an
concerning the ark constitute a perfect
signified Noah's
occasion. And just as such instruction man of
favored position in the cyes of God, so a
primitive
technical or practical
culture is inclined to interpret any special ofa
from, or an
"know/how", not as the beginning
separation of divine benevor
opposition to divinity, bur as an indication advance does not
lence and favor. Morcover, iftechnological than ritual appeal, nor stand in
provide greater cosmic control of
to the immediate
opposition to rites as a means adjustment of creature comforts
environment, neither does the new mass with it serve as a
and the dimestore jewelry which it brings ritual. The concept of
simple alternative seduction away often from associated with diviniry,
comfort is, in primitive cultures,
attain even to luxurious
and, in the hieratic royal courts, may
modern sun-glasses
realization. In Haiti, Ghede has adopted and sanitation. The
and Erzulie delights in modern jewelry
on the
loa are not at all opposed to modern improvements
material level.
modern
and primitive
In the final analysis,
technological of fman's
to the
ritual are not competitive in terms
relationship stems from the
cosmos or to matter; their apparent different opposition orders ofthe relationship
fact chat they have to do with
the need for
of man to man. A tractor, which does not replace
whom a
water or good soil, does replace the ten neighbors upon and harvest.
farmer once relied in times of planting, plague the
of
Running water in the house brings to an end
groups and who,
women who garhered at the stream ntodotheirlaundry, and to
out and
together, agreed not to pollute its source The parcel
of
share its meagre trickle in times ofdryness. but it docs importation climinate the
ready-made cloth replaces no ritual;
relationships which
complex system of intimately personal
man. A tractor, which does not replace
whom a
water or good soil, does replace the ten neighbors upon and harvest.
farmer once relied in times of planting, plague the
of
Running water in the house brings to an end
groups and who,
women who garhered at the stream ntodotheirlaundry, and to
out and
together, agreed not to pollute its source The parcel
of
share its meagre trickle in times ofdryness. but it docs importation climinate the
ready-made cloth replaces no ritual;
relationships which
complex system of intimately personal --- Page 218 ---
Tbe Rites
were involved in the barter of raw
In effect, the machine creates a society materials, in which dyes, looms, etc.
longer dependent upon men, but, instead,
men are no
upon the anonymous, unknown, distant upon machines and
machines, who, like the
creatures behind the
as productive forces,
machines, are impersonally regarded
convictions
Just as the machine has neither
nor morals, So it has become a
beliefi,
to consider the religious, social and
matter of principle
operator ofthe machine, as equally irrelevant. political convictions ofthe
and interdependence between men shifits The relationship
moral basis to impersonal, material
from an intimate,
sity is reconciled in the spoon, the grounds; the all human diver
the measure ofsuch a machine culture dress, is the refrigerator. Indeed,
it has for individual heterogeneiry,
degree oftolerance
Socially, this principle is expressed diversity in the and disagreement.
upon individual ptivacy, the
high value placed
isolate oneself from potential and opportunity actual
to withdraw or
other men rather than be forced to resolve ditagreements with
men are shifted from a
them. Economically,
ship. And
co-operative to a competitive relations
policy is the politically, statistical a system is created in which the
subjective
sum of private opinions; the public
persuasions and prejudices ofindividuals singular,
quantitative accumulation, the plurality, the
become by
ofcommunal order.
objective reality
Only the legal system reflects the existence ofa
self, that is, his person as part ofa collective
man's public
consideration that the interests of this
whole, and the
different from and even in conflict with public the self may be
private self. The minimum limit ofthe
interests of his
individual variation and
colletive'stolerance for
welfare, and is legally defined aggression is known as the public
terms: protective limitations such in predominantly negative
restriction of criminal
as food and drug acts, the
and
aggression, the control of
nuisance, etc. The law, which might be public noise
collective morality in the public
said to codify
much concerned with
context, is actually not so
exacting a positive contribution from the
from and even in conflict with public the self may be
private self. The minimum limit ofthe
interests of his
individual variation and
colletive'stolerance for
welfare, and is legally defined aggression is known as the public
terms: protective limitations such in predominantly negative
restriction of criminal
as food and drug acts, the
and
aggression, the control of
nuisance, etc. The law, which might be public noise
collective morality in the public
said to codify
much concerned with
context, is actually not so
exacting a positive contribution from the --- Page 219 ---
The Rites as Collective Discipline
and miliindividual on behalfofthe common of good this (taxation kind) as it is with
tary service are the only exactments individual welfare.
preventing any infringements
most
cultures, the
It is significant that, just as
primitive
the
and
were originally combined, so
pro
roles ofking
priest ofthe collective welfare-which, in an
tection and preservation
concern ofthe
codeindustrial culnure, is the specialized
of the
the
atgl
is, in a primitive community, be primary for here a man is
religion. In effect, it could not otherwise, involved with the
so much more continuously and organically relationship that it
rest of the community in interdependent all the occasions and
would be imposible to codify legally the collective welfare.
circumstances in which he must respect
that the individual
In such a community it becomes imperative action and that this
be imbued with the principle of collective antisocial actions, but also
serve not only to restrain him from contribution. Since the very life
to induce him toward positive
to the degree to which this
ofthe tribe stands or fils according the collective ritualsprinciple pervades the individuals,
constantly and to
whose fanction is to reaffirm this principle rôle.* As modern
integrate the moraliy-play a dominant collective interdepen,
individualistic independence replaces of collective public rituals is
dence, this communal religion
noticeable in all but the
This accounts for the formality that does is not markedly
the individual as a
most intimate relationships. Ya On it the contrary, subjugae since one's public behavior
personality in nonritual contexts.
one's individual idionncracis of
is vinually guaranued individual and prescribed, are not understood to threaten the public
personaliry welfare. There as a in, private in fact, virtually no social inhibition
private and personality divense
a
of Haitians is far more RCERF
and, as a consequence,
in our culture; fot, among Us, peonal
than an equivalent
no distinction beween
HELTEO
is direcdy Srmsin as public
there context, is and the integrity ofthe
Earep selfin private context and the wlfin Fat a certain wandardization on the
culture therefore becomes level. In dependent a democratic upon culture there is a tendency to believe
personal and private
of fclothe, be may aluo be a
thar f someont dreues in 3 non-conservative in 3 culure syle in which the
and the
threat to the instirutions of sociery,
dintinct, en the Uat hand, the
public COncxts are recognized as being quite context, since there is no fecling thar
individual is actually freer be rcad in the over pensonal into public contest.
this idionyncracy may
culture therefore becomes level. In dependent a democratic upon culture there is a tendency to believe
personal and private
of fclothe, be may aluo be a
thar f someont dreues in 3 non-conservative in 3 culure syle in which the
and the
threat to the instirutions of sociery,
dintinct, en the Uat hand, the
public COncxts are recognized as being quite context, since there is no fecling thar
individual is actually freer be rcad in the over pensonal into public contest.
this idionyncracy may --- Page 220 ---
The Rites
the
which governs
replaced, on the one hand,
system, a religion of
the public self ofa man, " on g other, by conscience
contemplation, where the subjective
private
and the personal powers,
(reflecting the individual background for the
of truth and
whether crude or developed,
perception in his largely private
good) is a man's final moral authority
life.
rituals ofthe hounfor are, in a sense, an extension
The public
where the cooperative
ofthe principles which govern a family,
the children-is
participation of all the membery-including, it would not be
necessary for survival. Here, for example, ofchildren gave them
reasonable ifthe sheer statistical majority
gthe
authority overthe parents in determining ther rules sgoverning Nor
labors ofthe farm and houschold, or behavior in general. to
the child's ability
would it be feasible to depend upon certain things should
understand analytically the reasons obvious wby that all individuals
be done, and how. Similarly, it is and moral intensity; that
are not capable of equal perception be more acute in one context than
even a single individual may conscientious one day and less
in another, may "feel" more code
that the collective
another. Andjust as the legal
recognizes such variability, so the
welfare cannot be dependent upon
as traditions)
religion imposes forms of conduct (understood
such
which guarantee that the collective level shall transcend the
individual variability. The individual is obliged to respect in the
loa in a defined fashion, to celebrate them by joining and
dancing and the singing, to observe obeisances
altogether
in the collective confirmation ofthose principles
to participate which are essential to the collective welfare.
and disciplines this collective level, religion, like the legal code,
In maintaining with men's acts, not with their felings. The
is first concerned
rather than "I believe", reflects this
use ofthe phrase "I serve", fact of function rather than the
emphasis upon the objective
subjective condition.*
ritual is contrary to the notions held by two
* This disciplinary function of
the primitivists, who understand ritual
apparenly opposite schools ofthought:
, to observe obeisances
altogether
in the collective confirmation ofthose principles
to participate which are essential to the collective welfare.
and disciplines this collective level, religion, like the legal code,
In maintaining with men's acts, not with their felings. The
is first concerned
rather than "I believe", reflects this
use ofthe phrase "I serve", fact of function rather than the
emphasis upon the objective
subjective condition.*
ritual is contrary to the notions held by two
* This disciplinary function of
the primitivists, who understand ritual
apparenly opposite schools ofthought: --- Page 221 ---
Tke Rites ar Collective Discipline
Iis true that in time, and under certain circumstances, for indivi such
with its secondary regard
an auchoritarian religion, develop into an autocracy, that is, the
dual desires, may
etc.)
become primarily con
authoritics (pricsts, kings, benefits a their
and may
cerned with the peronal
when pouition these cease to
anempt to preserve such traditions even to conflict with it.
serve the collective welfare, or even begin ofthe houngan's
But in Haiti, a serviteur is still the final judge
and
and honesry. He has recourse to other houngans,
efficacy has final recourse to wonship within the family group.
even
code is
by civil punitive
Moreover, while a legal
also supported supports, to some degree,
powers, and a punitive power the religion cannor resort to such
the parental disciplines, directly. In the very act of proposing a certain
enforcements
obedience by such moral pressures as
tradition, and exacting
convince the serviteur
are at its disposal, it must simultancously are
and proper, just
that the principles which it proposes
good
of unfasmed spirins and the
and dance as the
expeenion
a
me
analyat, who
thexe as release valves, the pamiting reolution of socilly acorpend trauma. The
doires and
private
En
for the ralization ofrepeeued the fact that a primitive community must context require and con that
primitivisr formism EE individuals when they function in a collective ofindividual impulses,
ifpublic rituals served al an arena for the
display rituals, which is to reaffirm
contradict the purpose
TRLET
this would exacly
The
on the other hand, ban
the uniry of the community. in
the whole-wbaher polisical, social
himaelf entirely upon a society
LEEa
economic-i undawood as the sum, the plurality ofin individual mun
of
berween a man as a public unit
re
chat there exists individual. no differentiation For the individuals in such a sociery, public dacipline
as a confounded private
with and become private inhibitions, and compulsions of
are
origin are
and resolved in public and social
private and personal
expuemed collective community, howeve, disinguiahe
activities. The man ofa two primitive, areas. He
the collective discipline as objective
sharply between these
againu) them 00 that level. Having
realities and
(or occationally conduct
by the collective as such, he
commitied TEOPUS the public life in requied his
terms, This private life, in
proceds to deal with his penonal free of those
which, in our culture,
is
is thus
cimater
s0 far as it private, and
anitudes and requinements. For thit reason, and
originate in social
public ritual in part of the public context and in perdormed
also because the self"ofthe religious man, 10 to speak,k is incorrect to conccive of them
by the "public
private expresion.
as the arena ofindividual,
TEOPUS the public life in requied his
terms, This private life, in
proceds to deal with his penonal free of those
which, in our culture,
is
is thus
cimater
s0 far as it private, and
anitudes and requinements. For thit reason, and
originate in social
public ritual in part of the public context and in perdormed
also because the self"ofthe religious man, 10 to speak,k is incorrect to conccive of them
by the "public
private expresion.
as the arena ofindividual, --- Page 222 ---
The Rites
as good parents are primarily concerned with
children toward their own adulhood,
educating their
punitive power as a last recourse. The
and reserve their
very act ofproposing formal
religious rituals, in the
as exemplary demonstrations disciplines, ofthe
serve, simultaneously,
the serviteur does not show the
reasons for these forms. If
might be
resistances and defiances which
he is docile expected as a reaction to discipline, itis not because
by nature; ir is because he has
agree rather than merely to obey. And this begun, already, to
is possible because the means by which he carly is understanding
made to understand, are not an abstract
instructed, or is
requiring intellectual
process of analysis,
demonstrations. The maturity, but a system of graphic
serviteur learns love and
presence and person ofErzulie,
beaury in the
in the diverse aspects of Ogoun, experiences becomes the ways ofpower
implications ofdeath in the attitudes
familiar with the
chorus, and feels in his own
ofChede. He sings in the
is harmonious collective person that surge ofsecurity which
ancestral and divine
action. He witnesses the wisdom of
counsel, and learns the
accepting such counsel, with its history and
advantages of
own guidance in action. In effect, he understands experience, for his
because he sees them function.
the principles
This major educational service of rituals
if they were symbolic in nature. In
would be vitiated
meaningless or perplexing to the Haitian effect, nothing is more
some ritual action
than to be asked what
When food is
"represents", down for "stands for", or
put
the loa, the Haitian "symbolizes".
precisely that fact: the loa are being given
understands
action is understood with the
food; and all ritual
visible action ofa ritual is not the same immediacy. The real,
idea; on the contrary, it would be symbolic the verbal statement ofsome
metaphysical concept, or the abstract idea which statement, would the
understood as a symbol, at one remove from
be
act or fact.* Moreover, ifthe act
the reality oft the
were
* The current insistence
symbolic-ifits meaning
another activity, the refusal to upon recognize undestanding the directness all activity ofthe as representative of
statement, may lead
understands
action is understood with the
food; and all ritual
visible action ofa ritual is not the same immediacy. The real,
idea; on the contrary, it would be symbolic the verbal statement ofsome
metaphysical concept, or the abstract idea which statement, would the
understood as a symbol, at one remove from
be
act or fact.* Moreover, ifthe act
the reality oft the
were
* The current insistence
symbolic-ifits meaning
another activity, the refusal to upon recognize undestanding the directness all activity ofthe as representative of
statement, may lead --- Page 223 ---
The Rites as Collective Discipline
historical or metaphysical
and value were dependent upon
the religion ofan
reference-it would have become, long ago, devote themselves to
intellectual dlite, both able and willing to
an
research; and it would be dependent upon
the necessary
for the diversity and fallibility
accuracy which had no tolerance
action stood
of fhuman intellect. Furthermore, ifthe particular it could not
relationship to the principle,
in a precisely symbolic
in contemporary terms. For
change to become a statement ceremonial costume for the Rada
instance, today, the regular
around the head,
rites consists ofa white handkerchiefbound and shirt. Every,
and a white dress; for the men, white trousers unless extreme
one is bare-footed. Long sleeves are expected, neck, and a
poverty prohibits this, as well as a made highiclosed from the amount of
skirt as long and full as can be
This is certainly
material that the person has been able to buy. have included many
not the African costume, which references. must But just as that was
immediately symbolic and local
context,
the "best" dress, 50 this is, now, in the contemporary
the "best" dress, and it is this fact which is evidence ofreligious
certain absurdities. Even Maximilien, who in general is exceedingly
to
them
chickens) over
Et
tive abour Voudoun, writes: "She also passes
[the
bodies ofthe hounsit, which is called d'ventailler', a symbolic way But ofesablishing as be himseif
the contact between the humans and the wbich animal" e being (p- 107). not a symbol ofa
describes the action, it ir an actual contart
divand,
contact.
offact, the effort to make an action or an image a specific symbol
As a matter
deprive it ofthe very richness of connotations and ramifica
of fsomething
Damballah, as serpent, is coimic preciscly
tions which m it meaningful.
His sinsouiy connotes the dynamic
because ofthe richnes oft relate Tthe ramifications. him lo water, which is a source ofl life in several
of life, his water habits
and s0 Damballah is represented as a
senses. But the sun also is the a source in oflifr, the are ofthe sn's
(which is also as a
serpent stretched across
in the sca, decbes a CEt which embraces the
and this arc,
the inake
E
rainbow),
to an contining the coimor; and indeed
cosmos, or is comparable
OE from below, with thor roots in wate, cut
does lay eggs. Morcover, toward urees, the nuing sun, and s0 move as an avenue of divine inter
through the earth,
the snake-as ee-climber-sawe Thus the
section, which, as a matter offact, imuge, comprehends a whole complex of
serpent, when taken as this a connotative richness would be lost fin were raken as a symbol of
cosmic principles and
idea.
any one specific and precise
ing the coimor; and indeed
cosmos, or is comparable
OE from below, with thor roots in wate, cut
does lay eggs. Morcover, toward urees, the nuing sun, and s0 move as an avenue of divine inter
through the earth,
the snake-as ee-climber-sawe Thus the
section, which, as a matter offact, imuge, comprehends a whole complex of
serpent, when taken as this a connotative richness would be lost fin were raken as a symbol of
cosmic principles and
idea.
any one specific and precise --- Page 224 ---
The Rites
dedication. The material detail bas cbanged in order that tbe
principle may remain constant.
moral
This constant ptincipled function transcends
historical changes, but all the local
not only
the special history of the
sariations in ritual due to
stylistic development. At community, the
practical expediency, or
tain, each in its own
same time, these variations con
concepts ofthe religion. fashion, an affirmation of the
Such variations have
major
construed as evidence that the
sometimes been
some pinnacle of archaic
religion has degenerated from
purity; but it would
contrary, that when a principle can be
scem, on the
vary over time
proposed in terms
and according to place, this
that
universal scope. In fact, the
testifies to its truly
activitics
meaning of various
may scem secretive or obscure
ritualistic
isa certain tendency, on the
ofthe precisely because there
some original symbology which part
interpreter, to seck out
be irrelevant, while the
might, in the final analysis,
ignored. For
principled and generalized function is
kind ofsacred example, one ofthe elements ofritual is langage, a
of direct
language, which is understood to be the means
them than communication address
with the loa and more
to
in Creole.
persuasive
African speech, *1 and ifthis is Langage seems to be the vestige of
address the loa in words
s0, then it was originally used to
understood
an address. Today, it is doubtful ifeven by everyone as being such
what the words mean,
the houngan knows
the songs in which
any more than the hounsis who sing
address to the loa is they occur. Yet, today, the sense of direct
assumed to understand even this intensified, for now only the loa are
language, and it is chus
pointedly an exclusive, sacred
even more
most spiritually developed, thanit language, accessible only to the
speech. This sense and function was when itwasthe common
the least illuminated
of langage would not be in
themselves.
by an exhaustive tracing of the words
* This theory has been discussed supru, P. 69.
any more than the hounsis who sing
address to the loa is they occur. Yet, today, the sense of direct
assumed to understand even this intensified, for now only the loa are
language, and it is chus
pointedly an exclusive, sacred
even more
most spiritually developed, thanit language, accessible only to the
speech. This sense and function was when itwasthe common
the least illuminated
of langage would not be in
themselves.
by an exhaustive tracing of the words
* This theory has been discussed supru, P. 69. --- Page 225 ---
The Rites as Individual Development
THE RITES AS INDIVIDUAL
DEVELOPMENT
collective The principle of participation, which is at the
religions, docs more than insure
very core of
witness such exemplary demonstrations that everyone shall
action. The rites not only educate from of moral principle in
bur, even more importantly, function the outside, as it were,
participant may not be consciously in a manner ofwhich the
is imperceptible to the detached aware and which certainly
such as Titon, would
observer. A devour
never
serviteur,
water, coffee or rum as a salute neglect to les to make the libation of
Mystères before himself
Morts, les Marassa, ct les
the threshold ofthe house drinking. and
Ar times he would walk to
the earth. At other times,
pour the libation directly upon
on the cement Aoor, where however, it would he would mercly dribble it
in, and eventually
lie in a pool, be walked
occasions, he would dry up. In ceremonies, and on important
formed to its original carry our the ritual in the way thar con
should
the intention, which was that the
penetrate
earth; yet the
liquid
he made at other times was
abbreviated gesture which
not, in a real sense, a
corruption or deterioration ofthe original. If Titon complete
chastised, he would have smiled,
had been
sense of form, would have
and, as if politely obliging a
gone to the door to
offering on the earth. But in either
spill a second
made served its larger function: while case the obeisance that he
the Divine Twins and the loa
this libation to the Dead,
them, it certainly affirmed in Titon's might or might not infuence
of which he was the issue and
mind a sense ofthe history
ship to a collective. It
an awareness of his relation
dominant in the
was one of those rites-and these are
religion-whose function is not
Designed as a form of discipline, frequently immediate,
tedious, these rites do not necessarily
exacting and
any personal, selfexpressive
yield to the devotee
pleasure. Nor do
directly toward the desired end. Ifone
they function
were to ask, "Does his
, it certainly affirmed in Titon's might or might not infuence
of which he was the issue and
mind a sense ofthe history
ship to a collective. It
an awareness of his relation
dominant in the
was one of those rites-and these are
religion-whose function is not
Designed as a form of discipline, frequently immediate,
tedious, these rites do not necessarily
exacting and
any personal, selfexpressive
yield to the devotee
pleasure. Nor do
directly toward the desired end. Ifone
they function
were to ask, "Does his --- Page 226 ---
The Rites
ritual cause that thing to
the
the affirmative. But
happent"
answer would be in
causation
causation, in religious terms,
as defined in scientific terms. The world is not
religious man is governed by moral
of a
reason. The Haitian does not
reason, not by material
will result from a certain ritual mean, for example, that health
be a reward for his
action; he means that health will
press him to examine performance the
of it. And if one were to
implications of this idea
foundly, one would discover that the value
more pro
not be negated by some error ofignorance ofthe ritual would
the contrary, the serviteur would be rewarded ofritual detail; on
intention of his effort. In other
for the devout
correct even though technically words, he would be morally
religious reality; the material
wrong, and this fact is the
The central link ofsuch errors are relatively unimportant.
rewarding force, which the a causal chain is, then, an invisible
natural intervention. But if serviteur understands as super
the psyche ofthe serviteur one substitutes, in this position,
rituals do, actually, work himself, it becomes clear why such
ritual action is
50 often, for the primary effect ofsuch
principlesupon the doer. That action reaffirms first
man's
destiny, strength, love, life, death; it
a
relationship to his ancestors, his
recapitulates
relationship to the
history, as well as his
formalizes his own contemporary community; it exercises and
integrity and personality,
ciplines, confirms his morale. In
tightens his dis
strengthened and refreshed
sum, he emerges with a
social and personal elements, sense ofhis relationship to cosmic,
function more
than A man so integrated is likely to
effectively
one whose
to disintegrate, and this will be reflected adjustment in the
has begun
ofhis undertakings. Tbe miracle is, in 4
relative success
doer wbo is changed by tbe ritual, and
sense, interior. It is the
changes accandingy.
for bim, therefore, the world
Itis this subjective function ofritual
more important than its objective
which is perhaps even
which it
functions: the
imposes by virtue ofcertain moral
disciplines
demonstration of principle by which it threats, and the
supports those
one whose
to disintegrate, and this will be reflected adjustment in the
has begun
ofhis undertakings. Tbe miracle is, in 4
relative success
doer wbo is changed by tbe ritual, and
sense, interior. It is the
changes accandingy.
for bim, therefore, the world
Itis this subjective function ofritual
more important than its objective
which is perhaps even
which it
functions: the
imposes by virtue ofcertain moral
disciplines
demonstration of principle by which it threats, and the
supports those --- Page 227 ---
15.
RITUALPRAYERS A major portion
spangled flagy in the ofccremonials foreground is devoted to solemn prayer, The heavily
represent thesociene. --- Page 228 ---
16. SACRIFICE OF A BULL Note
the vever
sacrificial bull, drawing of a bull and, in the
draped in a colorful cloth.
background, the --- Page 229 ---
The Rites as Individual Development
what is
is not
disciplines." . Forin the final analysis,
conceivably important be the
only what the serviteur does (which might what he consciously
right thing for the wrong reasons) nor
to his intellectual
understands (which would vary according
in
but wbat be bas become as a result ofhis participation rituals of
capacity)
The intensive and extended
those ceremonials.
onthodox
interpretation of
. Thisis
contrary to the the release poychounalyical of inhibitions, the realization
the function reets ritual activity, that is, of private trauma. It is necessary to stress
of Trepretued desires, and the there resolution is vinually no privacy, and hence the primary
that in a the creation culture ofa trauma or a neurosis does not exist. Ifan the accident of
condition erer
conceivably have become a trauma, person
has occurred, which might
to make him remember, nor a ritual to
such a society does not need a the specialiat community willreadily volunicer his "history".
sublimate, for all the people in that his mother used to beat him, and that ahe
They will say, and repestedly, left
or
will uy: "Are
to Gll down
did so because his faurher her; because they did the first
communal
a
F
every time you sce dog, just if
intimate friends would censor some
and even
a
memory is complete,
enemies who will recall it. In a senat, the
unplcasant memory, there are always
unconscious, in the venae
man ofa primitive community has be A relatively searched meager our as motivations for behavior.
dseaeed traumas wlich are such to
harbor an unresolved relationhip
Neither can the
of
a socicty
must then muke him
some
poychoanalpse
as our
in memEr profcional that he could escape it geographicall,
confront; for it would be only : rarly children and
takes place as in our
since no such ready separation it, but is
confront it daily, he must
culrure. And ifhe does not escape
EIre
resolve it, or at least find some viable adjustment. in which concealments, self
Psychoanalyuis has based inelf idea on ofo original cultures sin (which, it must be remem
censorhip, and the Christian
obtain, andi is inclined to suspect
bered, is not shared by most primitive cultures) which the individual fecls com
human behavior as a mask for some reality a
of fsymbolie inserpentation,
pelled to conceal. le has, accordingly, set up sysem but which would not be
in terms designed to illuminate a discased where the organism, inserpsetation would be
valid for one that was healthy. Even
symbolic the symbols would hardly have
correct, as in certain cases of sexual symboliam, for a native who felt no guilt or inhibitions
the same emotional value or "charge" citizen ofa Christian culure in which sexual
about sexual activity, as for the different and more complex light. The images d
activity is reparded in a vauly
d reislation, net d durait. Even in our
prinitive myth, and d mait mythi, ure occur imager in art and various other exprenions, not
culture, sexual symbolisom muy intends any
sexual reference but
because the artist unconaciouly chosen, as a mcans T analogous communication,
because he has consciouly which he could safely insist was common to all human
the one experience
beings.
culure in which sexual
about sexual activity, as for the different and more complex light. The images d
activity is reparded in a vauly
d reislation, net d durait. Even in our
prinitive myth, and d mait mythi, ure occur imager in art and various other exprenions, not
culture, sexual symbolisom muy intends any
sexual reference but
because the artist unconaciouly chosen, as a mcans T analogous communication,
because he has consciouly which he could safely insist was common to all human
the one experience
beings. --- Page 230 ---
Tbe Rites
initiatory gradation are devoted entirely to such a creation
development ofa "soul".
and
In this respect the critical distinction between
religion becomes evident, for there are no such
magic and
to develop the person, in magic. A
rites, designed
consists of exchanging his services magician's for
apprenticeship
information, whereas the religious
secreted, concealed
experience and ordeals,
neophyte, by virtue of
oft things which have been matures spiritually to an understanding
along. Magic refers to
frankly evident in public ritual all
primary emphasis of power, which is amoral in nature; the
religion is moral
ment. Magic rituals are performed with discipline the
and develop.
ducing a direct result upon the world and intention of pro
are immediately linked to the
their ritual details
object; in
physical act is frequently quite disconnected religious ritual the
reward. In effect, in religion tbe serviteur is
from the desired
world is changed.
changed; in magic tbe
Itis of major importance, also, that the
this subjective development in religion derive principles governing
context. The individual who functions fromthecollective
terms with the
in interdependent
this would alienate community him from cannot forge ahead too far, since
dependent. The impulse and the very forces upon which he is
on the other hand, has
been incentive behind the magician,
whether for
always
an individualistic
good or for evil. Yet he too has been triumph,
somewhar by his dependence upon the collective restrained
Indeed, the best condition for magical action is communiry.
tive community with its collective
not the primi
community, with its individualistic emphasis, bur the modemn
thar one may experience the
emphasis, and it is here
magician at work. He conceives preeminent his
spectacle of the
secrecy, or with a few cohorts; he is plans in almost solitary
exclusive right to exploit the power ofhis feverishly protective ofthe
he is frequendy concerned with an almost discoveryorinvention
divine thar special twist
occult effort to
oral best-seller; he is devoted ofpublic to the idea taste which makes for a hit
ofa magic combination
i
community, with its individualistic emphasis, bur the modemn
thar one may experience the
emphasis, and it is here
magician at work. He conceives preeminent his
spectacle of the
secrecy, or with a few cohorts; he is plans in almost solitary
exclusive right to exploit the power ofhis feverishly protective ofthe
he is frequendy concerned with an almost discoveryorinvention
divine thar special twist
occult effort to
oral best-seller; he is devoted ofpublic to the idea taste which makes for a hit
ofa magic combination --- Page 231 ---
The Rites as Individual Development
ofwords in a certain just-so order, which
he labors to create a skillfally obsessive is a catchy slogan;
sexual seduction, and is not above
image of material or
maximum of artifice and connotative accomplishing this with a
involved in a complex and formal sleight of hand; he is
manipulations involving
series of cabbala-like
even whar might be accurarely Kaeiniaieered termed the
and
Moreover, this is all pursued in the interests ofhis cockrail libation.
aggrandizement and entirely irrespective, in a own personal
ofthe public welfare. The hexes, clixirs and fetishes profound sense,
magicians are paltry achievements
ofprimitive
ofsuch modemn magicians.*
compared to the vast powers
Magic on such a scale could not, in fact, exist in an
dependent culture in which, on the one hand,
inter,
scope could not be undertaken without the projeas ofany
others, and on the other hand, the collective knowledge of
would not tolerate such an individualistic
could not and
integrity. So firmly imbued is the man
offensive upon its
the collective principle, thar he
ofsuch a culture with
public property, available for the assumes any technique to be
innocent, unabashed readiness
use of the collective. The
some new aspect of dress or manner of"natives"to imitate or adopr
strike their fancy is bur one manifestation or method which may
ignorance ofthe notion
of their complete
oforiginality in the
right" sense. In his mind any technique, and possessive, "copy.
improved technique, IS a dispensation of divinity especially and therefore any
comprehends the moral
ofcollective
idea that made primitive cultures purpose
benefit. It is this
supcrior mechanical
such casy preytoinvaders with
conguest ofthe Americas equipment. The history of the Spanish
with native resistance bur begins, with in each isolated district, not
comed the supcrior "things" which, native welcome, They wel
all other
they assumed, would, like
techniques, accrue to the improved welfare of their
community; and they welcomed the men who brought them,
For ocher discuscions of the contrast berwees
65-6, 75-7. mpra.
religion and magic, uor PP
. It is this
supcrior mechanical
such casy preytoinvaders with
conguest ofthe Americas equipment. The history of the Spanish
with native resistance bur begins, with in each isolated district, not
comed the supcrior "things" which, native welcome, They wel
all other
they assumed, would, like
techniques, accrue to the improved welfare of their
community; and they welcomed the men who brought them,
For ocher discuscions of the contrast berwees
65-6, 75-7. mpra.
religion and magic, uor PP --- Page 232 ---
The Rites
whom the gods had chosen to confer such
as beings upon and
the time the native pticsts
exceptional talent
power. By
of their
the immoral function of the equipment
grasped
too late to marshal their amazed and demoralized
guests, it was
The failure of the priests was a failure to
forces effectively. face of their most ancient antagonist, the
recognize the new
had
it, or could have
magician. But even if they
would recognized nevertheless have been
recognized it today, their battle
individuals
lost. For an industrial culture, while liberating and guarantes a
from the interdependence which characterized requires by an emphasis
homogeneous morality, is also
the invention of
technological achievement per se:
upon
of methods. Such separation of
means and the development from morals, marks the era of
means from ends, oftechniques
the
of collective
the magician. Against an entire era,
priests of collective
their metaphysic
ritual religions, proposing
morality, arc virtually helpless.
THE INITIAL RITUAL ACTS
initial ritual movements of any ceremony are an effort to
The
with the
with the universal, cosmic forces.
establish contact
loa, in the
the houngan
When everyone has assembled and almost peristyle,* all the dances take place at
* The facrthat many ofthe ccremonics and romantic interpretation by many
night has been given a sensational For one thing, the personnel of the
visitors. The reasons are with very practical. various labors and chores during the day. For
hounfor is usually
ofa tropical climate between the hours of cleven and
another thing. the
E
unbearable. The daytime is usually spent in
fve in the afiernoon is decorating, almost ctc. The actual ceremony, and cenainly the It
preparations cooking, until late afiernoon or the coolness of the evening,
danciog, is pouponed
whercas the visitor
find the night an
should also be pointed out that
most of those la participate in the
unfamiliar and mysterious landscape,
illumination and have long
ceremonies are not accustomed dark. Moreover, to electrical they have come to know evety 1
become adjused to the
that
could casily find their way abour
corner of their community so well
they for them and holds nothing ofthe
blindfolded. The night which is not mysterious it docs for the visitor.
armospheric excitement
the evening,
danciog, is pouponed
whercas the visitor
find the night an
should also be pointed out that
most of those la participate in the
unfamiliar and mysterious landscape,
illumination and have long
ceremonies are not accustomed dark. Moreover, to electrical they have come to know evety 1
become adjused to the
that
could casily find their way abour
corner of their community so well
they for them and holds nothing ofthe
blindfolded. The night which is not mysterious it docs for the visitor.
armospheric excitement --- Page 233 ---
The Initial Ritual Acts
on whose behalf the ceremony is being con
(or the person
lifting it successively toward
ducted) takes a jug ofwater, and,
He
address
the four cardinal points, signals the Myuteres.
may
an
audible
to them; sometimes it is a cursory signal,
an
familiar plea
at other times, as he is poised there, with
almost
gesture; lified overhead and his cyes fixed into that
the jug of water
that the distant air is peopled
space, one has a sense, suddenly, attention he would command, and
with invisible hosts whose
all corners ofthe universe
whose presences he would drawfrom
Thus the
moment and this particular place.
to this particular
ofthe ritual immediately gives it vast and
very opening gesture
cosmic scopes
It
This initial salutation is, in a sense, comprehensive. could be
includes Legba, without whose permission no contact addressed to the
made with any of the Invisibles. It is also
Ghost, and
the Christian Father, Son and Holy
two trinities:
Morts and Marassa. The salutation
the Voudoun Mysères,
deity with whom the
may include, in addition, any particular concerned, such as his
houngan or serviteur may be especially
whose behalfthis
maittéte or the maithounfor, or the loa on
particular ceremony is being conducted. three libations at the
Having so signaled them, he pours mark of respect, a first
entrance to the peristyle. This is a
the gods:
offering: it is also a gesture of the hand, inviting the entrance, he
"Here, if you pleaser Often, beginning at
to the
trickles a thin line of water across the peristyle the loa poteau are led
mitan. Then he draws another line ofwater (for
and so
from the second and third entrances,
in on water) three rivers which converge at the poteaumitan, making
creates it the cosmic axis ofthe world. the
is passed on to the
In proper hierarchical order,
jug sociité, who repeat
divningunhed visitors and members ofthe and because the
the libations (although, for expediency, statement, they do not
houngan's invitation was the major
the ceremony
necessarily draw the line of fwater). Throughout less claborate form,
many ofthe ritual acts are thus repeated, in
(for
and so
from the second and third entrances,
in on water) three rivers which converge at the poteaumitan, making
creates it the cosmic axis ofthe world. the
is passed on to the
In proper hierarchical order,
jug sociité, who repeat
divningunhed visitors and members ofthe and because the
the libations (although, for expediency, statement, they do not
houngan's invitation was the major
the ceremony
necessarily draw the line of fwater). Throughout less claborate form,
many ofthe ritual acts are thus repeated, in --- Page 234 ---
Tbe Rites
tzf the participants. The sense is not SO much that their actions
any real persuasion, but rather that
the relationship with the loa which the they can thereby share
It is also a matter of pride to the houngan houngan when has initiated.
visitors participate in such salutations to the loa distinguished
Inthe meantime, the hounganorthe
ofhis hounfor.
prepared to draw the first vevers. The laplace has litac candle and
(the material used depends
plate of Aour or ashes
drawn) is oriented, as was the upon water. which vevers are to be
during a ceremony, and all the
(Almost everything used
toward the cardinal points.) The chorus offerings, are first signaled
sing the song: "Fait un vever
might have begun to
me"), and ifitis not
pou moin" ("Draw a vever for
permitted, they will be Saturday or Sunday, when drumming is
The
clapping time with their hands.
drawing of vevers requires real
amount of Aour is picked
between technical skill. A small
finger and let sift on to the up ground while the thumb and fore
the line ofthe form which the
the hand moves in
drawn is a circle around the base vever is to take. The first thing
this center the vevers radiate.
ofthe poteaumitan.4 From
a specific loa, the vever
Sometimes, be drawn when the service is for
particular chamber. When may the
at the entrance to his
his sacred tree in the court, it is drawn service there. is being Each conducted at
special symbol, or vever. The basic
loa has his
are traditionally fixed. The
form, and certain details,
the heart is for Erzulie:
cross-roads is the sign for
a boar represents
Legba;
Damballah and Ayida, etc. Bur even with Agwé serpents are for
there is great scope for personal variations these fixed forms,
The vever consecrates to the loa which it of style.
which it covers. Sometimes it is an
represents the area
tracery, made even more lace-like by the claborate, painstaking
lines, and even more fragile by the
granular rufifling ofthe
breeze would blow away the
impression that the slightest
fragile aspect is, at the same time, light ridge balanced of Hour. But this
contrast ofthe white lines
the
by the strong
it seems a coar ofarms, an emblazoned against
very shield. dark ground, so thar
When especially
the loa which it of style.
which it covers. Sometimes it is an
represents the area
tracery, made even more lace-like by the claborate, painstaking
lines, and even more fragile by the
granular rufifling ofthe
breeze would blow away the
impression that the slightest
fragile aspect is, at the same time, light ridge balanced of Hour. But this
contrast ofthe white lines
the
by the strong
it seems a coar ofarms, an emblazoned against
very shield. dark ground, so thar
When especially --- Page 235 ---
The Initial Ritual Acts
claborate, it projects the sense ofacelebration
feat displayed in his honor. In such
ofits loa, a public
pliment to the loa would seem to cases, however, the com
the making and the
rest chiefly in the labor of
this elaborate design disciplinary is bit
bit ordeal of dedication; for all
maize, peanuts and other N destroyed by the grains of
the death throes ofthe sacrificed placed chicken upon it, smudged by
the end, the god having eaten, and the laid upon it, and, in
thus fulfilled, it is walked
vever's function being
remnants are
on, danced on, and finally its
consist
swept away. Ar other hounfors the vevers
ofno more than a few strokes,
may
sense of intimate case which comes from accomplished with thar
tainty. Here one feels that the houngan assurance and cet,
completed his "courtship" of the loa and long thar ago it successfully
him, now, simply to signal his
remains for
man might
presence- as a long/married
simply rap on the door ofhis
mere gesture, and enter withour even
wife's chamber, as a
At other times, some quality of the waiting vever's for her response.
suddenly illuminate the fact that it does,
very form will
in the earth, which leads to the loa living in indeed, the create a door
below; so that whatever is placed upon it does abyimal waters
surface bur seeps down an invisible funnel.s not rest on the
If the ceremony is one in which several loa are to
together, in the beginning, thus
be fed
several vevers around the
requiring the drawing of
made even before the official poteau-mitan, these may have been
case, after the first libations, opening the
of the ceremony. In
ceremonial Aags
two hounsis, carrying a
ing the saber and representing the socitt, and the la-place, carryritualistically from representing the chamber the loa mait-hounfor, emerge
come out backward and revolve of the mait-hounfor. They
reverse, until they attain the center ofthe in one direction, then in
they proceed, successively, in the directions peristyle. ofthe four Thereupon,
points and at each edge of the peristyle
the cardinal
salutation: a full turn to the right, then to the perform lefi, then ritual
right again, cach turn punctuated by a sort ofcursey, and to the the
, and the la-place, carryritualistically from representing the chamber the loa mait-hounfor, emerge
come out backward and revolve of the mait-hounfor. They
reverse, until they attain the center ofthe in one direction, then in
they proceed, successively, in the directions peristyle. ofthe four Thereupon,
points and at each edge of the peristyle
the cardinal
salutation: a full turn to the right, then to the perform lefi, then ritual
right again, cach turn punctuated by a sort ofcursey, and to the the --- Page 236 ---
Tbe Rites
and kissing the ground chree
whole concluded by kneeling,
before the
times. They then perform the same salutation address this poteau salute
mitan, and, ifthe drums are being used, next the
with
to the drums. The formation now salutes and saber houngan, which has
that mock competition between asson
salute any
been already described. And after the houngan they the older
visiting houngans or mambos in the same manner, Also they salute
and "sitonger" houngans having precedence. visitors. These
the houngenikon, and, finally, any distinguished detail for detail,
salutations, which are meticulously repeated, sometimes take a
in reference to a large number ofp people, may anticipating ritual
long while to complete, and foreign find visitors, this portion (and other
as an intense, dramatic experience, tedious. Even the members ofthe société
similar portions) most Yet in what better manner could all these
are merely patient,
and
involved and
single individuals be deliberately
personally
To be
integrated into the ceremony from the very beginning? of the loa
approached and confronted by this trio-delegates in formation with
and the societt-t0 be obliged to rise, order move of movements and
them, give attention to the proper directions-to do all this is to
signal in the cardinal and committed to the ritual. One
Eeamt irrevocably involved
afier such
arrived in the peristyle as a secular individual; is no
that at
salutations the person who resumes his seat
longer attitudes
all. From this moment on, his gestures, wander movements, to neglect
take on metaphysical reference. To
away,
would now be a deliberate blasphemy;
the ritual obligations,
divine benevolence.
to participate properly is to engage ofthe hounfor and the visiting
In the meantime, the houngan
their formal
houngans and mambos will have been exchanging carried out
salutations, and the manner in which these are
of relative authority. If, for example,
constitutes a statement "father" is present, he does not execute the
the houngan's
turns in front ofhim, although the
turns: the younger houngan the conclusion of each turn: and the
two curtsey together at
while the younger man kisses the
"father" remains standing
to engage ofthe hounfor and the visiting
In the meantime, the houngan
their formal
houngans and mambos will have been exchanging carried out
salutations, and the manner in which these are
of relative authority. If, for example,
constitutes a statement "father" is present, he does not execute the
the houngan's
turns in front ofhim, although the
turns: the younger houngan the conclusion of each turn: and the
two curtsey together at
while the younger man kisses the
"father" remains standing --- Page 237 ---
The Initial Ritual Acts
ground at his feet. Then, taking his hand, he raises the
houngan, and held who repeats the three turns. Their hands are younger
high during the entire salute,
joined
a double handshake. A
which is concluded by
"raise" the standing ofs somcone stronger who houngan may, however,
him from
the
salutes him by
kising
ground at his
preventing
into the second phase, the salutation fect, with and by
directly
This mark
the
C
ofrespect is usually conferred
joined.
not hold a rank in the hicrarchy and also upon visitors who do
the honoring houngan's
are not subject to
hounfor personnel. When authority, thar Is to
are not ofhis
salute cach other,
two houngans a equal standing
kisses the
they mirror cach ocher and neither of them
with hands ground; joined they and perform the second phase oft the salute
salute each
tuming together. Two
other as cquals, bur kiss the
houngenikons
There are many subtle gradations of
ground together."
indicate the relative authority ofthe
salutation and these
This pattern of gradusted
reflects involved.
resolve the
the
ditrerme
circumstance thar a single
effort to
several "competing" hounfors,
community may have
remains the highest
Just as the father ofa family
even a
authority in any situation which involves
remains fiullgrown the
son, so the spiritual father of a
major authority even in the hounfor
houngan
just as, in communal life, the children of ofhis son; and
deference for the heads ofother familics, and one family have
other in terms ofequality or
these relate to each
so the same general principles ofrecognized hold for the communal prestige,
adjustment. This prevents an atmosphere religious of anarchic communal
petitiveness and resentment from developing between comhounfors, and stabilizes a situation which
the
have destroyed the religion altogether by might otherwise
munity into warring loyalties. In other
splitting the com
serve to interadjust and integrate the collective. words, the salutations
When all the relationships of the participants have been
established, for and
and their salutations made to the loa ofthe
to the fags of the société, the acts of mutual houn,
respect
recognized hold for the communal prestige,
adjustment. This prevents an atmosphere religious of anarchic communal
petitiveness and resentment from developing between comhounfors, and stabilizes a situation which
the
have destroyed the religion altogether by might otherwise
munity into warring loyalties. In other
splitting the com
serve to interadjust and integrate the collective. words, the salutations
When all the relationships of the participants have been
established, for and
and their salutations made to the loa ofthe
to the fags of the société, the acts of mutual houn,
respect --- Page 238 ---
Tbe Rites
there follow the action de grâce and
having been accomplished, litanies. These vary in claborateness. In a ten/
the Catholic
entire afternoon
be dedicated to
day ceremony-caille, an
may this
be limited
the action de gràces In a briefer ceremony and three
may and followed
to one or two litanies, three Paters
Aves, in
the prière Guinée. This prayer is almost entirely langage;
by
name, including not only the
almost all the loa are called by the
ancestral loa as
major loa ofthe pantheon but all
personal
various
well. The order of this invocation is determined by retains his
elements. Alchough such a loa as Legba always loa may
first position, the mait-hounfor and various personal
take precedence even over such great loa as Ogoun.? sober and
The prière Guinée is perhaps the most impressively The heat of the late
devout portion of the entire ceremony. almost to be the weight
afternoon muffles the peristyle and seems
and stills
which bows allthe white-bound heads in prayer
benches every
The hounsis are seated along
one to motionlessness.
the houngan
and in the clear center area, nearthe poteaumitan, mambos and houngans)
with several of the visiting
touch the
(perhaps the small chair which permits him easily to
sits on and lift his hand to his lips in a token kissing of the
earth
to his chest, at the mention
ground, or to press a pinch ofcarth show
On
ofthose loa for whom he would
particular respect. salutation.
such occasions he will also shake his rattle in special
the
From time to time one hounsi or another will drop to
a loa of markedly personal
ground to kiss it, signifyring from such small movements, there
importance to her. But
the
is so little overt emotion fur the endless incantation, whose bent regular head
alternation between the voice of the priest,
sends the words inward upon himself, and the answering of
chorus, in the oppressive heat, gives to the whole a sense It
endurance rather than of celebration or even invocation. but
becomes an ordeal of discipline, not an offering of ecstasy ennui.
offering of almost unbearable
the more demanding
ofthe assonthe priere Guinée
Finally, with a prolonged sounding the drums, the hounsis clapping
is concluded. Then, together, --- Page 239 ---
Feeding the Loa
their hands, and the assons striking the
all in unison-begin the battérie
ground or close to itonetwo-three
macomigue. Their rhythm is
deliberate
pause, onctwothree pause: an
Fourteen beating, a pounding on the door oft the unhurried, loa
times this triple beat is
world.
is ended, to be punctuated,
repeated and then the phrase
almost, one might
however,
a sustained
a
imagine, rarling
beatingagain, the
knob;
Page 239 ---
Feeding the Loa
their hands, and the assons striking the
all in unison-begin the battérie
ground or close to itonetwo-three
macomigue. Their rhythm is
deliberate
pause, onctwothree pause: an
Fourteen beating, a pounding on the door oft the unhurried, loa
times this triple beat is
world.
is ended, to be punctuated,
repeated and then the phrase
almost, one might
however,
a sustained
a
imagine, rarling
beatingagain, the
knob; deliberate battérie is resumed.
whercupon,
Is a matter of ritualistic
The number oftimes
beaten upon the door is decision; bur the impact of this -
code
conceive how this
overwhelming. 10 It is impossible to
culminating collective
contact with the world ofles Invisibles
effort to establish
could possibly fail.
FEEDING THE LOAU
The loa, whose function is to direct the
of the material universe into
enormous primal mass
benevolence, are involved in a parterns and of intelligence and
moral energy which animates this great
endless labor. Iris their
since that energy is constantly
huge hulk of matter, and so,
replenished. And this is man's expended, it must be constantly
the constant How of the
dury: to feed the loa, to insure
movement ofthe universe. psychic energy, to assure the moral
ceremonial
Thus, the fcasting ofthe loa
the
most frequently performed in Haiti. In addition is the
general drain on the loa's energy, it is also
to
specific, individual demands of men. Thus there tapped by the
fcasts, for all the pantheon; special feasts for
are general
has asked a great deal; annual feasts for the loa of whom one
Dead; and certainly,
Marassa and the
something ofthe loa, any ceremony whose
is to ask
begins with an
Since the essence
offering
ret
be scattered for them ofthe in all food is consumed by the loa, it may
left
directions, or buried for
standing ar the cross-roads. It may also be
them, or
them directly, when they possess a person; for consumed alchough the by
all the pantheon; special feasts for
are general
has asked a great deal; annual feasts for the loa of whom one
Dead; and certainly,
Marassa and the
something ofthe loa, any ceremony whose
is to ask
begins with an
Since the essence
offering
ret
be scattered for them ofthe in all food is consumed by the loa, it may
left
directions, or buried for
standing ar the cross-roads. It may also be
them, or
them directly, when they possess a person; for consumed alchough the by --- Page 240 ---
Tbe Rites
food enters the body of the person, it is the loa
nourished
its essence: this is made evident
who are
after the T of possession, when the
by the fact that
he will not feel that he has eaten and
person be is himselfagain,
When food is left
may ravenously hungry.
which is consumed overnight the at the altar, again it is the essence
by
loa; for although the
stance, which remains, will subsequently be material sub,
the participants, the people have no sense of divided among
nourished by it. In fact, itis never the
being greatly
feast for the loa.12
people who feast at a
The kind of food, its preparation, the
and the selection and
ofthe
manner of serving it
which loa is being fed, Sat
portions, depend upon
occasion, the local traditions, vary and according to the particular
expediency. A
factors of immediate
ofthree loa poor that man, for example, may apologetically
tarre precision
they share a single chicken. A sense of
characteristic of governs the
all offerings; such precision is equally
fruits and vegetables simple which mangl sec (the offering of grains,
such as the baptism ofminor ritual precede a very minor ceremony
feasts which a houngan
objects) and ofthe claborate
may sponsor annually on behalfofhis
hounfot-involving the sacrifice of
goats, even a bull, and pigs (for the many chickens, several
up to ten days to accomplish
Petro), 13 which may take
Such an claborate ceremony, completely. ifit
the general period of the harvest, happens to be performed in
yam. Theoretically, this
may begin with a ceremonyportant agrarian ritual
ceremony, which is the only im.
the first fruits ofthe field among the Rada rites, is an offering of
the earth in the
to the loa, so thar they
coming season. 14 Afier the vevers again bless
deities (including Azacca, loa
Aze the major
the litanies and the
ofagriculture) have been traced,
prayers are recited. Then the
carrying on their heads baskets piled high with
hounsis,
fish, form a processional which winds
yams and dried
center-post before the offering is
many times around the
the yams and fish are consecrated and deposited the at its base. There
houngan, holding a
to the loa, so thar they
coming season. 14 Afier the vevers again bless
deities (including Azacca, loa
Aze the major
the litanies and the
ofagriculture) have been traced,
prayers are recited. Then the
carrying on their heads baskets piled high with
hounsis,
fish, form a processional which winds
yams and dried
center-post before the offering is
many times around the
the yams and fish are consecrated and deposited the at its base. There
houngan, holding a --- Page 241 ---
Feeding the Loa
candle in one hand, points the saber, which he
other, toward the cardinal points. He then
holds in the
one yam in half, and passes the
kneels and chops
person in hierarchical
knife, or machete, to the next
yam. One
order, who docs the same with
by one every participant at the
another
yam, and when this has been
ceremony slices a
are gathered once more into the baskets, accomplished, all the picces
mombin, consecrated with the sign ofthe covered with leaves of
processional to the major Rada altar, where cross, and carried in
(laid away), as it is called, for the night.
they are coucber
The overnight coucher or sleep, whether of
occasion, ofdrums, or ofthe initiate, is a rite at yams, or, on
cation and of strengshening.
once of purifi
coucber, or because of the blanket Perhaps of because of the word
fully as a coverlet, or because of the leaves spread as care
windowless altar chamber with its thick complete silence of the
single, small illumination of the sacred
clay walls and the
ina bowlofoil-or
light-a wick Roaring
perhaps because
scene is one of profound
ofall ofthese together, the
harmonious
repose, which is in contrasting yet
which is
counterpoint to the lively dance of celebration
perisryle. usually To taking place thar very evening in the
the
pass from one to the other is to experience, adjoining within
single moment, the entire range ofVoudoun: the
introverted sobricty which characterizes the
meditative,
solitary withdrawal of the initiate ordeal, prayers the
and the
dynamism of ceremonials in which drums,
impresive
movements, sacred invocation, the designs of song, dance-ritual
ofcolors sacred to the loa, the decorative
vevers, the play
walls ofhounfors, the lace of shrines, and genius the manifest on the
objects on the altars all play their
arrangements of
whelming brilliance in which part-fuse to create an ovet
celebration ofthe divine
every sense participates in the
the coucber, the
powers. On the moming
are
following
the ceremony yams
brought our into the peristyle for
base ofthe proper. They are once more placed ar the altar
are blessed and potcau-mitan. Prayers are said; the yams and fish
consecrated, and since this is an important
of shrines, and genius the manifest on the
objects on the altars all play their
arrangements of
whelming brilliance in which part-fuse to create an ovet
celebration ofthe divine
every sense participates in the
the coucber, the
powers. On the moming
are
following
the ceremony yams
brought our into the peristyle for
base ofthe proper. They are once more placed ar the altar
are blessed and potcau-mitan. Prayers are said; the yams and fish
consecrated, and since this is an important --- Page 242 ---
The Rites
be sacrificed, and some of its blood
ceremony, a goat may
are cooked, and a portion
sprinkled upon the yams. Finally they
be ritually
scattered in all directions. A certain amount may the parti,
buried for the loa, and the remainder is shared by
cipants." 15
the
is the first meal, so to speak,
In many cases
mang which yam
last cight to ten days, and
in a frasting of the gods
may
or every two years, to
which a houngan undertakes every year,
will toward his
propitiate the loa and to invoke their good the
hounfor for the coming period. In such a case
ceremonial de Gricr;
organization might be as follows: Sunday: Morts; Action in the even,
Monday: Service for les Marassa and les
late
ing, the coucber yam; Tuesday: morning, Loco, cercmonyyen, Ayizan, Dam
afternoon and evening, feasting ofLegba, and their escorts (these loa
ballah, Ayida, Erzulie and close Agwé terms and amenable to being
are considered to be on very
with a dance in the
served together); Wednesday: Ogoun, Azacca, or Erzulie, or perhaps
evening in his honor; Thursday:
to the hounfor;
one of the other loa especially important
often a
Ghede; Saturday, the Petro loa; Sunday:
Friday:
Monday: a
loa,
a
personal
heptônt, followed by reception; Mounanchou.
cach loa
perhaps a work loa such as
ifponible The
is served on the day ofthe weck sacred to him. cither procedure in the
is, usually, to periorm the individual while ceremony the rest ofthe day
midmoming or in the late afiernoon, and other details; and in
is devoted to the preparation of food, de
in honor
the evening there is gencrally a danse
rejuissance offered
an inr
of the loa feasted that day. In a ceremony
the by coucher
dividual, even when it is conducted in a hounfor, so that,
is omitted and the entire ceremony is condensed,
yam with short rest intervals, it is concluded in two days.
is, usually, to periorm the individual while ceremony the rest ofthe day
midmoming or in the late afiernoon, and other details; and in
is devoted to the preparation of food, de
in honor
the evening there is gencrally a danse
rejuissance offered
an inr
of the loa feasted that day. In a ceremony
the by coucher
dividual, even when it is conducted in a hounfor, so that,
is omitted and the entire ceremony is condensed,
yam with short rest intervals, it is concluded in two days. --- Page 243 ---
Trancfuring Life to the Loa TRANSFUSING LIFE TO THE LOA
In a major feasting ofthe loa, the
is bur the "hors
mangé ser, or mangé Guinde
does
d'auvre", so to speak, of the
not mean that itis less
offering. This
the food is, by and large, meticulously similar for prepared, all
for although
differences in detail of
the loa, there are
composition and
manner ofserving which must be observed ifthe preparation and
pleased rarher than angered. In the sacrifice
loa are to be
there are differences not only in the
of the animals
which cleanses and purifies the chicken, composition oft the bach
in the manner in which the animal is goat, or bull, bur also
the meat, and in the selection of the killed, in the cooking of
aside for the loa.
portions which are pur
Neither the idea nor the reality ofanimal sacrifice
emotional charge or repugnance for the Haitian.
carrics any
his own food is s0 difficule to come by, and he For has one thing,
dependants, both infant and aged, that the
so many
animal strikes him as cither ludicrous
feeding of a pet
he has never developed
or actually immoral, and
There are
any sentimentality toward animals,
many dogs abour, to be sure, and a man
genuinely attached to these, or to his
may become
an individual attachment is
donkey or horse, bur such
abour animals
not generalized into any
per se. Furthermore, all poulry, most feeling
young goats are sold alive on the market
pigs and
facilities for keeping meat from
and (there being no
abour the courtyard until they are spoiling) killed
they are kept alive
is, therefore, accustomed
to be caten. A Haitian
mean that the sacrificial animal to killing animals. This does not
the contrary, in the
is killed in "cold blood". On
animal
course ofbeing ritualistically
the
enjoys more tenderness and care than one prepared destined
purcly secular purposes, While this could not
for
to' "console" the animal, it docs make evident be understood
observed it, the fact that the Haitian is
to one who has
completely innocent of
until they are spoiling) killed
they are kept alive
is, therefore, accustomed
to be caten. A Haitian
mean that the sacrificial animal to killing animals. This does not
the contrary, in the
is killed in "cold blood". On
animal
course ofbeing ritualistically
the
enjoys more tenderness and care than one prepared destined
purcly secular purposes, While this could not
for
to' "console" the animal, it docs make evident be understood
observed it, the fact that the Haitian is
to one who has
completely innocent of --- Page 244 ---
Tbe Rites
toward it. Chickens and goats
any brutal emotion or intention
sacred to the loa
sclected
to sex and to the color
are
according
In many cases certain foods are
for which they are destined,1
be
yet he must
taboo for the animal, since he must
kept pure, would not
also be reasonably well fed, for a
thin chicken animal is cleansed
the loa. On the day ofthe
the
uCtOs
please
bath. Goats'" horns are "dressed" with ribbons
with a purifying
color, and a large silk handkerchief is
of the approptiate them. A bull may wear a very ornate and elegant
draped over
however, is by far the most common
robe. The chicken,
sacrifice. the
time for this act arrives, the chicken is first
When
proper then the
or the loa, holding the chicken
oriented, and
houngan, ofthe
in the peristyle.
by its legs, begins the rounds his hat and participants kneels while the houngan
Each one in turn removes the head and shoulders, or even the
passes the chicken over
as ifit were a large feather cloth
entire body, oft the serviteur,
or evil.t7 When
with which he would wipe away the
is "ventailler", that
has been so cleansed,
LIRERS
everyone
after which it is held to the food
is, swung in the air, or aired,
it becomes
which lies on the vever.a When it cats ofthat food,
now be
identified with the loa, and this is a signal that it may
the
sacrificed and will be accepted by that loa. Sometimes with the
in order that,
wings and legs are skillfully broken, been accumulated from the
burden ofimpurities which have
free and
it may not (either in body or in spirit) Ay
participants,
loosethese once Srncen by the loa for whom itis
it is killed in the manner prescribed
for Loco the throat
destined.19 For Legba, the neck is twisted;
is cut and the bird is bled. When the sacrifice is performed a
to
or at the cross sacred to Ghede,
at the tree sacred Legba, from the chicken, wetted in the blood,
few feathers are plucked
The blood
also be used
and stuck to the tree or the cross.
the may of water for the
to anoint the sacred objects, such as
jar for whom the
libations, or even the forchead of the person in the hounfor, a
ceremony is performed.a If anyone is ill
.19 For Legba, the neck is twisted;
is cut and the bird is bled. When the sacrifice is performed a
to
or at the cross sacred to Ghede,
at the tree sacred Legba, from the chicken, wetted in the blood,
few feathers are plucked
The blood
also be used
and stuck to the tree or the cross.
the may of water for the
to anoint the sacred objects, such as
jar for whom the
libations, or even the forchead of the person in the hounfor, a
ceremony is performed.a If anyone is ill --- Page 245 ---
Transfusing Life to the Loa
is made ofanointing the patient with the blood
special point chicken. Then the bird (or birds, if several have
ofGhede's is laid
the vever anda cross ofmaize or other
been offered)
upon it. Bits ofthe various dry foods, libations
four sprinkled
it, and the entire
ofwater, coffee uEg
are dropped upon A
is then placed
meal is represented in NRE final offcring. which is plate given either for the
on the body to receive the money, the loa. Those who make such
cooks, or as a special offering to
for the loa) kneel
contributions (which are used to buy things and when this adora
and kiss the ground beside the chicken is
and taken
tion has been concluded, the chicken garhered morsels up are
in a
to be cleaned and cooked. The prescribed is oriented, put a small
special plate destined for the loa, the plate
and the dish is
portion is scattered toward the cardinal points,
set in the appropriate niche before the altar. for the
which is
Esentially the same pattern is followed in addition to goat, one or more
never offered alone, but always oriented
two men who lift it by
chickens. It is "aired" and
by
and the rirual
the legs and swing it toward the cardinal points, involved in
leaves are offered it to eat by the person primarily castrated and
the ceremony. Just before iti is killed, itis skillfully the blood is
its beard is cut off. Then the throat is cut, and
gathered on the
containing coarse salt
depotited
into a half-gourd before and afier the animal is sacrificed bits ofthe
vever. foods Both and libations ofthe various liquids are poured upon
other
like that ofthe chicken, is concluded with
it, and this sacrifice,
an aleration.
the sacrifice ofthe bull is the
The detail which distinguishes Afier all the consecrations and
manner in which it is "aired". the
leading it by the
libations have been made upon it,
laplace,
the entire
around its neck, runs it at full speed throughout
full
rope
with all the hounsis and other participants in
courtyard, The whole chase is carried out with much laughter,
pursuit. and excitement, which scems a veritable explosion afier
noise
workmanlike intensity ofthe prayers, the chicken and
the long, sacrifice. The chase ends at a given tree in the couryard,
goat
ier all the consecrations and
manner in which it is "aired". the
leading it by the
libations have been made upon it,
laplace,
the entire
around its neck, runs it at full speed throughout
full
rope
with all the hounsis and other participants in
courtyard, The whole chase is carried out with much laughter,
pursuit. and excitement, which scems a veritable explosion afier
noise
workmanlike intensity ofthe prayers, the chicken and
the long, sacrifice. The chase ends at a given tree in the couryard,
goat --- Page 246 ---
The Rites
where the bull is killed with a single swift
machete.
stroke of the
The sacrifice ofthe bull is the ultimate in the
loa, and itis followed by a dance of
feasting ofthe
the offering which, as sheer
great rejoicing; for this is
the loa. The sense is almost nourishment, that
will most invigorate
same organic intent, The attitude ofa of transfusion, the
and has the
death and blood of these sacrificial
Haitian toward the
The intent and emphasis of sacrifice is beasts is never morbid,
the animal, it is
the transfusion not upon the death of
the understanding eira that Alesh and ofits life to the loa; for
life and vigor, and these will
blood are ofthe essence of
god. The excitement and the restore the divine energy ofthe
death; they project the
rejoicing have nothing to do with
new life with which the sympathetic loa is
surge ofthe new vigor and
In addition to feasting, there now infused.a
relating to the loa. They are baptized are when many other ceremonies
theyareinsalledintoar new
new to a person," 23
even buried, they can be summoned peristyle, they can be restrained, and
to time, they must be warmed, in a govi, and, from time
or activated. This
be
accomplished, in a minor way, byt the burning ofrum may
ceremony, and on important occasions,
duringa
spirits are going down into the cold
such as when the
and a day, or when they have been abysmal waters for a year
be a ceremony
brought back up, there
ofbralerzin to reanimate their lifc.
may
mony, however, is most closely linked to the climactic This cere
ofthe initiatory rites, and will be described in that
moment
connection.
CEREMONIES FOR THE SERVITEUR
Ifmen are so concerned with feasting the loa,
divine energy into which the nourishment is itis because the
accomplish things which the greatest
transformed can
could not. Thus, the men upon whom physical the loa strength of man
are dependent --- Page 247 ---
Crremanits for the Servitrur
2 a -
S - a
VEVER DRAWING OF A BULL
for their strength arc, in curn,
thar the man who serves the loa dependent well upon the loa. Itis true
their answering benevolence.
evokes, by thar very fact,
this exchange is entirely
Many persons find, indeed, thar
time they may serve the loa satisfactory, and throughout their life
But there
privately, in their
circle.
come a
fed
may
moment when a man family
my loa; Ihave respected their
may say: "Thave
have done
authoriry and their rules; I
misforrune everything thar a man might do. But still
neighbor's. afier another. My crops are not as good Isuferone as
My child has been ill for
my
scem to get any better. My cow
three years and does not
Twice I have paid a bocor for gave birth, bur the calf died.
from some evil, bur the next misforrune a magic charm to protect me
place to strike. My brothers and sisters always finds a new
cannot join forces to make a truly
are scattered, and we
loa. PerhapsIshould go to speak to important ceremony for the
and a strong houngan. Perhaps it André. He isa good man,
hounfor. Perhaps I should become would help to join his
canzo."
scem to get any better. My cow
three years and does not
Twice I have paid a bocor for gave birth, bur the calf died.
from some evil, bur the next misforrune a magic charm to protect me
place to strike. My brothers and sisters always finds a new
cannot join forces to make a truly
are scattered, and we
loa. PerhapsIshould go to speak to important ceremony for the
and a strong houngan. Perhaps it André. He isa good man,
hounfor. Perhaps I should become would help to join his
canzo." --- Page 248 ---
The Rites
The ceremonies which mark the
man in the ranks oft the hounfor step by step elevation ofa
evidence ofthe adjustment
are both the means and the
personal knowledge of ofhis relationship to the loa. To his
the advanced and
religious doctrine is gradually added
calls "la science des professional knowledge which the houngan
Mystères", the science ofthe
psychic strength of which the man has been mysteries. The
privately aware is increased and
subjectively and
objective ordeal and public
collectively confirmed by
service ofthe loa had
recognition. And where his
his
formerly been confined and limited
personal means, itis now
by
effort and 50 gains dimension. incorporated into the collective
The rank ofcanzo, which is
profession of
only one grade lower than the
houngan, marks both spiritual
participation as a fully-Bedged member in the adulthood and
munity. Relatively no importance is attached spiritual com
development of a person; neither
to the physical
marked by an important
puberty nor marriage is
attended
rituals. Voudoun ceremony. Only birth and death are
is concerned with
maturity
this is
-
spiritual
development.
considered to be independent of
that the
Elevation in a hounfor does not necessarily physical mean
person clevated is more sincerely devout
serves only within the family context; it
than one who
greater control over the Psychic cosmic forces. means that he has a
them to a greater degrce, and he can better He can activate
In sum, he has greater mastery, and
direct that energy.
The advantages of
so, greater spiritual force.
is enabled to
membership in a socicté are many. A man
he would have participate in ceremonies for which,
neither the physical means nor the individually, ritual
ledge, His service of the loa is more
know:
in his lean times he shares in the regular and consistent, for
and he makes his own contribution ceremonies of the hounfor,
improved. Even from the secular
when his fortunes have
certain security, for there is a social bond point of view he gains a
ofas sodieté, a fraternity which can be
between the members
need and even in ptoblems
relied oni in times of critical
ofdaily life.
he would have participate in ceremonies for which,
neither the physical means nor the individually, ritual
ledge, His service of the loa is more
know:
in his lean times he shares in the regular and consistent, for
and he makes his own contribution ceremonies of the hounfor,
improved. Even from the secular
when his fortunes have
certain security, for there is a social bond point of view he gains a
ofas sodieté, a fraternity which can be
between the members
need and even in ptoblems
relied oni in times of critical
ofdaily life. --- Page 249 ---
Ceremanits for the Servitewr
who has finally achieved the rank of canzo has
The person
and some ofthese may
passed through a number ofccremonics,
in the
have been performed even prior to his membership
socitti. The baptism of the loa maittéte was probably per
for such an adjustment of relationship
formed quite
the "horse" is necessary ifthe larter is not to
between a loa
*
be entirely at the mercy of the former. Somcone and violence, whose
possesions begin and end with a certain difficulty thar is, in the
who becomes possessed at inopportune his moments, conscious attention,
midst of some activity which requires
which
not be
or when he is attending a dance at a hounfor
may
a
worthy. of his loa, or which he does not know well-such
is said to need a laver tite ccremony. 24 This ceremony,
person be
for one by a houngan before one has
also, may
performed Such ceremonies give a person a certain
joined a hounfor. control over the loa, but they do not give him any
restraining
over the psychic forces.
positive power begins only with one'sentry into a seciti, and
Psychic initial power consists of a short ceremony whose major
the
step
ofa
ofloyalty and respect
clement is the taking
simple pledge ofits
In ocher
toward the hounfor and the authority
hierarchy. with his
words, the individual's positive control With begins this ceremony
deliberate integration into the collective.
which are
he becomes a bossale. In all of these ceremonics, clementsprerequisite to the canzo grade, the two major 25
purification and mastery-are alrcady dominant. claborate which an
The canzo ceremony is one ofthe most
even several
individual undertakes, and it may be some time,
before the bossale is able to accumulate the necessary
years,
But it would be impossible, in any
funds and accoutrements. to canzo, for it is while a person
casc, to proceed immediatcly in the numerous and diverse ceremonics
participates as bossale that he observes and learns the ritual procedure,
ofthe hounfor
and songs, trains himself in the dis
memorizes the prayers
familiar with the physical
ciplines, and becomes altogether
prepared dfortheraponuibisitn,
details, as wellaspgchologicalyt
time,
before the bossale is able to accumulate the necessary
years,
But it would be impossible, in any
funds and accoutrements. to canzo, for it is while a person
casc, to proceed immediatcly in the numerous and diverse ceremonics
participates as bossale that he observes and learns the ritual procedure,
ofthe hounfor
and songs, trains himself in the dis
memorizes the prayers
familiar with the physical
ciplines, and becomes altogether
prepared dfortheraponuibisitn,
details, as wellaspgchologicalyt --- Page 250 ---
Initiation: The Birtb efa Man
ifin the shroud ofa corpse. He stretches our upon a
shect, as ofleaves of mombin, emblem of ancestral Africa,
bed made
branch of Ayizan which has just been
and of the palm
prepared. state in which that person's past has died, has
This is a
Inthiscondition ofultimatepurity,
been compladysnmibdlaed.1 this bed where the leaves ofthe original world
and here,
with the leaves of the original womb, the new
of the race
E
conceived. For four days the body is anointed
beingisg gradually when the sun is
And in this nascent
with oil at noon,
highest. is entirely liquid:
state the nourishment ofthe spiritual embryo
and leaves of
a broth of comn-flour, calalous and mushrooms, communicate with cach
lalbuinin. The neophytes may not
but
may
other, should there be several in the same room,
they
and beside them is a bell for calling the houngan's the
pray,
tend to their needs. Outside the door, cach day,
assistant to
and
invoking the loa and their
other hounsis come
sing,
blessing upon those within.
ofthe first
differentia
And now occurs the ceremony
first spiritual now took
tion, as if, within the embryo, the
force dehinitions which
place. First the loa guandian, the divine This will be the primarily maittéte.
infuses this being, is determined.
which are portals
Just as grains ofmaize are placed on vevers, on the head and
of divinity, so now grains are placed for it is from the art
turned palms ofthe recumbent person; the
that the loa will
of the abyss, into and through in the person, color sacred to the loa,
come. The sacrificial chicken, indicate that the loa accepts this
must car of these grains to the consecrated carthen pot which
offering. To one side stands
the beak, feathers
will be the potdetete, and into it are placed
ofthe
and blood ofthis first sacrifice, together with a sampling the
hair and nails of the neophyte. Thus the soul, loa gros-bon and the
is created. It is a mixture of the cosmic
ange,
of the
defined as a singular
immediate life essence
person, Around it the ritual
amalgam contained in this potdetète. wear them, 3 and, in token
beads are placed, as a person might
which
offering. To one side stands
the beak, feathers
will be the potdetete, and into it are placed
ofthe
and blood ofthis first sacrifice, together with a sampling the
hair and nails of the neophyte. Thus the soul, loa gros-bon and the
is created. It is a mixture of the cosmic
ange,
of the
defined as a singular
immediate life essence
person, Around it the ritual
amalgam contained in this potdetète. wear them, 3 and, in token
beads are placed, as a person might --- Page 251 ---
The Rites
collective, the potde
ofthe fact that it is part ofthe spiritual
possession, but is
tête is not taken home as a private, personal
entrusted to the care ofthe hounfor.
two children,
This newly-created soul is baptized, now, by
ofGod,
the original Marassa, the first creations
asi if, once again,
and so originated the spiritual
gave name to their first offspring,
as a new.born child
race of man. The name is a secret name, ofthe self and must
which is the essence
has a sacred name,
Then the maittète is summoned to the
therefore be guarded.
soul, and, having arrived, it is fed
head of this newly-created which had been passed over the person's
ofthe same chicken
feathers and blood had gone into the
body and whose beak, With this act, the creation ofthe soul is
creation ofhis soul.
ofboth the cosmic force ofthe loa
complete. Itis compounded individual human being, These have
and the life essence ofthe
which has been baptized
been integrated into an identity loa has been fed its initial
and named, and the guardian
meal."
this creation, would be as nothing were it not
Yet this soul,
of brulerrzin, which
touched by fire. Fire, and the ceremony things at once. They
is the ultimate rite offire or heat, are many
at the
are the fire of life, and so the ceremony deceased is performed is about to
moment when the soul of the newly
and
descend to the abysmal waters for a year and a day, into the world. again,
at the end ofthis token death, when itis reborn the
and a
At any ceremony rum may be poured "heat upon the ground loa. Whether
match set to it, 5o that the fire may
up" statement-or in the
in this latter form-a minor, fire improvised is used whenever there is need
elaborate rite of brulervzin, the life
Itis most natural, then,
to animate, to "recharge" birth of the soul spirit. this ceremony should be
that at the virtual
claborate form. In fact, canzo means one
performed in its most offire and infused by it.30
who is at once master brulerezin is both lengthy and complex
The ceremony essential of
clements are the three zins-or
in detail, but its
oil and set over small separate fires anae the
which are filled with
used whenever there is need
elaborate rite of brulervzin, the life
Itis most natural, then,
to animate, to "recharge" birth of the soul spirit. this ceremony should be
that at the virtual
claborate form. In fact, canzo means one
performed in its most offire and infused by it.30
who is at once master brulerezin is both lengthy and complex
The ceremony essential of
clements are the three zins-or
in detail, but its
oil and set over small separate fires anae the
which are filled with --- Page 252 ---
Initiation: The Birtb ofa Man
peristyle. The zin for Ogoun is ofiron; the
and the loa maittère of the initiate,
others, for the Dead
is heating, the chickens
are of clay. While the oil
along with ground maize are and sacrificed, other ritual rapidly plucked, and,
these pots. At this point the initiate,
ingredients, put into
the laplace and the Rag bearers, is escorted by the houngan,
Sometimes he (or she) crawls brought out ofthe chamber.
sometimes he walks
on all fours, like an infant, or
upright, but carefully and
ported by hounsis. He may be completely
tenderly
sheet, or the sheet may be carried, like
draped in a VLAE
him, but in any case it covers him
a white cave, around
led around the zins three times and completely then
from view. He is
The white sheet is extended to cover both the kneels zin before and them.
and, while the initiate is 5o breathing fire, the
the fire,
his hand into the boiling zin to
houngan plunges
dough which has been cooking bring in
our a fistful ofthe mealy
own hand, and then taking the hand the oil. He kneads it in his
been rubbed with oil, closes it
ofthe initiate, which has
Sometimes there is a cry ofpain, bur over thar the is fiercely hot dough.
dough, moulded by the hand ofthe
rare. This picce of
zin. His feet are passed over the Aame, initiate, and the is returned to the
is repeated at cach zin. Then the initiate is led entire back procedure
chamber. In the peristyle the zins continue to
into the
gods are sung, one afier another.
burn, while the
or are taken down from the three Eventually the clay zins crack,
ported them over the flame, and long broken iron nails which sup
pieces, along with the food, which is folded into in pieces. These
buried in a hole thar has been lined with leaves a napkin, are
The hole is refilled and
ofthe mombin.
every one joins in
ground over it. The ceremony ends with stamping the
down the
Ghede.1
salutations to
On the morning following, the new initiate
world. Dressed in white,
emerges into the
Legba) and the fringed
wearing a large straw har (like
mask
palm leafof Ayizan, likea
over the face, he is led forward under a protective
carried like a canopy over his head. He is still weak, white sheer
and is --- Page 253 ---
Tbe Rites
repeatedly supported and aided
the hounsis, as the pro
cessional, led by the houngan, 1z each sacred tree in turn,
where, like a new/born child, the initiate, this new-born soul,
is ritually presented and introduced to the loa. This accom/
plished, the state of canzo has been completely achieved. In
the affernoon, there may be a "reception" in the peristryle, and,
in the evening, a dance in honor of the new member of the
spiritual community.2
ANDROGYNOUS TOTALITY
supported and aided
the hounsis, as the pro
cessional, led by the houngan, 1z each sacred tree in turn,
where, like a new/born child, the initiate, this new-born soul,
is ritually presented and introduced to the loa. This accom/
plished, the state of canzo has been completely achieved. In
the affernoon, there may be a "reception" in the peristryle, and,
in the evening, a dance in honor of the new member of the
spiritual community.2
ANDROGYNOUS TOTALITY --- Page 254 ---
CHAPTER VI
Drums and Dance
T
THE SACRED FORMS
To think of art is usually to think of
instance, thar dance is an accumulation beauty; to think, for
to Haiti were to spend most ofhis time of grace. Ifa visitor
he would have the sense ofbeing
on a country roadside,
the-round, where a lyric dance drama spectator at some theaterin,
infinite variery is in continuous
ofprodigious grace and
that the beginning is an overture performance. in the
One could say
small groups of*voyageun",
their pre-dawn dark, when
from the distant mountains, making
market-ward
a melodic line-the
pass unseen along eraz road, trailing
phrasing ofCreole, which, onomatopoetic rhythms and cadenced
still
being an unwritten
primarily as a sound to be understood rather language, lives
symbol of meaning. Dawn, like
than as a
raised, reveals a spectacle ofdiverse stage lights being slowly
market-bound women are like fine clegance. dark
The bodies ofthe
and steady, bearing tremendous blooms stalks, ofe at once supple
tomato red, carrot orange, greens ofall shades, egg-plant on their purple,
Along the side ofthe road
heads.
percussion of their hooves is sways a long file of donkeys. The
and Aows up their straight backs transmitted to the women riders
ing itself finally in the gentle undulation like a rhythmic wave, spend.
the straw hats. Whether
ofche large brims of
the fields, the
ofthe here, or in the men walking toward
imparts
grace
bodies' bearing is so manifest thar it
patched elegance and
to even the most poorly cut dress and the most
cooking,
baggy overalls. In the backyard, the women
tending the children, carrying water, forever
laundry ofthe or braiding each other's hair, possess, also, this doing same
grace
body, which, since so much is demanded ofit, has
2as
spend.
the straw hats. Whether
ofche large brims of
the fields, the
ofthe here, or in the men walking toward
imparts
grace
bodies' bearing is so manifest thar it
patched elegance and
to even the most poorly cut dress and the most
cooking,
baggy overalls. In the backyard, the women
tending the children, carrying water, forever
laundry ofthe or braiding each other's hair, possess, also, this doing same
grace
body, which, since so much is demanded ofit, has
2as --- Page 255 ---
Drums and Dance
discovered how to achieve by balance what
require muscular force. Indeed,
might otherwise
is in balance. Even the
of every posture, every movement
in the high heat of
groups people-reating and talking
a painter's sense, reflecting, midafiemoon-seem in this
to be "composed" in
ofphysical arrangement, the fact that casy, here automatic is
integration
together of individuals but rather that
no mere gathering
gether, relate to one another. All this the these people live tointo its sleep. The
body carries even
accorded the traditional "voyageurs" from distant places, when
into the corner of the unfamiliar hospitality extended to travelers, settle
adjustment that
room with such delicate
they cease to seem strangers at all.
Itis even as ift this way of moving, which
drink in So
the visitor's
constantly, were
in
eyes
and muscles; sO that even the accumulating total
his own limbs
discover with surprise, in his own
stranger may, one day,
Itisa natural grace, in that itis a posture, this very stylization.
way ofliving: but it is natural also necessary in the grace for the Haitian
spectator, riding its mother's shoulder
sense thar the infant
even often cradled to the beats of the or hip continually, and
not bur learn this as the
ceremonial drum,*could
not bur come to know the way drums' ofthe body's movement, could
familiar pulse.
beat as its own, blood,
It might seem that it would suffice
pervasive grace a narrative or symbolic mercly to give this
acceleration to a climax, and the spacing sequence, of several a planned
exaggerations, in order to have what, in our
stylized
known as a dance. Indeed, to a
culture, would be
have been
large extent, the ritual dances
explained as precisely such extensions of
ritual grace into religious context, But the quality of movement natural
dance is not such an extension. Even the walk ofa in the
participating in a ritual salutation is somchow
man
*While it is doubdful whether
are
essentially
than other peoples, their culures are Negroes such born with a greater sense ofrhythm
learns rhythm from a very early age. In Haiti that, ir even is not in a modern city, the child
carrying her child while dancing ritual
unusual to see a mother
ceremonial peristyle.
dances, or bringing her children to the
, But the quality of movement natural
dance is not such an extension. Even the walk ofa in the
participating in a ritual salutation is somchow
man
*While it is doubdful whether
are
essentially
than other peoples, their culures are Negroes such born with a greater sense ofrhythm
learns rhythm from a very early age. In Haiti that, ir even is not in a modern city, the child
carrying her child while dancing ritual
unusual to see a mother
ceremonial peristyle.
dances, or bringing her children to the --- Page 256 ---
Tbe Sacred Forms
different from the equally graceful
he
and from the no less formal
way
walks to the fields,
approuch and salute a
manner in which he might
and the ritual
partner at a ball. The walk ofsalutation
dance, like all sacred works or arts
music, painting or sculpture) and whatever the national (whether
(drum bear or clavicord), are distinguished and
mode
from the secular by a special ethos. Irisa
ditinguishable
informs us that the painting before
quality ofform which
woman with a shawl. And whoever us is a Madonna and not a
one context would need bur brief has experienced this in
idiom to recognize,
familiarity with the local
warrior and another elsewhere, one archaic statuette as that ofa
guish the sound of as thar ofthe God of War; or to distin,
for labor in the fields ceremonial drums from those which bear
This
or for the simple secular dance.
quality of the sacred form is
matter, symbolic knowledge, and even independent of subject
extent, the quality resides in a sense of degree ulterior ofskill. To some
example, it is clear, in the very manner in which reference. For
that the purpose ofa libation is not that
it is done,
Yet an ulterior teference might characterize ofwatering the ground.
ment in a secular context. In the sacred
the symbolic move
is not only ulterior bur metaphysical. movement, the reference
addressed not to men bur to
Moreover, The
it 15 a statement
not only from the purpose of diviniry. the act, bur form from ofan act derives
the one who performs it. Even in
the attitude of
we can tell thar one man is resentful daily, ofwhat purposive he
movements
another is enjoying his activity. In art, where is doing, while
is substituted for real purpose, the attitude, the fictional purpose
movement, is increasingly
And
manner of the
where the acts will not, in important.
in sacred works,
may be rewarded
themsclves, result in anything, bur
addrewed-when, ifthey please the divinity to whom they are
material
therefore, there can be sid to be no direct
purpose-the form is the total
distinctive quality is that reverent dedication statement; and its
brings only to divinity. The sense ftbe delicated which man
not oneself, but tbe ebject of one's drdication, and it adt is i to serve,
thercfore
manner of the
where the acts will not, in important.
in sacred works,
may be rewarded
themsclves, result in anything, bur
addrewed-when, ifthey please the divinity to whom they are
material
therefore, there can be sid to be no direct
purpose-the form is the total
distinctive quality is that reverent dedication statement; and its
brings only to divinity. The sense ftbe delicated which man
not oneself, but tbe ebject of one's drdication, and it adt is i to serve,
thercfore --- Page 257 ---
Drums and Dance
discipline and even of
characterized a quality ofsclfiessness, becomes as if anonymous.
The performer ofthe abstract.
from this that one derives a sense
Es
Icis
AS CREATIVE ARTIST
THE COLLECTIVE
of such anonymity would depend
In principle, a statement
devotion. In technical
upon an intense degree of dedication,
a painting or a
terms, to create a physical statement (whether such a metaphysical
drum beat) which would effectively project
saint and
reference, would require an individual condition at once of the origin of
artistic genius. But ifsuch was the
function, in a collec,
traditional movements, their subsequent
for preciscly the opposite contingency.
tive religion, provides
the vagaries of
A collective religion cannot depend upon the
it must
individual apeirude and persuasion; on
contrary, against their
stabilize these vagarics and protect the participants
failures and inadequacics. It must provide
own weaknesses,
often distracted individual with a
the generally uncreative,
the
performance of
prescribed movement and attitude,
very him. It must
which gradually involves and perhaps which inspires will
unite
provide the drummer with a beat
properly he
and
the proceedings, whether or not, as an individual,
pace
been
of inventing that beat. The
might ever have
capable the individuals, give them security
tradition must support
lift them beyond their own
beyond personal indecision, Thus the collective functions at a
individual creative powers.
ofthe individuals which
level supcrior to the creative capacities from their
their power, their
make it up. It does not rise
them. grace, In this sense, it blesses
knowledge. It confers these upon and serves as a foor below
them. It brings out the best in them,
masks achieve
which the collective cannot drop; just as ritual
idea that primitive dance is "spontancous,
* This is contrary to the common
uninhibited, self-expression".
beyond their own
beyond personal indecision, Thus the collective functions at a
individual creative powers.
ofthe individuals which
level supcrior to the creative capacities from their
their power, their
make it up. It does not rise
them. grace, In this sense, it blesses
knowledge. It confers these upon and serves as a foor below
them. It brings out the best in them,
masks achieve
which the collective cannot drop; just as ritual
idea that primitive dance is "spontancous,
* This is contrary to the common
uninhibited, self-expression". --- Page 258 ---
The Collective as Creative Artist
that does not depend
the variable facial
a projection ofindividual actors. The mtdhes participates in
expressions
of the collective, and by such particis
the accumulated himself genius
of that
more
pation becomes
part results from genius-somahing bis participation, it docs
than himself. His exultation
not precede and compel it.
the collective action of
In so elevating the individual,
as well as
religious ritual offers to him qualitarive support, which is a
security ofa numerical, quantitative nature. This,
function of ritual, is something to be experienced only
major
Thus, while the tradition clevates, it must
in participation. accessible to the diverse capacities of the
do so by means this
the most astonishing
individuals. And
is, perhaps, both in song and in
achievement of the forms ofVoudoun, for example, require no
dance. The steps of the dances,
training other than that of gradual familiarity; they
special
children oft ten and women of sixry; they
can be performed by
be maintained for six or eight
are so designed that they can * Yetthey engage and clevate
hourst sbypersons ofr normale whom energy." all this
an effort and
both the individuals for
represents of much more. There
those who might, otherwise, be capable
virtuosity,
in sccular dance, display a prodigious
are many who,
and sheer acrobatic skill. Yet
excel in inventiveness, energy induces in them the exaltuation which
such achievement never
ofthe simple, anonymous move
they know in the performance dance. For the exaltation of ritual dance
ments ofthe ritual
the denial ofthat very self
derives from a sense of dedication, and whose pride is the
which is the source of all virtuosity To be a virtuoso is to assert
pleasure of unique achievement. contradict the sense of dedication. By
the self, and this would could not be a virtuoso and remain
definition, then, a man
within the context ofthe ritual.
be obvious that a "Haitian dance" which srains a tained,
*k should dancer and leave him or her winded for afer soch a ten-minutt theatrical presentations performance
not be as' "authenic" a the to
notes
lead one
LL
would
ter
of"ehnic dance"
of all virtuosity To be a virtuoso is to assert
pleasure of unique achievement. contradict the sense of dedication. By
the self, and this would could not be a virtuoso and remain
definition, then, a man
within the context ofthe ritual.
be obvious that a "Haitian dance" which srains a tained,
*k should dancer and leave him or her winded for afer soch a ten-minutt theatrical presentations performance
not be as' "authenic" a the to
notes
lead one
LL
would
ter
of"ehnic dance" --- Page 259 ---
Drums and Dance THE DIVINE VIRTUOSI
If,in the chorus, one hears, suddenly, a single voice emerging
with
tone and insistence, or if, in the crowded perisyle,
special
all these bodies which move with such
one remarks, among whose movements exceed this generality,
homogeneity, one
is a sign that a loa arrives. For ifthe
become specacular-this dedication to the loa is selfless anonymiry, the
mark of man's
is his most claborated, realized
mark ofa loa's devotion to man
is the province of divinity.
manifestation. Therefore, virtuosity
Only the loa are virtuosi.*
its horse
A loa is, indeed, capable of putting
through
a normal state, could never
em
which that individual, in
must be restrained
There are times when the loa, as virtuoso, the mercly human
by the houngan lest the after-effects upon
woman
body be disastrous. The ancient, partially crippled dance,
the young, lively
posessed by a young Erzulie, doing ill while she is mounted by
will break no bones nor suffer any
in our culture, is necessarily a statement of
* Since theatrical performance, ethnic dances (which are predicated on
virtuosiry addresed to an audience,
and knowledge among
collective participation, presume a common agreement can only be
and funda
the participants, and are addressed to divinity) In ritual dances EOL inevitable
mentally distorted in theatrical remains presentation. minimal and subtle in the extreme,
personalization of movements t0
their development and exaggeration.
since there is no audience provoke of Haitian recordings, states: "While
Courlander, in his notes to with an album the clements of drama, probably the most
Haitian dancing about is packed it is chat it is primanly panticipative Where there may
important thing that audience is secondary, uwally composed of resting partici
be an audience, and the sick, and others who for one reason or another are
pants, the aged in. What I mean to say is that there is no sophisticated con
unable to join
as such. There is no tradition of
ception of a singing or dancing or performance famous drummers. - : Good dancing and
famous dancers, famous singers and
but these, like the audience, are a
good singing are recognized applauded, The prime reason for the dance is
not the ultimate objetive:
between theatrical and
byrproduct, panicipation." H For a full discussion Dances of the difference of Haiti", by the present author,
ethnic dance sec "Ritual and Social
Dance Magazine, New York,June, 1949.
that there is no sophisticated con
unable to join
as such. There is no tradition of
ception of a singing or dancing or performance famous drummers. - : Good dancing and
famous dancers, famous singers and
but these, like the audience, are a
good singing are recognized applauded, The prime reason for the dance is
not the ultimate objetive:
between theatrical and
byrproduct, panicipation." H For a full discussion Dances of the difference of Haiti", by the present author,
ethnic dance sec "Ritual and Social
Dance Magazine, New York,June, 1949. --- Page 260 ---
low-back
17.) YANVALOU DOS-BAS These
yanvalou, are apprentice pricsts and ritually two men, dancing the
entitled to use the miniature scredrauies
i
18. CONGO DANCE The
Congo is one of the few dances sometimes
relationship.
performed in partoer --- Page 261 ---
drums constitute the Rada batterie.
OF HOUNSIS The three
19. DRUMMERS AND CHORUS --- Page 262 ---
The Anonymour Inventors
in fact, the knee that had been locked suiff by
the Goddess;
is for thar moment as limber as
arthritis for the past five But years when the loa leaves, the body col
that ofa young girl. and the old woman may be in a critical con/
lapses in a heap
However,
which may have
dition for days after.
possesions The
intercedes on
such disastrous consequences are rare.
priest
Besides,
behalf of his serviteur. And the loa are considerate.
vain.
Erzulie, for instance, as Goddess of Beaury, is naturally
As Titon has put it, if Erzulie wishes to appear, to become those at
manifest, to dance, will she not rather choose which among she can dance
the ceremony the young, beautiful body in
in the best
beaunifullyt Would she not logically wish to
And ifone wishes to re so favored-t0
manifetation posibler the
not one then prepare
be the carrier for
Goddes-should one's entire appearance to induce
onc's dancing, one's costume,
her to select oneself as her horse?
and
Dam
Not all the loa are interested in dancing
dance singing. and sing,
ballah, Agwé and Loco might, or might excellence. not,
But Erzulie,
might or might not do s0 with others, special love to dance and sing and
Chede and Azacca, among Whenever these come, space is cleared for
to have a good should time. Ghede or Azacca or another create some
them. And
"disorder" which a parry spirit so ofien bring,
ofthe boisterous
"Quitté yo jour" (Let them have
the people smilingly say:
tendemess chat one might
cheir fun), with the same indulgent of children.
bring to the occasional excesses
THE ANONYMOUS INVENTORS
is thus restricted to divinity, it would not
While virtuosiry
tradition to cut offthe sources which
be to the advantage ofany
a
which denied the
refurbish and revitalize it, to impose ceiling
be
of such individual talents as might capable
contributions
and
the line of dury. Thus,
of functioning above
beyond
jour" (Let them have
the people smilingly say:
tendemess chat one might
cheir fun), with the same indulgent of children.
bring to the occasional excesses
THE ANONYMOUS INVENTORS
is thus restricted to divinity, it would not
While virtuosiry
tradition to cut offthe sources which
be to the advantage ofany
a
which denied the
refurbish and revitalize it, to impose ceiling
be
of such individual talents as might capable
contributions
and
the line of dury. Thus,
of functioning above
beyond --- Page 263 ---
Drums and Dance
although the songs are traditional, and their order
possible for special talent to be manifest. One as well, itis
Titon, for instance, was one ofthe best
could say thar
area. This did notimply that he was an houngenikons in the
His talent was neither in conflict
individualistic virtuoso.
traditions. He did not discard nor in competition with the
methods; rather, he amplified and or abandon the traditional
tended his execution past the level of developed them, and ex
ordinary serviteur was capable. The performance recitatives
ofwhich the
ashoungenikon, launched the
with which he,
restored the invocative
songs, were ofan intensity which
sense to
too familiar, and they magnetized one's phrases and words grown
solo portions with such
attention. He sang the
chorus answered with an ardor compelling that
projection thar the
transcended the merely
of
PAa
made degree mastery, indeed, went to such a
that
possible even that peculiar, subtle detachment point
it
professionalism in its best sense, Sometimes when he which is
cyes wandered about the peristyle with the
sang, his
regard ofan habitué. Ifhe noticed
casual, transitory
something thar
authotity-such as the sending ofsomeone to
required his
a guest-he would shout our his instructions bring a chair for
when the chorus was answering, and then
in the interval
the next beat. The voice carried
take
the solo on
which was hard
a strong,
conviction
hog
to associate with the
expression and attitude. He seemed
detachment of his
singing, yct the syllables and sounds continued scarcely aware ofhis own
in cadences timed so
to come forward
perfectly thar one would
tempted to say he was inspired. Nevertheless,
have been
one knew thar this moment did not have for watching him
him,
exceptional quality. But there was nothing
such an
detachment. On the contrary, it was as ifthe ofsacrilege ritual
in this
passed him thar it had not even the need ofhis
so far sur
Those who were familiar with other
exaltation.
recognize, also, Titon's personal
houngenikons could
the voice afier the word was
inventions-a way ofraising
completed, which anticipated and
ar one would
tempted to say he was inspired. Nevertheless,
have been
one knew thar this moment did not have for watching him
him,
exceptional quality. But there was nothing
such an
detachment. On the contrary, it was as ifthe ofsacrilege ritual
in this
passed him thar it had not even the need ofhis
so far sur
Those who were familiar with other
exaltation.
recognize, also, Titon's personal
houngenikons could
the voice afier the word was
inventions-a way ofraising
completed, which anticipated and --- Page 264 ---
The Sacred Oratory of the Drum
drew in the chorus, and other similar techniques. But these
an excess
were never manifest as improvisations compelled creative by effort. His
ofardency, nor was one ever aware ofhis
of
dedication would not be proven such moments personal
ization. On the contrary, the c proof of his dedication lay
the fact that, already, he could bring to his own invention
in
which seemed to render it anonymous; that
a detachment
the
thar it became
through labor he had so perfected
technique
of the
independent of personal ardency, and already talent part into the
collective. Yet even this funneling ofindividual devotion or
tradition was not left to the discretion, the religious
collective sense ofsuch an individual, who might conceivably
be inclined to use such special talent as an independent to men
assertion. For, since the ritual statement is not addressed irrelevant.
the
of men is relatively
bur to divinity,
judgement
eliminates an audience;
The principle ofcomplete participation
to onc hounfor or
moreover, the attachment of a serviteur the fact thar in one be
another would never be determined by in
case. For Titon,
felt more like singing, since sing he must any
to be
there was nothing of any consequence
as houngenikon, by being morc or less excellent, except praise. There
gained
for him to do with his talent except to funnel it
was noching
and the tradition, in turn, rewarded him by
into the tradition;
it into the collective.
stabilizing it and incorporating
THE SACRED ORATORY OF THE DRUM
the individuals related to ritual activity, itis
In Haiti, ofall whose role would scem most analogous to that
the drummer
virtuoso. Yet this, again, is not to say that he
ofan individual
the
Haitian ritual
is unconfined by tradition; on
contrary, training and practicr
drumming
more explicit creft The organization of
than any
other nitual activiticn!
or char ai a
MEX
*l should not be imagined that everyone in Haio can drum,
incorporating
THE SACRED ORATORY OF THE DRUM
the individuals related to ritual activity, itis
In Haiti, ofall whose role would scem most analogous to that
the drummer
virtuoso. Yet this, again, is not to say that he
ofan individual
the
Haitian ritual
is unconfined by tradition; on
contrary, training and practicr
drumming
more explicit creft The organization of
than any
other nitual activiticn!
or char ai a
MEX
*l should not be imagined that everyone in Haio can drum, --- Page 265 ---
Drums and Dance
Rada ceremonial, for instance, could be
gress oftribes and cults, each with its
compared to a con
and dance
characteristic drum beat
monial* movement, so that in the
of
it is as ifa loa were saluted first progress the such a cerewith the Yanvalou beat and dance, then by
Dahomeans,
with its national beat and dance, and then the Mahi tribe,
the
beat
the
with
Nago
and movement. There are at least a Nago,
distinct and specific beats,cach.of Ewhich has
dozen such
ment and is related also to a
The drummer a specific moyer
only learn cach ofthe beats, song.** but
must not
literature
must be familiar with a vast
ofsongs, so that when the
a recitative (and it is usually the houngenikon launches into
and initiates the song for the houngenikon who determines
immediately know to which nation diviniry), it
the drummer must
must therefore
belongs and which beat
beat Petro, since accompany Petro rites it. He must, in addition, be able to
dances of celebration it is frequencly follow Rada rites, and at
with Petro dances. When customary to conclude the evening.
for a
Azacca arrives, he
asks
Martinique or a Juba dance, and it is frequently
drummer to be able to satisfy this
necessary for the
thar at least a round or more of request. Or it may happen
should be included in
songs for the Ibo divinities
Quitta Mouillé, and a feasting of the loa; the Congo, the
others may also be
point or another. Since the drummer in necessary at one
expertness, itis to'his own interest is, a sense, hired for his
ofthese different
to be familiar with as
beats as possible.
many
merely a matter of "picking it up". Men
expenie to be instructed and become
go to considerable trouble and even
There is a distinct difference practised as drummers.
ritual is to be accompliahed-and a between a ceremonial-in which a specific
A ceremonial may take
withour "dance"which is a celebration ofthe loa.
ir usually culminates in at fis a few rounds; being but followed by a dance, alhough
withour rituals. The order in which the
dances frequently take
in ceremonies and in dances, unless the loa are saluted, however, is the place same
loa, who then takes
ceremony is directed toward
** In Haiti Singing, precedence. Harold Courlander
a specific
and appreciation in listing songs, drum has shown outstanding scholarship
dance movements, I have not
beats and dances and in
accomplishment here.
attempted to duplicate his detailed and describing elaborate
.
ir usually culminates in at fis a few rounds; being but followed by a dance, alhough
withour rituals. The order in which the
dances frequently take
in ceremonies and in dances, unless the loa are saluted, however, is the place same
loa, who then takes
ceremony is directed toward
** In Haiti Singing, precedence. Harold Courlander
a specific
and appreciation in listing songs, drum has shown outstanding scholarship
dance movements, I have not
beats and dances and in
accomplishment here.
attempted to duplicate his detailed and describing elaborate --- Page 266 ---
The Sacred Oratery ef the Drum
VEVER FOR DRUMS AND OGAN
Moreover, most ofthese beats are
rites three drums are involved: the polyrhythmic. In the Rada
maman, and these are
petit, the seconde and the
each other. In addition pitched at specified intervals relative to
-is beaten. Not only docs to the drums, an egun-a piece ofiron
specific, designated beat which each of the three drums have a
is different for
Congo, ctc., bur all three must combine their
Nago, Mahi,
in very specific manners in order that the
separate rhythms
shall maintain the
resultant ensembles
three drummers, because Nago, Mahi, or Congo beats. Ifany ofthe
of fatigue,
ance, or, in rare cases, possession, loses inattention, his bear sheer ignor,
fraction ofa second, the entire ensemble is
for even a
total beat disintegrates. The
thrown off and the
ifany drummer
same thing would result,
ever sought to improvise
obviously,
To say thar the bear disintegrates virtue individualistically, of
ture, is not to say thar the Haitians by
such a depar
provising together than are American are any less capable ofim.
may sometimes have such sessions for jazz bands. Drummers
the entire cultural emphasis
collective pure amusement, and
a grear facility for such
action gives them
has
Bur
ea.tir
no commitments outside of its adjustment.
a jazz band
Haitian drums on the
own musicianship. The
ofavast ritual
contrary, are only one ofthe elements
to it.
structure, and they are committed irrevocably
Itis, in fact, upon the drumming thar the burden flls of
integrating the participants into a
is the drumming which fuscs the homogencous collective. lt
a single body, making them
fly or more individuals into
singular bodics had become move as onc, as if all of these
pulselinked on the thread ofa
pulse which beats, now with the rounded roll single of
own musicianship. The
ofavast ritual
contrary, are only one ofthe elements
to it.
structure, and they are committed irrevocably
Itis, in fact, upon the drumming thar the burden flls of
integrating the participants into a
is the drumming which fuscs the homogencous collective. lt
a single body, making them
fly or more individuals into
singular bodics had become move as onc, as if all of these
pulselinked on the thread ofa
pulse which beats, now with the rounded roll single of --- Page 267 ---
Drums and Dance
undulation
Yanvalou, sending the body into a slow serpentine
drive
which begins in the shoulders; now with the imperious the tensions of
of Nago Chaud, which stiffens the spine into back Aex
while the muscles ofthe shoulders and
rapidly
pride
his strength. It may beat
in the manner of man announcing the
into play as
the deceptive Mahi, which brings
legs
ifgaily, inch of
at first, but then, by mere persistence, compels of sheer every endurance;
fatigued, sweating flesh into the tensions of the Nago Grand
or again, with the slow massive pound
ofa
reference to the majestic progress
Coup, an unequivocal whose
shoulders roll with each
warrior ofheroic stature,
triumph. great Or finally, it may beat
gigantic stride ofirrevocable
where, instead ofsupporting
with the special tension ofPetro, drive him before it.* It is im
the dancer, the beat seems to
achieve,
possible, in mere words, to convey the extraordinary musical
of
ment which such beats represent from the
committed point to
view. Even ifa drummer were not ritualistically indeed who would
their execution, it would be a foolish man
invention to stand comparison
dare propose some personal tradition. Above all, it is when
beside such an accomplished an hour or more of ceremonial, as
one records, uninterruptedly, rôle ofthe drumming becomes
Ihave done, that the integrating
the
has faith,
The microphone, fixed at
center-pole,
voice
apparent. fully captured all coming and going. The houngenikon's when
is strong at times, but at other times fades away he completely, have been
in the course of ceremonial procedure, end of the
may in order to
obliged to move to the other details. At peristyle other times he is
assist the houngan with ritual
and dance are almost without
* The impression that primitive theatrical drumming
and the commercial
variation is due to imptoper Actually, presentation, the movements ofeach dance differ
emphasis
others, movement. and the drumming conveys, in cach case, a distinct out
very much ET re
has been said above, Ishould like to point
impression. In addition to what
intellectual in its suggestion, and one
that the Ibo drumming is imprenively behind ic; the Congo has a quality ofgradual
senses almost an erudite menaliy
of Rada and the
mesmerization, in contrast the to Ghede the emotional beat seems expresiveness to be the musical crystallization
tensions of Petro; while
withour the weight of obscenity.
of anitudes of fsexual impertinence
in cach case, a distinct out
very much ET re
has been said above, Ishould like to point
impression. In addition to what
intellectual in its suggestion, and one
that the Ibo drumming is imprenively behind ic; the Congo has a quality ofgradual
senses almost an erudite menaliy
of Rada and the
mesmerization, in contrast the to Ghede the emotional beat seems expresiveness to be the musical crystallization
tensions of Petro; while
withour the weight of obscenity.
of anitudes of fsexual impertinence --- Page 268 ---
The Sacred Oratery ef the Drum
obviously struggling to ward offbeing mounted al loa, since
this would leave the chorus without conductor; M: his voice
breaks, and his solo has gaps ofsilence. The chorus also fucr
in
and intensity as its attention is transferred to
tuates strength
or as a number of the hounsis,
some ceremonial activity,
them who is being
becoming preoccupied with onc among
Sometimes
posscued, cease to sing altogether, for a bridfpetiod. for a brief rest
the good houngenikon is apparently seplaced, of songs is far less
period, by somcone else, whose leading who
to have a very
dynamic. Ar other times the priest,
happens
voice, leads the songs to a loa who has particular personal
poor relevance for him. One hears, intermittently, the cackling ofthe
chickens which are to be sacrificed, the crowing ofa rooster. who
Some dispute about ritual procedure between two intrudes people the
are assisting can be heard. And suddenly there
roar
nasal voice of Ghede, telling some joke, and an answering is aware of
oflaughter. In the briefsilences between songs record one of all this
conversations. In addition to the audible
the lantern
divergency, I can recall that, if there is a wind,
be relit.
which lights the peristyle frequently goes out and must white hand
Some hounsi is undoubtedly looking for the clean minutes ago
kerchief which she put down on the bench little two late and there
and which has disappeared. Guests arrive a
to permit
ismuch shifting ofsecating and standing arrangements The houngan has run
such honored visitors a primary place. clse, and has sent somcone
ourofcandies, or rum, or something
of miscellancous
off to buy more. Through this multitude I cannot imagine as
activity, digresion, intrusion-which disorder and confusion
making for anyching less than complete ofthe drum's beating,
in any other context-runs the solid and mass of a reliabiliry, a
yet
at once compellingly dynamic
it,
which transcends all miscellany, compehends
stability,
holds
with such unshakeable persistence that
swallows sit,
seady
which all
deviation
it serves as a magnetic core to that that center temporary is there and will
returns. Listening, one knows leave bur chat one must return; that,
be there; that onc may
digresion, intrusion-which disorder and confusion
making for anyching less than complete ofthe drum's beating,
in any other context-runs the solid and mass of a reliabiliry, a
yet
at once compellingly dynamic
it,
which transcends all miscellany, compehends
stability,
holds
with such unshakeable persistence that
swallows sit,
seady
which all
deviation
it serves as a magnetic core to that that center temporary is there and will
returns. Listening, one knows leave bur chat one must return; that,
be there; that onc may --- Page 269 ---
Drums and Dance
have
everything to it, and will
sooner or later, it will
gathered
whole.*
have fused all divergence into one transeendent salutation, itis the
It is significant that, in the order ofritual and before
drums which are saluted after the center/post is
the loa who being
amnests
thing else; that if one feels that
is, for some reason,
might possess onc, and that such a possession win leave from such
inapproptiate at the moment, one may at such times; that
possession by ritually saluting the the drums drums in the same spirit in
often the loa themselves salute
obeisance to that
which they may salute the houngan-an manifest.
which makes it possible for them to become
static
Indeed, if the center/post is, as it were, the inorganic, which
the
fixed avenue by
axis ofthe cosmos,
geographically around which the material facts of
the loa enter and architecture the core of the peristyle, the vevers, and
ceremonial-the
then this core of
many of the ritual acts-are organized, ofthe
cosmos, around
drumming is as the organic axis of ritual spiritual are centered. It is
which all the temporal that, elements fort the most part, the loa are brought
upon these pulsations can be led in on water, or on rum, or on
forward; and, as they
itis as ifthey were brought
the fire ofburning rum, so, innerly,
not
the individual
in on the stream of the blood, pulsed
by cosmic heart-the
personal heart, but by some older, deeper,
drums. referred tothe drummer as virtuoso, itis not so much
Ifihave
in the sense ofa deliberate or eoniadidasaripo of
traditional
from tradition, but rather because, in spite every ofanalmost
and standardization, and in spite, also,
prescription
that the beats are always played
metronomic accuracy ofa second (so ofthe same tempo), the drummer,
within a fraction initiates and paces the beating ofthat heart, is
as the man who
influence. His slightest personal
in a position of especial
lack of
which is
modulation-whether a negative
vigor,
in
sensed as a nearlag in the beat, or some positive excellency
Tthese
is in the Caribbean Collection, the
* Ac
ofa portion oft Studies, recordings at the University ofFlorida.
School Ar
, also,
prescription
that the beats are always played
metronomic accuracy ofa second (so ofthe same tempo), the drummer,
within a fraction initiates and paces the beating ofthat heart, is
as the man who
influence. His slightest personal
in a position of especial
lack of
which is
modulation-whether a negative
vigor,
in
sensed as a nearlag in the beat, or some positive excellency
Tthese
is in the Caribbean Collection, the
* Ac
ofa portion oft Studies, recordings at the University ofFlorida.
School Ar --- Page 270 ---
The Sacred Oratary ofthe Drum
the "break" of the
maman-is as if
resonance of the drums and inevitably amplified by the entire
individuals who, dancing, live thar comvered to all the
a houngenikon, a better than by
pulse. As in the case of
ceremonial or dance a sharper average color and drummer lends to the
apart from this, there are certain elements a brighter tone. Bur
control which cannot be regulated
over which he has a
I doubt thar even a profoundly informed or seconded by anyone else.
explain howi it can bethat, withour
municologist could
pacing, tone or volume, it is posuble any change for the in bear, tempo,
become more or less intense, although this drumming to
unanimously recognized and can be
Auctuation is
the drummer. He may observe thar a consciously loa
controlled by
the houngan who must execute some threatens to overcome
and he can relieve the situation by
complex ritual detuil,
intense. On another occasion he making the drumming less
thar intensiry, make futile a serviteur's may, by simply maintaining
Above all, it is in his "breaks" thar he resistance has
to possesion.
"break" the maman (and this is the only drum most control, In a
ceases to bear with the other two drums in the which "breaks")
works at a highly syncopated, broken
fixed rhythm and
for a short period, only to slide back and counterpoint to them
again. This "break"is related to the cumulative resume the pattern
the dancers inevitably
tension which
single small movement. experience Some from constandly repeating a
tense and tiring, accumulate such movements, tension being by nature
itis logical that such an accumulation should rapidly. be
Moreover,
toward the end ofa ccremony than toward its more frequent
also that it should have a
beginning, and
Auctuation of the
good deal to do with the subele
muscular ardor ofthe intensity dancers ofthe drumming itself, since the
derives from this.
again. This "break"is related to the cumulative resume the pattern
the dancers inevitably
tension which
single small movement. experience Some from constandly repeating a
tense and tiring, accumulate such movements, tension being by nature
itis logical that such an accumulation should rapidly. be
Moreover,
toward the end ofa ccremony than toward its more frequent
also that it should have a
beginning, and
Auctuation of the
good deal to do with the subele
muscular ardor ofthe intensity dancers ofthe drumming itself, since the
derives from this. --- Page 271 ---
Drums and Dance
DANCE AS THE MEDITATION OF THE BODY
Yet these dance movements should
purely
not be understood in
At dances physical for the terms, as ifthey were secular pleasure dances.
dently of any ceremonial divinities, which may occur quite indepen,
ritual chorcography
or feasting, there is, to be sure, no
direction of the
apart from the general counterclockwise
would
Aoormovement around the
not be at all accurate to consider the center-post; yet it
rhythmic dance movement in addition
introduction of
device designed to make the ritual
to this, as a decorative
palatable. It is not only the attitude sensually of more impressive or
characteristic of all ritual action, which reverent dedication,
dance from secular dance; for
as the distinguishes ritual
lize a principle but is an just
ritual does not symbo
ptinciple in action, so the actual exemplary dance demonstration of thar
Our culture,
is, itself, principled.
having no "moral" or
contains nothing which is an accurate
"ptincipled" dance,
the sense ofthe distinction which I wish analogy, bur Ihope that
may be somewhat indicated by
to communicate here
in our own social dances. The considering sheer
the varicty ofethos
movement
performance ofa waltz
induces (providing one is really dancing and not
ing)
in the performer what
be
convers
frame of mind"-an emotional might
termed a "waltz
sentimental, attitudes ofromantic tone which is somewhat
of coquetry as the feminine
clegance, a strong awareness
masculine rôle. By contrast, thes projection sheer
and courtship as the
creates a mood far less romantic and potfemuncrofiderhumta more
the woman to attitudes of provocation
immediate, compels
in the man a stance of conquest rather instead than ofcoquetry, and
square dance, the blues, the
ofcourtship. The
tinctive ethos, which it
boogie-woogie each has its dis
dance, whose very raison imposes dàre is the upon the performer. In ritual
pant, the means by which the
intent to affect the partici,
physical act creates a specific
sheer
and courtship as the
creates a mood far less romantic and potfemuncrofiderhumta more
the woman to attitudes of provocation
immediate, compels
in the man a stance of conquest rather instead than ofcoquetry, and
square dance, the blues, the
ofcourtship. The
tinctive ethos, which it
boogie-woogie each has its dis
dance, whose very raison imposes dàre is the upon the performer. In ritual
pant, the means by which the
intent to affect the partici,
physical act creates a specific --- Page 272 ---
Dance as the Meditation df the Body
and
beyond the obvious
psychic state are refined
developed the rhumba from the
machinery which so crudely disinguishes
waltz. It would, in fact, surprise me ifthe techniques designed actual
from the
to the psyche, which are in
to project
dance phynigue movements of Voudoun, were less
operation in the
than the drum beats, whose structure is
complex and evolved refinement that it surpasses our own systems
admittedly ofsuch analysis; for it would only be logical to assume that
ofmusical evolution of the drumming and the dancing moved
the
together.
such dance might be understood as a
In a sense, then,
the entire
is made to
meditation ofthe body, so thar
organism the "waltz frame
concentrate on a concept as definite and real as
verbal
of mind", bur more complex and less accessible to
articulation.* Itis to the concentration ofthis phyicalpaychic
meditation that the "break" ofthe maman drum is directed.
the dancers "break" with it; that
When the maman "breaks",
movement and take
is, they interrupt the small, tight repetitious
Since the con
long, relaxed steps, in time to the "breaking".
the maman
ditions of accumulating tension are the so variable, dancers, is the sole
drummer, who has been watching
"To dance was at once to wonship and
. Compare the following satements: danced, as the Mars dance in the sky. and to
to pray. - . the gods themsclves imitate the
to work with them, perhaps to penuade
dance is therdfore the to direction our own deire. : Te dance is to uke part
them to work in
an
de
the cosmic control of the world. Every scred Dionysian dance is imitar
in tion of the divine dance" (Havelock Ellis, oneness Dent 4LjO). with God, but the paths tor
"The ultimate goal ofthe mystic Mevlevi is a believethar soul and body are alike
wards this goul are divergent.. like we a fower, on the body's stem. We accept
divine that the soul grows, mirror of divine beaury. And we seck this divine
material beauty as the true in which all things become as one, through the
beaury, this ineffable hurmony, forms-the rhythm of music and the dance."
most nearly perfect of sensuous from an interview by W. B. Scabrook with the
(T. head Shawn, of che 1), quoting sect ol Syrian Tripoli). Lombroso gave the physiolagical
"With regard to the dance-instinct nerve stands in s0 close connection with the spinal
explanation that the auditory is a sort of reflective motion caused by manic."
cord that we may say 'dancing Lombrowo, Cesare, Klaniscbe Berif zur Pr
(Wallaschek, P- 259, quoting
cbiatrie.)
rhythm of music and the dance."
most nearly perfect of sensuous from an interview by W. B. Scabrook with the
(T. head Shawn, of che 1), quoting sect ol Syrian Tripoli). Lombroso gave the physiolagical
"With regard to the dance-instinct nerve stands in s0 close connection with the spinal
explanation that the auditory is a sort of reflective motion caused by manic."
cord that we may say 'dancing Lombrowo, Cesare, Klaniscbe Berif zur Pr
(Wallaschek, P- 259, quoting
cbiatrie.) --- Page 273 ---
Drums and Dance
arbiter ofwhen to give the dancers such a
But
cumulative tension is also the cumulative respite.
since this
brings the loa into the head, the drummer concentration which
some degree, arbiter ofthe loa's arrival; for then becomes, to
respite ofthe "break", which
by withholding the
can "bring in the loa" to the interrupts head ofa this serviteur. concentration, he
drummer is particularly gified and
When the
"break" in preciscly the inverse acute, he can also use the
tension to build to just the level where fashion. the He can permit the
release the tension bur to climax it in a "break" serves not to
first enormous blow of the "break"-which galvanizing shock-the
the head and leaves onc without
abruptly empties
stabilize. This is a state of helpless any center around which to
being able to move in the long, balanced vulnerability. Instead of
the defenceless person is buffeted by each strides ofrelaxation,
drummer sets out to "beat the loa into his head". great stroke, as the
cringes with each large bear, as ifthe drum mallet The person
upon his very skull; he ricochets abour the
descended
blindly at the arms which are extended peristyle, clutching
pirouettes wildly on one leg, recaptures balance to support him,
moment, only to be hurtled forward
for a brief
blow on the drum. The drummer, again by another grear
the embattled anguish ofthe
apparently impervious to
suddenly, the violence
person, the
persists relentlesly: until,
one recognizes the
ceases,
head of the person lifis, and
strangely abstracted
seems to see beyond whatever he looks cyes of a being who
another world. The loa which the
at, as ifinto or from
has arrived.*
song had been invoking,
* This is not the only means which
this role of the numman drummer -
possession occurs. It would seem that
what has been said previously
bringing the loa would invalidate much of
and on the anonymous generality (namely, ofthe that the religion rests on the traditions
the personal genius, subjective inspiration collective) and
and that, on the contrary,
individual was of ptimary importance. It must particular be
crafismanship ofthis
drummer's personal inventivenes, like that of reiterated, however, that the
statement of independence from, or revolt
the the houngenikon, is not a
tions; ir is valid only insofar as itis sufficiently against in line collective with
and the tradi,
part ofthem. Indeed, the drummer would never be hired again chese if his to become activities a
ofthe that the religion rests on the traditions
the personal genius, subjective inspiration collective) and
and that, on the contrary,
individual was of ptimary importance. It must particular be
crafismanship ofthis
drummer's personal inventivenes, like that of reiterated, however, that the
statement of independence from, or revolt
the the houngenikon, is not a
tions; ir is valid only insofar as itis sufficiently against in line collective with
and the tradi,
part ofthem. Indeed, the drummer would never be hired again chese if his to become activities a --- Page 274 ---
Dance as the Meditation ef the Bedy
Sometimes the drummer is obliged to return to the beat and
the dance back in motion before the loa is entircly "in
set salled". In such cascs, the return to the beat may bring the
but
hei is, as it were, abandoned
penson back as well, neither frequencly mortal nor divine identity, and
by the drum, having
the asson with as much
only the houngan can help. Shaking the houngan maychen nalso
insistence and projection as possible, with tight, intimate intensity,
sometimes
use langage, speaking
scrcaming, but in any casc com
and at other times virtually
those sacred sounds
pletcly concentrated upon projecting to cstablish contact there
through the person into the void,
with the loa. I have
either with his proper grosbonvange or face and his voice grow
seen the sweat stream from a houngan's contact with a spiritual
hoarse as he labored to make some forward into the body of the
identity which he might bring
person.
Musically speaking, it must be poinsed out that,
disrupted the ritual integrity.
based on what the impsocismor known, the
since all improvitation is inevitably in the
of his maining will be reflecand in all
habits which he acquires
process
"bee" of chowe explicit disr
his peformanees, even when he soch is theoreically a a
free impeovisation
cipline. In this sense there is no
thing drumme, compleuly wbowe culural and mutical
pericularly is this true ofthe Voudoun
that even when he sommima
Luckground have been so srongly disciplined his beats tend, by sheer muscular
for idle amusement beats. (peivatedy) When be improvises a "break" he a
LE to resemble the sacred beat; but the continuity ofde wunde and the
thereically free ofthe prescribed unalered droughoot) and ha own thythmic habin
petit (whose bean continue
and eaditional farm.
give his free improvisution which this a frmly is s0 dociplined i endent in the fact that, albhoogh thee
The
to
to dinplay his virtuosity, their madicional and
"beeak"
him an opponunity
when contraed to thone
even
qualiry is immodiunly
the Hounnor, the loa of the
a
a rare occations when drummer that
the are de ral viruoni, for the
drums. Once more it ia apparent only
munical
R
drumming of the Hountor i one ofde de most Hountor asonishing druma for ACEC his
pomible. Significanly enough, ocher since loa. On dhe contrany, thee tend to depurt, K
drumming does not bring stumnde and peoit abandon any efort to accompany
the drummes oftbe
has ceaxed to serve the funcuon
S divine vinuouiry, and since the drumming thet, alsey uend to Gll apart. This dis
of insegrating the ritual procredingh is no doube te rason why his presence i not
ruptive effect of the Hountor occurs
generally encouraged and rarely
omible. Significanly enough, ocher since loa. On dhe contrany, thee tend to depurt, K
drumming does not bring stumnde and peoit abandon any efort to accompany
the drummes oftbe
has ceaxed to serve the funcuon
S divine vinuouiry, and since the drumming thet, alsey uend to Gll apart. This dis
of insegrating the ritual procredingh is no doube te rason why his presence i not
ruptive effect of the Hountor occurs
generally encouraged and rarely --- Page 275 ---
Drums and Dance
THE DRUMMER AS MECHANISM
As between the drummer and the
seems that the former has command houngan, it frequently
for it is much more readily effective ofthe and superior technique;
the houngan himself, whereas drummers may overpower even
possessed and scem, at times, to be the
are very rarely
during a ritual. It would seem
persons most in control
the drummer would command logical to expect, then, that
hierarchy. Yet the
a high position in the religious
such, has
opposite is, in fact, true. The
no position whatsoever in the
drummer, as
a serviteur, he may belong to one hounfor hounfor, although, as
case, it has been my experience that
or another, In any
drummer canzo, He takes
rarely, ifindeed ever, is the
his work and
drum a professional craft attitude toward
competitive hounfors may
at the ceremonies ofvarious and even
ofone société
ofthe same region, whereas no member
société,
from participates officially at the ceremonies ofanother
apart
the houngan, and
the
may assist in an honorary capacity. It perhaps has been laplace, who
also, that drummers, on the whole,
my observation,
make ritual salutation at the altar ofthe may frequently neglect to
ofthe hounfor-whete chey may be
maivxaille-the patron
an obeisance is required of all members drumming; ofthe whereas such
expected of visitors, whose neglect of such
société and is
regarded as extremely indiscreet and
salutation would be
prayers, the drummer
even insulting. During
peristyle, and is the only may frequently individual wander away from the
association from the authority and
to do so. This dis
psychic detachment from the structure ofthe hounfor, and
control of the houngan;
ritual, place him outside the
indiscreet in forcing the loa except that one who is persistently
moments, or who otherwise upon takes the houngan at inappropriate
too lightly, may not be hired again. his important responsibilities
Not only is the drummer outside the
organization of the
prayers, the drummer
even insulting. During
peristyle, and is the only may frequently individual wander away from the
association from the authority and
to do so. This dis
psychic detachment from the structure ofthe hounfor, and
control of the houngan;
ritual, place him outside the
indiscreet in forcing the loa except that one who is persistently
moments, or who otherwise upon takes the houngan at inappropriate
too lightly, may not be hired again. his important responsibilities
Not only is the drummer outside the
organization of the --- Page 276 ---
The Drummer ar Mechanirm
hounfor, bur he is systematically
It is the drums which are sacred, disinguished from the drums.
salutations addressed towards the and it is understood thar
men who
to be beating them. drums do not include the
drums are Ter as
The degree to which the
revealed in many ofthe ceremonies independent spirits, almost as lou, is
the sacred
which anach to them.
objects are consecrated
All
name ofa chosen loa, but the drums by being baptized in the
are "dressed" for their
are the only objects which
also the only objects which baptism, as a child is dresed. They are
to slep
are literally fed with food and
overnight, a ritual designed to
put
special attention is given to putting a strengrhen them. Vay
the houngan plan to leave for a
"guard" over them should
as having a will oftheir own, which trip. They are also conceived
ofthe drummer, in thar they may tefuse can even
the will
certain conditions.
to speak E him under
In effect, the inanimate object is sacred,
function at all withour the drummer, and although it cannot
technical control ofthe
he, although in
without moral commitment presence ofthe loa, is at the same time
first glance, such an
or authority in the religion. Ar
eliminates a potential which arrangement would be seems very odd. Yet it
the religious structure. The
infinitely dangerous to
ability to drum is
properly so, as a purcly technical
considerrd, and
all Thuman beings ofnormal rhythmic achievement, accessible to
co-ordination, who may achieve unusual perception and muscular
practice, or, posibly, by some special
excellency by dint of
it constitutes a purely
rhythmic talent. As such,
completely unrelated to physical moral or material equipment, and Is
Just as vocal range and
could equipment or development.
individual the hierarchical
never confer upon an
is
status
fem
accessible only through initiatory ofhoungenikon, which
does not command any moral
procedure, so the drummer
mastery, however admired and authoriry by virtue ofhis crafi
conccive ocherwise would beto sought-afier the
he may be. To
tion ofthe collective in the hands place of men entire who moral organiza
happened to be --- Page 277 ---
Drums and Dance
endowed with fortunate rhythmic and muscular
drums and the drum beats,
talent. Itis the
and
perse, which are the sacred
although one man may articulate the drum's voice sound,
Ruently, brilliantly and invocatively than
more
minor part ofthe mechanism of that
another, he is but a
thing except the sacred beats, his speech. Ifhe beats any,
produces not one loa. But the loa most will brilliant virtuosity
adequate rendition of the sacred beats, and come to a merely
asson; to just the voices lifted in
to the call ofthe
to ritual gesture; and even, on their song or invocation; in answer
silent need.
own initiative, in answer to
Itis as ifthe drums were understood as the moral
whercas the drummer was a
organism,
accessory to their activity. The mechanism, loa,
a necessary material
are not linked to mere matter, as such, themselves non/physical,
they answer to moral
They are a moral essence;
movement, to moral
matter.
sound, to moral
the sacred beats, and come to a merely
asson; to just the voices lifted in
to the call ofthe
to ritual gesture; and even, on their song or invocation; in answer
silent need.
own initiative, in answer to
Itis as ifthe drums were understood as the moral
whercas the drummer was a
organism,
accessory to their activity. The mechanism, loa,
a necessary material
are not linked to mere matter, as such, themselves non/physical,
they answer to moral
They are a moral essence;
movement, to moral
matter.
sound, to moral --- Page 278 --- --- Page 279 ---
-
à
y
-
a
a
-
-
-
- =
-
a -
--- Page 280 ---
apart and in different hounfors,
taken six months
the individuals
23. GHEDE. These two photographs,
: On the contrary,
ofthe
22and
is not a period of "selfexpresion" is
and independente ofthat
show that posession that tofthel loa, whose character constant manifest.
psyche is displaced by person in whose body be becomes --- Page 281 ---
CHAPTER VII
Tbe Wbite Darkness
I HAVE left possession until the end, for it is
toward which all the roads of Voudoun
the cente:
point toward which one travels by the
converge. Ic is the
physical mcans, yet, for the traveler, it is most itself visible, invisible, the most
might speak ofit as the arca ofa circle whose
One
be accurately described; yet this circumference circumference is
can
circle which it defines. To know this
not, itself, the
enter.
arca, one must, finally,
Upon such a threshold to the
one should
unknown, itis inevitable thar
pause to glance backward to survey the arca
accomplished, to ascertain whether the
is
tive or whether, perhaps, the devious step withour alterna
diverse terrain may not conceal
configurations of this
referring out ofthis landscape.
some twist, some crevice
had escaped attention; for the Surcly there was an egress which
times, been so
structure of the terrain had, at
and apparently receptive, so tolerant, its contours so undulant
acquiescent, as to scem almost
frequenty to lack those confinements and malleable, and
which one has learned to define form. Yet, in such constrictions by
impact results from the contrary
a survey, the
vantage point had this
discovery. From no previous
immaculate
geography so clearly revealed its
From this geometry. central point surges the lavish
ancestral blood which bears all racial
arterial river of
contemporary moment and funnels its history forward into the
the denim-dressed serviteur. The
vast accumulations into
from the demiurgic Marassa
entire collective over time,
sharp,
to the proverbial wisdoms or the
day, here crafiy is angers ofthe grandfither, dead bur a year anda
and comforts. comprehended, Yet
bere becomes intimate and feeds
monumental
upt through this same center emerge also the
archerypes, the loa as pillars ofthe moral cosmos,
--- Page 282 ---
The White Darkness
each ofthem multi-faceted yet
of diversity without digression, homogeneous, and these each one a marvel
their transcendent perfection brichly, and then may simply parade
intimate contact. Ofien the loa do nothing,
leave without
immediate consequence. Yet their
say nothing ofany
of areas invulnerable to immediate very remoteness, evidence
assures the serviteur ofan essential order anxieties and defeats,
not nearness bur the distance between
and stability. Here iris
comforts, which assures that the good a endures man and his god which
foritis to such distance that man removes his and will endure;
him from the ravages and diminution
divinity to isolate
just as, in times of violence, one might ofhuman inadequacy,
ultimate and cherished treasure.
secrete one's most
To be made aware, once more, that man is
and is the issue ofand heir to an uncounted of divine origin
and minds; that at the root of - the universe multitude the
ofhearts
turbable principles ofcosmic good endure;
great imper,
his torn shirt, his hunger, the failures
and that even under
ofhis heart, his very blood harbors these ofhis wit and the errors
to experience the major
with which monumental loa-is
wards men's dedicated service. blessing This
possession re,
all minor needs, and, with its
major reward comprehends
diversity ofsiogular fears, personal very losses generality, and soothes all the
Whatever other benefits the loa
private anxieties.
tions, disciplines-these are but
bring-advices, prescrip,
Demur, if
eIET
man'sintellectual you will, that all this is merely a reference to a
which makes him powers. Explain that it is the "imagination"
which he knows, and capable that this of conceiving beyond the reality
Speak of "idealism" as source of is his compounded of memories.
ordeal on behalf of creative, non-material willingness to undergo
that in foregoing immediate reward he seeks achievement. Insist
Add, even, that such values are engendered historical the position.
father, the love of mother, the praise of by
influence of
intellectual and moral qualities-vision, men. List all those
tion-which most distinguish the poct, inspiration, the
imagina
philosopher, the
that it is the "imagination"
which he knows, and capable that this of conceiving beyond the reality
Speak of "idealism" as source of is his compounded of memories.
ordeal on behalf of creative, non-material willingness to undergo
that in foregoing immediate reward he seeks achievement. Insist
Add, even, that such values are engendered historical the position.
father, the love of mother, the praise of by
influence of
intellectual and moral qualities-vision, men. List all those
tion-which most distinguish the poct, inspiration, the
imagina
philosopher, the --- Page 283 ---
The White Darkness
scientist; catalogue them, name them, count
and "explain" their origins, their
and differentiate
motivations. The Haitian will operation, mechanisms and
have finished, he might shrug his not dispute you. When you
Creole: "All that, we call 'to have shouldens, loa"."
saying simply, in
Ifthe major value ofthe loa is their
cannot be, timultuancouly, identified with very transcendence, they
structure ofVoudoun is to encounter
man, To survey the
this divide which no man can straddle. everywhere Iris
this distance,
limitations ofa houngan's control
evident in the final
subjugate him, and are free to be manifest over the loa who may even
itis defined in the feasts which nourish outside his province,
ments which no man
no man, in the accoutre
sounds-song, drum may wear; it is implied in all the calling
lines thrown
beat, asson and langage-which are like
which
out, to become the cables of the
man would cross thar chasm; it is
bridge upon
fact, in the amnesia which makes
present, as phyvical
inaccessible to the very "horse" which even the sense of the loa
stand that the mlf mast leave
loe ir
bore him. To undere
one cannot ke man migda oncr. tbe
to enter, i la understand that
Thus the possessed benefits least of all men from his
possession. He may even suffer for it in material
own
sometimes painful, always exhausted
loss, in the
tothe degree thar his consciousness physical afiermath. And
or becomes aware of the
perists into its fiest moments
whelming fear. Never have very I end, he experiences an ovet,
ordeal and blind
seen the face of such anguish,
All this
terror as at the moment when the
no man would
loa comes.
tive consists of
ordinarily accept. But since the collec
personal
ordinary men with a normal interest in their
welfare,it is dependent upon its
them a moment of extrarordinary dedication abiliry to induce in
access to the revitalizing forces thar How from ifit ist to have
toward the achievement ofthis-toward
the center. Itis
door to the source that the entite
the forcing open ofthe
directed. The serviteur
structure of Voudoun is
thar the archerpye
must be induced to surrender his ego,
become-manifist. In the growing control
accept. But since the collec
personal
ordinary men with a normal interest in their
welfare,it is dependent upon its
them a moment of extrarordinary dedication abiliry to induce in
access to the revitalizing forces thar How from ifit ist to have
toward the achievement ofthis-toward
the center. Itis
door to the source that the entite
the forcing open ofthe
directed. The serviteur
structure of Voudoun is
thar the archerpye
must be induced to surrender his ego,
become-manifist. In the growing control --- Page 284 ---
Tbe Wbite Darkness
accomplished by the ordeals and instructions
in the protective vigilance
ofinitiation, and
that the personal
ofhoungan and societé, he is reassured
In the principle price need not be unpredictable or excessive.4
ofcollective
the burden shall, in
participation is the guarantee that
turn, be distributed and
finally, the structure has evolved-drum
shared. And
movement by movement-a force
beat by drum beat,
forward, and which, in even the most which dedicated, compels a man
against that final terror which attends the loss must triumph
convulsive recoil from the dark
ofself, that last
ceremonial peristyle that all this is sense of death.5 It is in the
the momentum is set in motion with brought the to a focus and that
Loco, Ayizan.
first songs for Legba,
initial Ican remember an evening when it was as if, with those
salutations, the drums Aung the enormous
sound into the night, across the still
snare oftheir
direction drew
landscape, and from every
Iwas
captives across the threshold into the
among these latecomers, The
peristyle.
been
singing, which
desultory at first, became warmer as the
might have
gradually filled the benches, the
stream ofarrivals
into the corners and finally space near the walls, fooded
ncighboring houngan, Joe, overflowed into the court. A
me for him. I
arrives, and a chair is placed beside
compliment him on his last
indeed, was conducted in a very
ceremony, which,
that hesemst to be recovered
eloquent fashion, and remark
him for some time. "Oh, I fromtheilless was
which hadtroubled
culties with Loco", he
finally able to settle my diffi
interested in such
answers, and since he knows that I am
matters, proceeds to tell me the details
involvement. I am so concentrated on this
ofhis
aware of the songs or the
recital that I am not
houngenikon, shouts in
drumming uncil Titon, who is
solidly blocked off the anger at the crowd which has, by now,
thar
entrance to the
I
they are now beating and
perisryle, the
and realize
for the Hags ofthe société and the singing
song ofs salutation
cleared and this trio enters the
laplace. A path is finally
post, the drums, and Houngan peristyle. They salute the center,
Joc suspends his recital, for in a
recital that I am not
houngenikon, shouts in
drumming uncil Titon, who is
solidly blocked off the anger at the crowd which has, by now,
thar
entrance to the
I
they are now beating and
perisryle, the
and realize
for the Hags ofthe société and the singing
song ofs salutation
cleared and this trio enters the
laplace. A path is finally
post, the drums, and Houngan peristyle. They salute the center,
Joc suspends his recital, for in a --- Page 285 ---
The White Darkness
matter of moments they will address
always, I enjoy watching him, for the themsclves to him. As
his bearing. He returns to his scat and authority the
and grace of
place before me, stepping side to side in
trio with balances in
AsIrise in answer, a sense of nervous rhythm
the drums.
whelms mc, although I have done chis sclfconsciosnnens OVer
at all alone in this; I have seen the lips many ofeven times. (lam not
houngans quiver nervously in such
mambos and
left, two, three; curtscy, back right, moments.) Curtscy, turn
lefi, two, thre-minsing the trio before two, threc; curtscy, now
crossing between the laplace and the
me. I walk west,
turn, curtscy, then lefi,
Rags, as they walk cast. I
then south. We
curtscy, right, then back; then north;
remember whar I approach each other and suddenly I cannor
this, for the laplace am kneels, supposed to do, bur no one can perceive
Itouch it with
holding the hilt ofthe saber
these also. Then, my
the two Hags cross over 1t, and Isalute E high.
an
us
accomplished this
enormous fecling ofr relief at having
now as ifthe drums act and properly, the
I return to my chair. It scems
Ican hardly hear Joe's recital, singing which were louder, sharper, and
The drums
he has resumed.
the heat of the pause, crowded finally, andIam grateful forthar, although
silence. The
peristyle seems more intense in the
their straw hars. people converse casually, fanning themselves with
soft hear and the Suddenly, soft
like a sharp knife plunging into the
theinvocation
chatter, Titon's imperious voice launches
to Damballah. Overthe
rush ofits syllables, the tight staccato Yanvalou demanding, compelling
sets in; now the rounder tone, the
bear ofthe petit
seconde slides in under it; and then more rolling rhythm ofthe
one's feet even before
onc fecls a vibration bencath
one hears the bear ofthe
rises as if from some unfathomable
maman, which
were a drum being pounded.
depth, as ifthe very earth
Hardly has
encompass this dark dimension, than the hearing plunged to
iron
sets in, its wind-filled
high clang of the
open T the upper regions ofsound, resonance and the abruply Rlinging
as if with tones above and beyond the reaches very of air vibrates
the car's
it; and then more rolling rhythm ofthe
one's feet even before
onc fecls a vibration bencath
one hears the bear ofthe
rises as if from some unfathomable
maman, which
were a drum being pounded.
depth, as ifthe very earth
Hardly has
encompass this dark dimension, than the hearing plunged to
iron
sets in, its wind-filled
high clang of the
open T the upper regions ofsound, resonance and the abruply Rlinging
as if with tones above and beyond the reaches very of air vibrates
the car's --- Page 286 ---
The Wbite Darkness
intelligence. For a brief moment this towering
sound, stretching solidly from the
below architecture of
above hearing, seems to advance
to the heavens
tidal wave So
movement, like
curbs
the
vast that no marker exists to scale its
a
eye. Then the chorus of voices,
it progress for
accumulated its force in the trough having, concealed would seem,
towering crest, hurls forward over that
behind the
structure crashes like a cosmic surf crest, and the whole
myself standing bolt upright,
over one's head. I find
ing the song. Others abour singing, or perhaps even scream.
now also
me, who had also been seated are
itis
standing. Most ofthem move forward
as ifthe shock oft that inundation had
to dance, bur
me and Isink back into my seat.
completely winded
Now it is the dance which
bodies ofthe dancers undulate with suggests water. Before me the
a wave-like
begins at the shoulders, divides
motion, which
the arms and down the spine, is itselfto run separately along
palms rest upon the bent knees, once and more unified where the
legs into the carth, while
finally Aows down the
the wave which follows. already the shoulders have initiated
alhough the head is The eyes are fixed on the ground, and
steady, the circular movement
shoulders seems to send it
of the
over and over; and as the forward, bodies, to draw the body after it,
almost erect, bend toward the earth, which the began in a posture
more and more horizontal, until all
undulation becomes
Howing serpentine stream
figures blend into a slow
Auency that belies the
circling the center-post with a
they all found
difficulty ofthe movement. What have
should
there, on thar central ground, thar
move with such ease and such
their limbs
exiled outskirts, my own limbs are perfection while, on the
must ponder and delay
burdened with muscles,
source ofp power Aows to my them, every rocks will to motion? Whar secret
as on a roundabout the
them and revolves them,
eternally absolved offatigue, bright failure steeds prance and pursue,
to step forward, become
ofthis and falleThave but to rise,
ing with it, its motion
glorious movement, How
mine, as the roll
cetates
ofthe sea
move with such ease and such
their limbs
exiled outskirts, my own limbs are perfection while, on the
must ponder and delay
burdened with muscles,
source ofp power Aows to my them, every rocks will to motion? Whar secret
as on a roundabout the
them and revolves them,
eternally absolved offatigue, bright failure steeds prance and pursue,
to step forward, become
ofthis and falleThave but to rise,
ing with it, its motion
glorious movement, How
mine, as the roll
cetates
ofthe sea --- Page 287 ---
The White Darkness
might become the undulation of
moments one docs not move ta the my own body. Ar such
of the sound, created and borne sound, one ir the movement
difficult.
by it; hence, nothing is
realize The drums ceasc; Ireturn to my sear and
at
thar I am
only that moment
is carrying
perspiting profusely. La Merci, my domestic,
hounsis several my large handkerchic, and I scan the line
times before I distinguish her
of
ordinarily so expresive ofher distinct,
face, which is
now scems to have been planed down lively into temperament, bur
mity blending and losing itself
a mask of anony.
kerchicfed heads.
among the ocher white
rise to go toward her. Iuy Itake to attract her attention, bur fil, and so
roots, numbly, to the ground, two steps and my lefi leg suddenly
hand
pitching me forward.
grasps my arm, supports me
Somcone's
freeze momentarily in this
firmly, while, stunned, I
balance, and finally
posture, seek to regain center and
to have been standing straighten there, our, The man who happened
thanks and return to
relaxes his support. I smile my
Someone is
my scat, still shaken this
sent to get the handkerchief
abrupt blow.
me,
unpleasant lightness in my head, as if the
There is an
brain were being gencly disengaged, its many parts ofthe
being somchow imperceptibly
solidity, its integrity
gently
dispered, as a fog
be
dispersed by a light, inconstant breeze; and might as these
separations occur, there are litde spaces
Foolish to disregard the leg momentarily ofemptinca.
strange, subcle thinning out of consciousness. caught, These or this
warning auras of possession. One knows oneself
are the
Ibegin to repear to myself "Hold together,
vulnerable.
drums start up again, I feel I must
hold, ifI hold." Ai the
and I press through the crowd toward get the away
am to hold
no one may suspect my predicament, which exit, IS smiling, so that
as something I should, by now, have been able as a weaknen,
regulate. Ar the moment I pass the short wall which to master marks and
edge ofthe peristyle the sounds abrupdly become
the
night tis cool and luminous. I Ilight a cigarette,
fainter. The
cross the familiar
together,
vulnerable.
drums start up again, I feel I must
hold, ifI hold." Ai the
and I press through the crowd toward get the away
am to hold
no one may suspect my predicament, which exit, IS smiling, so that
as something I should, by now, have been able as a weaknen,
regulate. Ar the moment I pass the short wall which to master marks and
edge ofthe peristyle the sounds abrupdly become
the
night tis cool and luminous. I Ilight a cigarette,
fainter. The
cross the familiar --- Page 288 ---
The Wbite Darkness
court, and wander up the road slowly. How
and the drums scem,
distant the voices
that the round for Damballah although they are quite clear. Ican hear
tightening, integrating,
has finished. My head is
cool, quict, private dark, becoming where solid once more. Yet this
isa gentle peace, where I would nothing demands or insists,
pose and recompose
linger, where I would com
the processional
myself once more, while, in the peristyle,
and Badé.
advances, celebrating now Agassou, Agwé
I hear, then, the first beats ofthe salute to
must return, for this is the
Ogoun. Now I
offend the house by
guardian ofthe hounfor and Icannot 1
toward the peristyle, being absent at his salutation. I start back
than Ithought. the hurrying now, for I had wandered farther
Isnard. He is By time Iarrive, the loa has: alrcady mounted
that the abrupt barefoot, the
ofthe trousers are rolled up, so
movements
feet do not
rc
trip him, and he wears a bright red handkerchief catch in them and
up and down, in a kind ofanger. It is
Heis pacing
begin with, tall and powerful in impressive. Isnard is, to
stature is enormously reinforced
body; now that sense of
the heroic loa which has infused by that the psychic projection of
the drums, and,1 laying his hand
body. The loa walks to
them silenced. He stands and on the skin ofthe maman, orders
in ritual salutation, kisses the earth waits. Titon approaches, turns
draw, but
at his feet and would with
Titon
Ogoun extends his hand in ritual
stiffen, as one might prepare to endure greeting. I see
They shake right hands, and the
an onslaught.
loa hand. For a moment Titon Ogoun extends the lefi, the
his lefi. He
hesitates, then he mects it with
himself, holds staggers his a moment, but regains balance and rights
ground until his hand is released,
away.? Now houngan Joe is grecting the
and walks
house. I find Titon
beside
loa head-ofthe
must go forward next, standing and
me. He looks at me, who
takes my hand suddenly and says digs "Attention! his nail
Attention!" He
sharp, sudden pain restores me, He had into my palm. The
Ihad not even been aware ofit,
recognized, although
that, once more, I had become
himself, holds staggers his a moment, but regains balance and rights
ground until his hand is released,
away.? Now houngan Joe is grecting the
and walks
house. I find Titon
beside
loa head-ofthe
must go forward next, standing and
me. He looks at me, who
takes my hand suddenly and says digs "Attention! his nail
Attention!" He
sharp, sudden pain restores me, He had into my palm. The
Ihad not even been aware ofit,
recognized, although
that, once more, I had become --- Page 289 ---
The Wbite Darkness
vulnerable. Asl I step forward for
upon the memory of that pain, almost my salutation I concentrate
amulet at moments ofcrisis. It
as one might finger an
the left hand with the loa
serves me well. The contact of
which
like produces only a momentary shock,
rapidly,
an clectric
to my Rued Others
current, and I, too, return
Titon launches
step forward to make the ritual
a song for Ogoun, and the
salutation;
dance begin again,
drumming and
Iam troubled this persistent
to see something - the court outside, vulnerabiliy,and, I
pretending
dancers and the drums, a
and turn my back on the
The drum beat ofthe maman gesture "breaks" means of withdrawal.
ar man standing on the sidelines a few and ar thar very moment,
backward, as
yards from me, keels over
without
ifstunned by a blow. Thel loa can come like
warning, as a wind. The fll has
this,
several persons standing beside the
been broken by
ing him, bracing the suill dead
man, and they are support
remains on his feet. Then his body weight ofhis body, so that he
stillness, and with a mighty wrench jerks which violently out ofits
supporters to the ground, he frees himself and knocks one ofhis
into the dance area ofthe peristyle. Now the hurtles forward
him up, catapults him from side to side. A drum has caught
accidently been jarred by the violent
woman who has
one leg-as ifthis contact had been a dibitment, freezes on
ward, is also caught up in the drums. contagion-lurches I do not wish
for
this, and I turn my back to the peristyle. It
to watch
more, in thar, with Isnard himself mounted, troubles me the
there now who can help these
there is no one
who, with the asson, could arbitrate agonized creatures, no onc
the human self, which
between the loa and
the bodies, as two hands wrangle might violently over poucsion of
glove.
fiercely compete for a single
I recall how they would sometimes cling to
with the sound of asson and syllables, be would Isnard, how,
subdue the last ravaging tremors. Itis this that must gradually
above all, I say to myself slowly: not only the
be of learned,
power divine
who can help these
there is no one
who, with the asson, could arbitrate agonized creatures, no onc
the human self, which
between the loa and
the bodies, as two hands wrangle might violently over poucsion of
glove.
fiercely compete for a single
I recall how they would sometimes cling to
with the sound of asson and syllables, be would Isnard, how,
subdue the last ravaging tremors. Itis this that must gradually
above all, I say to myself slowly: not only the
be of learned,
power divine --- Page 290 ---
The Wbite Darkness
invocation, but also the tender
of
so that, to the body which must walk mercy the worldly restoration;
self that is apptopriate to such dimension. earth, is returned the
Still looking out, Isay to myself, also,
when you must make your decision." "This is the moment
today, the drums, the
For I now know that,
catch
singing, the
me also. I do not wish that. There movements-these is both
embarrassment in the idea. I
fear
a
Ican
know that tIcan leave
push out through the crowded exit, and cross the now, thar
trampled court, turn up the rutted road, walk down smooth, its
length-the sound
cool
the small hut, with growing its thick more and more distant-until, in
hearing the drums at all, clay walls, for brief I might lie down, not
faint, fiftul breeze would turn except in that direction. moments when the
would be to read myself our ofit
Yet to do this
Not thar I would be subsequently altogether, in a large sense.
my heart, I know that somehow, excluded; it is
not at all. Yet, in
when it is easy, or
not fair to stay only
the face of discomfort. pleasurable, This or exalting and to withdraw in
accepting the
is as much a part ofit, as if in
ordeals. There is rewards, a sense ofp one had contracted to endure the
cowardice. I could resist; pride, too. To run away would be a
resist best, Ithink to myself, but I must not escape. And I can
ness; if instead of
ifl put aside the fears and nervous
in brazen competition suspecting with all my this vulnerability, I set myself
to its authority. With this decision which would compel me
strength, ofthe certainty ofself, and I feel a resurgence of
Irurn back toward the dancers, and ofmy proper identity.
verse with Ogoun. Nothing is shaken within join them. Ising, consongs Ogoun announces that he is content with mc. After many
that now he will leave. He stands there
the dance, and
spasm shakes the body, jerking it off balance. a moment, then a great
are several to catch Isnard as he falls, to
his But already there
chair where, in a moment, he slowly raises drag his limp body to a
him with the puzzled concentration of one head,looksabour
room not yet habitual and familiar, and would who wakes in a
orient himself.
verse with Ogoun. Nothing is shaken within join them. Ising, consongs Ogoun announces that he is content with mc. After many
that now he will leave. He stands there
the dance, and
spasm shakes the body, jerking it off balance. a moment, then a great
are several to catch Isnard as he falls, to
his But already there
chair where, in a moment, he slowly raises drag his limp body to a
him with the puzzled concentration of one head,looksabour
room not yet habitual and familiar, and would who wakes in a
orient himself. --- Page 291 ---
Tbe White Darknens
His hand rubs the arm ofthe chair with
tible movement, as ifhe would
an almost
reassure
imperep.
realiry. Then, as the concentration fades himself of its solid
from his
fatigue sweeps over them. He rises wearily and makes features, for
private chamber, where, Iknow, he will lie
his
short while before resuming his duties.
down to rest fora
Everyone stops to rest, as ifsome critical moment
passed. The drummers stroll into the courryard
had been
grillots, biscuits. Those people who arrived late irobuysodapop,
tunity to exchange personal
with use this oppor.
all wander about, chatting. Then greetings the
the hounsis. We
seats and I hear Titon urging the hounsis drummers return to their
style to take up their formation. Some
back into the peribur the peristyle is still crowded. The people have already lefi,
Once more the drums and the
next song is for Erzulie.
matter ofr moments, construct the chorus, skillfully, rapidly, in a
crash its surfforward. And
vast tidal wave ofsound and
on thar surf, on that sound, once the rise more and the dancers ride forward
them once more part of the How of the fll ofits waves, all of
circling the center-post with a slow undularion Yanvalou together,
serpentine body.
as ofa single
Watching, one senses that ifthese are
because they refer to each other.
united, itis not at all
and as beings; the groundfixed They are separate, as bodics
accentuate this sense of each of them eyes and the decp crouch
moving in common to a shared sound, in-turned, heard cach in-listening,
singly. When, following a "break" and
by
ofthem
erect posture which would slowly sink carthward having resumed the
may face each other and bricfly mirror each other's again, they
even then the pairs seem less to duplicate cach other movements,
both, mirrors which, face to face, doubly reflect
than to be,
figure who dances between and who knows some invisible
such mirrors. It is this which draws
reality only in
commit oneself neither to the dancers one in, for one rises to
to some pulse whose
nor to the drummers, bur
so unites them. The total authority is transcends all these creatures and
not the sum ofits parts: we do not
carthward having resumed the
may face each other and bricfly mirror each other's again, they
even then the pairs seem less to duplicate cach other movements,
both, mirrors which, face to face, doubly reflect
than to be,
figure who dances between and who knows some invisible
such mirrors. It is this which draws
reality only in
commit oneself neither to the dancers one in, for one rises to
to some pulse whose
nor to the drummers, bur
so unites them. The total authority is transcends all these creatures and
not the sum ofits parts: we do not --- Page 292 ---
The Wbite Darkness
serve each other; bur rather,
which comprehends all.
together, one serves a common
The drums pause; then, almost
andisa accumulating, this time, into a Mahi. immediarely, begin again,
dance step which I
This has a gay
rapidly tires the muscles
calves
delight in,
quality it
drummer is
and
although
peacedk
the limbs considerate and "breaks" thighs. Ar first the
to relax and rest, But
often enough to
"bneaks"become more
as the dance
permit
sense ofgreat effort,
rare and the sense offun goes on, these
Ifeel that it
The air seems heavy and
gives way to a
heart
brings no refreshment into
wet, and, gasping,
pounds in the pulse at
my laboring lungs.
beyond belief, the muscles my temple. My legs are My
which digs deeper with contracted into an enormous heavy ache
focuses on one single thought: every that movement. My entire
Ic cannor say, now, why I did Ir must endure,
being
all this is always a sense
not stop; except that,
victor or victim, it is to ofcontract be in the whether, in the end, bencath one be
cannot default. So focused
terms one has
to endure, that I did
was I, at that time, accepted. One
ceased to be difficult not even mark the moment upon the effort
gradual but
and I cannot say whether it
when this
as ifthe
only that my awareness ofit
was sudden or
which had seemed
was a sudden
slipped ET a notch into
unbearably
thing,
had time,
a
demanding had
now, to wander, slowmotion, to
so that my mind
splendid thing it yas, indeed, to observe at leisure, what a
this, to be able- to do all this
hear the drums, to move like
pleased one, to claborate, to extend So casily, to do even more, ifit
toward greater
this movement
heel or even to make elegance, or to counterpoint that ofthe arms
As sometimes
this movement to the
rhythm ofthe
in
so
side, this time.
note with pleasure how dreams, the here I à can observe
with the
full hem of my white myself can
begins with rhythms, a sofiening can watch, as ifin a mirror, how skirt the plays
radiance which,
ofthe lips, spreads
smile
Itis when I
surely, is lovelier than impercepaibly I
into a
turn, as ifto a
any have ever seen,
neighbor, to say, "Look! See how
arms
As sometimes
this movement to the
rhythm ofthe
in
so
side, this time.
note with pleasure how dreams, the here I à can observe
with the
full hem of my white myself can
begins with rhythms, a sofiening can watch, as ifin a mirror, how skirt the plays
radiance which,
ofthe lips, spreads
smile
Itis when I
surely, is lovelier than impercepaibly I
into a
turn, as ifto a
any have ever seen,
neighbor, to say, "Look! See how --- Page 293 ---
The Whitr Darkness
ist" and see that the others are removed toa distancr,
lovelyshati
which is
watching, thar I
withdrawn to a circle
struck already me, that it 1s no
realize, like a shaft of terror
through for as thar terror
longer myself whom Iwatch. Yet it ir myulf, and
the
strikes, we two are made one again, jeined
Now upon there
which is as
to the
aa
point ofthe left leg
ifrooted that
I feel a strange
is only terror. "This is it!" Resting
leg
within the
enter it from the earth
and mount,
RANr
numbness ofthe bone, as slowly and richly as sap might
very marrow the trunk of a tree. I say numbness, but that is ins
mount To be
I must
what, even to me, is pure
accurate.
precise, otherwise conceivable: say
Imust call it a white
recollection, but not
and its darkness, terror. It is the
darkness, its whiteness a glory
and with a supreme effort I
terror which has the greater force,
must keep moving!
wrench the leg loose-I must keep moving! ofthe drums as something
-and pick up the dancing thythm feet from resting upon the
to grasp at, something to keep do my I settle into the succor of this
dangerous earth. No sooner of self doubles again, as in a mirror,
support than my sides sense of an invisible threshold, except that
separates to both
who watches fickers, the lids Auttet,
now the vision ofthe one
wider. 1
the gaps between moments of sight growing greater, facing
one here, and next in a diffcrent place,
sce the dancing and whatever lay berween these moments is
another direction,
that the
will spread and widen and
lost, utterly lost. I feel
gaps lost in that dead space and that
thar I will, myself, be altogether blow the drum unites US once more
dead time. With a grear the left
The white darkness starts to
upon the point of
foor leg. free bur the effort catapults me
shoot up; Iwrench my
and I come to rest upon
across what seems a vast, vast distance, which would hold me up. But
a firmness of arms and bodies
voicey-whose
these have voices great, insistent, singing muscle I pull loose and
sound would smother me. With and every once more am no sooncr
again plunge across a vast space roots. So it goes: the leg fixed,
poised in balance than my leg
the rooting ofthe
then wrenched loose, thelong fall across space,
or leg. free bur the effort catapults me
shoot up; Iwrench my
and I come to rest upon
across what seems a vast, vast distance, which would hold me up. But
a firmness of arms and bodies
voicey-whose
these have voices great, insistent, singing muscle I pull loose and
sound would smother me. With and every once more am no sooncr
again plunge across a vast space roots. So it goes: the leg fixed,
poised in balance than my leg
the rooting ofthe
then wrenched loose, thelong fall across space, --- Page 294 ---
The Wbite Darkness
skull leg again-for how long, how many times Icannot
is a drum; cach great beat drives that
know, My
ofa a stake, into the ground. The
leg, like the point
inside my head. This sound will drown singing me! is at my very car,
don't
à
stop! Why don't they stop!"I cannot wrench "Why the
they
caught in this cylinder, this well of sound. There leg free. Iam
anywhere except this. There is no way out. The
is nothing
moves up the veins of my leg like a swift tide white darkness
great force which I cannot sustain or
rising, rising; is a
will burst my skin. It is too
contain, which, surely,
me; this is its darkness.
much, too bright, too white for
it echoed by the voices, "Mercyl" shrill and I scream within me. I hear
bright darkness Roods
unearthly: "Erzuliel" The
up through my
engulfs me. Iam sucked down and body, reaches my head,
That is all.s
exploded upward at once,
a
*
I the earth is d spbere, tben the abyss below tbe earth
beavens; and the difference between tbem is
is also its
oftbe earti's turning. Iftbe eartb is a vast no more tban time, tbe time
insisbly, even for each man bis own
borizontal surface refecting,
below the earth is also its beavens, and proper the soul, then again, the abyss
time, tbe time ofan eye lifuing and
The diference between tbem is
root are tbe same thing in the same dropping
sun-dor and the trees
from aboue and maned, by the seer,) Jor plac, the seen now from below and now
moment efsecing.
*
How could memory reach back beyond the first
might be remembered: How could I
thing which
who had not yet learned
know a void as void,
know light? My
substance, or darkness, who did not
addressed to
memory begins with sound heard
me, and this Iknow: this
distantly,
is a heard light, a beam invisible but is the sound oflight. It
bright, scanning the void --- Page 295 ---
The Wiite Darkmers
J
OfO
VEVER FOR ERZULIE
for substance to fix upon; and to become
thar
light. Around the sharp directness and upon
substance
the darkness shapes itself and now it is direction ofthar sound
distant end ofan infinitely deep-down, as ifI lay at the far
of body and brain
sunken well. Each cell
mysclfby my own motion; anguishes but, like upward and yet I cannot lif
thing, am drawn
some still unbom, unliving
Slowly still, borne up, slowly at first, by the sound's
from the bottom of on the its lighdless beam, as one might rise power. up
lighter with each second, sea, so I rise up, the body growing
faster, uprising swifter, am up-borne stronger, drawn up
faster, the sound
mounting still
still higher, higher still,
swifier, become loud, grown loud and stronger, its draw tighter, sill
clangoring bell, unbearable, then louder, the thundering rantle,
air; suddenly: sound is light, dazzling suddenly: white. surface; suddenly:
How clear the world looks in this first total
purcly form it is, without, for the moment, the light. How
meaning. I sce everything all at once, withour the shadow of
succession, and each detail is
and
delays of
the sense of relative importance equal
equally lucid, before
the obscurity ofnostril which is imposes a face. the emphasis ofeyes,
ifto remember forever this
Yet, even as I look, as
pristine world, already the forms
,
air; suddenly: sound is light, dazzling suddenly: white. surface; suddenly:
How clear the world looks in this first total
purcly form it is, without, for the moment, the light. How
meaning. I sce everything all at once, withour the shadow of
succession, and each detail is
and
delays of
the sense of relative importance equal
equally lucid, before
the obscurity ofnostril which is imposes a face. the emphasis ofeyes,
ifto remember forever this
Yet, even as I look, as
pristine world, already the forms --- Page 296 ---
The Wbite Darkness
become modulated into meanings, cease to be forms, become
the night, the peristyle, the people. The white dresses and
shirts, the asson's beaded mesh, still quivering from its labor,
these blend, for a moment, with a fleeting memory ofa white
tent in the dark night and a trough ofwater. Ast the souls ofthe
dead did, so have I, too, come back. I have returned. But the
journey around is long and hard, alike for the strong horse,
alike for the great rider. --- Page 297 ---
APPENDIX A
NOTES OX TwO MARRIAGES WITH
VOUDOUN LOA
ly Okar Mrnenas Rigend
Jest as in muny other religions, 1o in Voudoun thare
muriage berween divinity and devotce. Such
exisns the mystic
and even required, by the Spirins, Ifa
marriages mayberequened,
Erzulie aniduously, she
young man has sarvpd Misres
this man
unually demands such a
wishes to marry a mortal woman, and the marriage, particularly if
Erzulie serves to reaffirm and reinforce the bonds mysic marriage with
and his loa. The human
berween the vodouinnt
the loa's guardianhip, partner, on the one hand, reccives the beneit of
all his underakings in protection, and the blening of good fortune in
ments to the loa with whom return, he however, be is bound by strict commit
Erzulie, in all her various
has contracted this mariage. Mistress
quenty-moret than
aspects and aliases,is the divinity who most fro
any rofthe other
such
men who serve her. los-reguires
a marriage with the
ring for Dan-Ba-Lah, Women, on the other hand, may wear a wedding,
It may ofien
Ogou, Guéde (Damballah, Ogoun, Ghede), ne. fear ofthe happen thar a podouiant hesitates so to commit
for
jealousies and tytannies ofthe loa with
himsell,
Into contract; bur the loa may make it
whom he would entet
union: his business affairs may be
imposible for him to evade chis
him, or he may be threatened with jeopardized, illness may descend upon
with nothing more than the loa's even graver dangens. Ifhe is faced
can turn to a houngan and seck, expressed desire for such a union, he
some compromises: long-dated chrough his intervention, to arrive at
preeminent, etc. Ithere is no immediane pledge, guarantees to regard thar loa a1
it is pomible to evade in this way the mystic prospect ofa morul mumags,
is true, it IS rare that the voduisant can evade it mamage. withour Bur ifthe contrary
ing the welfare and the very life of his mortal scriously endange. reminders, commands will follow onc afier anocher, mariage. and Warning,
sanctions will bei imposed. Nor will the loa accept as
fer then, its frully,
just anybody at all; it will coore the one whoi to spouse
"honse"
with the "horse", and in this way it secks t0 act mury in the or be"placed"
interests ofthe vodouisent.
it IS rare that the voduisant can evade it mamage. withour Bur ifthe contrary
ing the welfare and the very life of his mortal scriously endange. reminders, commands will follow onc afier anocher, mariage. and Warning,
sanctions will bei imposed. Nor will the loa accept as
fer then, its frully,
just anybody at all; it will coore the one whoi to spouse
"honse"
with the "horse", and in this way it secks t0 act mury in the or be"placed"
interests ofthe vodouisent. ber spititual
--- Page 298 ---
Appendix A
ambitious Sometimes, however, a marriage with a powerful loa is
person, who would like to achieve certain sought by an
(whether financial, social or political). Here the
definite ends
quality ofa pact, and its conditions are
marriage takes on the
is frequently obligatory. This is no
imperious. In such cases celibacy
but a magic pact. longer a religious union ofmysticlove,
Marriage with a loa, as it is usually practiced, is rather
necessary to prepare a room, hung with
cosly. It is
the loa will be received. According tothek appropriate draperies, in which
would please her (or him) must be assembled: lo'scharacter, everything which
silk and according to the taste and colors of a complete outfit, in fine
must add cosmetics, perfumes and
the loa. For Erzulie, one
obligatory. Erzulie (or the
jewels, and weddingtings or gold are
own a complete bridal outfit, woman with who is marrying a male loa) must
a large reception, including
a veil and white shoes. There must be
cakes, liquors, refreshments of all
champagne, or other drinks favored by the loa,
kinds; and
An orchestra may be engaged. To all this
must not be overlooked. the ceremony: the fees ofthe
must be added the expenses of
The two
père savane and the houngan. mystic marriages which are here
Haiti, near Porvau-Prince. The firse
described took place in
A
one was with Erzulie. young man, by the name of Sebastien, wished
a family. However, he was a devout serviteur ofMistress to marry and have
very jealous, wished to retain her peivileged
Erzulie and she,
engagements, he finally decided to dare position. Afier several broken
also served the Mystires Vodou (the Voudoun marriage with a woman who
had lived, in commion-law
spirits) and with whom be
woman, since she lavished much marriage, for some time. Erzulie favored this
on the days sacred to Erzulie attention on the loa and also knew that
(and which
room must be adorned and decorated with belonged to no one clse) the
Erzulie did not scem to be
fowers and basil. Mistress
manded a preliminary
opposed to the projected marriage, bur de
marriage with herself,
ment. It took place on a
which was a usual require
mortal
Thursday, a day sacred to Erzulie,
marriage was to follow on Saturday. The
and the
take place in the hounfor where Sebastien served mystic his marriage was to
mony was to begin at four o'clock in the afiernoon. loa, and the cere
shaven and his hair newly cut, wore a white suit Sebastien, freshly
shirt. All his costume was new and ofg good
and a beautiful silk
before, he had purified himsclf,
quality cloth.
,
ment. It took place on a
which was a usual require
mortal
Thursday, a day sacred to Erzulie,
marriage was to follow on Saturday. The
and the
take place in the hounfor where Sebastien served mystic his marriage was to
mony was to begin at four o'clock in the afiernoon. loa, and the cere
shaven and his hair newly cut, wore a white suit Sebastien, freshly
shirt. All his costume was new and ofg good
and a beautiful silk
before, he had purified himsclf,
quality cloth. The evening
now perfumed. His fiancée wore bathing her best in the water ofbasil, and he was
Sunday dress. The bridal gown --- Page 299 ---
Appendix A
was ready in an adjoining room-called "Ernulie's
hung in light-blue fabric and flled with
roon"-which was
basil. Laid out upon an embroidered cloth bouques ofroses, jasmin and
that Maitresse might desire for har
on the drening-table was all
parfumes.
coguetry: fice-powde, cosmenics and
A beautiful niche had been set up in the
le
made up of embroidared sheets and silk clochs perisyle. was a sort oftent,
of Aeuble bumboo and open in front. Inside srached over an armarure
white cloch and bearing
was a table covered with a
Aowen, holy water, and, candlexicks, in the
a misal, a crucifix, bouques of
Erzulie and ofsome ofthe other buckground, cheomo-liahograpia of
placed two armchairs for the bridal guardian loa. In front ofthe niche ware
with lightblue and
couple, and one ofthem was covared
god-father and
seagreen fabric. Behind these ware two chairs for the
overflowing with god-mocher. A short distance away stood a long table,
beautiful
candy, swECts, liquors and fine wines,
abour 4
wedding-cake which was Ranked
amanged
fronr ofthe niche a fine corn-flour
by boules ofchumpugne In
heart, the symbol for Erzulic,
vever had been drawn, representinga
(Ogoun), who, in the terms ofthis and, to one side, was the vever ofOgoe
VeVErs were consecrated in the usual mythology, nirual was her husband. These
Sebastien and his fiancée took their
fashion by the boungan.
in front of the
and places in the chairs reaved for them,
their holiday best, god-parents
the witnesses. Many guests, dresed
niche where
candles were present. The père savane sood in front of the in
large
had been lit. He wasa as
man with a white tufi on the
small, thin, dried up old
glasses perched on the end ofhis chin, small, a round white mustache, and large eye
and vest and oldfashioned white
nose; he worea black jacker
strongly imbued with a sense of trousers. his
His attitude was authoritarian,
over his large Latin book, he
own imponance, and, as he benr
He began the
of
brought to mind 4 darkakinned rabbi.
devoutly; then, prayers the action de gria and the audience anwered
wepped aside and following the
the litanies, he began the canticles. Finally he
afier having grected "all houngan the saints took over, following with the canticle,
naming them at
in heaven"-that is to ay, the lou
brated more than the great other lengrh, The Virgin Mary was, nuturally, crle
in
saints, and then followed the Voudoun
customary ritual order, with Erzulie being invoked
songs
fervor, However, she did not scem to be
with epecial
one became a litle impatient, and the ready to manifest herself Every.
and perfumed the
houngan shook his asson and bell,
guests. They had hoped that Mistress Erzulie would
,
naming them at
in heaven"-that is to ay, the lou
brated more than the great other lengrh, The Virgin Mary was, nuturally, crle
in
saints, and then followed the Voudoun
customary ritual order, with Erzulie being invoked
songs
fervor, However, she did not scem to be
with epecial
one became a litle impatient, and the ready to manifest herself Every.
and perfumed the
houngan shook his asson and bell,
guests. They had hoped that Mistress Erzulie would --- Page 300 ---
Appendix A
mount the mortal bride, bur she seemed to decline this
Then, one ofthe women who was to be witness
"horse" that day,
imperceptibly and then with a more
began to sway, at first
closed, she fell
exaggerated movement. Her
backward, was held up on her fect,
eyes
appeared.
and, here, Erzulie
The transfiguration was complete. Out of an
woman, the loa had created an irresistible
insignificant young
languorously on the shoulders oftwo
coquette, who leaned
her and to lead her to the room reserved young for men her summoned to support
formed her meticulous toilette with the finest use. There Erzulie per
make-up on, combed her hair endlessly before soap, pur powder and
combs and Aowers in her black tresses under the arranging the golden
held with a blue satin bow,
veil oftulle which was
perfumed, shining with
Finally she appeared in her bridal dress,
and a lightblue
golden jewelry, a bouquet of Aowers on one arm
handkerchidi in her hand, her
reveal the pink taffeta petticoat, and
long skirt often lifted to
whispers: "Oh, what a beautiful smiling in recognition ofthe Rattering
shone, her full, moist
lady is Mistress Erzulie!" Her
and she honored them lips all. were parted slightly. All men belonged to eyes her
Erzulie was led to the chair which was covered
feer rested upon a soff carpet. The
in her colors and her
wedding ceremony, which took père savane returned to perform the
place
rings, as well as a golden ring set with a blue very solemnly. The wedding,
the smoke ofthe incense, blessed, then
stone, were passed through
bridal couple. Sebastien was to
slipped on to the fingers ofthe
band. In answer to the ritual wear this ring under his own wedding
came the statement: "Yes, I, Erzulie question: Fréda "Do you take this man. - . #"
contract was written out by the
Dahomé, - The marriage
was an accurate transcription père savane in his best handwriting and
that here, Erzulie Fréda Dahomé ofthe official marriage document, except
Mr. Sebastien, and to bring him good pledged fortune to protect her husband,
in return, was to fulill all the
which and prosperity, and he,
her, Then the newlyweds, the obligations
he had assumed toward
contract ceremoniously and it god-parenn, and the witnesses, signed the
picture ofErzulie Fréda Dahomé was placed on the altar in front of the
Mistress Erzulie
in the hounfor.
complimented,
was surrounded by the guests, congratulated and
and then turned Graciously she strolled abour on the arm ofher
which
to the reception table to cur the
husband
were offered to the guests with glasses of wedding-cake, slices of
champagne. Then the
, the obligations
he had assumed toward
contract ceremoniously and it god-parenn, and the witnesses, signed the
picture ofErzulie Fréda Dahomé was placed on the altar in front of the
Mistress Erzulie
in the hounfor.
complimented,
was surrounded by the guests, congratulated and
and then turned Graciously she strolled abour on the arm ofher
which
to the reception table to cur the
husband
were offered to the guests with glasses of wedding-cake, slices of
champagne. Then the --- Page 301 ---
Appendix A
dances began, but Erzulie did not remain long. She left
arrived, and the young woman, retumed to
as quiely as she
ment at the beidal gown which she saill herelk, looked with asonish
reound throughour the whole night for the wore. The drums continoed to
and Catholic wedding of Sebasien and hus Voudoun mortal dance The civil
following Sarurday. New
bride took place the
The tone ofsuch mysic weddingtings were used.
ofthe loa involved. The marriages depends greatly upon the character
be outentatious would be ceremony, marked which, in the case ofErzulit, would
complex ritual procedure in the by a solemn gravity and a far mote
ballah), while one which involves case of O-Dan or Dan-Ba-Lah (Dam.
and even grotesque aspect, The one Guddr(Chadojalwaphal which is here described ahumorous
ceremony berween Guéde Mazaca and a mambo,
is a marriage
One day a young hounsi, Ramise, made fun
danced in the head of one of her
ofthe Papa Guéde who
displeased by this, and, in order to punish woman her, friends. Papa Guéde was
char ar some later date she must
him. mounted her and declared
having adopted her as his "hone",ofien marry
Since thar time, this Guédé,
became a mambo, finally accepted this with mounted her, and Ramise, who
came a time when he refused to
good grace. However, there
Ramise ascribed the various troubles appear, which even when he was invoked, and
to hun her. Therdfore she
beset her to his determination
particular Guéde had been went inherited to the person in whose family line this
to question him. In this
she and made her invoke him in order
thar the moment had
way
discovered thar Mazaca had decided
refused
come for the mamage which he
to compromise on this point and had
had asked for. He
objection. He demanded thar the marriage take an answer for every
had to agree, since she feared the displeasure ofthel place loa and Ramise finully
brought her many advantages. The
who had previously
following Sunday, in the late afiernoon. ceremony was scheduled for the
There was a big crowd in the parisyle thar
were present, as well 25 many
day because all the hounus
mambos. The people wore their guests, including bot
many houngans and
handkerchicfi,
very
clothes, silk drenes, satin
rusling skirs, all in vivid and shining colors.
multicolored, cur-out paper adorned the walls and coued Serips of
ceiling, Auncring in the lightent breeze. The Voudoun
under the
several hours earlier, since the Guédes are at
end dances had began
order ofthe loas and it was
thevery in thel hierarchical
in turn, afier
necesary, therefore, firs to salare all ofthem
asking Legba to open the sacred gate. The ceoserpos and
thes, silk drenes, satin
rusling skirs, all in vivid and shining colors.
multicolored, cur-out paper adorned the walls and coued Serips of
ceiling, Auncring in the lightent breeze. The Voudoun
under the
several hours earlier, since the Guédes are at
end dances had began
order ofthe loas and it was
thevery in thel hierarchical
in turn, afier
necesary, therefore, firs to salare all ofthem
asking Legba to open the sacred gate. The ceoserpos and --- Page 302 ---
Appendix A
the three Rada drums were ritually saluted with
which had first been oriented to the cardinal
a libation of water,
sacred address in Guinin langege. The
points, as well as with the
chamber, according to the usual ceremonial Rags were brought out of the altar
by the saber ofthel laplace, and were leaned procedure, being conducted
bouquets offowers hung from the rafiers against the center-post. Large
sheets which formed the niche in
and were pinned to the white
draperies there stood a sort of altar a corner ofthe perisryle. Under these
embroiderics, laces, and,
covered with a white tablecloth,
water and a vase offlowers. upon it, candles, a crucifix, a basin of holy
while in front ofthe niche there Religious had been pictures decorated the background,
and groom, and two others for the
placed two chairs for the bride
tall, thin gendeman, with an
god-parents. Then the père savane, a
cealed his dark face, arrived. His imposing mustache which almost con
jacker gave him the appearance ofa gold-timmed glasses and tight black
nothing would be missing for the professor. First he checked to sce that
invoked. The houngenikon launched ceremony, and then the Guédés were
with several yanvalous, and followed the songs in their honor, beginning
crabiniers and bandas. A
by their favorite dances, the
soil in fronr of the niche and houngan then traced the vever of Mazaca on the
consecrated it. Bur wherever
party going on, the Guédés are only too glad to come, and
there is a
ofthem had mounted their "horses" and had
already many
their special costumes, There was a Brave Guédé even had time to put on
head to foot in mauve, and full
Nibo, dressed from
droll tone containing a touch ofhigh manner and sophisication, his
not hinder him from dancing ofpréioue the
ridicule, which, however, did
Nouvavou who wore a most scrious, disorderly bandas with a Guéde
incredible har draped with funeral
solemn expression under an
lent their macabre touch
crépe. The indispensable dark
to these faces
glasses
drenched with white powder. The faces shining with perspiration or
whirled in frenzied pirouettes,
were rigid, bur the bodies
wildered
spasms of shaking,
and
gyration, to the rhythm of the drums. Both waddling,
be
woman who served this Guéde Mazaca
Ramise and the
dress. Thel latter was not yet mounted, but by family heritage had gone to
and losing her balance
already seemed to be staggering
ing a pretty dress of darkgrey repeatedly. silk, Affer a moment she reappeared, wear
bouquets. In her hand she held a black printed scarf with small, white and black
oftheloa. She was a lady ofreserved
embroidered with the name
abour fifity years old, with a pleasant character, brown amiable, face small and plump,
under her carefully
who served this Guéde Mazaca
Ramise and the
dress. Thel latter was not yet mounted, but by family heritage had gone to
and losing her balance
already seemed to be staggering
ing a pretty dress of darkgrey repeatedly. silk, Affer a moment she reappeared, wear
bouquets. In her hand she held a black printed scarf with small, white and black
oftheloa. She was a lady ofreserved
embroidered with the name
abour fifity years old, with a pleasant character, brown amiable, face small and plump,
under her carefully --- Page 303 ---
Appendix A
arranged coifure. She had hardly taken a few
she was immediatcly overcome by
seps into the peristyle when
her. He had the same serious, dignited Papa Guédé, who definitely mounted
did not prevent him from
the character ax his "horse", bur this
time to time, withour this dancing
most suggestive bandas from
He raised the satin skin activity at all affecting his demeanor,
so high over his
however.
were obliged to intervene and lower the satin short, chubby legs thar others
strating with him. He hardly spoke, his
underskirt, while remon
dark face conveyed a strangely hermaic cyes were half closed, and his
Then Ramise entered, in a splendid, expression. white satin dress, Har
glowed strangely in this bridal outfi, and a
black skin
Rowers was set in the very center ofher
small bouquet of white
more enormous than ever in her tight tiny, glivtening braids. She seemed
burst its seams at her hips and outlined skirt, which seemed abour to
another, Brooches, necklaces,
one full curve ofhar body afier
asifshe were a reliquary. Her jovial carrings, bracelets and rings decorated her
while Papa Guédé took
nature made her laugh at everything,
formed, the god-parents everything the much more scriously. A conige was
As they sat in front ofthe leading future married couple to their chains.
improvised niche, the
seriously to the regular Catholic
engaged couple limened
arrived among the hounsis and the prayers. Many differenr Goedes had
wearing their costumes: jackets, guesn, and many ofthem were already
by bowler hats and dented rop-hats. frock-coan, ragged cloches sopped
couple, singing the litanies and
They crowded behind the bridal
naul-as is true ofall the Guédés-and cantiques in voices which were at once
Meanwhile the pire savane continued thunderously with
loud.
tone ofvoice: "Docs Mr. Guéde Mazaca take the service in an offhand
alias "Apres Dieu', for his lawful wedded wife" Madame The Ramise, mambo,
loud and clear. The
answer came our
ofthe bridal couple. wedding-rings In
were blessed, then pur on the fingers
addition to these, the mambo
ring set with a large, black stone. The
later wore anocher
was signed on a small table arranged wedding for this was over. The contract
dictated by Ramise and prepared in advance the purpose, having been
the loa pledged to use every
by pire savane. As usual,
pledged henelfto fufill the possible means to protect his spouse and she
once again, and
obligations ofa wife, The cortige was formed
The Rag bearers proceeded turned to the hounfor, there to deposit the contract.
whose sword
and danced under the direction of the
was held high. There were rwo sets
one laplace,
profusely spangled than the other, embroidered offags,
pair more
on dark-red and black
ise and prepared in advance the purpose, having been
the loa pledged to use every
by pire savane. As usual,
pledged henelfto fufill the possible means to protect his spouse and she
once again, and
obligations ofa wife, The cortige was formed
The Rag bearers proceeded turned to the hounfor, there to deposit the contract.
whose sword
and danced under the direction of the
was held high. There were rwo sets
one laplace,
profusely spangled than the other, embroidered offags,
pair more
on dark-red and black --- Page 304 ---
Appendix A
velvet grounds. Each movement ofthe Hag bearers, who
slightest directive of the agile
piroueted at the
refections ofthe
young laplace, sent the multicolored
The
spangles over the perisyle.
drums rolled and bear louder and louder. This
gave her arm to her husband, Guéde Mazaca, who, with time the bride
pompous expression, pulled himselfup to the entire
a severe and
figure ofhis
height ofthe
Ramise "hone". People rose to congratulate the
stubby
and wish her happines and
newlyweds, to kiss
returned to the peristryle, the Rag bearers prosperity. and the When the couple
salutation to them, and all the hounsis twirled before laplace made ritual
hierarchical order. Then enormous slices ofthe
them, in proper
refreshments were served tot the guests. It was wedding-cake and other
The songs and dances started
really a wonderful reception!
in honor ofthe Guédés, who up again, better than ever, and,
The drums beat
were in their gayest and
naturally,
an imperious salute, which
maddest mood.
Guédé were to answer by lightly
Ramise and then Papa
finally
marking time, to salute the
placing some moncy between the lips of each
drums, and
expensive honor is paid to important persons
the drummer, (This
alas, Ramise staggered, righted herself, lost her by
drummers.) But
hounsis hurried forward to support her and take balance again. The
dress because Papa Guédé had
off the beautiful white
hold, but they caught him just mounted her. He escaped from their
white satin skirt. He
again, and put a black frock-coar over his
pirouette,
grabbed a pair of dark glasses in
joined the dances in an impudent
pasing, and, witha
continued for many hours more.
crabinier. The dancing
(Thee notes bare been extactelfron Mme
work
erthegrapiy d Vouloun termur wleb sbe bar Rigauds
on Haitian Voudoun. Tle
retaind.)
aloptdfer that total work bar bere krm --- Page 305 ---
APPENDIX B
SOME ELEMENTS OF ARAWAKAN,
OTHER INDIAN CULTURES IN
CARIB AND
HAITIAN VOUDOUN
Ualea edierwir indcand, the pereadietiul
MYTHOLOGY OF ALL RACES, Lain/Amerkcan MF nioan ar a rlune XI dna
Monhulljon Cempany, Bam, h Hartliry Bar Alsmdn,
Ig
HISTORIANS have been content to remark thar
traccable to a Spanish houngan, Dom
the Petro culr is probubly
specifies " Spanish Non", specification Pedro, Henkovits (p 150)
where, and one which is not very logical. Ifthis tharl have Dot beard clso
illegitimate child ofa Negro woman by a
Dom Pedro was the
unosual or significant
Spaniard, this would hurdly be
Spanish. Bur a
emough to warrant the special clanification of
pure Spaniard would have been a white
houngan. The specification "Spanish" was
Catholic, not a
legend as a mcans ofindicating thar this probably introduced into the
Negro, Apan from char of the
man was not an African, i.e. a
religion which could have existed Negroes, there the only ocher non-Catholic
Indian, and if there had been
at thar time, would have been
religions, the pricses of the Indian an intermingling cults
of African and Indian
called houngans.
pure Spaniard would have been a white
houngan. The specification "Spanish" was
Catholic, not a
legend as a mcans ofindicating thar this probably introduced into the
Negro, Apan from char of the
man was not an African, i.e. a
religion which could have existed Negroes, there the only ocher non-Catholic
Indian, and if there had been
at thar time, would have been
religions, the pricses of the Indian an intermingling cults
of African and Indian
called houngans. As a matter of fact, it might is far from casily have come to be
Spanish word petres means sony and that the traditional irrelevant thar the
characterize the Petro loa in Creole is "raide"
phrase used to
it is entirely possible thar Petro is not a
(siff, hard). Comequendly
name Pedro, but a characterization, in corruption ofthe proper Spanish
artached to or even adopted (most simplified Spanish, which became
manner) by a non-Spanish
proper names have originated in this
fact thar a majority oft the Petro person. words Another important clue lies in the
origin in a period ofSpanish domination, are Spanish. This indicates their
as well as the
a period in which the Indians
thar the Indians Negrocs were used as slaves. Spanish was the
learned, and it was the
language
the imported Africans. Bur whercas the linguistic mecting ground with
subsequently (afier 1677) imported by the French, majority and of Africans were
their religious terms into the Creole which
began translating
would have become set as sthe"lacred"or
began to evolve, Spanish
"sinual"language ofthe religious
--- Page 306 ---
Appendix B
the practices contributed by the Indians, who were almost
French period opens. extinct by the time
It is also inconceivable thar the Indians, who
should have been any less
were on home ground,
than the newlyarrived Africans. disposed to run away into their familiar hills
contrary, certain dances and And finally, in spite ofall efforts to the
Indian origin. This proves thar names are admitted (reluctandy) to be of
fact, and the facts cited above, culture-contacr it is
war made. In view ofthis
direction of investigation has been difficult to understand why this
small degree, by Maximilien. pursued only, and merely to some
Ir may be due partially to the fact that the Haitian
pride in aligning himself with French
intellectual has taken
been particularly self-conscious
culture, and, in racial terms, has
with a Haitian intellectual leads about his Negroid origin. Conversation
island as having been discovered one unconsciously to conceive of the
the Spanish period, which lasted by the French and to ignore completely
culture must have made its mark 185 before years, and during which the Indian
For the French historian, the
being completely exterminated. unimportant. He assumed thar whatever Spanih-Indian he found period was apparently
Another explanation may liein the fact thar the in Haiti was African. worked in Haiti were either African authorities ethnologists who have
especially interested in African elements
(Herskovits), or men
were able to find in some African
(Courlander), so that if they
phenomenon,
context a possible origin for a Haitian
they were satisfied,
Yet certain major Voudoun deities, such as
Simbi family, could not be traced to Africa Baron Samedi and the
as for Ghede and
at all; other tracings, such
artifacts,
Azacca, were extremely tenuous, Even where
legends, or concepts could be traced to
specific
referred only on very mechanical
Africa, they could be so
grounds, and withour
sharp difference in ethos between definitely African
regard for the
(whether of the Dahomeans, the
concepts and attitudes
present in the Petro
Nagos, the Ibos, etc.) and those
ritual, as well as in certain
as, for example, in the vever as a form ofsymbol.
and
at all; other tracings, such
artifacts,
Azacca, were extremely tenuous, Even where
legends, or concepts could be traced to
specific
referred only on very mechanical
Africa, they could be so
grounds, and withour
sharp difference in ethos between definitely African
regard for the
(whether of the Dahomeans, the
concepts and attitudes
present in the Petro
Nagos, the Ibos, etc.) and those
ritual, as well as in certain
as, for example, in the vever as a form ofsymbol. elements of Rada ritual,
The Arawakan Taino, who scem to have been
Haiti and the Antilles, and the Caribs who
the carlier settlers of
north as to Puerto Rico (pp. 16-17), themselves conquered had
them, as far
tropical forests of the Orinoco and
originated from the
stepping-itones, had
Guiana, and using the Antilles as
themn:
brought the elements of the mainland culure
they are ofthe samel linguistic stock
with
(p. 255): as a sea-faring people, --- Page 307 ---
Appendix B
moreover, they had made contact with Central
imprint in the same region which bore signs America, leaving their
Nahua tribes, which had penetrated chat fr ofthe Azec world in the
juncture of the continent, streching
south (p 43). It was at this
commanding the pasage berween the toward Gulf of the Greater Antilles and
bean Sea (p. 43), thar the Mayan civilization Mexico and the Canb
although it was the Quiche and
had been dominantGuatemala, "whose mountain Cakchiquel, as well as other groups of
Caribbean" (p. 156), who had valleys drain towards the Gulf and the
the Maya; and it is in those
preserved thar the the most significant records of
lie. Moreover, in the same valleys Central ruins ofthe monumental cities
dominated the Isthmus ofPanama American zonc, the Chibchan
in the plateau
(p. 43), and these (whose center was
and
ofBogota), along with the neighboring Quechua (Aymura
Diaguiie-Calchaqui mbes), had been
civilization. Their use of ceremonial
conquered by the Inca
Venezuclan coast, and even to the Antilles objects which points to Bolivia, to the
a remote unity ofthe whole region from Haiti would scem to indicate
Venezuela to Nicaragua. The central
to Ecuador and from
the Incas (pP. 189-90). Ar the
body of Andean myth is thar of
tribes abour the Gulf of
same time, Oviedo's description ofthe
Americas
Nicoya, where the civilizations of the
meet, indicates a religion ofthe Mexican
two
The Caribs, who were known as
type (p 190).
from whose practices the word "cannibal" extremely aggresive maraudens, and
elements ofthe great Aziec, Inca and
derives, had contact with
native myths of the tribes wbo had fallen Mayan under cultures, as well as with the
three great civilizations, and
whom
the domination ofthese
been the canny onc of not destroying among the deitics the practice had frequently
bur purting them into a kind ofjail. Students ofthe subjugated tribes,
that in the new world there was a "oneness ofrace ofIndian culure point our
found over 50 grear an area"; and thar this
nowhare che to be
neither by physical
"unity is best represented
conservation ofidcas appearance and ofthe nor material achievement, bur by a
bottom one" (p. 343). Thus, the symbolic Arawaks language and oft myth which Is ar
the escaped African made
the Caribs, with which
which were cither
contact in the hills, were carrying elements
Inca, Mayan and historically derived from cultures as advanced as the
to chem all and to Aziec all South or prehistorically derived from a source common
The Africans and the Indians Amcrican have Indian culture.
religious
in common the very basis of
belief-beliefin a deity as first source, ancestor wonhip, and
achievement, bur by a
bottom one" (p. 343). Thus, the symbolic Arawaks language and oft myth which Is ar
the escaped African made
the Caribs, with which
which were cither
contact in the hills, were carrying elements
Inca, Mayan and historically derived from cultures as advanced as the
to chem all and to Aziec all South or prehistorically derived from a source common
The Africans and the Indians Amcrican have Indian culture.
religious
in common the very basis of
belief-beliefin a deity as first source, ancestor wonhip, and --- Page 308 ---
Appendix B
other elements-and ditis inevitable chat,
there would be similaritics which
starting from the same premise,
continents. Thus, while it would be developed simulancously in both
the origin ofthose beliefi, ritual difficul to divinguish, in every case,
are many elements in Voudoun practices and magical works, yer there
Africa or hold a position in Haiti today much which are cither not traceable to
When these clements are found in the more dominant than in Africa.
least be considered as a
Indian culture, the latter can ar
to such a
possible source. Most of the elements which
linkage are elements of magical
point
The asson, which is today the sacred ratle manipulation.
Taino myth. It appears as the calabash filled ofthe priest, is dominant in
bones became fish, and from which
with bones, in which the
all the country
and from which "ran so much water. as overflowed
Orinoco, the immediate forefathers the sea had its origin" (p. 29). The
ofthe "sacred rattle" ofthe
ofthe Caribs and the Arawaks, tell
of the Amazon were understood peaiman-the priest; while the Tupinambi
called tammaraka
to hold sacred a calabash rattle,
with which they (obviously danced and the instrument we know now as maracai),
(p. 296). Maximilien
whose sound the priests could interpret
asson, bur
(PP. 140-1) gives an Aftican source for the
acknowledges that the decoration is
Africa it was (ifhis source is
Indian. Moreover, in
(P. 269) also mentions the ranle correct) a musical instrument. Herskovits
nature of a musical instrument. as being West African, bur also in the
precisely like thar ofthe Indians. In Haiti it is a sacred instrument,
Yer the most revealing legend in this connection is
Orinocan Orchu, who are water
the tale of the
a man to the depths oftheir
sprites, or mermaids, and who may drag
in Haiti, They are not
aquatic haunts. This is a very recurrent myth
Arawak, walking beside altogether the evil; for it is said that in ancient times an
ofhis
beheld
water and brooding over the sad
people,
an Orchu rise from the
condition
which he planted as she bade him, its fruit stream, bearing a branch
unknown. Again she appeared,
being the calabash, till then
instructed him to enclose in the bringing small white pebbles, which she
rattle. She instructed him in its gourd, thus making the magic-working
who are the medicine
use and in the mysteries ofthe
men of the Arawak
semecibi,
peaimen, though the word seems related to the cotresponding Taino
to the Carib
other than the mainland equivalent ofthe
zemi. Orehu is no
sca, Guabonire, who taught the medicine Haitian (Taino) woman ofthe
amulets ofwhite stones and gold
hero, Guagugiana, the use of
(p. 26r).
. She instructed him in its gourd, thus making the magic-working
who are the medicine
use and in the mysteries ofthe
men of the Arawak
semecibi,
peaimen, though the word seems related to the cotresponding Taino
to the Carib
other than the mainland equivalent ofthe
zemi. Orehu is no
sca, Guabonire, who taught the medicine Haitian (Taino) woman ofthe
amulets ofwhite stones and gold
hero, Guagugiana, the use of
(p. 26r). --- Page 309 ---
Appendix B
This legend is precisely
logy chat are told of the comparable Water
to the Nories in Voudoun mytho
clasifics as baka, spirits ofthe Pero People, whom Henskovits (p 244)
sometimes drag or entice the victim group, to the which are sometimes good bur
In Voudoun today there is
bonom ofthe walar.
with the gods, which
langage, a sacred speech for
pries alone understands. occurs in the songs and litanies commonicating and which the
origin. However, there It has been explained as of ancient African
sand" by the Arawak was the use of"words none ofour people under
(p. 22). Many ofthe words priests which when they were posesed by the spirits
be taced, others are sometimes attributed are curently Voudoun langage cannor
lander, PP- 21, 96) and these sound very much to ancient like Spanish (Cour
words written out by Courlander
Indian words. The
either praiman (Orinoco for
(p. 21) as ke le manyan could well be
or vengeful spirit,
"pries", P. 260) or kenuima (a
P 267). The
death-dailing
as now-monnoue (Courlander, langage ofa song for Ghede is tanscribed
the name ofthe
P 89), bur is quite as likely piamsenocon,
supreme deity of the Taino, The
in
Agwd, cina, cina, is possibly the Arawak word langage a song to
father", or perhaps diba, the white shells of Orehu, The cinad, dance meaning "our
(variously pronounced and tanscribed as
Crabinier
and even "Cabiemnsr) which frequently closes "Crabignien", the
"Carabine",
referred to as Indian by Courlander (p. 122) and ceremonial tbe
dances, is
derived from the word "Carib", The Creole word for name is clearly
is lgfie and the ume drink is called in the Orinoco
intoxicating drink
There are many such examples.
tongue tpena (p 263).
The pagurts Congo which are bound as
whose eicacy depends on the sechnique of careful magical sufeguards and
being to enclose the soul well, s0 as to kecp it from wrapping (the idea
like the "peculiar wpe of Antillean culnuv-image" evil) are suspiciously
Manyr, among others, made of"plaited cotton,
mentioned suffed by Paer
There is a deity, litle known bur presumably tighaly of ancient inuide".
region of Petit Goave, which is known as
origin, in the
(Rigaud, P. 53). Heis very old, and bent, and "CinplomtMuleumuse much like
of Legba, who is the sun as well as the crots-rouds. an older verion
Malheureux" is obviously a calendrical figure,
to "Cing-Jour
and unlucky days, or the five nameless
refering the five empry
Aztecs (p. 99) and the Mayans (p. 147) called days, which the last is what both the
-those lefi over because of the discrepancy between the days oftheir year
years. In this period the Sun was old and had to be lunar reborn. and solar Ie
i
of Legba, who is the sun as well as the crots-rouds. an older verion
Malheureux" is obviously a calendrical figure,
to "Cing-Jour
and unlucky days, or the five nameless
refering the five empry
Aztecs (p. 99) and the Mayans (p. 147) called days, which the last is what both the
-those lefi over because of the discrepancy between the days oftheir year
years. In this period the Sun was old and had to be lunar reborn. and solar Ie
i --- Page 310 ---
Appendix B
interesting, morcover, chat in the region
is
grear bonfires during the days between ofLeogone, Christmas therei a ceremony of
carries out the principle
and New Year, which
that has been reported for ofheating up and restoring life to the dying sun
drical concerns are not typical many of culrures African (Frazer, P. 359). Such calen
them to Egyptian belief.
culture-unless one can relate
Perhaps the most striking element in Voudoun
not been identified as derived from Africa, is the rites, yet one that has
dropping Aour or ash (thisis calledfarine
vever, a design made by
upon the ground. Each deity has his Guinte) to form a symbolic figure
consecrate the ground for him during own symbol, which serves to
placed upon the drawing, The cabbala-like ceremonies, the offering being
drawings does not
character and function ofthe
intricate drawings of suggest the Aztecs any African tradition, but is similar to the
also commented
and Indians.
on this linkage.) In the Codex (Maximilien, P. 45, has
first sheet is devoted to the figure ofa cross
Ferjervary-Mayer, combined
the
Andrew's cross, which is supposed to
pattee the
with a St.
Aztec belief: the five regions ofthe world, represent the nine basie principles of
four trecs supporting the four
lords ofthe night, the
is the poursto, "the Mother, the quarters Father ofheaven, ctc. (p. ss). The center
navel ofthe carth". It is this figure which ofthe Gods, who dwells in the
vevers for the cross-roads
consantly recurs in Voudoun
poteau-mitan, the
diviniry, Legba, who is also the loa of the
Moreover, the Bororo center-post, of Brazil through which all theloa enter the peristyle.
semisecular festival, described have a dance rite called the bekoraro a
held on the eve ofal hunting as being full of pandemonium, which is
cleared a space
and expedition formed and includes the following action:
LE the figure ofthe tapir, which animals in relief with ashes
This kind of sympathetic
they were going to hunt" (p. 291).
Ashes also refer,
magic might well be used to invoke a
universal
undoubredly, to the ashes ofthe sacrificial
deity.
custom of scattcring these upon the fields victim, and the
feruility. The bakaroro might also throw
to insure their
"Rara" festival, whose purpose is
light on the Haitian secular
paintings of North America
pandemonium. The Indian sand,
vever, and Maximilien
are in a tradition similar to thar of the
Cerainly the
(pp. 42-3) has traced a similar rite in Mexico,
culures than with geometric the drawings bear more affinity with the Indian
(Courlander,
African, as do likewise their cabbalistic
P: 22, remarks on the special character of
qualities.
recurrent in the vevers.)
various motifs
"Rara" festival, whose purpose is
light on the Haitian secular
paintings of North America
pandemonium. The Indian sand,
vever, and Maximilien
are in a tradition similar to thar of the
Cerainly the
(pp. 42-3) has traced a similar rite in Mexico,
culures than with geometric the drawings bear more affinity with the Indian
(Courlander,
African, as do likewise their cabbalistic
P: 22, remarks on the special character of
qualities.
recurrent in the vevers.)
various motifs --- Page 311 ---
Appendix B
The Dahomean serpent deity Damballah has his
myth. The first Carib came from a
counterpart in Indian
him the serpent of the sky and had serpent a
(p. aya); the Orinoco called
which he numured (p. 232). Among the legend regarding the cosmic eggs
with the rainbow (pp. 200-1), and in the Andean mbes he was asociared
is the plumed serpent (p. 100), also Mexkcan-Anecan legends he
(p. 100) or a double-headed
represented as a double serpent
serpent images in Voudoun, serpent where the (p. double 72). This srongly suggeus the
ballah and Ayida (his female counterpart,
snake represents Dam
and is frequently shown in
whose symbol i the rainbow)
cither an extraordinary coincidence conjunction with an This represents
cultures, or indicates an assimilation ofthe berween the Indian and African
Caribbean. It is particularly significant thar Indian boch into the African in the
fiequently) Legba are refarred to as Grand Clois, Damballah and (more
reference, in French, to road and cross-road,
which may bea
emin or cbenin, used to designate the
or may be the Carb word
signifying "aujor imporance".
great spirit or aky god, a deignation
The most imponant purallelim berween the two
quendy the area in which rirualisic influences would culrures, and conu
absorbed, is in the beliefs conceming the ancesral be mont readily
Arawaks and the Caribi, the dead were understood dead. Among the
in their own country (p. 278), which would be in the to return to a vale
homeland, and serde to the bottom of the
Orinoco Guiana
This resembles the Voudoun belief,
waters ofa lake (p. 279).
which should be reconsidered in even to the expression nan Guinte,
reference,
terms of its
particularly since the Haitians
pomible geographical
and loa Guinde. The Indian belief also distinguish berween les Dalonry
notion ofthe center ofthe carth, as noted contained, in Andean rarher impreciscly, the
(This disinction berween Dahomey and Rada belief(pp. rBo, 198).
Guinée, Petro, and Creole on the other, is
on the one hand, and
Marcelin records confict berween Creoles suggesed and
in various contexts,
and berween Creoles, Agazi, and Loco
hounsis canzo (p 33)
such confict berween Papa Daliomey and (pp. the Creoles 42-3); Courlanda notes
Herskovits associates Guinée with Petro in
(PP. 121-2);and
Rada (p.270).1t maywell be thar the
disinguishing the latter from
and litanies are references to the South Guinéereferencesin American
Voudoun songs
contexts, instead ofthe African, which has
continent in certain
The citations above are also
always been the assumption.
period of adjusement in the meting intereuing of in thar they indicate a certain
Aftican and Indian traditions.)
-3); Courlanda notes
Herskovits associates Guinée with Petro in
(PP. 121-2);and
Rada (p.270).1t maywell be thar the
disinguishing the latter from
and litanies are references to the South Guinéereferencesin American
Voudoun songs
contexts, instead ofthe African, which has
continent in certain
The citations above are also
always been the assumption.
period of adjusement in the meting intereuing of in thar they indicate a certain
Aftican and Indian traditions.) --- Page 312 ---
Appendix B
Moreover, the Taino made a special disinction in
"caciques" or priess, who were not
reference to their
were strangled (p. 27). The notion permitted to die natural deaths but
also the head pries in a primitive ofkilling the king (who is frequently
reflect the powers of the tribe, culture) 50 thar his powers, which
Among the Taino, it serves to distinguish may never wane, is very widespread.
and the particularly sacred souls of the between the general ancestors
dead, especially those of the caciques and priestly dead. The bones of the
baskets or in the plaited cotton fctishes great men, were kepe cither in
represented by
(p. 27); and these dead were also
doun, the placement znaf-feishvobjects of such
cither of stone or of wood. In Vou
noted repeatedly, and we have symbolic remains in baskets has been
for the cult of zemiom, this was spoken dominant above ofthe paguets Congo. As
Caribs abour Haiti and has become the
among the Arawaks and
this area. Each cacique or priest had his name of the aboriginal cult of
in a separate house, or in the case
particular zemi, which was kepr
room. The custom is preciscly oflay-individuals was given a separate
houngan and the cailles
analogous to the special hounfors ofthe
(the word is understood Mystires of the Voudoun serviteurs. The zemi
others as a corruption by some authorities to mean "animal" and by
or roots,
ofgumi, "ruler") could be made of
according to the dictates ofthe vision or
wood, stone,
of the particular individual. When the zemi
the "divine accident"
particular nature: "as ifthey sweated" (p.
were stones, they had a
dition which determines the sacred
29). This is precisely the con
stones of Voudoun-sones which
tCoabednr.0-a loa and
these, like the zemi, may
ancestors, whereas the sacred stones of
represent various
related exclusivly tb the thunderbolt divinities African tradition are
The zemi, which was considered to be the (Courlander, P. 28).
the ancestral dead and an intermediary
receptacle oft the spirit of
(holding the same position as the loa in between the living and the divine
made, we are told, ofwood hollowed inside Voudoun) was also frequently
nected to speaking tubes leading from a
in some fashion, and con
be addressed by the name ofthe
concealed area. The zemi would
and would speak out advice and father or other ancestral dead (pP. 22-3)
the souls ofthe dead are addressed oracles, and precisely in the manner in which
"speaking tubes", by the
reply in the Voudoun govi. (The
man's devaluating
way, may well be the figments of the white
Haiti today.)
imagination; for no such quackery is necessary in
The most important zemi (or cemis) of the tribe are variously
reported
the name ofthe
concealed area. The zemi would
and would speak out advice and father or other ancestral dead (pP. 22-3)
the souls ofthe dead are addressed oracles, and precisely in the manner in which
"speaking tubes", by the
reply in the Voudoun govi. (The
man's devaluating
way, may well be the figments of the white
Haiti today.)
imagination; for no such quackery is necessary in
The most important zemi (or cemis) of the tribe are variously
reported --- Page 313 ---
Appendix B
as conisting ofrwo or three large stones which
ofwood, which were kepr in a grotto or
sweat, or as two satues
annual pilgrimage.
cave to which the Indians
They were the twinned
made
the case oft fchre, they were undersood
deities of rain and sun (in
to fll, and to aid in the delivery
to help the corn to grow, the tain
twin-hero myth which runs s0 ofchildren), and were repeeiented in the
The power ascribed to these persistently through all Indian culrure.
preciscly those ascribed to smi-fenility, the Haitian rainfiall and childbinh-are
skovits (p. 201), the twin cule is
Marassa. According to Har
concerning the Haitians, thar
very strong in Africa, and he adds,
houngan has divined that their some unknown "lamilies wonhip twins because a
included them". Courlander (p.
ancestors in "Guinée had
rwins ofthe same sex and Marassa 38) defines Marassa Creole as being
Guinée may be taken to
Guinée as rwins of different KX. If
Herskovits' reference
represent the newworld culture
Courlandar's
to Guinée would be to the new world; (ie., Petro),
references would be cither to the new and
whercas
(ifGuinée is Affica), or to a difference between
the old world
for the Indians (Guinée of South
whar was the old world
Antilles. The fact thar there is a definite America) and the newa world ofthe
any casc, a coming together of two different distinction made indicates, in
Marana itself recalls the Spanish word
traditions. The word
Maprocon, Father Sky (p. 24), and Manwcarl, mamas (long ago) as well as
(p. 28),ofthe Indian myths, and has not been Waschman ofthe Caves
In the Andean culture there is repeated and definitely traced to Africa.
only to twins but to a spirit which cither hus three imporunt heads refcrence nor
(p. 198) or represents three persons
on one body
preciscly the sense ofthe
shuring one heant (p 18o). This a
"Hlaedtunme/Teif.and
share a common soul (Herskovins,
ofthe belief char twins
Like the Marassa, the Indian rwin-beroes P 204).
the first creation of God, and
are considered to have been
adventures of these
many legends are concermed with the
fira two tribes ofIndians, demiurgie beings. According to Taino myth, the
two caves in Hispaniola Cacibagisgus And and Amaiaovs, emaged from
the four Caracarols, which (Haiti).
thare is a legend of fquadrepln,
wax itself
implies thar cach ofthe two oniginul zni
the
actually rwins. This is similar 00 the Voudoun
Marasu-the invocation to whom also refers to the dlaboratien "Xour races" of
(Rigaud, P 17), which is simuluancously a reference to the
points.
cardinal
Among the Indian stories referring to the divine hero pair there a mold
and Amaiaovs, emaged from
the four Caracarols, which (Haiti).
thare is a legend of fquadrepln,
wax itself
implies thar cach ofthe two oniginul zni
the
actually rwins. This is similar 00 the Voudoun
Marasu-the invocation to whom also refers to the dlaboratien "Xour races" of
(Rigaud, P 17), which is simuluancously a reference to the
points.
cardinal
Among the Indian stories referring to the divine hero pair there a mold --- Page 314 ---
Appendix B
repeatedly a tale of their ball-playing (the characteristic
Marassai is to play at marbles or at ball), which is a
activity of the
the solar and lunar orbs (p. 173). Time and
symbolic reference to
thar
again, their major
is
efenchun-eanformes or magicians, and the tales
power
escapades are innumerable, The Marassa are particularly oftheir magical
working ofn magic.
important forthe
There is an Arawakan tale that tells
people who emerged from the caves. He ofGuaguguisma, a hero ofthe first
he lost his comrade, his twin. In
was a tickstertransformer. And
go forth from the cave, but in grieving for his comrade, he resolved to
He abandoned the
doing so, let out the women and
women on the island ofMatenino
children.
the Spanish legend ofthe Caribbean
(possible source of
al brook or an ocean. The children, Amazons) and the children beside
"toa, toa", and they were transformed starving, were crying for milk, calling
(Pp. 310-32), who are called tona. In Haitian into little creatures like dwarfs
one song to Agwé Woyo in which he is referred Voudoun, there is at least
(Rigaud, P. 13), and the fact thar his name
to as "Toni Agwe"
French (Woyo is also
suggests Spanish rather than
fearless, or Aling, hurl, or pronounced burn
as arroyo, which in Spanish means
the SpanishIndian period ofVoudoun [amgjar) may point to a connection with
there is a comparable synonymy between development. children In Mexican myth
considered to be the servants of "rain"
and dwarfi, who are
to include hunchbacks, who, in
(p. 72), and the image is extended
mental in fashioning the firse human one case ar least (p. 81), were instru.
important deitics is a hunchback,
pair. In Voudoun, one of the
sented as dwarfs-paniculary
Bossu, while several deities are repre
the manner ofthe tickuer-eranufomer Alovi, who is known as mischievous, in
In other words, the beliefi
demiurgic twins.
concerning the Marassa
many particulars the beliefs ofthe Indians
duplicate in so
twins to rain, fertility, corn and
concerning the relationship of
that the concordance is
magic, as well as to the origin ofthe
too precise to be coincidental.
race,
The Voudoun god ofa agriculture, Azacca well
him, such as Aza), has never been
(as
as deities related to
known as a Juba (Martinique)
satisfactorily traced to Africa. He is
African provenience. His name deiry, a group not acknowledged as of
corn, zara, or from some related word, may derive from an Indian word for
to hocing and plantation
such as azada, or azadon-referring
words from which
digging-or from one of'the maza-structured
our own word maize is evolved. This
agrarian reference in Indian-Spanish
would be an
terms, such as should be expected
(as
as deities related to
known as a Juba (Martinique)
satisfactorily traced to Africa. He is
African provenience. His name deiry, a group not acknowledged as of
corn, zara, or from some related word, may derive from an Indian word for
to hocing and plantation
such as azada, or azadon-referring
words from which
digging-or from one of'the maza-structured
our own word maize is evolved. This
agrarian reference in Indian-Spanish
would be an
terms, such as should be expected --- Page 315 ---
Appendix B
from the history of Haitian agriculeure.
Indian agrarian rites is, however,
The Haitian animilation of
presently sce,
most apparent in Petro, as we shall
The aboriginal cult of zemiiom links not
more surcly, to the cul ofthe
only to the Marassa, bur, even
dead and the cemetery, and to Ghedes, the
to Baron Samedi, guardian ofthe
In many cases Ghede is
zombie, the figure of the soulless dead.
other times there scems to complecly be a slight, identified with Baron Samedi, at
skovits, on the other hand, distinguishes insignificant the
distinction. Ha
Ghede is jus, and will not bury a
two sharply, stating thar
him to do s0 (p. 247). Ye, in another perion even if Baron Samedi wishes
the Rada gods leave when Ghede connection, Herskovits asserts that
other writers) and thar there are comes (which is not the experience of
Ghede, which raises the
a number of names compounded with
generic term. "All those loa question who bear as to whether Ghede might not be a
"such as all Ogun or Bosu or Simbi the same name,"he writes (p. 318),
parents ofthese groups may have been is deities, not are brothers; bur who che
Gedeonsu, as the name ofa Dahomcan known."Herskovits suggess
significance, however, he has not commented; totem (p. 207), upon whose
any special connection of this
neither has he indicated
eminent position which Ghede totem with the dead. Surely the pre
areas as Lord of the Dead
has come to command in
can hardly have
many
mere totem.
been derived from a
the However, cult ofdeath another connection which has been suggested for Afica a
which
and resurrection of a secret
was called Ndembo (Frazer,
socicry ofche lower Conga,
Ghede Nimbo, It is possible chat boch P 697): the Ghede is frequendly called
Congo Ndembo ware blended into a single Dahomean Ghede and the
eminent position and ritualisic
grouping which owes in pre
as chidf fofthe Ghede
practices to Baron Samedi, acknowleigal
In every ocher respect, grouping. however, Ghede and
as sanding apart from African Voudoun. his cult have been treated
P 318) Ghede is not even considered to be a loa In in some the areas (Herkovits,
but an evil spirit. And ceremonially he seems
African tradition,
Likewise, zombie-ism is not considered
always to be treated apant.
On the other hand, various Arawakan Voudoun belicfi (Courlande, P 88).
precisely those ofthe zomble-the relation ofthe words concening is
zemir are
equally obvious for zemi and Samedi, It is
obviour; as it in
note that the archaic Spanish-Ameican interesting, and significant, to
word for a mixture of Indian
areas (Herkovits,
but an evil spirit. And ceremonially he seems
African tradition,
Likewise, zombie-ism is not considered
always to be treated apant.
On the other hand, various Arawakan Voudoun belicfi (Courlande, P 88).
precisely those ofthe zomble-the relation ofthe words concening is
zemir are
equally obvious for zemi and Samedi, It is
obviour; as it in
note that the archaic Spanish-Ameican interesting, and significant, to
word for a mixture of Indian --- Page 316 ---
Appendix B
and mulatto was zambo (this is related to
"rustic clown" and
zambobo, which mcans a
Sambo; while the posibly to the American Negro folk character,
the source ofthe zamlopale-"anciene Indian dance"is undoubredly
ifzeni and
contemporary ballroom dance, the Samba).
guaniare are linguisically linked
Morcover,
Ghede may belong to this context. Or
(see p. 278, supra), the word
(vava is a common Arawakan
perhaps it is related to Giainusava
as vavou), who was the twin suffix; itis still heard in Voudoun litanies
guiana, who led the
(the dead brother) ofthat trickster,
mourned for
women and children from the cave.
Guagu,
Giadruvava when he was turned
Guaguguiana
A Ghede Novavou is a well-known loa
into a night-singing bird.
Appendix A of this book); the
(Maximilien, P. TOI and Rigaud,
occurs in a Ghede song is reminiscent langage of the phrase "aima sa foula" which
la Croix, who is also Baron Cimitière
Indian ken aima; while Baron
is also known as Azagon la
(brother to Ghede and Samedi),
word for spade,
Croix, azadon or azagon being the
digger, etc.
Spanish
Zemis, the souls of persons, could be stolen; the
among the Indians (p. 22) and is whar creates a zombie practice in Haitian was recorded
(Courlander, PP. 26-7; Metraux, PP. 86-7).
belief
Indians, people whose souls had Aed or been Furthermore, stolen
among the
sign of life, the lack of which
had no navel (the
navel thar the Haitian
signified a dead being): it is through the
mait-tôte
houngan liberates the
at death. The Indian living dead could gros-bon-ange and the
the fact that the pupils oftheir
also be recognized by
sun-glasses and the test ofa real cyes did not reflect: in Haiti, Chede wears
possessed
possession by Ghede is the
person to receive a sharp, burning liquid in the ability withour ofthe
bilinking. (Perhaps cognate with the sun-glasses of
cyes
stance ofthe Aztec god oft the underworld, who is Ghede is the circum
all [p. 6a]) The living dead ofthe Caribbean blindfolded, yet sces
walk abour at night, and they particularly liked Indians were known to
cigarette is one of the essential
tobacco: a cigar or
Ghede is related to digging tools by accoutrements the Indian of Ghede. In addition,
(cf., P: 280, swpra and fn. 48, Ch. III). The Caribs words had mazacca and azadon
(which may be the origin of the Voudoun word
a term kenaima
mpra), which meant a class ofd death-bringing
Khensow; df P- 275.
equivalent of the continental maboys, the powers, and and was the insular
meaning great, and Boir meaning snakes great also first snake deity; ma
"priests" by the islanders). The
of (bur this
used as the word for
zemiom), from the sphere of range
term (which is linked to
primary divinity to thar of the exercise of
adon
(which may be the origin of the Voudoun word
a term kenaima
mpra), which meant a class ofd death-bringing
Khensow; df P- 275.
equivalent of the continental maboys, the powers, and and was the insular
meaning great, and Boir meaning snakes great also first snake deity; ma
"priests" by the islanders). The
of (bur this
used as the word for
zemiom), from the sphere of range
term (which is linked to
primary divinity to thar of the exercise of --- Page 317 ---
Appendix B
(as in zombies), is the same as that covered by the
malevolent magic of Ghede. There is, also, a rite recorded among the
Voudoun concept
reazo, "I am
Ucatan, which is called em-ku, or renaner (Spanishe the word reruer occurs
reborn"), which is concerned with resurrection: both with Agwe (the
repeaedly in Voudoun litanies, in connection
comrade of Ghede) and with Ghede himself.
than
ofthe
(Thee verbal analogics are hardly more remote
many They are
African "vouree" that have been found by the auchorities.
bur as clues to congruent
as
definitive.
presensed here, not philologically shared by che Indians and Voudoun.
spheres of concept and sound,
of the Carbbean area before any
The extermination of the aborigines
and
heritage
record could be made of their religious
linguiaic
of
precise
bur this docs not reduce the bkelihood
leaves us with linle to go on; The mychs and tites ofthe Indian world
Indian infuence on Voudoun.
of Voudoun than
hare being noted are ceruinly closer to certain in Africa: aspects it is not unlikcly that
anything yer indicated for those aspects
verbal echoes also resound.)
is his
for cassava,
Ont ofthe traits peculiar to Ghede
special when appetiue the four Car
an Indian bread. In the Arawak legend of calabash origin, and upset it, which
carol were bom, they ate ofthe fsh in and the the origin of the sea. The four
resulted in the inundation ofthe land
for cassava bread, bur was
brothers being hungry, one of them begged
the shoulder
refused and struck on the shoulder with a sheaf tortoise oftobaccor isued forth, with
swelled and when it was opened a live female
The
which the brochers mated, and she conceived.
the hermaphroditic mother ofthe
brother, who had begged for the cassava and became
god ofthe
mother tortoise, seems to have become the Haitian-Arawak "o la bel caraco" occurs
underworld (p a9)-like Ghede. The phrase
in a song to Ghede, an obvious reference to the Caracarol. linkage of Indian and
A third, and perhaps the most important,
with the Petro
African clements in Voudoun appears in connection Pero, first ofthe
deities. Ir has been generally agreed thar Dan world. or Dom Dan may not sand
Petro deitics, came into existence in the new
meaning snake
for the Spanish Lon, bur may be an African word, both Lon, in America and in
(the snake was wonhipped derive as primary from deity (sce P 271, npn) The
Africa), while Petro may would be further petres born out by the fact that
association with the snake
as
one foot,
TiJean Petro, the son ofDan Petro, is churacterized Dan huving Pare himslf
or no feet at all, and yet is famous for going up trecs.
not sand
Petro deitics, came into existence in the new
meaning snake
for the Spanish Lon, bur may be an African word, both Lon, in America and in
(the snake was wonhipped derive as primary from deity (sce P 271, npn) The
Africa), while Petro may would be further petres born out by the fact that
association with the snake
as
one foot,
TiJean Petro, the son ofDan Petro, is churacterized Dan huving Pare himslf
or no feet at all, and yet is famous for going up trecs. --- Page 318 ---
Appendix B
commonly appears in animal forms, and his son,
a snake (Herskovits, P. I9I: Courlander,
Ti-Jean, is obviously
Among the Yoruba
when PP. 45 and rja).
the total degencration ofhis ofNigeria,
the king was to be killed before
moment by sending him the powers, foor ofhis the custom was to inform him ofthe
have some connection with the onc-footed son (Frazer, P. 274). This may
Aztec god ofthe underworld,
son of Dan Petro. But the
cross-roads and
and Tezcatlipuca Iztli, who was the patron of
(The foot was ofien magicians,
was blindfolded, had one sump ofal leg.
also related to the image replaced ofa by a mirror-for divinationt-and he was
as the reflection ofa burned-our smoking mirror, which suggests the moon
during the new moon.) Indeed, the sun. idea Ghede's ofthe magical rites take place
lame goat, or other animal or human, is lame god or maimed king,
world. (Robert Graves has made a good deal widesptead ofthei
throughout the
Goddess and in King Jens.)Frazer associates it
idea in his The Wbite
(Frazer, P. 455). The Petro cult and rites with the idea ofthe cut corn
with agrarian concerns and with
are especially associated both
Congo Zandor is known as a magic. man-eater who
victim in a mortar, as one would crush maize
grinds the sacrificial
while human sacrifice to the corn deity is a (Courlander, world-wide p. 43). Now,
special image of grinding the person to death occurs in the practice, the
"meting ofthe stones" ceremony, where two
Mexican
were allowed to fll together on the victim,
carefully balanced rocks
This is the kind of concept chat the Caribs, grinding him (Frazer, P- 444).
sacrifice, could casily have picked up from their themsclves given to bloody
America. The Congo Mazonne dance (the
contacts with Central
bination of African and Indian words) is understood name, apparently, is a com
Zandor (also called Congo Savanne) and is known to be for Congo
throughout the islands, perhaps because ofits
not only in Haitibur
maize dance (Courlander,
The
derivation from an Indian
from any number of posible P- 1S7).
word Zandor itself may derive
bled"; mazonear (an old word, sources: Spanish sangrar, "to bleed, to be
to stamp, to crush".
replaced by episamar), which means "toram,
Savanne, which is the alternate
suggests not only plains, but also Spanish savia,
name for Zandor,
blood.
"sap", and therewith,
Yet titis not so much in possible words as in the
numerous details ofthe cul that the really
general tone and in
characteristic appellation ofthe Petro deitics striking is analogies occur. The
Caribs are described (p. 37) as painting themsclves Ge-Rouge, with red eyes: the
strange devices,
stamp, to crush".
replaced by episamar), which means "toram,
Savanne, which is the alternate
suggests not only plains, but also Spanish savia,
name for Zandor,
blood.
"sap", and therewith,
Yet titis not so much in possible words as in the
numerous details ofthe cul that the really
general tone and in
characteristic appellation ofthe Petro deitics striking is analogies occur. The
Caribs are described (p. 37) as painting themsclves Ge-Rouge, with red eyes: the
strange devices, --- Page 319 ---
Appendic B
The particularly Canb saining their ryes sandeyebroosmogines a
women were diainguished for
mifyringappearaner
just below the knee: the Petro deities tie wearing leg-bands faxened
same place on the leg, as well as on the a band or hundiedudin the
recalled, were cannibalicic their
upper arm. The Caribs, it will be
bloody. Their relatives, the agrarian rites were extremely violent and
propitiate dangerous spitits (p. Orinoco, pur ted-pepper in their ga to
From the Mexicans we hear 268). ofthe custom of
with a human sacrifice; the deity honored
ucrificing to the corn
"our Lord the Flayed". He sood for the renewal was known as Zipe Totec,
represented as cladi in a human skin sripped from the ofv vegetation and was
captive. His chief festival was in spring, when the body frah ofa sactificed
appearing, and in the songs there is reference to the
verdure was
skin. In Petro, the dresas worn by the
changing ofa snake's
front, over anocher garment, a
women are specifically open in
second skin. Morcover, the dances representation for the Pero suggesing the wearing ofa
seche: puits, in Spanish, means "taken off,
deioes are called Quina
toot as the French guiter, "to
removed"; it is from the ume
renounce", Bras Chèche and part Pied with, to slip off, to take or pull oo
ofPero deities likewise give the French Chéche, which are characterizations
bones, dry skin, and the dry sheaf
sEC or sicbe, "dry", soggesting dry
Ar Petro rites the table on which posibly a sacrificial reference.
and in this connection Maximilien offerings are placed is called a Mla,
(Azecan pow-ito, fifth ofthe cardinal tells ofa certain Jerome or Poteau
who, aided by a Negro, introduced points, ie, the point ofthe center),
said to have come from Europe; however, some strange the practices. These are
sones sold to the Negroes under the name maman description cites small
a French transcription ofr
Hle, which may well be
snake deity, or
mepoia or maboys, the name ofthe great Carib
stick.
ofmupomis, a stick which could
As already
magically beat any other
pointed our, the word
or boil, which in the Carib
denoted maboya breaks down into brye,
ma, meaning "grear". The table tongue called
"snake" or "pricans", and
in which the Taino zemis
a bila resembles that in the houses
made like a
were worshipped: a "handsome, round table,
dah"(p. 22).
The principal rite ofthe Indians of Haiti was in honor
goddess, who had several animal heads, and
oftheir carth
animalspirin. In modern Haiti, the halr are was attended by twin
have the red eyes ofthe Petro deities. Wedor nork man-cating know what animals; the
they
spirits ofthe earth goddess were called in Haiti, bur in Yucatan atendant the kecab
is
a bila resembles that in the houses
made like a
were worshipped: a "handsome, round table,
dah"(p. 22).
The principal rite ofthe Indians of Haiti was in honor
goddess, who had several animal heads, and
oftheir carth
animalspirin. In modern Haiti, the halr are was attended by twin
have the red eyes ofthe Petro deities. Wedor nork man-cating know what animals; the
they
spirits ofthe earth goddess were called in Haiti, bur in Yucatan atendant the kecab --- Page 320 ---
Appendix B
were the four deities ofthe quarters, the
of the waters which were symbolized earthrguardians, in rites
and the guardians
or human heads (pp. 137,143-4and
by water-jars with animal
as a bocor. The owl, which is the familiar 154). A magician in Haitiis) known
Brise, and other Petro deities is,
representation of Marinette,
myths, being, particularly
again, the a dominant figure of the Indian
139, 170, 265, 268 and 274). among
Orinocos, a bird ofillomen (pP.
But the grear patron deity
in
to straddle the Rada and Petro ofmagic sides. In the Voudoun is Simbi, who is said
with Congo Zandor, is
Petro context he is associated
has an owl as familiar. As represented as a snake, is related to Quitta, and
with Carrefour
a kind of cross-roads deity, he is associated
(the Petro equivalent of
under
patronage talismans and soul-paquets are bound. Legba);
their joint
rains and
Simbi is the patron of
it is only ofdrinking with
waters, and as such duplicates Damballah.
difficulty that he can be covordinated
Indeed,
deities withour overlapping their functions.
with the Dahomean
sarily malevolent, but rather magical. He has Moreover, been
he is not neces,
the Samba tribe, deep in Aftica; but ifhe is
traced, tentatively, to
he would be the only representative ofthat tribe actually ofsuch provenience
hardly account for the importance ofhis
in Haiti, and this would
highest divinities ofVoudoun.
position; for he ranks among the
Congo deity; but it is not clear Herskovits whether he remarks briehly that Simbiisa
Africa, or ofthe Congo nation in the
means of Congo origin in
logical possibility is, that Simbi is
new world (p. 268). The most
African tradition, derived from the a new-world interpolation into the
where the Indian zemi cult prevailed. slaverefugees in the Haitian hills,
In sum: parallels enough exist, even on first
to
hypothesis ofspowefal Indian strain in the Petro viewing, side
support che
many ofthe traits ofVoudoun are more
ofVoudoun, and
chan by reference to Africa.
readily explained in these terms
the Congo nation in the
means of Congo origin in
logical possibility is, that Simbi is
new world (p. 268). The most
African tradition, derived from the a new-world interpolation into the
where the Indian zemi cult prevailed. slaverefugees in the Haitian hills,
In sum: parallels enough exist, even on first
to
hypothesis ofspowefal Indian strain in the Petro viewing, side
support che
many ofthe traits ofVoudoun are more
ofVoudoun, and
chan by reference to Africa.
readily explained in these terms --- Page 321 ---
NOTES
works wlich
aitid ant rdeel le h the auther's a
(In thre notrr,
wvrk ir ajiegualy contanel in de kilogrepiy. Wien Rigalin dtel eler,
enly; the aitle f the Odettr Momeren Ripual, Rigad-Desit refens te ther joint
i rdes te the work d "Crremanit Ex THoww k Marinenr".)
wwrk:
CHAPTER I
this
heritage is especially well rendered in a
1The sense of anonymous In that instance the invocations 00 the
ceremony described Rigaud. all the dead relatives of the wonun 1S). bur
dead included not
a
"To E whom
also, at a special rite for the dead, don't the following know, to all phrase the dead who belong
I know and to those whom I
to all ligive fod"(pS1).
to my family or who don't belong t0 my family,
abiline
: Simpson (I) has described death rites for perons is the ofvarying most elabore. In
and it is clear thar the one for the houngan dead
do become
another connection, he
"I am attain sure thart chis status penons are those who were
lous, and that in general ae who and again: "Parhups the cuential
prominent and powerful for houngans"; whatever reason or reasons, has made an
thing is that a serviteur
which is strong enough to cause
impresion on his relatives or followers outrank the ondinary dead and take his
them to think that he will surely in the world which is known only
place among the impontanr figures Simpson also relates the "degrada
impenfocty to the linving" (II, p47). the
talents or abilities ofthe
tion" rites, which precede burial, to have special concerned themsclves primunly
person (I). (Mont other observers the soul ofthe
and to the loa guandian.)
with death rites relating to subsequently
and deemine the
would
rasnaete
Such special talents loa into which the ancestor might eventually evolve.
nature of the
alo observes that "Any "great man a may become
Courlander
238) descendants remember to make him one."
one loa]
M
[a
has remarked that modern, or recent loa are
Courlander
27) whereas the ancient loa arc more specifically
generalized in a
and chat they seem "caricatures of special
defined in their EEEE
the
here decbed.
abilitier". This obuervation would support the
human pesonality
would still retain
divesiry
E
The recent loa
ofthe ancient loa, the "divillation" into archetype
whereas, in the case
would have taken place.
a87
238) descendants remember to make him one."
one loa]
M
[a
has remarked that modern, or recent loa are
Courlander
27) whereas the ancient loa arc more specifically
generalized in a
and chat they seem "caricatures of special
defined in their EEEE
the
here decbed.
abilitier". This obuervation would support the
human pesonality
would still retain
divesiry
E
The recent loa
ofthe ancient loa, the "divillation" into archetype
whereas, in the case
would have taken place.
a87 --- Page 322 ---
Notes
the loa who is lodged in the govi is
4The ritual of summoning
houngans and mambos who DX
formed frequently, particularly by
voice which emerges from
guidance for their work. The quality Maximilien ofthe
and Courlander
the govi is truly impresive. Both and the latter & a song in which
113) have remarked upon it,
& ritual is mentioned.
makes
that the act off
a soul in a govi
6 Maximilien maintains
placing berween the mere souls of
it a loa (PHowever, is the that distinction only the latter are able to
a
the dead and F loa proper dead that were placed in the govis in ren cerer
person. described The souls in ofthe this chapter could not possess a person.
both
mony
is
as a Nenr ofbecoming loa by
This statement emphasized and 237) and Herskovits.
Courlander (pp. 14-15
Herskovits have
the idea
6 Courlander
14-15) and
by loa can emphasized become loa. As an
that only those S have been poscued
since the loa
exclusive condition, this formula is virually mcaningles, those who
inherited by everyone and it is rare, among
are automatically
find
whose loa fail to manifest themsclves,
practice Voudoun, to
people dismissed.
unless they have been formally
ofHaiti have been mentioned
11 Dessalines and other historical been heroes addressed a5 spirits of the dead and
in invocations, but these ofthese have historical figures possessing somcone as
there is no record of any
Mariline, who was possessed by a
loa. Rigaud cites the case ofa Deba. woman, Metraux (in his introductory notes to
personal deity, a Captain that this Captain Deba seems to have been
Rigaud's article, F: 3) says who left her and the country a
time ago.
an carly lover of Manline, maintained that she did not know M a person
Mariline, however, this loa, Captain Deba, from her father.
and that she inherited
Damballah
this
on to mention
B As quoted by Rigaud,
quotes goes it with the phrase "Ayizan,
Gienon 25). Marcelin,
it a
a
insead of the Damballah reference, and precedes
old,
is the moment
a
"Grandmother Ayizan, Saluez Legba! This
stanza breaks rocks! We ask: how are you? Salute Logbal" Marcelin
silver
(silver) as a refcrence to moncy, but thisis most unusual
translates "argent" since itis immediately followed by the mirrorreference,
in al loa song, and, least as
to be a reference to the silvering ofa
it would seem at
likely
mirror (p. 29).
9 Marcelin, PP- 42, 128.
10 Rigaud, P also 18. cites these movements in reverse (p. 183).
11 Herskovits
stanza breaks rocks! We ask: how are you? Salute Logbal" Marcelin
silver
(silver) as a refcrence to moncy, but thisis most unusual
translates "argent" since itis immediately followed by the mirrorreference,
in al loa song, and, least as
to be a reference to the silvering ofa
it would seem at
likely
mirror (p. 29).
9 Marcelin, PP- 42, 128.
10 Rigaud, P also 18. cites these movements in reverse (p. 183).
11 Herskovits --- Page 323 ---
Notes
that the dead to "zilet en bas de
13 Courlander (pP. 26-7) the also he cites a song E speaks of Grand
T'eau" (the island beneath
degntd
island
and another pesking of a houngan
Bois as master ofthat
(p. 137), He also cites the belid that ifany one
muking ready to there 110). sca"-that is, the marine or insect forms
were to sce these
Etar :
-this would mean death (p. 27).
a
been
misinterpreted as being
13 These
earth have itself, the "Mother frequently Earth" concept.
refcrence to sm
14 Maximilien, P- 1S5 and illustration 20, following P- 42.
also finds the concepts of the center-pos and
15 Courlander (P: 129)
trecs analogous in this connection.
coincidence of
discussion of the crucifixion as a
1For an illuminating
opposites, see Campbell (P. 260).
1 Courlander, P- 41.
#Herskovits, PP- 203-4
for the ageleunes of
19 Rigaud, P- 56. The only divine posuble from beginning (as dieingunhed
the Marassa is chat, being
teen
souls that have become divine alter the death ofthe
from loa, which are
laws ofthe univene. More
person), they are not subject the to divide, the physical and s0 remain halfhumun, half
ovet, as rwins they smaddle
to and die they would belong
divine, whereas if they were permined Inviubles would become the same
exclusively to the world ofthe their special position as twins. Ageisa proces
as loa, thereby losing
being when, as in ordinary
Sut would socm to occut to the
self
life conditions, it is sepurated from meaphyuical
LE
notes the close relationship berween
mHenkovits 200) Dead, paniculaly and describes the ritual food offening for the
the Marassa and Marasa which is given to children.
as loa, but al a
n Actually, the Marasa are not cited considared, here i from precisely, a nitual decnibed by
divine category apant. Henkovits The
199) describes his eforts t0 daamine and
Rigaud P 17).
or the Lou,
L
which is the most important, the Marassa, contradictory. the Dead, IE howevet, OnE
reccives answers that seem extremely 3 mrinity, thar is, three apecn of
undertands these three as constituting contradiction berween the replics
the same thing, the appurent
tetifies to the
EC
and the fact that these different answes could of the be sme given thing. dhere cannot
that since the chree are different aspects
Several ofthe sentmces
be any definitive gradation in their importance.
).
or the Lou,
L
which is the most important, the Marassa, contradictory. the Dead, IE howevet, OnE
reccives answers that seem extremely 3 mrinity, thar is, three apecn of
undertands these three as constituting contradiction berween the replics
the same thing, the appurent
tetifies to the
EC
and the fact that these different answes could of the be sme given thing. dhere cannot
that since the chree are different aspects
Several ofthe sentmces
be any definitive gradation in their importance. --- Page 324 ---
Notes
who quoted have as been answers dead suffice to show the linkage between the three:
loa"; "The
a long time become loa"; "Those
"Twins
Twins are stronger than the saints
long dead become
mother of saints [loa]";
[loa]"; "The Twins are the
are strongest. * Herskovits "Everyone also cites serves the fact the Dead (therefore] the Dead
the Twins and the Dead were linked
that in West African belief
the womb of woman"(p. 200).
as both having "passed through
m The belief that the twins share a common soul is
Herskovits (P. 204). The Haitian
of
also cited by
thar ofthe twin heroes ofthe Navahos. concept Marassa is comparable to
certain
Here the twins are
circumstances, as a hero and his mirrored
shown, under
The magician, or whar would be, in Haiti, the reflection in the water.
reflection, this being analogous to the Haitian soul, is the one in the
Invisibles is on the other side ofthe mirror. beliefthat the world ofthe
characterologically, the twins are
Campbell points out that,
the doer ofdeds and the worker ofn distinguished as extra and introvert;
child of the water (cf. Jeff King, magic; Maud the killer ofe enemies and the
Wbere the Two Came to Their Father, The Oakes, Joseph Campbell,
1943, Plate XI).
Bollingen Scrial I, New York,
23 Lorimer Denis refers to two
Bureau of Ethnology, as being Marassa, statuettes, male in the possession of the
vever contains symbols that would seem
and female. The Marassa
principles, and this characteristic is
to represent male and female
who probably were originally
true ofthe vevers thar represent loa
hermaphroditic, such as Legba, etc.
Herskovits, P- 20425 Herskovits, PP- 89-91; Courlander, P. 104.
26 Maximilien, P. 87.
27 Rigaud, P. 17.
=In the vever reproduced
Maximilien
P: 42) the figure representing : united
(Gillustration 4, following
similar to the vever for Legba
male-female Marassa is very
Legba in Africa was not only (illustration the loa
I), and itis very probable thar
offeruility bur also a hermaphrodite.
"It is significant that this child, who is
the
considered "plus raide" (more
actually
first human, is
themselves, jusr as the houngan powerful, is, in a certain hard, or stern) than the Twins
the loa, since he can, to some extent, control sense, more powerful than
when referring to the demiurgic Twins,
them. This
dossa are used for a child following
alchough the words T a
ordinary twins. This is cited also by
ar
offeruility bur also a hermaphrodite.
"It is significant that this child, who is
the
considered "plus raide" (more
actually
first human, is
themselves, jusr as the houngan powerful, is, in a certain hard, or stern) than the Twins
the loa, since he can, to some extent, control sense, more powerful than
when referring to the demiurgic Twins,
them. This
dossa are used for a child following
alchough the words T a
ordinary twins. This is cited also by --- Page 325 ---
Notes
202) from his region, and also by obuervers from othet
Herskovits (p.
regions.
in a cete
Courlander
such an extension by Marana multiplication Creole (as being
mony (P- ss). RR also Marassa lises, in Guinée addition, (of Afcan origin). In anocher
Haitan in origin) and he defines Marassa Croole as being ofthe ume Kex,
connection (P 38)
sexes.
and Marassa Guinée as being ofdifferent
by
a According to Metraux the body, soul and cadavte"; spirit are represented under cenain
shadows. The regular shadow is double the "ombre shadow, and this is underwood
circumstances oflight, there is a
to be the growbon-ange and the ti-bonvange.
dearhs de
fact thar "un-natural" or magic
33 It is an acknowledged
or zombie-ism, alo exists. Walter B.
occur, and that a state oftrance, Vol. 44. No. 1, Apail-Juns, 1942), in
Cannon (American "Voodoo Andbnpelogit, Death", cites instances from many regions,
an article entitled
of
being "bewitched" into death. He
including lower Nigeria, perons death which is caused by shock and the
concludes that it is an actual
Zombie-ism is appareuly
effect of fear upon the adrenalin system.
to William Sca
recognized by the Criminal Code ofHain (according "Alo shall be
brook, P 10), who quotes from Article 249 as follows): which may be made
qualified as stemped murder the which, employment without caoting acual death,
against any
of substances, or less
I afier rthe adminiuering
produce a LICE coma more has been peolonged buried, the act shall be conidered
ofsuch subszances, the
follows."
no matter what
m
murder
a zombie is the
aftar imuage" which
Courlander sys thar from the body afier "negative death (P 18) and chat the
has refused to be separated These satemcons would serm to imply thar the
soul is a zombie (F. 26)- This is not the uwual undensanding for one
zombie is a spirinual being. is to work as slave laborer in kerping with
of the functions of a zombie
being without iti own spirinual
the belidf that the zombie is a anocher physical
Meaux, for exunple,
essenct, and in the power of
pwychic has bee solen and
uys that a zombie isa person whose grocbonangr involved in a
that the powubility of such a thefi is one ofthe ce. dangm
trusting onc's soul, in a containcr, to somcone
the guth
85-6) illowrating
34 Metraux cites an amusing anecdote E B-Zegt. He alse rden 60
fulness of the shonangeemmima the
for nine daps and then gocs to
the belicf that it hovers over
corpse insended to resore serength t0 the
beaven, and describes the ceremony
tiZang.
r involved in a
that the powubility of such a thefi is one ofthe ce. dangm
trusting onc's soul, in a containcr, to somcone
the guth
85-6) illowrating
34 Metraux cites an amusing anecdote E B-Zegt. He alse rden 60
fulness of the shonangeemmima the
for nine daps and then gocs to
the belicf that it hovers over
corpse insended to resore serength t0 the
beaven, and describes the ceremony
tiZang. --- Page 326 ---
Notes
35 The fact that the soul and the loa are but
essence, thar
are both lodged in
different stages ofthe same
that their LL from the corpse is almost pots, both called esprits etc., and
created a confusion in scholarly intepretation. simultancously achieved has
Meraux has interpteted the
as
loa, with the implication thar ceremony the
referring exclusively to the
Herskovits does not cite such a ceremony gro-bon-ange in his
is weicliberating.
says that the loa must be sealed in a to chapter on the Dead, but
water. Courlander (p. 237) says thar jar the prevent it from going under
which is broken nine days later to put the loa Myuére ar is pur into a canari
of dessounin as applying to
special talent, liberry. which Simpson would speaks
groz-bon-ange, and tells both :i the
be the
roads, and, in the case ofa houngan's breaking ofa canari at the cross
canari for "tranumission".
death, ofthe sealing ofa loa intoa
He specifically disagrees with Herskovits and
would removing the loa in order to prevent the soul from Courlander abour
one seek to prevent thist). and
becoming a loa (why
is removed, but the ability to become believes that it is not the loa which
not, however, make the logical inference, poncued by loa. (Simpson does
represents this ability to become
namely, thar the gros-bon
sear is the divine potential ofa
posesed by a loa, or, in other
person.)
ofthe My own interpretation is corroborated
function of desunin as the separation by Maximilien, who speaks
immortal soul or gros-bon-ange
ofthe loa maittéte from the
mony he witnessed is the most detailed (P. 171). available His description of the cere
ofthe houngan over the navel ofthe
and includes an action
moment of the liberation of the loa. corpse, this which would seem to be the
discussion (p. 44) which relates the (In
connection Campbell's
Yoruba God of Death, Edshu, is crosv-roads, the navel, and the
recounts that the gros-bonange is especially interesing.) Maximilien
deceased having been an initiate (for gathered into the pordetète, the
téte, one is made for this purpose) non/initiates, and this
having no pot-de
cross-roads so thar : soul may find its
por is deposited at the
significant that a mangé Morts and sometimes way to the abysmal waters. Iris
liberation ofthe
a bruler-zin preceded this
for its disagrecable grov-bon-ange period in the as ifto feed and warm it in provision
reference to loa being placed in a abysmal waters. The confusion in
restrained (Herskovits), overlooks the govi, fact presumably that loa to be "remitted" or
(making Simpsony"vemision"s
are inherited at birth
suffice to restrain a loa, since unnecessary). thar
and Sibwragoniwouldhandly
monies, My impression is thar a govi requires does not special and claborate cerc
provides it with a throat, so that it can henceforth confine be a loa, at all, but
directly invoked for
in a abysmal waters. The confusion in
restrained (Herskovits), overlooks the govi, fact presumably that loa to be "remitted" or
(making Simpsony"vemision"s
are inherited at birth
suffice to restrain a loa, since unnecessary). thar
and Sibwragoniwouldhandly
monies, My impression is thar a govi requires does not special and claborate cerc
provides it with a throat, so that it can henceforth confine be a loa, at all, but
directly invoked for --- Page 327 ---
Notes
Whar is remitted, therefore, is the voice ofthe loa. For boch
consultations.
account) and the family (which Henkovits
the houngan (in Simpson's would be a valuable pouction as a religious
describes) such a govi
accessory.
36 This is also cited by Metraux.
Maximilien (P. 9) says that the ancient Egyptian mych surface of was the
ofthe waters ofthe depchs from the waters ofthe
separation
Yorubas, who have conrributed much
conserved in the mythology ofthe
whether
to Voudoun. It would be imposible Haitian to belief. determine However, absolutely it is clear from
this is the historical source ofthe these waters that they are the ume as those
the way the Haitian talks about termed the
water". While a
which, in other mythologict, are
docs exist, "abyumal no Haitian would
certain confusion with occanic waters of the Adantic Ocean and when a
that the dead went to the bottom and locating these waters, he may give
Haitian is prewed into chat localizing water since, indeed, all waters are
kind of answer
involves who is considared a paricularly
HLNP The loa Simbi-en.deus-eaux, relared to magical power, is referred to as
powerfal figure, and expecially These are explained as being the sweet (be u
saddling the two waters. and the salt. And these are, by extension, the watens
guardian loa ofrain)
are
in Egyptian and
above and below the carth, as they disinguubed
be very
other mythologien A figure with such a span would, logically,
poweful
believes that chis canopy is actually an
a Maximilien
175 #)
rites of resurrection. Alhough the
clement derived E Egypian esablish absolutely, the rwo ymbols
hisorical link would be dificult to
The idea is onc that is common
may well represent the same principle.
to many mythologict
Ien kar k Tean ceremony which is, in muny
a Metraux cites a retirer
he records an incident
details similar to the one here cited. Paniculary, is available. Maximilien
whare a soul arrives bur for whom no govi
(pp- 177 f)abo records such a cercmony in detail.
CHAPTER II
who seems to have encounered more Chrisian influence
Herskovits,
clsewhere, has the mout cxmded
in Mirebalais than other writers and working his functions, pariculalyin his chapeer
refcrences to the peivaavanne
on Catholicism and Voudoun.
a retirer
he records an incident
details similar to the one here cited. Paniculary, is available. Maximilien
whare a soul arrives bur for whom no govi
(pp- 177 f)abo records such a cercmony in detail.
CHAPTER II
who seems to have encounered more Chrisian influence
Herskovits,
clsewhere, has the mout cxmded
in Mirebalais than other writers and working his functions, pariculalyin his chapeer
refcrences to the peivaavanne
on Catholicism and Voudoun. --- Page 328 ---
Notes
Frobenius and Douglas C. Fox, African Genesis, New York,
*Leo
1937, PP- 215 ff.
3 Courlander, P- 39 (12).
*Denis, p.24 (1).
number of Christian
5 For a discussion of this High God idea by a Ideas of God, A Sym
missionarics, d. Edwin W. Smith (ed.), Afrian
pesium, London, 1950.
Denis, p.-25include lists of saints who have been so
7 All writers on Voudoun Herskovits
has an extended list
identified with the loa.
particularly Since the identifications are made
(PP- 279-80) of such identifications. differ from locale to locale, and for
on a suparficial basis they obviously are of only
minor importance.
the same reason, these differences
very
he will
B They even say that the church bells ring Herskovits for Legba, (P. so chat 288) in his
open the way- This phrase is quoted Church by
267-91). The sense of
chapeer on Voudoun and the
(PP- has had a strong influence
Herskovit entire chapter is that Chrisianiy how he
us to
but it is difficult to understand
expects
on Voudoun,
when much ofhis data, like the phrase quoted
follow this conclusion
the reverse, namely, the assimilation of
above, would seem to indicate Herskovits' method is to quesion inforr
Chrisianity by Voudoun.
their formulations. The Haitian peasant,
mants and to base himselfupon to four centuries ofintensive propaganda to
however, has been subject to be a Christian; he has been severely punished
the effect that he Voudoun; ougit and he has been especially impecued with the
for practicing
or
and that he absolutely
fact that his practices are "supid" about Voudoun. "savage", All ofthis has created in
must not let strangers schism know between the Christian formulations that he has
his mind almost a
authorities or strangers, and his
learned to recite when questioned Even when by he has no intention to deccive,
actual beliefs and practices. his determination to be "civilized" and "intelligent":
his sense of pride,
to give the answer which he imagines would
lead him, when questioned, the one who questions. Or he
as Thave
be respected as "proper"by "translate" Voudoun concepts mrd Christian
stated in my introduction, aware of the discrepancies. The very vocabulary
terms without being of the
that Herskovits quotes indicates
that is used in many
phrases to
him the
answers,
that most ofhis peasants were inclined but give rather with "proper" the intention to
not with any intention to deccive, answers are those that they have heard in
impress. And the most' "proper"
ines would
lead him, when questioned, the one who questions. Or he
as Thave
be respected as "proper"by "translate" Voudoun concepts mrd Christian
stated in my introduction, aware of the discrepancies. The very vocabulary
terms without being of the
that Herskovits quotes indicates
that is used in many
phrases to
him the
answers,
that most ofhis peasants were inclined but give rather with "proper" the intention to
not with any intention to deccive, answers are those that they have heard in
impress. And the most' "proper" --- Page 329 ---
Notes
church from the only other white men with whom they have had moch
contact, the Catholic priests.
- Rigaud, PP- 14-151Simpwon cites a ritual for "dismining" loa rinualisically. They are
summoned, fed and sent away.
II While the inheritance ofloa is automaric (Maximilien, P: 16s). it
is usually accompanied by rituals of varying degees of claboration.
(Henskovin, P 94: Denis, Bulletin, March 1947.)
18 Denit, p-1.
1a Thee are lised by Herskovits (PP 18-22; 267-8) and Courlander
(p. 3), among others.
14 Herskovits, P- 140; Courlander, p.6.
1B Courlander, PP- 102, 40. Herskovits, PP- 26). 207-8(16-17).
WCourlander, P. 29.
"Campbell
81-5) discusses other mythologics in which
dacmons, when E are good.
an Maximilien, PP- 42 f
"Maximilien, P- 134a Rigaud-Denis.
a Herskovits, PP- $9-61.
m Both Herskovits (FP 220 #) and Maximilien (P 149) makea
somewhar similar distincbon between rcligion and magic.
a This very common practice is also cined Courlander a). for In
this connection, the left hand serves Pero.
i, a vever
RL
e
Peuro will be drawn with the left hand. This a not to be confused wih
the mirror reversal mentioned in the first chupuer, which uks placr
between the viuble and invisible worlds.
MThis distinction is claborated by Courlander in his discunions of
Haitian dance and music.
a Courlander, P 28.
a Courlander refers to Damballah as feathered, or plumed, tacing this
to Dahomey, P- 33.
n Maximilien (PP- 91-2) comments on the method of religion
absorbing various nituals bur retaining its own integrity. He speaks of
"Indian, European and African" clements as having been fused sognher
into Voudoun. "The African contribution, in spite of the delicacy
is claborated by Courlander in his discunions of
Haitian dance and music.
a Courlander, P 28.
a Courlander refers to Damballah as feathered, or plumed, tacing this
to Dahomey, P- 33.
n Maximilien (PP- 91-2) comments on the method of religion
absorbing various nituals bur retaining its own integrity. He speaks of
"Indian, European and African" clements as having been fused sognher
into Voudoun. "The African contribution, in spite of the delicacy --- Page 330 ---
Notes
that
Island
because ofthe
necessary to dissociate it from
ofthe seems aborigines 5o
that it may
similarity between the two cultures, He
important out that alhough the
E said that Voudoun - is African." points those ofother tribes are also
Dahomean and Yoruba rituals predominate,
included.
individual had "ramasse"
28 Rigaud cites another case where a single
(gathers) all the loa ofthe family (p. II).
force is sometimes described in the word
29 The idea fertes of
would scem to be a reference to the point of
"poin" (point)
the
energy from the world ofthe invisible
intersection at which psychie material world. To say that a certain loa
is transmitted to the visible, indicate his source, or connection. To
"marcher sur 'poin' Rada" is is to to refer to a
that makes some very
ofa chanson "poin"
of contact between a
the most
aineste
T and precise reference,
other explicit world. Courlander (PP- 96-9)
man of this world and a loa ofthe of this "poin" concept.
has written an excellent exposition
seem erroneous to place the loa of agriculture
30 At first glance it but may this is explained and claborated in the chapter
in a minor position
on the pantheon.
CHAPTER III
Haiti do, indeed, refer to Voudoun as an animistic
1 Most writers on done so, do not subsequently claborate
it
religion, but, having ofview. Denis, however, has conscientiouly
the
this
ae
from
point
I, P. 21.) and has indeed climinated
concept to the pantheon (Denis he refers to these in other connections.
major loa in 50 doing, although exists in refcrence to the many ritualistic
A similar addressed misinterpretation toward the ground. These, as has been pointed Earth out
gestures addressed not to the spirit the carth, in the Mother
(P. 36), arc
of the
td the carth, which is the source
sense, but to the waters
abyss
and residence ofall loa.
have been similarly mis
It is posuble that other ptimitive the
religions sense, and that the divinities
undersood, as animistic in accrpted such Procrustean operations have been
removed from the pantheons by record.
consequendly lost mybhologial ofurecs as avenuts for the loa, sce P- 36.
For the
EL
of"
mentality" is characteristic of
2] Lery-Bruhls discussion "primitive the necestary
of primitive
the approsch which ignores that the
is pragmatisan capable ofdisinguihing
cultures and fails to concede
primitive
igions sense, and that the divinities
undersood, as animistic in accrpted such Procrustean operations have been
removed from the pantheons by record.
consequendly lost mybhologial ofurecs as avenuts for the loa, sce P- 36.
For the
EL
of"
mentality" is characteristic of
2] Lery-Bruhls discussion "primitive the necestary
of primitive
the approsch which ignores that the
is pragmatisan capable ofdisinguihing
cultures and fails to concede
primitive --- Page 331 ---
Notes
berween principle and phenomena,
couched in terms different from those posibly of because char diincion a
"Their mental activity was a mysic one European culnure. He writee
influences and actions which, though
implies belidfin forces and
theless real. the reality is itself mysical... impercepaible to NDNC, are DeVa
primitive makes no disinction berween chis "(p7 7) and elewhers, "The
whar is actually present to kense, and whar is world and the other, berween
with invisible spirits and intangible forces. beyond. He actually dwells
real and acu(É 32). Contras this Hindu To him it i thexe char are
is hidden in all things, thar Soul shines
satement: "Though He
subele secrs with superior, subde intellect" not forth; yer He is seen by
a Levy-Bruhl
(Katha Upanihad, 1: 12).
"ordered by cause contrasts and effect" che with European that ofthe notion of a world which is
"all objects and all entities are involved in a primitive, in whose world
tions and exclutions; it is these which constitute system its of mysic participa
orde" (P. 35), and "What appears accidental
cohesion and its
'reality, always the manifestation ofa
to us Europeans is, in
felr in this way by the individual or by mystic the
which maka itelf
the primitive these
atr
"mystic power"
group" (p 43). But to
principles) are causcs, and, in excluding (which the are analogour to invisible
primitive is much more consistent in a
posubility ofa of accident, the
ordered by cause and effect", than the concepe
world complecly
would secm to define as "mystic" any causaition European Levy-Bruhl, in la,
keliever er knows ta ke not the trve (awt.
which he underntandi,
obliged to tarm "mystic" those scientifically Logically, etabliahed then, be would be
subsequenr investigation reveals to have been
causes which
deermined.
incorrecaly or inadequacly
esential Malinowski inserrelation exprones the primitive idea of pervasive
ofa all
causation-the
a vague bur great
phenomens-s to the follows: : - it brings down
-
apprehension
reality. : Elements ofhuman
compass ofa mivial, domatic
great proportions. Elements of ertor, OE
and of mischance assume
on the other
fane, or
and of the inevitable
E
(pp.
hund, brought down to the dimension ofhuman
anc,
76-7). This is an excellent statement of the manner in mistaka"
concepe ofa complescly integrated and "motivated"
which the
"level" the significance ofall
univase tends to
with the lange
expericncs, 1o thar the intimate detail tanks
forces. Bur Malinowski phenomenon as being equally an exprenion of cosmic
response to "chance and subaequenaly would seem to inierpeet magie aa
is certain, reliable and well accident".which under the cootrol is absent of rational "whene the puruit
technological procese" (p 81). It would scem
mahods and
point out that, to the Haitian primitive, at least, "lack necesary, ofconmal" however, rouls to
expericncs, 1o thar the intimate detail tanks
forces. Bur Malinowski phenomenon as being equally an exprenion of cosmic
response to "chance and subaequenaly would seem to inierpeet magie aa
is certain, reliable and well accident".which under the cootrol is absent of rational "whene the puruit
technological procese" (p 81). It would scem
mahods and
point out that, to the Haitian primitive, at least, "lack necesary, ofconmal" however, rouls to --- Page 332 ---
Notes
from involved insufficient cerrioraligrd the
and of how they might be
rather divine processes
arbitrary or accidental nature ofthe universe. controlled,
than from the
*In certain passages Malinowski secs the
primarily a moral adjusment. "Myth fulélls, in function of religion as
indispensable function: it expresses, enhances, and primitive culture, an
guards and enforces moraliy; it vouches for the codifies belicf it safc
contains practical rules for the guidance of man. eficiency ofritual and
Malinowiki considers it "an indispensable
"(p 19). As such,
(p. 92). Bur in another connection he
ingredient of all culture"
pensation for inadequate scientific analysis seems and to assert thar it is a com
the physical universe. "We do not find
technological control of
certain, reliable, and well under the
of wherever the pursuit is
rational
technological
.
aT
processes.
The integral cultural
methods and
consists in the bridging over ofgaps and
function off magic
activities not yet completely mastered inadequacies man.
in highly important
science in that it always has a definite by aim
Magic is thus akin to
human instincts, needs and pursuits. " intimately associated with
would seem to be chat scientific, technological (pp. 81-2). The implication
automatically and simulrancously
would somchow
directive for its benevolent
comprehend a
and
Fea
and
authoriry
thus eliminate the need for proper or adminisration and thar it would
once the technological inadequacies, myth religion for which as a separate moral system
eliminated. This nineenth.cemmury confidence it compensated, were
nature of material progress can almost be
in the positive moral
belieft that science and technology are infused formulated, or animated in retrospect, as a
spirit. Such confidence, which the pragmatic, realistic byal benevolent
guardedly extends to the cosmic forces and attends primitive only
system of corrective vigilance and
with a complex
to be completely illusory in reference persuasion, to man. It has is unfornunarely proven
encouraging the devaluation of moral
even possible that, in
constructs, this unreserved confidence in sysems science as distinctive and valid
tributed to the contemporary situation in which and technology convalues and authority is the more alarming inasmuch the inadequacy ofmoral
technological progress has created forces for which moral as thar every
imperatively necessary than ever before.
control is more
*It has been said thar there are seven
refer to the original major nations, but ofeach the
divinity, and this
divinity is now much greater, (Herskovits, number of aspects of a
PP. 26-47; and Maximilien, PP- IOI
149 and 310; Courlande,
cited, list the
prevalent
mit IOS. where invocations are
nations.) Some family lines would scem to be
ological progress has created forces for which moral as thar every
imperatively necessary than ever before.
control is more
*It has been said thar there are seven
refer to the original major nations, but ofeach the
divinity, and this
divinity is now much greater, (Herskovits, number of aspects of a
PP. 26-47; and Maximilien, PP- IOI
149 and 310; Courlande,
cited, list the
prevalent
mit IOS. where invocations are
nations.) Some family lines would scem to be --- Page 333 ---
Notes
indicated in recurrent names such as Dantor, while ochens which may may be
symbolized by the crab, the owl, the torch (La Flambeau),
be family totems.
reference to Lagba as the sua
*While there functions remains and no character explicit as a whole, as well as vesigial
divinity, his
and rituals, make such an idenification logical He
references in songs
Pantheon (Herskovins, P 30), while in
belonged to the Dahomean Sky bonfire is lit for him, and when he
cenain disricts of Haiti a special walk in fre
160, 174).
poseues a
he is known 1o
bonfires (Henkovits, and the idennification PP
of
The ritual IRCiet ofthe sun univerul with in mythology, and a similar
the sun and fire are pactically here. Another common mythological identifica
connection is indicated
cosmic force, with the king, a
tion is char of the sun, as which the supreme is almost always amended by a taboo,
supteme among the king humans; from being touched the sn (Frase, P 6oo) out
prohubising
thar the king be covered - canopics OE wear A hat
and pecesuitating There cxiss several references to Lepha as king (Marcelin,
of doors.
Moreover,
is known to wear
P: 21, has noted one such example).
in the Lopha ofa phrase which
always a large hat and this charaeterisic, who ligh wore a har in Goinet,
occurs in a frequendly heard from song-"You the sun"
by Marcelin, P 18, and
you who shaded the loa undoubsedly (quoned a reference to the Dahomean
Courlander, PP 75-6)-is
tol Legba (Maximilien, illowration
version of such a taboo. In invocations words such as "claironde" (round brighe
I following P: 4) there occur whecls of the sun-chario), which, in
nesst) and "kataroulo" (four would scem to be oblique references to
view of all the ocher indications,
Logba as sun.
for the frs eE majer divinity er
Tk is very common in mythologics
(pP. 152-4) ciner inances
principle to be them. androgyoaut In Haidi such Campbell a concept ia reland to de Marana
and discunes
who is somaimes drened in androggnos
and to Ghede, decnibes a ceemony in which de drumme
are Courlander (P 10) and
in female dren, but does net
was dressed panially in male The
for the Mari, when penmend
idennify the lea involved.
in almost imsical
alt
as united, and that of Legha are sometimes and drawn following 4a). Denis
fashion. (Maximilien, illusrations I "O 4 Bon Diei, t moin",
(L.P. 26) quotes a phrase from a prayer: concept even 10 Christian divinity.
which exiends this androgynous
19). Rdemon
cited Henkovit (P
. These phrases are from prayas
by
relaned Bo
to the opening of gates or rouds are formulations spoutcally
Legba.
in almost imsical
alt
as united, and that of Legha are sometimes and drawn following 4a). Denis
fashion. (Maximilien, illusrations I "O 4 Bon Diei, t moin",
(L.P. 26) quotes a phrase from a prayer: concept even 10 Christian divinity.
which exiends this androgynous
19). Rdemon
cited Henkovit (P
. These phrases are from prayas
by
relaned Bo
to the opening of gates or rouds are formulations spoutcally
Legba. --- Page 334 ---
Notes
almost all writers that Legba was
of fertility in
*It is agreed
into some detail in E connection. It
Africa.
for
which precedes all
gethy
is also powible that £ WE libation Legba,
others, is related to seminal waters.
also refer to his relation to
10 Maximilien (p- 34) and Marcelin (p. 16)
the center-post.
Herkovits
and Rigaud (p. 25).
11 These songs, are cited by "learn the (P.
the translation given
In this latter song,
Ae
respectively. "Sondé miroir"by Rigaud and Metraux, as rendering the true
the phrase
sense ofthe expression.
Such omniscience is usually atributed
12 Cited Marcelin
18). Chede, and, indeed, as will be pointed out,
to the god
A entei.t
Legba and Ghede are very close together.
13 Herskovits, P. 30. is Grand Chemin, and Courlander (PP. 36 and
14 One ofLegba's titles
to the other world.
82) also interprets this as the road
respectively.
15 Rigaud (P. 17) and Herskovits (P. 174),
on the
a divinity of"accident",
16 Herskovits
30) makes out" Legba "from worldly destiny. Insofar as Legba
grounds that he S a"way with the other world, he is "a
out", but the
is the point of contact which would be the reward for ecuir
divine intervention of dacmons
invocation,
hardly
out
magical
LE
or the bringing accident in the cyes
Haitian, who ascribes everything to
constitute
ofthe
Herskovits also points out that Fa was
the logical action
Mystères. the divination there being achieved through
a divining cult in Dahomey, kernels; but elsewhere mirrors, crysals and other
the patterns have of been sixteen used and these latter may be related to the mirror
means references in songs to Legba and other loa.
17 Herskovits, P- 17418 Marcelin, P- 17.
19 Marcelin, P- 17.
20 Marcelin, P- 16.
26-7).
21 Such a possession is described by Rigaud (PP.
of
m A pipe and tobacco are among the inevitable accoutrements
Legba.
Marcelin
this statement is made: "Attibon
s In a song cited
How (P. old 16), he is! Papa Legba has come to the
has come to gate,
Legba
crossroads. - 2 :
loa.
17 Herskovits, P- 17418 Marcelin, P- 17.
19 Marcelin, P- 17.
20 Marcelin, P- 16.
26-7).
21 Such a possession is described by Rigaud (PP.
of
m A pipe and tobacco are among the inevitable accoutrements
Legba.
Marcelin
this statement is made: "Attibon
s In a song cited
How (P. old 16), he is! Papa Legba has come to the
has come to gate,
Legba
crossroads. - 2 : --- Page 335 ---
Notes
J0r
MLapha is lioked to Grand Bois boch by Courlande ( 4) following and in
cited by Maximilen (opposie illowration k
an invocation
p4).
(which a a
a Legba Avradra i descnbed as a Hakovin wandaring (p vagabond 313) and de same
characterization ypical of cined Ghede)
( 18).
idca is
in a wong
by
AE
implied
= Courlander, PP- 36 and 99. "Kalfs" under Rada as an axpect of
n Courlander (P 37) places relates Carrdour and Legha, but dewhet
Legba; Maximilien indicates (p 106) that Carrefour is invoked by the sme formula
(p chat 42, used ill. 19) for Simbi. Simpson (II) lists Carrefour as ofHaitian (newr
as
world or Peuo) origin.
itis preent in vevers,
s Though such a distinction is not always made, Maximilien (Illusrations
at times, and apparent in those Another reproduced interesting by diffaentiation is obverved
I and 19 following 4). When killed for Lopha, it is cusomary to use a
in the sacrifice
at
one hounfor)
rlt
white cock, and rwist its neck. For Carrdour (in least the regmerating
a black cock is sct on fire at the crowroads (recalling the road.
bonfire for Leogba) at midnight, and les run faming along man's vinlity and a
a Courlander (p aa) cites the destruction which these ofa daemons can perdom.
woman's fecundity 2s among the evils
of dhe rinal
a Henskovits
225-37) gives a detailed decipion is
considered
fahioning of ST a garde, which, in fact, gmomally
esential.
minor
this sorms to be the cusic
a Alhough there are
variations, dexnbed by Maximilien (p n)
aminude for Carrdour, and is similarly
have been cited as follows Legha-lbe
m Other aspects of Legha
44): Leghu.Congs (Rigaud,
(Denis I); Legha-Pero (Courlandet, P, who woold seem to bea
P 22); and Sousou Panman also (Simpson charactriand II), as old, covered with sorei,
malevolent odd, Legba, mixed being clothing, and having no fxed abode.
wearing
30). Legha was associated with the
m According to Herskovits (p This indicates thar he may have been
soul, as well as, the desiny ofman. Africa.
Lord ofthe Underworld in
wrine "Gode" or "Guidr.
34 Rigaud (p 49). Ghede is someimes
Nimbo is also written "Nibo".
that magic under Ghede a
35 Rigaud (P. 49). It is also of notewonhy de new moon (Maximilien, P 183).
undetaken during the pariod
which is the rising night sun.
the
m According to Herskovits (p This indicates thar he may have been
soul, as well as, the desiny ofman. Africa.
Lord ofthe Underworld in
wrine "Gode" or "Guidr.
34 Rigaud (p 49). Ghede is someimes
Nimbo is also written "Nibo".
that magic under Ghede a
35 Rigaud (P. 49). It is also of notewonhy de new moon (Maximilien, P 183).
undetaken during the pariod
which is the rising night sun. --- Page 336 ---
Notes
Chede to be derived from Egyp
36 Maximilien
119-25) believes that one of his names is Khensou, an
tian Osiris, and is significant
deity (Khonsu) is at the Cleve
deity. A statue ofthis Egyptian
terses Muscum of Art. (F 19 2. 14-)
37 This is also cited by Maximilien, P. 174.
38 Cited by Herskovits, PP- 164-5.
194-5) cite this song and
39 Both Rigaud (p. 50) and Herskovits (PPcomment upon its cerie quality.
characteristic. It is this indis
40 Rigaud (p. 48) and others cite this
observation that
cretion on the part ofGhede which leads to Herskovits' He further remarks
Chede is "tolerated rather than favored"
arrive, 318). and, characterizing
loa leave at once, should
as
that the other
attributes this repulsion on the part ofboth
Ghede as himself a zombie,
with the Dead. It is difficult,
loa and people to a desire not to mingle
since, on the one hand,
however, to grasp the
of this interpretation themselves, while the living
the loa are all
dead ancestors
T
spirits
with establishing contact with spirits of
serviteur is constantly occupied be
the dead, per St, but the falsely
the dead. They would not repelled
Herskovits LM cites
zombies.
Ie
dead, malevolent
However,
as a
TE
and incidents in which Ghede does not appear indicates malevolent that does
summary portrait of Ghede, in the Appendix, no other writers have
not consider him a fullBedged loa. However, offact, the loa will leave
considered him so minor a figure. As a ceremonial matter
disorder
sE, not
whenever they wish to
cause against ofsuch disorder. TaS does not
only when Ghede may be Ea
ifhe is quict and well
for competaive or disorderly on part), his presence is not at
a rare discretion
CE
ELI (adminedly
all resented.
the tail coar as a symbol evolved from
41 Maximilien (P. 175) interpeets in Osirian rites, was the winding shect of the
the animal skin, which,
king.
identifications, cited by Cour
42 These are his univerally others. recognized
says he is armed with a
lander (PP 15-17) and and this RomT EST scem to be a phallic
knife for beating people,
symbol.
has written a moving description ofGhede
a Courlander (PP. 16-17) and has used the apt phrase, "Death is
in this kind, paternal
This has been
and that
Positive", in reference to
my expetience, ofal benevolent
Herskovits makes no mention
ofother observers, although
Ghede.
42 These are his univerally others. recognized
says he is armed with a
lander (PP 15-17) and and this RomT EST scem to be a phallic
knife for beating people,
symbol.
has written a moving description ofGhede
a Courlander (PP. 16-17) and has used the apt phrase, "Death is
in this kind, paternal
This has been
and that
Positive", in reference to
my expetience, ofal benevolent
Herskovits makes no mention
ofother observers, although
Ghede. --- Page 337 ---
Notes
a Courlander, P- 88.
of the making of such
a Maximilien (p. 183) has a detailed account
paquets.
Courlander 87) and
Chede is referred to as a heavenly
247). E Chede's
his just refusal to dig a grave is cited
(P the soul, and
atbEs
altar chamber there is sometimes a These scale for scales weighing are probably an inter
Maximilien makes reference to this.
Docainville, in
polation, as symbol, from medieval while European Mawu magic. divinity i5 from che
speaking of Mawu/Lisa says that
aficr (this death. This weighing
Fons) docs not partake ofife, he does judge ofa man as a wick, pood on
of good and evil proceeds the
conceiving and the stick is balanced at death for
one end and bad on
The scales, therefore, may be of African origin, at least bur in
judgement. and the straight stick which Chede often camies as a cane
principie,
the manner of Legba), may be at once a phallic
never leans upon (in of
souls. On the other hand, the entire
symbol and a means weighing of souls may stem from the Chrisian
interpretation of the judgeent since, in fact,
soul may be reclaimed from
concepts of the observers
judgement, and, moreover,
the abysmal waters without undergoing Petro loa were reclaimed under the
the pecsumably malevolent, or made bad, to "suffer for their sins".
sign ofChede and were not
of children and
47 Courlander
also cites Chede as a is apparent in chat be
protective
LETa
cites a
in
generally
-E :
drum which is
is asked guard the loa's chaldren". also known The as a
It is also
to Ghede, is
carden
paricularly related
of the hisory of the race, the continuity of
poible that, as guardian intereued in secing thar a child does not
its loa-lines, he is pariculaly a soul which can be immontal. It is signilicant
dic before it has developed death is amended by very liede ritual or ritoal
that in Haiti a child's
mourning.
that Ghede has mote aspects than any ocher loa.
"Ir would
Courlander are Gedevi, Gede Mazaca (a pouible
Among those EDEat by
Ghede Zeclai and Ghede
relation to the agriculural loa Azacca),
Baron La Croix
L'Oraille (as posuitle references to the Sky related Pancheon), to the cemetery and to
and Azagon La Croix (these are and mainly Baron Piquans (lised as a Pero,
magic rather than to croticism) Denis lists some dozen Ghedes, among them
Quinta Chéche loa).
Khensou), L'Oraille, etc. Maximilie lss
Brav, Omsou (or probably Ghede
as Petro aspern.
Baron La Croix and a
Zaniguin (Spides). L'Oraille as a Peo
Rigaud identifies Chede (which she
Guede) a loa Limba which is node,
loa
Simpson (I)
L
(pp- 15-16).
Pero,
magic rather than to croticism) Denis lists some dozen Ghedes, among them
Quinta Chéche loa).
Khensou), L'Oraille, etc. Maximilie lss
Brav, Omsou (or probably Ghede
as Petro aspern.
Baron La Croix and a
Zaniguin (Spides). L'Oraille as a Peo
Rigaud identifies Chede (which she
Guede) a loa Limba which is node,
loa
Simpson (I)
L
(pp- 15-16). --- Page 338 ---
Notes
lascivious and a glutton, and this would seem to bea a
Simpson also lists him as being ofnewworld
malevolent Ghede.
ocher hand, says thar Gede onsu isa Dahomean origin. Herskovits, on the
elsewhere (P: 318): "Thare are a number of deities totem (P. 207) and says
compounded with the name
whose names are
-and hence the question whether efGede-Gedemibs, or not this is Gedeonsu, Gedehun
specific designation is pertinent." For a
a generic term or a
and history, sce the
discussion of Ghede's
notes.
Appendix on Indian influences preceding origins these
49 The "basin"is a pool, constructed
and ranging from a few feet square, inside specifically the
for such sacred use,
pool size. Marcelin (p. 58) cites several
hounfor, to swimming,
does Courlander.
songs referring to the bassin, as
and wHerskovits a good deal. (p. 171) cites a case ofa Damballah who
however,
(The song cited in connection
speaks clearly
refers to Shango, usually understood
with this possession,
It is conceivable that there exists an articulate as an
family loa.)
among the many
I
aspect
but
Crpas
ofrare, partially intelligible Damballahs have seen, only a few were Damballah, capable even
impresion. Marcelin
phrases, and other observers concur with
states: "The
(p. 3s) cites a Damballah
which
my
assertion. serpent cannot speak.. - : and this seems song a highly specifically reasonable
S1 This is the definition given to this Dahomean
Dan) in the Dictionary of Folklore.
word (also written
as one of Damballah's functions and Marcelin (p. ss) refers to fecundity
a devout serviteur, man or
makes the point, as others do, that
dedicated to him. Rigaud woman, will remain chaste on the day
"affair" with Erzulie.
(p. 37) makes brief reference to a legendary
has an almost abstract, Neverheles, primal
fecundiry in reference to Damballah,
nature. Chasiry, as a form of connotation, minor ordeal rather than one ofa sexual
universally observed, on occasion, for all the comparable to fasting, is
constirute a specifically sexual refcrence.
major deities and docs not
52 Ar the International Folklore
Mary Alicia Owenreponed on'
Congress in Chicago in 1893 a
in that area and cited the following "Voodooism" as ifit were faaly prevalent
"Old Sun" (the first divinity)
"Voodoo"
of onigin: Thar
river and began to
"squatted down on
bank
E
his body and
make all sorts ofbirds - a and tore a
ofa
Rung it into the
.
fragment
E
Rartlesnake."
the
weeds
where it became the Great
to modern scholastic Although form, tone there and form ofher report do not conform
is no doubt but that the stories she
that area and cited the following "Voodooism" as ifit were faaly prevalent
"Old Sun" (the first divinity)
"Voodoo"
of onigin: Thar
river and began to
"squatted down on
bank
E
his body and
make all sorts ofbirds - a and tore a
ofa
Rung it into the
.
fragment
E
Rartlesnake."
the
weeds
where it became the Great
to modern scholastic Although form, tone there and form ofher report do not conform
is no doubt but that the stories she --- Page 339 ---
Notes
and the incident cited above gives a logical
quotes are accurately reported, and Damballah.
connection to Legba
Aido Hwedo is defined as a male
wIn the Dictionary of Haiti, Folklore, however, she is definitely a female, and is
snake in Dahomey. In of Damballah. They are almost always reperuemied
considered the wife cites informants to the effect that a tainbow is under
together. Marcelin
in another connection, quotes a story to the effect
stood as a snake, rainbow and, touches the sca it is evidence of Ayadiv"atar
that when the This single reference to her promiscuity is not in keping
with Agwé. her character and her respecuble and
pouition. A funther
with
of her character, in relation B aa of Ermilic, Coddes of
claboration
Donainville (p as) reens to ber
Love, is given on PE: 115-16, supra.
as "Solail de la terre."
in mythology.
M For an excellent discussion ofthe World Egg concept
see Campbell (p. 276).
hands is unanimousy
The drinking ofthe egg withour the use ofthel in which Damballab's
recorded. Rigaud
37) gives white a description cloth while he is cating, a practice
head is
bya
is
canefally
Frazer (PP. 198 and 199) cite whar
which I have also observed.
a taboo based on the fear dhata
undoubtedly the origin of this
enter, through the mouth.
man's soul might leave or an
spirit might
se
ofthe Slave Coast eat and drink in complete privacy.
The Ewe people
offense to sce the
cat of drink, and the
In Loango, it was a capital
"when he Uas in poblie on
same is true of the king ofDahomey: he hides himself behind a cunain, or handker
extraordinary occasions,
-
oflos sacted
around his head. .
Such a tracing
chicfs are held up
taboos (the hat ofLegha was anoher) furber
practices with ancient royal ofloa to royal anceston.
illuminates the relationship
Courlander, for
"The Wedos would scem to be a
works family. in a garden and a
Wedo
30) 4
example, cites an Agao
(P.
Gran Wedo (p. 35) who is his mother.
boch children of
67 Sobo and Bade Badewy whar is sometimes has been called) termed are the Sky Pantheon
Mawu-Lis and eete of
n),
ofI Dahomcy. In songs they are related to Damballah (Rigaud, P % and
Agwe (Coorlande, P 32), Gran Maximilien Erzulie also (Marcelin, cites the invocatioe to
(Maximilicn, 103).
and in the ume invocation
AE as identical with E to Dimballah, Wedo 4) and daewhest
Agarou Tonnerre is given the family "withoot name blood" (P which climbs troc,
(P S7) is described as an animal
ie. a snake. --- Page 340 ---
Notes
the
occurs frequendly in songs.
58 The theme of gathering up
is requesed to
Rigaud (P. 37) has cited one in a Dambllah
"gather the family".
18, following
50 Cited Courlander (p. 19). Maximilien (illostration for
but con
42)
is a cross-roads vever, similar to that Legba,
P.
Petbrs
tains no serpent.
and indicates the order of
60 This is quoted by Maximilien (P. as
as the emotional color of
and Petro,
the
occurs frequendly in songs.
58 The theme of gathering up
is requesed to
Rigaud (P. 37) has cited one in a Dambllah
"gather the family".
18, following
50 Cited Courlander (p. 19). Maximilien (illostration for
but con
42)
is a cross-roads vever, similar to that Legba,
P.
Petbrs
tains no serpent.
and indicates the order of
60 This is quoted by Maximilien (P. as
as the emotional color of
and Petro, difference between Rada
Petro.
this is his major function,
61 According to Herskovits (P. 160-2) 267) and elsewhere includes
Herskovits lists him as a Congo deity (p.
him in the Baka Squad (p.
Indian origin, which is dis
This again is evidence
probably
rit
cussed in the Appendix on Indian influence.
are evident in general, and, for specific example,
02 These relationships Herskovits (p. 164).
in songs cited by
about the overlapping and
e3 There is considerable and disagreement Maximilien
156), Marcelin
placement of these names
igures. and Courlander somewhat con
(p.
Rigaud.Denis (I, P. existence 14) ofsuch confusion would indicate,
E statements. The all these arc essentially of the same family and
to me, that
it scems
perhaps even the same figure.
indicating that Petro is not
64 Cited in Rigaud-Denis (L,P. 14), again
a simple moral opposite to Rada.
a be related to Sobo and Badé (Courlander, P. 31 and
65 Agwé seems to Maximilien, 102); Sobo is also related to Agassou
in litanies cited by
traces Agwé to an Egyptian king
103).
NCt
(Maximilien,
107) speaks ofhis aspects as admiral and minister Haitian
103).
to
REae that connection relates him Dessalines,
and
9 the Navy,
:
ofslaves being able to
revolutionary hero. He also cites a legend Ague. 104) Denis is the
escape on the back ofa fish,
LL
lander, P. 31 and
65 Agwé seems to Maximilien, 102); Sobo is also related to Agassou
in litanies cited by
traces Agwé to an Egyptian king
103).
NCt
(Maximilien,
107) speaks ofhis aspects as admiral and minister Haitian
103).
to
REae that connection relates him Dessalines,
and
9 the Navy,
:
ofslaves being able to
revolutionary hero. He also cites a legend Ague. 104) Denis is the
escape on the back ofa fish,
LL version
Ge-Rouge-burt
one who mentions a Petro the Petro ofAgue-Ague on both fire and agriculrure
since
emphasis
seems very illogical
to Agwes nature. Rigaud cites a phrase
would be extremely antagonisic which might possibly be a reference to Indian
"Toni Agwe" 38),
myths (sce Y,E B).
of
discusses the thunderbolt as symbol psychic
00 Campbell (pP. 87-8)
or magic power. --- Page 341 ---
Notes
The African mychological origins of Ogoun are others. given Henkovits by Cour
lander (P. 37-8) and Maximilien and (p. relates 13), him among to the African Shange.
(P. 267) gives his derivation also,
"The phrase "cord cuts cord", a cryptic suggotion him. (Courlander, of magical P mani 78.)
pulations, occurs frequently in songs about
Herskovits
280 and 317) and Rigud
a Courlander (PP. 40-1), the various aspects (PP- of Ogoun and characterize
(pp. 42-8) all mention detailed account of an Ogoun poscuion includes many
them. observations Rigaud's and much information, and is altogether an cacep
keen tionally good presentation of Ogoun's character.
a similar possesion, with its "period"
T0 Courlander (P. 12) describes
accessories.
in
one hounfor and may have
T1 This particular loa was observed only
enough, was known
been a personal loa ofthe mambo, reference who, signifcandy to ceremonial permins, acas
to
privilege-in "connections".
a political
of Porvas-Princt, which is the
T1 This is true at least in the vicinity serms to be asociated somer
political center ofHaiti. Such membenship It is also in the madition of the SCFET
what with the sense of priestcrafi. African institution and which wae
socictics which maintained, were a prevalent at least as a tradition, in the new world.
undoubtedly occasion the vever of Ogoun was accompanied by anocher
On one
ofa
hand and other symbols and chis was
vever which consisted
large oft the Hand of Cod.
explained as the Masonic symbol
and other
cites these Petro Ogouns,
73 Courlander
others, 45 and bur 78) they all scem to play a relatively minor
writers have role in the Petro hierarchy.
family was fir wg
14 The linking of Mounanchou to of the rum, Ogoun which is perculiar to the
gewed in the characteristic spraying Courlander (P. 43) liss a Nanchou from
Ogoun family. Furhermort, which he identifics as a Paro loa, a warior deiry. of
the Leogone disrict,
the entire character and function
Such a linkage is
be logically by
related to none ofthe other major
Mounanchou, who
ctirme
divinities,
the invocation cited by Maximilien
18 One of the terms used in
(illustration 11, following P 42).
this phrase, and
*Herkovits (p. 236) cites a song which 160-1, contains 164. 170, 197 and 119.
gives other descriptions ofBosu on PP-
ior deiry. of
the Leogone disrict,
the entire character and function
Such a linkage is
be logically by
related to none ofthe other major
Mounanchou, who
ctirme
divinities,
the invocation cited by Maximilien
18 One of the terms used in
(illustration 11, following P 42).
this phrase, and
*Herkovits (p. 236) cites a song which 160-1, contains 164. 170, 197 and 119.
gives other descriptions ofBosu on PP- --- Page 342 ---
Notes
Courlander
31) as a legend collected by
77 This story is cited by
(pHerskovits.
is
78 La Sirène, who is understood as an aspect ofErzulic, to specifically Marcelin
related to Agwé, and is pictured steal children as a mermaid. and take According them to the bottom
19-22) she is said to
but also is known to bring them up. In
A oft the sea or ofa stream,
which would scem
Maximilien Iox) she is related to Gran Danguy, female counterpart,
to
Damballabs
to establish C relationship which Ayida, into the water. Most significandly, how
the rainbow or snake
Balaine (whale), a figure which is rarely
evet, La Sirene is related to Es
but
inter
claborated. Marcelin feels that it isa male deity, (PP. Campbell's 90-4, 207-8)
pretation of the whale as a seawomb symbol
Courlander also
seems to explain La Balaine much more sanifactocily.
lists an "Enlic Balianne" (p- 47)-
There are
with the Mater Dolorosa.
7 Erzulie is usually identified and these are identified with various
many aspects of Erzulic, however, with Note Dame de Grice (Herskovits,
saints. La Sirène is identified understood sometimes as a separate aspect of
P: 279); Gran Erzulie,
older
ofErzulie, is identified with St.
Erzulic and sometimes as an
Herskovits stage
(p. 279) identifies with her
Anne (Marcelin, P- 93); and identifies however, St. Anne with Adams Wedo (p. 280).
the Mater Dolorosa, Erzulie known as La Vierge Caridad (p. 86),
Marcelin also lists an
presumably created after that saint.
coolness. Part
"fraicheur",
80 Erzulie is known for her insistence and upon she is
being fanned by
of her regular equipment is a fan, mentions always this during his descrip
her devotes and admirers. Maximilien
tion ofan Erzulie possession (pp- 196 f).
described
many
action and is
by
81 This toilette is her initial key 8I-3) and Maximilien (pP- 196 ff).
writers, including Marcelin (PPsome of which have
82 Erzulie's beauty is mentioned in and many Courlander songs, (P- 118).
been cited by Marcelin (PP- 83-4)
(also cited by Marce
a This characteristic fashion of greeting ofindicating women her preference for men;
lin, P- 84) is only onc ofher
to her various wants.
than women,
tr
and men, rather
in favor ofthe marriage ofher
MIt is significant that she because is not always this is frequently accompanied by a
woman devotes, posibly
of coquetry.
"let down" in these various graces
and is cited by
85 This phrase occurs in a song which is very popular,
Courlander (p I18)-
PP- 83-4)
(also cited by Marce
a This characteristic fashion of greeting ofindicating women her preference for men;
lin, P- 84) is only onc ofher
to her various wants.
than women,
tr
and men, rather
in favor ofthe marriage ofher
MIt is significant that she because is not always this is frequently accompanied by a
woman devotes, posibly
of coquetry.
"let down" in these various graces
and is cited by
85 This phrase occurs in a song which is very popular,
Courlander (p I18)- --- Page 343 ---
Notes
"In his description of an Erzulie poschion, Maximilien (p 199)
also makes a point ofthis gift giving.
heant and Maximilien has
a Marcelin (p
mentions the pierced Christian sources in this con
attempted to trace 2 Erzulie vever to
nection.
details of Erzulie's amorous exploits are claborated in
"All these
Rigaud (p- 37) cites her "affair" with Damballah.
Marcelin's account; berween Ogoun and Agwe is dexcribed by Denis
"The compctition
(I.p- 33) and others.
Maximilien
210-11)
w Marcelin
77-80) cites such marriage: and an account of such (PP a cerrmony
reproduces ert a marriage contract,
163-71, ivpre.
is given in Appendix. A to this book,
and metaphysical signi
For a discunion of the geneal
e
ficance of such marriages sce Campbell
remain 350-1, chase 109-30, 0n 109-10). the daps
not as lar as
a
Many serviteurs who do
go
ofthe weck sacred to her.
which deal
a number of Erzulic's songi
01 Marcelin (pp. 77.94) quotes
with her "hard luck, berayal", ac.
Ge-Rouge as the wife of
s Herskovits (p. 316) has lised other Erzulie Petro Erzulies
165-6).
Simbi, and has named several
(PF 4). This a
Erzulie Mapionne (p
Courlander lists a "man-cating" identification ofMarinae with Erzulie in
characteristic ofthe increasing "Manveating" and "man-grinding" are
her sterner or Petro with aspects. the
ceremonics of the Indian
especially associated mother. This is the propitiatory Marinene figure. Erzulie GeRougs,
maize, or corn and I believe that this was the
which did denive
asthave seen her,
had a definite rage ETE was turned in upon
from the African Erzulie,
drew blood. It was not the
itself, to the point where the fingernails violence of the consuming corn
extraverted, triumphant, aggresive
the tears belong to the African
mother. The corn mother is not unhappy, as her full name is.
Errulie-Erzulie Freda Dabomey, informants 96), Gran Erzulie
m According to one of Marcelin's for the sins of her ia and huving been
(the older Erzulie) repented intercede for the prosituies as well. Such an
forgiven, would similarly that the youngar Erzulie is reganded a1 sinful,
inerpreation would imply inasmuch as she is identified with the Virgin
which is inconceivable,
on "sin"(as in the case of Tthe weighing
Mary. All interpretations be hingeing Chrisian interpolations and are rarely con
ofsouls) would scem to character ofthe loa. Erzulie, as a maner offact,
sistent with the rest ofthe and the demand for chastity among be devotees
is characterized by purity --- Page 344 ---
Notes
This
motif has been mentioned by all
on the days sacred to her.
purity
Courlander (P. 33) and
writers, including Maximilien (Pp- 196 ff),
even by Marcelin himsclf (p- 80).
derives
9 One of the explanations advanced to justify that the Erzulie
borne
It is said
ATe
from the Mater Dolorosa association. named Ursule, who went out in a
only one child, Ogoun- and that Erzulie girl weeps for this lost child. (This
boat and
is
motif has been mentioned by all
on the days sacred to her.
purity
Courlander (P. 33) and
writers, including Maximilien (Pp- 196 ff),
even by Marcelin himsclf (p- 80).
derives
9 One of the explanations advanced to justify that the Erzulie
borne
It is said
ATe
from the Mater Dolorosa association. named Ursule, who went out in a
only one child, Ogoun- and that Erzulie girl weeps for this lost child. (This
boat and
is explanation is cited by Marcelin,
Such an explanation divinitics would highly not
unreasonable inasmuch as the al9 major
be mortal.
Dorsainville
defines as the guardian of
a5 Agassou, whom and who is 22) as a sacred ancestor and founder
customs and traditions sib Herskovits (pp- 267 and 197), ranks
ofa royal Dahomean by in
and shares many of a
close to Loco and Ayizan importance
functions and characterisics.
also says chat Loco is ofthe
96 Marcclin (p- 4:). Courlander (p- 37)
Sky Pantheon.
07 Herskovits, P- 196.
are quoted by
m These titles appear in various songs, some ofwhich
Marcelin (pP- 41-9).
of the fact that the functions of
90 Frazer (PP. 9-10) makes a point in Africa, and in Central America,
priest and king were ofien combined and he cites the prevalence oftaboos for such
among the Fans (PP. 85-6),
the restriction noted above (pP.
divine kings (P. 169), particularly
198-9).
100 Marcelin, P- 29,
and in Herskovits (p. 316),
101 This occurs both in Rigaud
32)
but in general Ayizan is thought : a woman.
is
100 Nanan-bouclou, who is now a loa ofherbs and who medicines, even
Dahomean deity,
AE
sumably an ancient androgynous but neither this loa nor Silibo-Gweto,
Mawu-Lisa (Courlander, p. 39)
P: 267),
any prominent
another ofthe sacred ancestors ancient (Herskovits, loa are related ACr to Ayizan and
rôle today. Both of these
Courlander (pp. 41 and 78) and by
Agasou in songs quoted by
Marcelin (pp. 30-1 and 130-1).
100 This is cited by Courlander, P. 37.
related to a mirror in songs (Marcelin,
104 Both Loco and Agassou are chat
is undenstood to be
PP- 42, 128), and it is noteworthy also the Agassou ofthe loa. On the other
guardian of springs, which are
pathways
izan and
rôle today. Both of these
Courlander (pp. 41 and 78) and by
Agasou in songs quoted by
Marcelin (pp. 30-1 and 130-1).
100 This is cited by Courlander, P. 37.
related to a mirror in songs (Marcelin,
104 Both Loco and Agassou are chat
is undenstood to be
PP- 42, 128), and it is noteworthy also the Agassou ofthe loa. On the other
guardian of springs, which are
pathways --- Page 345 ---
Notes
son (Courlande, P1 a)or his licumant,
hand, be is sid wbe Aguis has been chat, when he mandiess himuk he
and my own expetimer
appean to be a sailor.
Courlander P 19) and
Jns There is a
abour this, quoted the
there, Papa, I am
[amon) a
t
Marcelin
45) uys "Ring
Loco.
Agmou is sid to
Ghede L
all in blackno mect
P 101 and
from the abysmal wates (Maximilen,
have
up
Et
brought
Heskovit, P 197).
100 Courlander, P 31.
by Maroelin (P 4)
107 The song "Watch the house for me"is quoted of
woman,
Ayizan's
leaf also purifies the menstruaring in ntuals pregnant during chat
who not otherwise be able to participate
period.
this fact,
Marcelin (PP 4-0
108 Several writers mention
including
Agaou is also known for his cures.
in mentioned in several songl, and quord
100 This
of protection
by Marcelin tio 34).
wbe the
wet
110 Mareclin (PP 47 m tells of Loce an occasion ineceded en their a
having difficulun with a loa, and
CIAPTER IV
Courlander
82 and 110) quotes songs referring to a houngan
being selected by
bonale is elaborated by Courlander
: The position ofthe hounsi and Maximilien 7)). A hounsi roet
Hekovin
146 and 188) which is undersood (p to give her enough
have C a
ite ceremony
them from arriving at inopponune
mtr Over the loa to
times or
their
a
mistreating
four
of clevation as follows houngant,
a Simpson II) lists the
stages serviteurs (those whe become
badjicans (assisants to (believens the houngan), who do not become pocued).
poscued) and fideles
a
a ponen incimatdy
Maximilen adds 1o the hiearchy "confdan,
close to the houngan or mambo
in dis
is of
significincr
. One of Miss Owen's "the satements inner nature
- a seleputlsy,
connection. She uys char
drcta
chairvogance-in a word it is WILL Irs moea is Commel peuif
become
badjicans (assisants to (believens the houngan), who do not become pocued).
poscued) and fideles
a
a ponen incimatdy
Maximilen adds 1o the hiearchy "confdan,
close to the houngan or mambo
in dis
is of
significincr
. One of Miss Owen's "the satements inner nature
- a seleputlsy,
connection. She uys char
drcta
chairvogance-in a word it is WILL Irs moea is Commel peuif --- Page 346 ---
Notes
control the rest of the world-organic and in
perfecrly and Alexander you can doesn't need magic.. A Old Grandfather power the
organic
for him to look a man dead." She then lists
should make posuible ordcals designed to impart such control: ISt stage
four
:
degrees
ofdreams,
insruction in the use of poisons, remedics, Dance significance ofthe Snake, a
and wage-faving. wishedrawal, ordeals,
differentiated bur she
the Moon. The following stages onesclf, are one not is clearly ready to conquer others, and
indicates that afier conquering
for the dissemination of
that such initiates mect in a "Circe""a Knowiedge socicry
is principally bior
knowledge and the trial of strengrh. is Voodoo's pastime as well as
paplical" She conclude: "Hypnotism lists "la ptise des geuxr" explained as
his power." Dorsainville and 33) highest
of clevation. This would
as the
2r
clairvoyanct,
as derive from a capaciny
to
powers
e
seem to be: a reference from divinatory
fallen kernels, etc. Dorainville
ofthe
rather refer than to such interpreting a
as a ritual step. Herskovits, however,
is the com one to
AE gaze into crystal balls, ctc. (p. 152).
refers to divination by houngans
that these three
sFrazer notes that it is common to many culures individual. It is
functions should be vested simulancously in a single extension
obvious that the entire structure of the hounfor is and an has included offamily many
organization. Herskovits has made a point oft fthis Maximilien 70)
relevant observations (PP- 125, mambo 145: 213 in and the rôle 268). ofkings this ui be
speaks ofthe houngan and the function, which,in the new world, was most
compatible with the political rôle, and which now is apparent in their
in their revolutionary
HEET: rôle.
distinction between "natural"
6 Maximilien also cites the houngan's as his calling the loa in the govi for
and "supernatutal" illness, as well Courlander refers to the houngan as a
consultation as to treatment. It is relevant to point out, in connection with
"pharmacis" (P. 23). that arsenic and digitalis (foxglove) were first used
herbal knowledge,
medicinally in the practice ef-wicheratr.
undue
Herskovits 134) also speaks of this practice ofavoiding the slight an scarring
lest it
and cites (p. 95)
display
ethy
child to
the
eye
7eant
prevent
se
ofa
also cites the phrase "kembi" as referring to a
B Herkovits (P- and 202) notes that the Marassa are said to cause constipation,
loa-given illness and the Dead, headaches.
the loa, dysentery,
is especially stressed Herskovits,
The healing rôle ofthe houngan
of
a
berween a bocor-a practitioner
Ahuentern
who differentiates
lest it
and cites (p. 95)
display
ethy
child to
the
eye
7eant
prevent
se
ofa
also cites the phrase "kembi" as referring to a
B Herkovits (P- and 202) notes that the Marassa are said to cause constipation,
loa-given illness and the Dead, headaches.
the loa, dysentery,
is especially stressed Herskovits,
The healing rôle ofthe houngan
of
a
berween a bocor-a practitioner
Ahuentern
who differentiates --- Page 347 ---
Notes
houngan believed or mumbe, by the fer thar "the lou,
to have given 'connaimanct-the oftheir own accond are
bdping-to these lamer". He goes on to lis knowledgr the
of healing and
give such healing knowledge
loa, wha, in pamicular,
can cure only discacs 'lent by (pp man-that 151 #). In wying char the "Toungin
and by the loa, since against illness
is, chone caused by magicHerskovits is making a distinction sent similar by God he can do moching"
and "supernatural" illnen, the "natural"
to that between "natural"
also gives a detailed account ofthe
one being role caused by God. He
pregnancy and a delivery (pp. 88 #f). houngan's
in aiding during a
tional "Iam Disordens", deeply indebted to an article by Dr. Max Jacobson
medical analysis ofthe Tomurrou Magezine, March, 19S1) for a profenional ("Func
formalizing and
psychosomatic mechanism which aided me in
Ihad begun with clanifying the
my own analysis of the houngan's methods,
for he cannot
conviction thar a poor man i
afford to be ocherwise, and that necesanily pragmuatic,
treatments must be effective. I had been
therefore the houngan's
seemed to be psychosomatic disorders among especially the
interested in whar
itto the basic insecurity oftheir lives; and Thad alo peasants and had traced
houngan's methods met this problem of morale. undenwood how the
ever, necesarily thar ofan amateur,
My analyuis was, bow
Dr. Jacobson advances are especially medically speaking The ideas which
precisely because, basing himself on illaminating in this connoction,
Haitian scene, his conclasions are 3o experiences far removed fom the
an objective confirmation ofthe
relevant thar his analyuis constitutes
profenional authoriry. Dr. analysis which I had advanced withoor
psychosomatic projection is "bud" Jacobson bur not only discards the idea thar
cypical paychosomatic
goes so far as to poinr out thar the
provides the organism explosion with a "breathing" acts as an automatie sliy shicld which
peychic presures, and So drains off the spell, a relief from unemining
overcome it entirely. He goes on to
accumulared that such tensions before they
interrupt, or semporarily "black
explonions not only
release constructive
desructive
a
forcer. He indicates thar pesure, bur even
followed by a derp sense ofrelaxation and
"migraine anacks are
renewal
are released by the recovery". recovery" In
and thar "Korces of
anacks, be uys thar "certain toxic
connection with epilepeic
this is an indication that nature may materials be are climinated. and chat
from further damage". He also
out trying to protoct the penonulity
to run its counc, rather than poinss thar permining the explosion
medistely, may be the wise way secking of gating treatment full benelir to tarminate a im
dherapeutic measures. Dr.
our of natune's
been based upon careful analyuis Jacobeon'y
would almos soem to have
Sarnuaal problems and the houngan's
connection with epilepeic
this is an indication that nature may materials be are climinated. and chat
from further damage". He also
out trying to protoct the penonulity
to run its counc, rather than poinss thar permining the explosion
medistely, may be the wise way secking of gating treatment full benelir to tarminate a im
dherapeutic measures. Dr.
our of natune's
been based upon careful analyuis Jacobeon'y
would almos soem to have
Sarnuaal problems and the houngan's --- Page 348 ---
Notes
calls
a headache, is
methods. Migraine, which the peasant is also simply fairly frequent; but
extremely common among them; does not epilepsy try to rush his treatment through.
most significant, the houngan measures take place over a certain period
Most frequenly the therapeutic
ofthe "explotion" are filly
of time, and therefore the curative properties the more sound and lasting, and
exploited. The cure is than consequenly the proud exhibit ofspectacular speed.
this is more important
the "mediator" function of the
11 Courlander (p- 8) also refers to
houngan.
also sites the
and burying ofthe loa,
18 Herskovits (pp. 145-6)
"ying"
and other means oft Trestraining them (p. 167).
was
18 Simpson (II) also cites a similar occasion, when a ceremony outside by a
paformed inside a house while "bal" was being played
small jazz orchestra.
lead to destructive competition,
14 This situation, which might themsclves casily who are too proud to compete
is modified by the houngans habitually avoid seeming over-anxious in any
openly for clientele (they
collaboration. Almost
and observe a code of at least ostensible or mambos to assist
they will invite one or more houngans own
and
at their
ceremonies,
LE
them, in positions ofhonour and presige, is raised or lowered according to the
the prestige of the host houngan ofthe houngans and mambos who "assist" at
number and importance distinct
does, actually, exist in such
his ceremony. manifest A certain in the salutations hierarchy described on PP- 206-7, supra.
cases and is
also refers to the fact thar his prestige is dependent
15 Herskovits (P. 223)
upon his successes,
"The priest does not control Voudoun -
16 Courlander(p. 7) says:
he is part ofit."
Maximilien
93 and 107), are not in
17These two terms, cited Mr. by Milo Rigaud, has read this portion of
current colloquial feels usage, that my translations, or transpositions, into English
the manuscript, but since there are no precise equivalents for these Voudoun
are inexact;
Thave been forced to refer them to the
elements in the Christian religion,
most nearly analogous objects. discussed Maximilien (p. 18).
1This "nom vaillant" is
by
believes this bassin to be ofl Indian origin.
19 Maximilien (p. 18)
in Chapter I) are ofien pieces of stone
The pierre-loa (discussed from the aboriginal Indian culure, and are
work and Aints dating Indian zemi (as discussed in Appendix B) than
actually closer to the
precise equivalents for these Voudoun
are inexact;
Thave been forced to refer them to the
elements in the Christian religion,
most nearly analogous objects. discussed Maximilien (p. 18).
1This "nom vaillant" is
by
believes this bassin to be ofl Indian origin.
19 Maximilien (p. 18)
in Chapter I) are ofien pieces of stone
The pierre-loa (discussed from the aboriginal Indian culure, and are
work and Aints dating Indian zemi (as discussed in Appendix B) than
actually closer to the --- Page 349 ---
Notes
3IS
the thunder stoncs of African tradition. The sone are believed to con
tain the spiritual csence ofthe diviniry. Courlander (PP, 27-1) dincuue
these stones and relates anecdotes of bow they are found, their ule from
person to person, etc.
m Both Maximilien (PP 18 m) and Courlander
18) have given
full and excellent
of hounfor,
relared
descriptions
perisyle a
objees.
Herskovits
1SS) has described a family chapdl, which, in gmeal,
is related to E hounfor.
2 The amount of power transferred in the transference of the object
varies in a rather complicated fashion. For instance, one may buy pierre
loa, and, in s0 doing, one is buying the actual power as well. Ifa pode
tète is stolen, deliberately, that is dangerous, for the spiritual csence a
understood to travel with it. On the other hand, ifone finds an object and
is innocent ofits value, one may not be able to put it to use; however, it
may, under certain conditions, be active against the finder.
CHAPTER V
1Maximilien, who concurs in the general belief that the words are
African in origin,
(P. 1Os) M. Le Herisse, who believes that they
Maximilien
may even be rOeTen origin. Thelitaniesand prayenrwhich
has rendered (pp. IOI-3), word for word, would certainly srm to
contain Spanish and Indian words as well as African.
*Maximilien
106) has quoted the words anending this slutation
in the four Prlie as follows cast, "A Table"; wet, "Dabord";
north, "Olande"; south, "Adonal". Marcelin (p 44) alo quotes words
of address in this connection. The jug which is used for such libations
may be very plain, of clay or china, of it may have been painted and
dedicated to a specific deiry. Such objects, which are in constant use and
may be broken during ceremonies, are not teated with great reverence.
On the whole, iti is fcle thar the us ofthe object as sacred, rather than the
object itself.
3) Maximilien (p 97) also describes such libations, beginning with a
circle ofwater around the potcau-mitn, which he specifics 2s a ualutation
for Legba. Rigaud (p- 23) has also refarred to these libutions as a means
ofleading theloai in on water.
M Maximilien (p. 98) speaks ofthis as a mapie circle which protects
the center-post from evil spirits and magicians, but it also serves as an
integrating, unifying clement for the vevens which radiane in all directions
(p 97) also describes such libations, beginning with a
circle ofwater around the potcau-mitn, which he specifics 2s a ualutation
for Legba. Rigaud (p- 23) has also refarred to these libutions as a means
ofleading theloai in on water.
M Maximilien (p. 98) speaks ofthis as a mapie circle which protects
the center-post from evil spirits and magicians, but it also serves as an
integrating, unifying clement for the vevens which radiane in all directions --- Page 350 ---
Notes
believes the vevers to be derived from the
6 Maximilien (PP. 41-3) discussion of their signifcance. He notes
Indians and has an extended
Christian clements.
also the presence in them has ofmedieval pointed out that the vever, in fact, creates a
ground Joseph altar Campbell and thar the fire on an altar is in India undervtood oft the to
the
POCTIL
sent the mouth of the god. This may be significance ofthe vever and is
which is required to burn during the entire wherever drawing the vevers are drawn),
planted at the foot oft the center-post (or
to burn there throughout the ceremony.
most of these
E Rigaud
has described a ceremony including of the maithounfor
clements. - pointed out that the pamision
loa. Maximilien
must be asked for any ceremony where addreued the
to another and the Aags run around
(p. 97) describes a ceremony
in the laplace mock competition here described
the center-post instead ofengaging
with the houngan.
also salute cach other shaking their assons at
1 Two houngans may
movements. Maximilien
each other in a strange, cryptic choreography as well as other salutes and gradations.
has cited such a salute (P. 97).
also describes a ceremonie caille and an action
8 Herskovits (pP- 157-60)
de grict.
these ptayers at lengsh. He states
9 Maximilien (pP. 98-100) quotes
and that alchough it
that "Djo"is an African word signifyring "protedr, Thel Litanies des Mystires
is addressed tothesaints, itisin Creoleandlangage. des Saints,
that they
Djer which follow are the same as the Litanics
in
giving
describes a ceremony
rett
include Legba. Rigaud (pp. 22-3)
the order ofinvocatipn.
effective moment of the ceremony, I have
10 Although this is a
not found it described in rel.e accounts.
from Arada or
11 The description which follows is drawn largely etc.-may be different
Rada rites; other rituals-the Petro, Ibo, Congo, would bea
in specific terms, although the general principles
approximately
36) includes a
ofememonisk.
the same. Maximilien (p. that the dating
may be arrived
It should be
out
as the
C
number of ways. Certain ceremonics, such
at in any one
the
Marassa
Lrome
feast of the Dead (in the last days of October) tradition. or The mangé feasting
(at harvest or Christmas time) are set by
general date
ofthe loa
be changed every year or every the two need years, to avoid the precise the rainy
being mtr by convenience and his by the date
depend
season. When an individual feasts
loa,
or it
p. that the dating
may be arrived
It should be
out
as the
C
number of ways. Certain ceremonics, such
at in any one
the
Marassa
Lrome
feast of the Dead (in the last days of October) tradition. or The mangé feasting
(at harvest or Christmas time) are set by
general date
ofthe loa
be changed every year or every the two need years, to avoid the precise the rainy
being mtr by convenience and his by the date
depend
season. When an individual feasts
loa,
or it all ofthe offerings;
may
upon
ELaT
his ability to accumulate --- Page 351 ---
Notes
which result from his
by his desire to put an end 10 the misfornunes a dare. Caremonier
neglect of the loa, of the loa may himalf the specify new moon, as do cere
involving magic gardes uke place during for drums. In ocher words, the
monies refering to the cutting other ofwood than those calendrically prescribed is
occurrence of ceremonies and depends upon both the need and the
completely circumstantial
resources ofthe person.
includes many obuervations on the
1s Rigaud's account belicfi ofa ceremony the feeding of the loa. She parti.
varying practices the and faa that
consumed by a
while poweed
cularly mentions
La
the
ofthe
himslf. Henkois
by a loa does not diminish hunger
of the
which is
EE
(p7 79) also refers to the belief that it is the eence
food
consumed by the loa.
account of the rinual pre
13 Rigaud has perhaps the most dlaborane
paration ofthe food for the loa.
refers to the scattering ofthe frt corn on the
14 Heskovits
79-81)
fclds, and also to eminy-yen.
U
has given a deuiled description of the
u Maximilien (PP. 131-6)
magi yem ccremony.
Loco's is yellews
14 Legba's chicken is white, or sometimes white, grey, Ogoun requires red;
Damballah, Ague and Erzulie require
Ghede's animal must be black, etc.
into, as well 31
17 This act also conveys the sense of purting power
taking evil out ofthe peron.
whether "ventaille"
18 There seems to be a cerain diagrement the as to
or to that of
refers to the act of paning the chickens over
persons,
swinging them in the air.
feasted has meanwhile pouened one ofthe persons,
wIfthe loa being the sacrifice.
he may himselfp perform
head of the chicken. Maximilien and
B Petro loa ofien bite off the
include deailed accounts of
Rigaud, in their descriptions ofceremonics,
the various methods of sacrifice.
a Rigaud (p- 35) also mentions such an anointing,
162-3)
94) and Heskovit (pP
m Courlander (P 54). Maximilien of and observations (P
upon animal sacrifice.
have included descriptions
discused in various contexts by
33 The baptism of the loa is fully
141 f
Herskovits, particularly in the section, pages
. Maximilien and
B Petro loa ofien bite off the
include deailed accounts of
Rigaud, in their descriptions ofceremonics,
the various methods of sacrifice.
a Rigaud (p- 35) also mentions such an anointing,
162-3)
94) and Heskovit (pP
m Courlander (P 54). Maximilien of and observations (P
upon animal sacrifice.
have included descriptions
discused in various contexts by
33 The baptism of the loa is fully
141 f
Herskovits, particularly in the section, pages --- Page 352 ---
Notes
described by Courlander (P- 9) and
24 The laver tite ceremony is
Herskovits (P. 144).
this
for a hounsi bossale,
25 Maximilien (p. 71) describes Courlander ceremony (p.
speaks of a bruler
including the taking ofa included pledge. the breathing of
zin for a bossale, which
double strand, joined at
26 These ceremonial beads consist of female one
and one single
seventh bead (understood as the
strand), crossed over
COmA (the male strand) and are worn, at who certain has ceremonies, the most extended dis
the shoulders and chest. Maximilien, them as
worn in the "manière
cussion of these beads, refers to
ofwearing being
them resembles the
Africaine" (P. 97). However, that manner
129). The motif of
Brahminical Thread, as discussed Campbell anda a
strand for the male
strand for the female
E
a double
found on
S
principle is also carried out in the decorative ofthe stitching two elementsi is obviously peasant
denim blouses in Haiti. The combining achieved at the moment of
a statement of integrated cosmic totality
initiation.
of the surrender of the "moi
87 Maximilien (PP. 85-6) when the speaks soul is placed in the potdetite,
sonelle" at the moment
I have offered here, i.e. that it tokens the fact
is akin to the interpretation has become part of the spiritual collective.
the individual
the essence of the
is
Ss This concept of the name as containing name taboos; and Sm ritual
repeatedly noted by Frazer, who notes many occurs in reference to Legba
concern with the "signing of name" 42) is mentioned in litanies
(Maximilien, P- 16).
in (Rigaud, reference P- to secrecy (Herskovits, 95).
100)
sce
CTe
(Maximilien, ofthe general mythological significance TreL
For a
m
Campbell (p. 251).
the most detailed and claborate
s Maximilien (pP. 75-91) hounsi has perhaps canzo initiation.
account ofthe rituals ofthe
"kanzo" means "to tie fire". In daily life
Courlander (p.9) says handle that" hot things easily, he is often sid to
when a
is able to
be RLIR
of bnilerzin. Cour
31 Maximilien has a very detailed description ceremony, citing many of
lander (pp. 10-15) also describes a bralervzin
that there is no
the details mentioned in my account. cites He it notes, as a howevet, Rada rite, which is the
brulerezin in the north 48). He but also cites a Quitta song (usually
general undersanding - 75),
in which there is mention of
undersood as
of the Petro complex)
the boiling zin e 145).
be RLIR
of bnilerzin. Cour
31 Maximilien has a very detailed description ceremony, citing many of
lander (pp. 10-15) also describes a bralervzin
that there is no
the details mentioned in my account. cites He it notes, as a howevet, Rada rite, which is the
brulerezin in the north 48). He but also cites a Quitta song (usually
general undersanding - 75),
in which there is mention of
undersood as
of the Petro complex)
the boiling zin e 145). --- Page 353 ---
Notes
ofthe hounsi canzo as
3 Maximilien (p. 93) speaks manifestation ofthe "reception" of the cult, and describes it in
being the most important
considerable deuil.
our that, inasmuch as the initiation represents
Campbel has poinred
and control Over the loa, it consum
the accimplishmen ofknowledge ofthe archerypes ofthe unconscious with the con
mates the inegration
calls integration, in the senie
sciousness and comesponds to what which Jung are out of the control ofthe un
that the powers ofthe under payche the control ofthe integrated one. (Ser CalG.
integrated person are the Prrsonality, Farrat and Rinehart, Inc, New
Jung, Tke Integration d
York, 1919.)
CHAPTER VI
of the Rada and Congo drumming in the
This "break"was but rypical was not heard in Jeremie and is probalbly nor a
Porau-Prince area
univeral practice.
be posesied the loa which is being
The drummer may sometimes which is as a 1 of the drums bur such
invoked of by the loa Hountot,
poscuions occur very rarely.
the work by Denis
*In addition to Courlande's rescarch on drums, with the asator)
and Paul, and that of Romains (dealing specifically the great variey in kinds of
includes much detailed information upon
drums, shapes, sizes, etc.
a number of ritualisic
The making of drums is accompanied
out ofsolid uee munks
Rada drums are all
roat
activities. The three
wood; bur all wood must be cut on the niung
and oak is the favoured
become worm-infesed. Afie bring
moon, for ocherwise it would
the entire procedure being
seasoned, the trunks are dug out by hand,
at intervals, vanous
opened with a small ceremony and accompanied, and are beaten E sicks
rites. These drums are covered with for cowhide the maman, which i beaten with
of various sizes and shapes, Almos except
bounfor has a s ofrwo Pero
one hand and onc stick. with every and beaten by hand. In a lange
drums, which are covered
gounkin
and ocher drums as well
hounfor there may be Congo, Ibo, in the Marinique color ofthe loa to whom they are
The drums are usually painted is ofien inscribed
chem. They are some
consecrated, and the name
decoration
tather chan of
decorated, bur this
have
ATae
times profuly
In addition to the works on drums which
reproenoaional nature.
description of drums
already been mentioned, there is Henkovin' (PP 273-6).
(p 184) and an account ofa drum bapism
drums as well
hounfor there may be Congo, Ibo, in the Marinique color ofthe loa to whom they are
The drums are usually painted is ofien inscribed
chem. They are some
consecrated, and the name
decoration
tather chan of
decorated, bur this
have
ATae
times profuly
In addition to the works on drums which
reproenoaional nature.
description of drums
already been mentioned, there is Henkovin' (PP 273-6).
(p 184) and an account ofa drum bapism --- Page 354 ---
Notes
CHAPTER VII
about possesion. The
1There are a good many misconceptions sexual
the clinical
is
popular supponition relates it to liberates orgics inhibitions and supposition is a form of
that it is a form ofhysteria essential which fact about possession which stands in
neurotic explosion. The
is that it docs not free the identity ofthe
contradiction to such concepts
it with a highly formalized,
individual, but, on the contrary, loa. replaces Herskovits has made some ofthe best
disciplined identity, refcrence that ofthe which are available, and inasmuch as my
statements in this
possibly be construed as a justification ofr own
own statements might I find it preferable to quote from him C this
experience of posscnion,
connection.
tends to assess what he
A
it is not strange that the untrained observer discipline that defines
sces in almost any terms but those ofthe underlying A release of
tension is
all activity in the worship of the
nevertheless psychic it must
undoubseadly afforded those who LL possessed. of the loa is neither un
be emphasized : : that this form ofworship satisfaction ofthe sex drive. The
resrained hysteria nor drunken orgiastic
violent
participants
ofien scems uncouth, vigorous,
behavior ofthe
when it is merely the expression of a different
and even dangerous, the
of these rites, Haitians have
tradition. And as for
orgiasic their
impulses elsewhere without
to
mt
ample
basic and satisfy constant clement in the worship oftheir gods.. :
making 302 a
(PP 177 ff.)
an
which attempts to explain the
: One must reject in terms hypochesis of the neuroses, even when, as in the
vodoun cult of Haiti
the
neglects neither
admirable exposition of Dr. Dorsainvil, inheritance approach
tendencies
accepted genctic theory in stressing the
historical ofneurotic forces which have
in voduist family lines, nor the important ofHaitian religion, porsession
been operative. For in terms ofthe patterns cultural mold as are all other
is not abnormal, but normal; it is set in its to consider all possession as
phases of conventional living. - + Hence
is sto approach
something which falls within the range ofpgychopashology (pP- 147 ff.)
it handicapped by a fundamental misconception." that vodoun is neither the practice
"Once more it may be emphasized
hysteria it is so often
ofblack magic nor the unorganized pathological
and the
represented to be. The gods are known to their The worshippers reward for the
duties owed them are equally well understood. harvests, and the
these duties is
health, good
LE
formance oft
good for
is corresponding illfortune.
of fellow men; the punishment beliefis crected the neglect ceremonial of worhip."(p. 153-)
On the basis ofthis
handicapped by a fundamental misconception." that vodoun is neither the practice
"Once more it may be emphasized
hysteria it is so often
ofblack magic nor the unorganized pathological
and the
represented to be. The gods are known to their The worshippers reward for the
duties owed them are equally well understood. harvests, and the
these duties is
health, good
LE
formance oft
good for
is corresponding illfortune.
of fellow men; the punishment beliefis crected the neglect ceremonial of worhip."(p. 153-)
On the basis ofthis --- Page 355 ---
Noter
thar
is à form of
3 At times the theory has been suggewed
poncuion in the wnM that the
lypnotism and is used by the priest to neain conmel Nothing could be farther
pad would be manifest only at his direction. The function ol the
an.
from the truth in the Hatian context. the serviteur from being
by
and to
min
is to control the loa
protect
in many contexts ounside the
them. Moreover, the Pouenions loa may appear in the context of family wonhip ant, if
houngan's province. than in the hounfot. Ponenions may even occur
anything, more fiequent informal circumstance, although this is infrequent.
under tmualinically
advice to the lamily, or to a
The loa may come to give in peronal when the loa is expeienced as a iM
or may
a person is cited sierp. in Rigaud-Denis (I).
Such an remr
wih one anocher
a Among
living in close, intimase familisrity his neighbot. The div
it is Aaart! that a man and should the rider worhip is absolute and complas and
tinction between the horse This means that a
cannot, ai himuelf,
without any exception. shown the loa which man him.
benefit from the respect
the womm's
The poucued peroni is always looked chat afier carefilly: not be los; similarly,
a
earrings and moncy are removed and effoms are they made not to
the las
men's pockes are emptied; is also cited by Hekovin 170).
soil the dres. Thix vigilance
clement in
which inspire compurison
Thae are many
powrite imion, and, in the cae of
with hypnotism. Thee is anticipation, cemonic and dance, thee is dhe cotirt
poucions occurring during
Uinsdoobwedly, some ofthe
weight ofamosphent and rhythmic
to induce trance satr, by
movements are
dfocn of
L
the spinal pyehologkal) column, the tate of beeathing, nc The
an
efecting
similar t0 thont induced hypestism
posscnion are abo fiequmaly
oE perform ocher a popsical feats,
abiliry to climb impossble hogha, certain
etc. Bur thee ane ocher
an imperviounen to pain, and among nigidatin, them is dhe Ga dhar while hypossit
fundamenal diffomon,
and
pomnsion ukn plucr in
is dependent upoti relaxation resistance aprerment, by tetot. Mornet, the
spite ofthe most active
mgmademd direcion from that d
entire experience of poseuion as in the opponine inward and dowmwand,
Hypnonis could be described as paing of an
upward
hypnosin
is
by a sense
explosion
whereas posion Onc might accompanied wy that hypoosia isthe ulimate in
and ourward.
lo de
d
:a
whereas posscnion is the ultimate in slfrealisation te subwination of TE haman
transcendence. Inl hypnosis one accepes in
dhe sensc a d being ov
identiry in place ofonds owt poamion
whelmed by a anscendent foror.
and,
Hypnonis could be described as paing of an
upward
hypnosin
is
by a sense
explosion
whereas posion Onc might accompanied wy that hypoosia isthe ulimate in
and ourward.
lo de
d
:a
whereas posscnion is the ultimate in slfrealisation te subwination of TE haman
transcendence. Inl hypnosis one accepes in
dhe sensc a d being ov
identiry in place ofonds owt poamion
whelmed by a anscendent foror. --- Page 356 ---
Notes
*Iris accepted procedure to be warned such
possible method of resisting possession,
auras and to use every
reasons.
Lack of control is considered
any one ofa number of
It has already been pointed out that a indicative of psychic weakness.
specific ritual duties to perform will use all houngan his
or mambo who has
which would make him unable to fulfill his forcer to avoid the possession
Ponesions
functions.
are sometimes understood to be
They may also be brought about ifa loa spins the contagious by contact,
piroucte.
person into a reverse
*Ir is extremely rare that a
from outside the
"mounted" by a loa, and TALROEIE any additional
Haitian culture is
vide may be ofinterest. The first
which data which I can pro
mind is whether this was a
question
may arise in the readar's
of the period immediately "regular, authentie" possession. The account
head (and that of the return preceding which the "installation" of the loa in the
description as I have been able to follows) of is as detailed and exact a
outer appearance ofa possession has been give described the inner experience. (The
and in virually all books abour Haiti.) The
throughour this book
loa was "insulld"as a complete blank in
period during which the
to discuss a possession with the
who my memory. Itisn not customary
keeping with the absolute
was mounted, and this isin
and the loa, for it
depeem between the individual
serves to prevent any identification
himself
any proprictary attitude which might, for instance, be berween the two or
possesion by such and such a los". A
of expressed as "wy
discuss the actions of a loa in great detail
serviteurs may even
single reference as to
to
FtS
fact that
whose head that loa had entered. thinking make a
these conventions were observed in
However, from the
were explicitly to Erzulie and not to myself), presence (the references
recounted in
such
as
:E
details
been
my had
and from the
of persons who had were not
who
KOTA ofthe event and
been
ETel
Nae explicitly
those
present as to the
questioned
-from all this Linfer that it was accepted "authenticity" and understood ofthe loa's manifestation
possession by the loa Erzulie and thar, in
it as an authentic
pattern of activities which would be expected general, ofher. conformed to the
In this connection it is important to note the
where this occurred was devoted
following, The hounfor
the mait-caille, and Azacca, the maittète predominantly to the service ofOgoun,
along with Ghede, Agassou and several ofhoungan others were Isnard. the
These loa,
vititors, Erzulie came rarely to chat district
and most I frequent
briefly witnessed her on one occasion.
alrogether, I knew
had' only
and personaliry in general, I was not at Although all
her character
ofher attitudes and
very familiar with the details
actions at this time, and it was only towards the end
for
the mait-caille, and Azacca, the maittète predominantly to the service ofOgoun,
along with Ghede, Agassou and several ofhoungan others were Isnard. the
These loa,
vititors, Erzulie came rarely to chat district
and most I frequent
briefly witnessed her on one occasion.
alrogether, I knew
had' only
and personaliry in general, I was not at Although all
her character
ofher attitudes and
very familiar with the details
actions at this time, and it was only towards the end --- Page 357 ---
Noter
ofmy stay in Haiti thar I had made sufficient
give the descripcion in Chapuer III.
observations to be able to
mounted The occasion which I have decnbed is not the
my head, She was understood as
only time chat Erzulie
infirequenly, henelf
she threatened to mount my head my maltehe, sincr, not
seven or aght times. One ofher amival and acnually inwalled
drums opportune, and Towards the end of my
in Hait I had was punicolarly in
arranged to have them
ordeed a Not of
with a
and
to
TLpLA
this relatively special ceremony. I was very anxious to a wire slerp" overnighe
I would not have infiequent another ceremony which I had never sem reconding and which of
I began by making the technucal opporuniry to witness before my depumune.
the drum ceremony would take arrangements for recording and, since
to the loa (which I had already place recorded aher the regular songs of fuluration
in duplicaningl.Twast free to
in frequensly and had no interee
It was during this period LE Erzulie the carly part ofthe ceremony.
regained consciousness, abour four hours mounted had
my head. When I
formed thar Iwas very lucky since Erzulie henelf pumed, had and I was in
complete drum ceremony. Inasmuch as these
patormed the
was juwified in axking whether the
were my own drums, I
her, and the houngan assured me thar ceremony this was was propaly executed by
threatmned Alhough Erzulie was my maiteete, the 10, loa Loco
my head and insulled himself once,
occasionally
threatened my bead a number of time. On one briefly: occation and Aneca aho
thar seriously with my effoms to photograph the bull scnfice and thia i intafered
houngan Inard recommended a lae te
was then
did my control over the lou s thar they would not cmemony Bo srengthen
noc, however, have this
nor did impede my activitie. (I
the sages efinitation.) I a ceemony,
I eve 89 dhrough any of
cerned with Ghede than with inoing ocher that alihough I am more con
metaphysical scope) and alshough any he loa (because of his
guardian and ofien came to my
in carly pronounced
my
re
my domestics (bur never in his boiserous house the bead da vitinor or one et
one ofthe loa who ever threatened to mount or obsomne apea), be was noe
There remains, finally, the
my head.
I presume, be posed again. Since quetion the which loa has been posed, and would,
uy tharlh believein Voudoun and in Etzulier mourned In
my head, i thit Bo
such a question did not occur to me. I
the contexT ofVoudoun,
and rinualistic structure Voudoun in 4 would and say that, as a meuphysical
such, it incorporates values with
fact,
does exist, and that, as
displays an organizational,
which I am in peonal agrerment,
and accomplihes resules of psychie and practical sull which 1 admint,
I believe thar the principles which which I
I would wy further, thar
latrt and ocher loa repeesenr are
i thit Bo
such a question did not occur to me. I
the contexT ofVoudoun,
and rinualistic structure Voudoun in 4 would and say that, as a meuphysical
such, it incorporates values with
fact,
does exist, and that, as
displays an organizational,
which I am in peonal agrerment,
and accomplihes resules of psychie and practical sull which 1 admint,
I believe thar the principles which which I
I would wy further, thar
latrt and ocher loa repeesenr are --- Page 358 ---
Notes
real and true, in the sense that itis true, for instance, thar nature followsa
lifo-death-life cycle; and the posseuions which I have witnessed have
seemed to me to be exemplary and absolute personifications of these
principles. It was this kind of agreement with, and admiration for the
principles and practices of Voudoun which was and is my conscious
attitude towards it. Otherwise I simply participated in it to the extent
that an average serviteur might, and with the average proportion of
boredom, and discomfort, according to the circumstances. I
m the approptiate conventions and formalities oft the rituals which
Iatended,
the songs as I became familiar with them, and danced
the dances. iea effect, and regardless ofwhar I might think or believe, I
served the loa and, in so doing, I learned (as I have said in the chapter
on the rites) that the effect ofthe rirual service is upon the doer.
I simply participated in it to the extent
that an average serviteur might, and with the average proportion of
boredom, and discomfort, according to the circumstances. I
m the approptiate conventions and formalities oft the rituals which
Iatended,
the songs as I became familiar with them, and danced
the dances. iea effect, and regardless ofwhar I might think or believe, I
served the loa and, in so doing, I learned (as I have said in the chapter
on the rites) that the effect ofthe rirual service is upon the doer. --- Page 359 ---
GLOSSARY OF CREOLE TERMS
REFERRING TO VOUDOUN
A
ACTION DE GRACE
Catholie ritual and litanies preceding a Voudoun ceremony.
ADORATION
The song which attends the offering of moncy at ceremonie The coins
are usually placed on a plate which rests 00 the sacrificed animal and this
moncy may be eicher buried for the loa, or used for the purchaxe of some
sacred paraphernalia or paid to the officiant for his services.
Angek: ANGE ofien used as synonym for a guardian lou; alo in phrases sbon
ange and grovbonange.
ASSATOR
A very large, ritual drum. There exists a special cult ofthe asator,
ASSON, The scred AÇON ranle of houngans and mambos. It consiss ofa calabash
which has a handle-growth, and i is eicther 6lled with weds or inake
verebrac, or is covered with a loose web of beads and venebrae. ka
usually used in conjunction with a small bell, and for cmemonial pur
poscs only. Ir should be cardfully disingaished from the chacha, a
sed-illed calabash whose function is pescumive accompuniment B
dances.
BAGUETTE
A drum sick.
BAKA An evil spirit in the form of an animal; a dacmon. Not ofthe une dan
as a loa.
BANDA A dance variously asigned to Martinique and African arigina kas
suggestive dance, unally beaten at the roguest ofa los, ofen Chekke, whe
frcls like doing a EY dance.
--- Page 360 ---
Glossary
BAPTÉME Voudoun all sacred objects, areas, etc., are consecrated by
Baptism; in
baptism.
BARQUE D'AGWÉ
raft, upon which the offerings to Agwé are
Aa A
and which constructed is then set on the sea.
BARRIÈRE, BAYÉ
used
to designate loa to the crossroads.
An entrance way; term
frequently
BASILIQUE the basil leaves are believed to ward off evil spirits. They are
Basilica; also steeped in water used for ritual cleansings.
BASSIN
the bassin of Damballah is a pool con
A basin for water or a
when he arrives.
to the use ofthis
t
secrated
BATON/LEGBA The gnarled crutch ofthe loa Legba.
BATTÉRIE MACONNIQUE
hands and beating drums, which,
A special beat, produced clapping a rapping on the door ofthe loa world.
in ceremonies, probably
Piender
BOCOR, BOKOR
an initiate of Voudoun, and
A practitioner of magic, not necessarily from the houngan or priest.
therefore to be sharply divinguished
BOIS
in
bois" (foot ofthe tree); also a wood, forest.
A single trec, it as is sometimes "pied used as a phallic metaphor.
Colloquially,
BOSSALE Wild, untamed, uninitiated.
BOUCAN
the ritual bonfires for Legba which are lit
In Voudoun, it refers the to New Year in some
and relate to the
immediately preceding or re-firing the sun. In
FrenchvEnglish
dea
concept of relighting, defined as "A place used by the American Indians to
Dictionary it is
smokedry their meat."
BRULER/ZIN
the boiling of sacred cooking vessels.
A ceremony involving
BULA The smallest ofthe set oft three Rada drums.
lic metaphor.
Colloquially,
BOSSALE Wild, untamed, uninitiated.
BOUCAN
the ritual bonfires for Legba which are lit
In Voudoun, it refers the to New Year in some
and relate to the
immediately preceding or re-firing the sun. In
FrenchvEnglish
dea
concept of relighting, defined as "A place used by the American Indians to
Dictionary it is
smokedry their meat."
BRULER/ZIN
the boiling of sacred cooking vessels.
A ceremony involving
BULA The smallest ofthe set oft three Rada drums. --- Page 361 ---
Glessary
C
CAILLE
Hut or house; caille Mystirer is the house conecrated to the loa
CALBASSE
A gourd. From the Carib "calabaza".
CAMNE, KEMBÉ
To be seized or caught. In Voudoun it refers to pains of illness which
an angered loa may cause a person.
A CANARI jar ofred clay, used for holding water; also for lodging the spirits and
the loa.
CANZO (KANZO)
Fire ordeal, an important step in initiation, One who has paned through
it is called canzo, or hounsi canzo,
CARREFOUR
Crosvroads; also the name ofthe Petro loa ofthe crossroads.
CASSAVAS Unleavened, Aat, round breads made of coarsely ground maite, a
favorite food ofthe loa Chede.
CEREMONY-CAILLE
A fairly claborate and complate frasting of the loa to encourage theit
favor to the caill- DE "temple" ofthe hougan.
CHACHA
A calbasse ranke used for percussive purposes at dances.
CHARGE
to
unusual feans.
Magical energy or power enabling onc accomplish
CHAUFFER To warm; to burn rum or zins to warm, enliven and encourage the
spirits ofthe dead or the loa.
CHEVAL, Hone, a person, CH'WL as a horse, is mounted by a loa, as nder. This in the
metaphor for possesion.
CHIRER AYIZAN
and
under the parronage ef
A ceremony of protection
purification,
Ayizan, which involves the shredding of palm leaves. --- Page 362 ---
Glossary
CLAIRIN
Raw rum; favorite drink ofGhede.
COLLIER
Necklace; the special ritual necklace worn by initiates.
COMMERE, COMPERE
Godmother, godfather.
CONGO
A nanchon of African origin; the Congo
almost assimilated by Petro.
rites, dances and loa are today
CONNAISSANCE
achieved Ritual knowledge; refers to herbal cures and control
by those who are advanced in religious ofsupernatural forces
training.
COUCHER
To put to sleep; a ceremony in which yams,
ritually laid to sleep overnight, as a rite ofp purification drums, and neophytes, ctc. are
COUVERT SEC
srengthening.
Synonym for mangé sec.
CREOLE
Term used to designate anything native to
plants, language, etc., and as disinguished Haiti-whether from African tape loa,
D
DAHOMEY, DAROMAIN, DAHOMÉ
A kingdom in Africa. Retained in Haiti to
originating from thar area.
designate dances or loa
DANSE DE REJUISSANCE
Dance of celebration. Religious dances
place independendy ofa ceremonial, Their may follow a ceremonial or take
is religious, not secular.
form and purposc, however,
DÉBÂTMENT
A
of physical movement, sometimes
intense
Aa reflects the inner conflict between the very
and violent,
over the possession ofthe physical
gro-bonvange and the loa
"installed", this confict is resolved and body of a devote. Once the loa is
subsides,
ar area.
designate dances or loa
DANSE DE REJUISSANCE
Dance of celebration. Religious dances
place independendy ofa ceremonial, Their may follow a ceremonial or take
is religious, not secular.
form and purposc, however,
DÉBÂTMENT
A
of physical movement, sometimes
intense
Aa reflects the inner conflict between the very
and violent,
over the possession ofthe physical
gro-bonvange and the loa
"installed", this confict is resolved and body of a devote. Once the loa is
subsides, --- Page 363 ---
Glasary
DESSOUNIN
A portion of the death rites, designed to separair the loa and
ange fom the body ofche deceased.
pusbos
DOGUE, poGwE
Ritual word for the sacrificial goar.
DOSSA
The first child, female, born afier twins. Alo the female ofdhe Matana
Trois.
DOSSO
The first child, male, born afier twins. Alo the male ofthe Mara
Trois.
DRAPEAUX
The ceremonial banners of the hounfor siet, heavily spangled, wed
during riruals.
E
ENGAGEMENT
A pact berween a person and a loa, in which che laner is rewarded f
certain services. A mugical contract, usually with a malevolent loa.
ESPRIT(s)
The spirits or souls of the dead. Also, colloquially, intelligence. See
disinction from Mysteres, loa.
FARINE
Flour. In Voudoun, used to trace vevers.
FARINE GUINÉE
Powdered ash, used to trace vevers and for ocher titual purposes.
FORT
Strong. In Voudoun ir specifically means one who knows a good deal
abour ritual procedure and therefore is powerful in commanding the loa.
G
GAGNIN LOA
To have a loa in one's head or to be pouesed by a loa.
GANGAN
Synonym for houngan. --- Page 364 ---
Glossary
GARDE
Protective charm against magic.
GHUEVO
Small chamber, containing an altar, consecrated to the worship ofa loa.
GOVI
Red earthen vessel in which the
ofthe
This term is used only in reference spirits to such sacred dead or the loa are lodged,
canari, which refers to all earthen vessels.
vessels, as contrasted to
GRAN, GRAND
Good, as opposed to gros, which means
also
moun, means good or important
Ir large;
"important". Gran
person, or a grandmother or emtEeme may also mean a very old
GRAN MATTRE
The original creator deity, the main God, as distinct from the
GROS-BON-ANGE
many loa.
The soul ofa person, his metaphysical double.
GUINÉE
Usually understood as Africa, land of
to South America (sce Appendix B). origin. Posibly also a reference
H
HAUT CHANT
song of salutation, either to distinguished visitors
Nago, for a
or, as
D
Nago loa.
Haut
HOUNFOR, HUNFOR
The "temple" ofa Voudoun priest, including the
service and understood to include the
who paraphernalia of the
used in juxtaposition to peristyle, it means Erae actual altar serve there. When
chamber.
HOUNGAN, HUNGAN
Voudoun ptiest. Literally chief, gan, ofthe
ofthe Fon people.
spirits, boun, from the language
HOUNGENIKON
A high official of the hounfor, assistant to the
charged with the leading ofthe singing.
houngan, and usually
HOUNSIS, HUNSIS
Members ofthe société at various stages of elevation and initiation.
to include the
who paraphernalia of the
used in juxtaposition to peristyle, it means Erae actual altar serve there. When
chamber.
HOUNGAN, HUNGAN
Voudoun ptiest. Literally chief, gan, ofthe
ofthe Fon people.
spirits, boun, from the language
HOUNGENIKON
A high official of the hounfor, assistant to the
charged with the leading ofthe singing.
houngan, and usually
HOUNSIS, HUNSIS
Members ofthe société at various stages of elevation and initiation. --- Page 365 ---
Glassary
33:
HOUNTOR, HUNTOR
The spirit ofthe Voudoun drums. Sometimes undersood as a los wbe
may poseu the drummer. Also reported as the name ofa ritual dance
and as the term for the sacrificial goat, in the nonh ofHaiti.
IBO
An African tribe; retained in Haiti as the name ofa nanchon ofloa and
a dance.
INSTALLE (ER)
Possession by a loa, who installs himselfin a person. Also refers to the
ritual introduction ofthe loa to a new hounfor, a ceremony of consecra
tion and baptism.
INVISIBLES Generic term (LES) comprising all the invisible spirits including the loa, the
souls of deceased.
J -
JUBA An American nanchon, usually linked with Martinique. Abo the name
ofa dance.
K
KANGA
West African tribe represented in Haiti.
L
LAMBI
Conch shell, used as a horn.
LANGAGE Sacred language, probably African words, used in ceremonials.
LAPLACE
An apprentice and assistant to the houngan.
LAVER TÉTE
to
a lou in the head ofa
A ritual washing of the head deigned bapuize
person, or to strengthen his control. --- Page 366 ---
Glossary
African LIMBA, LEMBA tribe represented in Haiti; the name ofa loa and a dance.
LOA
Deity or deities of Haiti.
LOA ACHETÉ
A "bought" "loa, of definitely "lower" class than the major loa.
LOA RACINE
A "root" or very ancient loa.
LOA TRAVAIL
A "work" or immediately functional loa.
LOUP GAROU
Werewolf.
M
MACOUTTE Straw sack carried by peasants; in Voudoun, associated with Legba and
Azacca.
MAIT'
Master; as in Mait' Hounfor, Mait' Tète (loa, master of the hounfor or
the head ofa person, the dominant loa).
MAMAN Mother; also the largest of the set ofthree Rada drums.
MAMBO
Woman priestess.
MANGÉ (R)
A sacrifice; a feast; to eat.
MANGÉ GUINÉE
A ritual feasting ofthe loa, of certain specified foods.
MANGÉ MARASSA
Feast of the Marassa.
MANGÉ MORTS
Feast for the Dead.
MANCÉ MOUN
"To eat men"; metaphor for the faral illness or accident sent by malevo
lent spirits who "eat men".
a person, the dominant loa).
MAMAN Mother; also the largest of the set ofthree Rada drums.
MAMBO
Woman priestess.
MANGÉ (R)
A sacrifice; a feast; to eat.
MANGÉ GUINÉE
A ritual feasting ofthe loa, of certain specified foods.
MANGÉ MARASSA
Feast of the Marassa.
MANGÉ MORTS
Feast for the Dead.
MANCÉ MOUN
"To eat men"; metaphor for the faral illness or accident sent by malevo
lent spirits who "eat men". --- Page 367 ---
Glessary
MANGE SEC
"Dry" offerings, no animal sacrificr.
MARASSA
Contemporary twins; demiurgic, er Divine Twins Ser discumion of
Marassa, Chapeer L
MARCHER ENSEMBLE
To go together, as when two loa unually are fcased at the same timt, er
arrive at the sme time; referring to a close relationship.
MARRÉ (x)
To tie or restrain, as to "marrer los", a magical or rirual restraint da
troublesome loa.
MARRON, MARTONAGE
Tam used to describe Negroes who escaped from the
in Po
revolutionary times and lived in freedom in the hille Alo
now, in
A
the sense of wild, runaway.
MARTINIQUE
A nanchon and dance closely linked to the Juba.
MASCARON
Mardi Gras secular dance.
MASSISSI
Homosexuals of cither sex.
MAZON (NE)
Congo dance ofHaitian origin, as opposed to the African Congo dancr.
MOMBIN Leaves of mombin are ritualisically important, and include the idea of
African origin as well as purifying properties.
MONTER
To mount, as a loa mounts his "horse", person,
MORTS
The Dead, as a collective category.
MOUNDONGUE An African tribe represented in Haiti; a dance and a loa are known by
that name. --- Page 368 ---
Glossary
MYSTÈRES
Les Mystères usually mean the loa, as distinct from the spirits ofthe Dead;
in some contexts it could also be understood as referring to the rituals,
in the sense of the "mysteries".
N
NAGO An African tribe represented in Haiti; a dance; and a loa.
NANCHON
Nation, tribe, cult or clan grouping.
NOM VAILLANT
The "fighting" or ritual name ofa houngan.
OGAN The iron piece beaten to accompany the drums for ceremonies and
dances.
P
PAQUETS A small package, CONGO wound around many times, which serves as a magical
protection, in effigy, ofthe person against illness and evil spirits.
PÉ
The altar.
PERISTYLE
The roofed, open-sided area in which most ofthe ceremonies and dances
take place. See illustration 1O, facing P- 167.
PETRO
A nanchon ofloa; also the word designating the drum beat, dance, etc.
Of American origin.
PIERRELOA
The smooth, "sweating" stones inhabited by loa.
PILON
Mortar used for grinding and pounding grain.
PLAÇAGE
A relationship similar to common-law marriage.
in effigy, ofthe person against illness and evil spirits.
PÉ
The altar.
PERISTYLE
The roofed, open-sided area in which most ofthe ceremonies and dances
take place. See illustration 1O, facing P- 167.
PETRO
A nanchon ofloa; also the word designating the drum beat, dance, etc.
Of American origin.
PIERRELOA
The smooth, "sweating" stones inhabited by loa.
PILON
Mortar used for grinding and pounding grain.
PLAÇAGE
A relationship similar to common-law marriage. --- Page 369 ---
Glessary
PLATMARASSA
Plates ofred clay, specifically for offirings to the Maraua. They consist
oftwo or three bowis joined to a single head.
POT-DETETE
Earthen jar into which the groybonange is ritually placed.
POTEAUILEGBA, POTEAUAMITAN
The centerpost ofthe peristyle or tonnelle, undersood as the avenue by
which the loa enter during ceremonies.
POIN, POUIN, POINT
of
A cryptic bur specific reference to a peson in a song: the line force
or point ofcontact with the loa world.
PRÉTSAVANNE
"Bush pries"; a person who reads the Catholic prayens and litanies at
ceremonics.
R
RADA
Nanchon ofloa, with songs, dances, etc., ofDahomean ongin.
RAIDE
Strn, srong: used in characterizing Pero loa.
RAMASSER Gather together; to collect into onc's own berediry and obligarion, the
loa abandoned by ocher members ofthe family.
RABA
Dance festival occurring in spring.
To REGLER regulats, control; to have command and authoriry OVe the lou; to
quict and restrain the loa.
RELER
To call, cry out; in Voudoun songs, to invokr.
RENVOYER
To rirually "send away"al loa.
REPOSOIRS The circular cement basin enclosing the foot ofa tree sacred to loa --- Page 370 ---
Glossary
RETIRER D'EN BAS DE L'EAU
Ceremony for reclaiming the souls ofthe deceased from the waters ofthe
abyss.
S
SAINTS
Saint; used as synonym for loa.
SALANGO
An African tribe; in Haiti, a dance and a loa ofthe Petro group.
SECONDE
The second, or middle drum ofthe Rada set.
SERVICE, SERVIR, SERVITEUR
A ritual service ofloa; to serve the loa; one who serves the loa.
SERVIR A DEUX MAINS
Serve with both hands, meaning to serve both Rada (right hand) and
Petro (left hand) loa.
SIGNALER
To signal; a ritual gesture extending the offering towards the cardinal
points while indicating the loa for whom it is intended.
SOBAGUI
The altar. Sce illustration I, facing P- 38.
SOCIÉTÉ
An organization; the communal organization underlying a hounfor.
T
TAMBOUR
Drum.
TAMBOUR MARINGUIN
A mosquito drum, associated with Chede.
TLBON/ANGE
The spirit, or conscience, ofa person as differentiated from their gros
bon-ange, or soul.
TONELLE
A thatched canopy, improvised in the absence ofa peristyle, under
which the ceremonics and dances take place.
whom it is intended.
SOBAGUI
The altar. Sce illustration I, facing P- 38.
SOCIÉTÉ
An organization; the communal organization underlying a hounfor.
T
TAMBOUR
Drum.
TAMBOUR MARINGUIN
A mosquito drum, associated with Chede.
TLBON/ANGE
The spirit, or conscience, ofa person as differentiated from their gros
bon-ange, or soul.
TONELLE
A thatched canopy, improvised in the absence ofa peristyle, under
which the ceremonics and dances take place. --- Page 371 ---
Glesary
TRAITEMENT
A herbal cure; in Voudoun, one administered by a houngin.
VENTAILLER
A rinual geure of"sining" the ucficial chickens.
VERSER
To spill; in Voudoun it refers to the rinaal pouring of drops dwa,
coffer, liquor, ctc on the ground for the erinity and the lea
VEVERS Symbolic, caballa-like devigns drawn on the ground to invoke the lou
at ceremonies, made ofwheat or maize Bour of ashes.
VOUDOUN
The metaphysical principles and the ritual practices comprising the
religion of the Haitian mancs.
W
WANGA
A magic charm ofmalevolent intent.
Place-name WEDO
related to loa brooght from the Dahomean scapont of
Whydah.
Y
A YAM Toor (IGNAME) vegmable of ritual importance, the imaayge a the mapor
annual agranan caremony.
YANVALOU, YENVALO
A dance ofthe Rada nite
Z
ZEMI
wbe inhabend
The feish or sacred object dde Arrwauken Indians
Haiti; also understood as ancewral spirit Importans evidence dinliun
influence in Voudoun, and probable source ofwords "zombi", and the
loa Baron Samedi, and others. See Appendix B. --- Page 372 ---
Glossary
ZEPAULE
Shoulder dance ofthe Rada rites.
Z'ILE MINFORT
Island below the watcr, residence of Agwé.
ZILET EN BAS DE L'EAU
Island below the sea where the souls ofthe dead go, and also where the
loa live.
ZINS
Ceremonial cooking pots, usually of clay, bur made ofiron for the Nago
loa.
ZOMBIE
A soulless body. The soul may have been removed by
from a
or
magic
living person, the body of someone recently deceased may have been
brought out ofthe grave after the soul had been sepurated from ir by
regular E of death. The purpose is to make use ofthe body as a slave. --- Page 373 ---
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American Folklore. Vol. 61,
March, 1948. January- --- Page 375 ---
INDEX --- Page 376 --- --- Page 377 ---
INDEX
abyn, warm ofthe, concept d. 44,
original, 14 signilicanee d
160-2, Chlf ES Alcan and
MIvice fo, 17-8
Indian
compurnd, 6s a androgpnout, principle in myth, 11,
foor of M 35.
I, January1945. (III) Two Vodoun Related Ceremonies. Journal of
American Folklore. Vol. 61,
March, 1948. January- --- Page 375 ---
INDEX --- Page 376 --- --- Page 377 ---
INDEX
abyn, warm ofthe, concept d. 44,
original, 14 signilicanee d
160-2, Chlf ES Alcan and
MIvice fo, 17-8
Indian
compurnd, 6s a androgpnout, principle in myth, 11,
foor of M 35. 17. comy
Ch III fa % in Ghede, I1E; in
munication with, 4, S1. a0s
Legba 9 in Loce and Aginan
decent to, 1o, 15. 45-6, ChI
1457 in Marana 40, in Nanan
F 15, recall from,
oGhede
bouclou, 151 in MawuLin, 55 in
by Loco, 149. 75 Sobe by
vevet, 41
Aganou, Ch Ilj 105
animal ucrifict, significaner d, a1action de pir, 208, 212
16, Ch V fn 17: in canto cmt
Adja, 117
mony, aa1, aas; diffaence accond
aleration, 215
ing le loa, 63 fn, 119, 1as9, 212,
African, concepti, 545. 17
Chi IIT fn a8, Ch Vin 16, 20
Ch IV fn 46; compared e animism, incorrecly applied 1 Vour
Indian, 65-6; in Voudoun, 16,
doun, 16, 16-7. Ch It fn -
36-60, 6470, 8a-s: High God, Aradas, s8
55: mibes, S5-9: words in Vour art, anonymous character ofin ritual,
doun, 18, 196; Int de nanchons
227-8 Errulie, principle o 140;
Agiou, 56
individaal virtuouiry in, 21911
Agarou Tonerre, 116
ucred and secular forms compured,
Agasou, 14. t11, 127. 154: Ch III
236-7. vann df pefarmm, 117,
Ess. 1043
an dance, drumme, hoongmakoet
agriculrure, primanly in Petro riles,
un d in hounfor, E0, 11s-2,
110 fin, 1178 fn, Appendir B
211; in drawing veven, 204-5
PP" 280, aly- i Aracca, Ashani, confmed s
by. 69, 1oC in
ammyyen
137. amon, Indian culrurt, 274-5 powen &
Aget, 56 1990, 1as. u93s
45, 1y*,
ao6 use in riual,
141-1. 16 a1A 211, 254. 275. 177-4 so6, sos, 241,
210, Ch III fos 65. 104
431 177-4,
Akadja, 117
Ambon ChIVA7 us. 99 I Lagha
Alegba, 99. i Legha
Lngha, a5. 10L
Allada, 60
Agida, 34
ng-16
aluar, S3. 178; in P. sobagui
18A, 114. 211; iet Damballah arj
amneis, during posession, j0, a38- Ayizan, 15 9). 1AgA,au,
do
heri Azacea, Chifas 82-3. 1e5-11, 147, a10, 111,
ancestons, concept ofa paychie
uage, 27-, 70-1, Br African and Anora ato Medi, 109 fn
Indun concept compared, 65.
; in P. sobagui
18A, 114. 211; iet Damballah arj
amneis, during posession, j0, a38- Ayizan, 15 9). 1AgA,au,
do
heri Azacea, Chifas 82-3. 1e5-11, 147, a10, 111,
ancestons, concept ofa paychie
uage, 27-, 70-1, Br African and Anora ato Medi, 109 fn
Indun concept compared, 65. Anet, 66; ant Appendis B
Appendis B; aid to duly loe, 71;
becoming loa, 28-35. 91, Chi
Ch III fim 37.65
fna 1, 1 Ch III fns 95. 103; loa Bade, 1a1
principle of, 141; Marasa as Badewy, 116
--- Page 378 ---
Index
179-80; simultaneous service to
baka, 75. I13, 136, 285-6
andVoudoun,
Bambarss, 58
Afi center-post, axis : Phth. activity, 34,
baptism, significance of, of 185-7; canzo, 40,
238; as tret, 36; see poteau-Lopha,
can tradition, of drums, s6; 245: ofloa, 216,
poteau-mitan
Ch
222;
ceemonial beads, description of,
117-18
Vfn 26; in canzo ceremony, 221;
Baron Cimitiere, 102,
in hounfor, 183
Baron Piquant, 112
103. ceremonics, dating of, Ch Vfn II;
Baron Samedi, 49, 69-70, 82-4,
payment for, 174 fn; permision
112-13, 117-18, 381-3 IIS. 181, Chl III
for, 160, 173: set rinual,
bassin (Dumballah),
ceremony, ofAgue, 119-30;
L
fn 49, Ch IV fn 19
80, 186; ofbapium ofanon, 186,
hatowLaghu, 99, 146
drums, 185-6, loa, 219, sacred
battérie maconniqut, 209 Marassa, 40,
objects, 18S, see baptism; ofirule
birth, aid to childbirth:
zin, 53, 216, aa-4 of canzo, 23,
Legba, 96; initiation at, 223
28, 30, 40, 49, 147-8, 219-24
belid, as service, 74: set participation,
of chirer Ayizan, 147-8, 220-3; of
primitive mentality of, 113; con
coucher, aII; of the Dead, 28, 41;
bocor, 217;
fn
see
ofderounin, 44-s.offamaly, 173-4;
mh to
compared 77; to
of Ghede, for sick child, 1IS;
magic, nature
tit, 219, Ch IV fn 2; of
LT
oflaver
deloau,
religion
Marassa, acofntimfauera
bosale, 154-5.
; of
primitive mentality of, 113; con
coucher, aII; of the Dead, 28, 41;
bocor, 217;
fn
see
ofderounin, 44-s.offamaly, 173-4;
mh to
compared 77; to
of Ghede, for sick child, 1IS;
magic, nature
tit, 219, Ch IV fn 2; of
LT
oflaver
deloau,
religion
Marassa, acofntimfauera
bosale, 154-5. 219
27-8, 33, 47-53 147, Ch III fn
Bossu, 136, 174, 280
1O5, set reclamation, resurrection
Boukman, 63 fn
208-12
Brav Chede, 82-3, 1047. III
aremony-caills, cromonypem, IIO fn, 210-12
Brigitte (Maman), 82-3, 103
children, in canzo ceremony, 40;
clements in Indian
in death rites, 39; introduced to
cabbala, similar
loa, 49; CGhede, protector of, 38,
culture, 66
113-14, Ch III fn 47; learning of
ceillas) Mystire, 168, 173
rhythm, 226; Marassa as, 38-40,
canari, 30, 46; set govi, poudenise
Chifn 19; posesion by loa, 71;
canmibalism, fanctions 67 fn,a15 g in ceremonics,
see family, parents death com
canzo, Irslavzin for, 222-4;
Christian, concepts of ofin Voudoun,
1545:
reasons E
pared, 45: element
paration for, 219-20; see cere
24, 38, 54. 56-7. Ch II fn 8;
217. reception for, 224;
terms for Voudoun, 17; concept of
mony of canzo
35:
divinity compared, 90 fn
cardinal points, in cosmography, salutation of, cleansing, of corpse, 43-4: Erzulie
libations to, 203; 203-4; set
toiletse, 139-40; set alse purification
205: orientation cosmography, to,
Legba colors, sacred to loa, 37, Ch 119-20, Vfn 16 132,
Carrdour, crowrouds, 61-2, 69, 82-4, 100-2,
139, 145, drums, 181, 183, 68, 184; perisyle,
117-18, Ch III fn 27
Congo, 184; character of tribe, s8, 68;
Catholic Church, confession to, 220;
drums, 184; perisyle, 184; position
litanies in Voudoun, 54, 62 207; fn,
ofin Voudoun, 68, 82-4, 234
opposition to Voudoun,
69, 82-4, 100-2,
139, 145, drums, 181, 183, 68, 184; perisyle,
117-18, Ch III fn 27
Congo, 184; character of tribe, s8, 68;
Catholic Church, confession to, 220;
drums, 184; perisyle, 184; position
litanies in Voudoun, 54, 62 207; fn,
ofin Voudoun, 68, 82-4, 234
opposition to Voudoun, --- Page 379 ---
Index
Conge Franc, 68
decription & 14 1354 1s,397 order
Congo Mazonne, 61, 214
function d, 1a9-10, 240-1;
Conge Savanne, 214
d 214
Congo Zandor, 115, Ri :44
lur k ngdiseit, 1le ata datinction &
cmnsisant, significanee 0.74. 136-4, Dead, rens fx, 411
au wah
176; loa principle ofin Loce and
a8; sevice fo, 197, 309,
Ayinan, 14% ant control of cosmic
Marana, 19, magic reland t,
foree
6970 N anceson, Chede
conciounen, absent during pour death, coo0rp d in mych, a3: res
sion, a9: basis of myth, 2)-5
d.41, Chlf 15 mugk deuch,
Haitian regard for, 41 fis loa
Chifn 35 HT Chede, cromrosds,
principle of, 149 int pouesion,
Marana
conmol ofcosmic forces, zombie
diment, 155 219
d
control, of lou, 149-30, 172, 176, dagradanon, IN Soiny cermony
a18-19, Ch IIfn 16,Chl IVh4 dincast, burial d discased pmnon, 44
Ch Vin 34, Ch VIIf7
contagious between rwin, 196 I
corpae, as figure of myth, 214 17-1
medicine
in tite ol drath, 43-5
"dioholes", divination, 136 in Dahomey, Ch ml fn
cosmic eps 11, 116
in Voudoun, Ch IV f 4 I
costume, ceremonial, 195: IN loa,
crosroadi, 16
Marasa
accesorie of
Divine Twin, Indin conerpt d
creator diviniry, 11, 41. 55. 65
6,
B m Maraa
Criminelle, a). 1o8
mquind d,
cros, as sign d crowrosds, 15 16, drummat,
LL
56 a symbol for Ghede, 101, 156
16 af d, a nanin impreviution l nighos
342-1 f
a ambol for Simls, 114
connoad, concrpt din Voudoun,
EA
15-7. 65. 7 foed M, 39 loa dumming Rade ad Pme cm
afLagha, 97-100, Came
pured, 6r: in Indias culunt, es
EE 100-1, Marama, 19. Sinls,
a fimily Mvet, N legal
II7, contained in vevm 41, 61
K 17K function d aal, 339-1
mycha d 100 firs veve, 41, 6t
drum ben, 116 mlae B wngs
Crocifixion, amirude d Ernulit, 144
134 relation a dancing. a35
dfOgoun, 1F 115
vanny in, 216 eelation a poun
tion, a cimpeetion o 251-do
druma, kinde d 6, 215 nligious
Dadal, 69
charaon d
satus *, 184i baptum d.
cha d 100 firs veve, 41, 6t
drum ben, 116 mlae B wngs
Crocifixion, amirude d Ernulit, 144
134 relation a dancing. a35
dfOgoun, 1F 115
vanny in, 216 eelation a poun
tion, a cimpeetion o 251-do
druma, kinde d 6, 215 nligious
Dadal, 69
charaon d
satus *, 184i baptum d. us
Dabomean, anceston, demenn 15; in Vour
saluration d, a06, 218; cmt
culrure, 60-11
mychs
menin Kx, 145 conaroction and
doun, 444 14 n,
decoration d Ch Vih
dotigin, 34-5
Dumballsh, 54 6, 75 14 10s-4,
d addes a M
a1g-16, 117-a5. 117, 14 112, eand, igrifcaner
114 131, 231, OIRLCIE
W agiculut eier d e
47,
26, Ch III fns 50, 31
cconoey, efe e en religien, 71
Dan Pero, 70, 115-19, i Pere,
Sh, r9et
far prychosemane wrvaral,
Appendix B
95 mporaibls
dancr, a waed form, as
dierden, 169-6, 170 --- Page 380 ---
Index
education, 157-8;
of, function of,
214-15, 231, 275, 281-3, Ch
78, 88-9, 194;
III loa principle of, 145-s0;
fns 35-6, 40-3, 46-8, IOS: aspects
tion for canzo, 219
prepara
of, Chi III fnel
Entretoute, III-12
Ghede Mazacca, 109 fn
Erzulie, 31, 34, 62, 69, 82-4, 95. gbutvo, God, 178
120-2, 125, 137-145, 161, 183.231,
Marassa as first children of, 38;
257; various aspecti of 62,75. 143,
"legran' God, maitre," 54; African High
145, Ch III fns 79, 92-4
govi, souls ss:i in Voudoun, 55-7
esprit, concept of, 15-18, 25-6, 32;
voice introduced into, 46-8, SI;
stt grow-bonange, spirit, soul
ofloa in, 28-30, 58, 86-7,
Eweapeaking peopie, 54
Grand Chifms4.s Bois D'Ile,
family, loa heritage in8.46.54.71-3,
101-2, Ch If 12 36, 12-4, 99,
75.
Voudoun, 55-7
esprit, concept of, 15-18, 25-6, 32;
voice introduced into, 46-8, SI;
stt grow-bonange, spirit, soul
ofloa in, 28-30, 58, 86-7,
Eweapeaking peopie, 54
Grand Chifms4.s Bois D'Ile,
family, loa heritage in8.46.54.71-3,
101-2, Ch If 12 36, 12-4, 99,
75. 90, 94; twins in, 40; conversion Grand Chemin, 98
to Christianity in, $4: service in gros-bon-ange, concept of, IS,
family, 153. 168; family lines ofloa,
35, Ch Ifns 31, 33; in
26-7,
84, 94; loa as familin, 32; family
30, 32, 79; ste ceremony resptacles, ofc canzo,
relationships compared to religious
ofthe Dead
organization, 156, 172-3, 207; see Guinée, 36
parents, education, inheritance
feasts, for loa, see mangés
Haiti, history ofrevolution, 62
feruiliy, principle incorporated in all harvest, 40
loa, 40, 97, 132, Ch III fns 9, SI; heavens, 37, 260
ste Indian Azacca, Ghede, Marassa; hounfor, 18, 47, 168,
and African concepts of
community center,
178-87, as
compared, 65
loa d.3s.arh 1oofitgundian
fire, ritual use of, 65, 86, 96, 222-3, houngan,
houngan
Ch Vi fnss, 25. 30; Ogoun, loa of,
amtude apprenticeship toward modern of 153-8;
86, 96, 121, 130, 132-3
180; called by loa,
medicine,
Rags, ceremonial, 177-8, 154 fn, 183,
civic role of,
78-81, 151-2;
-
160; cconomic
205-7. 251
tion of, 174;
posi,
folklore, 79-81
see hounfor; functons eguipment of, 78-81,
Fons, sa
62, 175-8; in
of, 17, 159food, signifcance
loa, 33. 104-6, 204-7, 243; ceremony, 46-53,
65. 209, 216;. dtty of feding
Christian
compared with
loa, 36, 39, 40, 205. 209, 223;
with
priests, 17-18; compared
essence ofconsumed, 209; specifed
Loco parent, as loa 153-4 158, 174-5:
for cach loa, 108-10, IIS. 125,
Masonic Orda, principle of, 146-7:
128-9, 140-1, 210-12; for canzo,
hereditury,
134-5: profesion,
221; ste animal sacrifice, mongér
176-7;
151-3; personality of
Fulas, sa
gans, relationship to ocher houn
206-7, Ch IV fn 14; rela
garde, 77 fn, IOI
fna tionship to loa, 1S7, 172, Ch VII
guardian of, ste Legba
a 31,37-8, 49,70, 79-80, 82-4, houngenikon, tions
craff of, 233-3; func
86-7, 93, 102-14, 117, 132, 137,
207 of, 48, S1, 156; salutation to,
142, 149, 172, 184, 189, 212, hountis,
47-8, 1S4-5, 1S7 fn, 208
guardian of, ste Legba
a 31,37-8, 49,70, 79-80, 82-4, houngenikon, tions
craff of, 233-3; func
86-7, 93, 102-14, 117, 132, 137,
207 of, 48, S1, 156; salutation to,
142, 149, 172, 184, 189, 212, hountis,
47-8, 1S4-5, 1S7 fn, 208 --- Page 381 ---
ledex
Hourmor, 241 fn
214 275. ChIka, a EI
fra 69 16, 35 17, 31
Ihe(s), s, 6t, 12-44. 114
Lhution, a addre to la I5 a
Inca, 66, Appendix B
inengraning diacipline, w ani
immortaliy, 15-16, 15, 88
ficance d 201-4 order d. 201-4
Indian, hisory of in Haiti, 64. 67:
Ch V fna 1, s punihment for
charace olcultune, 65-6; clements
neglect d, 168-9
in Voudoun, 18, 61-70, 124 life forer, concrpt of, 1,a-scyclee el
Appendis B, Ch IV fn 19
30, 175 le Invnibles, and los a,
inhenance, concept of, 27, II fns of
25. 15. 7a-1. 9, 1S inaroduced
loa, 10-1, 45. 34 58, 71-2, 1o-1,
by baptam, 18s: coonal d 147. 90, 151- obligations of, 78:
Ch Ifn 19
means of reminion of, 45. Chi Linglessou, 149 fo
fn J5 an anenrons, loa, family
Lounga,s
initiation, a second binth, 25, aK; lou, natart d 16 2, 1 55. M
int canto, control dommic foron,
359R a coumic prinopie, 3x
mulebr, muturity
an minet inagn, 145 anulegaes
Invisible, le, a coumic principle,
to sin S4 pose d 16
35-7. 85-9 acces to, 157. 49,
2911 pardmen by, 71S1. iv
205. 209, 249; manifest i mane,
168 116, CIn J5. C
39 world in mirrot, 143
fn & cun by. tek orpn A
loa, Myuira
279 a I fas * l 57. 15
invocation, a1 genealogy d divinity,
hertance K, 54 SA 74, 75, 9
st; in carmony, 1E AF ulua
151-1. Ch III fn S mxnimimed in
bons
bead, 11-4, 90-1; baptsm d a1
Iland Below the Sea, 16, Chlfnia
aly; relation B indirvidual, Jrk
15-3 appearance at matunit,
Jaco, 134
i9, 157-1, ai; individual apecs
Juba, 214
d, 90-1, 91-5 dismiual d. 37. theat to withdraw, 77. 958
Kadja Bowu, 116
possmnion by, 29,78, I posesions
langage.
-1; baptsm d a1
Iland Below the Sea, 16, Chlfnia
aly; relation B indirvidual, Jrk
15-3 appearance at matunit,
Jaco, 134
i9, 157-1, ai; individual apecs
Juba, 214
d, 90-1, 91-5 dismiual d. 37. theat to withdraw, 77. 958
Kadja Bowu, 116
possmnion by, 29,78, I posesions
langage. function d 196; languagn
conral ovet, 71, 74
reraint
I! use of,
171, 216; ergn woed, 6o
:
in, 69, 275. Ch Vfn
order d, invoked, 8) frs aot, relative
2o8, 241. Ch Vhs
watas o 19, 53 relative wrgth
lwplace, 35 156, 177, ug, 204. 137, 215 145 182,
of, 1 fn, 149 nunchons d.st
La Sirene, 130-1,
other amangrmens d 92-1 frs
Ch III fn78
leaves, propenie d 16, 162 foand by
Dahome-Coainde diinguihed, 171
Loca, 14h used medicinally. 162
at7 relaten le hoongan, Ile
in cmrmonin, 130-3
rlanen a vrvitrut, I 1 91,
lei une hand, as loa hand in mirror, 343. 725 inervention in duly le,
Ch 16 2K sevact
11 educational fanction d 1R
25E as Pars, as
19E home d 15 acoms a 15
with rwo hands, 119-60
109 les in pavi, 2-19 - 16-T. ldf leg in poswion, 35 61, 4, 75
OltE in heank, 1R
Lagha, 14 17, 49. 1O1, 17
soed accrmorin and cotume d
14 16-7. 9, g10,
HS
i, 117, 145-7. 14h 201. a0t, 211,
Aracca, are Dunballh, --- Page 382 ---
Index
loa-conid. Moris, 28, 39, 209
Erzulic, 139-40, 183, 263-7: M stc, 210
Ghede, 1O5. 107, 184, 267-9: mang) yam, cosmic, 212 34-6, Ch III fn II;
Ogoun, 183; Mounanchou, 136; mirror, twinned by, 38; effect in dances,
also Ch III fns 41-2, feasting 46;see colors; of,
257; loa as mirror images, 98, 146
days sacred to, 212;
33,
39, 309, Ch III fn 28; see food, Maori, Marassa, 54 38-41, 80-1, 209, 212, 222,
manges, ceremony
279, Ch Ifns 19-23, 28-30, Ch
loa racine, 36, 54, 174
III fn7
loa acheti, 74, 77
Marasa/Trois, Mara/Domu-Dons,
loa travail, 74-5
Loango, 58
172, 212, Marinette, 63 fn, 82-4, 138 fn, Ch
Loco, 34.
54 38-41, 80-1, 209, 212, 222,
manges, ceremony
279, Ch Ifns 19-23, 28-30, Ch
loa racine, 36, 54, 174
III fn7
loa acheti, 74, 77
Marasa/Trois, Mara/Domu-Dons,
loa travail, 74-5
Loango, 58
172, 212, Marinette, 63 fn, 82-4, 138 fn, Ch
Loco, 34. 82-4. Ch 93, III 104-5
III fn 92
214, 231,
marriage, loa advise on, 74. 103; rela
to religion,
tionships, 155 fn, 165: loa nuptials,
magic, nature ofcompared African
and devotee, 263-70
66, 75-6, 158, 200-1;
14siloas ofslaves, 64, 68
sources of,63-6; Indian sources of, "mamonage,
65-6, 70; element in Petro cult, Marinique, 122, 138, 234 141, 143-4
61; power of Marassa, 39; Simbi, Mary, Masonic Order, 134-5: Ch III fn 72
70, 117, 132, 136; Ch Carrefour, III fn Massassi, 54
IOI-2; Ghede, TII 42-3, fn68; Ayizan, maturity, 152, 157-8, 218; set mait
35i Ogoun, dacmons, Chl Ch III fn 29;
tète, canzo
Ch III fn
character 148;
of rites, 76, 136 fn; cause Mawu-/Lisa, SS. 98, 146,
46, 102
ofillnes, 170
Mayan Indians, 66
Mahi(s), $8,234. 236, 258
medicine, function ofprient, 65. 161-2,
maitcaille, set malthounfor
ofloa, 67.74. 112-14. mulvhounfor, 177. 183, 205, 208
r7.function 132, 148-9, 168, Ch III fn 102
maltiise, relation to individual, 31-2;
manifest at maturity, 71, 92, 152; meringues, moon, 101, 284, Ch IIfn35
deermined at canzo ceremony, deach,
concept of, 16-7; function
221-2; baptism of, 219; salute to of
189-91; in Rada-Petro,
44;
F
ment ofat death,
64, 67: of scientific
deceased, ST
Ayizan
88, 189-90; distinction
173;
191 fn,
LE
mambo, powes a6.45fn,
firom collective,
as first, 146; see houngan as equiva
ofpemonal 192-3, 200-2; sabeencrofins zombie,
lent
twinned nature, 38;
43 see magic (and religion)
man, concept of
cxpeessed in Momanchou, 135. 212 28, 19; rites
component parts
Morts, les,
of,
vever, 41, 4
fn,
for, 45:
I, 12
ATE
manners, Haitian regard for, 42-3 fn; Mymeres, les, concept of, 29; in trinity,
175 fn; required Erzulice, 141 fn
41; malvete agent among, 45:
freedom abin 191-2
the "science" d.76 ser loa
Mandingo, 58
myth, nature of, 21-4; other 107 myths fn
Guinit, 213
compared with Voudoun,
E Mararsa, 38-9, 40, 209
ATE
manners, Haitian regard for, 42-3 fn; Mymeres, les, concept of, 29; in trinity,
175 fn; required Erzulice, 141 fn
41; malvete agent among, 45:
freedom abin 191-2
the "science" d.76 ser loa
Mandingo, 58
myth, nature of, 21-4; other 107 myths fn
Guinit, 213
compared with Voudoun,
E Mararsa, 38-9, 40, 209 --- Page 383 ---
Index
Nage, 59-60, 12-4. 9), 434, 136
103-3: significance du Hiian
name,
of, 115-6; "som
199 fn
IV
So 1ha; secret tume, 212; piene-loa, 15 47, s1, 18. Ch
eence ofpaon, Ch Vin: 28; ser
fa a0, 278
baptnm
155 fa
Nanan-bouclou, 55. 146, Ch II
39-40
EZan
fn 102
politics, dfect on religion, 190-1 on
nanrhons, incorporared in Voodoun,
wrviteur, 170 fn; en los Opun,
$89. 67-8, 91-4. 211-6
116 oppoed to Voudoun, S7,
Nigmia, do
179 role d Voudoun in, 61
offaring), ae animal sachifice, food, poursion, a06s conorps d 16-17,
aberation
29-10, 92; function o, 34 ds
Ogoun, 31-2, 59, 67. 68, 74 12-4
247-% movemma d 345 155. 1047, 121-3, 1as. 13e-7. 142-). as-de meitance a 4 217-4,
145 165, 172-3. 153, 208, 212,
253-6 ag-de proeection daring
254-7
105. 174, 235 coomdl d 219
Ogoun Badagrin, 132
terminolagy a 29 ofchildm 29
VII
Ogoun Balindjo 132
peychelapal analyis dCh
Ogoun Batla, 132
14 ly las
ul,
Ogaun Baye, 132
Amcca, ID,
L
Opous Feaille, 132-3
Dumballah, 10s ns Eommon,
Ogoun Panumu, 132
111, Erralie, a, 1P apo,
Ogoun Shanga, 60
266-7, Errolie Ge-Roogr, 61,
Opoun Ge-Rouge, 69-70
Gbhede, 1017. 114 I7A, 368-70,
ongin, myths of, 21, 36, 34, 19,
Hounor, 241, Jacn, 134 Se
54. 65
Jacque, 135 Lagha, 99. Locn,
149 fn, Marana, 39, Mounanchon,
papuets Congo, Petro, 11), 275. 178
16, Ogoun, 15 161, 1546
parenns, parent as prient, 114 potdeshe, 1o, 46, 79, 175. a,
spiritual parent, 206-7 pareot
Chilss
child relationshipt, 154 ing ire potea-Legha, 97
Marasa, Loco and Ayinan, in potcan-mitan, 16, 97. 9 146-7. IA,
heiunce
a0), 205. 208
panicipation, as means ofmonal edu prhavanne, 54. 37
cation, 91-2 fn, 194: effeat of en pritne Galnit, 208
paricipant, 197-200, 306, at9 pries.
pareot
Chilss
child relationshipt, 154 ing ire potea-Legha, 97
Marasa, Loco and Ayinan, in potcan-mitan, 16, 97. 9 146-7. IA,
heiunce
a0), 205. 208
panicipation, as means ofmonal edu prhavanne, 54. 37
cation, 91-2 fn, 194: effeat of en pritne Galnit, 208
paricipant, 197-200, 306, at9 pries. HT houngan
M. 178
primtive menaliy, hirarchical
periayle, sructure of 16, 47. 18a,
concepes in, 39 African and
disinct from aluar chamber, 78
Iodian compured, 65 dincumion
for sparate nanchons, 68, 179
o 879. Ch ml fos 14
Petro, nature of compared to Rada, Proerstantise, 14 57.79
61-1, 64 fin, 61-70 role in history, pechounalysis, inampeetation oVoe
62-3 potition in Voudoun, 67-4,
doun, 192-1 fin, 199 fn, 151-3 fo
14 95.
78
Iodian compured, 65 dincumion
for sparate nanchons, 68, 179
o 879. Ch ml fos 14
Petro, nature of compared to Rada, Proerstantise, 14 57.79
61-1, 64 fin, 61-70 role in history, pechounalysis, inampeetation oVoe
62-3 potition in Voudoun, 67-4,
doun, 192-1 fin, 199 fn, 151-3 fo
14 95. 117, 115. 114. 211, 214 peychosomanic, action d lou, lo,
116, 191-87, Ch Ifnas
o, 161, 1647. therapy
phallie symbols, in Chede, 35, 97,
169-71, Ch IVimpi0
E --- Page 384 ---
Index
purification, 219-21; see also cleans socitil, in ceremonies, 203 f, 123, 1S4,
ing
177, 205-6; advantages of, 218;
Rada, character of, 60-1, 64; in Vou
first arms T in 182 elevation, 219; coat of
doun, 70, 82-4. 93, 95, 184
songs, 48, 98-9, 103-4, 107, I13,
rain, see Damballah, Simbi
127-8
receptacles, for souls and loa, ste soul, concept of, 16-18, 24-6, 28,
canari, govi, potdente
39-42; see gros-bonange
reclamation, ofsouls ofdeceased,27-8; Spanish, terms in
in
see
ceremony retirer d'en bas de Teau
Haitian
Voudoun, 18;
repesoirs, 18I
spirit, ste esprit history, 64, 271-2
resurrection, Ghede, God of, 38, 102; stones, sacred, 69-70; ste pierreloa
concept of, 42-3
sun, 94-9, 102, 145-9, Ch III fns 6,
rituals, function of, 92, 188 f
35, 52-3
preparation for, 123; procedure of,
203 ff, effect of participation in, ti-bonvange, concept of, 26, 41, 44.
197-200; impresion of, 236-8
Chlfsst.14
saints, identified with loa,
TiJean Petro, 118, 135. 138 fn
55-6; tohwiyo, 38
images of in hounfor, 56, 122, Trinity, 41, 56-7, 197, 203, Chlfnar
183-3
trees, significance of, 36, 49, 65. 86-7;
salutations, ritual, significance of,
loa d.97-9. 146-8, 181
202-3; function of, 206; order of, twins, 26, 38 fr, 55, 279, ChIfn 22
37, 39, 54, 83 fn, 149, 177. 183,
205-7, 250-1, 254-6; see libations vevers, significance of, 204; described,
Samedi, tee Baron Samedi
34, 36, 40, 61, 69, 105. 120-1, 136,
serpent, significance of, 195 fn, 277;
141, 187, 204-5. 276, Ch III fn
see Damballah, Simbi, Dan Petro,
309, ChVfs 5
Ch III fss
Voudoun, ptinciples of, 15, 19, 27,
service, religious, ptinciple ofin Vour
73, 88, 187, 19I, 198-9; history of
doun, 73-4. 76, 187, 197-200
organization of, S7-70; effect of
Silibo, Silibo-Gweto, 38, 146
modern culture upon, 188-202;
Simbi, 70, 82-4. 116-19, 183, 286
orthography ofterms, 18
slavery, 62, 63 fm,64. 67
sobagui, 178
wanga, 77 fn, 117
Sobo, I16, Ch III fns 57. 1OS
womb, symbol of, 24, 49, 146, 148-9
70; effect of
Silibo, Silibo-Gweto, 38, 146
modern culture upon, 188-202;
Simbi, 70, 82-4. 116-19, 183, 286
orthography ofterms, 18
slavery, 62, 63 fm,64. 67
sobagui, 178
wanga, 77 fn, 117
Sobo, I16, Ch III fns 57. 1OS
womb, symbol of, 24, 49, 146, 148-9 --- Page 385 --- --- Page 386 ---
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KaV8817 D116nd NOISOS --- Page 387 ---
MAYA DERENS life is the subject of a multi
volume biography, The Larad Naya Deres,
published by Anthology Film Archives, New
York. Born in Kicv in 1917, Deren emigrated tO
the United States with her parents . few yean
later, grew up mainly in Syracuse. New York,
and attended Syracuse Univeniry. A social
activist from her teens, she became interested
fint in dance and subsequently in fimmaking
Throughout the 1950, until her premature
death in 1961 at the age of 44, Maya Deren was
a leading exponent of experimental cinema and
considered one of its most influential artiats.
She fint traveled to Haiti to film dances in
10447, and returned in following yean for
lengthy stays. The work in Haiti led to this
classie ethnographie sudy, audio recondings,
and a documentary film which was later edited
by Tep and Cheryl Ita.
Two video CASEnes of Deren's flms are
available from McPhenon & Company: Deiwe
Henm and Experimretal File In addition.
two LP albums ofVoudoun muwe recorded by
Deren are available on the Lyrichond label
Diciar Hormm and Meringe a Fall Ballab
4 Hain. A rwohour documentary on Maya
Deren and her work was produced for BBC
television in 1987.
DOCUMENTEXT editions are published by
MCPHERONA COMPANT
Post Office Bos 1126
Kingston, NY 12401
Pomed a USA --- Page 388 ---