--- 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 EMPIRE SEMBALESE FANTI 04 NOMCAN TOLOPFES FOULES EMARE EMPIRE B4NBARRAS WANDINGUES AGQUAS (PI 4RA04S aRDRas HAUSA EMPURE POULAROS sosOs xaveasisl CAPLADUS ARADAS corocouis POPOS BENIN EMPIRE EMPIRE GUTABANAS sOUROuEs FANTINS FiDaS FORUBA MISERABLES LWBAS ( MINES socos 40J45 FoNs waswans! ADVSSAS Sarela 1005 NaGOS LEONE aw 1e00s GRaN COAST IORT COAST OuD COAST - conso EMARE MIrOWSES WOUSONSES VOUN CANees ONG GUES G BUMBAS LEWBA - 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 --- REFERENCES Alexande, Hanley Burr. Latin-Amerien. All Ran, Boston, 1920, Val XL The Mydalngy 4 Batson, Grogory. Nare (A sudy of the Iatmul Guinea). Cambrider Univeniry Pre, 1936. culture of New Bleuler, Dr. Eugen. Textkut d Prychatry. New York, 1924. Cannon, Campbell, Joueph. The Here Wib A Thosiand Fas. New Wale, B. Vanla Deuth, American York, 1949. No. 4 Apal-June, 1942. Anshropologist. Vol 4. Courlande, Hatold. Haiti Singng. Univesity of 1939. North Carolina Pres, Davis, H. P. Black Demwey. New York, 1928. Denis, Lorimer. La Religin Populaine. Ballein Du Bureau Denis, logie. Lorimar Por-au-Prines, and Hain, March, 1946. D'Echno Pon-au-Prines, Paul, Emmanud C Enal Haiti, 1945. Ogepgle Hatinant. Donuinvil, JC Prycelage Habinant, Vade e Haini, 1937. Mapk. Ponas-Princt, Fox, Dr. Charle D. d Frazer, Sir James Goorge. Beagh Hystris. Bonton, 19:). (One ATat edition). New York, 1947. Volume, abeidgnd Frobenius, Leo and Fox, Douglas C. Ahe Genczit. New Yock, 1937. Herskovits, M.J. gepgle Hatinant. Donuinvil, JC Prycelage Habinant, Vade e Haini, 1937. Mapk. Ponas-Princt, Fox, Dr. Charle D. d Frazer, Sir James Goorge. Beagh Hystris. Bonton, 19:). (One ATat edition). New York, 1947. Volume, abeidgnd Frobenius, Leo and Fox, Douglas C. Ahe Genczit. New Yock, 1937. Herskovits, M.J. Dabemry. New York, 19)8. Life In A Heition Vallry. New York, 1917. Jacobson, Max. Fanctional Disarden, Tomorrow March, 1951. Magazine. New York, Levy-Bruhl, Locien. Primitive Mentality. New York, Lobeun, James G. The Haitian Pepir. Yale Univensity 192). Pres, 1941. Malinowski, Bronislaw. Mydk in Primitive Marcelin, Milo. Mytholegke Volos (Rir Prydhulsgy. New York, 1926, 1949. Arab). Fonau-Prines, Haini, --- Page 374 --- References Mars, Dr. Louis, La Crise de Possession Dans Le Vaudou, Haiti, 1946. Portau-Prince, Maximilien, Louis. Le Vodou Haitien, Rite Prince, Haiti, 1945. Ralas-Canza. Port-au Metraux, Alfred. The Conarpt Soul in Haitian Vodu. Journal of Anthropology. M 2, No. Southwestern ofNew Mexico Press, Albuqueque, New I,Spring Mexico. 1946. University Owen, Mary Alicia. Voodooism. International Folklore Chicago, 1893. Congress, Parsons, Elsie Clews. Spirit Cult In Hayti. Paris, Pressoir, Charles Fernand. Dekats sur le Creole et 1928. le Prince, Haiti, 1947. Folklere. Portau, Price-Mars, Dr. Ainsi Parla rOncle. Portau-Prince, Haiti, 1928. Rigaud, Milo. Jesus ou Legha. France, 1933. Rigaud, Primitive Odette Mennesson. The Feasting the Gods in Man (Quarterly Bulletin : the Catholic Haitian Vodu, logical Conference). Vol XIX, Nos. I and 2, Anchropo 1946. January, and April, Rigaud, Odette Mennesson, and Denis, Lorimer. Honneur de Marinette. Bulletin Du Burcan Ceremonie En L' Prince, Haiti, July, 1947. d'Ethnologit. Portau Rigaud, Odette Mennesson, and Denis, Lorimer. Marie Noel. Bulletin Du Bureau La Vie Mystique de Haiti, March, 1947. d'Ethnologie. Portau-Prince, Roumain, Haiti, Jacques. Le Sacrifiae du Tambour Assator, 1943. Portau-Prince, Sylvain, Seabrook, Suzanne: William. Magic Irland. New York, 1929. Simpson, Le Creole Haitien. Portau-Prince. George Eaton (I) Four Vodoun Ceremonies, Haiti, 1936, can Folklore. Journal of Ameri (II) Belief System ef April-June, Haitian Vodoun. 1946. American Anthropologit. March, Vol. 47, No. 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. 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 --- WITur - Ju RAW 3 Jongar a Boston rop Party of tho Baleofinle Pubite matsr a Librany ond ae - 1 1 6 66! 9ZZ10 6666 E 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 ---