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{1} LEYBURN, The Haitian People, pp. 131-42.
{2} MOREAU DE SAINT-MÉRY, Description topographique, v. 1, pp. 26-34; and DESCOURTILZ, Voyage d’un naturaliste, pp. 116-79.
{3} HERSKOVITS, The Myth of the African Past, pp. 33-53.
{4} HERSKOVITS, Dahomey, v. 1, pp. 63-4.
{5} On African survivals in Voodoo’s religious vocabulary, consult COMHAIRE-SYLVAIN, A propos du vocabulaire des croyances paysannes and Survivances africaines dans le vocabulaire religieux d’Haïti.
{6} Description topographique, v. 1, p. 46.
{7} Voyages d’un Suisse, p. 131.
{8} MOREAU DE SAINT-MÉRY, Loix et constitutions des colonies françaises, v. 4, p. 384, 829; v. 5, p. 234.
{9} VAISSIÈRE, La Société et la vie Créole, p. 213.
{10} Ibid., p. 213.
{11} PEYRAUD, L’Esclavage aux Antilles françaises, p. 181.
{12} MOREAU DE SAINT-MÉRY, Loix et constitutions, v. 4; p. 384.
{13} Nouveau voyage aux îles de l’Amérique, v. 4, p. 132.
{14} La Société et la vie Créole, p. 204.
{15} V. 1, pp. 46-51.
{16} Voyage d’un naturaliste, v. 3, p. 181.
{17} Description topographique, v. 1, pp. 210-11.
{18} Voyage d’un naturaliste, v. 3, p. 181.
{19} Histoire du peuple haïtien, p. 59.
{20} Manuel d’histoire d’Haïti, pp. 66-7.
{21} Consult HAZOUMÉ, Sur le pacte du sang au Dahomey.
{22} MADIOU, Histoire d’Haïti, v. 1, pp. 72-3, 97; v. 3, p. 33.
{23} Des colonies et particulièrement de celle de Saint-Domingue, pp. 217-20.
{24} Le Messianisme chez les noirs du Brésil.
{25} MORFAU DE SAINT-MÉRY, Description topographique, v. 1, PP. 651-3.
{26} MADIOU, Histoire d’Haïti, v. 1, p. 97.
{27} Des colonies et particulièrement de Saint-Domingue, pp. 18-19.
{28} Voyage d’un naturaliste, v. 3, p. 186.
{29} Histoire d’Haïti, v. 2, p. 91.
{30} Voyage d’un naturaliste, v. 3, p. 28.
{31} DESCOURTILZ, Voyage d’un naturaliste, v. 3, pp. 383-4.
{32} L’Evolution stadiale du vaudou, pp. 28-32.
{33} Histoire d’Haïti, v. 2, p. 91.
{34} Colonies étrangères et Haïti, v. 1, pp. 292-3.
{35} ALAUX, Soulouque et son empire, pp. 61, 71 and 173.
{36} Haiti or the Black Republic, p. 183.
{37} Ibid., pp. 197-204.
{38} Ibid., p. 201.
{39} The Magic Island, pp. 118-19.
{40} Ibid., pp. 121-3.
{41} En Haïti, p. 56.
{42} Dr. Duvalier is now President of Haiti.
{43} Consult COMHAIRE. The Haitian Schism, on the ‘great Haitian schism’.
{44} The Haitian People, pp. 3-13.
{45} Further information on Voodoo confraternities and clergy will be found in HERSKOVITS’S Life in a Haitian Valley, passim; DEREN, Divine Horsemen, pp. 151-85; and RIGAUD, La Tradition vaudoo, pp. 71-6.
{46} The asson, or sacred rattle, is used for summoning the loa. It consists of a gourd (Lagenaria sp.) dried and emptied of its flesh and pips. It is covered over with a network of china beads which vary in colour and number according to whichever loa are ‘masters of the humfo’. Snake vertebrae are mingled with the china beads. Sometimes the vertebrae predominate. Asson are usually furnished with a bell which the priest rings during a ceremony. There are two main types of asson: the master-asson and the ordinary asson. Before they are used in a service these rattles must first be consecrated by baptism. When a person is ‘ordained’ as hungan or mambo he or she is put to bed with an asson.
{47} Straw bag carried by peasants.
{48} People with the same godfather or godmother call each other ‘brother’ or ‘sister’.
{49} An aerated, non-alcoholic drink.
{50} Cup or bowl full of oil on which floats a lighted wick.
{51} Almost everyone who has written on Voodoo has provided a list, more or less extensive, of the different loa. The most complete is that in RIGAUD’S La Tradition vaudoo, pp. 141-6. DEREN (Divine Horsemen, pp. 82-3) has brought together in tabular form all the principal loa, giving each its ‘family’, its functions and its symbolic colour.
{52} For the classification of the Congo loa, see MENNESSON-RIGAUD and DENIS, Cérémonie en I’honneur de Marinette, pp. 13-14.
{53} Slices of the small intestine with fatty membrane, fried in the bottom of a pan.
{54} Unrefined sugar.
{55} Clairin (white rum) with an infusion of aromatic herbs.
{56} Cérémonie en I
’honneur de Marinette.
{57} La Tradition vaudoo, pp. 221-3.
{58} The phenomenon of possession in Haitian Voodoo has already been the subject of several studies. I would quote, in particular, the many publications of DR. MARS, who has specialized in study of the mystic trance (see the Bibliography). Pages 146-9 and 186-9 of HERSKOVITS’S Life in a Haitian Valley define the problem as a whole in an extremely pertinent manner, MAYA DEREN (Divine Horsemen, Chap. VII) has described in great detail the impressions she experienced when ‘mounted’ by the goddess Ezili. There are close analogies between possession among Voodooists and among the black population of Brazil. It is therefore worth-while to consult BASTIDE, Cavalos dos santos (in Estudos afro-brasileiros, 3a, pp. 29-60).
{59} The ‘head-washing’ (lover-tête) is a ceremony which varies in importance according to regions and sanctuaries. Its purpose is to baptize the bosal loa. Bread soaked in wine, acassan, maize, grilled peanuts and other eatables are made into a sort of paste which is wrapped in mombin leaves. It is then fixed to the head of the loa’s elect by means, of a cloth. He must keep it there till the following day and must wait several days before washing his head. Herskovits was present at a head-washing in the Mirebalais region. The novice was shut up in a room for three days while his friends and relations sang hymns in a neighbouring room. A hungan in a state of trance washed the head of the elect with a concoction of aromatic herbs and wine. The loa then came down on to his ‘horse’. The family offered him a sacrifice and the possessed novice drank the blood.
{60} Sociologie et psychanalyse, p. 252.
{61} I remember seeing some young hunsi at the beginning of a ceremony, dancing without any sort of conviction even though the rhythm of the orchestra was perfect. Like schoolgirls, turning the inattention of the master to good account, they took every opportunity of riotous giggling and of playing with the young men. The Katter kept on teasing them; finally chased them and brought them back into their midst where they lurched on to them and brought them back into their midst where they lurched on to them as though suddenly possessed and about to lose their balance. Their behavior showed clearly that the preliminary crisis is merely a technique—of which they had perfect mastery.
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