Paranthropology: Journal of Anthropological Approaches to the Paranormal advancing by plane and tourist boat, and the monies which are eagerly paid for something “different” or “sinister” or “magical” must sooner or later cause the Haitian Gods to withdraw. For just as Pythia ceased to enter into holy trance behind the massive columns of the departed Apollo, and give answers which determined the fate of the Western world, I suspect that the cross of Baron Samedi, who is protector of the living and the dead may also become but a memory clung to by the very old. However, I was still able to get away from the “shows” in the cities, and within the country find people living along the lanes called to their worship by the beat of the drums. For one who has been raised in a meagre economy, and in an agricultural climate where one naturally turns away from the highly developed methods of farming, and trusts the elements and saints for special guidance and protection, the religious life of the Haitian peasants presents no problem. I was able, therefore, to attend their ceremonies confident that I would achieve a oneness with their beliefs which must be as my own religious beliefs are, of a spiritual-philosophical nature, where symbolism plays its important part in interpretation and understanding. To be a guest within the peristyle, to sit among the people, and drink the excellent coffee that grows in their soil, and which is hospitably offered, is to participate in a communal experience with simplicity and dignity not always found within our own progressive civilization. All this is stated because nearly every visitor approaches Haiti with his imagination clouded with misconceptions, such as images of black magic and frenetic orgies. Within the Vodun ceremony, where a people are gathered together in prayerful and singleminded purpose, natural forces are evoked to help sustain and heal, but these can only appear in miraculous form, as the Bible teaches, because of the devotion and belief they demonstrate from within themselves, their long contact with the very nature, the elements of the earth itself. These happenings cannot be demonstrated without such simple acceptance. Theirs is an effort to transcend their hungry and poverty-stricken state, and arrive at a unification of spirit between goodness, or God, and man. Again I emphasize, it is only with faith and belief such manifestations as I have witnessed can happen. Would that this faith had not become almost forgotten, for it is this alone that is the truth behind all religious impulses. It is, therefore, with some expectancy and understanding that I entered into a study of the
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literature of Vodun. The work of Dr. Dorsainvil, a prominent psychiatrist, was not lost on such scholars as Professor F.W.H. Myers, Sir Oliver lodge, and Professor Richet. For those who would seriously study the religion of Haiti, there are numerous, well documented, observations made by the Haitian Bureau of Ethnology. During my first visit to Haiti, I was fortunate enough to be taken inland and away from Port-auPrince to inspect special Vodun villages. I did not ask this privilege, but was taken by the then liaison officer of the United Nations’ Technical Assistance Board to visit the village of an important hungan, one Anis. I was also accompanied by Miss de Pradines, who understood Creole, and has knowledge of religious ritual as well as of the ceremonies of the hungans. As soon as I arrived, I was greeted by Anis, and he asked when I prepared to leave that, this being Sunday, I should return on the following Wednesday to take part in a ceremony where I should be presented to the Gods. I did not take this seriously at the time, but declared that I would not be in town, as I anticipated returning to New York on that very day. However, this was frowned upon by Miss de Pradines, and indeed also by the U.N. representative, who pointed out that many sought to attend the rituals, but that permission was not easily granted. Thereupon, I decided that I had better wait over and attend the ceremony, which I learned had been suggested to the hungan by his controlling Loa, or guardian spirit. My visit on the second occasion was a welcoming one. The people were gathered, some two hundred or more. The hounsis, or young priestesses, were dressed in red, although there were a few novices in white. It was explained to me again that the Petro rites would be open to me. There are two rituals -- Petro and Rada. Anis, and Joseph who trained him, belonged to the former. The difference between the two services is, as I found later, contained in their ritual, the Rada being more passive though, essentially, the same Pantheon rules over all. After the rolling of the drums, and the “opening of the gates,” as the ceremony is called, “Papa Legba” was asked to receive homage, and have my presence explained. The hungan conceded he had received affirmation from the Loas that I was to be admitted to the rest of the ceremony. I went from the larger gathering to a small room withdrawn from the worshippers. There I was accompanied by Miss de Pradines. In an adjoining room to the temple, in which Anis was lying on his bed, apparently in a trance, I sat and waited. We could see Anis in repose through the
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