lwa

lwa, the primary spirits of Vodou. They are akin to the orishas of Yoruba religion and of similar Afro-Caribbean new religious movements, but, unlike the orishas, the lwa are not deities but are spirits, whether of human or divine origin, that were created by Bondye (God) to assist the living in their daily affairs.

Description

There are more than 1,000 lwa in Vodou, and they are grouped in 17 pantheons (nanchon). The Rada and Petwo pantheons are arguably the most important, in terms of both size and the role played by Rada and Petwo lwa in Vodou, and, in fact, many of the other groups have been integrated into the Rada and the Petwo pantheons. This fusion underscores the difficulty one may face when adhering to too strict a classification, as there are constant overlaps between the different pantheons of lwa. Moreover, the same lwa may appear as Rada and as Petwo. What seems to distinguish the Rada pantheon from the Petwo pantheon is, above all, the general character, attitude, or persona of the lwa. Rada lwa are often associated with a peaceful demeanor and benevolent attitude, although they may also turn out to be quite vindictive if displeased or offended. In contrast, Petwo lwa are commonly thought of as forceful, aggressive, and dangerous. Yet they may also be protective of the living and quite generous.

Although the lwa are quite numerous, some are held in special esteem. This is the case, for instance, of the powerful Legba, the master and keeper of crossroads, without whom communication with the spirits is impossible and can never take place. Other lwa of particular significance include spirits such as Agwe (also called Agwe-Tawoyo), the lwa of the sea, and his female counterpart, Lasirèn; Danbala Wèdo and his wife, Ayida Wèdo, who are represented as two snakes and stand for the power and eternity of life; and Èzili Freda, known as the “lwa of Love.” Others include Loko, the lwa of trees and vegetation in general, and the patron of manbo and oungan and of the ounfò (temple); Ogou, the symbol of strength and power; the Marasa, the sacred twins; Ayizan, the lwa of market places and protector of merchants; and Azaka, the lwa presiding over agricultural work and life; and Gede, the lwa of death.

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Veneration

The lwa play a major role in the lives of Vodou devotees. In fact, the relationship between the lwa and the living is intense, demanding, and yet reported to be quite fulfilling. Human beings serve the lwa, whom they love, respect, and fear. In fact, Vodou practitioners always, out of respect, use the prefix Papa (“father”), Manman (“mother”), or Metrès (“mistress”) while referring to a lwa. In return for their devotion and piety, the living expect blessings, protection, and favours from the lwa.

The intense nature of this relationship is made quite obvious during Vodou ceremonies, which are held for the lwa. Such religious services take place within the confines of an ounfò, under the auspices of a Vodou priest (oungan) or priestess (manbo).

The central part of the peristil, the semi-open space usually located at the entrance of the ounfò, where public rituals actually take place, is occupied by a potomitan (“pillar in the middle”). This is a pillar usually decorated with a beautiful spiralling snake and connecting the ground to the ceiling. The lwa are believed to ascend or descend through the potomitan, which is therefore seen as a magical axis. Given this, the potomitan plays a critical role during Vodou ceremonies. The potomitan is associated with Danbala and with the Legba, the keeper of the crossroads.

Through appropriate songs, dances, the tracing of vèvè (spiritual drawings), prayers, and drumming, the lwa are invited to join the living, partake in the ceremony, and accept whatever offerings or sacrifices that may be presented to them. Upon arriving, the lwa will “ride” one of the attendees, oftentimes the oungan or manbo presiding over the service, and through this individual who is “riding with the lwa” the spirit may communicate with the living. The living may also take advantage of the presence of a lwa to ask questions or present requests.

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Marrying the lwa

It is also common for Vodou adherents, regardless of whether they have been initiated, to marry a lwa as part of a ritual known as maryaj mistik (“mystic marriage”). The ritual is reminiscent of a wedding ceremony between two human beings because it involves special attire, a wedding cake, a wedding ring, and a priest. The purpose of maryaj mistik is to enter a special relationship with a lwa, thus further securing spiritual protection. One of the taboos associated with this type of marriage requires sexual abstinence on the holiday associated with the lwa in order to keep oneself receptive to messages from one’s spiritual spouse, primarily through dreams, on that particular night.

People will often choose to marry their mèt tèt, that is, the lwa who has been identified, either through divination or consultation with the spirits, to “walk” with that person. The personalities of the devotee and of his or her mèt tèt are often quite similar. For example, a person whose mèt tèt is Ogou is expected to be brave, bold, and sometimes quick tempered. On the contrary, someone with Èzili Freda as a mèt tèt will be expected to be a bit frivolous and yet quite generous.