pythons are primary divinities. Indeed, in the
Republic of Benin, theVodunpantheon is gener-
ally classified into three main groups: the Primary
Divinities, the Secondary Divinities, and the
Tertiary Divinities, the latter group including clan
spirits, local divinities, and personal gods. In the
Fon cosmology, the Dangbé has opened up the
eyes of the universe for the creation of human
beings and is, hence, a god of creation and protec-
tor of humanity. Although pythons are harmless
to humans, their occasional biting is considered a
good omen or harbinger of bliss, as well as vacci-
nation against any harmful snakebite.
In Fongbe, adept or devout practitioners of the
Dangbé Cult are calledDansiorDangbési(those
who are consecrated to the Dangbé divinity), and
the High priest of the python-god religion is called
Dangbénon(“owner” of Dangbé or High priest of
Dangbé). The belief in and worship of pythons is
particularly predominant in Ouidah, better called
by its original nameGléxwéin the Republic of
Benin. Indeed, the Dangbé is the Vodun of the
Xwéda or Houéda people of Gléxwé in the
Republic of Benin. The Xwéda or Houéda (also
called Pedah) people are identified by their
symbolic ethnic facial signs, 2×5 (two times five),
on their foreheads, temples, cheeks, or chin.
Known as the religious capital of the Benin
Republic, Gléxwé or Ouidah is actually the cradle
of the Dangbé belief and is often credited as the
only place to house the Temple des Pythons Sacrés
(the Sacred Python Temple). In the West, pythons
make good pets when handled correctly. They are
also a lucrative activity in Western countries, in
that a python can cost as much as $10,000 if
obtained from a reptile breeding center (see fur-
ther reading below for more information on this
topic). Unlike such breeding centers, however, the
Sacred Python Temple in Ouidah is primarily a
religious place. Every 7 years, the Big Festival
for the adepts of Dangbé takes place. Today, the
Temple also serves as a center of attraction for
tourists visiting Ouidah. Tourists must do a small
ritual before entering the temple.
As divinities believed to be human protectors,
pythons deserve unconditional respect from all
human beings irrespective of their religious affili-
ations. As such, in the Benin Republic, pythons
are not profaned and killed the way other reptiles
are. Moreover, if a Dangbési sees a person abusing
or killing a python, that person bears severe con-
sequences, ranging from grave illness to insanity.
The offender must take prompt measures; if not,
he or she may die. Recommended measures
include a visit of the transgressor to any
Dangbénon to apologize for committing such a
sacrilege, a payment of large fines, and accession
to rituals of Flá (conjuring) and Wouslasla
(cleansing).
It is also believed that if a person abuses or kills
a python even in the absence of adepts, the conse-
quences are the same. Outsiders may consider this
superstitious. However, to know is to understand
because the nonbelief in the existence of a thing does
not make that thing nonexistent. In Gléxwé, when a
python makes its transition, one does not say the
python has died; one saysAblúdoorZankou(the
night has fallen) instead, the same reverential
euphemism used for humans who pass away.Thomas Houessou-AdinSeealsoAnimals; Vodou in BeninFurther Readings
Clochard, B. (Ed.). (1993).Ouidah:Petite anthologie
historique[Ouidah: A Short Historical Anthology]
(Bilingual ed.). Cotonou, Benin: FIT Edition.
Hartford Reptile: http://www.pythons.com
Houessou-Adin, T. (1997). Ritual Codes as Markers of
Culture: An Afrocentric Appraisal of Facial and Body
Signs in Africa With Specific Reference to Benin.
Imhotep:An Aftrocentric Review, 4 (1), 75–94.554 Pythons