over agricultural work and life. One must also
mention the important Gede, the Lwa of death.
Although Lwa are frequently associated with
natural elements—Danballa Wedo, Ayida Wedo,
Agwe, Lasirèn, and Ezili Freda are classified as
aquatic sprits, for example, and Ogu is the Lwa of
fire—Lwa are nonetheless more commonly defined
and identified in function of the character that they
display. In addition to having their own distinct
personality, Lwa, especially the main ones, have a
specific day of the week, a favorite color, favorite
foods, drinks, songs, and dances. As an example,
Ogu’s color is red, his day is Wednesday, his
favorite sacrificial food is pork, and his favorite
drink is rum. In contrast, Ezili Freda likes sky blue,
perfumes, refined foods such as cakes and other
delicacies, and champagne. Her day of the week is
Thursday, the typical day of Rada Lwa.
Worshipping the LwaGiven their high position in the Vodu ontological
hierarchy, the Lwa play a major role in the lives of
Vodu devotees. In fact, the relationship between
the Lwa and the living is intense, demanding, and
yet one that is reported to be quite fulfilling.
Human beingsservethe Lwa, whom they love,
respect, and fear. In fact, Vodu practitioners
always, out of respect, use the prefix Papa
(“father”),Manman(“mother”), orMetrès(“mis-
tress”), while referring to a Lwa. Danballa is
never called Danballa, but Papa Danballa, and
Ezili Freda is Metrès Ezili Freda. In return for
their devotion and piety, the living expect bless-
ings, protection, and favors from the Lwa.
The intense nature of this relationship is made
quite obvious during Vodu ceremonies, which are
held for the Lwa. Such religious services take
place within the confines of a Vodu temple, an
oumfò, under the auspices of a Vodu priest
(Houngan) or priestess (Mambo).
The central part of the perystil, the semi-open
space usually located at the entrance of the
oumfò, where public rituals actually take place, is
occupied by a potomitan. The potomitan (which
literally means “pillar in the middle”) 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 Vodu ceremonies. The potomi-
tan is associated with the Lwa Danballa and with
the Lwa Legba, the keeper of the crossroads.
Through appropriate songs, dances, the tracing
of vèvè (spiritual drawings), prayers, and drum-
ming, the Lwa are invited to join the living, par-
take in the ceremony, and accept whatever
offerings or sacrifices that may be presented to
them. Upon arriving, the Lwa will mount one of
the attendees, often times the Houngan or
Mambo presiding over the service, and through
them the Lwa may communicate with the living.
The living may also take advantage of the pres-
ence of a Lwa to ask questions or present
requests. While mounted by a Lwa, a person finds
themselves in a different state of consciousness
and may be able to do things that defy common
physical laws, such as climbing a tree feet up,
eating pieces of broken glass, or walking in fire
without sustaining any physical injury. While
being mounted by a Lwa, a person is also
believed to lose consciousness of themselves.Marrying the Lwa
It is also common for Vodu followers, regardless
of whether they have been initiated, to marry a
Lwa as part of a ritual known asmayaj mistik
(“mystic marriage”). The whole affair is reminis-
cent of a wedding ceremony between two human
beings because it involves special attires, a wed-
ding cake, a wedding ring, and a priest. The
purpose of mayaj mistik is to enter a special rela-
tionship with a Lwa, thus further securing their
protection. One of the taboos associated with this
type of marriage is sexual abstinence on the day of
the Lwa to keep oneself receptive to messages
from one’s spiritual spouse, primarily through
dreams, on that particular night.
People will often choose to marry theirmèt tèt,
that is, the Lwa who has been identified, either
through divination or consultation with the spir-
its, to “walk” with that person. The personality of
the devotee and of his or her mèt tèt is often quite
similar. For example, a person whose mèt tèt is
Ogu is expected to be brave, bold, and sometimes
quick tempered. On the contrary, someone with394 Lwa