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Rasin DaomeEthno-geographic origins of some of the lwa of Vodou
When speaking about the origins of the lwa of
Vodou, we run into several problems. First, it is far far easier to trace the lwa of the
Rada rites (and that is what I have mostly done here). When we get to the lwa of the
Petwo rites, there are to many conflicting or crossing details. Sometimes we say “Oh
look, this is Amer-Indian”, and then we turn around to find the same idea, detail,
or liturgical fact in Africa. It will make you crazy! In truth it really doesn’t
matter. These origins do not alter or otherwise effect the service. However, understanding
the core and original relations between some of these spirits is helpful.
Vocabulary you might find helpful as you read this web site:DAOME is Old Dahomey, present day Benin though the historical empire was much larger. NAGO-LAND is better known as Yoruba-Land, or present day Nigeria. VODUN (with this spelling) is the same as the words lwa and orisha in Daome. I use this specifically to refer to an individual spirit as opposed to the tradition we call VODOU. ORISHA is a similar word as the word Lwa in Haiti. Now in Haiti we have this word and it is Olisha. Some “lost” individuals have said that the salute to the Nago awa “awoshe” is a corruption of Orisha. Actually, Awoshe is a contraction of the Nago words awo (mystery) and ashe (grace, power). In Kreyòl we also hear the word djae with the same meaning as ashe in Yoruba. TOHOSU- a deformed and divine royal ancestor in Daome. NEXESWE- Nephelim-type half divine/half human being; usually the founder of a sib (lineage). LEGBA- is a lwa of Nago (specifically Ketu Yoruba) origin. He is not native Daome. PAPA LISA- is the Mawu-Lisa of Daome, the highest Spirit. Papa Lisa comes from Nago-Land. To the Yoruba they are known as the orisha Yemowo (Yemmu) and Oshala (the highest, most exalted form of Obatala). The Fon language has trouble with words that begin with vowels so tends to drop the first syllable(s). In Haiti, Mawu is largely conflated with the notion of Bondje, but Papa Lisa is well known as the Sun (St. Solay). He does not possess. Not surprisingly, Oshala does not possess either. MARASA- come from various twin cults all over West
and Central Africa in all nations; called Towiyo in Daome, Ibeji in Nago-Land, but takes
the name Marasa from the Bantu/ Ki-Kongo word Malasa, also meaning “twin”. R/L
inversions are common in the Romance (French, Spanish, etc.)/ or Romance influenced
languages. LOKO- is a purely Daomean vodun
and has 2
origins. Loko Atisou comes from Hula. Atidan Loko is from Oueme where he is more commonly
called Adan Loko. Loko migrated to Nago-Land where he is a minor orisha called Iroko. AYIZAN- is the tutelary vodun of the clan
AladaHonou, a separatist clan of the Adja DAMBALLA
and AYIDA- has 2 sources of origin.
Dan-Aïda Hwedo from the Djinou tribe of Mahi-Land became the repository of unnamed royal
ancestors. Dangbè, the serpent of Wydah who came to prominence with the conquest of
Savi, where he served a similar function for the “common” people. Interestingly,
this explains why in Haiti, Damballa is more popular than Ayida. This is reversed in
Africa. Royal ancestors were exalted in Daome, but in Haiti, this could not be maintained
for obvious reasons. SOBO
and BADE- are part of the Hevioso complex
in Daome. They are directly related to all the various Thunder vodun and orisha
known regionally as Sogbo, Shango, Jakuta (Djakata in Haiti), etc. Myth says this vodun
came to Daome with Naye Wanjileh (Wandjile in Haiti). However, his entrance to Daome was
actually accomplish with the annex of the Djenkin tribes. Interesting to note the
relationship between Danbala and Sobo in Haiti, Dangbè and Sogbo in Daome,
and Oshumare and Shango in Nago-Land. In Haiti there is a lwa called Danbala Wedo
Djenke. AGASOU- is the royal Nexeswe of the secessionist
clan AladaHonou. Agasou was the son of Aligbono, daughter of the King of Tado. His totem
was the Leopard. Agasou and Ayizan were/are the principal tutelary vodun of this clan.
In Haiti interestingly, and though Haitians have apparently forgotten the Leopard
association, Agasou does oblige those he possesses to “hook” their fingers as if
they were claws. SILIBO- is a Nexeswe of the clan Adja AGWE- is a well-known vodun in Daome where he is
called Agbe, and also Hu in Wydah. GWAN-N
ADJA- is of course a Nexeswe of the Adja
clan. EZILI- ultimately has origin in the rather large
and complex Mami Wata Cult of Daome where she goes by many names, not the least of which
is….Aziri (this is also the name of a river which the vodun Aziri owns). Even in
Africa this is a complex being tending to absorb different spirits into one complex. Ezili
is known under this very name in the Jeje Candomble houses in Brazil. BOSOU- is a royal ancestor in Tohosu-Land. He
was the patron vodun of King Agadja. Today in Haiti we have the lwa Bosou Agadja or Kadja
Bosou. Interestingly, his service did not survive in Africa, only in Haiti and
apparently in Brazil. AGAWOU- comes from Nago-Land where he is better
known as the orisha Aganjou or Aganyu. NANA BELEKOU (or
PELEKOU)- is called Nana Buluku in Alada. AZAKA- despite his Amer-Indian features, is
tracably a vodun of the Royal House in Abomey. OGOU—has his origin in Nago-Land, specifically
the cities of Oyo and Ife. He is not native to Daome. GEDE- is again despite his Amer-Indian/ Kreyòl
features, simply the powerful "root" ancestor of the GedeVi tribe, and the
aboriginal people of the Abomey plateau. They were displaced by the invading Fon.
Interestingly, Gede did not survive in Africa, but in Haiti and in Brazil where he
carries the same affects. KALFOU
and GWAN BWA- have Kreyòl names, but
obviously have Kongo-based origins. This is evidenced by their mot pasaj (pass-words/
invocations) among other things. LEMBA- comes from
Loango. Lemba is associated with the Saint La Virgen de Mercedes, or, in the
Yoruban pantheon Obatala. Interestingly, the Bantu word Lemba means, “to
appease”. In the North of Haiti, the Petwo rites are called simply
Lemba. MET
PENMBA- is the Nkadi Mpenmba of Loango. BAKOULOU
BAKA- is a “corps l’Esprit”
coming from the Kongo. In Bantu, the word Bakoulou means “one who cannot be
trusted”. Baka is a wondering and forgotten soul of the dead. SIMBI- is in the Kongo, as class of spirits serving
a similar function as he does in Haiti and going by the same name. |
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