But the most famous Zombie case of all Haiti is the case of Marie M. It was back in October 1909 that this beautiful young daughter of a prominent family died and was buried. Everything appeared normal and people generally forgot about the beautiful girl who had died in the very bloom of her youth. Five years passed.
Then one day a group of girls from the same school which Marie had attended went for a walk with one of the Sisters who conducted the school. As they passed a house one of the girls screamed and said that she had seen Marie M. The Sister tried to convince her she was mistaken. But others had seen her too. The news swept over Port-au-Prince like wild fire. The house was surrounded, but the owner refused to let anyone enter without the proper legal steps. The father of the supposedly dead girl was urged to take out a warrant and have the house searched. This he refused to do at once. Finally he was forced to do so by the pressure of public opinion. By that time the owner had left secretly. There was no one nor nothing in the house. The sullen action of the father caused many to accuse him of complicity in the case. Some accused her uncle and others her god father. And some accused all three. The public clamored for her grave to be opened for inspection. Finally this was done. A skeleton was in the coffin but it was too long for the box. Also the clothes that the girl had been buried in were not upon the corpse. They were neatly folded beside the skeleton that had strangely outgrown its coffin.
It is said that the reason she was in the house where she was seen was that the houngan who had held her had died. His wife wanted to be rid of the Zombies that he had collected. She went to a priest about it and he told her these people must be liberated. Restitution must be made as far as possible. So the widow of the houngan had turned over Marie M. among others to this officer of the church and it was while they were wondering what steps to take in the matter that she was seen by her school mates. Later dressed in the habit of a nun she was smuggled off to France where she was seen later in a convent by her brother. It was the most notorious case in all Haiti and people still talk about it whenever Zombies are mentioned.
In the course of a conversation on November 8, 1936, Dr. Rulx Léon, Director-General of the Service d’ Hygiene, told me that a Zombie had been found on the road and was now at the hospital at Gonaives. I had his permission to make an investigation of the matter. He gave me letters to the officers of the hospital. On the following Sunday I went up to Gonaives and spent the day. The chief of staff of the hospital was very kind and helped me in every way that he could. We found the Zombie in the hospital yard. They had just set her dinner before her but she was not eating. She hovered against the fence in a sort of defensive position. The moment that she sensed our approach, she broke off a limb of a shrub and began to use it to dust and clean the ground and the fence and the table which bore her food. She huddled the cloth about her head more closely and showed every sign of fear and expectation of abuse and violence. The two doctors with me made kindly noises and tried to reassure her. She seemed to hear nothing. Just kept on trying to hide herself. The doctor uncovered her head for a moment but she promptly clapped her arms and hands over it to shut out the things she dreaded.
I said to the doctor that I had permission of Dr. Léon to take some pictures and he helped me to go about it. I took her first in the position that she assumed herself whenever left alone. That is, cringing against the wall with the cloth hiding her face and head. Then in other positions. Finally the doctor forcibly uncovered her and held her so that I could take her face. And the sight was dreadful. That blank face with the dead eyes. The eyelids were white all around the eyes as if they had been burned with acid. It was pronounced enough to come out in the picture. There was nothing that you could say to her or get from her except by looking at her, and the sight of this wreckage was too much to endure for long. We went to a more cheerful part of the hospital and sat down to talk. We discussed at great length the theories of how Zombies come to be. It was concluded that it is not a case of awakening the dead, but a matter of the semblance of death induced by some drug known to a few. Some secret probably brought from Africa and handed down from generation to generation. These men know the effect of the drug and the antidote. It is evident that it destroys that part of the brain which governs speech and will power. The victims can move and act but cannot formulate thought. The two doctors expressed their desire to gain this secret, but they realize the impossibility of doing so. These secret societies are secret. They will die before they will tell. They cited instances. I said I was willing to try. Dr. Legros said that perhaps I would find myself involved in something so terrible, something from which I could not extricate myself alive, and that I would curse the day that I had entered upon my search. Then we came back to the case in hand, and Dr. Legros and Dr. Belfong told me her story.
Her name is Felicia Felix-Mentor. She was a native of Ennery and she and her husband kept a little grocery. She had one child, a boy. In 1907 she took suddenly ill and died and was buried. There were the records to show. The years passed. The husband married again and advanced himself in life. The little boy became a man. People had forgotten all about the wife and mother who had died so long ago.
Then one day in October 1936 someone saw a naked woman on the road and reported it to the Garde d’Haiti. Then this same woman turned up on a farm and said, “This is the farm of my father. I used to live here.” The tenants tried to drive her away. Finally the boss was sent for and he came and recognized her as his sister who had died and been buried twenty-nine years before. She was in such wretched condition that the authorities were called in and she was sent to the hospital. Her husband was sent for to confirm the identification, but he refused. He was embarrassed by the matter as he was now a minor official and wanted nothing to do with the affair at all. But President Vincent and Dr. Leon were in the neighborhood at the time and he was forced to come. He did so and reluctantly made the identification of this woman as his former wife.
How did this woman, supposedly dead for twenty-nine years, come to be wandering naked on a road? Nobody will tell who knows. The secret is with some bocor dead or alive. Sometimes a missionary converts one of these bocors and he gives up all his paraphernalia to the church and frees his captives if he has any. They are not freed publicly, you understand, as that would bring down the vengeance of the community upon his head. These creatures, unable to tell anything—for almost always they have lost the power of speech forever—are found wandering about. Sometimes the bocor dies and his widow refuses their responsibility for various reasons. Then again they are set free. Neither of these happenings is common.
But Zombies are wanted for more uses besides field work. They are reputedly used as sneak thieves. The market women cry out continually that little Zombies are stealing their change and goods. Their invisible hands are believed to provide well for their owners. But I have heard of still another service performed by Zombies. It is in the story that follows:
A certain matron of Port-au-Prince had five daughters and her niece also living with her. Suddenly she began to marry them off one after the other in rapid succession. They were attractive girls but there were numerous girls who were more attractive whose parents could not find desirable husbands for. People began to marvel at the miracle. When madame was asked directly how she did it, she always answered by saying, “Filles ce’marchandies peressables” (Girls are perishable goods, it is necessary to get them off hand quickly). That told nobody anything, but they kept on wondering just the same.
Then one morning a woman well acquainted with the madame of the marrying daughters got up to go to the lazy people’s mass. This is celebrated at 4:00 A.M. and is called the lazy people’s mass because it is not necessary to dress properly to attend it. It is held mostly for the servants anyway. So people who want to go to mass and want no bother, get up and go and come back home and go to sleep again.
This woman’s clock had stopped so she guessed at the hour and got up at 2:00 A.M. instead of 3:00 A.M. and hurried to St. Anne’s t
o the mass. She hurried up the high steps expecting to find the service about to begin. Instead she found an empty church except for the vestibule. In the vestibule she found two little girls dressed for first communion and with lighted candles in their hands kneeling on the floor. The whole thing was too out of place and distorted and for a while the woman just stared. Then she found her tongue and asked, “What are you two little girls doing here at such an hour and why are you dressed for first communion?”
She got no answer as she asked again, “Who are you anyway? You must go home. You cannot remain here like this.”
Then one of the little figures in white turned its dead eyes on her and said, “We are here at the orders of Madame M. P., and we shall not be able to depart until all of her daughters are married.”
At this the woman screamed and fled.
It is told that before the year was out all of the girls in the family had married. But already four of them had been divorced. For it is said that nothing gotten through “give man” is permanent.
Ah Bo Bo!
CHAPTER 14
SECTE ROUGE
If you stay in Haiti long enough and really mingle with the people, the time will come when you hear secret societies mentioned. Nobody, of course, sits down and gives lectures on these dread gatherings. It is not in any open way that you come to know. You hear a little thing here and see a little thing there that seem to have no connection at first. It takes a long time and a mass of incidents before it all links up and gains significance. To bring it down to a personal thing, I came at it backwards. I did not move from cause to effect. I saw the effect and it aroused my curiosity to go seek the cause.
For instance, I kept meeting up with an unreasoning fear. Repeated incidents thrust upon my notice a fear out of all proportion to the danger. That is, to what seemed to be the danger. Some of the things I heard and saw seemed crazy until I realized that it was all too simple to be nothing more than it showed from the outside. The first of these incidents came after I had been in Haiti less than a month.
I had taken my little house in the suburbs of Port-au-Prince with the excellent maid that Mme. Jules Faine had found for me. One night I heard drums throbbing at a distance. They came from the mountain that rose as a sort of backdrop behind the village. Immediately the sounds caught my attention, not just because they were drum tones. I had heard plenty drum music since I had been there. You cannot avoid hearing the drums in Haiti. Besides M. Clement Magliore, publisher of Le Matin and other friends had taken me to Saturday night bomboches and I had heard the rada drums. But the drum that I was hearing this night did not have the deep singing quality of the rada. This was a keen, high-pitched sound that was highly repetitious. I resolved to go and see this new kind of dance, or whatever it was.
I began to dress and woke up Lucille, the maid. I told her what I planned to do and told her to get dressed. She got up and dressed readily enough, but she refused to go. She refused to go outside the door. Lucille went even further than that. She went and stood guard and would not let me go outside of the door either. And all the explanation she would give was, “It is very bad to go there, Mademoiselle. Do not search for the drums. Anyway the drum is not near. It is far away. But such things are very bad.”
Since I could not do anything to make her go with me, I had to stay home. This incident struck me as strange, the more I thought about it. It was not usual for Lucille not to want to do anything I wanted done because she loved to please. Already I was beginning to love her and to depend upon her. Later on I put her on the roster of my few earthly friends and gave her all my faith. Lucille with her great heart, her willingness to help, her sympathy under varying conditions and her great honesty. The treasury of the United States could be left in her hands with absolute safety. In addition she is extremely kind. Thinking the incident of the drum over for several days I asked Lucille what she meant. Why was it bad for me to go to the music-makers? She knew that I had been to other native gatherings. Why not this one also? She gave some sort of a general answer. I have asked her many times since, but to this day, she has never said anything more definite than “Some things are very dangerous to see, Mademoiselle. There are many good things for you to learn. I am well content if you do not run to every drum that you hear.” That was the first instance.
The second incident came shortly afterwards and was more pointed. After two months I grew tired of my landlord swindling me and moved to Pacot. There Joseph bestowed himself upon me as a yard-boy. Two days after I agreed to keep him, he moved his wife and infant child into his room that was in a sort of basement. All went well for a week or two. One night I was propped up in bed writing as usual, when I smelled an odor of something burning. It smelled awful. Like rubber and several other things equally disagreeable smouldering. I stood it as long as I could in bed, and then I got up and called Lucille, who slept in the room next to mine. We went about looking for the source. When we got to the salon which was directly over Joseph’s room the smell was overwhelming, so I concluded he was responsible for it.
I called down to Joseph and demanded to know what on earth was going on. He told me he was burning something to drive off bad things. What bad things, I wanted to know. I was good and angry about the thing. He said not to be angry, please. But cochon gris (gray pigs) qui mange’ moun (who eat people) were after his baby and he “was make a little ceremony to drive them away.” I told him to come into the house and tell me about it, but he refused. He was not going to open his room door until daylight. The house was so arranged that he must come into the yard, round the corner of the house and mount a high flight of steps before he could enter the house. This he refused to do. He begged me not to be angry, but he could not come out until daylight.
When I came down to breakfast the next morning and looked down at the yard and saw Joseph’s wife sitting there in the sunlight calmly nursing her child, Joseph’s explanations of the night before seemed so ridiculous that I grew very peevish and I made myself a promise to give him a highly seasoned piece of my mind. But he did not wait for me to summon him. As soon as he saw me at the table he came of his own accord. He told me that he had seen figures in white robes and hoods, no, some of them had red gowns and hoods, lurking in the paraseuse (hedge) the night before. He thought the cochons gris knew that he had a very young baby and they wanted to take it and eat it.
“Now Joseph,” I objected, “you are trying to excuse yourself for disturbing me by telling a fantastic lie. In the first place I have never seen a grey pig and do not believe they exist. In the second place, hogs do not go about in robes of any sort and neither do they go about eating babies. Pas capab’.”
“But yes, Mademoiselle, there are very bad thing that go about at night. I have great fear from what I see last night. I want you to take my baby in the house with you. Then nobody can steal him.”
“No, Joseph, your baby is too young. He would cry all of the time and disturb me. I must have quiet to write a book.”
“But he is very little, Mademoiselle. He cannot cry much. Take him to sleep at night, please, Mademoiselle. If you don’t want baby in the house, then please give me seven gourds and I put my wife and baby on the boat and send them to Petit Gouave. My family will take care of them. Then I come back and I work for you very good because then I will not worry about my baby die. First they make him die, then they take him from the grave.”
The discussion was broken off there because an upper class Haitian came at that moment for a morning visit. The Haitian peasant is very humble before his betters, so Joseph shut up quickly and went on back to cleaning up the yard. The gentleman and I went on the front gallery that commands such a magnificent view of Port-au-Prince and the sea, and sat down. I laughed and told him the fantastic explanation that Joseph had made. He laughed briefly, then he said he was thirsty. He would neither permit me to go for a glass of water for him, nor call Lucille to bring it. He would just go out to the kitchen and let Lucille give it to him there. After he went
to the rear, I thought I’d join him and offer him a drink of rum. When I reached the end of the salon I saw that he was not asking Lucille for water at all. He was on the back gallery speaking to Joseph in the yard. He was speaking in Creole and calling Joseph every kind of a stupid miscreant. He ended his tirade by saying that since Joseph had been so foolish as to tell a foreigner, who might go off and say bad things about Haiti, such things, he was going to see that the Garde d’Haiti gave him a good beating with a coco-macaque. Knowing that I would embarrass my friend by letting him know that I had heard, I went back to the porch as quietly as I could and waited until he returned before I mentioned the rum.
When he came back to where I sat he accepted the rum and then explained to me with all the charm that an upper class Haitian is so full of, that the peasants of Haiti were a poetical group. They loved the metaphor and the simile. They had various figures of speech that could easily be misunderstood by those who did not know their ways. For example: It was the habit of the peasant to say “mange’ moun” (eat a man) when he really meant to kill. Had I never heard the Haitian threat “map mange’ ou sans cel” (I’ll eat you without salt)? It is of course the same exaggerated threat that is commonly used in the United States by white and black. “I’ll eat you up! I’ll eat you alive; I’ll chew you up!”
Tell My Horse: Voodoo and Life in Haiti and Jamaica Page 18