#Baron Kriminel

[jareckiworld]

Stivenson Magloire (1963-1994) — Baron Kriminel [acrylic on canvas, 1990]

[baroncadaver]

The Legendary ‘Saint Cadaver’, known personally as the ‘Baron Kriminel’, is the expert slayer of Vagabond Angels. His work began in West Africa, where the Celestial Minister Ser’angel Barke discreetly struck a deal with the Baron. The ‘barbaric’ Gede were never allowed association with Celestial affairs, but given the Baron’s true nature at heart as a protector of mankind (and the angels pissing him of nevertheless), he couldn’t help but accept the offer. The Minister Barke would keep his, as well as pull any other Angel’s nose out of business that could potentially harm the wellbeing of humanity, so long as the Baron kept the vagrant Angels off of the Earth realm.

The issue of Vagabond angels was an apparent but lax one - but when push comes to shove, and the presence of the Angel Hunter Baron Kriminel is noted, the rate of Celestial vagrancy become more apparent then ever. Kills were stacking frequently, to the point where Baron Kriminel was just a hired gun with feathery wings on the backs of naked men being the target. Sooner or later, the Gede and Ministry of Heaven would find out what was happening, and both the Baron, alongside Minister Barke, would be at the mercy of the Celestial Court for unsolicited operation evolving beyond celestial grounds. By the time this became apparent, however, a warranted yet still unforgivable crime had been committed.

The fourth son of God, Archangel Anathoth and Minister of External Affairs had been caught Vagrant - an unforgivable crime in and of itself. Something about hiding from the protective confines of Heaven and into a realm of mortal uncertainty and exploiting that fear for your own gain - for no other reason than it pleases you, enraged the Baron. Not to mention the Archangel’s cover was that of a violent Gang member under the crown of a Louisiana slave trader. Despite the ghastly consequences of killing such authority, it was apparent that nothing could possibly deter the Baron from what he was about to do. Bullwhip in one hand and Saber in the other, the Archangel Anathoth known locally as the terrible ‘Kid Cadaver’ was executed in brutal yet quick succession.

After such fatality, there was no more room for appeasement. Not only was it known to the vast society of angelic lords and ladies that there was an inhuman hired gun stalking the grounds of Earth, the public of greater Heaven now knew too. Baron was finally on the radar - with a notice large enough to cause a chasm upon the realm of Heaven. The Minister Barke and the Baron Kriminel stood an, albeit short trial, within the Court of Cain and Abel located in Heaven’s military district Anathoth, named after the very vagrant that now stood trial. For both Anathoth and Ser’angel Barke, a slap on the wrist. Despite Anathoth banished, it was a mild punishment comparatively. For the Baron, however, death was seen as a just reward as decided by the Gede’s packmaster Papa Legba. Even then, death is hardly just purgatory. The Baron was to lay comatose in a concrete tomb for however long Legba saw fit. Unexpectedly, all though as expected for some; prophesised by others - the tomb opened without an order. The Baron, known to the New Orleans population as ‘Saint Cadaver’ had awoken.

[louisstephaneulysse]

Dans le vaudou, Baron Samedi (ou Baron Samdi, Bawon Samedi, Bawon Sanmdi) est avec ses autres incarnations Baron La Croix (symbole de l'individualité et de l'importance des petits plaisirs de la vie, puisque nous allons tous à la tombe), Baron Cimetière (protecteur des cimetières qui garde les morts dedans et les vivants dehors) et Baron Kriminel (vengeur, juge et punisseur des morts). Sa femme est Maman Brigitte.Il est représenté vêtu d'un chapeau haut de forme blanc, d'un costume de soirée, de lunettes de soleil dont un verre est cassé, avec du coton dans les narines.C'est l'esprit de la mort et de la résurrection, il se trouve à l'entrée des cimetières et se met sur le passage des morts Il sert également lors de l'approche du jour des morts à la vengeance des âmes errantes, des personnes persécutées, des sorcières et des consultantes des cultes vaudou. Il est invoqué avec l'aide de bourdons sur lesquels un charme est jeté sur leurs aiguillons selon la parole biblique « mort où est ton aiguillon ? ».Baron Samedi est considéré comme le maître de la mort, il décide qui peut rentrer ou non dans le monde des morts.

[rockofeye]

Thank you in regards with the Baron Kriminèl ask.

Honestly I was feeling similar which is why I wanted to learn more.

I have made sure to put protections in place just in case.

The spirit who reached out to me and chated a bit via cards, they didn't say much. They just wanted to let me know they were there. I initiated this chat because if it was either Kriminèl or Baron Kriminèl I figured it wouldn't be wise to ignore.

Finding out that Saint Martin de Porres is mainly corresponds with the Ghede makes me very happy!!! I work very closely with them, and now it really makes sense why he's so dear to me. (Also he is just super cool) I was worried to include him in my work with the lwa cause I knew to be cautious with Kriminèl. But now I'm very happy and will include him for!!!

Hi,

I would suggest reaching out to a reputable priest for a reading and to understand how to engage with the lwa, as it is more than likely anything speaking through divination you are doing for yourself is not a lwa no matter what they say.

Additionally, when a door is opened for a spirit like Kriminel, what protections a lay person can engage with don't mean a whole lot, to be blunt. There are specific skill sets houngans and manbos utilize to deal with difficult spirits that are not available to lay people, which is why folks should not be dealing with these spirits alone. Vodou is done in community for many reasons, this is a big one!

If someone believes the lwa are reaching out to them, speaking to a priest is important. There is no way for a lay person to discern what is a lwa and what is not, and it is not uncommon for there to be things that are happy to masquerade as lwa quite convincingly.

Please be careful, these are things that cause problems and harm. Reach out to a priest (you are commenting on the blog of one..) and engage in the processes the religion outlines to engage with the lwa. They are there to keep people safe and make sure both people and spirits are accountable. Vodou is not done on our own.

[sndplusbeinghot]

AIMATOS (OCS)

a world where every god, demon, myth and legend are real and are able to possess mortals and help them wield great power. A young man is hunted by a shadow organization and must conquer his fate at death's hands

RIGMES MOIRAI

Rigmes(Often nicknamed Rigs') is a loud-mouth punk, born in urban NY. His father was killed at a young age, having only his mother and his younger cousin left as family, he had to learn to fend for himself and toughen up. He's childhood friends with Andre and Sayaa.

He's strong willed but aggressive and blunt. (also total malewife) Upon reaching college he learns the Moirai bloodline has been hunted by skafos and The Knights for hundreds of years and He's next. He's able to use the powers of: Thanatos, The Fates, Nemesis and the Keres

AKI HINA

Aki was born of Japanese descent. Once a spunky and energetic kid, when the knights ravaged their hometown and killed their friends, Aki was deadset on revenge. They spent their teenage years dedicated to training and mastering their powers.

They're reserved and menacing on the surface, keeping to themselves often, yet still has a soft side, being an avid book reader and horror fan. After discovering Rigmes and Andre, Aki's dedicated to training them to defeat Skafos and the Knights and exact revenge

They have the powers of: Amaterasu, Inari, The Kitsune, and Naobi-no-kami

ANDRE GUEDE

Andre is a cocky yet kind hearted jock who lived in the same area as Rigs, who he became fast friends with. They were born to a large family and always felt the need to prove himself to others taking up football due to his great skill in the sport.

When visiting his grandparents in Haiti he discovered Skafos assassinating a select few and was almost caught if not due to mysterious powers. He's a bit full of himself but a good friend regardless and is always willing to help out.

He has the powers of: Papa Ghede, Brave Ghede, Ghede Nibo, and Baron Kriminel

ANGELICA LUCILLE

Angelica Is a fun loving and promiscuous girl. Her origins are mysterious, born an orphan, her very first memory was being lost and alone in a forest being chased by wolves and blacking out. She was an undesirable child being passed from family to family, from orphanage to orphanage, at first due to her despondence but as she grew up, she became chaotic and rebellious. She's social and flirty but is able to provide levity wherever she can

[conjuremanj]

Working With Voodoo Spirits.

The Loa as Guardians One of Voodoo is the Loa. A Loa is a Voodoo spirit ( not god's) from Hati and used in Louisiana voodoo, that aids the practitioner in life, including with success, sexuality, spirituality, protection, healing and even in death.

Loa to angels or guardians. The Loa are divided into groups or “nations” known as Nanchons. Some are easier to approach and work with than others. Each and every one MUST be approached with a humble respect and working knowledge.

Saints and Voodoo:

Spirits Sycretization is the blending (or disguise) of one religious belief/custom with another. In the Voodoo tradition, the African slaves brought to Louisiana and other countries against their will were forced to adapt their captors’ religions – one of which was Catholicism.

Papa Legba is also portrayed as Saint Lazarus or Saint Anthony or St. Peter. Depending on the country your in.

You can work with their Saint forms, as well.The Nanchons (Families) of Loa, Voodoo Spirits. The Nanchons are families of Voodoo spirits, some from Africa and others from the New World.

Rada: Cool Voodoo Spirits.

The Rada nanchon is considered the “cool” Voodoo spirit family. The Loas within this nanchon are strong spirits and are mostly benevolent to their followers.

The Rada nanchon includes Papa Legba, Marassa, Ezili Freda, and Lasiren etc.

The Rada nanchon are the first to be called upon during ritual and are the oldest Loa from Africa.

Petro Loa:

Hot Voodoo Spirits.

Petro. These Voodoo spirits have roots in Haiti. The Voodoo spirits of the Petro nanchon are wilder and more apt to mischief and malevolence. Voodoo spirits in the Petro nanchon include Met Kalfu and Ezili Dantor. Ghede Loa are made up of spirits who have lived human lives before.

They are Voodoo spirits that watch over the graveyards and the dead. They often are boisterous and have wild party-like personalities.

The Barons lead this nanchon including Baron Samedi, Kriminel, and Maman Brigitte. (Although Maman is not that hot headed)

There are other Families Spirits that we including Igbo and Kongo, both heavily revered in Haiti. In addition to New Orleans Voodoo tradition works with some spirits that might not have a traditional Nanchon (family) including Marie Laveau, Dr. John, and Black Hawk.

Papa Ghede: (used in New Orleans)

Voodoo Spirit of Death. Papa Gede is a spirit who waits at the crossroads to take souls into the afterlife. He is considered the good counterpart to Baron Samedi.

Papa Ghede is often pictured smoking a cigar, wearing sunglasses, and donning a big smile. His personality is jovial and whacky. In addition to being the Voodoo spirit of death and graveyards, he is a spirit of sexuality.

Witches and Voodoo:

Spirits. Many of us would be frightened if followed by a Voodoo spirits, but maybe we shouldn’t be. These spirits, like Papa Ghede, guide us to the afterlife. But, sometimes, they may reach out to those they feel they could teach. I believe this is why (witches) outside the of Voodoo tradition are sometimes approached by the Loa. Because we have one foot in this world and one foot in the spirit world, it’s common for witches to see spirits from the Voodoo tradition and beyond. ( Like I said in another post even if your practicing traditional Hoodoo does not mean you can't be called by another spirit or deity from another religion)

Papa Legba:

Voodoo Spirit of the Crossroads.

Papa Legba is a Loa in the Rada nanchon. While he’s known to be a jokester, he is also benevolent. He is the son of two major Voodoo spirits: Dangabala Wedo and Ayida Wedo. Legba is the mediator between the Loa and the Great Master Spirit (God), like Saint Lazarus. Every traditional Voodoo ritual invites Legba into the circle first, as he opens the gates at the crossroads for the others to come through.

An introductory song may go something like this: Legba, open the gates for me So that I may go through Upon my return I shall greet the Lwa. Pspa Legba open the gate for me So that I may come in.Amen.

( or you can speak to St Lazarus) In Haitian Vodou, the image of Saint Lazarus for the crutch that he uses for support or St Peter for the keys that he holds, are used to represent Papa Legba. God and humans, in many ways similar to Jesus Christ.

So You Want to Work with Voodoo Spirits?

If you plan to invite the Loa into your rituals or work with them in your (witchcraft), do thorough research first. Know exactly which nanchon and Loa you’re working with and what their traits are, whether benevolent or mischievous. Know what offerings they prefer. You must show respect.

[disip-baron-la]

Introduction

Let’s start this off with an introduction. 

My name is Elisabeth, I’m a cosplayer, singer and artist, but I’m also a voodooist, or vodouisant, if you prefer to call it that. This blog will be for sharing my experiences, tips and tricks, and generally my passion regarding Voodoo. 

The Lwa I work with is Baron Samedi, Baron Kriminel, and Erzulie Dantor. Mostly Kriminel and Samedi, though. But Dantor stays around sometimes, since she was the first Lwa I came into contact with. I’m not here to brag about my relationships with the Lwa, since I know that everything is very personal, and changes from person to person. I might tell y’all just what kind of relationship I have with the Lwa I’ve mentioned, but my main goal with this blog, is just to have a place where I can share my experiences and stories. And freely be able to talk about Voodoo and magic in general, while keeping my personal blog related to my cosplays and my art.

I hope that people will find something of interest here!

~Elisabeth

[east-bay]

Baron Samedi

Some projects I’ve been working on or finishing this October.

Adobe Draw, ProCreate

[haitianartlover]

Baron Kriminel

[vudutarot]

#baron #kriminel #criminal #gad #cementerio #cemetery #cimitiere #ghede #gede #guede #vudutarot #illustration #haitian #vodou #saint #dominican

[ryanmckern]

Please follow the amazingly talented local artist @ricardopustanio Repost from @ricardopustanio • Baron Krimanel papier-mâché by Ricardo Pustanio. Justice awaits beyond the grave. Sometimes justice emerges from the grave. Baron Kriminel is a fierce spirit of justice. He is custodian of the graveyard, captain of the zombi squad. He leads an army of zombis. Baron Kriminel is a headhunter. He wears a belt of severed heads and carries a sack filled with souls he has collected. Does he make you nervous? Then remember, he’s a force of justice: if you have no guilt, you need have no fear. Behave yourself; behave ethically and kindly and you will never meet him—unless you go looking for him, but that’s another story: he is also patron of criminals who invoke him for safety and success. Baron Kriminel is the Master Criminal but also the vigilante who enforces justice. He’s accused of being a cannibal, which is not untrue but ignores the complexities of this mysterious, powerful spirit. Behave like a pig and be consumed like a pig. Baron Kriminel inflicts justice by transforming someone into a pig, which he then eats with no knife but only a fork and spoon, i.e., slowly and excruciatingly painfully. The fork and spoon are also symbolic of his aloof, unsympathetic nature: he eats like a colonial master from slavery days. Dominican Vodou classifies Baron Kriminel as a centinela (sentinel or guardian). Place his image by your doors looking outward to protect against enemies and invasion. Kriminel is classified among the Barons and the Petro or Bizango lwa. His close companions include Ezili Dantor, Marinette, Ti Jean Petro, and Simbi Andezo. He is a coldhearted, merciless spirit; if you find yourself in trouble with him, appeal to Ezili Dantor, who is most likely to save you, although Simbi Andezo may be helpful, too. • Baron Kriminel is syncretized to Saint Pancras or Saint Sebastian. https://www.instagram.com/p/Cd69hSOrSbT/?igshid=NGJjMDIxMWI=

[anveyegres]

Baron Samedi [or Baron Satudray], is one of the loa of Haitian Vodou. Samedi is a loa of the dead, along with Baron's numerous other incarnations Baron Cimetière, Baron La Croix and Baron Kriminel. He is the head of the Guédé family of loa. His wife is the loa Maman Brigitte.

[rockofeye]

So I was looking through your tag on Baron Kriminèl, because I was feeling him calling me and so I started reading on him.

And your post about you and him really moved me/gave me clarity.

I'm mentally ill, on the Schizophrenic spectrum, and have a lot of anger due to trauma. I hope what he has to say will help me in healing.

Also the question that started me down this journey is, Baron Kriminèl sometimes corresponds with Saint Martin de Porres, some say just because they share a feast day. Would you know any other reason why? I know Saint correspondence can be very broad and sometimes just up to the lwa. But I was just curious because Saint Martin de Porres is very dear to me and now feeling Baron Kriminèl call me.

Thank you!

Hi there,

I'm glad you found some things useful!

It's worth mentioning a few things:

Kriminel and Bawon Kriminel are not the same lwa.

Bawon Kriminel walks in the Bawon family/nasyon. His name is quite literal; he oversees all the souls who committed crimes in life and died in a state of being a criminal. Sometimes that oversight is punishment for their crimes in life, like a long stay in Bawon Kriminel's version of purgatory or being put to work by Bawon until they are determined to have worked off their crimes. He can be helpful with things; sometimes he is happy to help and sometimes he is temperamental, like all Bawon. Sometimes he is conflated with Kriminel because of similar names and because Kriminel himself has one foot in death at times, but he is very different.

Kriminel is a Petwo lwa who is pretty unpredictable, violent, and dangerous, even to manbos and houngans who are familiar with him. He often harms his chwal unless stopped, can harm others, and can be generally unstable in possession and other existences. He is a lwa who operates in such a way that it can be defined as amoral, in that he has no qualms about inflicting harm on behalf of another, killing, driving someone insane, etc. He is not willing to work with everyone, and he is unwilling to work without clearly defined payment on his terms. Many manbos and houngans won't allow Kriminel to come down into possession or come into their temple because of what he is capable of doing and his general unpredictability.

Any agreement to work from him comes with a high price; his payments include pigs, bulls, and ceremonies where he comes to eat. Negotiations and agreements with him have to be airtight because he will find and use loopholes to his advantage and desire, or to teach a lesson he thinks the person needs, no matter whether it is painful or not.

A recent story I was told involved someone who has Kriminel as a lwa rasin, meaning Kriminel is a lwa deeply embedded in their family. Kriminel hadn't been fed for awhile, and he told the family he needed to eat. They agreed and said as soon as they got the money to purchase the animals, etc they would do it.

Money came, and so did a family emergency. The emergency was attended to with the money that had arrived, and the emergency was taken care of. No one sought out more money to fulfill the promise to feed Kriminel, and no one negotiated with him further to make another plan. Kriminel got angry, and the patriarch of the family who had been responsible for coordinating the respective ceremonies had a dream where Kriminel came to him. Kriminel told him he had given him (the patriarch) enough time and enough resources to do what was needed and what had been promised, the family had not done it, he (Kriminel) was done waiting, and there were no more chances. He told the patriarch that the cost for this offense would be his life and that when he died, he would know that Kriminel had killed him.

The patriarch woke up from the dream and knew it was over. He made arrangements with his family for what should be done with the kay lwa and then died that afternoon. Kriminel plays for keeps, does not take half measures, and did not stop with the patriarch. Since the family has not fed him, he is feeding on the family which means people in the family are dying at an alarming rate. They fall suddenly ill with no warning and doctors can't find the cause or really anything wrong with them. One of the family members got together the money to do a small feeding for him and that has slowed the bloodshed and kept Kriminel from eating that particular person and their immediate family, but the rest of the family hasn't done the work to appease him.

That's what he does to people he has relationships with. I'm married to Kriminel and I have to push back against him when he is unhappy about something, whether it is something I need to do and haven't or just because he is showing himself as the 'face' that comes as a bloodthirsty, violent spirit. He has the capacity to heal, but that's not something that a person can really ask of him. That's something he chooses to do if he wants to, and even then that healing can be dangerous, violent, and bloody, literally and figuratively, and come with a high price, like ' if you break the terms of this agreement, you will have to deal with me'.

It's great that you are seeking balance and healing, but I could never in good conscience suggest someone start with Kriminel or Bawon Kriminel for that. It is too easy for one of them to tip someone into irretrievable delusion simply because the person is not equipped to handle that energy in their life and not because of any actual action by Kriminel or Bawon Kriminel.

For someone that is seeking assistance around complex mental health issues, I can think of at least a dozen other roads forward off the top of my head that I would take before even considering approaching Kriminel or Bawon Kriminel for assistance. They would be on my last ditch effort list when death or irretrievable illness were a close possibility because of how tenuous and delicate that arrangement would need to be.

Bawon Kriminel really isn't broadly associated with St Martin De Porres by a lot of folks. Certainly some lakou may utilize that imagery, but St Martin De Porres is an image more vodouizan give to Gede at large, or specific Gede. Bawon Kriminel is feted with all the Bawon and Gede on November 1 and 2. St Martin De Porres' feast day doesn't really influence that.

Please be careful. These are lwa that are not overly concerned with the well being of folks that they do not consider their folks, or even their folks depending on the day, their mood, and what the situation is. There is a lot of possibility with the lwa for someone dealing with significant mental illness but that is delicate and careful work that needs consistent discernment and oversight and not something someone without an experienced and legitimate teacher who can plan, oversee, and intercede for the seeker should undertake.

[syntaxeme]

So, thank @fluffsart (and their delightful OC, Bambi) for this: I made Alastor a little sister! For some reason, I hc him as having had a huge family in life--not just siblings, but cousins, aunts, uncles, etc., a big big group that would get together to celebrate holidays and do lots of cooking together, etc. So this is my first contribution to that idea. 

Her name is Félicité (goes by Felice, Lisette to her family). I imagine her as one of the youngest, though not necessarily the baby of the group. If the pale-colored eyes don’t give it away: she’s blind. Has been since birth. Although she can’t see in physical terms, she’s always been very spirit-sensitive and can therefore ‘feel’ the people around her in a way. She and Alastor learned their voodoo practices from their maternal grandmother, which brought the two of them closer in a way; she was present when he bonded with the loa that is now his Shadow (whom she believes to be a form of Baron Kriminel and therefore venerates). She was heartbroken when he left home to pursue his career(s) and even more so with the news of his death. (Further detail under the cut because I have a lot to say about her!)

Felice is roughly nine years younger than Alastor. She looks close to his age, as she died only slightly older than him, but she’s still his little sister. As may be apparent from the vines/leaves on her person, she is and always has been strongly connected to the loa Gran Bois, a divine healer and forest spirit. This bleeds into her personality, making her difficult to predict, as one might expect of a nature spirit; at one moment, she might be totally calm and benevolent, but with the slightest offense, she might become volatile and vengeful. 

She has a general knack for making friends, but especially with spirits, natural-born demons, etc.; she gets along better with metaphysical beings than mortals or former mortals. On the same note, I think she has a particular loa who serves as her guide/interpreter for the physical world...but I don’t know much about it/her/him/them yet. 

Felice isn’t quite certain why she’s in Hell to begin with and is very hurt by the fact that she’s not able to be available (as a loa or ancestor) to contemporary voodoo practitioners on Earth. However, she’s spent her time since her death learning from whatever elders she could find in Hell and honing her abilities. Having recently learned where some of her siblings are, she’ll likely be very eager to seek them out!

[harrelltut]

卍 JEHOVAH Occult Witness Me [ME = U.S. Michael Harrell = TUT = JAH] as FEARFUL Triple 666 [ROYAL] Black Baron KRIMINEL [CRIMINAL] who Biblically + Electrophysiologically [Spiritually] [BES] ready II Magically + Legally KILL [MLK = SHADOW GOVERNMENT] EVERY non indigenous mortal from Our Biblically Black [Ancient] Afrikkan ATLANTEAN Continent of LEMURIA 卍

[didanawisgi]

Written by Tony Kail

“The practices of African traditional religion manifested as a number of diverse spiritual cultures throughout the Caribbean. As Africans were taken as slaves from their homeland the indigenous healing and spiritual traditions of African religion stepped into the soil of the island of Hispaniola. The surviving spiritual practices of Africa could become seen in Haiti and the Dominican Republic in various forms. In Haiti the religion formed what we know as ‘Vodou’, a term from the Fon people of the region of Dahomey in West Africa that means ‘spirit’. The religion of Vodou focuses on the worship of spirits known as ��Loa’ that rule over nature and humanity. Worship involves various magico-religious rituals, the creation of sacred shrines and interaction with deities.

As one looks at the religion of Haitian based Vodou they may see some familiar Masonic aesthetics. The square and compass, the use of the letter ‘G’ and various Masonic tools can be spotted among a number of the rituals and shrines of Vodu. As we look deeper into the culture, we can also see a number of practices and symbols found in Freemasonry.

History French rule of the island of Hispaniola established the colony of Saint Domingue from 1659 to 1804 in the area of what we now know as Haiti. Freemasonry was officially established in the colony as two lodges were established in 1749. In 1778 a Provincial Grand Lodge was also established under the direction of the Grand Orient of France.

Slaves were initially prohibited from lodges as they were required to be ‘free born’ however some free people of color were admitted into lodges where many obtained Masonic wisdom. Some traveled to France and became members of lodges. Freed slaves from Saint Domingue were recorded as members of the lodge in Bordeaux France. Upon their return to the island some members would establish lodges based on their familiarity and membership with the Craft.

Historian Sally McKee noted that “Scottish-Rite Freemasonry linked the colony of Saint Domingue and Bordeaux. The masonic lodges established in the French Caribbean were part of a transatlantic network, whose mother lodge was located in Bordeaux.” Stephen Morin, considered by some as the founder of the Scottish Rite established several Scottish Lodges in Saint Domingue as did Martinés de Pasqually, the founder of the esoteric order known as ‘Elus de Cohën’. Pasqually’s order combined angelic operations, ceremonial magic and Scottish Rite Freemasonry as a path to return man to his state before the Adamic fall. Morin was a member of the Bordeaux lodge and in Saint Domingue started a ‘Ecossais’ or ‘Scots Masters’ Lodge in the city of Le Cap Francais.

The impact of Freemasonry on the Vodou culture could be seen in the life of one of Haiti and Vodou’s most recognizable historical figures. Francois-Dominique Toussaint Louverture the leader of the Haitian Revolution was a former slave and believed by some historians to be a Freemason. However, many base his affiliation with the Craft based upon his use of a possible Masonic based signature he used when signing documents. One of the other leaders in the Haitian revolution Jean-Jacques Dessalines who later became Haiti’s ruler under the 1805 constitution was a well-known Freemason and had great influence on local Haitian culture. Masonic knowledge would also become disseminated in the practices of some of Africa’s secret societies that operated in secret on the island as well.

Reflections of the Craft Some of the subtle reflections from Freemasonry in Vodou are reflected in the use of cultural terms like ‘Grand Master’ a term used to describe God or ‘Grand Met Bondye’ the ‘good God’. Masonic practices including the use of passwords, gestures and handshakes can be seen in rituals and various initiations in the Vodou religion. One example of this can be seen as the priest known as the ‘Houngan’ greets fellow priests with a sacred handshake. This is elaborated on when competing priests meet together. Donald J. Cosentino, professor of English and World Arts and Cultures at UCLA observed that ‘When competing oungans meet at the beginning of ceremonies, they greet each other with elaborate Masonic handshakes”.

The pantheon of gods and goddesses in the Vodou religion is composed of a number of diverse spirits known as ‘Loa’. Teachings surrounding the Loa speak of many of the spirits as being Freemasons. The warrior Loa of iron known as Ogou and the Loa of the crossroads known as Legba are frequently referred to as Masons. Ogou is depicted and symbolized by the sword, a military symbol and a tool found in Masonic culture as well. Masonic symbolism abounds in the imagery of Masonic Loa Baron Samedi. Baron Samedi, Baron Kriminel and Baron La Kwa are spirts associated with the graveyard. The Baron wears a familiar top hat much like found in lodge regalia and is often depicted with familiar Masonic symbols of coffins, skeletons and various Masonic tools. Some images of the Barons are depicted wearing Masonic aprons. The Loa Agassu, Linglenso and Agau are also viewed as Masonic Loa.

Vévé are symbols traditionally used to call forth the Loa. Priests (Houngans) and priestesses (Mambos) create sacred diagrams from cornmeal and various powders to invoke the energies of specific deities. The square and compass is reflected in the Vévé of the Loa Ayizan and Véve of the spirits of the dead known as ‘Ghede’. In Vodou the square and compass also take on the meaning of symbolizing the male and feminine united together. One writer has pointed out that the Vévé for the Loa Ayizan Velekete not only appears very similar to the square and compass with its overlay of the letter ‘a’ and v’ but has a philosophical component that speaks to Masonic concepts as well. Ayizan Velekete is the protector of the temple and ritual purity and acts as the defender of morality. In the Craft the square and compass speaks to ideals of squaring our actions as we reach for purity and morality (Robinson 2013). The Masonic patron saint of John the Baptist also takes an important role in Haitian Vodou. Legendary Vodou priest and scholar Max Beavior claimed that John the Baptist taught Jesus the secrets of Vodou. His importance is also reflected in a traditional Vodou song. As St. John’s Day is a celebrated holiday in Masonic culture it is also celebrated in Haitian Vodou.

Legrace Benson in the work Nou La, We Here: Remembrance and Power in the Arts of Haitian Vodou speaks of how the Masonic ‘All Seeing Eye’ can be seen in some of the elaborate sequined flags (Drapos) used in Haitian Vodou. Benson claims the image came from Jesuits and Freemasons that came to Haiti. (One particular Vodou priestess I spoke to claims that Freemasonry introduced the Kabballah and the use of sigils to Vodou.) There are some historical accounts that speak of examples of esoteric imagery such as the tetragrammaton and all seeing eye found in the ritual décor of Vodou temples in Haiti.

Masonic tradition is believed to have affected the manner in which some Vodou ceremonies are conducted. Milo Rigaud in his book Secrets of Voodoo states “The older houngan requests the assistance of two other houngans — the oldest he can find-by virtue of the esoteric prescription that holds three masons together form a regular lodge”.

Secret Societies There are secret societies that exist in Haitian Vodou culture such as the Bizango and Sanpwèl societies. Masonic references abound in these cultures with the membership in both societies observing 33 ranks as in Scottish Rite Freemasonry.

Members of these societies utilize a number of forms of coded recognition. Anthropologist Wade Davis notes that many of the societies such as the Bizango society utilize a number of signs and signals upon entering and exiting ritual spaces and in greeting each other. There is an interesting use of symbolic ‘reversal’ in giving and receiving such signs. Ethnologist Andrew Aptar concludes that “Many reversals play in Masonic symbols and even handshakes, suggesting an appropriation of European or Creole signs of power and value through secondary coding.”

Temples The traditional Vodou temple is known as the Houmfort. The main ritual area where most ceremonies occur is known as the Peristyle and much like Masonic lodges has specific pieces of architecture that symbolize various spiritual principles.

Legrace Benson speaks of a Bizango ceremony where the All Seeing Eye of Providence is painted on the central pole (Poto Mitan) in the temple . She also documented the leader of a Sanpwèl society adorning his temple with photographs of himself in Masonic regalia as well as various lodge symbols. She also observed the leader wearing a white Masonic apron while creating a spiritual bath. Benson also observed wooden coffins used by many of the secret societies that are placed by sacred altars. The coffin is a symbol in Freemasonry used to represent death and resurrection.

As a Freemason and a student of African studies I am fascinated by the meeting of these two worlds. I am reminded that both traditions contain elements that are kept as secrets in order to preserve their wisdom. I am reminded that both traditions have survived years of persecution and demonization from those who live in fear and ignorance. Lastly, I am reminded that both traditions have maintained a sacred lineage that has provided community, guidance and fulfillment for thousands of initiates.”

Sources Avengers of the New World, Laurent Dubois, Belknap Press, 2004

Divine Horsemen: The Living Gods of Haiti, Maya Deren, McPherson, 1983

Face of the Gods: Art and Altars of Africa and the African Americas, Robert F. Thompson, Museum for African Art, 1993

Freemasonry and Vodou, Journal of the Vodou, 2013

Hegel, Haiti and Universal History, Susan Buck Morss, University of Pittsburgh Press, 2009

Institut de la Maison Impériale ď Haïti, http://www.imperialhaiti.fr/the-haitian-empire/freemasonry/

Morin’s Book Plate, Josef Wäges, The Plumbline: The Quarterly Bulletin of the Scottish Rite Research Society, Spring 2017, Volume 24, №1

On African Origin: Creolization and Connaissance in Haitian Vodou, Andrew Aptar, American Ethnologist, Vol. 29, №2 (May, 2002), pp. 233–260

Sacred Arts of Haitian Vodu, Donald J. Cosentino, University of California Museum, 1995

Secrets of Voodoo, Milo Rigaud, City Lights Publishers, 2001

The Exile’s Song: Edmond Dédé and the Unfinished Revolutions of the Atlantic World, Sally McKee, Yale University Press, 2017

The Plantation Machine: Atlantic Capitalism in French Saint Domingue and British Jamaica (The Early Modern Americas), Trevor Burnard, University of Pennsylvania Press, 2018

Voodoo in Haiti, Alfred Métraux, Pantheon, 1989