Zonbi men saki rele imoralite, nou dwe konbat olye kanpe nan dengwenn omoseksyèl

Rappel du premier message :


Ciliane, une femme-zombi qui a regagné sa demeure après son prétendu décès en 2005, selon ce qui a été rapporté à Haiti-Connexion. Les autorités ne devraient-elles pas intervenir pour investiguer ces assassinats (appelons un chat un chat) sordides apparemment courants à travers le pays?


Vérités sur les zombis
Jean Erich René

Le scandale de Ciliane, cette femme décédée en 2005 et qui a regagné ses
pénates le vendredi 11 juillet à Bande du Nord, section communale de la
commune de Cap-Haïtien, vient de relancer les débats sur les aspects
ténébreux et mortifères du vaudou. Malheureusement bon nombre de nos
compatriotes refusent d'en parler par crainte d'être ridiculisés. D'autres
les classent dans un monde purement onirique, meublé de comptes pour
satisfaire les esprits friands d'émotions fortes. Devant l'évidence des
faits il faut se découvrir. Il ne s'agit pas d'un film monté dans les
studios de Hollywood. Ciliane morte il y a 3 ans, aujourd'hui rejoint sa
famille à Fort Bourgeois, par suite du décès du Houngan bien connu à Port
Margot sous le sobriquet de Ti Boss qui l'avait gardé en captivité pour
profiter de sa force de travail avec 1000 autres esclaves clandestins
libérés par ses fils. Nous en profitons pour placer la zombification dans
son contexte historico-social et faire comprendre aux incrédules le danger
qui les entoure.



La zombification n'est pas un épiphénomène c'est-à-dire un phénomène sans
aucune importance. Elle a des retombées périphériques néfastes sur
l'économie, la société et la politique nationale. Dans le cadre de cette
analyse, à cause de l'ampleur du sujet, nous privilégions l'aspect
économique. Nous avons déjà identifié les variables qui instrumentalisent
le développement économique d'Haïti. Nous avons monté l'équation
mathématique capable d'activer notre croissance en tenant compte de des
paramètres nationaux. Après de multiples essais théoriques, les résultats
sont probants. Mais nous nous heurtons à deux contraintes majeures : le
créole et le vodou. Pour votre édification la plus complète posons la
fonction mathématique de développement d'Haïti en ciblant l'année 2006:

V (2006) = N (2004)( 1 + Y)3/ T (2004) * 1-u / (1- l ) 3 +(K+ V)
ici 3 est un exposant

La première partie fonctionne à merveille puisque nous avons pu calculer
les variations dues à la productivité du travail, le montant de l'aide
extérieure nécessaire, le taux d'épargne nationale correspondant, la
croissance éventuelle du Produit Intérieur Brut ou PIB. Nous avons résolu
avec satisfaction les contraintes relatives à l'aide extérieure, à la
productivité du travail, au taux d'épargne aussi bien que leurs effets
combinés. Mais le créole symbolisé par (K) et le vodou par (V) constituent
deux barrières infranchissables. Il faut les résoudre si on veut que Haïti
participe au concert des Nations développées du monde.


Nous avons déjà engagé un débat assez houleux sur l'importance du créole
comme langue de communication idéale pour la diffusion des concepts
scientifiques qui doivent précéder l'ère du développement économique
d'Haïti. Le vodou tel qu'il est pratiqué nous maintient encore dans les
ornières du sous-développement. La zombification qui est très active en
Haïti nous prouve que notre société est encore au stade moyenâgeux. Le cas
de Céline est typique de ces phénomènes inexpliqués et non révélés qui
rongent discrètement les assises de la société haïtienne. C'est pourquoi
nous recommandons fortement « La Nouvelle Donne » afin de sortir des
sentiers battus. Il nous faut renoncer à la Culture Griot qui prône
l'oralité et fait du Vodou une secte secrète et notre principale source de
malheur. La dimension politique du vodou n'est pas à négliger puisque
certains Présidents d'Haïti consultent les Houngans pour prendre le
pouvoir. Ti Boss a été sollicité en maintes fois par nos Hommes d'Etat. La
filiation vodou politique est une réalité nationale de tous les instants.
Pour clarifier les données de la problématique et arriver à une solution
optimale, nous vous invitons à partager les résultats de nos recherches
effectuées au cours de ma carrière d'agronome dans nos communautés rurales.
Après un constat aussi choquant nous voulons rompre le silence complice de
la Culture Griot qui a contribué à enterrer la Nation et nous militons pour
La Nouvelle Donne en dévoilant certains secrets inutiles du vodou qui à ce
point de vue ne font qu'endeuiller les familles et bloquer le développement
économique d`Haïti. Nous allons employer la pédagogie du dialogue pour vous
permettre de bien comprendre la zombification et la solutionner le cas
échéant en répondant aux questions suivantes : Qu'est-ce qu'un zombi ?
Comment les loups-garous tuent-ils leurs victimes ? Comment font-ils pour
lever un mort ? Quelle est la solution à la zombification ?



1.-Qu'est-ce qu'un zombi ?
Un zombi c'est un homme ou une femme dont le décès a été cliniquement
constaté et dont les funérailles ont eu lieu au su et au vu de tout le
monde. A la faveur de la nuit une bande de malfaiteurs nommés loups-garous,
cassent la tombe, font sortir le cercueil et lèvent le mort. Il n'y a rien
de mystique. C'est du vagabondage pur et simple. Un conteur (conducteur)
l'enveloppe dans son linceul et le conduit chez un bòkò. En l'occurrence,
Ti Boss de Port Margot qui le garde dans une maisonnette ordinairement
appelée JWAL située dans un endroit hors de la vue des passants. Ces zombis
seront loués aux cultivateurs, moyennant argent comptant, pour les travaux
de sarclage, d'arrosage etc.



2.- Comment les loups-garous tuent-ils leurs victimes ?

On évoque toutes sortes de maléfices tels que : une poupée que l'on pique
au nom de la personne avec une aiguille, envoûtement, expédition, l'envoi
d'un mort etc. que nous pouvons aisément vous expliquer dans d'autres
articles sur le vaudou. Mais le cas le plus courant c'est l'empoisonnement.
Il existe une plante en Haïti nommée : CONCOMBRE ZOMBI qui pousse avec
luxuriance c'est à dire comme une herbe folle, partout en Haïti. Sur le
plan botanique le CONCOMBRE ZOMBI dont le nom scientifique est : MOMORDICA
ELATERUM appartient à la famille des CURCUBUTACEES. Elle contient une
drogue puissante dont le principe actif est identifié sous le nom de :
ELATERINE. Selon le Docteur René Toussaint qui a fait des recherches très
poussées sur la zombification: « Le premier tour de l'opération zombi est
en effet une intoxication dont la caractéristique essentielle est qu'elle
permet d'induire un état de faiblesse tellement marqué que la victime
évolue vers l'atonie musculaire. Les muscles volontaires encore appelés
muscles de relation ou muscles de la vie sont sélectivement atteints tandis
que les muscles lisses comme les muscles participant à la mécanique
respiratoire, muscle cardiaque c'est-à-dire ceux dont la mobilisation est
indépendante de la volonté du sujet sont touchés dans une moindre
proportion. » Les battements du cœur que l'on considère comme signe de vie
sont tellement faibles qu'on ne peut pas les entendre même avec un
instrument acoustique comme le stéthoscope que possèdent nos médecins dans
nos hôpitaux sous-équipés. Au dire du Docteur René Toussaint : « Il est
presque certain que des techniques plus sophistiquées telles que :
électroencéphalographie, électrocardiographie eussent révélé des signes de
vie. » L'immobilité, la cessation des battements cardiaques, la disparition
du pouls des signes ordinaires confirment la mort apparente du sujet. Il
ne reste qu'à chanter ses funérailles. Les méchants sont très rusés.

3.- Comment font-ils pour lever un mort ?

Tous les maçons du cimetière, les gens qui baignent les morts aussi bien
que les fossoyeurs font partie du cercle des loups-garous. Les croque-morts
de nos morgues privées et de nos hôpitaux sont bien au courant. Ils peuvent
identifier aisément les victimes des loups-garous mais ils observent
scrupuleusement la loi du silence sous peine de mourir à leur tour.


Les maçons du cimetière ordinairement brassent un mortier maigre
c'est-à-dire avec très peu de ciment. Le soir venu il est aisé de passer
une truelle pour enlever les blocs qui avaient fermé la cave. Ils retirent
le cercueil en l'inclinant la tête en bas afin de faire affluer le sang
dans la tête du faux mort et irriguer à nouveau son cerveau. On enlève le
mort du cercueil, on lui fait ingurgiter une potion faite de feuilles de
concombre zombi trempées dans du clairin. On peut aussi parfumé le mort
avec des feuilles de concombre zombi que l'on fait brûler. La fumée que
respire le mort le remet en vie. Ensuite on frotte ses membres qui sont
ankylosés c'est-à-dire après une journée passé dans le cercueil, il souffre
de crampe. Donc on est obligé de masser ses membres en les frictionnant.



Le mort apparent une fois réveillé de sa léthargie, on lui fait prendre un
bain d'eau froide pour retaper ses sens. On lui administre de violents
coups de fouet, non par méchanceté, mais pour réveiller son système
périphérique et réactiver ses muscles afin qu'il puisse marcher et se rende
chez le Houngan, sous l'ordre du condeur (conducteur). Ordinairement avec
une bande de tissu on lui serre les mâchoires afin de l'empêcher de crier.
On enveloppe son corps avec un drap blanc pour empêcher aux couche-tard de
le reconnaître. On passe une corde à sa taille pour mieux ajuster le drap
afin de ne pas entraver sa marche. Le condeur tient l'autre bout de la
corde. On attache ses deux bras en arrière ou bien encore ces deux pouces
en avant afin de le déséquilibrer au cas où il tente de prendre la fuite.
Avec les poings ou les pouces liés,il va tomber et devient facile à
rattraper.



4.- Quelle est la solution à la zombification ?

La diffusion de la connaissance transcendantale via Internet et d'autres
moyens de communication est la méthode idéale pour combattre la
zombification, ce fléau bi séculaire qui ronge la société haïtienne. Nous
sommes victimes à la fois de la misère, de l'ignorance, de la jalousie, de
la haine, de la méchanceté de nos compatriotes et de la démission de l'Etat
haïtien. Nos prêtres et nos pasteurs au lieu d'essayer d'analyser le
problème afin de trouver une solution appropriée préfèrent déchouquer leurs
hounfors. Pourtant le mal est inscrit dans la mentalité de nos
compatriotes. Les protestants parlent de satan qu'il faut combattre avec la
prière. Les Catholiques invoquent aussi St Michel Archange. Il n'y a pas de
prière dans la bible contre les vagabonds mais contre les esprits malins.
Jésus lui-même nous a donné l'exemple en prenant son bâton pour chasser les
vendeurs du temple. Il n'avait pas prié son Père ! Donc pour combattre les
malfaiteurs il faut bien connaître leurs trucs et les neutraliser par la
ruse et la force.



Outre les fruits du Concombre Zombi que les loups-garous utilisent pour
tuer les gens il y a encore les fleurs de la Digitale et les arêtes d'un
poisson qu'on appelle FROUFROU. Ils ont aussi comme principe actif :
L'ELATERINE. Le Docteur René Toussaint cite aussi la daturine, un
alcaloïde puissant que renferment les graines de la Stramonine dont le nom
scientifique est le Datura Stramonium appartenant à la famille des
solanacées. La CHIMIE nous livre un produit efficace pour neutraliser ce
poison : PILOCARPIL, en vente ordinairement dans toutes les pharmacies sous
forme de goutte et de piqûre. On peut facilement identifier les morts
apparentes en observant les yeux de la victime qui deviennent vitreux comme
les rats empoisonnés. On lui met 3 gouttes de PILOCARPIL dans chaque œil ou
bien on lui fait une injection. On va assister à sa réactivation cardiaque.
Tout de suite après il faut déménager parce que la victime est vulnérable
dans son milieu de vie. Il y a quelqu'un de son entourage qui lui a
administré la potion à son insu. Il ou elle peut recommencer à tout moment.
Le contact est indispensable mais il y a d'autres méthodes plus
sophistiquées.



A cette phase des débats vous me classez carrément dans le cercle des loups
garous puisque je connais leurs secrets ? Non, je ne suis pas haussé
c'est-à-dire initié. J'étais choqué, dès mon jeune âge par la mort suspecte
de certaines personnes qui me sont proches jusqu'au jour où j'ai failli
tomber d'une crise cardiaque, en apercevant dans un champs de café que
j'inspectais dans le Nord d'Haïti, l'un de mes anciens professeurs de
mathématiques mort il y a 10 ans dans des conditions suspectes, pour avoir
ravi dit-on la femme d'un ami. Et le cocu s'est vengé ! A ma vue il devient
songeur. Je me suis vite retiré pour ne pas attirer l'attention de son
propriétaire. Dès lors j'étais convaincu que la zombification est une
réalité nationale. Nous devons épurer le vodou de ses gangues pour amorcer
le développement économique d'Haïti. Le vodou est une contrainte majeure
dans la fonction de développement économique d'Haïti. Tant et aussi
longtemps qu'on n'arrive pas à résoudre la problématique du vaudou
scientifiquement, Haïti demeurera un pays économiquement atrophié.


Au cours de mes pérégrinations dans nos communautés rurales, comme
Agronome de terrain, je me suis mis à l'école de certains acteurs du vodou
tant à Jérémie, à Jean Rabel dans le Nord'Ouest qu'aux Gonaives dans
l'Artibonite et ses environs. Ils m'ont livré certains secrets moyennant
certaines gratifications. Par bovarysme culturel nous nous penchons sur les
sociétés européennes et américaines tandis que nous sommes victimes de la
réalité nationale à cause de notre ignorance. Sans une épuration et une
réglementation des pratiques du vodou, il n'y aura pas de développement
économique d'Haïti. Ciliane n'est pas le dernier zombi. Ti Boss n'est pas
le seul Houngan qui possède des zombis pour tirer ses rentes. Il en existe
des milliers sur le territoire national. La parole est à Max Beauvoir
récemment sacré Chef Suprême du Vodou et aux dirigeants politiques
haïtiens.

A QUOI CELA SERT D'ACCUMULER AUTANT DE CONNAISSANCES ET DE RICHESSES AU
COURS D'UNE VIE QUE NOUS ALLONS BIENTOT LAISSER SI NOUS NE POUVONS PAS
AIDER NOS FRERES ET NOS SOEURS QUI SOUFFRENT.

Jean Erich René
Ottawa le 13 Juillet 2008

Réf : « De la mort à la vie. » Essai sur le phénomène de la Zombification
en Haïti, Docteur René Toussaint,(Edition IFE , Toronto 1993)
ISBN : 0-9698818-0-0

© www.haiticulture. ch, 2005 Webmaster : Geneva - Switzerland

Anglais:


Haitian Vodou


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This article is about the syncretistic Haitian religion. For the West African religion, see West African Vodun. For the related tradition in Louisiana, see Louisiana Voodoo. For other uses, see Voodoo.
<IMG height=11 alt=http://en.wikipedia.org/skins-1.5/common/images/magnify-clip.png width=15>
Vodou ceremony, Jacmel, Haiti.



Vodou (Anglicized: Voodoo) is a name attributed to a New World syncretistic religion, or family of religions, based on the faiths of the Fon, Ewe, and related peoples of West Africa (see West African Vodun), of the Kongo people of Central Africa (see Lemba), and of Christianity. It is found in areas of the African diaspora, especially Haiti, Dominican Republic, Cuba, and Brazil. This article is primarily concerned with the form of the religion as it is practiced in Haiti and the Dominican Republic. See Louisiana Voodoo for the Afro-creole tradition of New Orleans, Santería and Arará for the forms local to Cuba, and Candomblé and Umbanda for Brazil.
In Vodou [voo - doo], all Creation is divine and therefore contains divine power, which can be accessed by practitioners. The core functions of Vodou are to explain the forces of the universe, to influence those forces, and to influence human behavior. Vodou oral traditions carry genealogy, history, and fables. Adherents honor deities and venerate ancestors, both ancient and recent.
When the word Vodou is capitalized, it denotes the religion. In lower case, it means the spirits of the religion.

Contents [hide] <LI class=toclevel-1>1 African origins <LI class=toclevel-1>2 Haitian Vodou <LI class=toclevel-2>2.1 History 2.1.1 Vodou and spiritualism <LI class=toclevel-2>2.2 Beliefs <LI class=toclevel-2>2.3 Liturgy and practice <LI class=toclevel-2>2.4 Values and ethics 2.5 Orthodoxy and diversity <LI class=toclevel-1>3 Myths and misconceptions <LI class=toclevel-1>4 Notes <LI class=toclevel-1>5 References 6 See also

[edit] African origins

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Vodou original area



The word voodoo derives from vod~u, which in Fon, Ewe, and related language (distributed from contemporary Ghana to Benin) means spirit or divine creature (in the sense of divine creation).
The cultural area of the Fon, Ewe, and Yoruba peoples share common metaphysical conceptions around a dual cosmological divine principle Nana Buluku, the God-Creator, and the vodou(s) or God-Actor(s) , daughters and sons of the Creator's twin children Mawu (goddess of the moon) and Lisa (god of the sun). The God-Creator is the cosmogonical principle and does not trifle with the mundane; the vodou(s) are the God-Actor(s) who actually govern earthly issues.
The pantheon of vodoun is quite large and complex. In one version, there are seven male and female twins of Mawu, interethnic and related to natural phenomena or historical or mythical individuals, and dozens of ethnic vodous, defenders of a certain clan or tribe.^{[citation needed]}
West African Vodun has its primary emphasis on the ancestors, with each family of spirits having its own specialized priest- and priestesshood which are often hereditary. In many African clans, deities might include Mami Wata, who are gods and goddesses of the waters; Legba, who in some clans is virile and young in contrast to the old man form he takes in Haiti and in many parts of Togo; Gu (or Ogoun), ruling iron and smithcraft; Sakpata, who rules diseases; and many other spirits distinct in their own way to West Africa.
European colonialism, followed by totalitarian regimes in West Africa, suppressed Vodun as well as other forms of the religion. However, because the Vodou deities are born to each African clan-group, and its clergy is central to maintaining the moral, social, and political order and ancestral foundation of its villagers, it proved to be impossible to eradicate the religion. Though permitted by Haiti's 1987 constitution, which recognizes religious equality, many books and films have sensationalized voodoo as black magic based on animal and human sacrifices to summon zombies and evil spirits.
Today in West Africa, Vodun is estimated to be practised by over 30 million people. Vodoun became the official religion of Benin in 1996. Both American and Caribbean variations of the faith system center on ancestral spirits and two main pantheons of Lwas; tribal relationships are de-emphasized.

Haitian Vodou <IMG height=11 alt=http://en.wikipedia.org/skins-1.5/common/images/magnify-clip.png width=15>
Vodou paraphernalia, Port-au-Prince, Haiti.



In Haitian Vodou or Sèvis Lwa or "Service to the Spirits" in Haitian Creole (kreyòl ayisyen), there are strong elements from the Bakongo of Central Africa and the Igbo and Yoruba of Nigeria, although many different people or nations of Africa have representation in the liturgy of the Sèvis Lwa. Islam has also been noted in some services. Among these other nations are the Taíno and Arawak Indians, venerated as the indigenous population (and hence, a form of ancestors) of the island now known as Hispaniola. A large and significant portion of Haitian Vodou most often overlooked by scholars, especially English-speaking ones, until recently is the Kongo component. The entire Northern area of Haiti is especially influenced by Kongo practice. In the North, it is more often called Kongo Rite or Lemba, from the Lemba rites of the Loango area and Mayombe. In the south, Kongo influence is called Petwo (Petro). Many loas or lwas (also a Kikongo term) are of Kongo origin such as Basimbi, Lemba, etc.
Haitian creole forms of Vodou exist in Haiti, the Dominican Republic, parts of Cuba, the United States, and other places that Haitian immigrants dispersed to over the years. However, it is important to note that the Vodoun religion existed in the United States, having been brought over by West Africans enslaved in America, specifically from the Ewe, Fon, Mina, Kabaye, and Nago groups. Some of its more enduring forms still exist in the Gullah Islands. There is a re-emergence of these Vodoun traditions in America, which maintains the same linealritual and cosmological elements as is practiced in West Africa. These and other African-diasporic religions such as Lukumi or Regla de Ocha (also known as Santería) in Cuba, Candomblé and Umbanda in Brazil, all religions that evolved among descendants of transplanted Africans in the Americas.

[edit] History


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The majority of the Africans who were brought as slaves to Haiti were from Western and Central Africa. The Vodoun practitioners brought over and enslaved in the United States primarily descend from the Ewe, Anlo-Ewe, and other West African groups.^{[citation needed]} The survival of the belief systems in the New World is remarkable, although the traditions have changed with time and have even taken on some Catholic forms of worship. One of the largest differences, however, between African and Haitian Vodou is that the transplanted Africans of Haiti were obliged to disguise their loa (sometimes spelled lwa) or spirits as Roman Catholic saints, an element of a process called syncretism.
Roman Catholicism was mixed into the religion to hide their "pagan" religion from their masters, who had forbidden them to practice it. Any practitioners caught doing anything outside of the Catholic religion would be subject to execution. To say that Haitian Vodou is simply a mix of West African religions with a veneer of Roman Catholicism would be correct. To this day, many uneducated Haitians practicing this religion will integrate Roman Catholic practices by including their prayers in the ceremony. Throughout the history of the island from the day of independence of 1804 to the present, missionaries repeatedly came over to the island to convert the Haitians back to the Christian religion into which they were forced. This has set many Haitians to project vodou as an evil religion, from the influence of the missionaries to abusive practitioners who use vodou to persecute. Practitioners want to convince other religious groups in the Haitian Islands that their religion involves God as much as Christianity.
Vodou, as it is known in Haiti and the Haitian diaspora, is the result of the pressures of many different cultures and ethnicities of people being uprooted from Africa and imported to Hispaniola during the African slave trade. Under slavery, African culture and religion was suppressed, lineages were fragmented, and people pooled their religious knowledge and from this fragmentation became culturally unified. In addition to combining the spirits of many different African and Indian nations, Vodou has incorporated pieces of Roman Catholic liturgy to replace lost prayers or elements. Images of Catholic saints are used to represent various spirits or "mistè" ("mysteries" , actually the preferred term in Haiti), and many saints themselves are honored in Vodou in their own right. This syncretism allows Vodou to encompass the African, the Indian, and the European ancestors in a whole and complete way. It is truly a Kreyòl religion.
The most historically important Vodou ceremony in Haitian history was the Bwa Kayiman or Bois Caïman ceremony of August 1791 that began the Haitian Revolution, in which the spirit Ezili Dantor possessed a priestess and received a black pig as an offering, and all those present pledged themselves to the fight for freedom. This ceremony ultimately resulted in the liberation of the Haitian people from French colonial rule in 1804, and the establishment of the first black people's republic in the history of the world and the second independent nation in the Americas.
Haitian vodou crossed over in the United States as early as the 1800s, but surfaced mainly in New Orleans. One practitioner that popularized it in the area was the famed Vodou Queen Marie Laveau, but other forms of vodou existed in the United States dating before the 1776 revolution. Because of the system imposed to slaves in all of the British colonies in the western hemisphere, many masters were able to control their slaves to make absolutely no attempt to practice any religion of African origin. Drum beats heard by the master in the American territory would cause slaves to be subject to punishment.
Over the years Haitian Vodou had received a negative reputation by the ignorance of the Americans, Europeans and people throughout the world that were exposed to Haitians. Missionaries had reported it, but it wasn't until the latter half of the 19th century that a book written in 1886 by Sir Spencer St. Johns, Hayti, or the Black Republic, accused Haitian Vodou practitioners of practicing cannibalism. Throughout the 20th century, Haitian Vodou was depicted by Hollywood as being an evil and menacing religion with spells by witch doctors and tales of zombies. However, by 1950, a film director named Maya Deren did a three-year research project from 1947 to 1950 in which she showed vodou as a religion of beauty and magnificence. She even wrote the book The Divine Horseman, which gives details about the religion.
Though Vodou had a bad reputation in the early half of the 20th century in America and Haiti, by the 1960s Haitians migrating to the United Stated began to grow in greater numbers. Though the practice was acceptable but did not constitute a religion, Haitians began to expose its practice in the larger Haitian communities in New York, Miami, Chicago, and Philadelphia and even in Montreal and Paris. Though Haitians practiced and showed their vodou pride throughout the country and even during Mardi Gras, Haiti did not recognize vodou as a religion until April 4, 2003.
Today Vodou is practiced not only by Haitians, but by Americans and people of many nationalities that are exposed to the Haitian culture. However, because of the demand some impose on vodou, high priests and priestesses began the abuse of exploiting their clients and asking high monetary funds for work that brings no result. It can be said that the culture of vodou is becoming a dying religion due to the greed of many who practice. It is known that the majority of Haitians involved in the practice have been initiated to become a Houngan or Mambo. In Haiti, a houngan or mambo is considered a person of possible high power and status who can make a significant amount of money. It's a growing occupation in Haiti that attracts many impoverished citizen to practice this field, not only to have power but to have money as well. Many vodou practitioners with a hunger to live a life of money and power go into this field to exploit foreigners and Haitians who are uneducated about vodou into their web of scams to collect many monetary funds with exchange of poor quality work

Vodou and spiritualism <IMG height=11 alt=http://en.wikipedia.org/skins-1.5/common/images/magnify-clip.png width=15>
The most common depiction of the loa Erzulie Dantor is derived from this variant of the sacred icon of Our Lady of Czestochowa.



Vodou is a religion/practice that is greatly concerned with spirits. Practitioners that participate may be exposed to the spirits carried by their ancestors that they once served. Those who don't practice may be involved with great exposure to spiritual experiences. One way that those who participate or practice can have the spiritual experience is when one is possessed by the lwa. When the lwa comes on the practitioner, their body is being used by the spirit. At this point the spirit will perform acts that it desires to do. Some spirits can give prophecies of upcoming events or situation around the possessed one, also called "Chwal" or the "Horse of the Spirit." When one is possessed, the possessed one has no conscious memory of what has occurred. There is no such thing as a partial possession but only full. Practitioners experience this as being a beautiful but very tiring experience. Most people who are possessed by the spirit get a feeling of blackness or energy flowing through their body as if they were being electrocuted. When this occurs, it is a sign that a possession is in the works. The practitioner has absolutely no recollection and in fact when the possessing spirit leaves the body, the possessed one is tired and wonders what has happened during the possession. Practitioners with this gift do not like being overexposed because it drains immense energy from them. Not many can have or do have this gift. This gift cannot be purchased but only the spirit/lwa can choose who it wants to possess, for the spirit may have a mission that it can carry out spiritually. Also, those possessed by the lwa may be at a very high spiritual level that their soul is at a mature advanced status.



[edit] Beliefs


Haitian Vodouisants believe, in accordance with widespread African tradition, that there is one God who is the creator of all, referred to as "Bondyè" (from the French "Bon Dieu" or "Good God"). Bondyè is distinguished from the God of "the whites" in a dramatic speech by the houngan Boukman at Bwa Kayiman, but is often considered the same God of other religions, such as Christianity and Islam. Bondyè is distant from His/Her/Its creation though, and so it is the spirits or the "mysteries", "saints", or "angels" that the Vodouisant turns to for help, as well as to the ancestors. Some Vodouisants do not believe in Bondyè, instead referring to Damballa as the Creator. Others will believe in both: with Damballa having a lesser role in creation. A Vodouisant will usually have an idea God, regardless of the relationship with Damballa (from identity with God, to Damballa being a lesser spirit).
There are said to be twenty-one nations or "Nation" of spirits, also sometimes called "lwa-yo". Some of the more important nations of lwa are the Rada (corresponding to the Gbe-speaking ethnic groups in the modern-day Republic of Benin, Nigeria, and Togo); the Nago (synonymous with the Yoruba-speaking ethnicities in Nigeria, the Republic of Benin, and Togo); and the numerous West-Central African ethnicities united under the ethnonym Kongo. The spirits also come in "families" that all share a surname, like Ogou, or Ezili, or Azaka or Ghede. For instance, "Ezili" is a family, Ezili Dantor and Ezili Freda are two individual spirits in that family. The Ogou family are soldiers, the Ezili govern the feminine spheres of life, the Azaka govern agriculture, the Ghede govern the sphere of death and fertility. In Dominican Vodou, there is also an Agua Dulce or "Sweet Waters" family, which encompasses all Amerindian spirits. There are literally hundreds of lwa. Well known individual lwa include Danbala Wedo, Papa Legba Atibon, and Agwe Tawoyo.
In Haitian Vodou, spirits are divided according to their nature of their nations. There are the nation of the Congo, Rada, Petwo, Nago, Dahomey, Ghede, and etc. The two popular categories the Haitian believers utilizes are the nation of the Petwo, the more aggressive and the Rada, the calmer spirits.
Rada spirits are familial and congenial, while Petwo spirits are more combative and restless. Both can be dangerous if angry or upset, and despite claims to the contrary, neither is "good" or "evil" in relation to the other. Everyone is said to have spirits, and each person is considered to have a special relationship with one particular spirit who is said to "own their head", however each person may have many lwa, and the one that owns their head, or the "met tet", may or may not be the most active spirit in a person's life in Haitian belief.
In serving the spirits, the Vodouisant seeks to achieve harmony with their own individual nature and the world around them, manifested as personal power and resourcefulness in dealing with life. Part of this harmony is membership in and maintaining relationships within the context of family and community. A Vodou house or society is organized on the metaphor of an extended family, and initiates are the "children" of their initiators, with the sense of hierarchy and mutual obligation that implies.
Most Vodouisants are not initiated, referred to as being "bossale"; it is not a requirement to be an initiate in order to serve one's spirits. There are clergy in Haitian Vodou whose responsibility it is to preserve the rituals and songs and maintain the relationship between the spirits and the community as a whole (though some of this is the responsibility of the whole community as well). They are entrusted with leading the service of all of the spirits of their lineage. Priests are referred to as "Houngans" and priestesses as "Mambos". Below the houngans and mambos are the hounsis, who are initiates who act as assistants during ceremonies and who are dedicated to their own personal mysteries.
One does not serve just any lwa but only the ones they "have" according to one's destiny or nature. Which spirits a person "has" may be revealed at a ceremony, in a reading, or in dreams. However all Vodouisants also serve the spirits of their own blood ancestors, and this important aspect of Vodou practice is often glossed over or minimized in importance by commentators who do not understand the significance of it. The ancestor cult is in fact the basis of Vodou religion, and many lwa like Agasou (formerly a king of Dahomey) for example are in fact ancestors who are said to have been raised up to divinity.

Liturgy and practice <IMG height=11 alt=http://en.wikipedia.org/skins-1.5/common/images/magnify-clip.png width=15>
A large sequined Vodou "drapo" or flag by the artist George Valris



After a day or two of preparation setting up altars, ritually preparing and cooking fowl and other foods, etc., a Haitian Vodou service begins with a series of Catholic prayers and songs in French, then a litany in Kreyòl and African "langaj" that goes through all the European and African saints and lwa honored by the house, and then a series of verses for all the main spirits of the house. This is called the "Priyè Gine" or the African Prayer. After more introductory songs, beginning with saluting the spirit of the drums named Hounto, the songs for all the individual spirits are sung, starting with the Legba family through all the Rada spirits, then there is a break and the Petwo part of the service begins, which ends with the songs for the Gede family. As the songs are sung spirits will come to visit those present by taking possession of individuals and speaking and acting through them. There are some cases where some practitioners who seek attention would pretend to get possessed. There are times when the houngan would drink until he is very drunk at the end of the ceremony. Some practitioners of these vodou ceremony fall into being fooled by the vodou priest. When a ceremony is made, only the family of those possessed is benefited. This is the greatest time these mambo or houngan can take your luck if they ask for champagne from you. Beware when that occurs. Sometimes these ceremony have some dispute going among the singers because of the way its sung. In Haiti, these vodou ceremonies, depending on the Priest or Priestess, may be more organized. But in the United States, vodou practitioner and the priests/priestess takes it as a folly party. Each spirit is saluted and greeted by the initiates present and will give readings, advice and cures to those who approach them for help. Many hours later in morning, the last song is sung, guests leave, and all the exhausted hounsis and houngans and manbos can go to sleep.
On the individual's household level, a Vodouisant or "sèvitè"/"serviteur" may have one or more tables set out for their ancestors and the spirit or spirits that they serve with pictures or statues of the spirits, perfumes, foods, and other things favored by their spirits. The most basic set up is just a white candle and a clear glass of water and perhaps flowers. On a particular spirit's day, one lights a candle and says an Our Father and Hail Mary, salutes Papa Legba and asks him to open the gate, and then one salutes and speaks to the particular spirit like an elder family member. Ancestors are approached directly, without the mediating of Papa Legba, since they are said to be "in the blood".

Mwen bay meyè ane nan vim o servis dayiti toma sam te benefisye konsa?ou vle koulyè ya pou pitit ti boss fè m tounnen zombi poum travay pou li kom esklav;ki lè map bouke pran kout fret menm ?lè zanset ak bizawel mwen yo lite pou yo retirem anba kout fwet kolon,men vwali til pa .bagay saa fèm ri ke se ti bosss ki ap fem travay pou li kom esklav.Alò koulyè ya wap blame m sim di map kanpe lwen.se pa mwen ki responsab ;se iresponsab yo pou blame,Depi m ti moun map tande zafè zombi saa ki sa leta fè poul rachè malfektè sa yo sou moun?

Si w byen benyen ou konnen yo pa ka fè w tounnen zombi mwen menm ki pa initye se pa lwen poum kanpe ak ti moun mwen yo?Mwen genyen youn kouzin manmanm ki tap degaje l byen pwop nan brooklyn nonm lan genyen youn foli tounnen lakay li; yo di li al mande tè gran papal yo bal youn ti kout woch epi nonm lan mouri konnen sil pa pami zombi ti boss yo.Anvan ou ekri :"Un Militaire ,sans sens patriotique ,est un criminel potentiel".Tankou Theodore Roosevelt di youn gouvenman ki pa genyen patriotisme e bon sans pou bousol li pa merite gouvène. Mwen bouke tande malpwoprete sa yo.

Values and ethics
The cultural values that Vodou embraces center around ideas of dishonor and greed - to the family and society, and to oneself. There is also a notion of relative propriety — and what is appropriate to someone with Dambala Wedo as their head may be different from someone with Ogou Feray as their head. For example, one spirit is very cool and the other is very hot. Coolness overall is valued, and so is the ability and inclination to protect oneself and one's own if necessary. Love and support within the family of the Vodou society seems to be the most important consideration. Generosity in giving to the community and to the poor is also an important value. One's blessings come through the community and there is the idea that one should be willing to give back to it in turn. There are no "solitaries" in Vodou, only people separated geographically from their elders and house. A person without a relationship of some kind with elders will not be practicing Vodou as it is understood in Haiti and among Haitians.
In the view of some the Haitian Vodou religion is an ecstatic rather than a fertility based tradition and because of this, the religion has technically no prohibitions against gay men and lesbian women. Although homophobia is a world-wide phenomenon and may be prevalent in Vodou-practicing countries, a homosexual can practise Vodou with no doctrinal issues. In Haiti, for example, Vodou is normally the only spiritual outlet a homosexual will have.

[edit] Orthodoxy and diversity


There is a diversity of practice in Vodou across the country of Haiti and the Haitian diaspora. For instance in the north of Haiti the lave tèt ("head washing") or kanzwe may be the only initiation, as it is in the Dominican Republic and Cuba, whereas in Port-au-Prince and the south they practice the kanzo rites with three grades of initiation – kanzo senp, si pwen, and asogwe – and the latter is the most familiar mode of practice outside of Haiti. Some lineages combine both, as Manbo Katherine Dunham reports from her personal experience in her book the Possessed Island.
While the overall tendency in Vodou is very conservative in accord with its African roots, there is no singular, definitive form, only what is right in a particular house or lineage. Small details of service and the spirits served will vary from house to house, and information in books or on the internet therefore may seem contradictory. There is no central authority or "pope" in Haitian Vodou since "every manbo and houngan is the head of their own house", as a popular saying in Haiti goes. Another consideration in terms of Haitian diversity are the many sects besides the Sèvi Gine in Haiti such as the Makaya, Rara, and other secret societies, each of which has its own distinct pantheon of spirits.

[edit] Values and ethics


The cultural values that Vodou embraces center around ideas of dishonor and greed - to the family and society, and to oneself. There is also a notion of relative propriety — and what is appropriate to someone with Dambala Wedo as their head may be different from someone with Ogou Feray as their head. For example, one spirit is very cool and the other is very hot. Coolness overall is valued, and so is the ability and inclination to protect oneself and one's own if necessary. Love and support within the family of the Vodou society seems to be the most important consideration. Generosity in giving to the community and to the poor is also an important value. One's blessings come through the community and there is the idea that one should be willing to give back to it in turn. There are no "solitaries" in Vodou, only people separated geographically from their elders and house. A person without a relationship of some kind with elders will not be practicing Vodou as it is understood in Haiti and among Haitians.
In the view of some the Haitian Vodou religion is an ecstatic rather than a fertility based tradition and because of this, the religion has technically no prohibitions against gay men and lesbian women. Although homophobia is a world-wide phenomenon and may be prevalent in Vodou-practicing countries, a homosexual can practise Vodou with no doctrinal issues. In Haiti, for example, Vodou is normally the only spiritual outlet a homosexual will have.

[edit] Orthodoxy and diversity


There is a diversity of practice in Vodou across the country of Haiti and the Haitian diaspora. For instance in the north of Haiti the lave tèt ("head washing") or kanzwe may be the only initiation, as it is in the Dominican Republic and Cuba, whereas in Port-au-Prince and the south they practice the kanzo rites with three grades of initiation – kanzo senp, si pwen, and asogwe – and the latter is the most familiar mode of practice outside of Haiti. Some lineages combine both, as Manbo Katherine Dunham reports from her personal experience in her book the Possessed Island.
While the overall tendency in Vodou is very conservative in accord with its African roots, there is no singular, definitive form, only what is right in a particular house or lineage. Small details of service and the spirits served will vary from house to house, and information in books or on the internet therefore may seem contradictory. There is no central authority or "pope" in Haitian Vodou since "every manbo and houngan is the head of their own house", as a popular saying in Haiti goes. Another consideration in terms of Haitian diversity are the many sects besides the Sèvi Gine in Haiti such as the Makaya, Rara, and other secret societies, each of which has its own distinct pantheon of spirits.

[edit]

Myths and misconceptions"Voodoo doll" redirects here. For other uses, see Voodoo doll (disambiguation).

Vodou has come to be associated in the popular mind with the lore about Satanism, zombies and "voodoo dolls." While there is evidence of zombie creation,^[1] it is a minor phenomenon within rural Haitian culture and not a part of the Vodou religion as such. Such things fall under the auspices of the bokor or sorcerer rather than the priest of the Loa.
The practice of sticking pins in dolls has history in European folk magic, but its exact origins are unclear. How it became known as a method of cursing an individual by some followers of what has come to be called New Orleans Voodoo is a mystery. Some speculate that it was used as a means of self defense to intimidate superstitious slave owners^{[citation needed]}. This practice is not unique to New Orleans voodoo, however, and has as much basis in European-based magical devices such as the poppet and the nkisi or bocio of West and Central Africa.
These are in fact power objects, what in Haiti would be referred to as pwen, rather than magical surrogates for an intended target of sorcery whether for boon or for bane. Such voodoo dolls are not a feature of Haitian religion, although dolls intended for tourists may be found in the Iron Market in Port au Prince. The practice became closely associated with the Vodou religions in the public mind through the vehicle of horror movies and popular novels.
There is a practice in Haiti of nailing crude poppets with a discarded shoe on trees near the cemetery to act as messengers to the otherworld, which is very different in function from how poppets are portrayed as being used by voodoo worshippers in popular media and imagination, ie. for purposes of sympathetic magic towards another person. Another use of dolls in authentic Vodou practice is the incorporation of plastic doll babies in altars and objects used to represent or honor the spirits, or in pwen, which recalls the aforementioned use of bocio and nkisi figures in Africa.
Although Voodoo is often associated with Satanism, Satan is primarily an Abrahamic figure and has not been incorporated in Voodoo tradition. When Mississippi Delta folksongs mix references to Voodoo and to Satan, what is being expressed is social pain such as from racism. Those who practice voodoo are not attempting to worship or invoke the blessings of a devil.
Further adding to the dark reputation of Voodoo was the 1973 film adaptation of the thriller Live and Let Die, part of Ian Fleming's widely successful James Bond series, which had been continually in print in both the English original and translations to numerous languages. Fleming's depiction of the schemings of a fiendish Soviet agent using Voodoo to intimidate and control a vast network of submissive black followers got an incomparably greater audience than any careful scholarly work on the subject of Voodoo. (See Mr. Big, Baron Samedi

References

• Ajayi, Ade, J.F. & Espie , Ian, A Thousand Years of West African History, Great Britain, University of Ibadan, 1967.
  
• Alapini Julien, Le Petit Dahomeen, Grammaire. Vocabulaire, Lexique En Langue Du Dahomey, Avignon, Les Presses Universelles, 1955.
  
• Anderson, Jeffrey. 2005. Conjure In African American Society. Baton Rouge: Louisiana State University Press.
  
• Argyle, W.J., The Fon of Dahomey: A History and Ethnography of the Old Kingdom, Oxford, Oxford University Press, 1966.
  
• Chesi, Gert, Voodoo: Africa's Secret Power, Austria, Perliner, 1980.
  
• Chireau, Yvonne. 2003. Black Magic: Religion and the African American Conjuring Tradition. Berkeley: University of California Press.
  
• Cosentino, Donald. 1995. "Imagine Heaven" in Sacred Arts of Haitian Vodou. Edited by Cosentino, Donald et al. Berkeley: University of California Press.
  
• Decalo, Samuel, Historical Dictionary of Dahomey, (People's Republic of Benin), N.J., The Scarecrow Press, Inc., 1976.
  
• Ellis, A.B., The Ewe Speaking Peoples of the Slave Coast of West Africa, Chicago, Benin Press Ldt, 1965.
  
• Fandrich, Ina. 2005. The Mysterious Voodoo Queen, Marie Laveaux: A Study of Powerful Female Leadership in Nineteenth-Century New Orleans. New York: Routledge.
  
• Le Herisee, A. & Rivet, P., The Royanume d'Ardra et son evangelisation au XVIIIe siecle, Travaux et Memories de "'Institut d'Enthnologie, no. 7, Paris, 1929.
  
• Long, Carolyn. 2001. Spiritual Merchants: Magic, Religion and Commerce. Knoxville: University of Tennessee Press.
  
• Saint-Lot, Marie-José Alcide. 2003. Vodou: A Sacred Theatre. Coconut Grove: Educa Vision, Inc.
  
• Tallant, Robert. "Reference materials on voodoo, folklore, spirituals, etc. 6-1 to 6-5 -Published references on folklore and spiritualism. " The Robert Tallant Papers. New Orleans Public Library. fiche 7 and 8, grids 1-22. Accessed 5 May 2005.
  
• Thornton, John K. 1988. "On the trail of Voodoo: African Christianity in Africa and the Americas" The Americas Vol: 44.3 Pp 261-278.
  
• Vanhee, Hein. 2002. "Central African Popular Christianity and the Making of Haitian Vodou Religion." in Central Africans and Cultural Transformations in the American Diaspora Edited by: L. M. Heywood. Cambridge: Cambridge University Press, 243-64.
  
• Verger, Pierre Fátúmbí, Dieux d'Afrique: Culte des Orishas et Vodouns à l'ancienne Côte des Esclaves en Afrique et à Bahia, la Baie de Tous Les Saints au Brésil. 1954.
  
• Ward, Martha. 2004. Voodoo Queen: The Spirited Lives of Marie Laveau Jackson: University of Mississippi Press.
  
• Warren, Dennis, D., The Akan of Ghana, Accra, Pointer Limited, 1973. 9.
  

[edit] See also

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Wikimedia Commons has media related to: Category:Voodoo

• Afro-American religion
  
• Baron Samedi
  
• Gullah
  
• Haitian mythology
  
• Homosexuality and Voodoo
  
• Hoodoo
  
• Kumina
  
• Louisiana Voodoo
  
• Obeah
  
• West African Vodun
  

<table class="nowraplinks collapsible autocollapse" id=collapsibleTable0 cellSpacing=0><tr> [hide] v • d • e American religions with African roots</TR> <tr style="HEIGHT: 2px"><td></TD></TR> <tr><td class=navbox-group>Religions</TD> <td class="navbox-list navbox-odd" style="BORDER-LEFT: #fdfdfd 2px solid; TEXT-ALIGN: left">Candomblé · Hoodoo · Kumina · Obeah · Palo · Quimbanda · Santería (Lukumí) · Spiritual Baptist · Umbanda · Haitian Vodou · Louisiana Voodoo · Winti </TD> <td rowSpan=5><IMG height=61 alt=http://upload.wikimedia.org/wikipedia/commons/thumb/1/1a/Eshu-statue.jpg/15px-Eshu-statue.jpg width=15 border=0></TD></TR> <tr style="HEIGHT: 2px"><td></TD></TR> <tr><td class=navbox-group>Deities</TD> <td class="navbox-list navbox-even" style="BORDER-LEFT: #fdfdfd 2px solid; TEXT-ALIGN: left">Babalu Aye · Eshu · Iansan · Mami Wata · Obàtálá · Ogun · Ọlá»�run · Orunmila · Ọṣun · Shango · Yemaja </TD></TR> <tr style="HEIGHT: 2px"><td></TD></TR> <tr><td class=navbox-group>Roots</TD> <td class="navbox-list navbox-odd" style="BORDER-LEFT: #fdfdfd 2px solid; TEXT-ALIGN: left">West African Vodun · Ifá, Oriá¹£a (Yorùbá) · Lwa (Dahomey) · Nkisi (Kongo) · Catholicism (Portugal, Spain) </TD></TR></TABLE>

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Colo

Vous voulez que je participe toujours pour la patrie mourir est bon mais quand vient le temps de bècher joyeusement vous m'ecartez.(lol)Dix ans de service c'est assez.

Bon voila Colo vient de decerner au Docteur Aristide des pouvoirs surnaturels.C'est cela qui manquait.Pourtant il criait :Venez vite ,au secours pour empecher Ti guy Philippe de le renverser .Ou est ce pouvoir surnaturel?Mezanmi banm van m pou m al la gonave tande.

Epi li ap sote an plas an Afrik di Sid?Colo il nous faut pas nous abetir davantage .cessons donc ces plaisanteries.

Vous n'aviez pas repondu à mes questions:pourquoi est-il toujours en Afrique du Sud?pourquoi n'avait-il pas pu terminer ses mandats?Pourquoi n'avait-il pas disparu quand on l'invitait à monter à bord de l'avion;pourquoi avait-il eu si peur qu'on l'abandnonna sur la piste s'il refusait de prendre place à bord de l'avion avec sa famille.Si youn moun tap vann mwen pouvwa surnaturel ou di Doktè Aristide genyen yan mwen tap dil non mèsi.

Jesus etait envoyé par son Père pour racheter nos péchés ;est -ce pourquoi il avait dit au Golgotha :"Père, pardonnez-les car ils ne savent pas ce qu'ils font."Connaissant la megalomanie des polticiens haitiens ,vous pensez serieusement si Arsitide avait ce pouvoir surnaturel que vous lui decernez il n'aurait pas disparu quand les miltaires americains etaient venus chez lui?Colo ,vous etes trop intelligent pour attribuer au Docteur Aristide des pouvoirs surnaturels quand li pa menm ka geri maleng li .Aristode est intelligent il est vrai ,mais ne lui comparez pas au Christ.(lol)

Vous voulez me dire qu'Aristide s'est laissé embarqué comme un colis parcequ'il ne voulait pas invoquer son pouvoir surnaturel?Colo ,vous ne connaissez pas le nom du pouvoir surnaturel qui avait empeche au pere Aristide d'etre parmi les vicitmes de Saint jean bosco,demandez à kakakok il vous le dira.

Alors ces esprits sont de mauvais protecteurs car si au moment ou la vie de leur protégé etait en danger et ils l'ont abandonné alors à quoi servent-ils?Dans le cas qui nous preoccupe pourquoi ces esprits n'ont pas protegé les victimes de la zombification;vous me direz pourquoi le bon Dieu aussi ne les a pas protégés?je vous rappelerai ces paroles de l'evangile on ne peut pas servir deux maitres à la fois.

Dans la majorité des cas de zombification ce sont des gens qui frequentent ces hougans qui en sont victimes.Un ancien ami m'avait parle d'un cas qu'il a vu a gros morne.Ou il avait vu une jeune mariée devenue zombi parce que sa mère avait tué la première ficancée de son mari par la sorcellerie.

Je vous concède cette connaissance avec la plus grande humilité,mais vous n'allez pas me convaincre des pouvoirs surnaturels d'Arisitde parcequ'il n'a pas été vicitme en plusieurs occasions ou on avait attenté à sa vie.Je ne suis meme pas un neophyte dans l'art de mystifier les pauvres d'esprit que certains mystificateurs haitiens utilisent pour amadouer la masse.

On raconte les exploits de deux anciens officiers haitiens qui se battaient en duel avec des balles à poudre sans plomb.Il tiraient pour montrer que les balles ne peuvent pas les atteindre et tout le monde parlait de leurs exploits ;"kapitenn saa pa pran bal non".c'est ainsi qu'un ancien capitaine des Forces Armées d'haiti s'est fait dechiqueté par une mitrailleuse à Ouanaminthe parqcequ'il pensait etre invincible et invisible.(lol)Demandez à Abel Jerome comment le grand mystificateur a reclamé la tète de l'officier pour montrer c'est grace à son pouvoir surnaturel que ce militaire avait ete tué.