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NEW ORLEANS SUPERSTITIONS
by
Lafcadio Hearn (1896)
An Essay on 19th Century Voodoo

Originally Published: Harper's Weekly, December 25, 1886

    The question "What is Voudooism?" could scarcely be
answered to-day by any resident of New Orleans unfamiliar with
the life of the African west coast, or the superstitions of Hati,
either through study or personal observation. The old generation
of planters in whose day Voudooism had a recognized
existence--so dangerous as a motive power for black
insurrection that severe measures were adopted against it--has
passed away; and the only person I ever met who had, as a child
in his colored nurse's care, the rare experience of witnessing a
Voudoo ceremonial, died some three years ago, at the advanced
age of seventy-six.

    As a religion--an imported faith--Voudooism in Louisiana is really dead; the rites of its serpent worship are forgotten; the meaning of its strange and frenzied chants, whereof some fragments linger as refrains in negro song, is not now known even to those who remember the words; and the story of its former existence is only revealed to the folklorists bythe multitudinous débris of African superstition which it has left behind it. These only I propose to consider now; for what is today called Voudooism in New Orleans means, not an African cultus, but a curious class of negro practices, some possibly derived from it, and others which bear resemblance to the magic of the Middle Ages. What could be more mediæval, for instance, than molding a waxen heart, and sticking pins in it, or melting it slowly before a fire, while charms are being repeated with the hope that as the waxen heart melts or breaks, the life of some enemy will depart? What, again, could remind us more of thirteenth-century superstition than the burning of a certain number of tapers to compel some absent person's return, with the idea that before the last taper is consumed a mysterious mesmerism will force the wanderer to cross rivers and mountains if necessary on his or her way back?

    The fear of what are styled "Voudoo charms" is much more
widely spread in Louisiana than any one who had conversed
only with educated residents might suppose; and the most
familiar superstition of this class is the belief in what I might
call pillow magic, which is the supposed art of causing wasting
sicknesses or even death by putting certain objects into the
pillow of the bed in which the hated person sleeps. Feather
pillows are supposed to be particularly well adapted to this kind
of witchcraft. It is believed that by secret spells a "Voudoo" can
cause some monstrous kind of bird or nondescript animal to
shape itself into being out of the pillow feathers--like the tupilek
of the Esquimau iliseenek (witchcraft.) It grows very slowly,
and by night only; but when completely formed, the person who
has been using the pillow dies.

    Another practice of pillow witchcraft consists in tearing a living bird asunder--usually a cock--and putting portions of the wings into the pillow. A third form of the black-art is confined to putting certain charms or fetiches--consisting of bones, hair, feathers, rags, strings, or some fantastic combination of these and other trifling objects-- into any sort of a pillow used by the party whom it is desired to injure. The pure Africanism of this practice needs no comment.

    Any exact idea concerning the use of each particular kind of
charm I have not been able to discover; and I doubt whether
those who practise such fetichism know the original African
beliefs connected with it. Some say that putting grains of corn
into a child's pillow "prevents it from growing any more"; others
declare that a bit of cloth in a grown person's pillow will cause
wasting sickness; but different parties questioned by me gave
each a different signification to the use of similar charms.
Putting an open pair of scissors under the pillow before going to
bed is supposed to insure a pleasant sleep in spite of fetiches;
but the surest way to provide against being "hoodooed," as
American residents call it, is to open one's pillow from time to
time. If any charms are found, they must be first sprinkled with
salt, then burned.

    A Spanish resident told me that her eldest daughter had been unable to sleep for weeks, owing to a fetich that had been put into her pillow by a spiteful colored domestic. After the object had been duly exorcised and burned, all the young lady's restlessness departed. A friend of mine living in one of the country parishes once found a tow string in his pillow, into the fibers of which a great number of feather stems had either been introduced or had introduced themselves. He wished to retain it as a curiosity, but no sooner did he exhibit it to some acquaintance than it was denounced as a Voudoo "trick," and my friend was actually compelled to burn it in the presence ofwitnesses.

    Everybody knows or ought to know that feathers in
pillows have a natural tendency to cling and form clots or lumps
of more or less curious form, but the discovery of these in some
New Orleans households is enough to create a panic. They are
viewed as incipient Voudoo tupileks. The sign of the cross is
made over them by Catholics, and they are promptly committed
to the flames.

    Pillow magic alone, however, is far from being the only
recognized form of maleficent negro witchcraft. Placing charms
before the entrance of a house or room, or throwing them over a
wall into a yard, is believed to be a deadly practice. When a
charm is laid before a room door or hall door, oil is often poured
on the floor or pavement in front of the threshold. It is supposed
that whoever crosses an oil line falls into the power of the
Voudoos. To break the oil charm, sand or salt should be strewn
upon it. Only a few days before writing this article a very
intelligent Spaniard told me that shortly after having discharged
a dishonest colored servant he found before his bedroom door
one evening a pool of oil with a charm Lying in the middle of it,
and a candle burning near it. The charm contained some bones,
feathers, hairs, and rags--all wrapped together with a string--and
a dime. No superstitious person would have dared to use that
dime; but my friend, not being superstitious, forthwith put it into
his pocket.

    The presence of that coin I can only attempt to explain by
calling attention to another very interesting superstition
connected with New Orleans fetichism. The negroes believe that
in order to make an evil charm operate it is necessary to
sacrifice something. Wine and cake are left occasionally in dark
rooms, or candies are scattered over the sidewalk, by those who
want to make their fetich hurt somebody. If food or sweetmeats
are thus thrown away, they must be abandoned without a parting
glance; the witch or wizard must not look back while engaged in
the sacrifice.

Scattering dirt before a door, or making certain figures on the
wall of a house with chalk, or crumbling dry leaves with the
fingers and scattering the fragments before a residence, are also
forms of a maleficent conjuring which sometimes cause serious
annoyance. Happily the conjurers are almost as afraid of the
counter-charms as the most superstitious persons are of the
conjuring. An incident which occurred recently in one of the
streets of the old quarter known as "Spanish Town" afforded me
ocular proof of the fact. Through malice or thoughtlessness, or
possibly in obedience to secret orders, a young negro girl had
been tearing up some leaves and scattering them on the sidewalk in front of a cottage occupied by a French family. Just as she had
dropped the last leaf the irate French woman rushed out with a
broom and a handful of salt, and began to sweep away the leaves,
after having flung salt both upon them and upon the little
negress. The latter actually screamed with fright, and cried out,
"Oh, pas jeté plis disel après moin, madame! pas bisoin jeté
disel après moin; mo pas pé vini icite encore" (Oh, madam, don't
throw any more salt after me; you needn't throw any more salt
after me; I won't come here any more.)

    Another strange belief connected with these practices was well
illustrated by a gift made to my friend Professor William Henry
by a negro servant for whom he had done some trifling favor.
The gift consisted of a "frizzly hen"--one of those funny little
fowls whose feathers all seem to curl. "Mars'r Henry, you keep
dat frizzly hen, an' ef eny niggers frow eny conjure in your yard,
dat frizzly hen will eat de conjure." Some say, however, that one
is not safe unless he keeps two frizzly hens.

    The naughty little negress at whom the salt was thrown
seemed to fear the salt more than the broom pointed at her. But
she was not yet fully educated, I suspect, in regard to
superstitions. The negro's terror of a broom is of very ancient
date--it may have an African origin. It was commented upon by
Moreau de Saint-Méry in his work on San Domingo, published
in 1196. "What especially irritates the negro," he wrote, "is to
have a broom passed over any part of his body. He asks at once
whether the person imagined that he was dead, and remains
convinced that the act shortens his life."

    Very similar ideas concerning the broom linger in New Orleans. To point either end of a broom at a person is deemed bad luck; and many an ignorant man would instantly knock down or violently abuse the party who should point a broom at him. Moreover, the broom is  supposed to have mysterious power as a means of getting rid of people. "If you are pestered by visitors whom you would wish never to see again, sprinkle salt
on the floor after they go, and sweep it out by the same door
through which they have gone, and they will never come back."
To use a broom in the evening is bad luck: balayer le soir, on
balaye sa fortune (to sweep in the evening is to sweep your good
luck away), remains a well-quoted proverb.

    I do not know of a more mysterious disease than muscular
atrophy in certain forms, yet it is by no means uncommon either
in New Orleans or in the other leading cities of the United States.
But in New Orleans, among the colored people, and among
many of the uneducated of other races, the victim of muscular
atrophy is believed to be the victim of Voudooism. A notion is
prevalent that negro witches possess knowledge of a secret
poison which may terminate life instantly or cause a slow
"withering away," according as the dose is administered. A
Frenchman under treatment for paralysis informed me that his
misfortune was certainly the work of Voudoos, and that his wife
and child had died through the secret agency of negro wizards.

    Mental aberration is also said to be caused by the administration of poisons whereof some few negroes are alleged to possess the secret. In short, some very superstitious persons of both races live in perpetual dread of imaginary Voudoos, and fancy that the least ailment from which they suffer is the work of sorcery. It is very doubtful whether any knowledge of those animal or vegetable poisons which leave no trace of their presence in the
blood, and which may have been known to some slaves of
African birth, still lingers in Louisiana, wide-spread as is the
belief to the contrary. During the last decade there have been a
few convictions of blacks for the crime of poisoning, but there
was nothing at all mysterious or peculiar about these cases, and
the toxic agent was invariably the most vulgar of all--arsenic, or
some arsenious preparation in the shape of rat poison.

II

    The story of the frizzly hen brings me to the subject of
superstitions regarding animals. Something of the African, or at
least of the San Domingan, worship of the cock seems to have
been transplanted hither by the blacks, and to linger in New
Orleans under various metamorphoses. A negro charm to retain
the affections of a lover consists in tying up the legs of the bird
to the head, and plunging the creature alive into a vessel of gin
or other spirits. Tearing the live bird asunder is another cruel
charm, by which some negroes believe that a sweetheart may
become magically fettered to the man who performs the
quartering. Here, as in other parts of the world, the crowing hen
is killed, the hooting of the owl presages death or bad luck, and
the crowing of the cock by day presages the arrival of company.
The wren (roitelet) must not be killed: c'est zozeau bon Dié (it is
the good God's bird)--a belief, I think, of European origin.

    It is dangerous to throw hair-combings away instead of
burning them, because birds may weave them into their nests
and while the nest remains the person to whom the hair
belonged will have a continual headache. It is bad luck to move
a cat from one house to another; seven years' bad luck to kill a
cat; and the girl who steps, accidentally or otherwise, on a cat's
tail need not expect to be married the same year. The apparition
of a white butterfly means good news. The neighing of a horse
before one's door is bad luck. When a fly bothers one very
persistently, one may expect to meet an acquaintance who has
been absent many years.

    There are many superstitions about marriage, which seem to
have a European origin, but are not less interesting on that
account. "Twice a bridesmaid, never a bride," is a proverb which
needs no comment. The bride must not keep the pins which
fastened her wedding dress. The husband must never take off his
wedding ring: to take it off will insure him bad luck of some
kind. If a girl who is engaged accidentally lets a knife fall, it is a
sign that her lover is coming. Fair or foul weather upon her
marriage day augurs a happy or unhappy married life.
The superstitions connected with death may be all imported,
but I have never been able to find a foreign origin for some of
them. It is bad luck to whistle or hum the air that a band plays at
a funeral.

    If a funeral stops before your house, it means that the
dead wants company. It is bad luck to cross a funeral procession,
or to count the number of carriages in it; if you do count them,
you may expect to die after the expiration of as many weeks as
there were carriages at the funeral. If at the cemetery there be
any unusual delay in burying the dead, caused by any unlooked
for circumstances, such as the tomb proving too small to admit
the coffin, it is a sign that the deceased is selecting a companion
from among those present, and one of the mourners must soon
die. It is bad luck to carry a spade through a house. A bed should
never be placed with its foot pointing toward the street door, for
corpses leave the house feet foremost. It is bad luck to travel
with a priest; this idea seems to me of Spanish importation; and
I am inclined to attribute a similar origin to the strange tropical
superstition about the banana, which I obtained, nevertheless,
from an Italian.

    You must not cut a banana, but simply break it
with the fingers, because in cutting it you cut the cross. It does
not require a very powerful imagination to discern in a severed
section of the fruit the ghostly suggestion of a crucifixion.
Some other creole superstitions are equally characterized by
naïve beauty. Never put out with your finger the little red spark
that tries to linger on the wick of a blown-out candle: just so
long as it burns, some soul in purgatory enjoys rest from torment.
Shooting-stars are souls escaping from purgatory: if you can
make a good wish three times before the star disappears, the
wish will be granted. When there is sunshine and rain together, a
colored nurse will tell the children, "Gadé! djabe apé batte so
femme." (Look! the devil's beating his wife!)

    I will conclude this little paper with selections from a list of
superstitions which I find widely spread, not citing them as of
indubitable creole origin, but simply calling attention to their
prevalence in New Orleans, and leaving the comparative study
of them to folklorists.

Turning the foot suddenly in walking means bad or good luck.
If the right foot turns, it is bad luck; if the left, good. This
superstition seems African, according to a statement made by
Moreau de Saint-Méry. Some reverse the conditions, making the
turning of the left foot bad luck. It is also bad luck to walk about
the house with one shoe on and one shoe off. or as a creole
acquaintance explained it to me "c'est appeler sa mère ou son
père dans le tombeau" (It is calling one's mother or one's father
into the grave). An itching in the right palm means coming gain;
in the left, coming loss.

    Never leave a house by a different door from that by which
you entered it; it is "carrying away the good luck of the place."
Never live in a house you build before it has been rented for at
least a year. When an aged person repairs his or her house, he or
she is soon to die. Never pass a child through a window; it stops
his growth. Stepping over a child does the same; therefore,
whoever takes such a step inadvertently must step back again to
break the evil spell. Never tilt a rocking-chair when it is empty.
Never tell a bad dream before breakfast, unless you want it "to
come true"; and never pare the nails on Monday morning before
taking a cup of coffee. A funny superstition about windows is
given me in this note by a friend: "Il ne faut pas faire passer un
enfant par la fenêtre, car avant un an il y en aura un autre" (A
child must not be passed through a window, for if so passed you
will have another child before the lapse of a year.) This proverb,
of course, interests only those who desire small families, and as
a general rule creoles are proud of large families, and show
extraordinary affection toward their children.

If two marriages are celebrated simultaneously, one of the
husbands will die. Marry at the time of the moon's waning and
your good luck will wane also. If two persons think and express
the same thought at the same time, one of them will die before
the year passes. To chop up food in a pot with a knife means a
dispute in the house. If you have a ringing in your ears, some
person is speaking badly of you; call out the names of all whom
you suspect and when the ringing stops at the utterance of a
certain name, you know who the party is. If two young girls are
combing the hair of a third at the same time, it may be taken for
granted that the youngest of the three will soon die. If you want
to make it stop raining, plant a cross in the middle of the yard
and sprinkle it with salt. The red-fish has the print of St. Peter's
fingers on its tail.

    If water won't boil in the kettle, there may be a
toad or a toad's egg in it. Never kill a spider in the afternoon or
evening, but always kill the spider unlucky enough to show
himself early in the morning, for the old French proverb says:
"Araignée du matin--chagrin;
Araignée du midi--plaisir;
Araignée du soir--espoir"
(A spider seen in the morning is a sign of grief; a spider seen an
noon, of joy; a spider seen in the evening, of hope).
Even from this very brief sketch of New Orleans superstitions
the reader may perceive that the subject is peculiar enough to
merit the attention of experienced folklorists. It might be divided
by a competent classifier under three heads: I. Negro
superstitions confined to the black and colored. population; II.
Negro superstitions which have proved contagious, and have
spread among the uneducated classes of whites; III.
Superstitions of Latin origin imported from France, Spain, and
Italy. I have not touched much upon superstitions inherited from
English, Irish, or Scotch sources, inasmuch as they have nothing
especially local in their character here. It must be remembered
that the refined classes have no share in these beliefs, and that,
with a few really rational exceptions, the practices of creole
medicine are ignored by educated persons. The study of creole
superstitions has only an ethnological value, and that of creole
medicine only a botanical one, in so far as it is related to
empiricism.

All this represents an under side of New Orleans life; and if
anything of it manages to push up to the surface, the curious
growth makes itself visible only by some really pretty blossoms
of feminine superstition in regard to weddings or betrothal rings,
or by some dainty sprigs of child-lore, cultivated by those
colored nurses who tell us that the little chickens throw up their
heads while they drink to thank the good God for giving them
water. Harvest Fields 373 Dundas St. Woodstock Ont. Canada



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