Reiseliteratur weltweit

Geschichten rund um den Globus

1928 - William Buehler Seabrook, Journalist and Travel Writer
Information on Zombies
La Gonave, Haiti


Constant Polynice and I sat late before the doorway of his caille, talking of fire-hags, demons, werewolves, and vampires, while a full moon, rising slowly, flooded his sloping cotton fields and the dark rolling hills beyond.
   Polynice was a Haitian farmer, but he was no common jungle peasant. He lived on the island of La Gonave, where I shall return to him in later chapters. He seldom went over to the Haitian mainland, but he knew what was going on in Port-au-Prince, and spoke sometimes of installing a radio.
   A countryman, half peasant born and bred, he was familiar with every superstition of the mountains and the plain, yet too intelligent to believe them literally true - or at least so I gathered from his talk.
   He was interested in helping me toward an understanding of the tangled Haitian folk-lore. It was only by chance that we came presently to a subject which - though I refused for a long time to admit it - lies in a baffling category on the ragged edge of things which are beyond either superstition or reason. He had been telling me of fire-hags who left their skins at home and set the cane fields blazing; of the vampire, a woman sometimes living, sometimes dead, who sucked the blood of children and who could be distinguished because her hair always turned an ugly red; of the werewolf - chauche in creole - a man or woman who took the form of some animal, usually a dog, and went killing lambs, young goats, sometimes babies.
   All this, I gathered, he considered to be pure superstition, as he told me with tolerant scorn how his friend and neighbor Osmann had one night seen a gray dog slinking with bloody jaws from his sheep-pen, and who, after having shot and exorcised and buried it, was so convinced he had killed a certain girl named Liane who was generally reputed to be a chauche that when he met her two days later on the path to Grande Source, he believed she was a ghost come back for vengeance, and fled howling.
   As Polynice talked on, I reflected that these tales ran closely parallel not only with those of the negroes in Georgia and the Carolinas, but with the mediaeval folklore of white Europe. Werewolves, vampires, and demons were certainly no novelty. But I recalled one creature I had been hearing about in Haiti, which sounded exclusively local - the zombie.
   It seemed (or so I had been assured by negroes more credulous than Polynice) that while the zombie came from the grave, it was neither a ghost, nor yet a person who had been raised like Lazarus from the dead. The zombie, they say, is a soulless human corpse, still dead, but taken from the grave and endowed by sorcery with a mechanical semblance of life - it is a dead body which is made to walk and act and move as if it were alive. People who have the power to do this go to a fresh grave, dig up the body before it has had time to rot, galvanize it into movement, and then make of it a servant or slave, occasionally for the commission of some crime, more often simply as a drudge around the habitation or the farm, setting it dull heavy tasks, and beating it like a dumb beast if it slackens.
   As this was revolving in my mind, I said to Polynice: "It seems to me that these werewolves and vampires are first cousins to those we have at home, but I have never, except in Haiti, heard of anything like zombies. Let us talk of them for a little while. I wonder if you can tell me something of this zombie superstition. I should like to get at some idea of how it originated."
   My rational friend Polynice was deeply astonished. He leaned over and put his hand in protest on my knee.
   "Superstition? But I assure you that this of which you now speak is not a matter of superstition. Alas, these things - and other evil practices connected with the dead - exist. They exist to an extent that you whites do not dream of, though evidences are everywhere under your eyes.
   "Why do you suppose that even the poorest peasants, when they can, bury their dead beneath solid tombs of masonry
   "Why do they bury them so often in their own yards, close to the doorway'?
   "Why, so often, do you see a tomb or grave set close beside a busy road or footpath where people are always passing?
   "It is to assure the poor unhappy dead such protection as we can.
   "I will take you in the morning to see the grave of my brother, who was killed in the way you know. It is over there on the little ridge which you can see clearly now in the moonlight, open space all round it, close beside the trail which everybody passes going to and from Grande Source. Through four nights we watched yonder, in the peristyle, Osmann and I, with shotguns - for at that time both mv dead brother and I had bitter enemies - until we were sure the body had begun to rot.
   "No, my friend, no, no. There are only too many true cases. At this very moment, in the moonlight, there are zombies working on this island, less than two hours' ride from my own habitation. We know about them, but we do not dare to interfere so long as our own dead are left unmolested. If you will ride with me tomorrow night, yes, I will show you dead men working in the cane fields. Close even to the cities, there are sometimes zombies. Perhaps you have already heard of those that were at Hasco..."
   "What about Hasco?" I interrupted him, for in the whole of Haiti, Hasco is perhaps the last name anybody would think of connecting with either sorcery or superstition.
   The word is American-commercial-synthetic, like Nabisco, Delco, Socony. It stands for the Haitian-American Sugar Company - an immense factory plant, dominated by a huge chimney, with clanging machinery, steam whistles, freight cars. It is like a chunk of Hoboken. It lies in the eastern suburbs of Port-au-Prince, and beyond it stretch the cane fields of the Cul-de-Sac. Hasco makes rum when the sugar market is off, pays low wages, twenty or thirty cents a day, and gives steady work. It is modern big business, and it sounds it, looks it, smells it.
   Such, then, was the incongruous background for the weird tale Constant Polynice now told me.
   The spring of 1918 was a big cane season, and the factory, which had its own plantations, offered a bonus on the wages of new workers. Soon heads of families and villages from the mountain and the plain came trailing their ragtag little armies, men, women, children, trooping to the registration bureau and thence into the fields.
   One morning an old black headman, Ti Joseph of Colombier, appeared leading a band of ragged creatures who shuffled along behind him, staring dumbly, like people walking in a daze. As Joseph lined them up for registration, they still stared, vacant-eyed like cattle, and made no reply when asked to give their names.
   Joseph said they were ignorant people from the slopes of Morne-au-Diable, a roadless mountain district near the Dominican border, and that they did not understand the creole of the plains. They were frightened, he said, by the din and smoke of the great factory, but under his direction they would work hard in the fields. The farther they were went away from the factory, from the noise and bustle of the railroad yards, the better it would be.
   Better indeed, for these were not living men and women but poor unhappy zombies whom Joseph and his wife Croyance had dragged from their peaceful graves to slave for him in the sun - and if by chance a brother or father of the dead should see and recognize them, Joseph knew that it would be a very bad affair for him.
   So they were assigned to distant fields beyond the crossroads, and camped there, keeping to themselves like any proper family or village group; but in the evening when other little companies, encamped apart as they were, gathered each around its one big common pot of savory millet or plantains, generously seasoned with dried fish and garlic, Croyance would tend two pots upon the fire, for as everyone knows, the zombies must never be permitted to taste salt or meat. So the food prepared for them was tasteless and unseasoned.
   As the zombies toiled day after day dumbly in the sun, Joseph sometimes beat them to make them move faster, but Croyance began to pity the poor dead creatures who should be at rest-and pitied them in the evenings when she dished out their flat, tasteless bouillie.
   Each Saturday afternoon, Joseph went to collect the wages for them all, and what division he made was no concern of Hasco, so long as the work went forward. Sometimes Joseph alone, and sometimes Croyance alone, went to Croix de Bouquet for the Saturday night bamboche or the Sunday cockfight, but always one of them remained with the zombies to prepare their food and see that they did not stray away.
   Through February this continued, until Fete Dieu approached, with a Saturday-Sunday-Monday holiday for all the workers. Joseph, with his pockets full of money, went to Port-au-Prince and left Croyance behind, cautioning her as usual; and she agreed to remain and tend the zombies for he promised her that at the Mardi Gras she should visit the city.
   But when Sunday morning dawned, it was lonely in the fields, and her kind old woman's heart was filled with pity for the zombies, and she thought, "Perhaps it will cheer them a little to see the gay crowds and the processions at Croix de Bouquet, and since all the Morne-au-Diable people will have gone back to the mountain to celebrate Fete Dieu at home, no one will recognize them, and no harm can come of it." And it is the truth that Croyance also wished to see the gay procession. So she tied a new bright-colored handkerchief around her head, aroused the zombies from the sleep that was scarcely different from their waking, gave them their morning bowl of cold, unsalted plantains boiled in water, which they ate dumbly uncomplaining, and set out with them for the town, single file, as the country people always walk. Croyance, in her bright kerchief, leading the nine dead men and women behind her, past the railroad crossing, where she murmured a prayer to Legba, past the great white-painted wooden Christ, who hung life-sized in the glaring sun, where she stopped to kneel and cross herself - but the poor zombies prayed neither to Papa Legba nor to Brother Jesus, for they were dead bodies walking, without souls or minds.
   They followed her to the market square, before the church where hundreds of little thatched, open shelters, used on week days for buying and selling, were empty of trade, but crowded here and there by gossiping groups in the grateful shade.
   To the shade of one of these market booths, which was still unoccupied, she led the zombies, and they sat like people asleep with their eyes open, staring, but seeing nothing, as the bells in the church began to ring, and the procession came from the priest's house-red-purple robes, golden crucifix held aloft, tinkling bells and swinging incense-pots, followed by little black boys in white lace robes, little black girls in starched white dresses, with shoes and stockings, from the parish school, with colored ribbons in their kinky hair, a nun beneath a big umbrella leading them.
   Croyance knelt with the throng as the procession passed, and wished she might follow it across the square to the church steps, but the zombies just sat and stared, seeing nothing.
   When noontime came, women with baskets passed to and fro in the crowd, or sat selling bonbons (which were not candy but little sweet cakes), figs (which were not figs but sweet bananas), oranges, dried herring, biscuit, casava bread, and clairin poured from a bottle at a penny a glass.
   As Croyance sat with her savory dried herring and biscuit baked with salt and soda, and provision of clairin in the tin cup by her side, she pitied the zombies who had worked so faithfully for Joseph in the cane fields, and who now had nothing, while all the other groups around were feasting, and as she pitied them, a woman passed, crying, “Tablettes! Tablettes pistaches! T’ois pour dix cobs!”
   Tablettes are a sort of candy, in shape and size like cookies, made of brown cane sugar (rapadou); sometimes with pistaches, which in Haiti are peanuts, or with coriander seed.
   And Croyance thought, “These tablettes are not salted or seasoned, they are sweet, and can do no harm to the zombies just this once.”
   So she untied the corner of her kerchief, took out a coin, a gourdon, the quarter of a gourde, and bought some of the tablettes, which she broke in halves and divided among the zombies, who began sucking and mumbling them in their mouths.
   But the baker of the tablettes had salted the pistache nuts before stirring them into the rapadou, and as the zombies tasted the salt, they knew that they were dead and made a dreadful outcry and arose and turned their faces toward the mountain.
   No one dared stop them, for they were corpses walking in the sunlight, and they themselves and all the people knew that they were corpses. And they disappeared toward the mountain.
   When later they drew near their own village on the slopes of Morne-au-Diable, these dead men and women walking single file in the twilight, with no soul leading them or daring to follow, the people of their village, who were also holding bamboche in the market-place, saw them drawing closer, recognized among them fathers, brothers, wives, and daughters whom they had buried months before.
   Most of them knew at once the truth, that these were zombies who had been dragged dead from their graves, but others hoped that a blessed miracle had taken place on this Fete Dieu, and rushed forward to take them in their arms and welcome them.
   But the zombies shuffled through the market-place, recognizing neither father nor wife nor mother, and as they turned leftward up the path leading to the graveyard, a woman whose daughter was in the procession of the dead threw herself screaming before the girl's shuffling feet and begged her to stay; but the grave-cold feet of the daughter and the feet of the other dead shuffled over her and onward; and as they approached the graveyard, they began to shuffle faster and rushed among the graves, and each before his own empty grave began clawing at the stones and earth to enter it again; and as their cold hands touched the earth of their own graves, they fell and lay there, rotting carrion.
   That night the fathers, sons, and brothers of the zombies; after restoring the bodies to their graves, sent a messenger on muleback down the mountain, who returned next day with the name of Ti Joseph and with a stolen shirt of Ti Joseph's which had been worn next his skin and was steeped in the grease-sweat of his body.
   They collected silver in the village and went with the name of Ti Joseph and the shirt of Ti Joseph to a bocor beyond Trou Caiman, who made a deadly needle ouanga, a black bag ouanga, pierced all through with pins and needles, filled with dry goat dung, circled with cock's feathers dipped in blood.
   And lest the needle ouanga be slow in working or be rendered weak by Joseph's counter-magic, they sent men down to the plain, who lay in wait patiently for Joseph, and one night hacked off his head with a machete.
   When Polynice had finished this recital, I said to him, after a moment of silence, "You are not a peasant like those of the Cul-de-Sac; you are a reasonable man, or at least it seems to me you are. Now how much of that story, honestly, do you believe?"
   He replied earnestly: "I did not see these special things, but there were many witnesses, and why should I not believe them when I myself have also seen zombies? When you also have seen them, with their faces and their eyes in which there is no life, you will not only believe in these zombies who should be resting in their graves, you will pity them from the bottom of your heart."
   Before finally taking leave of La Gonave, I did see these "walking dead men," and I did, in a sense, believe in them and pitied them, indeed, from the bottom of my heart. It was not the next night, though Polynice, true to his promise, rode with me across the Plaine Mapou to the deserted, silent cane fields where he had hoped to show me zombies laboring. It was not on any night. It was in broad daylight one afternoon, when we passed that way again, on the lower trail to Picmy. Polynice reined in his horse and pointed to a rough, stony, terraced slope - on which four laborers, three men and a woman, were chopping the earth with machetes, among straggling cotton stalks, a hundred yards distant from the trail.
   "Wait while I go up there," he said, excited because a chance had come to fulfill his promise. "I think it is Lamercie with the zombies. If I wave to you, leave your horse and come." Starting up the slope, he shouted to the woman, "It is I, Polynice," and when he waved later, I followed.
   As I clambered up, Polynice was talking to the woman. She had stopped work - a big-boned, hard-faced black girl, who regarded us with surly unfriendliness. My first impression of the three supposed zombies, who continued dumbly at work, was that there was something about them unnatural and strange. They were plodding like brutes, like automatons. Without stooping down, I could not fully see their faces, which were bent expressionless over their work. Polynice touched one of them on the shoulder, motioned him to get up. Obediently, like an animal, he slowly stood erect - and what I saw then, coupled with what I had heard previously, or despite it, came as a rather sickening shock. The eyes were the worst. It was not my imagination. They were in truth like the eves of a dead man, not blind, but staring, unfocused, unseeing. The whole face, for that matter, was bad enough. It was vacant, as if there was nothing behind it. It seemed not only expressionless, but incapable of expression. I had seen so much previously in Haiti that was outside ordinary normal experience that for the flash of a second I had a sickening, almost panicky lapse in which I thought, or rather felt, "Great God, maybe this stuff is really true, and if it is true, it is rather awful, for it upsets everything." By "everything" I meant the natural fixed laws and processes on which all modern human thought and actions are based. Then suddenly I remembered - and my mind seized the memory as a man sinking in water clutches a solid plank - the face of a dog I had once seen in the histological laboratory at Columbia. Its entire front brain had been removed in an experimental operation weeks before; it moved about, it was alive, but its eyes were like the eyes I now saw staring.
   I recovered from my mental panic. I reached out and grasped one of the dangling hands. It was calloused, solid, human. Holding it, I said, "Bonjour, compere." The zombie stared without responding. The black wench, Lamercie, who was their keeper, now more sullen than ever, pushed me away-" Z'affaz’ neg’ pas z’affaf hlanc" (Negroes' affairs are not for whites). But I had seen enough. "Keeper" was the key to it. "Keeper" was the word that had leapt naturally into my mind as she protested, and just as naturally the zombies were nothing but poor, ordinary demented human beings, idiots, forced to toil in the fields.
   It was a good rational explanation, but it is far from being the end of this story. It satisfied me then, and I said as much to Polynice as we went down the slope. At first he did not contradict me, even said doubtfully, "Perhaps"; but as we reached the horses, before mounting, he stopped and said, "Look here, I respect your distrust of what you call superstition and your desire to find out the truth, but if what you were saying now were the whole truth, how could it be that over and over again, people who have stood by and seen their own relatives buried have, sometimes soon, sometimes months or years afterward, found those relatives working as zombies, and have sometimes killed the man who held them in servitude?"
   "Polynice," I said, "that's just the part of it that I can't believe. The zombies in such cases may have resembled the dead persons, or even been 'doubles' - you know what doubles are, how two people resemble each other to a startling degree. But it is a fixed rule of reasoning in America that we will never accept the possibility of a thing's being 'supernatural' so long as any natural explanation, even farfetched, seems adequate."
   "Well," said he, "if you spent many years in Haiti, you would have a very hard time to fit this American reasoning into some of the things you encountered here."
   As I have said, there is more to this story-and I think it is best to tell it very simply.
   In all Haiti, there is no clearer scientifically trained mind, no sounder pragmatic rationalist, than Dr. Antoine Villiers. When I sat later with him in his study, surrounded by hundreds of scientific books in French, German, and English, and told him of what I had seen and of my conversations with Polynice, he said:
   "My dear sir, I do not believe in miracles nor in supernatural events, and I do not want to shock your Anglo-Saxon intelligence, but this Polynice of yours, with all his superstition, may have been closer to the partial truth than you were. Understand me clearly. I do not believe that any one has ever been raised literally from the dead - neither Lazarus, nor the daughter of Jairus, nor Jesus Christ himself - yet I am not sure, paradoxical as it may sound, that there is not something frightful, something in the nature of criminal sorcery if you like, in some cases at least, in this matter of zombies. I am by no means sure that some of them who now toil in the fields were not dragged from the actual graves in which they lay in their coffins, buried by their mourning families!"
   "It is then something like suspended animation?" I asked.
   "I will show you," he replied, "a thing which may supply the key to what you are seeking," and standing on a chair, he pulled down a paper-bound book from a top shelf. It was nothing mysterious or esoteric. It was the current official Code Penal (Criminal Code) of the Republic of Haiti. He thumbed through it and pointed to a paragraph which read:
   "Article 249. Also shall be qualified as attempted murder the employment which may be made against any person of substances which, without causing actual death, produce a lethargic coma more or less prolonged. If, after the administering of such substances, the person has been buried, the act shall be considered murder no matter what result follows."

Seabrook, William Buehler
The Magic Island
New York 1929

Reiseliteratur weltweit - Geschichten rund um den Globus. Erlebtes und Überliefertes aus allen Teilen der Welt. Entdecker – Forscher – Abenteurer. Augenzeugenberichte aus drei Jahrtausenden. Die Sammlung wird laufend erweitert – Lesen Sie mal wieder rein!