Origins and Purpose of Veves in Vodou
Veves (vèvè) are intricate ritual symbols used across Vodou traditions to represent and invoke specific spirits (known as lwa or loa). They are traditionally drawn on the ground with powdery substances like cornmeal, ash, or flour, serving as a spiritual “beacon” to attract the corresponding deity’s presence. This practice has deep West African roots: in the old Dahomey Kingdom (modern Benin), priests would draw ritual emblems on the earth (using substances like palm oil) during ceremonies. Similar ground-drawing customs existed in Central Africa and even among the indigenous Taino of Haiti, contributing to the veve’s development.
Over time, Haitian Vodou elaborated these symbols into beautiful geometric designs – each lwa has its own unique veve, often incorporating the spirit’s sacred iconography (for example, a heart for the love goddess Erzulie or a snake for the serpent spirit Damballah). Veves are not merely artistic; drawing a veve is a sacred act requiring focus and knowledge, as the veve opens a portal for the lwa to enter the ritual space.
At the start of a Vodou ceremony, it’s common to draw the veve of Papa Legba, the guardian of the crossroads, to open the gateway between the human world and the spirit world. Other veves are then drawn, sometimes interlinked: indeed, the veves of all other lwa may be drawn intersecting Legba’s cross-shaped veve, symbolically routing their access through Legba. Once completed, veves are typically honored with offerings placed upon or around them (food, rum, candles, flowers, etc., depending on the spirit).
The combination of the drawn symbol and offerings “calls” the lwa – essentially, the veve acts as a spiritual telephone number connecting directly to that deity’s energy. A skilled priest or priestess (houngan or manbo) draws the veve in flour or powder on the temple floor, and upon activation (often through prayer, drumming, and the presence of offerings) the veve compels the lwa to descend and attend the ritual.
It’s important to note that veves vary slightly between traditions and lineages. Haitian Vodou veves are well-documented and widely used; in Louisiana (New Orleans) Voodoo, which was influenced by Haitian refugees, practitioners also use veves for the loa, sometimes with regional stylistic differences. Even the same lwa may have multiple veves or variations – for example, different families of Vodou might sketch Legba’s symbol with unique flourishes, or there might be alternate veves for the same spirit’s aspects (Rada vs. Petro forms, as with Legba versus his darker aspect Kalfu).
In West African Vodun, elaborate pictographic veves are less common than in Haiti, but the underlying idea of sacred symbols remains: simple geometric shapes and ritual drawings on earth persist as part of invoking deities. Thus, veves are a unifying thread that runs from Africa to the Caribbean and New Orleans – a mystical language of symbols through which devotees communicate with the spirit world.
Below is an extensive list of major veves from Haitian Vodou (with notes on their use in Louisiana Voodoo and West African Vodun where applicable). Each entry provides a visual representation (where available), identifies the spirit it represents, and explains the symbol’s meaning, usage in rituals, and interpretation.
Haitian Vodou Veves for Major Lwa
Papa Legba: The Opener of the Gates
Papa Legba is the indispensable gatekeeper who stands at the crossroads between the human world and the spiritual realm. His veve typically centers on a large cross – symbolizing the crossroads – sometimes drawn within a circle or lozenge shape, and often embellished with smaller crosses and loops. The cross represents the intersection of worlds (material and spiritual), reflecting Legba’s role as the one who “opens the gate” so that other lwa may enter. In many representations, Legba’s veve also includes a cane or walking stick, and sometimes a key, which are among his attributes as an old gatekeeper and guide.
Meaning & Symbolism
The perpendicular lines of the cross in Legba’s veve signify the meeting of pathways – all rituals begin at this mystical crossroads. The veve’s central point is where Legba is invoked, acting as the pivot between worlds. Additional elements in his veve (such as hooks, loops, or a crutch-like shape) represent Legba’s role as a guide and intermediary – for instance, the cane denotes both his elderly aspect and the act of unlocking or clearing a path. Some veves show a stylized sun or radiating lines, since Legba is also associated with the rising sun (dawning of opportunities) and the life-giving energy of Bondye (God) flowing into the world.
Usage in Ritual
It is customary to draw Papa Legba’s veve at the very start of any Vodou ceremony. With cornmeal or chalk, practitioners trace the crossroads pattern on the ground at the center of the ounfò (temple) or ritual space while calling out to Legba in prayer. This act “opens the door” to the spirit world – devotees often say “Papa Legba, ouvri baryè pou nou” (Papa Legba, open the gate for us). Once Legba’s symbol is drawn and he is saluted (often with offerings like tobacco, rum, or a cane placed on the veve), the paths are considered open. In some lineages, the veves of other lwa are drawn intersecting the arms of Legba’s veve – literally placing them at the crossroads he provides. Offerings to Legba commonly include crossroads dirt, keys, cigars, rum, or roasted corn – these are placed on or around his veve to please him. In Louisiana Voodoo, Legba (sometimes called Papa La Bas) is likewise invoked with a cross insignia drawn in white flour at the doorway, showing the continuity of this practice in African diaspora traditions.
Interpretation
Papa Legba’s veve, with its stark cross, is interpreted as a symbol of communication and connection. Just as a physical crossroads is a place of choice and travel, Legba’s cross veve represents the point of connection where humans and spirits meet. Drawing it is akin to dialing the operator of the spirit realm – it ensures that prayers and offerings reach the intended lwa. Legba himself is seen as benevolent and wise, an old man who dispenses destiny and opens opportunities. Thus, his veve on the ground conveys a message: no spiritual work can happen unless the gate is opened. Through this symbol, devotees acknowledge that “Pasé pa Legba” – one must pass by Legba first. In everyday terms, people petition Legba (using his veve) whenever they feel “stuck” or in need of a new road in life, trusting that he can remove obstacles and pave the way. It’s a powerful reminder that every journey (physical or spiritual) begins with an opened door, and Papa Legba holds the key.
Damballah Wédo (and Ayida Wédo): The Cosmic Serpents of Creation
Damballah Wédo is the great sky serpent, father of all the lwa and bearer of creation’s wisdom. His veve is instantly recognizable by its serpentine shapes: it often depicts an undulating snake or two intertwining snakes forming a symmetrical design. In fact, many Damballah veves include two serpents side by side or intertwined, representing Damballah and his wife Ayida Wédo, the rainbow serpent. These snake forms curve in graceful S-shapes or spiral coils, sometimes enclosing symbols like stars or a central pool. The veve’s overall form can resemble a snaking figure-eight or an infinity loop, evoking the continuity of life. Some versions also include a Holy Cross at the top or imagery of an egg, linking to creation and Catholic syncretism (St. Patrick is often associated with Damballah due to the driving out of snakes).
Meaning & Symbolism
As the primordial creator lwa, Damballah’s imagery is all about life, fertility, and purity. The coiled serpents in his veve symbolize the creative energy spiraling through the universe and the union of male and female principles (Damballah and Ayida) from which life emerges. The fluid, looping lines have no sharp angles, reflecting Damballah’s peaceful and benevolent nature. Often the veve is drawn in white powder to emphasize purity; Damballah is associated with the color white and all things pristine (his offerings are typically white as well). If an egg appears in the veve (sometimes drawn at the center or offered atop it), it signifies the cosmic egg of creation – a direct nod to Damballah’s role in birthing the world. In some depictions, small zig-zag or rainbow-like lines honor Ayida Wédo, the rainbow serpent, whose presence alongside Damballah brings balance (water to his sky, color to his whiteness).
Usage in Ritual
Damballah’s veve is drawn in ceremonies seeking healing, fertility, wisdom, or ancestral blessing. Because Damballah is a very pure and high-ranking lwa, his rituals are marked by silence or soft hissing sounds rather than loud drumming. The veve is often traced near a source of water or on a white cloth. Practitioners may place a white egg on the veve as a central offering, along with bowls of milk, white flour, rice, or an offering of a live white chicken or snake figurine. During the ritual, those present might imitate serpents – gently lying on the ground, moving sinuously or making snake-like motions over the veve – to pay homage to Damballah.
When Damballah “comes down” (possesses someone), that person often writhes or climbs, sometimes even climbing a tree or rafters, mimicking a serpent. This underscores how strongly the veve-as-gateway works: the drawn symbol facilitates Damballah’s descent. In Haitian temples, Damballah’s veve may be drawn at initiations or big ceremonies to invoke the ancestral wisdom of the serpent. In Louisiana Voodoo, where Damballa is also known, practitioners likewise revere the serpent motif; some contemporary rituals use his Haitian veve unchanged, given its power and clarity of meaning.
Interpretation
Damballah’s veve is interpreted as a cosmogram of creation. The continuous, flowing serpent lines show that life is an unbroken circle – a continuum – with Damballah’s energy running through all living things. Devotees often interpret the two snakes as unity of opposites (male-female, sky-earth, wisdom-love) that together maintain the balance of the cosmos. The veve’s elegant simplicity (usually drawn in a single sweeping motion) teaches the value of peace, patience, and continuity. To those unfamiliar with Vodou, Damballah’s veve immediately communicates “this is a snake spirit” – but to practitioners it also whispers of the ancestors (as Damballah is very old and close to the ancestral realm).
Indeed, Damballah is considered the primordial ancestor; tracing his veve invites the presence of all forefathers and foremothers. In sum, the veve of Damballah Wédo (and Ayida Wédo) represents creation, fertility, wisdom, and the eternal cyclic nature of life, providing a serene but potent focal point for prayers of renewal and guidance.
Erzulie Freda: The Spirit of Love and Luxury
Erzulie Freda (Ezili Freda) is the quintessential lwa of love, beauty, and femininity, and her veve is appropriately graceful and romantic. The central motif of Erzulie Freda’s veve is often a heart shape, usually drawn large and ornate. In many depictions, a single heart lies at the center, sometimes surrounded by smaller hearts or swirling lines, filigree and floral shapes. Erzulie Freda’s veve commonly features mermaid-like curls, mirrors, or stars as well – symbols of feminine allure and water (she is associated with rivers and luxuriant baths). There may also be a small cross atop the heart in some versions, reflecting her Catholic syncretism with Mater Dolorosa or other saintly aspects of Mary. The overall design is delicate and symmetrical, evoking lace or jewelry. In some artistic renditions, her veve even looks like a piece of elegant wrought iron, befitting a goddess of refinement.
Meaning & Symbolism
The dominant heart in Erzulie Freda’s veve unmistakably signifies love – not just romantic love, but love in all its sweetness and heartbreak. (In contrast to her “sister” spirit Erzulie Dantor, Freda’s heart is usually depicted unpierced and whole, symbolizing pure love and desire.) The graceful curves and scrolls radiating from the heart represent Erzulie’s vanity and beauty – these often correspond to her love of mirrors, perfume bottles, and fine things (hence mirror-like circular loops or curlicues reminiscent of perfumed smoke). If drawn, a star or fleur-de-lis might appear to denote her as a lwa of high esteem (like a celestial Venus).
The veve is typically drawn with flowing, soft lines, no harsh angles, reflecting Freda’s gentle, romantic nature. Some veves show three connected heartsor a triple-pointed floral motif – this can signify Erzulie’s three aspects (Freda, Dantor, and La Sirène, or the three wives of Ogou in some stories) or simply emphasize her power in the realm of love. Color is not shown in the veve itself, but practitioners know Erzulie Freda’s colors are pink, light blue, and gold, and they may sprinkle pink rose petals or cosmetic glitter over the drawn symbol to “dress” it in her colors.
Usage in Ritual
Erzulie Freda’s veve is drawn in rituals that focus on love, attraction, fertility, and luxury. For instance, if someone seeks to find a new lover or rekindle passion in a relationship, they may sketch Freda’s heart veve on the floor and adorn it with offerings of flowers (especially roses), sweet perfumes, champagne, candies, and jewelry. During ceremonies in her honor, the altar or pé (pillar) might be chalked with her veve, and the temple area decorated lavishly. Devotees often sing dous (sweet) songs to Erzulie as they draw her symbol, sometimes weeping – because Erzulie Freda, for all her love, is also known to weep with longing and dissatisfaction (her love is so great it can never be fully returned by mortals).
After the veve is drawn, the room may be ritually perfumed by pouring out fine scent or Florida water in the four corners, inviting Erzulie to take pleasure in the fragrance. When Erzulie Freda arrives (possesses a devotee), she is said to dance gracefully, admire herself in mirrors, and demand the finest silks and cushions – all the while blessing her followers with affection. In practice, even outside of formal ceremonies, a Vodouisant might draw Erzulie’s veve on paper or cloth and place it under a bed or carry it in a locket for personal love spells, always accompanied by a small offering (like a sprinkle of perfume on the paper) to keep Erzulie’s favor.
Interpretation
Erzulie Freda’s veve is interpreted as an emblem of love’s delights and sorrows. The unbroken heart signifies the ideal of true love and beauty, reminding devotees to seek love that is pure and generous. Yet Freda’s presence also reminds people of the transient and sometimes unfulfilled nature of human desires – it is said that she cries because even her considerable riches and lovers do not satisfy the deepest longing of her soul. In her veve, the decorative flourishes can be seen as tear tracks or rivers of emotion flowing from the heart, or as vine-like tendrils showing how love interweaves through our lives.
Practitioners often interpret the veve as a magical seal of attraction: to draw Erzulie’s veve is to invoke the magnetic power of beauty and charm. In clear language, Erzulie Freda’s symbol “speaks” of romance, femininity, and refinement – one might say it’s the Vodou equivalent of a valentine. Its presence in a space immediately sets a tone of elegance and sweetness. However, the veve’s beauty also has a protective aspect: by pleasing Erzulie’s eye, it secures her protection in matters of the heart. Ultimately, the veve of Erzulie Freda teaches that love is sacred. It invites the lwa of love to enter the circle, bringing blessings of joy, pleasure, and sometimes lessons about the true value of love beyond the material luxuries she also enjoys.
Erzulie Dantor: The Fierce Protector of Women and Children
Erzulie Dantor is another face of Erzulie – she embodies the fierce, protective, and motherly love (quite different from Freda’s romantic love). Dantor’s veve is closely related to Erzulie Freda’s, as both feature the heart motif, but Dantor’s heart is typically drawn with a bold difference: a piercing dagger or sword through it. In her veve, one often sees a heart shape at the center, bisected by a knife or crossed by one or two daggers. There may also be small crosses around the heart, and the overall style is a bit less flowery – more angular or sharp – reflecting Dantor’s no-nonsense, warrior nature. Some versions of Erzulie Dantor’s veve include a figure like a Marassa (child) or a crude form of a woman’s face next to the heart, alluding to her role as a mother (Dantor is often depicted holding a child, and she is the patron of single mothers). However, the most common elements remain the heart and the knife. Visually, if Freda’s veve is lace, Dantor’s is iron – still a heart, but forged strong. Syncretism of Erzulie in Yoruba: Orisha Oshun.
Meaning & Symbolism
The heart with a dagger in Dantor’s veve powerfully symbolizes the themes of sacrifice, pain, and fierce love. The heart represents love and emotional depth, while the knife indicates the wounds of hardship and the readiness to fight. It is said that Erzulie Dantor’s heart was broken or scarred in love (in some lore, she and Freda fought, and Dantor received wounds – hence the scars on the Petro Erzulie’s cheek). The dagger can be seen as both the instrument of her pain and her weapon of defense. Thus the veve tells the story of a woman who has been hurt yet emerges stronger, dagger in hand to protect herself and her children. The small crosses or X marks around the heart signify the Catholic syncretism with Mater Dolorosa (Our Lady of Sorrows), who is often depicted with a heart pierced by seven swords – Dantor’s icon in churches is typically the Black Madonna with seven daggers in her heart.
In Vodou veves, usually one or two daggers are shown, representing that deep sorrows have pierced Dantor’s love, but they also serve as the emblem of her warrior aspect. The veve’s lines are bold; where Freda’s might have gentle curls, Dantor’s may have pointed star-shapes or sharper turns, indicating passion with an edge of anger. Her preferred colors (not in the veve itself but in associated ritual items) are red, black, and sometimes blue, underscoring her Petro (fiery) nature and her connection to revolutionary energy (she is linked to the Ezili that inspired the Haitian revolution).
Usage in Ritual
Erzulie Dantor’s veve is drawn for protection, justice, revenge against abusers, and empowerment of women. For example, a Vodouisant facing domestic abuse or fighting for her children’s well-being might invoke Dantor by drawing her veve and offering her gifts. The veve would be drawn with reddish brick powder or charcoal (to reflect her fiery Petro side) or simply cornmeal, and then spiced rum, chili peppers, or black candles might be placed on it. Dantor loves offerings like Florida water, black or red candles, knives, fried pork, and strong, spicy foods (e.g. Haitian Creole pig ears with pepper). In ceremonies, after the veve is drawn, participants may do rhythms of the Petro rites (faster, more militant drumming) to call her down.
When Erzulie Dantor possesses someone, she often ululates or lets out war cries, and sometimes slashes at the air with knives or even pierces her own arm or the arm of her horse (the person she rides) – dramatically showing her fearless nature. (It’s said she cannot speak clearly, but rather stammers or uses sign language, as legend has it her tongue was cut – another symbol of trauma turned into strength.) Communities particularly invoke Dantor around Fet Gede (the Festival of the Ancestors in November) and in any ritual seeking to harness righteous rage – for instance, asking Dantor’s help in a court case or to drive away an enemy. In New Orleans Voodoo, Erzulie Dantor’s presence is also recognized; practitioners there might use her veve when working with the Black Madonna of Czestochowa (a form of Dantor) for protective charms or to bless mothers and children.
Interpretation
Erzulie Dantor’s veve stands as a bold statement: love protected by strength. Devotees interpret the heart-and-dagger as meaning “love endures even through pain, and will fight tooth-and-nail if threatened.” It is a symbol of the warrior mother. For women especially, Dantor’s veve can be a potent personal emblem – many Haitian women keep her image or veve as a reminder of resilience and independence. The pierced heart also humbles practitioners, reminding them that even the goddesses cry and bleed; it teaches empathy for the suffering of others and the resolve to defend the vulnerable. When one draws Erzulie Dantor’s veve, one is virtually drawing a shield – a protective sigil that says: “Here stands Erzulie Dantor; no injustice shall pass.” In plain language, the veve communicates fierce love: love that is willing to fight, sacrifice, and even bear pain for what it cherishes. It resonates strongly in the context of Haiti’s history as well – Erzulie Dantor is often linked to the revolutionary spirit of the Haitian slaves (some believe she inspired the famous revolt at Bois Caïman). Her veve, then, is not just personal but also nationalistic: the heart of the Haitian people pierced by the knife of oppression, yet rising fierce and free. In summary, Erzulie Dantor’s symbol is the ultimate emblem of maternal instinct and justice, a reminder that love is not always soft – sometimes it must be defended by iron and flame.
Ogou (Ogoun): The Warrior of Iron and Fire
Ogou is a family of warrior lwa governing war, iron, fire, and authority. There are several aspects of Ogou (Ogou Feray, Ogou Badagri, Ogou Sen Jak, etc.), but they share similar veves characterized by blades and weapons. An Ogou veve typically features one or more swords or machetes, often crossed or upright, and sometimes a military-style banner or star. A common Ogou veve shows two crossed machetes or sabers forming an X, with other elements like a star in the center and small crosses or hearts at the ends (in Ogou Feray’s veve, two crossed swords appear, whereas Ogou Badagri’s veve might show intertwined swords). Some Ogou veves also include a bayonet or knife, a wheel (symbolizing iron and motion), or cannons and military insignia such as epaulettes or a French grenadier’s hat shape, reflecting Ogou’s association with soldiers and generals. The overall design usually has bold straight lines and symmetric arrangements, conveying order and strength. Syncretism in Yoruba Cosmology: Orisha Ogun.
Meaning & Symbolism
The prominent swords/machetes in Ogou’s veve are symbols of power, strength, and the ability to cut through obstacles. As the lwa of iron, Ogou is literally present in any iron tool or weapon; drawing his veve effectively places mystical “iron” on the ground to draw his essence. Crossed machetes often indicate triumph and protection (forming a defensive X or a sign of the crossroads of war). If a heart or cross is present in an Ogou veve, it might show that this warrior also has a duty to protect the faith (Ogou is sometimes syncretized with St. James or St. George, hence a cross) or that he has a passion (Ogou’s fiery love for Erzulie Freda is sometimes noted, hence a small heart in some versions).
The star or flower-like shape in some Ogou veves represents military honors or the brilliance of fire (Ogou’s element). Additionally, certain Ogou veves will include letters (for instance, some lineages write “OG” stylized within the veve) or a pattern that looks like chain links, symbolizing unity and the forging of communities in struggle. Importantly, each aspect of Ogou might tweak these symbols: e.g., Ogou Feray’s crossed blades and a flaming torch signify hot war and revolution, Ogou Badagri’s intertwined blades can symbolize the coming together of nations or fertility through war, Ogou Sen Jak (St. James) might have a staff or standard reflecting leadership, etc. But all maintain the core theme: iron will and victory.
Usage in Ritual
Ogou’s veve is drawn for matters of strength, justice, military endeavor, technology, and political power. A community might invoke Ogou in times of conflict or when courage is needed – for example, before a political demonstration or to seek protection from crime. The veve is drawn with a firm hand, often using red brick powder or red ochre (since Ogou’s color is typically red, sometimes combined with blue). After drawing the sabers and symbols, practitioners commonly place Ogou’s favorite offerings on the veve: rum (often spiced with 21 hot peppers known as crache-feu), cigars, iron tools or a machete, and pieces of raw meat or red rooster feathers. It is not unusual to see an actual iron sword or machete laid across Ogou’s veveduring a ceremony, literally charging the drawn symbol with real iron.
During possession, Ogou (through the possessed person) might salute people with a military bearing, brandish a machete or cutlass, and demand rum which he will spit out in a spray of fire (spitting rum onto a flame to create a dramatic flare) – hence the nickname crache-feu. These actions often occur with the drawn veve underfoot, showing how the symbol has become a stage for his power. Songs for Ogou are like military chants, and the atmosphere around the veve can become intense, with people dancing in formation or mimicking combat moves around it. In Louisiana, Ogou (often spelled Ogun, reflecting Yoruba influence) is also acknowledged; a New Orleans practitioner might draw a similar crossed-machete veve and call it for protection or in rootwork spells when a show of force is needed. The concept of “feeding” iron (like applying blood or alcohol to an iron railroad spike in hoodoo) parallels feeding Ogou’s veve with offerings – both are acts to energize iron’s spirit of victory.
Interpretation
Ogou’s veve is straightforward to interpret: it is the mark of a warrior. To anyone who sees it, the impression is one of strength and defense. Devotees interpret the crossed weapons as meaning “we are armed with Ogou’s power” and the presence of iron as “we cannot be broken.” Historically, Haitian revolutionaries were said to be inspired by Ogou – seeing his veve was a reminder that the spirits fought alongside them. Even today, many Vodouists take Ogou’s veve as a personal talisman for perseverance and success (for instance, a businessman might discreetly draw an Ogou symbol on a contract for fortitude in negotiation, or a student might sketch it on a notebook for mental strength). The veve’s sharp lines and assertive symmetry communicate discipline and authority – it almost resembles a military insignia or badge of rank. Some liken it to the image of a fortress: stable, fortified, and dangerous to trespassers.
In sum, the Ogou veve encapsulates valor, protection, and aggressive energy channeled for good. It reminds believers that with strategy and will (the crossing of intellect and force), any obstacle can be cut down. Where drawn, it creates a metaphysical “iron fence” that malefic spirits or ill-willed people dare not cross. As a symbol in the broader sense, it celebrates qualities like honor, courage, and hard work (Ogou also governs smiths and all who work with metals). Thus, Ogou’s veve, whether in Haiti or in New Orleans, speaks of power and resilience – a potent sigil that emboldens those under its sign.
Baron Samedi: Master of the Cemetery and Death
Baron Samedi (Bawon Sanmdi) is the flamboyant guardian of death, the head of the Gede family of spirits who rule cemeteries and the crossroads of life and death. His veve appropriately incorporates imagery of the grave. A classic Baron Samedi veve depicts a cross rising from a tomb – essentially a cross (often stylized like a Christian tombstone cross) set above a rectangle or half-circle that represents a coffin or grave. Some versions show two coffins or two crossed coffins side by side, or a cross with a small platform (tomb) at its base. It’s also common to see a top hat shape or a skull subtly worked into the design (since Baron is typically portrayed wearing a top hat and skull face paint). For instance, two crescents might form what looks like skull eye sockets, or the cross might have an extra flourish that resembles a hat brim. Small crossbones or star-like asterisks can adorn the corners, indicating the presence of death’s mysteries. The veve is usually drawn in white (for the bones) or with a mix of white and black powders to symbolize the duality of death and life. In its simpler form, Baron’s veve looks much like a big cross with serifs (feet) standing on a base, with a few extra embellishments.
Meaning & Symbolism
The cross in Baron Samedi’s veve serves double duty – it is at once the Christian cross (the Baron has ties to Catholic imagery of the cross and crucifixion) and the crossroads of death (the point where the souls pass from the living world to the realm of the dead). The tomb or coffin shape signifies Baron’s domain: the grave. By drawing a coffin in the veve, practitioners symbolically open the gate to the ancestral realm overseen by Baron.
The presence of multiple coffins (often two) and small crosses reflects the Baron’s entourage – the Gede spirits, all the dead, whom he leads. These multiple small crosses can also be seen as the grave markers in a cemetery. If a veve shows a skull, that’s a clear sign of the Baron’s skull face (and in general, skulls in Vodou symbolize the ancestral dead). The top hat element, if discernible, is a nod to Baron Samedi’s distinctive personality – a mix of elegance and macabre humor. Overall, the veve’s stark, deathly imagery reminds everyone that “death is in the midst of life” – a truth Baron does not let us forget, often in a lewd joking way. Yet the cross also conveys resurrection and hopebeyond death, linking Baron to the idea that from death comes rebirth (fitting, since Gede spirits also govern fertility in a paradoxical way). The Baron’s colors are black, purple, and white, but like the other veves, color is not drawn – still, some priests might sprinkle black gunpowder or coffee on parts of the veve and ignite it briefly (Baron likes a loud entrance!) to consecrate it.
Usage in Ritual
Baron Samedi’s veve is drawn during ceremonies especially around Fèt Gede (All Saints’/All Souls’ days) in early November, which is the festival of the ancestral dead in Haiti. It’s also used any time work with the dead or ancestors is being done, or to petition Baron for healing (paradoxically, as master of death, Baron can prevent someone from dying if it’s not their time) or for breaking curses and hexes. To draw his veve, houngans often use white chalk or flour on a black background (even a cemetery ground or a tomb slab if performing rites in a graveyard). They will place upon it some of Baron’s favorite things: a black cross, a top hat, dark glasses, cigarettes or a cigar (he smokes), black coffee, grilled peanuts, clarin (raw rum), and black rooster feathers. During the rite, they might light cross-shaped candles (often in black or purple) on each quadrant of the veve.
If the ceremony is in a communal temple, the veve is drawn in the center, and participants dance the banda(the Gede dance with gyrating hips) around it, calling Baron and the Gede with bawdy songs and jokes. When Baron Samedi arrives through possession, he typically falls to the ground (as if a corpse), then springs up jauntily, possibly rolling or laying on the veve as if it were his bed (he’s known to perform simulated sexual acts – a sign of life’s continuation – even on the ground or with a willing participant). All this might occur with the drawn veve as the focal point. People will approach the veve to ask Baron for favors – for example, to heal a sick relative (“Baron, please don’t dig their grave yet”) or to protect children (the Gede also protect kids). In New Orleans, Baron (often just called the Baronor associated with the Bawon of Haitian Vodou) is revered in Voodoo and Hoodoo. Some rootworkers draw a cross veve in graveyard dirt on an altar when working with the dead or making protective gris-gris, essentially invoking Baron Samedi or a similar spirit (like Baron Criminel or Baron La Croix). The imagery of the tombstone cross is fairly consistent across these practices.
Interpretation
Baron Samedi’s veve is unmistakably the symbol of death’s realm, but its interpretation in Vodou is not purely morbid. Vodouisants interpret this veve as a reminder of the ancestors’ presence and the cycle of life and death. The phrase often associated is “Simbi la mort, tout moun ladan’l” (Death is a simbi – a mystery – and everyone is in it). The drawn grave says that beneath the ground lie our ancestors, and above rises the cross that connects them to us. So the veve is in a way a bridge between the living and the dead. Practically, when someone sees Baron’s veve, they might think: “A Gede ceremony is happening” or “We are asking the Baron to help, possibly in a life-and-death matter.” It can evoke a mix of respect and mirth – for the Gede are respected but also playful. The skeleton and coffin imagery might frighten an outsider, but to a Vodou practitioner, it also promises healing and regeneration.
Indeed, Gede spirits often heal maladies deemed incurable. Baron Samedi in particular has the power over life and death, so if he decides to “close the tomb,” a person can recover. Thus, this veve is often interpreted as a healing sigil as well – one that says “death, stay away!”. The dual coffins can be seen as death and resurrection, or as Baron and his wife Maman Brigitte (who also has a cross veve, often drawn alongside Baron’s). In simple terms, Baron Samedi’s veve tells a story: “Here lies the boundary of life and death; honor the dead so that you may enjoy life.” It is drawn to show the Baron that we remember and respect him and the ancestors, thereby gaining their aid and protection. In the colorful Gede lore, Baron Samedi is a figure who reminds us to live life fully because death is inevitable – and his veve, stark as it is, ultimately encourages a celebratory attitude: we dance on the grave to show we do not fear it. This profound blend of reverence and irreverence is exactly what Baron Samedi’s veve encapsulates.
Maman Brigitte: Queen of the Cemetery
Maman Brigitte (Grann Brijit) is the wife of Baron Samedi and a powerful death spirit in her own right – unique for being portrayed as a fair-skinned woman (often of Irish origin in lore) who guards graves and brings justice. Her veve, like her husband’s, features the cross of the cemetery, but typically with a distinct arrangement. Maman Brigitte’s veve is often drawn as a cross atop a heart, or a cross with stars and special symbols around it. A well-known depiction is three vertical crosses (one large central cross flanked by two smaller ones, evoking the three crosses of Calvary) over a large heart shape.
The heart in her veve ties her to the Erzulie lineage as well as to Brigitte’s protective love. Often her cross is decorated with small loops or frills – a feminine touch – and letter B’s (for Brigitte) or the number 3 might appear subtly (Brigitte’s sacred number, due to the three crosses and possibly her link to triple goddesses). Some Maman Brigitte veves include a rooster or chicken foot mark, since she favors the black rooster and is known to demand one in sacrifice. Compared to Baron’s veve, Brigitte’s has more intricate filigree and sometimes a chalice or rum bottle drawn, indicating her affinity for rum spiced with hot peppers (traditional offering). The overall structure, however, remains a cross and a heart entwined. Synchretism Yoruba: Orisha Oyá.
Meaning & Symbolism
The cross in Maman Brigitte’s veve symbolizes her authority over the cemetery’s crossroads (she specifically guards the graves of those who died last in the local cemeteries, keeping order among the dead). The heart represents Brigitte’s deep connection to the lineage of Erzulie (some say she is a form of Erzulie Dantor who came to Haiti via Irish women – hence a heart showing she, too, is an aspect of love, albeit a protective, wifely love). The combination of cross and heart in Brigitte’s symbol can be interpreted as sorrowful love – very fitting for a spirit who hears the cries of the oppressed and avenges wrongs (love + justice).
The triple cross motif is a potent sign of her power in the realm of the dead (the three crosses echo both the crucifixion imagery and the idea of a triune protection over the graveyard). It also subtly links to the Holy Trinity and to Brigit of Celtic lore (who had triple aspects), underscoring her mixed heritage (Afro-Caribbean and European). The presence of flames or stars in some drawings denotes her fiery nature – Brijit’s sacred symbol in rituals is a bonfire or a flaming rum. Some veves might include a small stylized coq (rooster) shape or foot, symbolizing the sacrificial rooster and dawn (rooster crowing at dawn, bridging night (death) and day (life)). Additionally, Maman Brigitte is associated with the color purple (like magenta) and black, and though color isn’t on the veve, devotees sometimes sprinkle a bit of purple powder or wine on the drawn heart to signify her presence.
Usage in Ritual
Maman Brigitte’s veve is used in tandem with Baron Samedi’s or on its own when calling upon her for healing, justice, or protection. A common scenario is during a Gede ceremony: after Baron’s veve is drawn, Maman Brigitte’s veve may be drawn next to it or below it, to invite the female counterpart of the Gede family. Particularly when someone is very ill or believed to be cursed unto death, healers will invoke Maman Brigitte – she is famous for her healing abilities, reputed to cure even deadly fevers if she chooses.
The veve is drawn and then a black (or dark-plumed) hen or rooster is offered on it; often, rum infused with hot peppers (called “Clarèn ak piman”) is poured into the ground at the center of her veve or onto the ground in the shape of a cross, “feeding” Brigitte. She enjoys peppers, so sometimes dried pepper seeds are scattered on her veve as well. If the ritual is about justice – say someone seeks vengeance or exposing of truth – petitioners will draw her veve, light a purple or white candle on it, and loudly call out the name of the wrongdoer, asking Brigitte to “dig their grave” or otherwise make them answer for their sins. In more benign settings, Brijit is invoked to bless tombs: around All Souls’ Day, vodouisants might draw her cross on a tombstone or grave and light candles, asking her to keep the deceased at peace and help them intercede for the living. When Maman Brigitte mounts someone in possession, she often arrives with a wild, raucous energy – she may let out an ear-splitting laugh or a stream of obscenities (like the Gede), then immediately demand her spiced rum.
One sign of her presence is the possessed person speaking in a strong, sometimes British- or Irish-accented voice (as legend says she swears in English, a reflection of her syncretism with Irish St. Brigid). The possessed person might stand upon the veve and dance the banda with even more lewd movements (Maman Brigitte is just as bawdy as the Baron, if not more so, known for shaking her hips and making spicy jokes). This lively behavior around symbols of death shows the Vodou attitude that death should be met with defiant laughter and life. In New Orleans, Maman Brigitte is less prominent by name, but her attributes live on in the figure of Saint Brigid or “Mama Brigitte” among practitioners who blend Hoodoo and Vodou; they might use a cross-and-heart symbol in graveyard workings, even if they don’t explicitly call her name, thus tapping into her archetype of the fiery protectress of the dead.
Interpretation
Maman Brigitte’s veve is often interpreted as a symbol of judgment and mercy at the gateway of death. The crosses signify the ever-watchful eyes she keeps on the graves, and the heart conveys that she does so out of love for the departed and for justice’s sake. People say Maman Brigitte “has a hot tongue and a hot heart” – meaning she’s quick to curse wrongdoers but also passionate in caring for those she loves. Her veve, combining the cross (justice, death) and heart (love, life), epitomizes that duality. It tells those who see it: “Do not fear, Gran Brigitte watches over us through the darkest times.”
Many interpret the veve as protective in a very personal way – women especially may see Brigitte’s heart as the heart of a mother who will go to the ends of the earth (or beyond the grave) to protect her children. Thus the veve can be drawn in situations of childbirth, domestic abuse (to call Brigitte’s wrath on an abuser), or serious illness, always with the faith that Gran Brigitte pa jwe – Grandma Brigitte doesn’t play around. In simpler terms, where Baron’s veve says “here is death,” Brigitte’s veve says “life goes on, and I’ll ensure justice even in death.” Some practitioners have noted that if you overlay Brigitte’s veve with Erzulie Dantor’s, the heart and cross with dagger align – suggesting that Maman Brigitte is like an evolved form of Erzulie Dantor in the realm of death, continuing the fight for what’s right. This layered meaning shows the richness of Vodou symbols. In summary, Maman Brigitte’s veve is read as an emblem of fearless feminine power over death – it assures devotees that no matter how dark or dangerous the situation (even on the verge of the grave), Maman Brigitte can intervene with both love and wrath to set things right.
Kouzen Zaka (Azaka): Patron of Agriculture and Harvest
Kouzen Zaka (also called Azaka or Papa Zaka) is the jovial country farmer lwa in Haitian Vodou, overseeing agriculture, farming, and peasant life. His veve reflects his earthy domain: it often resembles a patch of farmland or a woven basket. A typical Zaka veve is drawn with simple tools and produce motifs – for example, one common design shows a rough square or diamond (the field) quartered by lines (paths or furrows), with a crook or hoe and a machetecrossed in the center (representing farm tools), and sometimes little dots or circles dotted around (seeds or crops). Another element frequently seen is the djakout, Zaka’s straw satchel: this can appear as a diamond shape or woven pattern in the veve. Some veves depict a pair of shoes or a straw hat, nods to the attire of a farmer. Overall, Zaka’s veve is less ornate than those of the cosmopolitan lwa; it has a homespun symmetry, often looking a bit like a checkerboard or a crisscross of lines like a plaid – symbolizing the woven straw of a basket or the plowed rows of a field.
Meaning & Symbolism
Every part of Kouzen Zaka’s veve is practical and tied to sustenance. The crossed tools (hoe, sickle, machete or pick-axe) signify the labor of farming – Zaka teaches that through hard work, the earth provides. The bag (djakout) symbol, usually drawn as a diamond with internal crosshatches, represents the farmer’s satchel full of provisions or seeds. This is Zaka’s trademark item (he is often depicted carrying a straw sack over his shoulder). In the veve, this could also be interpreted as a stylized farm plot seen from above. If little dots or small plant-like marks are drawn, those are seeds or crops – indicating fertility of the earth and a good harvest.
Often three or four dots are placed in a cluster, which may represent maize or yams (staples of rural life) or even the creole idea of “many hands to help” (as farming is communal). The straightforward lines and lack of flourishes convey honesty, humility, and straightforwardness – Kouzen Zaka is plain-spoken and kind, like a peasant cousin. Some see an abstract human figure in his veve: the tools forming a body shape (with the sack as a torso), implying that Zaka is present in the very act of work. If letters “A” or “Z” appear, they stand for “Azaka”, but those are uncommon in traditional veves. Zaka’s colors are blue denim and straw yellow, but his veve is drawn usually in white or yellowish cornmeal to mimic the look of flour or corn – which itself is a nod to his role in providing food.
Usage in Ritual
Kouzen Zaka’s veve is drawn whenever blessings for crops, jobs, or finances (especially in an agrarian sense) are needed. He is extremely popular because he’s seen as the lwa who understands the everyday struggles of the common folk. In a Vodou ceremony, calling Zaka involves drawing his veve on the ground (often near the altar’s base) and then sprinkling it with some raw agricultural produce – a bit of cornmeal, shelled peanuts, or coffee grounds (since Zaka loves coffee). Offerings such as cassava bread, roasted corn, molasses, and cane syrup might be placed on banana leaves atop the veve to honor him. A pail of earth or a basket of fruits/vegetables is sometimes set on the veve as well, symbolizing the bounty of the land. During Zaka’s invocation, the atmosphere is cheerful: yanvalou or other rustic rhythms may be played, and choruses of folksy songs (often in Haitian creole with rural slang) fill the air. People might dance mimicking planting or harvesting motions around the veve.
If someone is petitioning for a job or money, they might tie a small pouch of earth or seeds and leave it on the veve, asking Zaka to “fill their sack” with what they need. Kouzen Zaka, when he possesses someone, often comes in whistling (his signature arrival – he is said to whistle like a country man walking along a road) and immediately asks for a pipe or cigarette and liquor (clairin) served in a rustic cup. He may pick up some of the food from his veve and happily munch on it, sharing with others (it’s common that when Zaka mounts someone, he’ll dig into his straw bag prop, pull out treats and toss them to the crowd – symbolically distributing abundance). He chats kindly with attendees, giving practical advice about their troubles and reminding them to work hard. All this unfolds with his veve underfoot, anchoring his presence. Notably, Zaka’s rituals often coincide with agricultural dates – e.g., around planting season or harvest season, communities might throw a feast for Zaka where his veve is drawn in a field and a portion of the harvest (first fruits) is offered to him on that symbol, to thank him and ensure future fertility.
Interpretation
Kouzen Zaka’s veve is very much down-to-earth, and its interpretation is usually literal and heartwarming: it means “the land will feed us if we care for it”. Devotees looking at the veve see the simple geometry as a field – it reassures them that Bondye (God) and the lwa will give bread to those who have planted. It’s a symbol of prosperity through honest work. The crossed tools convey that one must put in effort (swing the machete, till the soil) but the rewards (the food represented on the veve) will come. There’s also familial comfort in Zaka’s veve: he is called “Kouzen,” meaning cousin, highlighting his approachable, relatable nature. Seeing his veve drawn at a ceremony often brings smiles, because people know this means a lighthearted, joyful interaction with a spirit who is one of them. In the language of symbols, Zaka’s veve tells a story of humility – its very lack of complexity says that the spiritual does not have to be elaborate to be effective, much like a modest farm can sustain a family.
People often interpret any dream or vision of a field, sack, or farm tools as a message from Kouzen Zaka, showing how his symbolism is ingrained in Haitian culture. In straightforward terms, Zaka’s veve is the emblem of agrarian life and its blessings. When drawn, it is effectively a prayer map that lays out: “Here is our field (the veve itself); bless it with growth. Here are our tools; guide our hands. Here are our crops; make them plentiful.” It cements the relationship between the community and the land via the spirit who bridges them. Thus, Kouzen Zaka’s veve stands for work, nourishment, and the simple joys of life, reminding everyone that in Vodou, even the humblest aspects of survival are sacred and watched over by spirit.
Ayizan: The Guardian of the Marketplace and Initiation
Ayizan (or Ayizan Velekete) is a powerful female lwa venerated as the patron of marketplaces, trade, and also of Vodou initiation (she is the first mambo). Her veve is often characterized by palm frond motifs and geometric purity. A common Ayizan veve consists of four intersecting lines forming a diamond or star-like shape in the center. This central diamond is said to symbolize a palm leaf, which is sacred to Ayizan. From the diamond, you might see radiating petal or leaf shapes – sometimes it looks like a stylized flower with four petals, or an abstract weave pattern. Indeed, some depictions show a crisscross that resembles a woven palm mat (Ayizan is associated with the ceremonial mat on which initiates sit). Additionally, there may be small stars or circles at the ends of the cross lines, representing coins or offerings, linking to her marketplace aspect. Compared to other veves, Ayizan’s is usually very neat and symmetrical – often drawn with just straight lines and basic shapes (diamonds, crosses), reflecting her status as an ancient, orderly spirit.
Meaning & Symbolism
The central diamond (lozenge) in Ayizan’s veve is rich in symbolism. It directly represents the palm frond or “feuille d’ayson”, which is her emblem and is used in Vodou initiations to consecrate the initiate. Palm leaves signify purification, protection, and knowledge – Ayizan presides over the Kanzo initiation rites and the marriage of initiates to the spirits, and during these rites palm fronds are used to scrub and purify. The diamond shape in her veve thus signals her role in purifying and sanctifying. The four lines that form it can be seen as the four cardinal points – Ayizan is a primordial mother figure who anchors the four corners of the ritual space. In terms of marketplaces, that central diamond can represent the marketplace itself – a central plaza – with four roads or stalls around. The little star or asterisk-like marks often present indicate bright blessings or the exchange of goods (sparkling coins) in commerce; they also evoke ancestral spirits (Ayizan is strongly tied to the ancestors and was the wife of Loko, the first houngan).
If the veve is drawn with a lattice or basket pattern, that underscores her connection to commerce (baskets of goods) and also the idea of weaving community bonds (markets are where people meet and exchange). Ayizan is sometimes associated with healing herbs and leaves as well; thus any leaf-like shape in her veve reinforces the idea of herbal knowledge and the natural wisdom she holds. Her preferred colors are white and silver (she is a Rada spirit, cool and righteous), and though not seen in the veve itself, sometimes ceremonies will sprinkle powdered white chalk or silver glitter on her drawn symbol to “brighten” it in her honor.
Usage in Ritual
Ayizan’s veve is most critically used during initiation ceremonies (Kanzo). In the Vodou initiation, Ayizan is invoked to bless the kanzo candidates – she is the matron of initiates, cleansing them and guarding the peristyle. The veve might be drawn at the threshold of the djèvo (the sacred room where initiates are secluded) to protect it, or on the ground during parts of the ceremony where Ayizan is saluted. Palm leaves are placed on the veve, and special herbal infusions (the remèd or remedy baths) used in initiation are arrayed around it for Ayizan to empower. Additionally, Ayizan being the lwa of markets, her veve is drawn when asking for success in business or trade. A market woman in Haiti, for example, might draw a tiny Ayizan symbol in chalk on her stall or on a piece of brown paper and tuck it among her wares, to invite Ayizan’s blessing for good sales and to keep thieves or ill-will away. In formal services, the priesthood might draw Ayizan’s veve in front of the altar and offer her white foods(she loves white rice, flowers, white pan plát (bread)) and rum. However, in some Vodou houses it is said Ayizan does not drink alcohol, so she may be given only a bowl of cool water with herbs. Either way, libations are poured on her veve – notably a preparation of juice from crushed palm or herbs for purification.
When Ayizan is invoked, it is often in a calm, orderly portion of the ritual with Rada drums (slower, respectful rhythms). She does not usually possess people frequently (as an ancient energy, direct possession by Ayizan is rare compared to others), but when she does, it’s marked by a regal, composed demeanor – the possessed person may take on an authoritative maternal tone, sometimes sweeping the ground as if cleansing, and blessing everyone present, especially the youths and initiates. During market blessings, people might dance holding baskets on their heads around her veve, symbolizing prosperity. In New Orleans or other diaspora contexts, Ayizan as a distinct figure is less known by name, but the concept of a market-matron or a spirit of herbal knowledge certainly exists. Some rootworkers, for instance, might implicitly call on Ayizan when doing floor washes or spiritual cleansings for a business – essentially invoking the same energy of purification and prosperity that Ayizan represents, sometimes under the guise of St. Clare or St. Anne (saints associated with wise elder women). In Haitian communities abroad, Ayizan is still honored especially during initiation ceremonies that might take place in places like New York or Miami, where her veve will be drawn exactly as in Haiti to sanctify the space.
Interpretation
Ayizan’s veve is often interpreted on two levels: economic well-being and spiritual purity. To the layperson, the design might look like a decorative star or flower – something positive and radiant. For Vodou insiders, it clearly says “Ayizan is present – the space is purified and protected.” Given her role, whenever her veve is seen, it signals that something sacred and serious is happening (like an initiation or a rite to secure someone’s spiritual grounding). It’s a bit like seeing a “High Priestess” symbol on the ground. People interpret the strong geometry of the veve as stability – Ayizan provides a stable foundation for the house (Vodou community). Also, because she is associated with commerce, her veve on an altar or workplace can be taken as a good luck sign in trade. In Haitian markets, some sellers discreetly chalk her diamond-cross on their stalls at dawn, meaning “May Ayizan bring customers today.”
On a deeper level, Ayizan’s veve is also said to represent the intersection of knowledge and action (the cross) within the container of tradition (the diamond). In other words, it’s through her that the secret knowledge of Vodou (how to serve the spirits, how to use herbs) is transmitted and contained – she is the first initiate, so the veve also symbolizes the lineage of initiation itself, often described as a basket or gourd that holds spiritual knowledge. Summing up plainly: Ayizan’s veve stands for sanctity, initiation, and prosperous trade. It is drawn to invoke the blessings of a wise grandmother who ensures that rituals are done correctly and that those who make an honest living are rewarded. In a reading, if someone sees a shape like Ayizan’s veve, it might indicate that they need cleansing or that a new phase of learning/wealth is coming. Truly, Ayizan’s symbol is a beacon of order, wisdom, and abundance, anchoring the community much like the marketplace anchors the village economy and the initiation ritual anchors the Vodou society’s continuity.
Papa Loko: The Keeper of Vodou Traditions and Healing
Papa Loko is revered as the first houngan (priest) in Vodou and the lwa of healing, plants, and tradition. He is often venerated as the spiritual father of all initiates and the master of the sacred ounfò (temple). Loko’s veve fittingly incorporates symbols of priestly authority and the natural world. A common veve for Papa Loko shows a central staff or pole (poteau-mitan) wrapped by a serpent – essentially a vertical line with a coiled shape around it. This depicts the myth of Loko taking the form of a snake that winds up the center post of the temple. The veve also includes a leaf or branching shape near the top, indicating a tree or the asson (sacred rattle used by priests, which traditionally has a vine/leaf pattern).
In some depictions, it appears as though a caduceus or stylized medical staff is drawn – a vertical rod with twining forms – underlining his healing role. Additionally, Papa Loko’s veve might feature small stars or crosses to denote his spiritual authority and the initiatory grades (he gives the asson to new priests, and the asson has a star-like pattern). At the base of the veve, sometimes a pair of crossed keys or a cane is drawn, showing that Loko holds the “keys” to Vodou knowledge. However, the serpent-around-staff motif is the clearest element. Overall, the design is vertical and upward-reaching, much like a growing tree or vine, reflecting growth in knowledge.
Meaning & Symbolism
The vertical pole in Loko’s veve represents the Poteau Mitan – the center post of the Vodou temple which connects heaven and earth. As Papa Loko is the guardian of the sanctuary and the conduit of spiritual power, the poteau mitan is effectively his domain. The coiled snake around it symbolizes Koulev (snakes) and specifically reflects the kundalini-like life force and knowledge spiraling upward. Serpents in Vodou often relate to Damballah, but here one can think of the serpent as the movement of pure spiritual knowledge – Papa Loko bestows the wisdom of healing herbs and ritual to the priests. In some ways, this echoes Western imagery of the physician’s Rod of Asclepius (snake and rod), which is a neat parallel because Papa Loko is indeed a healer and herbalist supreme. The leaf or branch forms signify the plant kingdom – Loko lives in the trees and is patron of leaves used in healing.
His very name “Loko Atisou” is linked to the arbor, and so foliage in the veve marks that connection. The presence of crosses or star shapes can denote his rank and the lineage (some say the cross is for the four winds he commands, or the star for enlightenment he confers). If keys are drawn, they mean Loko unlocks the gates of knowledgemuch like Legba opens physical gates – except Loko’s keys are for the deeper mysteries accessible only to initiates. The cane or staff can also be simply the symbol of an elder (Loko is an old wise man in some descriptions, requiring a cane, which doubles as a wand of power). Papa Loko’s associated colors are white and gold, symbolizing purity and high status, which matches the noble simplicity of his veve’s shapes.
Usage in Ritual
Papa Loko is especially saluted in ceremonies concerning initiation, healing, and the sanctification of space or objects. During kanzo (initiation), after Ayizan, Papa Loko is invoked to come and “give the asson” – the ritual rattle – to the new priest, symbolically passing on authority. At that moment, Loko’s veve may be drawn near the sacred inner altar, and an asson (a gourd rattle beaded with a web of stones) is placed on the veve for him to imbue with power. Herbs, leaves, and water used in the bain Loko (a special herbal bath) are set on his veve so that he blesses them. He is also often petitioned when someone needs deep spiritual or physical healing: a houngan will draw Papa Loko’s veve and prepare a complex herbal remedy (maybe 21 different leaves) on that spot, calling Papa Loko to guide the medicine. People who are herbalists or practitioners themselves pay respect to Loko whenever they pick leaves – for example, before dawn an herbal healer might draw a tiny Loko veve at the base of a tree and leave a pinch of cornmeal or coffee as an offering, asking permission to harvest the leaves.
In temple service, Papa Loko’s veve is not drawn at every regular gathering (he is more specifically invoked in contexts of initiation or when the priests are performing their regleman (regulations) to keep the temple’s spirits in order). However, many houses do salute him early in any service by shaking the asson over the center post and pouring a libation, even if his veve is not drawn each time. Loko seldom possesses devotees — when he does, it’s typically only the senior priest and it’s a controlled, solemn affair. The possessed individual (if Papa Loko comes) may stiffen like a tree trunk and then move in slow dignified motions, possibly performing a silent blessing or handing the asson physically to someone, then depart. Instead of wild dance, his presence is marked by a profound calm and clarity; the temple often falls very quiet, sensing the weight of tradition stepping in.
In West African Vodun, there is a deity called Loko (or Loco) in the Fon pantheon associated with the fetish trees and leaves – suggesting that in the transatlantic voyage, Papa Loko retained much of his original forest-spirit character. Thus, even in Benin or Togo, when priests consecrate an ashe or a sacred grove, they honor Loko/Loco. In such ceremonies, one might see similar ground drawings (simple crosses or lines at the base of trees) connecting to this spirit, although not elaborate like Haitian veves. In Louisiana voodoo/Hoodoo, while Papa Loko doesn’t appear by name widely, local root doctors often speak of “the spirit of the swamp” or “the spirit in the herb” guiding them – conceptually akin to Papa Loko’s guidance when making gris-gris or herbal cures.
Interpretation
Papa Loko’s veve is interpreted as a sign of initiation and continuity. Its striking image of a serpent-entwined pole is essentially telling everyone: “This is the axis of the Vodou universe, tended by Loko.” Devotees see it and understand that the very foundation of their practice – the link between earth and sky, human and divine – is being invoked and strengthened. It’s a reassuring emblem that the traditions will be upheld and the knowledge passed on correctly. For someone about to be initiated, seeing Papa Loko’s veve drawn might give them butterflies, as it heralds that the moment of transformation (kanzo) is at hand, under Loko’s watchful eye. In more general terms, Papa Loko’s symbol is like the Hermit or High Priest of Vodou – it stands for wisdom, stability, and the transmission of sacred knowledge. People might also use it privately when studying or trying to remember ancestral wisdom, kind of like drawing on the “patron of learning”.
The medical symbolism (snake and staff akin to a caduceus) is not lost on those familiar with Western medicine, making Papa Loko’s veve also a representation of healing arts in Vodou. It quietly asserts that long before modern medicine, there was Papa Loko with his leaves and knowledge curing the sick. Indeed, Haitian doctors who practice Vodou sometimes pay homage to Loko for this reason. In summary, Papa Loko’s veve conveys spiritual authority and healing power rooted in tradition. It assures everyone that the lineage is intact – the knowledge coming down from the ancestors (like a snake descending a pole) continues to flow. As long as Papa Loko’s symbol is drawn in the temple, the foundation of Vodou is strong and the community is connected to the very first houngan, bridging past, present, and future.
Agwe (Agwé Tawoyo): Master of the Sea
Agwe is the mighty lwa of the sea, marine life, and seafaring. He is often envisioned as a naval officer or king who rules the ocean’s depths. Agwe’s veve appropriately features maritime imagery. The central element of Agwe’s veve is usually a boat or ship motif. Many depictions show an outline of a small sailboat: a triangle or crescent for a hull and a mast with a sail. Sometimes the boat is drawn in profile with sails, a flag, and even a little rudder detail. There may be waves or wavy lines underneath to indicate water. Another common inclusion is a steering wheel (ship’s helm) or anchor symbol, denoting navigation and stability at sea. For instance, one version of Agwe’s veve has a large wheel-like shape with spokes (like a captain’s helm) at the center, integrated with the boat shape. Additionally, fish or shell designs might ornament the veve’s corners – small fish-like loops or a conch shell shape to signify the ocean’s bounty. Overall, Agwe’s veve often has a horizontal emphasis (like the horizon line of the sea) with the proud form of a vessel riding upon it.
Meaning & Symbolism
The boat in Agwe’s veve is a direct symbol of his domain over the sea and travel. It represents the vessel that carries souls (for Agwe is believed to ferry the souls of the deceased to the afterlife, much like a psychopomp across the waters). The boat also stands for the Vodou society itself navigating life’s oceanunder Agwe’s guidance, and historically it harkens to the slave ships and the Middle Passage – with Agwe as a protector of those forced across the sea. The sail often drawn on the boat could signify the wind and Agwe’s ability to control the elements for a safe voyage. The waves underscore that this is water, fluid and sometimes dangerous, but Agwe commands it; they also hint at Agwe’s spouse, La Sirène (the mermaid), who dwells under those waves. The ship’s wheel/helmsymbolizes direction, leadership, and protection for sailors – it marks Agwe as the one at the helm of not just literal ships but of life’s journey, particularly for those who live by water (fishermen, sailors).
An anchor in the veve (when present) symbolizes stability and hope – an anchor is dropped to keep a ship from drifting, just as devotees anchor their hopes in Agwe when at sea or facing emotional storms. The little fish or shell decorations emphasize abundance and nourishment from the sea. A conch shell is significant in Vodou because it’s used as a horn to call the spirits, and one legend says Agwe’s call can be heard in a conch’s sound. So, if a shell shape is there, it’s literally a call to Agwe. Blue and sea-green are Agwe’s colors (though the veve is drawn in powder, the altar around might have blue cloth or coral and shells). The geometry of the veve often has a horizontal line (sea’s surface) with vertical elements (mast, wheel) crossing it, symbolizing the meeting of water and sky – Agwe’s realm (the sea) intersects with Legba’s (the crossroads) in a way, at the horizon.
Usage in Ritual
Agwe is typically served in ceremonies near or on the water. His veve might be drawn on the shore or even on a raft or afloat on a wooden board. In a fête for Agwe, devotees often prepare a bateau (boat) loaded with offerings – before sending it out to sea, they draw Agwe’s veve on the deck of the boat or on a cloth that’s placed in the boat. Offerings for Agwe include champagne, naval rum, gunshots fired in salute, fruits, rice cooked with milk, and a roasted fish. These are set upon his veve. If indoors in a peristyle, his veve is drawn in blue or white chalk on the floor, and a bowl of salt water (sometimes with a toy boat floating in it) is placed on it, representing the sea. During invocation, the musicians play the Mahi or Yanvalou rhythm with a kind of rolling motion reminiscent of waves. The priests may perform a ritual of “rowing”: they sit as if in a boat, using oars or sticks in a rowing motion around the veve to symbolically travel to Agwe’s undersea kingdom.
When Agwe comes in possession, the possessed individual often salutes militarily (as Agwe is seen as a naval commander) and might perform a dance mimicking the rocking of a ship. It’s not uncommon for the person to lie down and swim or do a backstroke motion on the ground, as if floating on waves – sometimes literally on top of the drawn veve. Agwe (through the possessed) may sprinkle water around or demand everyone go to the nearest body of water. A beautiful part of Agwe’s service is the launching of the offering boat: after much singing (including the famous song “Agwe Woyo”), the small boat filled with gifts is sailed out. At that moment, often a large version of Agwe’s veve is drawn in the sand and everyone prays that Agwe accept the offering and grant safe passage and emotional calm. In everyday practice, sailors and fishermen might sketch a tiny Agwe veve on their boats or nets for luck, much like a talisman.
In Haitian tradition, also, if someone’s fate is uncertain (like missing at sea), people might draw Agwe’s veve and ask him to safely deliver that person either back home or to the land of the dead. While in New Orleans Voodoo, Agwe is sometimes syncretized with St. Ulrich (patron of fishermen) or even as a form of Poseidon/Neptune in occult circles. Some practitioners by the Gulf of Mexico invoke Agwe for hurricane protection – they might draw his veve in the sand along with Oshun’s (Yoruban river goddess) to calm a storm, acknowledging the power of the sea and asking it to spare them. While not as commonly spoken of in Louisiana lore as in Haitian, the concept of a Lord of the Ocean is certainly present and often traced back to Agwe.
Interpretation
Agwe’s veve is clearly interpreted as a symbol of voyage, emotional depth, and safe harbor. Those who see it instantly think of the ocean. On a spiritual level, it reminds Vodouisants of transitions – life is a journey across the cosmic sea. Agwe’s veve is often associated with spiritual baptisms and cleansing; just as one might cross water to be reborn, the veve marks that passage. In Haitian thought, the sea is also the unknown, ”Guinee” (the ancestral realm) lies across water, so Agwe’s symbol is kind of a gateway to the ancestors too (carrying the souls in his boat). That’s why sometimes at funerals or memorials for those lost at sea, Agwe’s veve is drawn – it’s a hope that the person is being carried gently to the other side. For living concerns, drawing Agwe’s veve can mean “May I navigate this situation safely.” If someone is emotionally turbulent, they may meditate on Agwe’s serene, commanding presence to still their inner waters – the veve, with its balanced boat and guiding rudder, helps visualize that. In everyday interpretation, it stands for travel and transition; for example, a Haitian might draw it before a long journey by ship (or nowadays even by plane, since sky/sea analogies are made) asking for Agwe.
Veves in Louisiana Voodoo and West African Vodun
Veves are not unique to Haiti – they appear (with variations) in other Vodou traditions as well. In Louisiana Voodoo (New Orleans), the practice of drawing veves to summon the loa was carried by Haitian emigrants and became part of local ritual. Essentially the same symbols are used, though sometimes regional differences arose – for example, different families might sketch a loa’s veve with slight stylistic tweak. Overall, a veve for Erzulie or Legba in New Orleans looks very much like its Haitian counterpart, preserving the crossroads, hearts, and other key elements. Louisiana Voodoo practitioners typically draw veves on altars or the ground during ceremonies to invite the spirits, just as in Haiti. However, New Orleans Voodoo also interwove Catholic and Hoodoo influences, so one might see a veve drawn side-by-side with Catholic saint images or Hoodoo seals, blending systems. The core idea remains: the veve “calls down” the spirit, whether in a Bourbon Street temple or a bayou ritual, forming a common thread between Haitian Vodou and Louisiana Voodo.
In West African Vodun, from which these New World traditions descend, the use of graphical spirit symbols has a long history, though not always identical in form to Haitian veves. As Britannica notes, “The production of vèvè is a tradition of African origin.” In the old Kingdom of Dahomey (Benin), priests would draw geometrical figures (rectangles, squares, crosses) on the ground with palm oil or chalk to represent vodun deitie. These were simpler cosmograms – for instance, a cross inscribed in a circle was used in Dahomey and Kongo regions to signify the crossroads between worlds (a concept that clearly lives on in Papa Legba’s veve. Thus, the Haitian veve of Legba with its cross is likely an evolution of African ground-drawing rites for Legba/Eshu and the Kongo cosmogram.
Central African traditions also had drawings like the Kongo cosmogram (an X or cross signifying life and afterlife) that merged into Vodou symbolis. West African Vodun today more commonly uses ritual fetishes, carved symbols, and sacred objects (such as the metal ases and shrine emblems) to represent spirits, rather than drawn flour designs. However, the principle is analogous – for example, a Vodun priest in Benin might trace a symbolic pattern in powder as part of invoking a deity like Sakpata or Hevioso, though they might not call it a “veve.” In this way, Haitian and Louisiana veves can be seen as a creolized continuation of African symbolic invocation, enriched by New World context. The African origins are evident in the continuity of certain core shapes (crossroads, serpents, hearts, stars) and the very act of drawing on the earth to make contact with the divine.
Finally, it’s important to recognize that whether in West Africa or the Caribbean, these symbols are living parts of practice. Veves are taught orally and through observation, and their slight variations reflect the lineage of the practitioner. Each veve carries layers of meaning – cosmological, practical, and personal – linking the believer with the spirit across time and space. From a humble cross in Benin drawn in palm oil to an elaborate cornmeal artwork in a Port-au-Prince ounfò, the language of veves speaks of an unbroken relationship between the material and spirit worlds. They are, in essence, sacred signatures of the lwa: instantly recognized by Vodou practitioners anywhere, deeply respected, and powerful when activated with prayer. Through veves, Vodou devotees across Haiti, the diaspora in Louisiana, and the ancestral motherland of Africa all connect to the same mystical current – one that honors the spirits with both artistry and devotion, and in return, receives the lwa’s guidance, protection, and blessings.
Sources
www.visithaiti.com – I recommend the nice drawings from Pyelila
