The James Bond Anthology

The next step [he read] is the invocation of evil denizens of the Voodoo pantheon – such as Don Pedro, Kitta, Mondongue, Bakalou and Zandor – for harmful purposes, for the reputed practice (which is of Congolese origin) of turning people into zombies in order to use them as slaves, the casting of maleficent spells, and the destruction of enemies. The effects of the spell, of which the outward form may be an image of the intended victim, a miniature coffin or a toad, are frequently stiffened by the separate use of poison. Father Cosme enlarged on the superstitions that maintain that men with certain powers change themselves into snakes; on the ‘Loups-Garoups’ that fly at night in the form of vampire bats and suck the blood of children; on men who reduce themselves to infinitesimal size and roll about the countryside in calabashes. What sounded far more sinister were a number of mystico-criminal secret societies of wizards, with nightmarish titles – ‘les Mackanda’, named after the poison campaign of the Haitian hero; ‘les Zobop’, who were also robbers; the ‘Mazanxa’, the ‘Caporelata’ and the ‘Vlinbindingue’. These, he said, were the mysterious groups whose gods demand – instead of a cock, a pigeon, a goat, a dog, or a pig, as in the normal rites of Voodoo – the sacrifice of a ‘cabrit sans cornes’. This hornless goat, of course, means a human being …

Bond turned over the pages, occasional passages combining to form an extraordinary picture in his mind of a dark religion and its terrible rites.

… Slowly, out of the turmoil and the smoke and the shattering noise of the drums, which, for a time, drove everything except their impact from the mind, the details began to detach themselves …

 … Backwards and forwards, very slowly, the dancers shuffled, and at each step their chins shot out and their buttocks jerked upwards, while their shoulders shook in double time. Their eyes were half closed and from their mouths came again and again the same incomprehensible words, the same short line of chanted song, repeated after each iteration, half an octave lower. At a change in the beat of the drums, they straightened their bodies, and flinging their arms in the air while their eyes rolled upwards, spun round and round …

 … At the edge of the crowd we came upon a little hut, scarcely larger than a dog kennel: ‘Le caye Zombi’. The beam of a torch revealed a black cross inside and some rags and chains and shackles and whips: adjuncts used at the Ghédé ceremonies, which Haitian ethnologists connect with the rejuvenation rites of Osiris recorded in the Book of the Dead. A fire was burning, in which two sabres and a large pair of pincers were standing, their lower parts red with the heat: ‘le Feu Marinette’, dedicated to a goddess who is the evil obverse of the bland and amorous Maitresse Erzulie Fréda Dahomin, the Goddess of Love.

Beyond, with its base held fast in a socket of stone, stood a large black wooden cross. A white death’s head was painted near the base, and over the crossbar were pulled the sleeves of a very old morning coat. Here also rested the brim of a battered bowler hat, through the torn crown of which the top of the cross projected. This totem, with which every peristyle must be equipped, is not a lampoon of the central event of the Christian faith, but represents the God of the Cemeteries and the Chief of the Legion of the Dead, Baron Samedi. The Baron is paramount in all matters immediately beyond the tomb. He is Cerberus and Charon as well as Aeacus, Rhadamanthus and Pluto …