Papa Legba

A Workbook

Ya sezi Bo Oungan
Joseph Alexander Robicheaux

(Demetrius Lacroix)
 Papa Legba
A Workbook by Ya sezi Bo Oungan

Joseph Alexander Robicheaux

(Demetrius Lacroix)

Thank you to

Kasekan Bo Mambo, Marie Andre: Thank you for your patience and experience,
the gift of Kanzo, and the solidifying of the wisdom of Tradition.

Adè Okè, Jesse L. Hathaway, and Jose Osunlatilewá: Thank you for believing
in me, encouraging me to be the best version of me, and for showing me through
example that education is never over.

Marie Loiseau, Mambo Marie Carmel, who raised a generation of powerful

Oungans and Mambos that forever shaped my view of the Tradition of Vodou.

Abouja Bo Oungan (Mark Moellendorf) of blessed memory, thank you for

encouraging me to explore Vodou, where ultimately I have found a home.

Twa pote Bo Oungan Steven Bragg, and Oungan Lance L. for your council and
wisdom.

Toby, Brandi, Matt, and everyone else.

Mom, Grandma, the rest of the family, living, dead, and obscured.

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 Papa Legba

Who is Papa Legba?

Papa Legba is the Haitian Vodou Lwa that guards the doorway between the physical
world and the spiritual world, who (very like a spiritual toll-booth attendant) decides
who and what can enter. Similarly, he has some authority over the Poto Mitan, the
center pole around which the service of Vodou is built, which (aside from an actual
pole) can also refer to large trees. Papa Legba is also the Lwa that marks the passage
of the sun across the sky. Papa Legba is also the divine translator who takes our
prayers and requests and makes them understood by other spiritual forces. Without
saluting or acknowledging Legba no messages or offerings can reach the Lwa – with a
few exceptions. Alongside doorways, thresholds, and gates, all points of intersection
are also under his influence.

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 The “papa” in Papa Legba is there not only to mark his title with respect – the
kind of respect given to a father – but is also a clue that you may not be addressing a
specific Legba. This rule is true with other spirits like Papa Guede, and Papa Ogou.
Within Haitian Vodou, the spirits or Lwa are categorized by Nation of origin, yet
no matter which nation one is addressing, Legba is always at the beginning of each
Nation. The more popular and accountable nations are:

Rada: Fon/Ewe and people from Alada, in the Kingdom of Dahomey (1600-
1894CE) and Edo Kingdom of Benin (1180-1897CE). The Rada spirits are generally
categorized as “cool” and “Enlightened”, usually seen as Lwa that are especially
ancient, and who command respect and power. The life-affirming forces of spirit are
found here: the refreshing and rejuvenating forces of the celebration of nature and
life.

Nago: the Yoruba/Nupe people, from Southwestern and Northern Nigeria,

Empire of Oyo (1300-1896CE) formerly. The Nago Spirits are brave generals and
commanders – spirits that were baptized in the Fire of revolution and the Blood that
paid for Freedom. Among them are soldiers, generals, admirals, capitans, healers and
sages all stirred by fire to see to justice and to embolden and strengthen individuals
to continue to pursue their destiny.

Igbo/Ibo: the Ibo people of southwestern Nigeria. The Ibo spirits are powerful
healers, and in particular Gran Ibo is the one who greets people who seek freedom:
what she takes away, she gives back renewed. The Ibo spirits have a connection to
deeper mysteries of our ancestor veneration.

Kongo: the Congolese from the Kongo dya Ntotila Kingdom of the Congo
(1319-1914CE), Angola and Other surrounding areas. The Kongo element builds
the second portion of the main axis of the rite. The Kongo brought us words and
dances; unlike other nations of Lwa, Kongo Lwa can be found in other sections of
the rites as well.

Two other nations that are also very important but slightly different are:

Petwo/Petro: spirits native to Haiti and the Dominican Republic, or elevated

ancestors amongst the enslaved people, maroon ancestors and Lwa.

Guede: the dead lost during the journey across the middle passage, as well as
any forgotten dead.

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 Papa Legba’s origins lie in the kingdom of Dahomey, that is, modern day Benin.
In Benin he is seen as very young, an infant in fact, and the youngest of the deities.
He is often portrayed having horns and an erect phallus. Legba answers to Mawu,
the Fon deity that is most like “God”. According to the oral history of the tradition,
Legba is born after all the major roles on earth are assigned, so Legba (the youngest
child on earth) stays with Mawu in heaven, only venturing out to bring messages and
offerings to the other divinities. Because he is the middle man in these situations –
and there’s often no way around Legba, for most people at least – he becomes the
most “spoiled” of the divinities in Benin Voodoo, on account of the offerings given
to honor him and his work before opening the way for offerings or access. He is the
spiritual translator and as such he knows all languages, not to mention he’s the only
one (aside from Mawu himself) to know the divine language of heaven itself.

What is Papa Legba like?

Papa Legba is often envisioned as an elderly man who requires the use of a cane
or crutches to walk. The most commonly named Legba, Legba Atibon, describes a
quality of Legba as well as referencing the central pole: his ability to provide shelter,
while also being able to provide the space and light for other plants to grow beneath
it. Papa Legba is often referred to as a “trickster”, which can frequently be taken out
of context. His role as trickster is not to pull practical jokes, but often to reveal the
true nature of something: to pull back the curtain of anything that is misrepresenting
or false. His role as trickster can also be seen in his appearance in possession; while
he may appear as a disabled man, he is in fact the strongest Lwa, for he has the power
to open and close the gates to the Lwa and the spirit world at will. Legba’s other big
role is overseeing the passage of the sun over the “Great Road” across the sky. This
is why the rising sun is a powerful point of visual devotion. Sunrise is one of the most
powerful times for Legba. Indeed, not only do humans need Legba, but the spirits do
as well.
Often people mistake Papa Legba for other spiritual forces such as Elegua, Exu,
and Eshu, and Lebas.
Eshu is an Irunmale – Irunmale themselves are cosmic energies that build the
foundations of spiritual and physical reality. Eshu specifically is cosmic energy of
change, force and movement; he is a cosmic concept. This is the force with which
Babalawos work in Ifa. Eshu has the potential to be a malevolent force, which is why
Eshu does not always live in homes, aside perhaps from a consecrated Eshu given by
a Babalawo, within the Yoruba Tradition of Ifa.
Elegua, or Eshu Elegua are the emanations of Eshu that are beneficial for
humans to work with, meaning they work for the advancement of people. These are
often referred to as the roads of Eshu that can live in a home. This is the force that

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santeros (better known as olorishas or oloshas) work with. There are said to be 121
roads of Elegua, but only 21 of them have the ability to be “put to the head”, i.e. to
which one can be initiated.
Exu is a Brazilian working of the idea of Eshu in the tradition of Candomble, as
well as a borrowed term in the tradition of Quimbanda to describe a combination of
human, animal and plant spirits. To make it even more confusing (!), Exu in Brazil
can also mean the force in Cuba we call Elegua, so a good distinction between these
forces would be calling them Exu Catiço/Exu de Quimbanda/Exu Orixa/ Exu Orisa.
Lebas is the emanation of Papa Legba in New Orleans and is probably the most
recorded and recognized spirit of the Haitian Diaspora, and the earlier Dahomey
enslaved residents within the city of New Orleans. Lebas is the most distinctive and
recognizable Spirit to be continuously venerated in the city. There are even Mardi
Gras Carnival songs for him. He is often considered to be a part of the dark or “black
man of the crossroads” mythos – a spiritual experience or encounter-narrative in the
Delta and Gulf States of the American South.

Papa Legba in Incorporation or Possession

Firstly, possession is a thing that generally only happens to Priests, Hounsi

and other initiated people. Unbaptized people can be mounted by Lwa but this
generally will come with either a lot of suspicion or concern. It is not advisable to
“pretend” or get too carried away with the fantasy of Possession or Incorporation.
It is not a scary or horrifying experience, it is being connected with the divine,
where you become fused with the Lwa. Pretending to be possessed will have
counterintuitive effects to your being included and accepted into the tradition
you are trying to become a part of. The Lwa manifest uniquely in each person,
but not so uniquely that anything goes. There are many tests that are given to the
Lwa when they arrive. Sometimes when you are in a room when a Lwa is being
saluted you may see or witness or feel what some call a “pass through” which is
an experience of feeling the Lwa in the room. This often happens when a Lwa is
going to mount.
Incorporation is a translated term used in Brazilian Candomble and Quimbanda
to describe the phenomenon of possession. In the West and in many first world
countries, possession is a loaded term that carries a lot of confusing feelings for
people. The Lwa are not demons and are not body-hopping you to damn your soul.
This term is not used in Haitian expression, but is rather a term I personally use as
I feel it is closer to the truth of the matter. You are not losing a part of yourself in
the ritual act, you are being swirled together with the Lwa – while a part of you may
not be there in the moment, YOU are the Lwa. Words are concepts – new words for
describing nuanced situations.

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 When Papa Legba’s spirit comes down in possession, he often comes shaking in
the way of an extremely old person; this is a sign of his being elderly, as well as of his
power. He “shimmers” with his force. Colored scarves are tied around his arms and
legs to hold in his spirit. He is given other implements like crutches, straw bags, and
sometimes capes. Papa Legba is not a Lwa that comes down with a lot of regularity
in most houses. This will of course change according to what spirits are served in
whichever house you happen to find yourself in. Many Oungans and Mambos will
mount spirits to do readings and other spiritual services, which will often cost more
than a standard reading. These readings directly from the Lwa should be taken very
seriously, with proper care and consideration concerning who you are contracting to
be the mount, and what spirit you are wanting to contact.

Trappings of Papa Legba in Haitian Vodou SAINTS

The Haitian Lwa, as well as many spirits and deities, were syncretized with
Catholic saints for survival. Here are a few saints commonly associated with Legba,
with a short description exploring reasonings behind such syncretizations. Many
people choose to hyper focus on the Catholicism of the saint’s image – it’s important
to remember that these are coded symbols.

Saint Anthony the Abbot – Rada Legba

A walking stick (Poto Mitan)
Many animals are gathered together (Atibon)

Saint Lazarus – Petwo/Rada Legba

Crutches (Poto Mitan)
Dogs (sacred to Legba)

Saint Anthony of Padua – Petwo Legba

The “divine connection” saint, by which anything can be had, is also a translator
of the Holy Spirit. Furthermore, he holds a child – Legba protects children.
Often baby Jesus is considered as an embodiment of the Sun.

Saint Jude – Petwo Legba

He carries a large stick.

Saint Peter – Legba Rada

He carries keys and the rooster, another symbol of Legba.

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 Names of specific Legba

The following are some praise names and manifestations of Legba within Haitian
Vodou. Many of these Legba serve very specific functions and don’t necessarily have
a practical, active personal way of interacting. For instance, Legba Houn is a Legba
of the Sobagi (altar or shrine) and is installed as a Lwa when a temple is built, but
thereafter almost never interacted with, aside from when spiritual contracts are
being fulfilled. Each name is a facet in the force of Legba. It is also important to note
that these names may or may not be common to every individual house or priest;
there are many manifestations of Legba and other Lwa, common and uncommon to
one another.

Legba Wedo
Legba Atibon
Legba A-Bo-nu-kosho
Legba Ganga
Legba Houn
Legba Yeki
Legba Bwa
Legba Klèwonde
Legba Katiwulo
Legba Avadra
Legba Zanklyan

Colors of Legba

The colors used to honor Papa Legba are often very diverse in Haiti, even down
to the priest’s relationship to Papa himself dictating idiosyncratic personal color
schemes. The following are popular color combinations, and my interpretation of
the color combinations.

White, yellow: White is the color of the Rada, not just referring to cleanliness
but also the color of heaven. Yellow is a very hot color in Vodou. These colors
may have a connection to the solar, and arboreal, mysteries of Legba.

Red, white: Red is not only the color of fire but of blood, which in Vodou has
the direct context of life-giving power. This can be seen to be harnessing the
life-giving force of Legba.

Brown, yellow: Brown is the color of the earth, upon which Legba wanders akin

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to a beggar. Brown is the same color as the fabric burlap which is used to make
some of his accessories.

Yellow, purple: Purple in Vodou relates to the mysteries of the cemetery and
death; the combination of these colors could relate to the power of reincarnation.

Purple, brown: These colors are directly linked to San Lazaro, a saint which is
used in forms of syncretic worship of Obaluaye (who shares these same colors)
from Cuba, Haiti’s next-door neighbor.

Red, black: These colors are linked to hotter expressions of Vodou and are
connected to the mysteries of sorcery.

White, black: These colors are used to express his rulership of contrasting
elements, and that he is the beginning and end.

Libations

Water/D’lo: Water is an essential libation; in Vodou, life is not possible without

the bare essentials of light and water.

White rum/Kleren: White rum is a hotter libation, giving energy and force to
the Lwa.

Cane syrup/siwo kan: Papa Legba enjoys sweet foods, and the process of
farming sugar is also a close Mystery of his.

Accoutrements of Papa Legba

• Cane or crutches
• Straw hat
• Straw bag (djakout/makout)
• Tin/enamel-ware cup
• Clay pipe

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 Lwa that walk with Legba
(All Lwa walk with Legba, but some are especially close to him.)

• Met Gran Chemin: the road of the Lwa, and the Sun.
• Hunto/Ounto: Spirit of the drums, and language.
• Avadawa Bowa: the sweeper of the road, the wanderer.
• Adjiessi: Legba’s wife, the support.
• Met Kalfou: the crossroads, unknown trail.
• Met Gran Bwa: the forest, the wilderness.
• Marissa: the divine twins, miraculous blessings from the past coming to the
present.
• Gran Ayizan: another wife or mother of Legba, she is the spirit of the
Initiation process for Mambos, or Vodou priestess, and is a powerful healer.

Legba’s Brothers

• Kuzen Zaka/Azaka Mede: Lwa of agriculture and harvest.

• Guede: the spirits of the forgotten dead.

These three Lwa form one of the many trinities in Haitian Vodou.

Constructing a devotional altar to Legba

It is common within the West to flood altars and shrines with nick-knacks and other
items the worshipper has themselves privately decided are important. While this may
be effective with some spirits, I have found that at first the most simple set up is often
the most effective and efficient. Elaborate devotional spaces should be built in time,
but careful selection, whereby one eventually purchases a single worthwhile item, is
better than a thousand thoughtless gifts.
At bare minimum, you need water and a candle. In fact, the candle doesn’t even
need to be lit perpetually. Water and fire are the two essentials the Lwa use to bring
their nature to earth. The other essential would be white rum, and perhaps tobacco.
The most ideal set up would include a terra-cotta dish, to provide a separation
and elevation from the ground. The best place for this to be positioned will be by the
front door, outside, or inside if not permissible. This plate serves as a place to pour
liquid offerings and burn candles or lamps. This is not so much exactly traditional
for Legba, but it is practical and has worked for me. Other items might include a tin
or enamel cup or two – one for water and one for coffee – a walking stick, a scarf
(mushwa) or other silk/satin or nice fabric cloth of the appropriate colors. If such

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colors are not known, at bare minimum one should have a red scarf. A saint image or
other icon could also be included; however, I encourage you to not use an Eshu head
as an icon for Papa Legba: they may have similar features, but they are not the same
force. Another thing to keep in mind is that the Lwa do not reside in your house!
While Legba can be positioned by your door, finding him in the natural world will be
important, and taking your daily or weekly observance outside will provide a kind of
contact unparalleled in indoor observances.
Notice how nothing about drawing a veve has come up? Veves are sacred
drawings that are also offerings, similar to mandalas, and a part of the function of the
veve is to be destroyed by being ground into the earth by the dancers and mounted
people in a ceremony. While a veve can be incorporated into an area for Legba, keep
in mind its traditional use. Also bear in mind each house has their own distinct
differences in not only what is drawn, but how veves are drawn or traced.
Other physical things to get if your contact with Legba is providing useful
answers (before we deal with food offerings next) could be:

• Straw bag (makout/djacout)

• Straw hat
• Clay pipe, or a regular pipe and tobacco.
• Kwi or gourd bowl
• Money, dollar bills; foreign or domestic coins
• A drapo or sequined flag

Food offerings

The Lwa have very specific appetites, which is to say, food affects Lwa on an energetic
level – either heating them or cooling them. Keep this in mind if you choose to make
food offerings. I only recommend food offerings in response to or in celebration of
the Lwa. The following are fairly simple recipes and some raw food suggestions. You
may notice that many of these recipes are given without seasoning. These are not
super-secret recipes; this is cuisine common to Haiti. That said, I have prepared all of
these dishes myself for Papa Legba, and the recipes reflect my recommendations for
cooking for Papa if you feel you really must. Cooking food for the Lwa as an offering
to a spirit (not simply for the person possessed by the Lwa) is seen in some houses but
is not common to all. Consider cooked offerings to be very powerful offerings. They
should not be made “just because”. Not all Lwa eat the same way; some ingredients
or even cooking methods can offend or deflect their presences, or otherwise turn
them off from wanting to show up, so proceed with caution to take care that this
does not happen to you. These recipes are not hard to find, and a good cook should
be able to figure out the components to make these recipes for humans.

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 Akasan: Cornmeal drink

• 3 cinnamon sticks
• 3 star anise
• ½ cup of water
• 1 ½ cups cornmeal
• 1 teaspoon vanilla extract
• 1/4 cup sugar
• 12 oz. can evaporated milk

Combine 1/2 cup of the water with the salt, cinnamon stick and star anise in a
saucepan. Bring to a boil. In a small bowl, combine with cornmeal to form a paste.
Slowly add boiling water, stirring constantly. Reduce heat to medium and cook for 5
minutes, stirring constantly, while adding evaporated milk. Remove cinnamon and
star anise. Add vanilla extract and sugar. Allow it to cool to room temperature before
serving to Legba.

Mayi Moulen

• 1 cup coarse cornmeal

• 3 cups water
• 2 tablespoons oil

Add oil, water, and salt and bring to a boil. Pour the cornmeal while stirring.
Reduce to a simmer, cover the pan and cook until water is fully absorbed. Stir for
at least 3 minutes. Cover and cook for 15 minutes. Allow to cool before serving to
Legba.

Stewed Congo peas (pigeon peas) or red beans with dumplings

• 2 1/2 cups of pigeon peas or red beans

• 1/2 cup of olive oil
• 16 cups of water to cook the beans (add 8 cups, let it cook for 1 hour, then
add the other 8 cups)
• 3 plantain (tostone/green)

For dumplings:

• 2 cups of flour
• 1/2 cup of water

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 Bring the first 8 cups of water to a boil, add the peas or beans and oil, then turn
down the heat and let stew. Add cut plantain after the second 8 cups of water. For
dumplings mix water and the flour together, then drop into the simmering stew and
let cook for 10-15 minutes. Serve to Papa Legba at room temperature.

Red beans and oatmeal

• Bag of dried red beans

• About 2 cups of Oatmeal
• Several cups of water

Soak the beans in water overnight, then place in a pot with oatmeal, equal to
the amount of beans. Slow cook, stirring to ensure it does not stick to the bottom of
the pot. Cook until it is the consistency of porridge. Allow to cool before serving to
Legba.

Raw food suggestions

Sugar cane
Cassava bread
Mangos
Bananas
Plantain
Yuka
Potato
Beans
Peanuts
Popcorn
Bread
Corn
Chicken
Goat

Food offerings in this day and age really are sacred. Food is too precious to
waste, especially if you are on a budget and looking for help. Legba doesn’t want you
to starve after the offerings have been set; once a day or three has passed the offerings
can be removed and prepared into food for yourself. Also, while it may sound like
something to be avoided, if a dog steals a food offering made to Legba, you cannot
scold the dog. When you leave an offering outside don’t chase people away from it.
The Lwa come in all shapes and sizes, from the miserable homeless person to wild
animals. The Lwa test us by appearing to us in unexpected guises to observe our

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actions and character on earth. Similarly, food offerings, old tobacco offerings, and
the like can be directly distributed to the poor as well. Otherwise offerings can be
buried in the earth, or scattered in a patch of wilderness or left near gates.

NOTE: Food offerings are not always common to each house and should be used
sparingly if at all. Food offerings are big, resource eating rituals.

Contacting Legba as a non-initiate

Legba is the first Lwa with whom you need to try and build a relationship. The
following is a simple ceremony that can be performed to begin this. You will need:

• Water and a cup (preferably one that will remain the property of Legba)
• A candle (white emergency candle will do great)
• Additional ingredients: siwo kan (sugar cane syrup)

Wake up so you can see the sunrise. Present your water and lit candle to the
north, then to the south, then east and then west, before returning to face the sun.
Pray earnestly from your heart, and talk to Legba. Close your eyes while facing
the sun, still holding the water and candle. Be silent. Listen. When it is time, say
“Ayibobo Papa Legba” and pour some of the water to the left, then to the right, and
then to the center. Walk to your door and repeat this pouring of water. If you have
siwo kan also offer this at your door as well. Do this for the whole week if possible.
Make sure to record all of your dreams.

Another method requires:

• Water
• Coffee
• White rum
• Cane syrup
• Candle
Wake at dawn. Find a large tree, preferably one with which you can continuously
interact undisturbed. At one part of the tree, set up the offerings listed above. In
your left hand hold the water and in your right the candle. Present them to the four
directions, pour the water to the left, then the right, and then center, and talk to
Legba. Pour the coffee, rum, and some syrup at the foot of the tree. Continue to do
this ceremony for a week.
Finally, here is a very advanced and powerful way to offer thanks to Legba, or to
open new opportunities through Legba. You will need:

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 • 4 Coffees: one black, one with milk, one with milk and sugar, and one with
sugar only
• Water
• White rum
• Cane syrup
• Tobacco and pipe
• Coins
• Roasted corn (which can roasted on a BBQ grill or stove top)
• A walking stick or cane
• 4 candles, or alternatively 4 oil lamps.
• Red or white cloth

Go in front of your door, or in front of a large tree, at a corner of a sparsely

traveled intersection. Sing songs for Legba as you situate the offerings. Firstly, lay
down the cloth, upon which you can trace the veve if you are so moved to. Arrange
the offerings in a cross-shaped formation. The final step should be to light the oil
lamps or candles. Tell Legba what all these offerings are for and why you are offering
them. Be sure to be still and listen to him; there is no such thing as a disturbance to
a ritual when you are outdoors with the Lwa, everything is a sign from them.
Spiritual baths are an important part of spiritual and ritual hygiene. It is important
in many cases to approach the Lwa in a clean, orderly fashion. Spiritual baths can be
made for a variety of reasons with many kinds of ingredients. The following are two
spiritual baths made and taken for specific purposes. The first prepares you for ritual
cleanliness and can be used in situations where ritual purity is necessary and can be
taken to clean off “negative energy”. The second bath was given to me in a dream from
Papa Legba several years ago. I take this bath when I need new work opportunities,
or when things seem closed off for me. I also make this bath before going on long
journeys. It should be noted that while the first bath can be made upon your merits as
an inherently spiritual being with ancestors, the second bath will require a fair amount
of earnest prayer from your heart and spiritual mindfulness throughout the creation
of this bath. Spiritual baths are always best prepared by spiritual and ritual experts;
but, with that being said, I do encourage you to try these baths, as I was specifically
instructed by Papa Legba himself to include them in this workbook.

Cleansing bath

• Fresh water
• Fresh basil
• Pinch of sugar
• Pinch of salt
• Spiritual cologne (Florida Water, 1800/ or rose water, orange water, etc.)

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 Prepare a clean basin. Present the basin and a candle to the four directions,
each time asking your ancestors to clear away any presence that is holding you back,
to clean you and clear your way.
Do this same process with the other ingredients – don’t forget the candle! –
and tear the basil in the water, till the bathwater turns from clear to a green. Add
the salt in a cross, followed by the sugar, followed by the spiritual cologne or water.
Strain your bath to remove the basil leaves. Take a normal shower or bath, then once
physically clean, pour the spiritual bath over your head, and allow yourself to air-dry.
Wear white clothing and cover your head with a scarf or other white fabric. If you
are doing this bath before work or another situation where wearing all white may be
odd or inappropriate, wear white under-clothing and try to have your head covered
when you are outdoors.

Road opening/luck on the road bath

• Fresh water
• Banana
• Rice
• Sugar cane cut into quarters
• Basil
• Oregano
• Kalanchoe pinnata (cathedral plant/fay loupgarou/prodigiosa): Ceiba
Leaves, or at least leaves from a tall tree. (In Louisiana I use oak leaves,
or I go to where a Palero used to live in my city who had Ceiba tree in his
yard). Ceiba leaves are ideal, but I’ve made this bath in a lot of bio-regions
unsuitable for Ceibas and the substitution seemed acceptable. So, if you
can, use Ceiba leaves. But if you can’t, then those of a very tall tree will
likely work. Also note: trees are sacred, and very powerful. Respect them.
• Bay rum leaves (Pimenta racemosa)
• Allspice
• Vetiver herbal concoction/water/perfume/spiritual cologne
• White rum
• (Optional: multi-colored flower petals)

Turn to each direction, like with the previous bath, then turn to each direction
with the ingredients. Again, don’t forget the candle. Begin earnestly praying, singing,
or talking to Papa Legba from the deepest part of your heart. Continue to commune
as you combine the fresh water with rice in a clean basin. Disturb the water until it
takes on a white hue, then remove most of the rice, peel the banana and crush in the
water. Take a piece of sugar cane and twist it in the water. Take the next piece of
sugar cane and bite and strip the cane with your teeth, then put it in the water. Twist

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the next in your hands; tear the following piece. Then remove the twisted pieces, but
not those torn by biting. Add the tree leaves and allspice, basil and oregano. Tear
and hand strain the leaves. Sprinkle liberally with vetiver and add three drops of
rum. Remove most of the remaining debris. Take a bath or shower to make yourself
physically clean, then take this bath – washing your hands and face, pouring over
your head and shoulders, heart, stomach, knees and feet. Clean out the tub of all
plant material as you air dry, but be sure to gather these remains in a brown paper
bag, along with the twisted sugar cane pieces. Add 21 cents to this bag and throw it
out in an appropriate trash receptacle on a busy street away from wherever you have
taken the bath.

An illumination for Legba

Lamps are powerful points that can be made to call to Papa Legba to give you dreams
in which you may be shown things or granted understanding; that is, by which you
may be illuminated. This can also be done for prayer requests. The most important
thing to keep in mind when constructing and burning a lamp like this is safety, as
these lamps are often advised to be left burning as you are sleeping. Do not skimp on
proper safety precautions under any notion of “authenticity”.

You will need:

• A new sheet of paper

• A new pen
• Olive oil
• Sugar cane syrup
• Cotton balls, rolled cotton, or floating wicks
• A fire-safe dish, like a flat enamel-ware dish
• A larger dish, or bowl
• Fresh water
• Matches

Firstly, you will turn to the directions as previously advised. You will need
to make the wicks if you are not using floating wicks, which are helpful but not
totally traditional. If you are using floating wicks you will need to either buy multiple
boxes, or make several of the floating stands. If you are making the wicks you need
to stretch, twist, and roll the cotton into a shape that looks like a Hershey’s Kiss
chocolate. You will need to make 1, 2, 4, 7, or 21 of these wicks. If this is your first
lamp I would suggest a lower number. Pour enough oil to cover the bottom of the
container and place the wick in the center. Add three little drops of cane syrup, fill

16
the larger bowl with water, and float or surround the lamp bowl in water. Get ready
for bed, then light the lamp and pray, sing, and speak what you are asking Papa Legba
to help you uncover in your dreams. Sleep with the lamp on a solid level surface near
your head, as traditionally this lamp is burned while sleeping on the floor.

Songs and prayers for Gran Chimen, and Papa Legba

Gran Chimen:
Gran Chimen na prale anye o anye o (x2)
Gran Chimen nap rale. Nou prale wḗ si na pase

Gran Chimen:
Yanvalu mwen ago ago. Yanvalu mwen ago ago
Yanvalu mwen ago ago gran Chimen oveir barye mwen

Gran Chimen:
Gran chimen sa pouki w lonmen non mwen (2x)
M chita nan barye Atibon
M pral pale pawol la

Papa Legba:
Minan chanje, Sobo minan chaje atṑ Legba dḕyḕ nou. Frḕ pṑl kṑmandan
lawondisman, jeneral pṑl kṑmandan lawondisman, frḕ kḕlanj se ou ki kenbe kle
djḕvo a voye pale amperḗ soulouk o, wa voye di yo pou mwen atṑ, minan chaje atṑ
a Legba dḗyḗ nou.

Papa Legba:
Papa Legba se gwo Lwa se rele la sous o, Gran chimen bare nou
Papa Legba se gwo Lwa ee (x2)
Se rele la sous o tan barḗ nou la.

Papa Legba:
An nou mache Papa Legba a nou mache
An nou mache Vye kanyan an nou mache
Nou prale wḕ sa k genyan nan kay la
Nou prale kote Legba kṑmande

17
Papa Legba:
Vye zo, vye zo, vye zo, vye zo, vye zo Papa Legba Vye zo

Legba Petwo:
Legba nan baryè a
Legba nan baryè a
Se li ki pote drapo
Se li k ap pare solèy pou Lwa (yo)

Legba Petwo:
Sali Legba e, Legba dan Petwo Sali Legba (x2)
Alegba nou tout se mason nou ke fè pou kò noiu

18
 Met Kalfou

Why Met Kalfou?

Originally I did not intend to write about Kalfou, however in the creation of this text
I was reminded of how many times I needed an extra push – here is your extra push.
Kalfou gets a bad reputation from both believers and outsiders in Haitian Vodou.
Kalfou commands a lot of respect and that must show if you choose to observe him
devotionally. Kalfou is a lot of things, but he’s not a demon, he’s not qliphoth, he’s
not Satan, Lucifer or any other Abrahamic devil; he is beyond these. He is essential
to Vodou and there for the process of life itself. This was not included for you to mess
around with. This is included for your education and edification. I don’t need to give
you this warning because, ultimately, Gran Met Kalfou is Granmoun and will put you
where you need to be put if you wild out in the wrong with Kalfou. Kalfou is quick
to show you his fiery nature. He can be quick to anger but he doesn’t have to be. Let
him be a torch that guides you, not the house fire that consumes you. Let him be the
supernatural lights that lead you from wandering and being lost, to having direction.
Kalfou’s mysteries have to do with death, deconstruction, and transition. Respect
yourself and respect the Lwa.

19
 Who is Met Kalfou?

Information on Kalfou is few and far between because Kalfou is not really one to
mess around with. Not just because he can be wild and unpredictable, but because
Kalfou has a lot to do with our “destinies”. Whether or not you believe in destiny
or a spiritual design of fate, you interact with choices and decisions. Kalfou is the
crossroad, the center of the crossroad, is among other things choices; the things you
interact and interface with matter, and further you along the road, leading you to the
ends of previous choices. Kalfou can disrupt, lift or alter the crossroad, and the road
you are on and traveling. Kalfou is also the pathway off the road, leading somewhere
else. This is why you must be careful with Kalfou – no one has told you the way. If
you are not careful you could be taken so far away from what is recognizable, into a
land beyond the personal – the spiritual unknown – and far from the light of the true
star that guides you.
Kalfou is also fire, supernatural fire, the fire of the friction of transit through
the crossroads, and the friction between the physical world and the spiritual world.
Kalfou leads the way to the cemetery and the land of the dead, and the wilderness
that is Gran bwa, and can lead you further still to places and spirits that many need
not disturb. Kalfou has the power to let forces local and known to him pass into this
world, as is his nature as the crossroad and road unattended. He is the end of the
rainbow of Met Gran Chemin, the point at which all roads split. He is the point from
which the rest of the roads then move from. Kalfou can be a splitting off point from
standard Regleman (literally the rules or regulations on the practice of Asson lineage
Vodou) to “Kay Lwa” or House Lwa, spirits specific to the House or region that
fall outside of standard Regleman, as well as some houses with strong ties to secret
societies like Sanpwel, Bizango, Zobop, Gris Couchon, and other “Left of Left” spiritual
alignments. Again, some houses may depart from normal spiritual functions at the
end of Kalfou, entering a different, joyous freeform celebration of popular songs and
dance.
Kalfou is a powerful sorcerer and magician. Not only can he help in magical
workings, he himself can guide and teach sorcerous power. Kalfou is not an evil
spirit – he is a powerful spirit. His power can be misdirected in foolish hands, causing
chaos and misfortune. This is the opposite of his mission, which is to bring bounty,
luck and second, third, and fourth chances. Kalfou is also a point from which the
reception of Gad or Gaurd may be given. Gad is given to initiates and individuals
who are looking for more robust protection, with Kalfou or the other points on which
Gad can be received.
Legba and Kalfou are mirrors and opposites of one another. Where Legba has
aged with wisdom, Kalfou is younger, refreshed with fuel like a fire, and has grown
strong and beautiful with power. Kalfou is sometimes falsely equated as like, or as a

20
replacement for Legba nan Petwo, or Legba in general, but not all spirits of the Road
are equal. Without going to Legba, there can be no going to the crossroad. You can’t
overlook Legba, or Kalfou. Kalfou is the force you must interact with in the process
of going to the cemetery, especially to do work. There is a saying in Haitian “si
Kalfou pa bay, simetye pa pran” (“If Kalfou does not give, the cemetery does not take”)
which means without Kalfou’s acknowledgement many would-be powerful rites and
magical workings may not be delivered with the proper foce you desire.

Accoutrements of Kalfou

Kalfou takes pretty standard colors across

many houses: red and black, which are the
heraldic colors of the Petwo rite. Red and
black were once the primary colors of the
Haitian flag, representing the red blood
of the French, and the black skin of the
Africans. This is often my interpretation
of the use of these colors with Kalfou. The
blackness of Kalfou: the darkness of the
path rarely tread and the level of mystery or
surprise that is also just a portion of mystery
he maintains. Kalfou is unpredictable,
and so I see red and black as a symbol to
be alert around Kalfou, or when even
communicating with him.
Kalfou is often represented by the “Just Judge” image, which is Christ nailed to
the cross with a field of fire behind him, surrounded by a number of symbols. Images
of swords, spears, skulls, and a snake all have specific mysteries that connect to the
spiritual mysteries of Kalfou.
When Kalfou comes down he is given a chapo, (hat), a baton, and mushwa
(scarf), and sometimes he walks around on the mount’s knees. Kalfou is usually
good-spirited when he comes down; Kalfou loves having a good time, and he loves
striking deals with people attending his spiritual parties.
Kalfou should always be interacted with after Legba, outside, a fair walk or drive
from home, at the dark of night, bravely and briefly. Interacting with Legba first
is important not only for the ease of communication, but also for your safety. Just
because Kalfou can be approached it does not mean that it should be treated casually,
or carefree. You do not have the license, or language to interact with Kalfou outside
of these suggestions, barring what could be total disaster, and personal mayhem.

21
 A bath to prepare to do Hot work.

You will need:

• Clean basin
• Cool water
• Coffee
• Parsley
• Eucalyptus
• Mango leaves
• Basil
• Hot pepper/Cayenne
• Lemon
• 4 candles (white, red, or black)
• Twa pied (Three-legged cauldron), or fire safe dish
• Florida water

Present all the items used in the bath preparation to the east, the west, to the
front and behind you. Ask for Kalfou to lend and afford you the power, while by the
light of the candle tear the leaves of the parsley, basil, mango and eucalyptus, cut up
the hot pepper or sprinkle the cayenne pepper, cut the lemon in to pieces and tear.
Tell each ingredient what you are trying to accomplish. Crush all these ingredients
into the bath, strain the bath, add the coffee. Pour the Florida water into the fire-
safe dish, ignite, and carefully pour into the bath. Allow the candles to burn down
completely before taking the bath.
Take a regular shower or bath, then take this bath, from the neck down –
wash your face if you must but avoid the top of your head. Wear red, blue, or black
clothing, set out to do your work, then do a cooling bath or a cleansing bath after
your work is done.

A lamp to lift your crossroads:

You will need:

• A shovel
• An empty paint can
• Written prayer
• Raw cotton, or cotton balls for wicks (see previous illumination for wick
instructions)
• Motor oil
• Water
• Klerin (white rum)
• Red wine

22
 • Raw pork
• Corn meal

This lamp should only be employed with utmost safety, as well as caution that
this is only being done in dire situations. Follow all precautions.
First, do a service to Legba as is described earlier in this work, then ask for safety
and passage to speak to Kalfou.
Far from your home, dig a shallow hole with a flat bottom, place the paint
can in the hole, see that it is level and flat, then remove the paint can. Place your
written prayer on a page; fill the whole page with your words or images – don’t leave
any blank space. Place the paint can on top, pray earnestly, pour the motor oil into
the paint can. Set the offerings around the hole and the lamp, Set the wick(s) into
the can and on the oil. Pray and speak your issues, troubles and the solution to
your situation, asking Kalfou to lift your roads, and to offer you new choices and
opportunities. Light the lamp. Continue to pray and sing to Kalfou. Turn around and
leave the lamp and the offerings and do not look back. Upon coming home, take a
spiritual bath (the one previously recommended is a good place to start), wash the
bottom of your shoes or feet if you wear shoes in your house, or if you were barefoot
when creating your lamp do this before entering your house, Come back the next
day, prior to sunset, to clean up your mess. Pour all the offerings into the hole, thank
Kalfou. Clean and leave quickly. Brush yourself off with plants, don’t look back.

Songs and Prayers for Met Kalfou

Met Kalfou:
Kalfou o ou pa vini wè mwen ou pa pase wè mwen kalfou
W gen maladi nan kay la
Kalfou sa Kalfou a dangere
A kalfou Sa Kalfou met dangere
Kalfou o ou pa vini wè mwen ou pa pase wè mwen kalfou

Met Kalfou:
Twa Kalfou lénmi bare mwen (x2)
Simityé se la pare tann yo (x2)
Twa Kalfou lénmi bare mwen

Simityé:
Simityé bonba kòman sa ve ye ma di yo nou la ye (X2)
Jodi pou mwen demen pou yon lòt (x2)
Simityé mache pazapa malè dèyè yo

23
 Final notes and words

Throughout Haiti, Papa Legba has the most diverse styles of devotion, worship, and
incorporation. There is no one singular “correct” way to serve Legba. That being said,
there are some definitely wrong ways to serve Legba! Arguably the way that is correct
is the way he is served by the house you are visiting, or the house to which you belong.
I sometimes ponder this and consider such diversity in the methods and traditions for
serving him as a reflection of how Legba manifests. Papa Legba is never one thing,
and never limited to one expression. Papa Legba is a manifestation of the power of
limitless options, roads, or choices – when we walk with Legba we are sure to be given
options and adventures. Papa Legba also can teach us about the respect we should
afford people who may seem unworthy, or too distant to understand. My mind is drawn
to the late 2000s when Hoodoo and Vodou saw an upturn in popularity. It seemed
every day there were people reporting they had seen old black men with canes who,
because of the virtue of being taken as (emissaries of) Papa Legba, were indulged in
their requests for change, cigarettes, and booze. This is probably one of the purest forms
of devotion: where spirituality turns into social consciousness and awareness of your
surroundings and environment. We must remember that Papa Legba is the one who
lifts the beggar from the streets. We should remember to have some kind of compassion
for the homeless. Beyond all the ceremonies you can do, written here or anywhere else,
the most earnest thing to do to build favor with Legba is through the charity of helping
people in need, and taking care of places in nature where his “foce/force” manifests.
Manje Pov, or feeding the poor, is a very powerful act. This could be done if Papa Legba
has helped you, or even if you wish to honor his spirit with service or actions of grace.
Such heartfelt actions, that acknowledge his presence often and in the right places,
mean a lot more than ritual gestures.
Papa Legba and the long list of spirits who travel down Gran Chimen, and
all the way to the carfour, do not discriminate. That’s not to say he welcomes
anyone, but that all are potentially welcome; that there is no condition of life we
should discriminate against. Be you able-bodied, or differently-abled, well or infirm,
heteronormative, or any other sexual orientation or gender, each are valid and
beautiful. The only ones who should be restricted from engagement with Lwa (and
this is my opinion alone) are racists, and other opportunists who would ultimately
disrespect the tradition and the spirits. The only force in Vodou – aside from some
humans – will be the ancestors of the tradition, and those of your own blood. Papa
Legba can open the gate, but the ancestors can say “no”.
If you intend to develop a spiritual relationship with Papa Legba, I encourage
you to meet him on his own ground. Initiation and personal involvement within the
living tradition of Haitian Vodou has no substitute. This text should be used as an
early way through the dark, not as a substitute for education within an oral tradition.

24
 Bibliography & Resources
Beaubrun, Mimerose. Nan Domi: An Initiate’s
Journey into Haitian Vodou, City Lights
Publishers;, 2013.

Bellegarde-Smith, Patrick. Haitian Vodou:

Spirit, Myth, and Reality, Indiana University
Press, 2006.

Brown, Karen McCarthy. Mama Lola: A Vodou

Priestess in Brooklyn, University of California
Press; Third Edition, 2011.

Deren, Maya. Divine Horseman: The Living

Gods of Haiti, McPherson, 1983.

Desmangles, Leslie G. Faces of the Gods: Vodou

and Roman Catholicism in Haiti, The University
of North Carolina Press, 1992.

Hurston, Zora Neale. Tell my horse:

Voodoo and life in Haiti and Jamaica,
Harper Perennial Modern Classics, 2008.

Lacroix, Demetrius. “The Seven Layers of the

Vodou Soul.” Fenris Wolf, Issue 9. Trapart
Books. 2017.

Murrell, Nathaniel Samuel. Afro-Caribbean Religions: An Introduction to their Historical,

Cultural, and Sacred Traditions, Temple University Press, 2009.

Ray, Terry, Our Lady of Class struggle: The Cult of the Virgin Mary in Haiti, Africa World Press,
1999.

Tann, Mambo Chita. Haitian Vodou:An Introduction to Haiti’s Indigenous Spiritual Tradition,
Llewellyn Publications, 2012.

Voodoo Authentica, 617 Dumaine St., New Orleans, LA 70116

[Link]

The Vodou Store (online only) [Link]

 HADEAN PRESS
GUIDES TO THE UNDERWORLD

PAPA LEGBA: A WORKBOOK

Papa Legba is the Haitian Vodou Lwa that guards the doorway
between the physical world and the spiritual world, who decides
who and what can enter. This workbook describes his origins,
temperament, songs, and colors, and gives recipes for libations and
baths. It also describes Legba’s mirror and opposite, Met Kalfou,
with songs and workings to aid one in working with this spirit. This
booklet should be used as an early way through the dark, not as a
substitute for traditional education within an oral tradition.

Image credits
Cover image: Vodouguy - Old Father by Jaelani36
Page 2: Papa Legba by S. Aldarnay
Page 5: Papa Legba by Trip M Androctonus
Page 19: Met Kalfou by S. Aldarnay
Page 21: Met Kalfou by Anthony Nine

P apa L egba : A W orkbook

Copyright © Ya sezi Bo Oungan 2019
All Rights Reserved.
Guides to the Underworld
Published by Hadean Press.
[Link]