Eugene Aubin's En Haïti; planteurs d'autrefois, nègres d'aujourd'hui is quite valuable for its portrayal of Haitian Vodou of the early 20th century. Although Aubin's experience at hounfort and with Vodou priests and priestesses was closer to those in the plains and other regions near Port-au-Prince, his observations and conversations with Vodouisants provide some interesting insights on the religion. This is so in spite of Aubin's view of Vodou as a resurgence of African superstition. Regardless of Aubin's own biases, there's a useful account of the various lwa here and some of their attributes. For instance, the association of Saugo with lightning (probably Shango), or characteristics of Ogou, Loko, Legba, Agwe, Dambala, and other lwa appear in Aubin's travelogue. Furthermore, practices of pilgrimage in Vodou and Catholic elements with the use of prayers, chromolithographs of saints, and the fusion of Vodou and Catholic features in centers of Marian devotion were already deeply established.
One valuable revelation from Aubin's account is the still strong distinction between papaloi and houngan. The houngan, according to Aubin, was still more akin to a sorcerer or the modern bocor. That said, Vodou was still, when Aubin traveled through Haiti, based in the family. The head of the family was the one who led the group in the service to ancestors, particularly through the manger-ignames ceremonies. Nonetheless, the greater wealth in the plains and the rise of papaloi whose services were purchased (for hundreds of gourdes, depending on the service) from clients drawn from Port-au-Prince and the countryside attests to the development of temples, extended networks, and more elaborate hounfort featuring a combination of various rites (Arada, Congo, etc). Clearly, by this date, the papaloi-houngan distinction was losing some of its significance.
One finds this development in Aubin's discussion of some of the prominent papaloi and manbo he met or heard of in Haiti. For instance, Romulus Jacques, or Aisse, a reputable Vodou priest from la Petite Plaine near the capital, came from a family of Vodou priests, was a renowned papaloi who followed the Arada rite. Serving Dambala, Agwe, Ogou Badagry, and Loco, his temple had an inscription referring to Roi d'Engole. So, there was some hint of "Congo" connections from his temple. Moreover, Aubin found old coins at Aisse's temple left for the lwa, which included coinage from the late 18th century as well as Haitian currency from the presidency of Boyer. This amazing mix of coinage from over a century ago could be an indicator of the age of the hounfort. If so, Aisse's temple may have begun with someone in his family from the beginning of Haitian independence.
Another renowned Vodou priest, Manbo Zera Vieux, was also consulted in Port-au-Prince and in L'eau de Cazeau. She was married to a military man who was the son of Cadeau Bois, the head of a hounfort on the road to Petionville. Aurelien Bernard, another respected papaloi, was based at du Mornay-Laboule. Both of his parents were Vodou priests and he observed both the Guinee and Congo rites, each rite with a separate section. Part of his Congo ritual practices involved pacquet Congos and the use of Catholic chromolithographs. Besides these, a manbo named Tela from the Bellot family of habitation Le Francois was also well-known. Her father was a houngan and the family held 2 temples, one dedicated to the Arada rites and Dambala and another for Congo and Nago rites. Clearly, by this time, Vodou prominent religious leaders held sufficient knowledge of a number of rites of Central African and West African origins. These aforementioned leaders came from families of manbos and papalois, yet notice how, per Aubin, their services were sought by a far-ranging clientele and their services could cost hundreds of gourdes.
As part of the growing specialization of Vodou religion, Aubin additionally noted some of the other politically connected papalois. One, a Durolien of Croix-des-Missions, was the papaloi of President Hyppolite. Ti-Plaisir of Mariani, or Plaisimond, was another Vodou leader with significant economic resources and political connections. Indeed, a picture of his houmfort is featured in Aubin's book. It's painted exterior and the wealth of its leader must have made it a more impressive temple than smaller temples or family-centered cult spaces in the hills. Indeed, Ti-Plaisir's service in honor of Agwe included a large procession with hounsis and others. This type of elaborate service with drapeau, societies and titles, hefty fees for services, and political connections at the Presidential Palace attest to the high status of Ti-Plaisir. Indeed, Ti-Plaisir was considered by Milo Rigaud to be one of the famous papaloi, fictionalizing his life for a character in his novel thinly based on Haiti under Borno.
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