Zombies Page 2

  Better, indeed, for these were not living men and women but poor unhappy zombies whom Joseph and his wife Croyance had dragged from their peaceful graves to slave for him in the sun—and if by chance a brother or father of the dead should see and recognize them, Joseph knew that it would mean trouble for him.

  So they were assigned to distant fields beyond the crossroads, and camped there, keeping to themselves like any proper family or village group; but in the evening when other little companies, encamped apart as they were, gathered each around its one big common pot of savoury millet or plantains, generously seasoned with dried fish and garlic, Croyance would tend two pots upon the fire, for, as everyone knows, the zombies must never be permitted to taste salt or meat. So the food prepared for them was tasteless and unseasoned.

  As the zombies toiled day after day dumbly in the sun, Joseph sometimes beat them to make them move faster, but Croyance began to pity the poor dead creatures who should be at rest—and pitied them in the evenings when she dished out their flat, tasteless bouillie.

  Each Saturday afternoon Joseph went to collect the wages for them all, and what division he made was no concern of Hasco, so long as the work went forward. Sometimes Joseph alone, and sometimes Croyance alone, went to Croix de Bouquet for the Saturday night bamboche or the Sunday cockfight, but always one of them remained with the zombies to prepare their food and see that they did not stray away.

  Through February this continued, until Fête Dieu approached, with a Saturday-Sunday-Monday holiday for all the workers. Joseph, with his pockets full of money, went to Port-au-Prince and left Croyance behind, cautioning her as usual; and she agreed to remain and tend the zombies, for he promised her that at the Mardi Gras she should visit the city.

  But when Sunday morning dawned it was lonely in the fields, and her kind old woman’s heart was filled with pity for the zombies, and she thought, “Perhaps it will cheer them a little to see the gay crowds and the processions at Croix de Bouquet, and since all the Morne-au-Diable people will have gone back to the mountain to celebrate Fête Dieu at home, no one will recognize them, and no harm can come of it.” And it is true that Croyance also wished to see the gay procession.

  So she tied a new bright-coloured handkerchief round her head, aroused the zombies from the sleep that was scarcely different from their waking, gave them their morning bowl of cold, unsalted plantains boiled in water, which they ate dumbly uncomplaining, and set out with them for the town, single file, as the country people always walk. Croyance, in her bright kerchief, leading the nine dead men and women behind her, passed the railroad crossing, where she murmured a prayer to Legba, passed the great white-painted wooden Christ, who hung life-sized in the glaring sun, where she stopped to kneel and cross herself—but the poor zombies prayed neither to Papa Legba nor to Brother Jesus, for they were dead bodies walking, without souls or minds.

  They followed her to the market square before the church, where hundreds of little thatched, open shelters, used on weekdays for buying and selling, were empty of trade, but crowded here and there by gossiping groups in the grateful shade.

  To the shade of one of these market booths, which was still unoccupied, she led the zombies, and they sat like people asleep with their eyes open, staring, but seeing nothing, as the bells in the church began to ring, and the procession came from the priest’s house—red-purple robes, golden crucifix held aloft, tinkling bells and swinging incense-pots, followed by little black boys in white lace robes, little black girls in starched white dresses, with shoes and stockings, from the parish school, with coloured ribbons in their kinky hair, a nun beneath a big umbrella leading them.

  Croyance knelt with the throng as the procession passed, and wished she might follow it across the square to the church steps, but the zombies just sat and stared, seeing nothing.

  When noontime came, women with baskets passed to and fro in the crowd, or sat selling little sweet cakes, figs (which were not figs but sweet bananas), oranges, dried herring, biscuit, casava bread, and clairin poured from a bottle at a penny a glass.

  As Croyance sat with her savoury dried herring and biscuit baked with salt and soda, and provision of clairin in the tin cup by her side, she pitied the zombies who had worked so faithfully for Joseph in the cane fields, and who now had nothing, while all the other groups around were feasting, and as she pitied them, a woman passed crying:

  “Tablettes! Tablettes pistaches! T’ois pour dix cobs!”

  Tablettes are a sort of candy made of brown cane sugar (rapadou); sometimes with pistaches, which in Haiti are peanuts, or with coriander seed. And Croyance thought, “These tablettes are not salted or seasoned, they are sweet, and can do no harm to the zombies just this once.” So she untied the corner of her kerchief, took out a coin, a gourdon, the quarter of a gourde, and bought some of the tablettes, which she broke in halves and divided among the zombies, who began sucking and mumbling them in their mouths. But the baker of the tablettes had salted the pistache nuts before stirring them into the rapadou, and as the zombies tasted the salt, they knew they were dead and made a dreadful outcry and rose and turned their faces toward the mountain.

  No one dared to stop them, for they were corpses walking in the sunlight, and they themselves and everyone else knew that they were corpses. And they disappeared toward the mountain.

  When later they drew near their own village on the slopes of Morne-au-Diable, these men and women walking single file in the twilight, with no soul leading them or daring to follow, the people of their village, who were also holding bamboche in the market-place, saw them drawing closer, recognized among them fathers, brothers, wives, and daughters whom they had buried months before. Most of them knew at once the truth, that these were zombies who had been dragged dead from their graves, but others hoped that a blessed miracle had taken place on this Fête Dieu, and rushed forward to take them in their arms and welcome them.

  But the zombies shuffled through the marketplace, recognizing neither father nor wife nor mother, and as they turned leftward up the path leading to the graveyard, a woman whose daughter was in the procession of the dead threw herself screaming before the girl’s shuffling feet and begged her to stay; but the grave-cold feet of the daughter and the feet of the other dead shuffled over her and onward; and as they approached the graveyard, they began to shuffle faster and rushed among the graves, and each before his own empty grave began clawing at the stones and earth to enter it again; and as their cold hands touched the earth of their own graves, they fell and lay there, rotting carrion.

  That night the fathers, sons, and brothers of the zombies, after restoring the bodies to their graves, sent a messenger on muleback down the mountain, who returned next day with the name of Ti Joseph and with a stolen shirt of Ti Joseph’s which had been worn next to his skin and was steeped in the grease-sweat of his body.

  They collected silver in the village, and went with the name of Ti Joseph and the shirt of Ti Joseph to a bocor beyond Trou Caiman, who made a deadly needle ouanga, a black bag ouanga, pierced all through with pins and needles, filled with dry goat dung, circled with cock’s feathers dipped in blood. And in case the needle ouanga be slow in working or be rendered weak by Joseph’s counter-magic, they sent men down to the plain, who lay in wait patiently for Joseph, and one night hacked off his head with a machete . . .

  WHEN POLYNICE HAD finished this recital, I said to him, after a moment of silence, “You are not a peasant like those of the Cul-de-Sac; you are a reasonable man, or at least it seems to me you are. Now, how much of that story, honestly, do you believe?”

  He replied earnestly: “I did not see these special things, but there were many witnesses, and why should I not believe them when I myself have also seen zombies? When you also have seen them, with their faces and their eyes in which there is no life, you will not only believe in these zombies who should be resting in their graves, you will pity them from the bottom of your heart.”

  Before finally taking leave of La G
onave, I did see these “walking dead men,” and I did, in a sense, believe in them and pitied them, indeed, from the bottom of my heart. It was not the next night, though Polynice, true to his promise, rode with me across the Plaine Mapou to the deserted, silent cane fields where he had hoped to show me zombies labouring. It was not on any night. It was in broad daylight one afternoon, when we passed that way again, on the lower trail to Picmy. Polynice reined in his horse and pointed to a rough, stony, terraced slope—on which four labourers, three men and a woman, were chopping the earth with machetes, among straggling cotton stalks, a hundred yards distant from the trail.

  “Wait while I go up there,” he said, excited because a chance had come to fulfil his promise. “I think it is Lamercie with the zombies. If I wave to you, leave your horse and come.” Starting up the slope, he shouted to the woman, “It is I, Polynice,” and when he waved later, I followed.

  As I clambered up, Polynice was talking to the woman. She had stopped work—a big-boned, hard-faced black girl, who regarded us with surly unfriendliness. My first impression of the three supposed zombies, who continued dumbly to work, was that there was something about them which was unnatural and strange. They were plodding like brutes, like automatons. Without stooping down, I could not fully see their faces, which were bent expressionless over their work. Polynice touched one of them on the shoulder and motioned him to get up. Obediently, like an animal, he slowly stood erect—and what I saw then, coupled with what I had heard previously, or despite it, came as a rather sickening shock. The eyes were the worst. It was not my imagination. They were in truth like the eyes of a dead man, not blind, but staring, unfocused, unseeing. The whole face, for that matter, was bad enough. It was vacant, as if there was nothing behind it. It seemed not only expressionless, but incapable of expression. I had seen so much previously in Haiti that was outside ordinary normal experience that for the flash of a second I had a sickening, almost panicky lapse in which I thought, or rather felt, “Great God, maybe this stuff is really true, and if it is true, it is rather awful, for it upsets everything.” By “everything” I meant the natural fixed laws and processes on which all modern human thought and actions are based. Then suddenly I remembered—and my mind seized the memory as a man sinking in water clutches a solid plank—the face of a dog I had once seen in the histological laboratory at Columbia. Its entire front brain had been removed in an experimental operation weeks before; it moved about, it was alive, but its eyes were like the eyes I now saw staring.

  I recovered from my mental panic. I reached out and grasped one of the dangling hands. It was calloused, solid, human. Holding it, I said, “Bonjour, compère.” The zombie stared without responding. The black wench, Lamercie, who was their keeper, now more sullen than ever, pushed me away—“Z’affai’ nèg paz z’affai’ blanc” (Negroes’ affairs are not for whites). But I had seen enough. “Keeper” was the key to it. “Keeper” was the word that had leapt naturally into my mind as she protested, and just as naturally the zombies were nothing but poor ordinary demented human beings, idiots, forced to toil in the fields.

  It was a good rational explanation, but it is far from being the end of this story. It satisfied me then, and I said as much to Polynice as we went down the slope. At first he did not contradict me, even said doubtfully, “Perhaps”; but as we reached the horses, before mounting, he stopped and said, “Look here, I respect your distrust of what you call superstition and your desire to find out the truth, but if what you were saying now were the whole truth, how could it be that over and over again people who have stood by and seen their own relatives buried, have, sometimes soon, sometimes months or years afterwards, found those relatives working as zombies, and have sometimes killed the man who held them in servitude?”

  “Polynice,” I said, “that’s just the part of it that I can’t believe. The zombies in such cases may have resembled the dead persons, or even been ‘doubles’—you know what doubles are, how two people resemble each other to a startling degree. But it is a fixed rule of reasoning in my country that we will never accept the possibility of a thing being ‘supernatural’ so long as any natural explanation, even far-fetched, seems adequate.”

  “Well,” said he, “if you spent many years in Haiti, you would find it very hard to fit this reasoning into some of the things you encountered here.”

  As I have said, there is more to this story—and I think it is best to tell it very simply.

  In all Haiti there is no clearer scientifically trained mind, no sounder pragmatic rationalist, than Dr. Antoine Villiers. When I sat with him in his study, surrounded by hundreds of scientific books in French, German, and English, and told him of what I had seen and of my conversations with Polynice, he said:

  “My dear sir, I do not believe in miracles nor in supernatural events, and I do not want to shock your Anglo-Saxon intelligence, but this Polynice of yours, with all his superstition, may have been closer to the partial truth than you were. Understand me clearly. I do not believe that anyone has ever been raised literally from the dead—neither Lazarus, nor the daughter of Jairus, nor Jesus Christ himself—yet I am not sure, paradoxical as it may sound, that there is not something frightful, something in the nature of criminal sorcery if you like, in some cases at least, in this matter of zombies. I am by no means sure that some of them who now toil in the fields were not dragged from the actual graves in which they lay in their coffins, buried by their mourning families!”

  “It is then something like suspended animation?” I asked.

  “I will show you,” he replied, “a thing which may supply the key to what you are seeking,” and standing on a chair, he pulled down a paperbound book from a top shelf. It was nothing mysterious or esoteric. It was the current official Code Pénal (Criminal Code) of the Republic of Haiti. He thumbed through it and pointed to a paragraph which read:

  Article 249. Also shall be qualified as attempted murder the employment which may be made against any person of substances which, without causing actual death, produce a lethargic coma more or less prolonged. If, after the administering of such substances, the person has been buried, the act shall be considered murder no matter what result follows.

  The strangest and most chimeric story of this type ever related to me in Haiti by Haitians who claimed direct knowledge of its essential truth is the tale of Matthieu Toussel’s mad bride, the tale of how her madness came upon her. I shall try to reconstruct it here as it was told to me—as it was dramatized, elaborated, perhaps, in the oft re-telling.

  An elderly and respected Haitian gentleman whose wife was French had a young niece, by name Camille, a fair-skinned octoroon girl whom they introduced and sponsored in Port-au-Prince society, where she became popular, and for whom they hoped to arrange a brilliant marriage.

  Her own family, however, was poor; her uncle, it was understood, could scarcely be expected to dower her—he was prosperous, but not wealthy, and had a family of his own—and the French dot system prevails in Haiti, so that while the young beaux of the élite crowded to fill her dance-cards, it became gradually evident that none of them had serious intentions.

  When she was nearing the age of twenty, Matthieu Toussel, a rich coffee-grower from Morne Hôpital, became a suitor, and presently asked her hand in marriage. He was dark and more than twice her age, but rich, suave, and well-educated. The principal house of the Toussel habitation, on the mountainside almost overlooking Port-au-Prince, was not thatched, mud-walled, but a fine wooden bungalow, slate-roofed, with wide verandahs, set in a garden among gay poinsettias, palms, and Bougainvillaea vines. He had built a road there, kept his own big motorcar, and was often seen in the fashionable cafés and clubs.

  There was an old rumour that he was affiliated in some way with Voodoo or sorcery, but such rumours are current concerning almost every Haitian who has acquired power in the mountains, and in the case of men like Toussel are seldom taken seriously. He asked no dot, he promised to be generous, both to her and her straitened fami
ly, and the family persuaded her into the marriage.

  The black planter took his pale girl-bride back with him to the mountain, and for almost a year, it appears, she was not unhappy, or at least gave no signs of it. They still came down to Port-au-Prince, appeared occasionally at the club soirées. Toussel permitted her to visit her family whenever she liked, lent her father money, and arranged to send her young brother to a school in France.

  But gradually her family, and her friends as well, began to suspect that all was not going so happily up yonder as it seemed. They began to notice that she was nervous in her husband’s presence, that she seemed to have acquired a vague, growing dread of him. They wondered if Toussel were ill-treating or neglecting her. The mother sought to gain her daughter’s confidence, and the girl gradually opened her heart. No, her husband had never ill-treated her, never a harsh word; he was always kindly and considerate, but there were nights when he seemed strangely preoccupied, and on such nights he would saddle his horse and ride away into the hills, sometimes not returning until after dawn, when he seemed even stranger and more lost in his own thoughts than on the night before. And there was something in the way he sometimes sat staring at her which made her feel that she was in some way connected with those secret thoughts. She was afraid of his thoughts and afraid of him. She knew intuitively, as women know, that no other woman was involved in these nocturnal excursions. She was not jealous. She was in the grip of an unreasoning fear. One morning, when she thought he had been away all night in the hills, chancing to look out of a window, so she told her mother, she had seen him emerging from the door of a low frame building in their own big garden, set at some distance from the others and which he had told her was his office where he kept his accounts, his business papers, and the door always locked . . . “So, therefore,” said the mother relieved and reassured, “what does all this amount to? Business troubles, those secret thoughts of his, probably . . . some coffee combination he is planning and which is perhaps going wrong, so that he sits up all night at his desk figuring and devising, or rides off to sit up half the night consulting with others. Men are like that. It explains itself. The rest of it is nothing but your nervous imagining.”