Divination may, at times, discover that a person's problem stems from
that individual having "mo" attached to them. A "mo" being a spirit of the deceased. Sometimes the person may
also have a number of "zonbi" on them. The zonbi I am refering to here is sometimes known as the zonbi astral, or spiritual
zonbi. I am not referring to a physical zonbi. Zonbi speak out of the air.
The Houngan will know that the client has become the victim of the
"anvwa mo". The "anvwa mo" is the sending of the dead. The mo once attached will do a number of things to the
victim. Victims of the anvwa mo become physically ill, spit up blood, lead onto a road to disaster, and the main purpose
of the procedure: death. The mo will try as hard as possible to push the person to death's door. The mo often
makes the person go crazy. Victims of the anvwa mo often know that they are being attacked. They may hear voices
coming from nowhere. They quickly grow thin from illness, and have it's accompanying problems. The mo oftentimes
will inhabit the body.
The procedure used to remove the anvwa mo from the victim is also known
as the anvwa mo. We (Houngans and Mambos) remove the mo that are attached to the individual and send them back to where
they came. As with many things in Vodou, there are many different ways that the anvwa mo ceremony can be done,
depending on it's purpose. It all depends on the reccomendations of a Baron Lwa.
Usually, the treating Houngan or Mambo will call possession by a Baron
lwa to consult him. Baron will then let the people know the specifics of the ceremony. Baron will tell them how
many "mo" or "zonbi" the victim has attached to him, where the wanga are hidden, and sometimes, who did it. Baron may
give a number of precautions that need to be taken by the victim or even others there. Baron may add variations to the
ceremony or additions. The Houngan or Mambo may alternately do "an expedition" in order to find out the information.
As with all things, there is however, your basic ceremony.
When the Houngan or Mambo returns, the shopping for all the various
items begins. All the various herbs and other items will be gathered for the ceremony. The works starts too.
The client is taken to the cross of Baron on the peristyle grounds. A specially prepared mat will be prepared for the
client to lie down. (Though not always, there are other ways too)
The Houngan or Mambo will then begin to call the mo out of the client's
body. Sometimes the mo will try to speak from the victims mouth, refusing to leave. Sometimes there will be moans
and groans from the victim. When this happen, the treating Houngan will just redouble his work and force in removing
them. They will be called and sent out to the crack of a whip. The mo are sent back into the cross, sent back
to the sender of the deed, to attack him.
The Houngan or Mambo will pass animals, usually chickens and roosters,
over the victims body. He or she may pass any number of other items, agian things may vary according to case.
Oftentimes though, at least two, a rooster and a hen is used to clean the victim. The victim may also receive a spiritual
bath and massage during the removal.
The treating Houngan/Mambo will continue until all the mo are removed.
Thus releasing the victim of their death hold, the victim can try to recover. The person may be put to lie down for
a night in the Kay mo or the Rada badji. A special lamp will be prepared for him. There he is taken care of.
Family will bring him food and drink and care for him. He will return home as soon as he is able to walk again.
(Sometimes people plagued by the anvwa mo can't even walk, or barely walk. They grow this weak.)
But before all of that goes on, the cross of Baron will be presented
offerings. The cross will often be set aflame with rum, will be presented pine wood, candles, and other specific items.
The animals used for the cleansing are usually buried alive. Some HOungans/Mambos may let one or two go, depending on
the number of animals used for the cleansing. Sometimes the animal, usually a hen, is buried with a baby tree.
If the tree lives, the person will die. If the tree dies, the person will live.
As above, the victim will be taken home. There he will continue
treatment and be cared for by family. He will renourished until he regains full strength. This may take a few