Potomitan

The potomitan (also spelled poteau-mitan or poto-mitan) is the round pillar that stands in the center of the peristyle, that is, that part of the oumfò (Vodou temple) reserved for spiritual ceremonies in Haiti. The potomitan is usually made of concrete and extends, at least in its physical form, from the ground to the ceiling of the peristyle. Etymologically, potomitan is a Creole compound word made up of poto “pillar” and mitan “middle,” and it means “the very strength.”

This name should be enough to signal the paramount importance attached to the potomitan by Voduists in Haiti. Indeed, the potomitan is thought of as the axis of the spiritual world. As such, the potomitan serves as a magic conduit between the world of the living and the world of the spirits. More specifically, it is literally through the potomitan that the Vodu spirits, the Lwa, enter the world of the living when called on during Vodu services. The potomitan then becomes charged with the energy associated with the Lwa. The potomitan is able to fulfill that function because, according to Voduists, it draws its roots in the sacred cosmic place known as Vilokan (i.e., Africa, the place of residence of the Lwa) and stretches far up into the spiritual abodes above the Earth.

Quite predictably, the potomitan is reserved a special place during ceremonies. It is always saluted with great respect and awe at the beginning of Vodu services. Also, for example, participants in a Vodu ceremony dance around it. Similarly, Vèvès (cosmic drawings for the Lwa) are drawn around the potomitan. The base of the potomitan is built like a round altar, which is used as a table where important items are placed during services, such as candles, the Mambo's or Houngan's asson (their sacred rattle to call the spirits), water and other drinks for libations, and so on. It is also where offerings and sacrifices are placed. Animals soon to be sacrificed, such as a red bull or red chickens to the Lwa Papa Ogu, will be first attached to the potomitan and then sacrificed once the Lwa has come through the potomitan.

The potomitan is easily recognizable, not only given its central location but also because it is usually painted with bright colors, such as red, and often decorated with a snake. In fact, the potomitan is called by many the Poto-Danbala, that is, the “pillar of the Lwa Danbala.” It must be remembered that the symbol of Papa Danbala, as that spirit is respectfully called in Haiti, is the snake. In Haiti, just like in Benin, where Vodu draws its immediate roots, the snake's sinuous movements and ability to coil itself are intimately associated with the dynamic, yet subtle, motion that characterizes life and its incessant flow, that is, eternity. Thus, Danbala is the sustainer and giver of life. In that context, the potomitan, Poto-Danbala, is like a cosmic penis, erected as it participates in the gift and sustenance of life. According to Fon mythology, Danbala set up four pillars, one at each cardinal point, to literally support the Earth. Interestingly, in addition to the potomitan, the peristyle also rests on four cardinal pillars. Some other scholars have also suggested a particular affinity between the potomitan and the Lwa Lègba. Like Lègba, whose primary responsibility it is to facilitate and allow contact between the world of the living and the world of the spirits, the potomitan, it is argued, serves a similar role because it is through it that the Lwa ascend or descend into the visible world. Furthermore, and most important, Papa Lègba, the guardian of the crossroads, is also the legitimate guardian of the potomitan. The latter, then, coincides with Lègba's erect phallus.

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