The Pegasus Review: UCF Undergraduate Research Journal (URJ) Volume 4 Issue 2 Article 5 2009 Ex-votos from the Church of São Lázaro and the Votive Healing Process Natalia Marques da Silva University of Central Florida, [email protected] Find similar works at: https://stars.library.ucf.edu/urj University of Central Florida Libraries http://library.ucf.edu This Article is brought to you for free and open access by the Office of Undergraduate Research at STARS. It has been accepted for inclusion in The Pegasus Review: UCF Undergraduate Research Journal (URJ) by an authorized editor of STARS. For more information, please contact [email protected]. Recommended Citation da Silva, Natalia Marques (2009) "Ex-votos from the Church of São Lázaro and the Votive Healing Process," The Pegasus Review: UCF Undergraduate Research Journal (URJ): Vol. 4 : Iss. 2 , Article 5. Available at: https://stars.library.ucf.edu/urj/vol4/iss2/5 da Silva: Ex-votos from the Church of São Lázaro & Votive Healing Process Published Vol. 4. Issue 2. 11-19 June 15, 2010 THE UNIVERSITY OF CENTRAL FLORIDA UNDERGRADUATE RESEARCH JOURNAL Ex-votos from the Church of São Lázaro and the Votive Healing Process By: Natalia Marques da Silva Faculty Mentor: Dr. Kristin Congdon ABSTRACT: Votive objects or actions, which are widely referred to as ex-votos, are made in thanksgiving to deities or miraculous beings for graces received. In an ex-voto, the completion of the vow constitutes a votive offering. The process of promising and completing a votive acts as a coping mechanism utilized both by individuals and by their communities. This article explores the votive traditions and related coping mechanisms found in the church of São Lázaro, in Salvador, Bahia through field work conducted in 2009. Republication not permitted without written consent of the author. Published by STARS, 2009 1 www.URJ.ucf.edu 11 The Pegasus Review: UCF Undergraduate Research Journal (URJ), Vol. 4 [2009], Iss. 2, Art. 5 THE UNIVERSITY OF CENTRAL FLORIDA 4.2. 11–19 UNDERGRADUATE RESEARCH JOURNAL INTRODUCTION African groups (Sansi-Roca 2005), and followers of Umbanda (Oliveira 2007), another Afro-Brazilian Votive offerings, or ex-votos, originated in ancient religion derived from a blend of French Kardecist traditions in which believers petitioned miraculous spiritualism with African, Catholic, and Indigenous beings for divine intervention. Believers deposited elements (Thompson 1994). humble gifts at sacred shrines, performed votive sacrifices to specific deities, and erected lavish The intricate syncretism between African religions buildings in gratitude for wishes and miracles received. and Catholicism is not unique to Brazil. These mixed The ex-votos tradition is still practiced today and is faiths are practiced in Haiti, Cuba, and other African particularly vibrant in the church of São Lázaro (Saint Diaspora nations. In Brazil, this syncretism occurred Lazarus) in Salvador, Bahia, in the northeastern region against the will of slaves during colonialism, when, in of Brazil. The church there accommodates practitioners the face of religious persecution by the Catholic elite, from multiple faiths, offers local residents a place to a number of slaves adapted their customs to Catholic deposit their offerings, and contributes to the traditions (Nascimento 1978; Crowley & Doran continuation of the tradition. The majority of offerings 1981). The displaced Africans began to associate their in the church’s votive room are sculptures of body deities, known as orixás in Portuguese, with Catholic parts, suggesting that the primary issues for which saints by identifying similar iconography and stories intervention is sought in São Lázaro are matters of among certain pairs. This syncretism produced several physical health. In May of 2009, I assessed these outcomes: first, it masked the slaves as converts, thus medical offerings, as well as the literature on ex-votos, appeasing their religious persecutors. Second, it gave to determine the effectiveness of this tradition from a the slaves a house of worship where they could secretly psychological standpoint. During field work, I received access their own deities. Despite the initial intentions assistance from my sister, Marília Gabriela R. M. da of this phenomenon, today many practitioners accept Silva, and from Professor Cláudio Oliveira, an expert aspects of both religions as a part of their faith (Verger on Brazilian votives. These individuals offered 1999; Walker 1991). extensive support during my examinations. São Lázaro, to whom the church is dedicated, is the When we arrived at São Lázaro, an aroma of rain and patron saint of those affected by contagious diseases burned wood fused with the hot air of the Brazilian and physical handicaps. He is portrayed as a lonesome coast. Apparently, a few nights before our arrival, an beggar whose body is filled with wounds, and he is unattended candle had caused a small fire inside the said to have spent his life begging at the doorsteps of church, and by the time a priest woke to the smell of a ruthless, rich man. Upon his death, São Lázaro smoke, blackness rose from the ground to the ceiling. found himself in heaven, free of his miseries (Fundação Near a small, burned statue of Our Lady of the Gregório de Mattos). São Lázaro’s African counterpart Immaculate Conception of the Apparition, a typed in the vast pantheon of orixás is Omolu, also known as sign read: “We thank God, São Lázaro, and São Roque Obaluaiê and Xapanã. Omolu’s body bears innumerable because the worst did not happen!” wounds, and like São Lázaro, he assists those with illnesses and bodily injuries (Silva 2005; Verger 1999). Built in the eighteenth century, this church stands at a During Brazil’s colonial era, infectious diseases were a crossroads in the southern shoreline of Salvador, widespread problem affecting both the slaves and the Bahia’s capital. Its walls are adorned with soft details elite (Silva), and the church, which was built in an area lingering from the Brazilian Baroque, and except for a that necessitates the quarantine of persons with heavily decorated altar, the nave and remaining contagious diseases, helped the community overcome architecture are rather modest. It is primarily the diseases with faith (Coutinho & Santos 2009). In frequented by Catholics, but church attendants also a time period when the population largely turned to include both followers of Candomblé, an Afro- religion to solve their problems (Abreu 2005), the Brazilian religion combining aspects of Catholicism church became an appropriate site for the development with the religion of the Yoruba people and other West of an ex-votos following. https://stars.library.ucf.edu/urj/vol4/iss2/5 2 www.URJ.ucf.edu 12 da Silva: Ex-votos from the Church of São Lázaro & Votive Healing Process THE UNIVERSITY OF CENTRAL FLORIDA 4.2. 11–19 UNDERGRADUATE RESEARCH JOURNAL TYPES OF EX-VOTOS church’s “miracle credibility,” determined by the sheer Several popular terms in Brazil describe ex-votos, volume of successful miracles attained by the fulfillment including milagres (miracles) and promessas (promises). of vows (Greenfield & Cavalcante 2006). Sites with The term miracle illustrates the popular belief that the significant miracle credibility attract increasing numbers outcome of votive practices is indebted to the interception of pilgrims, whereas ones with fewer ex-votos may of the supernatural (Lepovitz 1990), and the term promise become obsolete. In her survey of European votive refers to the devotee’s vow to repay a deity for a received paintings, Lepovitz (1990) demonstrates that priests request, which must be honored at all costs (Gross 1971). from financially successful shrines could “draw from the stock of approved miracles recorded” (761) to enhance The themes expressed in votive offerings range from their sermons and promote the shrine’s saint. On a common necessities such as health, happiness, and typical day, St. Lázaro may receive a handful of offerings, protection to needs attributed to extraordinary events but the number substantially increases during important that decrease once the event is over, such as those that calendar dates and festivities. occur with a plague or earthquake. In Brazil, ex-votos housed in churches are normally placed in rooms called Body Parts Salas dos Milagres (Rooms of Miracles). Bigger rooms or In São Lazaro, the most abundant type of ex-votos are rooms located outside the church may be called Casas dos hollow wax sculptures of body parts once affected by Milages (Houses of Miracles). These alternative buildings illness, disease, or pain--problems that São Lázaro and function on their own as communal institutions or as Omolu are believed to cure. At the time of our visit, the local museums, demonstrating the integration of the majority of wax figures were of legs and feet, alluding to votive practice and the community. the astonishing number of leg injuries and birth defects in the local region. Other wax figures were adults’ and São Lázaro’s cramped ex-voto room is lit by two small children’s heads of various sizes, bodies of children both ceiling lamps and tiny spotlights that surround a large and small, and arms, hands, hearts, lungs, and other medium-sized statue of São Lázaro housed in the back organs. The specific details of each illness are virtually of the room. The statue is protected in an off-white impossible to distinguish in mass-produced votives, cabinet with gold lining and a glass door. The niche also which are generalized and bland (Rugiero 2009). For this features small columns adorned with the colorful ribbons reason, those who wish to explain their situation of Bomfim, the patron saint of the most famous church sometimes attach a piece of paper, letter, or photograph in Salvador. By the room’s entrance, a record book keeps to their offering with an explanation of the miracle. count of visitors, who sometimes leave messages Others use red markers to pinpoint the exact placement describing their affairs.