Snakes seem to be everywhere in “Lord John and the Plague of Zombies.” In this post, I will try to interpret what snakes represent. Of course, I have not read yet any of the books that the author used as a source to write the novella, even though I acquired one of them, The Serpent and the Rainbow by Wade Davis. I have not gotten the chance to read it since I am currently reading another book not related to Outlander at all.
Of interest is the physical description of the snakes that Lord John often encounters. The first one, present at his first meeting with Governor Warren, is tiny (like two fingers in length), yellow with brown markings and a blunt head. According to Lord John, this particular snake is harmless based on some information he learned from a naturalist, Oliver Gwynne: the shape of the head determines whether a serpent is dangerous or not. Snakes with triangular heads are poisonous as opposed to those with blunt heads. The following link provides more information about recognizing venomous snakes.
The truth is that almost all snakes have triangular heads, making it harder for untrained eyes to make a distinction between harmless and dangerous types. Of course, it is even harder to determine physical characteristics in a tiny snake because of its size. I guess the krait’s harmless and totally unexpected behavior convinced Lord John that his new “pet” was not dangerous at all, and the conception that there are no poisonous snakes in Jamaica. In fact, the link that I provided above states that the belief that poisonous snakes have triangular heads is a myth.
Subsequently, the snake appears in Lord John’s coat. One can assume that it is the same snake that he saw in his first encounter with Governor Warren. It is a yellow coloring and small length (wrapped around Lord John’s two fingers). Of note is Rodrigo’s comment about the snake liking Lord John. At this stage, the reader is puzzled. Why is the snake so friendly to Lord John? Fortunately, Geillis Abernathy provides some details about the symbolism of the snake. According to her, snakes have wisdom and that some of the “loas” are snakes. A “loa” is a spirit. She states:
‘A loa rides a person, aye? Speaks through them. And I see a great huge snake, lyin’ on your shoulders, colonel.’ . . .
Geillis also asks Lord John whether he sees snakes in his dreams. Later, once Governor Warren is assassinated, the reader learns about Azeel and the Obeah-man (charmer) who put a curse on him. Since then, the Governor started to see snakes everywhere, even in his dreams. It seems that Geillis is trying to figure out whether somebody has put a curse on Lord John (or whether he has enemies). She warns him to be careful. Later, Azeel reveals that the snake represents wisdom, a characteristic that Governor Warren lacked, but that Lord John possesses. One is haunted by snakes, while the other one is venerated.
Lord John exhibits wisdom when dealing with a particular problem. He acquires information, gains knowledge to deal with a particular challenge. Of course, not everything is perfect or turns out as he wants it to be, but he worries about his subordinates. In fact, the description of Lord John having a huge snake on his shoulders is related to the responsibility that he has to stop a rebellion and save people (master or slave). He also feels responsible for other characters (good or bad):
- In the case of Rodrigo, he takes him away from Ishmael and gives him to Azeel
- He decides to accompany Ishmael to meet the loa at the hot spring to save Captain Cresswell from becoming a zombie and to be tried for his crimes in England.
- He also decides to meet the loa to get his valet, Tom, and his guards back.
In fact, in the end, Captain Accompong opts to exchange his hat for Lord John’s “imaginary” snake. He is assuming Lord John’s responsibilities and worries:
‘I will take your snake, instead. You have carried him long enough, I think.’
Furthermore, Geillis makes it clear that there are spirits in the snakes. To discuss the possibility of the snake being Lord John’s spirit animal, one must understand the definition of the familiar spirit (spirit animal). I often use the following link as a reference:
Here are some of the most important points:
- The familiar in folklore and witch trials is not a physical being but a spirit (there are exceptions, though).
- The familiar spirit is also existent in cultures with shamanic practices. They are known as totems, spirit animals, spirit guides, etc., in more traditional societies.
- There is a strong similarity between the familiar spirit and the guardian angel of the Christian tradition.
- Familiars are intermediaries to the spirit world. They teach magical and healing powers to the witch.
Therefore, one can assume that the snake is Lord John’s spirit animal. For some reason, other characters seem to visualize that a snake is with him constantly. However, not everybody does. Geillis does because she is mad. She might be having hallucinations based on rumors about snakes liking Lord John. She also has an extensive knowledge of folklore, Scottish and African (she knows about the religion and beliefs of the Ashanti). Captain Accompong comes from a more traditional culture. He might not see the snake, but he probably believes there is one on Lord John’s shoulders.
Of interest is the fact that an “Obeah-man” is a shaman/charmer. Nancy Twelvetrees relates to Lord John:
‘An Obeah-man talks to the spirits. He, or she – there are Obeah-women, too – is the person that one goes to, to . . . arrange things.’
‘What sorts of thing?’
A faint hint of her former flirtatiousness reappeared.
‘Oh . . . to make someone fall in love with you. To get with child. To get without child . . .’ and here she looked to see whether she had shocked him again, but her merely nodded,’ – or to curse someone. To cause them ill-luck, or ill-health. Or death.’
Often an Amerindian shaman takes drugs that induce hallucinations. He or she goes into a trance to communicate with the spirit world. Similarly, Ishmael (not an “Obeah-man” but a “hougan”) drinks rum with some drugs to achieve communication with the loa (spirit) in the hot spring. Therefore, if other characters, such as Jamie, Claire, and Young Ian have spirit animals (based on Amerindian beliefs), it is possible that Lord John has a snake as a spirit animal (based on African beliefs). Of interest is Ishmael’s comment to Lord John when he reveals that he is “a priest of Damballa.”
‘Damballa is the great serpent,’ Ishmael said, and smiled, teeth flashing briefly in the torchlight.’I am told that snakes speak to you.’ . . .
It seems that the maroons and slaves believe that Lord John obtained wisdom from his spirit animal, the snake. One has to keep in mind that familiar spirits teach magic and healing to the witch (in this case, Lord John). As a priest, Ishmael sees him as a rival; he probably perceives Lord John as an Obeah-man. In fact, the scene at the hot spring where both of them go to meet the Loa is a duel. Lord John passes the test, but Ishmael fails. Of course, the test consisted of not getting a snakebite from the krait, probably the same tiny reptile that Lord John encounters when he meets Governor Warren.
I would like to add some quotations that might demonstrate the possibility of Ishmael seeing Lord John as a rival. One instance takes place once both Ishmael and Lord John are back at Captain Accompong’s camp. Lord John notices that Ishmael has amputated his foot, and mentions:
‘So the krait liked me better, did he?’
He thought Accompong laughed under his breath, but didn’t really pay attention. The houngan‘s eyes flashed hate at him, and he regretted his wit, fearing that it might cost Rodrigo more than had already been taken from him.
This passage resembles the description of Ishmael from Lord John’s perspective when they first meet. In fact, Lord John was intimidated by Ishmael during this encounter:
A tall, dark man stood in the doorway, burning eyes fixed on Grey.
One cannot forget the fact that probably it was Ishmael and not a “zombie” who attacked Lord John in his bedroom. Rodrigo reveals that the assault was probably done by a “houngan.”
Finally, I would like to discuss the location where the loa resides. According to Accompong, loas live in a spring, and that sometimes they come forth to speak. This place brings to mind one of Jamie Fraser’s “Places,” the White Spring, where an entity lives. Jamie relates:
‘Whatever it is that lives in such water is older than the notion of saints,’ he’d assured her. ‘But it listens.’ (An Echo in the Bone, ch. 8)
No matter how different people and cultures may be, there are always similarities. Thanks for reading. I will be writing more about “Lord John and the Plague of Zombies” within the next few weeks.
Sources
Gabaldon, Diana. “Lord John and the Plague of Zombies.” A Trail of Fire. London: Orion Books. 2012. Print.
– – -. An Echo in the Bone. 2009. New York: Bantam Dell. 2011. Print.