Question: Propsper Pierre-Louis had paintings that depicted the spirits of what Haitian Vodou?

Context articles: François Mackandal
Prosper Pierre-Louis
Petro loa
Haitian Vodou drumming
National Confederation of Haitian Vodou
Cécile Fatiman
Haitian Vodou art
Haitian mythology
Loa
Haitian Vodou

François Mackandal (died 1758) was a Haitian Maroon leader in Saint-Domingue.
 He was an African who is sometimes described as Haitian vodou priest, or houngan.
 Some sources describe him as a Muslim, leading some scholars to speculate that he was from Senegal, Mali, or Guinea, though this assertion is tenuous given the lack of biographical information from this era, and is highly contested.
 Haitian historian Thomas Madiou states that Mackandal "had instruction and possessed the Arabic language very well."
 But given the predominance of Haitian Vodou on the island, most assume Mackandal to be associated with this faith instead.
 In the book "Open door to Liberty," Mackandal was mentioned, talking about his life as a vodou priest and joining Maroons to kill whites in Saint Domingue, till he was captured and burned alive by French colonial authorities.
Prosper Pierre-Louis (1947–1997), was a Haitian artist, painter; and one of the main contributors to the local school of the Saint Soleil art movement.
 His paintings depicting mystical Vodou Loas and spirits are especially noteworthy.
Petro (Haitian Creole: "Petwo" ), sometimes as "Pethro", is a family of loa (spirits) in Haitian Vodou religion.
 The story is that they originated in Haiti, under the harsh conditions of slavery.
 The term "petro" can also refer to a drum used in the music of Haiti.
 "Petro" loas are often considered to be "angry" or demon loa, used in "black magic".
 They are the "newer" loa that can relate to the harsh, unimaginable conditions that slaves had to endure.
Vodou drumming and ceremonies are inextricably linked in Haiti.
 While drumming does exist in other contexts in the country, by far the richest traditions come from this distinctly Haitian religion.
 As such, before one can come to play, appreciate, and understand this music one should view it in its religious context.
 Haitian Vodou is a henotheistic religion, although viewed by many Haitians as a cultural practice, widely practiced in the country of Haiti.
 Vodou as practiced in urban centres in Haiti and some cities in North America (especially New Orleans) is a ritualistic faith system that involves ceremonies that consist of singing, drumming and dancing.
 While certain aspects of this religion may share the same roots, it is completely contrary to the stereotype of black magic, witch doctors, pins in dolls, and zombies portrayed by New Orleans style "Voodoo" (a bastardization of the name).
The National Confederation of Haitian Vodou ("Konfederasyon Nasyonal Vodou Ayisyen" ) is a Haitian civil organization which seeks to defend the practice of Haitian Vodou from defamation and persecution.
 It was headed by Max Beauvoir, until his death in 2015, who served as "chef Supreme" or "Ati Nasyonal" of the organization.
Cécile Fatiman (fl.
 1791), was a Haitian vodou priestess, a mambo (Voodoo).
 She is famous for her participation in the vodou ceremony at Bois Caïman, which is considered to be one of the starting points of the Haitian Revolution.
Haitian Vodou art is art related to the Haitian Vodou religion.
 This religion has its roots in West African traditional religions brought to Haiti by slaves, but has assimilated elements from Europe and the Americas and continues to evolve.
 The most distinctive Vodou art form is the "drapo Vodou", an embroidered flag often decorated with sequins or beads, but the term covers a wide range of visual art forms including paintings, embroidered clothing, clay or wooden figures, musical instruments and assemblages.
 Since the 1950s there has been growing demand for Vodou art by tourists and collectors.
Haitian Vodou is a syncretic mixture of Roman Catholic rituals developed during the French colonial period, based on traditional African beliefs, with roots in Dahomey, Yoruba, and Kongo traditions, and folkloric influence from the indigenous Taino peoples of Haiti.
 The Loa, or spirits with whom Vodouisants work and practice, are not gods but servants of the Supreme Creator Bondye (pronounced Bon Dieu).
 In keeping with the French-Catholic influence of the faith, vodousaints are for the most part monotheists, believing that the Loa are great and powerful forces in the world with whom humans interact and vice versa, resulting in a symbiotic relationship intended to bring both humans and the Loa back to Bondye.
 "Vodou is a religious practice, a faith that points toward an intimate knowledge of God, and offers its practitioners a means to come into communion with the Divine, through an ever evolving paradigm of dance, song and prayers."
Loa (also spelled "lwa") are the spirits of Haitian Vodou and Louisiana Voodoo.
 They are also referred to as "mystères" and "the invisibles" and are intermediaries between Bondye (French: "Bon Dieu", meaning "good God")—the Supreme Creator, who is distant from the world—and humanity.
 Unlike saints or angels, however, they are not simply prayed to, they are served.
 They are each distinct beings with their own personal likes and dislikes, distinct sacred rhythms, songs, dances, ritual symbols, and special modes of service.
 Contrary to popular belief, the loa are not deities in and of themselves; they are intermediaries for, and dependent on, a distant Bondye.
Haitian Vodou ( , ] , also written as Vaudou ; known commonly as Voodoo , sometimes as Vodun , Vodoun , Vodu , or Vaudoux ) is a syncretic religion practiced chiefly in Haiti and the Haitian diaspora.
 Practitioners are called "vodouists" (French: "vodouisants" ] ) or "servants of the spirits" (Haitian Creole: "sèvitè").