Ti-Jean and His Brothers

by

Derek Walcott

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Ti-Jean and His Brothers: Prologue Summary & Analysis

Summary
Analysis
On the night of the new moon, Frog begins to tell a story: When the moon is full, he says, it’s possible to see on its surface not a man, but a boy, burdened by a bundle of sticks on his back and accompanied by a small dog. This is Ti-Jean, “the hunter,” whom God rewarded with a place on the moon because Ti-Jean beat the Devil. In life, Ti-Jean had a mother and two older brothers: Gros Jean, whose arm “was hard as iron,” but who wasn’t the smartest knife in the drawer; and Mi-Jean, not as strong as Gros Jean but much smarter, whose head was buried in his books.
Walcott’s choice to narrate the play from the point of view of a frog is a nod to traditional fables, many of which incorporate the points of view of animals. Additionally, the three brothers also embody traditional fabular archetypes—Gros Jean is the strong but dumb warrior, while Mi-Jean is the smart but impractical dreamer. These characterizations set readers up to understand how these traits will work both for and against the brothers throughout the play.
Themes
Pride vs. Humility Theme Icon
Ti-Jean’s mother, whose husband passed away, was very poor, too old and weak to protect her home and provide for her family. Still, she has great faith in God. The four of them lived in a wood and thatch little house on the top of a mountain where it was always raining and very cold. What’s worse, the Devil himself used to live on that very mountaintop. As Frog speaks, the Devil appears before him, saying, in French, “Give me a child for dinner! […] One, two, three little children!” Ti-Jean and his family were terrified of the Devil—he had skin “powdery as leprosy” and a dead expression.
Walcott’s description of the Devil’s face as “powdery” may be a subtle reference to whiteness—indeed, over the course of the play, Walcott associates the Devil with whiteness in several ways. Additionally, Ti-Jean’s mother’s faith in God, in spite of her difficult circumstances, is Walcott’s first mention of faith in the play, setting the precedent for belief in God to become an important theme.
Themes
Colonialism and Racism Theme Icon
With his nose in his books, Mi-Jean is useless for fishing, and Gros Jean simply doesn’t have the brains. Unable to find any food for themselves, Ti-Jean’s family starves while, in Mother’s words, “the planter is eating from plates painted golden, forks with silver tongues, the brown flesh of birds, and the white flesh of fish.” While Gros Jean and Mi-Jean have made sincere, if futile, efforts at finding food, Ti-Jean admits in French that he hasn’t done anything that day.
The mother in this passage references the economic inequality that black people experienced under colonialism. The contrast between the Planter’s abundant meal and the family’s starvation highlights this inequality. What’s more, here, Walcott characterizes Ti-Jean as a young boy, without much to offer, while Mi-Jean and Gros Jean are only slightly more useful in that they make an effort.
Themes
Colonialism and Racism Theme Icon
Capitalism and Dehumanization Theme Icon
The Power of Faith  Theme Icon
The boys’ mother doesn’t seem all too worried that they don’t have anything to eat. “Wait, and God will send us something,” she counsels her sons. But Gros Jean responds, “God forget where he put us.” Mi-Jean, equally cynical, says, “God too irresponsible.”
By highlighting the fact that Mi-Jean and Gros Jean do not have faith in God, Walcott emphasizes the difference between them and Ti-Jean (who says nothing in response to this) and the boys’ mother.
Themes
The Power of Faith  Theme Icon
Quotes
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Suddenly, Bolom appears outside the family’s door. They hear the sound of a child’s cry, and Mother fears it is one of the Devil’s “angels.” Distraught, she tells her son that she prayed all day for God to help them, and instead she is sent devil spawn. To protect their home, Gros Jean and Mi-Jean say, “Let two of our fingers form one crucifix!” Ti-Jean, on the other hand, silently steps outside. Their mother demands of Bolom: “Spirit that is outside, with the voice of a child, crying out in the rain, what do you want from the poor?”
Here, Gros Jean and Mi-Jean’s action—joining their fingers to form a crucifix to protect their home—contrasts with their previous statements that indicate a lack of belief in God. Ti-Jean demonstrates more courage than his brothers by leaving the house to confront the Bolom. This suggests that he may have deeper faith than his brothers—he has the confidence to go outside perhaps because he believes in God’s protection.
Themes
The Power of Faith  Theme Icon
Bolom asks the boys’ mother to send her oldest son outside, for the boys “must die in that order.” And he asks that Ti-Jean go back into the house. Ti-Jean does, but inside, a strange light shines through and the family sees Bolom within their home. They try to catch him, but can’t. The mother tells Bolom that she has done him no harm, but Bolom replies, “A woman did me harm, called herself mother, the fear of her hatred, a cord round my throat!” To this, the mother responds that perhaps it is better never have been born into such poverty and misery. Still, she wishes to comfort Bolom, and offers to hug him. Bolom recoils, saying he will never live until her sons die. Bolom hears the Devil’s voice from outside. He says in French, “Do what I commanded you!”
Here, the Bolom reveals that he has been aborted, and, because of this, works with the Devil in order to one day be born into the world. By demonstrating the pain of an aborted fetus, Walcott may be making a comment about the morality of abortion, which could tie into the Christian moral beliefs he strongly incorporates throughout the play. Walcott suggests that the mother who aborted her baby denied the Bolom the right to life, and, in doing so, created a monster.
Themes
The Power of Faith  Theme Icon
So the Bolom enters the house and delivers his message: “The Devil my master, who owns half the world, […] has done all that is evil,” he says, listing the many evils, such as war, disease, and corruption, that the Devil has invented. Still, the Bolom says, the Devil isn’t satisfied—he can’t enjoy the vices he has created, and he longs to be human. So he has sent a challenge to Ti-Jean and his brothers: any human who can make the Devil angry will “never more know hunger, but fulfillment, wealth, [and] peace.” But, any human who accepts the challenge but whom the Devil is able to provoke to anger will be eaten alive.  Outside, the family hears the Devil singing in French: “Give the Devil a child for dinner, one, two, three little children!”
By saying that the Devil “owns half the world,” the Bolom subtly links the Devil to capitalism by implying that the world is the Devil’s property. The fact that the Devil is unhappy even with so much wealth and power implies that ownership and material wealth aren’t the secrets to happiness; rather, the ability to feel and create human bonds are what guarantee joy and success in the world of the play.
Themes
Colonialism and Racism Theme Icon
Capitalism and Dehumanization Theme Icon