A

• Agassou
Dahomey Ancestral, signifiying the origins, androgeneity, also priesthood, trees, healing
powers, and he is the guardian of traditions and parental disciplines. The presence of this
loa emphasizes that many of these great spirits once lived and wlked the earth as man
and women. Agassou is part of both Rada and Petro Rites, closely related to Loco and
the male counterpart to Ayizan, thus the primal archetype of the houngan or priest. He is
often invoked as 'Agassou-Dos-Miroir' - Agassou of the back of the mirror.

• Agaou
Dahomey telluric loa of thunder, also known as Agao-Wede. His domain is farming and
fertility.

• Agwe
Loa of the ocean, of ships and boats, patron of seafarers. Spouse of Maitresse Erzulie in
her aquatic aspects. Mainly Rada (but see Ge-Rouge below).

• Agwe
Loa of the ocean, ships and boats, patron of seafarers. Spouse of Maitress Erzulie (see
below) in her aquatic aspects. As Agwe la Flambeau he bubbles and boils as fire of
water. The power of this loa is most visible in volcanic eruptions when the magma strikes
the salty seawater. Boiling seas heat the air. His essence is best expressed as steam:
Fire and water joined give rise to the vigoros dance of air.

• Ancestors
The voices of thousands of souls cry within us. The hands of the ancestors weave our
destiny with threads whose beginnings are dipped into the waters of creation. To hear the
cry of these souls, to feel the twistings of this thread, is to know our Name in its most
pregnant fullness.
The ancestors speak words of wisdom: 'Be strong. Be sensitive. Touch life fully. Drink
deeply. Our names walk within our head.' The ancestors are those dead whom we take
as having directly influenced our becoming. There is great benefit in honoring one's
ancestors, just as there is great danger in ignoring their voices. They will speak to you
their names; their voices are life and its happenings.

• Ardra
Locality on the coast of Dahomey, from which Moreau de Saint-Mery refers to the
Dahoman people generally as "aradas," and from which comes the term "Rada" denoting
a main group of Voudoun rites.

• Asson
The sacred rattle of Voudoun, its typical components being a calabash and snake
vertebrae. To be "given the asson" is to be raised to the priestly authority (see Houngan,
Mambo.)

• Audowido
The Deity of the Rainbow among the Nago people in Africa, represented as a serpent
surrounded by spectrum colors.

• Azacca
The fire of Azacca La Flambeau eats at the fragile skin of the earth. The trees must be
 burned to make charcoal to sell and to cook food. Another aspect is the dreamer. The fire
of this Azacca is sex and its ability to enflame the soul, projecting the species into the
future against all odds. There is always hope, even in the most desparate of situations,
when women and men can dream.

• Ayida Wedo
One of the revered Serpent-Deities of Rada Voudoun, who represent the sky powers; the
rainbow is her symbol, and as wife of Damballah she shares his function as cosmic
protector and giver of blessing. Her "surname" Wedo may signify her association (along
with Damballah) with the Serpent cult of Whydah or it may be simply a part of the name
of the Nago Rainbow-Deity, Audowido.

• Ayizan
The primal or archetypal Mambo, sometimes considered to be the wife of Loco, with
whom she shares the guardianship of religious traditions, healing powers, and the
reverence due to parents and to ancestors. She is patroness of initiation, and the palm-
tree is her symbol.

• Ayizam
The primal or archetypal mambo (see below), sometimes considered as the wife of Loco
(see below), with whom she shares the guardianship of religious traditions, healing
powers and the reverence due to parents and to ancestors. She is the patroness of
initiation and guardian goddess of the path, and the palm tree is her symbol. Tarot
correspondence: Atu III, Daleth.

• Badagris
Related to Badagri, on the western Nigerian coast; a title and aspect of the Nago Loa
Ogu or Ogoun.

• Bambara
A Sudanese people represented in Haiti; their cult animal in Africa was the antelope.

• Baron Cimetiere, Baron La Croix, Baron Samedi

Intensely powerful (and therefore magical) Loa of the Dead; considered to be of the
"family" of Ghede, but of New World rather than African conception, Petro rather than
Rada

• Baron Samedhi
Intensely powerful and magickal loa of the dead. The Barons in general are considered to
be of the family of Ghede. Rather than being spirits of the dead they are the spirit of
Death itself. The personalities of the Barons are a mixture of irreverent humor, sex, and
death. They are highly cultured, the ultiamte urbane sophisticate of the Voodoo
pantheon. Besides Baron Samedhi, Baron Cimitière and Baron La Croix are the Ghede-
loa most honored.

• Bassin
A pool or tank of water sometimes provided at a hounfor. It is of convenient size and may
be suitably ornamented for its purpose, that aquatic or serpent Loa when they have taken
possession of devotees may enjoy immersion.

• Batterie
In some contexts this word signifies simply a set of drums; in ritual (and especially at the
 point of division between the opening devotions and ceremony proper) it signifies a
specific system of sounding the asson, clapping hands, and sounding the drums (if used)
in an impressive unison rhythm.

• Benin
An historically and culturally important regions, river and city which forms part of southern
Nigeria. The craftsmanship of the Beni (or Bini) people in brass, bronze and ivory is
renowned.

• Bokor
A bokor or boko is a sorcerer who performs Spiritual Work for clients in return for gifts or
money. What separates them from other practitioners is that, in general, they "work with
both hands." In other words, they will perform many rituals involving black magick & will-
control that most other initiated Vodou practitioners will not.

• Brigitte, Mademoiselle Brigitte, Madame Brigitte, Grande Brigitte

A loa whose French-Celtic name evokes European associations of folklore and myth,
"Grande" in Creole signifying "Grandmother." Maman Brigitte, as she is often called, is
the female Guardian of Graves, a powerful magical Loa of cemeteries, and is said by
some to be the wife of one of the Barons. Her sacred trees are the elm and the weeping
willow.

• Cheval
See Horse

• Cimetiere
See Baron Cimetiere

• Collier
A necklace. Specifically, in Voudoun, a ritual necklace given to a person in token of
initiation.

• Commandant-general de la Place
See La Place.

• Congo
An important region of equatorial Africa. To Haitian Voudoun it has given - along with
many people - distinctive ritual, drums, dances. The Congo Loa have been influenced by
Petro.

• Couleuvre
See Kulev.

• Creole
Pertaining to the people, language and customs of Haiti; also used with reference to
other cultures both West Indian and Latin American. This word comes through the French
from a Spanish word meaning "born outside the homeland.

• Dahomey
A region of West Africa, lying west of Nigeria and north of the Gulf of Guinea. It contains
 Ardra and Whydah, which were taken over by the Dahomans early in the eighteenth
century. The Dahomey rite is distinguished by the mildness of its Loa.

• Damballah
The principal Sky-Serpent Loa of Voudoun, an archetypally wise, loving but somewhat
withdrawn father to his people. His characteristics are his lack of articulate human
speech, his affinity with water, and his preference for white or colorless fod and drink. By
nature a well as historically, he belongs chiefly to the Dahomey rite (Rada), but it also
found in the Ibo and even (as Damballah-Ge_rouge and as Damballah-La-Flambeau) in
Petro. His name is directly derived from "Danh-Gbwe."

• Damballah
The serpent loa, an archetypically wise and loving, but somewhat withdrawn father to his
people. His characteristics are his lack of articulate human speech, his affinity with water
and his preference for white or colorless food and drink. As Damballa la Flambeau he
stands for the manifestation of the kundalini rising up the spine, or in more general terms,
he is natural force, strength and energy available for use.

• Danh-Gbwe
The Great Serpent, so called in the language of the people of Ardra, Whydah and
Dahomey. This name was given to the species of yellow and brown mottled python there
venerated as an intermediary or focus of divine power (see Voodoo, Voudoun).

• Danh-hwe
Literally, a "serpent house;" understood as a shelter for the sacred pythons and a center
for their cult in Dahomey.

• Don Pedro
The traditional founder of Petro Voudoun; his name is given as Jean-Philippe Pedro, a
Negro of Spanish (that is, Santo Domingo) origin. The rite at first became known as "a
dance, the Don Pedro." He and/or a physical or spiritual son have become Loa under the
names of Jean-Philippe Petro, Ti Jean Petro.

• Drums
The drum is a sacred instrument. It combines elements of the plant and animal kingdoms
in that it is constructed from the skin an animal and the flesh of a tree. The drum has a
head, a body, and a mouth. The head of the drum is washed and consecrated much as is
the head of a voodooist. The drum is ritually fed through its mouth. Objects can be hung
on the body of a drum to help focus its calling of the loa.

• En Guinee
See Guinee

• Erzulie, Erzulie Freda, Erzulie Freda Dahomin

The name Erzulie is sometimes spelled Ezili and with other variations; generally this Loa
is mentioned with the title "Maitresse." Her name appears to relate to the Serpent-
Goddess Ezi-Aku, mentioned early in the present century as worshipped in northern
Nigeria. Maitresse Erzulie, however, has become an ideal figure of delicate and alluring
womanhood. She has an aquatic form, La Sirene, which may be related to her earlier
serpent manifestations. Apart from this, she has two different traditions: that of La Grande
 Erzulie, which shows her as elderly and grief-stricken, and that of "the Erzulies" who
traditionally fought in astral manifestation alongside the liberators of Haiti - a tradition less
astonishingly related to the Loa of Love and Beauty when the historical fact is recalled of
the "amazon regiments" in the royal army of Dahomey.
• Erzulie
Erzulie in general is the ideal figure of delicate and and alluring womanhood. Her name
appears to relate to the Serpent-Goddess Ezi-Aku worshipped in Northern Nigeria. She
has many aspects known as "the Erzulies" which, in one way or other, always relate to
the loa of love and beauty.
Erzulie La Flambeau burns with the fires of an overwhelming passion. Her rage rips at
the fabric of existence. She is the torch that lights the way, burning through resistance.
She is the final resting place for all such emotions. In her heart they flower, and in her
actions they are spent. She is also the corn mother, and as such she is capable of
creating the energy to transform base products into foods.
Erzulie Freda Dahomey is the Erzulie who walks upon or governs air from the sphere of
emotions. Here, Erzulie is the virgin, which means she carries within herself a newness
or freshness to experience. To be virgin is to be unmarked. In a deep sense, the longing
of Erzulie mirrors that of the Visible World for its invisible counterpart and that of the
Invisible World for the joys of the physical.

• Fer
A title of Ogoun (Ogu).

• Flags
See Ritual Flags.

• Flambeau
See La Flambeau.

• Fon
A people and a language of the Dahomey and Yoruba regions.

• Ge-Rouge
Literally "Red Eye." Title indicating a horrific aspect, added to the names of certain Rada
Loa when a particular Petro cult invokes a violent form of their power. Thus are produced
Agwe-Ge-Rouge, Damballah Ge-Rouge, Erzulie Ge-Rouge, Ogoun Ge-Rouge

• Ghede
The most benevolent of the Loa of the Dead, powerful in healing and as protector of
children as well as being a great jester. Two of his best-known titles are Brav' Ghede and
Ghede Nimbo. The title Nimbo relates him to the Ndemba Society, an African cult whose
mysteries are concerned with death and resurrection. The origin of the name Ghede is
considered uncertain. There are a considerable number of Ghedes, and their position is
generally held to be between Rada and Petro.

• Ghede
The most benevolent of the loa of the dead, powerful in healing and as protector of the
children as well as a great jester. The origin of the name is uncertain, but one of his titles,
Ghede Nimbo, relates him to the Ndemba Society, an African cult whose mysteries are
concerned with death and resurrection.
 • Guinee
The French form of "Guinea," but understood in Voudoun as denoting Africa generally, or
rather, the astral counterpart of Africa as the homeland. Thus a person's conscious mind,
on being displaced by a Loa in the process of possession, is said to be "en Guinee" - in
Africa.

• Horse
A Loa, possessing a person, is said sometimes to "dance in the head" of that person, but
the more traditional expression is that the Loa "rides" the person's head. The person is
thus regarded as the "horse" (in French, "cheval" of the Loa.)

• Hounfor
Strictly, the inner sanctuary or altar-room of a site where the religion of Voudoun is
practiced. In a general sense, it is understood to mean the whole site: the inner
sanctuary, the peristyle, the dwelling of the houngan and probably some sacred trees,
cairns or other landmarks. One must judge by the context.

• Hounfor
Mystery House: the inner sanctury or altar room of a site where Voodoo is practised. In a
more general sense, it is also understood to mean the whole site: the inner sanctuary, the
peristyle, the dwelling of the Houngan and sacred trees or other landmarks.

• Houngan
A fully initiated priest of Voudoun, one who has "received the asson." The basis of this
title is the African "Nganga," a chief priest; it is prefixed with the Fon word "Houn,"
meaning spirit.

• Houngan
A Houngan is a fully initiated priest of Voodoo, "one who has received the asson." The
basis of this title is the African nganga, a chief priest; it is prefixed with the Fon word
houn, meaning spirit.

• Houngenikon
A ritual assistant to the Houngan or Mambo. A houngenikon is normally a "hounsi canzo";
that is, a woman chosen from among those whose initiatory status is just below that of
the Houngan or Mambo. In a complex ceremony, more than one houngenikon may be
responsible for its smooth running.

• Hounsi
An accepted devotee at a hounfor. Those not fully trained, and thus charged with the
more mundane duties, are termed "hounsis bossale" (bossale = "wild," uncultivated). The
fully trained endergo the severe "canzo" initiation, and thus become "hounsis canzo." The
training involves every aspect of the service of the Loa.

• Housi
An accepted devotee at a hounfor, the sacred temple space and sanctuary. The housi or
hounsi whilst not yet fully trained are charged with the more mundane duties. The fully
trained undergo the canzo initiation and thus become housi canzo. The training involves
every aspect of service to the loa.

I
 • Ibo
A people from the Yoruba region, who have retained in Haitian Voudoun their own rite,
drum-beat, songs and Loa.

• Ife
An historic city of Nigeria: the spiritual destination to which the Voudoun drums are
consigned for the renewal of their energies.

• Kalfu
A Petro Loa of the "crossroads," the Gate between the Worlds. This name is a corruption
of Carrefout.

• Kulev
A serpent. Some writers restore this Creole word to the French "couleuvre" from which it
is derived; but the French word means "an adder," a poisonous snake, whereas "kulev" in
its Voudoun context signifies the harmless Haitian serpent which represents Damballah
and Ayida Wedo.

• La Croix
See Baron La Croix.

• La Flambeau
Literally "The Torch." This title is added to the names of certain Rada Loa when a Petro
cult invokes an especially fiery form of their power. So we have Damballah-La-Flambeau,
Ogoun-La_Flambeau, and the Dahoman Loa Amine-Gatigal becomes Amine-Gatigal-La-
Flambeau.

• Lambi
A conch-shell. Used as a musical horn, a large conch-shell gives a distinctive sound in
ceremonies dedicated to Agwe.

• Langage
The strange words in which the Loa are sometimes addressed, and which traditionally
have been used also in oracular utterances from divine sources. Some meanings appear
to have been handed down as priestly knowledge, but some appear to have been lost. A
part of the vocabulary may be made up of lost or garbled African words, part from other
sources; but both African and Amerindian traditions exist of a secret oracular speech,
different from that of the people.

• La Place
In full, "Commandant-general de la Place."This title of the Master of Ceremonies who is
also the sabre-bearer in Voudoun ceremonies.

• La Place
In full, "Commandant-général de la Place." This is the title of the Master of Ceremonies
who is also the sabre-bearer in Voodoo ceremonies
 • La Sirene
See Erzulie.

• Legba
Derived from a great solar and phallic deity (Legba or Alegba) of Dahomey, the Loa
Legba is one of the principal and most revered in Haitian Voudoun. Although now
transformed to the aspect of an old man, he is still the powerful Guardian of the
Centerpost, and the "Opener of the Gates" to whom first salutation is due in any
ceremony of communication with the Loa. The main gateway to a hounfor is frequently
denoted by two trees sacred to Legba.

• Legba
The loa whose task it is to open the door to the other loa or spirits called in ritual. The
other loa or spirits can not enter if Legba does not open the door. Derived from a great
solar and phallic deity of Dahomey, Legba carries the words of the voodooists between
the visible and the invisible worlds. He usually presents himself as an elderly black male
using a cane, but nonetheless he is the powerful Guardian of the Centerpost and the
Opener of the Gates.
Papa Legba's words resound through the crossroads to those spaces where tales take
on form and gently swing between the Visible and Invisible Worlds. He represents the
power of the ability of the Word to make fertile the World, and he is the keeper of the
Gate between the Worlds.

• Loa
A Voudoun diety: that is, the power of a divine archetype working through a congenial
personality built up for it by human worship and invocation in Voudoun. The most
frequent means of manifestation of the Loa is by temporary possession of a devotee.
(The word "Loa" has but one form for singular and plural.)

• Loa
A Voodoo deity: the power of an archetype working through a congenial personality built
up for it by human worship and invocation. The most frequent means of manifestation for
the loa is by temporary posession of the devotee.

• Loco
The Priestly Father or Primal Houngan, often considered to be the husband of Ayizan
(see above). Trees are especially sacred to him, as they are also to Legba; and so, too,
is the Centerpost.

• Mahu
See Supreme Being.

• Mambo
A Voudoun priestess who has received the same training as a Houngan, and likewise
has "received the asson."

• Mambo
A Voodoo Priestess who has received the same training as a Houngan (see above).

• Mange Loa
"A feeding of the Loa." Strictly, every Voudoun ceremony at which offerings are made -
birds, a goat and chickens, even a bull, and always accompanying offerings such as
 drinks, syrups, cakes - is a feeding of the Loa, an augmentation of their powers at earth
level. The term "mange Loa," however, is most notably applied to a great annual or
biennial feasting of all the Loa, which may well take a week to complete and which
involves numerous offerings and services. If this feasting is held at the harvest time, it will
be inaugurated with the "ceremonie-yam."

• Mange sec
"A dry feeding." An offering of various foods without animal sacrifice to the Loa, on a
minor ceremonial occasion such as the inaugural baptism of certain pieces of equipment.

• Marassa
The divine twins. The Marassa are a separate class of being that is quite apart from the
loa. They are ancient beyond reckoning. Their play is that of duality - they are lovers
locked in eternal embrace upon the brink of nothingness. The worship of the Marassa is a
celebration of man's twinned nature: half matter, half metaphysical; half mortal, half
immortal; half human, half divine. They are said to be the first children of God. The sense
of firstness, newness, beginning, innocence is preserved in them.

• Marinette
The principal female Loa of the Petro rite, sometimes said to be the wife of Ti-Jean Petro.
Powerful and violent, she seems to have taken over the character of some of the
Mexican Goddesses. Two of her variant forms, Marinette Bras-Cheche, Marinette
Pied_Cheche, (Dry-Arm, Dry-Foot) suggest skeletal manifestations. There is also a
Marinette Congo.

• Mau, Mawu
See Supreme Being.

• Monter la Tete
"To mount the head." A usual expression in Voudoun for the act of possession by a Loa.
See Horse.

• Mystere
1. A Loa, not a spirit of the dead. 2. As in other religions: a religious ceremony, the
celebration of a deity.

• Mystères
Les Mystères usually mean the loa, as distinct from the spirits of the Dead; in some
contexts it could also be understood as referring to the rituals, in the sense of the
"mysteries".

• Nago
A people of the Yoruba region: in Voudoun, the major Loa Ogoun or Ogu ande his
subsidiary form Saint Jacques are theirs also other Loa special to the Nago rites and a
proud, high-stepping dance.

• Nanchou
This name is a corruption of Saint Jacques, which name in turn has been appropriated to
the Loa Ogoun.
 • Ndemba
An African cult society of the Congo. See Ghede.

• Nganga
African word signifying a priest, religious leader. In Africa, this word is applicable to either
man or woman. Another form is "Ngangan." See the equivalent Voudoun terms,
Houngan, Mambo.

• Nimbo
A surname of Ghede. See Ghede, also Ndemba.

• Ogan
An important musical instrument of Voudoun, related to the flattened bells found in Africa.

• Ogan-Sig-Wedo
The Loa of the ogan.

• Ogoun, Ogu
One of the great Loa of Rada Voudoun. Primarily a warrior-Loa, he carries all the "Mars"
associations of the male sex, the color red, blood, fire, lightening, the sword, the metal
worker, and thus also the magical connotations associated in many cultures with the
smith. As Ogoun Badagris he is a phallic and magical Loa associated with a particular
coastal region of Nigeria; as Ogu Fer he is associated with iron, metals, and the sword;
this last association brings in also his identification with Saint Jacques because
ecclesiastical pictures represent this saint as carrying the sword of his martyrdom;
stability, order, authority are characteristic of him, although minor derivatives of the Saint
Jacques figure (for example, Nanchou) while retaining the energy of Ogu, have not his
dignity. As Ogoun Shango, again, Ogu is identified with Shango the Lightening-God of
the Egba people of Dahomey.

• Ogoun
Primarily a phallic warrior-loa carrying all the Mars-associations of male sex as the color
red, blood, fire, lightning, and the sword. Stability, order and authority are characteristic of
him, and he is also the metal-worker and smith.
The primary attribute of Ogoun La Flambeau is rage: the mad rush of battle, the singing
of iron as it slices flesh. Ogoun Bhalin'do in contrast is a true healer, an Ogoun whose
field of battle is the inflamed body of the patient. The combination of hot and cool
qualities needed to combat disease.

• Olorun
See Supreme Being.

• Onyama
See Supreme Being.

• Orientation
One of the typical procedures during a ceremony, to prepare an article for ritual use, or a
victim for sacrifice. The article, whatever it may be, or the bird or animal, is lifted and
swung to each of the cardinal points in turn, the manner of so doing depending upon its
size. (Needless to say, a bull is not orientated.)
 • Oshun
Oshun is the Santeria Goddess of Love. She is a patroness of the earthly aspects of love
as well as of art and dance. The emotions she expresses are deeply tied to the sacred
earth. She carries within herself the power of love firmly planted in earth's steadying
influence. Her primary attribute is her ability to ground the emotions, to give them a solid
form in which to reside and grow.
Take stock of your loves. Look at the ways they take on substance and form. This is
one of the faces of Oshun.

• Ouanga
Spell or charm. There are Ouangas for love, birth, protection and many other purposes.
Often Ouanga bags are prepared and filled with teeth, bones, wool, feathers, depending
on the nature of the charm.

• Pere savane, pretre savane

When any portion of Catholic liturgy is required in the course of a Voudoun ceremony -
for instance, a healing, or the marriage of a Loa with a human - this is read or recited by a
man who has acquired a special knowledge of it without becoming an ordained priest.
The adjective "savane" means "rural" or "of the open country" (compare "savannah").

• Peristyle
A large "porch" or more or less open-sided building adjacent to the altar-chamber of a
hounfor. It is here that most of the public ceremonies of Voudoun are held, around the
poteau-Legba or pteau-mitan. The peristyle will have at least one, maybe two or three,
entrances from the exterior, besides the doorway to the altar-chamber.

• Petro
An important New World development in Voudoun, a group of rites distinguished by the
violent energy and earth-level practicality of their Loa, their purposes, and their
ceremonies. It is stated definitely to have been founded in the year 1768 by one "Don
Pedro" and its development undoubtedly contributed to the subsequent liberation of Haiti
from the French.

• Petro, Jean-Philippe, Ti-Jean

See Don Pedro.

• Possession
The characteristic form of manifestation of the Loa in Voudoun. It corresponds to a
particularly deep and complete form of what in Spiritualism is called "mediumship;" it
does not involve interference with the autonomic nervous systems of the possessed, or
otherwise adverse results of what is known as "demonic possession." Psychologists who
reject the reality of possession by a spiritual entity have not yet come up with an
adequate alternative interpretation of the symptoms.

• Poteau-Legba, Poteau-mitan
The center-post of the peristyle, the point about which most public ceremonies of
Voudoun revolve. In being sacred to Legba, the post has an older tradition than the
peristyle itself: it corresponds to the post or mound traditionally set up outside houses in
Dahomey as a sacred symbol of Legba. The center-post of the peristyle is customarily
painted with bright colors, and is surrounded by a step which can serve as an altar.

Q
R

• Rites of Voudoun
See Congo, Dahomey, Ibo, Nago, Ge-Rouge, La Flambeau, Zandor. A complete account
would contain a number of others.

• Ritual Flags
The banners, often beautifully embroidered and adorned with sequins, showing designs
representing the various Voudoun "societes." Usually a societe has two such flags, which
are carried in the ceremonies by specially designated hounsis. When not in use, the ritual
flags are kept in the altar chamber, resting against the altar.

• Saint Jacques
An alternative name and form by which the Loa Ogoun can be identified. See Ogoun.

• Samedi
See Baron Samedi.

• Savane
See Pere savane.

• Seh
See Supreme Being.

• Service
Servir, Serviteur: a ritual service of the loa; to serve the loa; one who serves the loa.

• Servir a deux mains

"To serve with both hands;" said of a Houngan or a Mambo, or a hounfor, who (or which)
serves both Rada and Petro Loa. It can be gathered that this was at one time more
unusual than at present.

• Simbi
The magical and powerful Water-Snake Loa, who is served with both Rada and Petro
rites.

• Societe
The association of devotees who support a hounfor. It is a membership in such a Societe
which makes a person a recognized follower of Voudon and servitor of the Loa; therefore
this membership is a first necessary step towards initiation. On the other hand, many
members of a Societe will be content simply to give their presence at ceremonies, their
devotion, and their monetary contributions when called upon, as in all religious
associations.

• Supreme Being
Despite the emphasis on the intermediate Beings, not only in Voudoun, but in religious
systems which have contributed to it, there has always been a recognition of the
existence of a Supreme Being. The purpose of the intermediates is seen to be a
tempering of high spiritual power to human needs, and its channeling down into vehicles
of human making, for effective and controlled action at or near earth level. In Dahoman
 religion, the traditional names of the Supreme Being are Seh, and Mahou or Mau; in
Yoruba tradition, Olorun and Onyama

• Ti-Bon-Ange
The spirit, or conscience, of a person as differentiated from their gros-bon-age or soul.
The voice of the Ti-Bon-Ange has been likened to conscience, as a person's individuality
is in many respects defined by the roads or paths he or she chooses. The ability to make
this choice emanates from the Ti-Bon-Ange. Tarot correspondence: Atu XIV, Samekh.

• Ti-Jean (Petit Jean)

See Don Pedro.

• Vever
A symbolic design, formed on the ground (in the peristyle) by sprinkling wheatmeal,
cornmeal, or some other appropriate powder from the hand, at or before the beginning of
a ceremony. Such a design represents a Loa to be invoked, and serves both as a focal
point for invocation and a kind of altar for offerings. Several vevers of different Loa may
be drawn for one ceremony. The designs incorporate well-recognized traditional
elements, but reflect also the individual intentions and creative skill of the Houngan or
Mambo.

• Veve
A ritual drawing used to call a loa or spirit. Each loa or spirit has its own veve.
Traditionally they are drawn on the open ground using cornmeal. The veve represents a
path that can be travelled by both the loa and the practitioner. The mere physical
presence of their veves inscribed on the earth can be enough to allow for the sure
passages of the loa.
Their artistry and power in part arises from the fact that they are not exact, the
thickness of lines and spatial relationship of their elements change, as does the earth on
which they are most often drawn.

• Voodoo, Voudoun
A religious system based mainly on beliefs and practices brought from Africa into the
Western world, although now incorporating other components and having further
developed through time and circumstance. The name "Voodoo" comes from the Fon
word for the system, practiced in Dahomey for example, of worshipping, and seeking
assistance and oracles from divine power, as this was channeled through the visible
presence of a specific kind of living creature. The astral presence of the Loa, and their
manifestation through possessed devotees, however, now apparently suffices.

• Voodoo
Var.sp.: Voudoun. A term that has come to include the body of metaphysical principles,
ritual practises and beliefs of those who serve the loa.

W
 • Wedo
A surname signifying "of Whyday" and so added in one or two cases to the names of
Dahomey Loa; see Ayida Wedo, Damballah, Ogan-Sih-Wedo.

• Whyday
Before 1727 an independent kingdom; after that date a province of the Kingdom of
Dahomey. In both conditions it was a great center of the serpent cult; and, being situated
on the coast, became (like Badagry) a considerable center also for the European export
of slaves to the New World. These facts have undoubtedly given Whydah a great
importance in the development of Haitian Voudoun.

• Yam
See Ceremonie-Yam.

• Yanvalou
A favorite Voudoun dance; the name means "supplication." The dance is characterized
by the hands being placed on knees or thighs, and has several main variations: Yanvalou
debut (upright), Yanvalou dos bas (crouching), Yanvalou z'epaules (a "shoulder dance"),
etc.

• Yrouba
A region of Nigeria having a great cultural history, and comprising a number of peoples
who have contributed much to Voudoun: the Bini, Fon, Ibo and Nago people, among
others.

• Zandor
A Petro rite resulting apparently from a fusion of the Congo rite with the Mexican maize-
cult: characterized by the Loa Congo-Zandor.