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Reply with quote  #1 
Please find below a list and some descriptions of many of the more common 
lwa (Les Lois in “spellmaker-speak!”)
There are thought to be literally thousands of lwa, but as in the structure 
of any society, some are more prominent than others.  
You will also notice that some of the lwa are linked through marriage or
partnership to more than one other lwa.  It is thought that this is NOT 
because the lwa are promiscuous, but rather that they had lived many 
lifetimes before becoming lwa and were involved in many relationships.
I hope you all find this helpful. Nods to Bob Corbett for his extensive 
work in compiling lists and descriptions of the lwa.
Mambo Sam
Adjasou:  Characterized by protruding eyes and a supposedly bad humor 
(though I have found him to be more like a grumpy old man and can be 
charmed by good manners and good offerings).  He is said to live under the
mombin tree (found in Haiti) near a spring and is very fond of vermouth, rum,
and cognac. 
Agassu:  Dahomean in origin and belonging to the Fon and Yoruba tribes. 
When a person is possessed by Agassu, his hands become crooked and
stiffened, therefore resembling claws. In Dahomey, he is the result of a union
between a panther and a woman. He is associated with water deities and
sometimes takes the form of a crab.  He is one of the mythical
creatures who once gave assistance to the Ancestor. 
Agau:   Agau is considered to be a a very violent lwa. Earth tremors and 
the frightening sounds associated with storms are attributed to Agau. 
It is said that when the earth tremors, Agau is angry. Those who are 
strong enough to keep him in their bodies are puffing with all their 
strength and sputtering like seals. One has to be very strong to harbor 
this spirit.
When Sogbo and Bade (the loa of lighting and wind) act together and 
call upon Agau, a thunder storm is produced. Agau is the inseparable 
companion of Sogbo.  Bade and Agau share the same functions, loa of the
Agwe (Agouer):   He is invoked under the names “Shell of the Sea,” “Eel,” 
and “Tadpole of the Pond.” Sovereign of the sea. One of the many lovers 
of Erzulie. Under his jurisdiction come not only all the flora and fauna 
of the sea, but all ships which sail on the sea. His symbols are tiny boats, 
brightly painted oars and shells, and sometimes small metal fishes. He likes
military uniforms and gunfire. He is the protector of seafaring men. The service
for Agwe is quite different from others since it is on the sea itself.   A conch
shell is used to call him during a voodoo ritual.
He must be greeted with wet sponges and towels when leaving the water 
because of the heat.
A barque is prepared with all sort of Agwe’s favorite foods, including
champagne. This barque is then floated over where it is believed the sacred
underwater world exists. If the barque sinks, then Agwe has accepted the
sacrifice and will protect the water interests of those who have prepared the
sacrifice. Were the barque to float back into shore, then the service has been
refused and a different manner of placating Agwe would have to be devised.
The animals that are sacrificed to him are two white sheep.
Depicted as a mulatto with fair skin and green eyes. Services take place 
near seas, rivers, or lakes. Must be careful that those possessed do not 
jump into the water.
Any reference to signaling can only come as a pleasure to this god.
Agwe’s counterpart is La Siren.
In connection with Christianity, Agwe has borrowed traits from St. Ulrich, 
who is often pictured with a fish in his hand.
Ayezan (Aizan, Ayizan):  This is the Legba’s wife. She protects the markets,
public places, doors, and barriers, and has a deep knowledge of the intricacies
of the spirit world. Selects and instructs certain novice houngans. When
feeding her or her husband, a black or white goat or russet colored ox is offered
up. Her favorite tree is the palm tree. Ayezan is symbolized by mounds of earth
sprinkled with oil and surrounded by fringes of palm. Ayezan is Dahomean in
origin and represented by an old woman in personification. She is one of the
oldest gods and is therefore entitled to first offerings at services. She often
mounts people only after her husband appears at the scene. Her mounts are 
never severe; therefore, she can sometimes take quite a while to spot. 
She is the mate of Loko (Loco). As a Mambo, Ayezan is reputed to have many
children (devotees); she cares for her children greatly; she has a good, loving
heart. She punishes those who have made mistakes not because she is a
sadistic woman but to correct their behavior in the future. She will punish those
adults taking advantage of the young, the rich of the poor, the strong of the weak
and the husband of the wife. She is believed to have the ability to purify her
surroundings and to exorcise malevolent spirits from her devotees.
Ayida (Ayida Ouedo):  The female counterpart of Damballah, his mate, 
is Ayida. She is the mother figure. She is the rainbow. Together they 
are the unitary forces of human sexuality. Her symbol is also a serpent. 
She is quite submissive and very delicate. Her co-wife is Erzullie. 
It is said that whoever “can grasp the diadem of Ayida will be assured 
wealth” (Metraux, p. 105). Also known as Ayida Wedo: her job is that of 
holding up the earth. 
Azacca or Zaka:  This is the loa of agriculture, but is generally seen 
as the brother of Ghede. For this reason Ghede will often come to the 
ceremonies for Zaka and come when Zaka has mounted someone. Zaka is a 
gentle simple peasant, but greatly respected by the peasants since he 
is a very hard worker. He is addressed as “cousin”. He is found wherever 
there is country. He is usually barefoot, carries a macoute sack, wears 
a straw hat, and has a pipe in his mouth. By nature he is suspicious, 
out for profit, fond of quibbling, and has a fear and hatred of town folk. 
His vocal stylization consists of the almost unintelligible sounds of a 
goat. He is known for his gossip he spreads and for his “girl chasing.” 
He is young and like to play when not working. 
There are interesting similarities between the sophisticated Ghede 
and the more bumbling Azacca, as though a younger less sophisticated 
brother were imitating a more secure older brother. Like Ghede, 
Zaka loves his food. But, unlike Ghede, he is rude and voracious in 
his eating habits, often running away to hide with him food and eat 
it quickly. His favorite dishes to eat are the ones peasants feed 
on—boiled maize, bread soaked in oil and slices of small intestine 
with fatty membrane fried, unrefined sugar. His favorite drink is 
white rum and his tree is the avocado. Zaka controls the fields, 
and like the farmers themselves, he is very watchful of detail. 
He notes who is treating whom in what manner, who is flirting with 
whom, who says what to whom etc. When he mounts someone he often 
spills out all the local gossip to the embarrassment and amusement 
of all. He does not forgive easily.
It is rumored that Zaka often appears in concrete forms. In this 
concrete form, he assumes a limp and dresses in a ragged peasant 
outfit. Then he begs for rum or cassava melons. Those that refuse 
to give him anything are punished.
Zaka is a polygamist and considers all his children as investments. 
He stands for the incest taboo, though, and will not break it no 
matter how rich he could become.
Bade:    The loa of wind. He is the inseparable companion of Sogbo, 
god of lightning. He also shares his functions with Agau, another 
storm spirit. 
Bakulu (Bakulu-baka):  He drags chains behind him and is such a 
terrible spirit that no one dares to invoke him it is said.  
However, I personally have found that to be necessarily so!   
His habitat is in the woods where offerings are taken to him. 
He himself possesses no one. Since no one wants to call on him, 
people simply take any offerings that go to him and leave them 
in the woods. 
Baron Samedi:   The father of all Ghede lwa.  The lwa of death, but also 
of resurrection.  Keeper of the cemetery and welcome wagon for the recently
deceased.   He talks through his nose, is cynical, jovial, and tells broad jokes.
His language is full of the unexpected. His tools are the pick, the hoe, and the
spade. He is the power behind the magic that kills. He controls the souls of
those who have met death as a result of magic. 
He wears a pair of dark glasses, from which he knocks out the right lens. 
Some people say this is because with his right eye he watches those present,
lest anyone steal his food.  In the New Orleans Voodoo tradition, this is said to
be so that he can keep an eye on the world of the living and the world of the
dead at the same time.
He is neither good nor evil, but he is amused by humans and that’s why he 
jokes around so much. 
Saturday is his day and his color is black. His favorite foods are salt 
herring, hot peppers, roasted corn, and roasted bananas, and he is known 
for stealing food and hiding it, and then demanding more. Black goats and
chickens are the animal sacrifices made to him during the rituals. As keeper of
the cemetery he has intimate contact with the dead.  He knows what their plans
were, what’s going on in families, what the connections of things are. And he is
quite generous with his information. 
Another of the Baron’s great powers is as the protector of children. Ghede
generally does not like to see children die. They need a full life. Thus he is the
loa to go to when seeking help for a sick child. 
Since the Baron is the keeper of death, he is also the last resort for 
healing since he must decide whether to accept the sick person into the 
dead or allow them to recover.  It is said that if the Baron refuses to dig the
grave, the person won’t die.
Bosou Koblamin:  Violent petro loa. Bosou is a violent loa capable 
of defeating his enemies. He is very popular during times of war. 
He protects his followers when they travel at night. Bosou’s appearance 
is that of a man with three horns; each horn has a meaning—strength, 
wildness, and violence. Sometimes Bosou comes to the help of his 
followers but he is not a very reliable loa. When a service is held, 
Bosou appears by breaking chains that he is restrained. Immediately 
upon appearing he is given a pig, his favorite food. The ceremony 
in honor of Bosou always pleases a congregation because it allows 
them to eat. Usually a good number of people attend such a service. 
Brise:   Brise is a loa of the hills. He is boss of the woods. Brise 
is very fierce in appearance. He is very black and has very large 
proportions. Brise is actually a gentle soul and likes children. 
Brise lives in the chardette tree and sometimes assumes the form of an 
owl. Brise is a protectorate. He is strong and demanding and accepts 
speckled hens as sacrifices.
Congo:   A handsome but apathetic loa. Content with any clothing and eats 
mixed foods with much pimiento, and is fond of mixed drinks. 
Congo Savanne:   A fierce petro loa. He is malevolent, fierce, and strong. 
Savanne eats people. He grinds them up as we would grind up corn. 
His color is white. He is a loa not to be messed with. 
Dinclusin & Chalotte:   These two loa are among the French “mysteries.” 
People mounted by these gods talk perfect French and seem to be 
unable to speak Creole normally or properly. Chalotte often demands 
upon the most defined forms of ritualistic protocol. Dinclusin can 
be recognized by his habit of pocketing everything given to him. 
Damballah (Damballah Wedo, Damballa):  Known as the serpent god, 
he is one of the most popular. Dumballah is the father figure. He 
is benevolent, innocent, a loving father. He doesn’t communicate well, 
as though his wisdom were too aloof for us. Damballah is the snake. 
He plunges into a basin of water which is built for him, or climbs up 
into a tree. Being both snake and aquatic deity, he haunts rivers, 
springs, and marshes. Again, as the snake he is rather uncommunicative, 
but a loving quiet presence. Dumballah does not communicate exact 
messages, but seems to radiate a comforting presence which sort of 
sends a general spirit of optimism into all people present. 
Because of this, he is often sought after during ceremonies. 
When Dumballah mounts someone the special offering to him is the egg, 
which he crushes with his teeth.
Damballah is the serpent god, also lightning. He and his wife, Aida-Wedo, 
are often shown as two snakes who look as if they were diving into the 
sink and by a rainbow. He is the bringer of rain; this is a necessity 
for good crops. People possessed by him dart their tongues in and out, 
slither along the ground, and climb trees, or roof beams, falling like 
a boa. He is known to whistle because he has no speech. His special day 
is Thursday, and his favorite tree is the bougainvillea. White is his color. 
He is in charge of white metal (silver) and must be fed white food and drink. 
He grants riches and allows treasures to be discovered. Dumballah sustains 
the world and prevents it from disintegrating. Dumballah and his wife Ayida, represent human sexuality.
He is sometimes referred to as Da. Damballah is often spoken of as a serpent. 
In the voodoo culture, the serpent is a symbol of fertility. He is one of the oldest of
the ancestors and is so sacred that he doesn’t speak, but expresses himself through
hissing sounds, just like that of a serpent. In the voodoo religion Dumballah is closely
associated with the Catholic’s St. Patrick.
He is Dahomean in origin. His favorite foods are eggs, cornmeal, melons, 
rice, bananas, and grapes. The usual offering to him is a hen and a cock. 
It is believed that if respects are paid to him by a married couple, he 
will keep them happy.
Erzulie (Ezili):  Voodoo does not have a woman as goddess of fertility. Fertility
is regarded as a unified principle, equally held by male and female forces.
Thus Damballah is united to his Ayida. Agwe has his counterpart in La Sirene,
the Marasa; the twins are contradictory and complementary forces of nature
and so on. Erzulie is considered by some as the female energy of Legba. 
She has tremendous power and is feared as much as she is loved. Also, she
has several different roles:  goddess of the word, love, help, goodwill, health,
beauty and fortune, as well as goddess of jealousy, vengeance, and discord. 
There is a casual connection between the lightness of her color and that of
wealth, because only the light skinned elite possess wealth in Haiti.
But Voodoo has a most special place for Erzulie, the loa of beauty, 
the loa who is so uniquely human since she is the differentiating force 
between human and all other creation. She is the ability to conceptualize, 
the ability to dream, the artistic ability to create. She is the loa of ideality.
She is the female prototype of voodoo who represents the moon.
She is the most beautiful and sensuous lady in the voodoo pantheon. 
She is respected and wealthy; wears her hair long; is very jealous 
and requires her lovers to dedicate a room for her ritual lovemaking.
Erzulie is not a loa of elemental forces, but THE loa of ideal dreams, hopes and
aspirations. She is pale in appearance; almost white, even though she is
Dahomean in origin. She is known as the earth mother, the goddess of love.
She is depicted as a trembling woman who inhabits the water. She has no
specific function, but is approachable in a confidential manner. In every
sanctuary there is a room, or corner of a room, dedicated to her.
Erzulie is fabulously rich, and, when she mounts someone the first act is 
always to accomplish her elaborate toilette. The very best of things which 
the houngan or mambo have are reserved for Erzulie. She will bathe, using 
soap still in a fresh wrapper if possible. She will dress in silks with 
fresh flowers and other signs of her femininity and specialness. 
Her sacred days are Tuesday and Thursday. She wears red and blue dresses 
and jewels. As soon as someone is possessed by her, they are washed and 
dressed in finery. She is a high class mulatto who walks with a saucy 
sway to her hips. She is a “woman of the world” and is fond of sugary 
drinks. She is compared to Aphrodite. She is pleasure-loving, extravagant 
and likes to give and get presents. She fond of men but mistrusts women 
as rivals. She is a woman of etiquette, and when she pretends to speak 
French, she purposely talks in a high pitched voice.
She is a master of coquetry. She may simply visit with her servants, or 
she may eat or drink with great delicacy. She loves to dance and is the 
most graceful of all the loa. She is quite special to men and will dance 
with them, kiss and caress them, even in an often embarrassing manner. 
Yet she is closely associated with the Blessed Virgin Mary and her symbol is
the heart, usually one broken with an arrow in much the same way as a
dominant Catholic portrait of Mary has it. 
Erzulie wears three wedding bands since she has been (or is) wedded to 
Damballah, Ogoun and Agwe. She has often flirted with Zaka, but she has
completely dismissed his more coarse brother Ghede as unworthy (since he is
black and she is mulatto).  However, Erzulie is always in charge and may take
any servitor present as her lover for the day if she chooses. 
However, the visit of Erzulie is never fully satisfying. In the end she always
begins to weep.  The world is just too much for her. At first people try to comfort
her with more delicate food or drink or other gifts, but her tears continue to flow.
It is this tearful and sad side of her that allows the women to accept her in her
haughty ways. She is, in the end, one who suffers the burden of the world’s
Despite her flirtations and loving ways, Erzulie is a virgin. She is the complete
converse of the crude sexuality of Papa Ghede. She may not be a virgin in the
physical sense, but in the sense that her love transcends the earth, it is a love
of higher forces. She belongs to the family of sea spirits, but has become
completely divorced from her origins as to be now almost exclusively a
personification of feminine grace and beauty.
Erzulie Jan Petro:  Violent spirit loa belonging to the Petro tradition. Jan Petro
is called upon to take responsibility for the temple where spells are on display;
although she is a neutral entity, when not called upon it is the duty of the
devotees to make them behave peacefully or violently, depending on their
motivation for dealing with the spirits. Jan Petro as a protector of temples is
very powerful; when people come to the temple they soon find out. Jan Petro
likes fresh air and water; she is a sea spirit. She likes perfume and lotion—any
temple dedicated to her usually smells like lotion, for it is thrown on those
things she possesses. 
Ghede (Papa Ghede):  Ghede is the eternal figure in black, controlling the
eternal crossroads at which everyone must someday cross over. His symbol is
the cross upon a tomb. Known as the spirit of death, other spirits fear 
him and try to avoid him. He operates under the direction of Baron Samedi.
Gran Bwa:  Lives in the deep forest where the vegetation is wild. He is the
protector of wildlife, and doesn’t like to be seen. He eats fruits and vegetables
all day in the woods and when called in a ceremony, he is usually not hungry
but the people always have food for him anyway. He is one of the loa that must
be called upon before one is ordained into voodoo priesthood. 
Ibo Lele:  He is independent and hateful; proud of himself and ambitious. 
He likes to be exclusively served and doesn’t like to associate with the 
other loa. He relies heavily on the people for his food, but the people 
are never certain what kind of food he is likely to eat. 
Jean Petro:  Jean Petro is a deformation of Don Pedro, the name of the 
Spanish slave. Jean Petro is the spirit-leader of a group of strong and 
violent spirits called petro. The difference between the good loa (rada) 
and the evil loa (petro) is still far and wide. Voodoo services are 
rarely held for petro loa; however, they still do occur but most services 
are for family and rada loa. Some say that Jean Petro was brought about by 
Don Pedro who was a Negro slave of Spanish origin. He acquired much influence
by being denounced as the instigator of some alarming plots to overthrow the
government.  Because of this he symbolizes resistance, force, uprisings, and a sort
of black power ideology. 
Kalfu (Carrefour, Kalfou):  Legba is twined with his Petro opposite. Kalfu 
too controls the crossroads. Actually, were it not for him the world would 
be more rational, a better place. But, not unlike Pandora in Greek religion 
and myth, Kalfu controls the evil forces of the spirit world. He allows the 
crossing of bad luck, deliberate destruction, misfortune, injustice. 
Kalfu controls the in-between points of the crossroads, the off-center points. 
Legba controls the positive spirits of the day. Kalfu controls the 
malevolent spirits of the night. 
Yet Kalfu can control these evil spirits too. He is strong and tall, 
muscular. People do not speak in his presence. When he mounts a person 
everyone at the service stops speaking because he allows evil loa to 
come to the ceremony. He claims that most of the important loa know him 
and he collaborates with them. Kalfu says that some people claim he is a 
demon but he denies this. He is a respected loa and he is not liked much.
He is the grand master of charms and sorceries and is closely associated 
with black magic. Ceremonies are often held at the crossroads.
The origin of darkness. The moon is his symbol. He can be placated, but 
is a very violent and dangerous loa.
Kalfu is similar to Pandora in that he controls the gate comings and goings 
of bad spirits. He controls the off center points of the crossroads.
He has knowledge of the human condition and develops ways to help 
individuals cope with their problems. He has experience dealing with 
all kinds of people. Kalfu is a magician and likes to use tree leaves 
in his magic. He has the ability to change people into animals and then 
control their minds.

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Reply with quote  #2 
K thru Z

Krabinay:   Krabinay loa are petro loa. They dress all in red and do high
impressive jumps. People are warned away from Krabinay. However, they are
very tough and can offer a great deal of assistance to a houngan. These loa
behave in a truly devilish way. Possessions induced by them are so violent that
spectators are advised to keep their distance. They take pleasure in cynicism.
However, they undertake treatment of desperate cases.
Despite their admission of creation by God they avoid mentioning his name.
Legba:  Old man who guards the crossroads. He is the origin of life, so he 
must be saluted each time a service or any other activity with the loa will begin.
Legba controls the crossing over from one world to the other. He is the contact
between the worlds of spirit and of flesh. 
He can deliver messages of gods in human language and interpret their will. 
He is the god of destiny and is also the intermediary between human beings 
and divine gods.
Legba is one of the most important loa in Haitian voodoo. He is the first 
loa to be called in a service, so that he can open the gates to the spirit 
world and let them communicate with other loa. No loa dares show itself 
without Legba’s permission. Whoever has offended him finds himself unable 
to address his loa and is deprived of their protection. He is the origin 
and the male prototype of voodoo.
Voodooists believe that if Legba grants their wishes, they can contact the forces
of the universe.
He is the guardian of voodoo temples, courtyards, plantations and 
crossroads. He protects the home. If you are going on a trip, it 
is believed that you pray to Legba for protection from harm and a 
safe return home. 
As “Master of Crossroads” he is the god of every parting of the way—a 
favorite haunt of evil spirits and propitious to magic devices; and 
it is at crossroads that he receives the homage of sorcerers and presides 
over their incantations and spells. 
He is also the guardian of the poto mitan—the center post—a post in the 
center of a peristyle regarded as a thoroughfare of the spirits. 
The poto-mitan is an extremely sacred object. Legba walks in his 
bare feet because he is in constant contact with the earth. 
He is a small crooked lovable old man. Small pipe with little tobacco, 
a little food in his macoute sack. Sores on his body. His pitiful appearance 
has earned him the nickname of Legba of the Broken Foot but conceals the
terrific strength which becomes apparent in the violence of possession
induced by him.
Because of his politeness and caring nature he is greeted as Papa Legba. 
He is a much loved loa.
His favorite foods are vegetables, meat and tubules grilled on a fire. 
These foods will be offered to him so that he will open the gates. 
His symbol is the sun and all that is good. His sacred day is Tuesday. 
His favorite tree is the medicinier-bebi.
When he mounts someone the person’s limbs are twisted and horrible to see. 
The crutch is the symbol of Legba. The outward appearance of Legba hides a 
very powerful interior.
Legba is the symbol of the sun, of daylight, of things positive. 
Legba controls the cardinal points of the crossroads.
The interpreter to the gods can deliver the messages of the gods in 
human language and interpret their will. He is the god of destiny, 
honored first at every ceremony, receiving first offerings. He is 
represented by a wooden or iron phallus mounted in a little mound 
of earth in front of every house. 
Legba is also known to hold the “key of the spiritual world”, and 
for this reason is identified with the Christian St. Peter.
Legba’s colors are red and white and red and black.
Legba: is symbolized by an iron bar. 
Linglessu:  This is one of the loa free masons. When feeding this loa, 
all meat prepared for him must be liberally salted. He prefers the ends 
of the tongue, ears, front teeth, and the end of a tail of a goat. When 
this loa mounts somebody, it is violent and his voice is highly distorted. 
Linto:  The child spirit of the Guede family. He induces childish behavior 
in those he rides. They walk clumsily, much like a baby who hardly knows 
how to use his legs. They babble and cry for food. The company Linto is 
in teases him but only in good humor. 
Loko (Loco):  is the spirit of vegetation and guardian of sanctuaries. 
Mainly associated with trees. He gives healing properties to leaves; 
the god of healing and patron of the herbs doctors who always invoke him 
before undertaking a treatment. Offerings are placed in straw bags which 
are then hung in its branches.  It is from Loko that the Asson must be 
taken by candidates for Vodou initiation.  He is said to be the patron of 
all Houngans and Mambos.
He is only recognizable by the pipe smoked by his servant and the stick 
which he carries in his hand. His favorite colors are red and white. 
Animals that are most likely to be offered to this god are black or white 
goats or russet colored oxen. 
He is known for his good judgment; often during conflicts he is called in 
to be judge. He is known for his intolerance of injustice. It has been 
said that he transforms into the wind and listens to people without them 
knowing he is there.
Loko has many wives and girlfriends who are young and good-looking all 
over the country wherever there is vegetation.
He is the personification of the trees he is so closely associated with. 
Loko is compared to an invisible houngan with authority over all the 
sanctuaries in Haiti. The worship of Loko is much like the worship of trees –
mainly the Ceiba. The Ceiba tree is the Antillean silk-cotton tree and the tallest
species in Haiti.  Offerings to it are put in straw bags and hung from the
It is hard to distinguish Loco when he has mounted someone since he is the
personification of plants. 
Loko is also a messenger loa and communication loa, but his main duties are
the vegetation in the woods and forests. He also watches over the agricultural
tools peasants use in their every day activities.
The voodoo physician priests worship him, getting their knowledge from him. 
Marasa:    Twins who died in their early childhood and are innocent and 
capricious. They are thought to be orphans with no discipline in terms 
of good eating habits. They eat from twin plates and they eat all of 
what they are offered at once, always coming very hungry to the ceremonies. 
They must be fed until they are content and then they will listen to the 
people. They have a reputation for doing harm to those who have forgotten to 
provide food or who have not kept their promises, but also refuse to take
responsibility  for any wrong doing or illnesses. 
Marinette-Bwa-Chech:    Literally “Marinette of the dry arms.” This is a 
petro loa or an evil spirit. Worship of her is not spread all over Haiti 
but is growing rapidly in southern parts. Her ceremonies are held under 
a tent and lit with a huge fire in which salt and petrol are thrown. 
She is most dreaded; a she-devil; the sworn servant of evil. She is 
respected by werewolves, who hold services in her honor. She is an 
agent of the underhand dealings of Kita who is, herself, an outstanding 
loa sorceress. 
The screeching owl is the emblem of Marinette. When she mounts someone 
they behave as an owl, hooking their fingers, lowering their heads and
After mounting people, she talks of eating people and confesses hideous 
crimes. At the end the houngan and the possessed alike jump in the fire 
and stamp it out. For sacrifice she is offered chickens that have been 
plucked alive, goats and sows. However, no one can touch these animals 
while preparing them; they must also be buried. Marinette is the mistress 
of Petro-e-rouge and wife to Ti-Jean-pied-sec.
She wanders the woods and goes to her secret place where the offerings 
she shares with no one are left. 
Obatala:    Obatala is a sky loa. He is the loa responsible for forming 
children in the womb. Thus, Obatala is responsible for birth defects. 
He is also called king of the white cloth, and all his followers wear 
white. Obatala’s favorite food is edible snails. 
Ogoun (Ogorin, Ogu-badagri):   Ogoun is the traditional warrior figure 
in Dahomehan religion. He is quite similar to the spirit Zeus in Greek
religion/mythology.  As such Ogoun is mighty, powerful, triumphal. In more
recent time Ogoun has taken on a new face which is not quite related to his
African roots. This is the crafty and powerful political leader. However, this
political warrior is much more of an image of where struggle is in modern Haiti. 
Originally, he was the god of blacksmithing; however, now that blacksmithing 
has become obsolete, he has become the warrior loa. 
He can give strength through prophecy and magic. It is Ogoun (Ogu) who is 
said to have planted the idea and led and given power to the slaves to 
the 1804 revolt and freedom. He is called now to help people obtain a 
government more responsible to their needs.
He is of the Nago loa family. This loa loves the noise of battle itself 
and this is most likely why he is the voodoo religion’s master of 
lightning and storm. By Nado tradition Shango has these loa duties. 
Ogu-badagri by voodoo hymn, “throws” lightning and thunder.
His symbol in humfo is a sabre stuck in the earth in front of the altar. 
His past follows him in that “Ogu’s forge” is the name given to an iron rod stuck
in a brazier which represents him. 
Ogoun comes to mount people in various aspects of his character, but the 
people are quite familiar with each of them. Some of these aspects are: 
Ogoun the wounded warrior. Here he even assumes a Christ-figure pose
which the people know well from their Christian associations. 
As Ogoun Feraille he gives strength to the servitors by slapping them on 
the thighs or back. 
As Ogoun Badagris he may lift a person up and carry him or her around to
indicate his special attention and patronage. 
But in all the aspects of Ogoun there is the dominant theme of power and
militancy. He represents a veteran of the “time of bayonets.”
His possessions can sometimes be violent. Those mounted by him are known
to wash their hands in flaming rum without suffering from it later. They are 
never given water; they are more like “teased” with water. They dress up in 
red dolman and French kepi and wave a saber or machete, chew a cigar and 
demand rum in an old phrase “Gren mwe fret” (my testicles are cold).
At times, the loa Ogu interprets Damballah’s messages.
If he is properly persuaded, he will protect his petitioners from bullets 
and weapon wounds.
He is covered with iron and immune to fire and bullets. To make him more
comfortable the congregation serves him white rum. Ogou’s symbol is a piece
of iron, which he uses to fight his enemies. He is a respected loa.
Ogoun is the deity of fire and “metallurgical elements” and red is his color.
Therefore, he likes animals that are red to be offered to him; for example, red or
russet pigs or roosters. He likes to be saluted with rum, not with the more
traditional water. Often this rum is poured on the ground then lit and the flames
pervade the peristyle. 
The sword, or much more commonly, the machete is his weapon and he often 
does strange feats of poking himself with it, or even sticking the handle in 
the ground, then mounting the blade without piercing his skin.
The members of this family are great drinkers, but alcohol has no effect on
Ogoun is identified with St. Jacques, the warrior general, and is often in 
the guise of a revolutionary war general.
He likes cigars and rum. He has a passion for fire and likes the women. 
He’s the spirit of fire and water.
His favorite tree is the mango tree. His favorite day is Wednesday.
Petite Pierre: is a gluttonous and quarrelsome spirit who tries to pick 
fights with the audience. 
Simbi (Simba, Simbe, Simbi Andezo Simbi Makaya):  is guardian of the 
fountains and marshes and cannot do without the freshness of water. 
Voodoo rituals are held near springs. Several of their songs mention these 
sorts of places. He is a very knowledgeable loa because he spends a lot of 
time learning about the nature of illnesses of supernatural origin and how 
to treat them. He is either with you or against you by protecting those who 
have good relations with him and turning his back on those who do not. 
As part of Ogou’s army he is the chief of the coast guard and goes wherever 
he pleases. 
He is the petro loa of the coast; one of the respected members of the Petro
family.  He belongs to Rada because of his nature. Sometimes neglected by
their devotees and gnawed by hunger, he tends to be cruel.
He lives in springs and rivers. He cannot stand being away from water; 
children who go to fetch water at springs run the risk—particularly if 
they are fair-skinned—of being kidnapped to work for him under the water 
for a few years, gifting them with second sight for their trouble. 
La Siren and Whale:  These two loa are marine divinities, so closely linked 
that they are always worshipped together and celebrated in the same songs. 
Some people say the Whale is the mother of the Siren, others that he is her
husband;  others say they are used for one and the same deity. Popular
opinion says the Siren is married to Agwe. When Siren turns up in a sanctuary,
the person possessed by her appears simply in the role of a young coquette
most careful of her looks, and speaking in French, often offending the peasant
serviteurs.  Both the Siren and the Whale are often viewed as “upper class.” 
Sobo (Sobo Kessou):  Loa of strength. Sobo is a very powerful loa and well 
known for his bravery as a warrior. When he possesses someone, that person 
must dress up like a general in the army. When he addresses the
congregation during a mounting it is like a general addressing his troops.
Sobo is considered an important figure in voodoo mythology. He is the symbol
of strength, the ideal of voodoo priests who want to be respected figures in their
communities. Because of the strength he procures for his followers, Sobo’s
presence is continually requested to bring security and protection to the
congregation. He who is with Sobo is protected against wild spirits. Sobo is
said to have healing power and is often called upon to cure illness of the
supernatural origin to his devotees.
He dines upon goat meat and mutton, and often lives under trees. 
His servitors wear kerchiefs of white and lemon, his favorite colors.
Sogbo (Soybo):  He is the god of lightning and the protector of flags. 
Sogbo is the brother of the three-horned Bosu. Sogbo is always accompanied 
by his companion Bade, who is the loa of the winds. These loa share functions
with Agau, who is also a storm loa. 
When possessed by Sogbo, one hurls down polished stones which are
piously collected and used as symbols of the loa. Despite their divine origins,
thunderstones are not uncommon in Haiti. The spirit hurls a lightning bolt to the
earth, striking a rock outcropping and casting the stone to the valley floor. There
it must lie for a year and a day before the houngan may touch it.
Taureau-trois-graines: His name means bull with three testicles. This loa 
is a product of the fanciful imagination of the people in Haiti and is considered
a Creole loa. He is the great loa of the Jacmel region. His appearances are
terrible; people possessed by him are seized with destructive rage and create
havoc all round unless appeased by the offer  of a handful of grass. This they
munch at once. During trance, they bellow ceaselessly. 
Ti-Jean-Petro:   This is a black magic or “petro” loa that is depicted as a 
dwarf with one foot. Even though Ti-Jean-Petro has a French name, his roots 
can be traced back to Africa. He is easily comparable to a spirit that roamed
through the bush. This spirit, too, was depicted as having only one leg. 
This loa often protects and assists black magic sorcerers. Ti-Jean-Petro 
also is recognized under the names of Petro-e-rouge, Ti-Jean-pied-fin, 
Prince Zandor, and Ti-Jean-Zandor. He has a violent and passionate nature 
that becomes apparent when he mounts people. 


Light and Love Sister Bridget Corfield Confidential Caseworker for Spellmaker.com http://www.spellmaker.com/bridget.htm
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