Greetings soldier!
Now that you've likely already cut your teeth dealing with dinos and Shemarrians, it's time to get into the mystical side of Dinosaur Swamp. There are several kinds of magic that are represented among the Swamp's residents. However, given the region's remoteness and inhospitability, magic-users don't have much reason to come here. As such, one doesn't find the diversity of mystic arts that perhaps exists in other parts of the continent. Still, the region has a few magics that have come to prominence.
In Dinosaur Swamp, there are three kinds of magic that seem to flourish more than any other. Eco-Wizardry and Native American Shamanism are the first two. Eco-Wizardry is a mystic art that is unique to Dinosaur Swamp; the region's only indigenous form of magic. It uses natural materials from plants and animals to create magical items; not unlike a primitive form of Techno-Wizardry. Native American Shamanism is only practiced among the residents of Camp Cherokee in Georgia, as well as a few surrounding traditionalist Indian tribes such as the Lumbee, Catawba, and Creek. This culturally-specific magic reflects the animist beliefs of its Amerindian users, and focuses on interactions with nature spirits, gods, and the natural world.
The third type of magic that has a strong presence in Dinosaur Swamp is Voodoo. Like Native American Shamanism, Voodoo is a surviving system of magic and religious beliefs that predates the Great Cataclysm. Many of the Swamp's Voodoo followers and practitioners, called "Voodouisants," are spillovers from neighboring Louisiana, which has a large population of Voodouisants (estimated to be the largest on the continent). Before the rifts, the Deep South was a center of Voodoo practice and it continues to be so, today. Other practitioners are likely to be travelers from the Dark Woods region of Alabama; a placed noted for its community of Dark Arts enthusiasts.
Voodoo, as both a religion and a form of magic, has proliferated through the Swamp for centuries and is most often practiced in isolation or solitude. Yet, there are a few sociétés or "Voodoo societies" that exist, even in the region's uncivilized reaches. The main enclave of Voodoo in Dinosaur Swamp is none other than Char - formerly Charlotte, North Carolina. Reports indicate that the local Voodoo magicians are brutal thugs, involved in constant competition and street wars with other factions, particularly the Techno-Wizards of Char. Supposedly, the head Voodouisant is a man named Baron LaCroix, a master of magic transplanted from the bayous of Louisiana. Little is known about him.
Oh, and Voodoo magicians tend to go for intimidating, self-important names and titles, such as Baron, Papa, Doctor, Madame, Bishop, Deacon, and Queen. Consequently, don't be surprised if you meet practitioners with names like "Papa Dread," "Bishop of the Boneyards," and other such nonsense.
Now that you've likely already cut your teeth dealing with dinos and Shemarrians, it's time to get into the mystical side of Dinosaur Swamp. There are several kinds of magic that are represented among the Swamp's residents. However, given the region's remoteness and inhospitability, magic-users don't have much reason to come here. As such, one doesn't find the diversity of mystic arts that perhaps exists in other parts of the continent. Still, the region has a few magics that have come to prominence.
In Dinosaur Swamp, there are three kinds of magic that seem to flourish more than any other. Eco-Wizardry and Native American Shamanism are the first two. Eco-Wizardry is a mystic art that is unique to Dinosaur Swamp; the region's only indigenous form of magic. It uses natural materials from plants and animals to create magical items; not unlike a primitive form of Techno-Wizardry. Native American Shamanism is only practiced among the residents of Camp Cherokee in Georgia, as well as a few surrounding traditionalist Indian tribes such as the Lumbee, Catawba, and Creek. This culturally-specific magic reflects the animist beliefs of its Amerindian users, and focuses on interactions with nature spirits, gods, and the natural world.
The third type of magic that has a strong presence in Dinosaur Swamp is Voodoo. Like Native American Shamanism, Voodoo is a surviving system of magic and religious beliefs that predates the Great Cataclysm. Many of the Swamp's Voodoo followers and practitioners, called "Voodouisants," are spillovers from neighboring Louisiana, which has a large population of Voodouisants (estimated to be the largest on the continent). Before the rifts, the Deep South was a center of Voodoo practice and it continues to be so, today. Other practitioners are likely to be travelers from the Dark Woods region of Alabama; a placed noted for its community of Dark Arts enthusiasts.
Voodoo, as both a religion and a form of magic, has proliferated through the Swamp for centuries and is most often practiced in isolation or solitude. Yet, there are a few sociétés or "Voodoo societies" that exist, even in the region's uncivilized reaches. The main enclave of Voodoo in Dinosaur Swamp is none other than Char - formerly Charlotte, North Carolina. Reports indicate that the local Voodoo magicians are brutal thugs, involved in constant competition and street wars with other factions, particularly the Techno-Wizards of Char. Supposedly, the head Voodouisant is a man named Baron LaCroix, a master of magic transplanted from the bayous of Louisiana. Little is known about him.
Oh, and Voodoo magicians tend to go for intimidating, self-important names and titles, such as Baron, Papa, Doctor, Madame, Bishop, Deacon, and Queen. Consequently, don't be surprised if you meet practitioners with names like "Papa Dread," "Bishop of the Boneyards," and other such nonsense.
The Voodoo Religion
The word "voodoo" is believed to be a corruption of the West African word "vodun," meaning "spirit." It is an animist religion, as well as a mystic art; the two parts go hand-in-hand. Voodoo clergy are known as Houngans (priests) and Mambos (priestesses). Within the religion, male and female clergy have the same responsibilities and levels of authority. Each can be divided further into two main ranks: Houngan Sur Pwen/Mambo Sur Pwen (junior priests/priestesses) and Houngan Asogwe/Mambo Asogwe (high priests/priestesses). A priest- or priestess-in-training is known as a Hounsi Canzo, and these acolytes are charged with assisting in the performance of rituals, as well as a variety of mundane religious duties. A Hounsi Canzo can only be fully initiated into the Voodoo priesthood by a high priest or priestess.
A Voodoo temple is known as a hounfour, and it is a consecrated building where the Voodoo faithful practice their faith and magic. A Voodoo congregation is called a société. Only a recognized member of a société is allowed to enter a hounfour. Outsiders are not permitted entry unless invited by one of the temple's Houngans or Mambos; to do otherwise is an offense to the société and the loa. Many hounfours are equipped with an adjacent space called a peristyle, an open-sided structure or large porch where Voodoo rituals can be performed for the viewing public. Generally, this is where meetings between Voodouisants and outsiders to the société take place.
As a polytheistic religion, Voodoo involves the worship of a large and diverse pantheon of beings. At the top is "Bondye," or Bon Dieu in French Creole ("Good God"). He is the supreme being in Voodoo who created the Universe and all things (the other gods included). However, he is a distant, non-interventionist creator, and direct interactions with him apparently don't happen. There is no devil figure or supreme evil counterpart to Bondye in Voodoo.
Bondye is served by a number of spirit-beings known as "loa," the most powerful of which are gods unto themselves. There are various "nations" or "families" of loa that represent specific concepts and themes. Because Bondye doesn't interact with his followers, most Voodoo practitioners direct their prayers and requests for aid to the loa. Communication and summonings are performed through the use of religious rituals, offerings, and sacred symbols (veve). Voodouisants also sometimes consent to temporarily being a "cheval," - a vessel for a loa. In Voodoo, possession by the loa is regarded as an honor, and loa relish the opportunity to briefly experience the material world through a willing mortal's body. As such, the act of possession, or "Monter La Tet," is often used a form of payment to the loa for answering prayers and providing services.
The word "voodoo" is believed to be a corruption of the West African word "vodun," meaning "spirit." It is an animist religion, as well as a mystic art; the two parts go hand-in-hand. Voodoo clergy are known as Houngans (priests) and Mambos (priestesses). Within the religion, male and female clergy have the same responsibilities and levels of authority. Each can be divided further into two main ranks: Houngan Sur Pwen/Mambo Sur Pwen (junior priests/priestesses) and Houngan Asogwe/Mambo Asogwe (high priests/priestesses). A priest- or priestess-in-training is known as a Hounsi Canzo, and these acolytes are charged with assisting in the performance of rituals, as well as a variety of mundane religious duties. A Hounsi Canzo can only be fully initiated into the Voodoo priesthood by a high priest or priestess.
A Voodoo temple is known as a hounfour, and it is a consecrated building where the Voodoo faithful practice their faith and magic. A Voodoo congregation is called a société. Only a recognized member of a société is allowed to enter a hounfour. Outsiders are not permitted entry unless invited by one of the temple's Houngans or Mambos; to do otherwise is an offense to the société and the loa. Many hounfours are equipped with an adjacent space called a peristyle, an open-sided structure or large porch where Voodoo rituals can be performed for the viewing public. Generally, this is where meetings between Voodouisants and outsiders to the société take place.
As a polytheistic religion, Voodoo involves the worship of a large and diverse pantheon of beings. At the top is "Bondye," or Bon Dieu in French Creole ("Good God"). He is the supreme being in Voodoo who created the Universe and all things (the other gods included). However, he is a distant, non-interventionist creator, and direct interactions with him apparently don't happen. There is no devil figure or supreme evil counterpart to Bondye in Voodoo.
Bondye is served by a number of spirit-beings known as "loa," the most powerful of which are gods unto themselves. There are various "nations" or "families" of loa that represent specific concepts and themes. Because Bondye doesn't interact with his followers, most Voodoo practitioners direct their prayers and requests for aid to the loa. Communication and summonings are performed through the use of religious rituals, offerings, and sacred symbols (veve). Voodouisants also sometimes consent to temporarily being a "cheval," - a vessel for a loa. In Voodoo, possession by the loa is regarded as an honor, and loa relish the opportunity to briefly experience the material world through a willing mortal's body. As such, the act of possession, or "Monter La Tet," is often used a form of payment to the loa for answering prayers and providing services.
Voodoo is a sycretism of various pre-Rifts West African and Afro-Caribbean religions, and Catholicism. What this means is that the religion combines elements of these belief systems into a single whole. Apparently, many of the loa are associated with ancient Catholic saints. For instance, Legba is associated with St. Peter, Agwe with St. Ulrich, Dhamballah-Wedo with St. Patrick, and so on. As such, it's not unusual to see Catholic paraphernalia included in Voodoo rituals, or to see Voodouisants praying to images of Catholic saints on Voodoo altars or at Voodoo temples. Some Voodouisants even refer to the loa as "saints."
Originally, early pre-Rifts followers of Voodoo were slaves, and these followers used the trappings of Catholicism (the religion of their oppressors) to hide that they were, in reality, worshipping the native gods of their homeland. This is how the sycretism with Catholic beliefs started. However, such a blending of faiths was only possible in places where Catholicism was the main religion, due to the large quantity of icons and other accoutrements used in Catholic worship. In areas of the old American Empire where Protestantism was dominant, the lack of religious paraphernalia meant that Voodouisants had no means of masking their religious practices, which led to their gods being dropped altogether. It's in these places where the system of magic known as Hoodoo, a secular variation of Voodoo, would eventually evolve.
Voodouisants believe that the soul is made up of two parts. The gros-bon-ange is a sort of cosmic lifeforce shared by all living creatures. When a person dies, this lifeforce returns to Bondye. The other part, the ti-bon-ange, is a person's personality, knowledge, and memories; basically, everything that makes a person unique. This is the part of the person that dreams, astrally projects, and leaves the body during times of possession.
Ancestor veneration is a big part of Voodoo, and Voodouisants go to great efforts to honor their ancestors. This involves dedicating prayers and offerings to the dead, and maintaining the grave sites of dead family members. Though not nearly as powerful as the loa, ancestor spirits are thought to be wise and capable to providing some assistance to the living, usually in the form of blessings or advice about the future. Trafficking with spirits of the dead is a common and accepted practice in Voodoo. However, trafficking with the undead or raising zombies is regarded as dark magic; avoided by most Houngans and Mambos. That's the specialty of the Bokor.
Originally, early pre-Rifts followers of Voodoo were slaves, and these followers used the trappings of Catholicism (the religion of their oppressors) to hide that they were, in reality, worshipping the native gods of their homeland. This is how the sycretism with Catholic beliefs started. However, such a blending of faiths was only possible in places where Catholicism was the main religion, due to the large quantity of icons and other accoutrements used in Catholic worship. In areas of the old American Empire where Protestantism was dominant, the lack of religious paraphernalia meant that Voodouisants had no means of masking their religious practices, which led to their gods being dropped altogether. It's in these places where the system of magic known as Hoodoo, a secular variation of Voodoo, would eventually evolve.
Voodouisants believe that the soul is made up of two parts. The gros-bon-ange is a sort of cosmic lifeforce shared by all living creatures. When a person dies, this lifeforce returns to Bondye. The other part, the ti-bon-ange, is a person's personality, knowledge, and memories; basically, everything that makes a person unique. This is the part of the person that dreams, astrally projects, and leaves the body during times of possession.
Ancestor veneration is a big part of Voodoo, and Voodouisants go to great efforts to honor their ancestors. This involves dedicating prayers and offerings to the dead, and maintaining the grave sites of dead family members. Though not nearly as powerful as the loa, ancestor spirits are thought to be wise and capable to providing some assistance to the living, usually in the form of blessings or advice about the future. Trafficking with spirits of the dead is a common and accepted practice in Voodoo. However, trafficking with the undead or raising zombies is regarded as dark magic; avoided by most Houngans and Mambos. That's the specialty of the Bokor.
The Loa
The term "loa" refers to a couple types of beings who serve Bondye, the supreme God of Voodoo. This includes the other Voodoo deities (the "divine loa"), who, despite their great power, are subservient to Bondye and act as his representatives and messengers. The non-Bondye deities of Voodoo are many, and each has one or more purviews. Like lots of other pagan religions, Voodoo has gods of every stripe: love, war, death, fertility, magic, nature, the elements, etc. Prayers and offerings are dedicated to the divine loa that is best suited to deal with one's needs. The gods and their servants are said to reside in an underwater city called "Ville-au-Camp," the capital of the loa.
Below the divine loa are what are known as the "ghostly loa." These are spirit-servants who act as intermediaries between mortal worshippers and the Voodoo gods themselves. Most Voodoo spells, fetish creation, and summoning incorporates these creatures to one degree or another. Each ghostly loa apparently serves one or more of the divine loa, and they tend to take on aspects of that deity's appearance, behavior and quirks. In this respect, you could say that these ghostly loa are minor extensions of the gods they serve. It is thought that the Voodoo gods can see through the eyes of their spirit-servants.
Though lesser than their divine counterparts, the ghostly loa are still very powerful and very dangerous. They aren't semi-mindless like members of the wraith brigades. Such loa have many of thes same inherent strengths and weaknesses as other types of spirits (i.e., intangibility, invisibility, etc.), as well as an array of spell magic and psychic powers. Each ghostly loa's abilities are reflective of the deity it serves (e.g., ghostly loa of Oggoun have combat spells, ghostly loa of Dhamballah-Wedo have water spells and hydrokinesis, etc.). Physical attacks are ineffective against them; only magic and psionics are known for certain to harm these beings.
Ghostly loa are the ones who participate in the "Monter La Tet," inhabiting the body of a willing Voodouisant. They typically do so to facilitate communication with followers, or as payment for services rendered on behalf of the Voodoo magician or société. During the period of possession, which is usually a few minutes to a few hours, some loa (particularly those of the Petro and Ghede families) take the opportunity to indulge in a variety of vices: drinking, partying, sex, dancing, fighting, self-mutilation, eating extremely spicy foods, etc. This can sometimes prove dangerous for the person under possession, since the loa aren't always cognizant of how fragile mortals are, and may inadvertently damage the bodies that they're riding. Most loa, however, demonstrate enough restraint to avoid doing anything that permanently harms the cheval. Also, for whatever reason, the loa seem incapable or unwilling to possess the body of an unconsenting person. In all cases, the cheval must be a willing and knowing participant for the act of possession to occur.
Within the Voodoo system of spirits, loa are grouped together into "nanchons" (nations): families of loa that share similar themes and characteristics, and who represent similar concepts. There are over a dozen recognized nanchons, though a majority of Voodouisants dedicate their attention to the biggest three: the Rada, Petro, and Ghede. The Rada are older and benevolent loa known to represent good fortune and protection. The Petro are loa symbolizing hatred, misery, and the ugly side of existence; they're usually the loa that are called upon for black magic. And finally, the Ghede are loa of death and fertility who, in terms of morality and nature, sit somewhere between the two previous nanchons; they rule the spirits of the dead and are known to be raucous, loud, and hedonistic.
Some occultists and philosophers speculate that loa from the Rada and Petro nanchons are actually different mani-festations of the same being. For instance, Erzulie Freda (the Rada loa of beauty and love) and Erzulie Toho (the Petro loa of jealousy and slighted love) are thought to be two aspects of the same loa. Likewise, Legba (the Rada loa of the crossroads) and Maitre Carrefour (the Petro loa of miscommunication and bad luck) are said to be two faces of a single loa. Often, Petro loa will use the same name as their Rada counterparts, but with phrases such as "Ge Rouge" ("Red Eyes") or "La Flambeau" ("of the Torch") attached to signify their Petro status.
Here's a list of a few notable Voodoo deities. Many others exist.
The term "loa" refers to a couple types of beings who serve Bondye, the supreme God of Voodoo. This includes the other Voodoo deities (the "divine loa"), who, despite their great power, are subservient to Bondye and act as his representatives and messengers. The non-Bondye deities of Voodoo are many, and each has one or more purviews. Like lots of other pagan religions, Voodoo has gods of every stripe: love, war, death, fertility, magic, nature, the elements, etc. Prayers and offerings are dedicated to the divine loa that is best suited to deal with one's needs. The gods and their servants are said to reside in an underwater city called "Ville-au-Camp," the capital of the loa.
Below the divine loa are what are known as the "ghostly loa." These are spirit-servants who act as intermediaries between mortal worshippers and the Voodoo gods themselves. Most Voodoo spells, fetish creation, and summoning incorporates these creatures to one degree or another. Each ghostly loa apparently serves one or more of the divine loa, and they tend to take on aspects of that deity's appearance, behavior and quirks. In this respect, you could say that these ghostly loa are minor extensions of the gods they serve. It is thought that the Voodoo gods can see through the eyes of their spirit-servants.
Though lesser than their divine counterparts, the ghostly loa are still very powerful and very dangerous. They aren't semi-mindless like members of the wraith brigades. Such loa have many of thes same inherent strengths and weaknesses as other types of spirits (i.e., intangibility, invisibility, etc.), as well as an array of spell magic and psychic powers. Each ghostly loa's abilities are reflective of the deity it serves (e.g., ghostly loa of Oggoun have combat spells, ghostly loa of Dhamballah-Wedo have water spells and hydrokinesis, etc.). Physical attacks are ineffective against them; only magic and psionics are known for certain to harm these beings.
Ghostly loa are the ones who participate in the "Monter La Tet," inhabiting the body of a willing Voodouisant. They typically do so to facilitate communication with followers, or as payment for services rendered on behalf of the Voodoo magician or société. During the period of possession, which is usually a few minutes to a few hours, some loa (particularly those of the Petro and Ghede families) take the opportunity to indulge in a variety of vices: drinking, partying, sex, dancing, fighting, self-mutilation, eating extremely spicy foods, etc. This can sometimes prove dangerous for the person under possession, since the loa aren't always cognizant of how fragile mortals are, and may inadvertently damage the bodies that they're riding. Most loa, however, demonstrate enough restraint to avoid doing anything that permanently harms the cheval. Also, for whatever reason, the loa seem incapable or unwilling to possess the body of an unconsenting person. In all cases, the cheval must be a willing and knowing participant for the act of possession to occur.
Within the Voodoo system of spirits, loa are grouped together into "nanchons" (nations): families of loa that share similar themes and characteristics, and who represent similar concepts. There are over a dozen recognized nanchons, though a majority of Voodouisants dedicate their attention to the biggest three: the Rada, Petro, and Ghede. The Rada are older and benevolent loa known to represent good fortune and protection. The Petro are loa symbolizing hatred, misery, and the ugly side of existence; they're usually the loa that are called upon for black magic. And finally, the Ghede are loa of death and fertility who, in terms of morality and nature, sit somewhere between the two previous nanchons; they rule the spirits of the dead and are known to be raucous, loud, and hedonistic.
Some occultists and philosophers speculate that loa from the Rada and Petro nanchons are actually different mani-festations of the same being. For instance, Erzulie Freda (the Rada loa of beauty and love) and Erzulie Toho (the Petro loa of jealousy and slighted love) are thought to be two aspects of the same loa. Likewise, Legba (the Rada loa of the crossroads) and Maitre Carrefour (the Petro loa of miscommunication and bad luck) are said to be two faces of a single loa. Often, Petro loa will use the same name as their Rada counterparts, but with phrases such as "Ge Rouge" ("Red Eyes") or "La Flambeau" ("of the Torch") attached to signify their Petro status.
Here's a list of a few notable Voodoo deities. Many others exist.
- Legba
- Oggun
- Dhamballah Wedo
- La Sirène
- Loko
- Ayizan
- Marinette
- Erzulie Freda
- Maitre Carrefour
- Baron Samedi
- Baron Cimitière
The Bokor
A Bokor is a Houngan or Mambo that serves the loa "with both hands." This means that the Bokor practices both good and evil magic. They cast benevolent spells, as well as dark spells that other Voodoo magicians would normally refuse to cast for ethical reasons. Most often, the Bokor are associated with black magic, especially by non-Voodouisants, and they are popularly connected to curses, Voodoo dolls, and the creation of zombies. They are also closely associated with the Petro family a loa: the loa that represent war, violence, fear, and other dark aspects of life.
The Bokor tend to be mercenary in nature, wholly willing to cast spells for others in exchange for payment. Such "sorcery-for-hire" is regarded as distasteful among regular Houngans and Mambos. Greedy, desperate, or angry individuals are sometimes drawn to seek out a Bokor, hoping to garner personal fortune or to curse a hated enemy. Payment may be in the form of money, but the Bokor may alternately request other, more esoteric things. Those who neglect to pay the Bokor what he is owed, or who attempt to deceive him, are likely to become his next victim.
Being a Bokor does not necessarily mean that one works dark magic; only that one is willing to do so... for the right price. Some Bokor do not actively engage in Petro-style Voodoo on their own, and only enact such magic when a client or a situation demands it. And while it's true that Bokor are easily capable of laying curses and raising the dead, it's far from the hallmark of their art (unlike Necromancy).
Still, these stereotypes exist for a reason, and most Bokor focus primarily on the use of Petro-style Voodoo for self-serving and malicious ends. Some Bokor even practice such magic exclusively, making dark wangas their specialty and devoting most of their worship to the Petro loa. Long term use of dark magic and constant exposure to Petro loa often corrupts the Bokor over time. As such, many Bokor are quick to anger, easy to slight, and extremely vindictive; grudges are things that they nurse for lifetimes. Common wisdom among Voodouisants is to never earn the ire of a Bokor, for they do not forgive, and most certainly don't forget. Even death provides no respite from their wrath. Of those Bokor who surround themselves with entourages of raised corpses, one can be sure that at least a few of those zombies are individuals who once angered or offended the Bokor in some way.
Bokor tend to operate individually, though they are occasionally known to form secret societies called "zobop."
A Bokor is a Houngan or Mambo that serves the loa "with both hands." This means that the Bokor practices both good and evil magic. They cast benevolent spells, as well as dark spells that other Voodoo magicians would normally refuse to cast for ethical reasons. Most often, the Bokor are associated with black magic, especially by non-Voodouisants, and they are popularly connected to curses, Voodoo dolls, and the creation of zombies. They are also closely associated with the Petro family a loa: the loa that represent war, violence, fear, and other dark aspects of life.
The Bokor tend to be mercenary in nature, wholly willing to cast spells for others in exchange for payment. Such "sorcery-for-hire" is regarded as distasteful among regular Houngans and Mambos. Greedy, desperate, or angry individuals are sometimes drawn to seek out a Bokor, hoping to garner personal fortune or to curse a hated enemy. Payment may be in the form of money, but the Bokor may alternately request other, more esoteric things. Those who neglect to pay the Bokor what he is owed, or who attempt to deceive him, are likely to become his next victim.
Being a Bokor does not necessarily mean that one works dark magic; only that one is willing to do so... for the right price. Some Bokor do not actively engage in Petro-style Voodoo on their own, and only enact such magic when a client or a situation demands it. And while it's true that Bokor are easily capable of laying curses and raising the dead, it's far from the hallmark of their art (unlike Necromancy).
Still, these stereotypes exist for a reason, and most Bokor focus primarily on the use of Petro-style Voodoo for self-serving and malicious ends. Some Bokor even practice such magic exclusively, making dark wangas their specialty and devoting most of their worship to the Petro loa. Long term use of dark magic and constant exposure to Petro loa often corrupts the Bokor over time. As such, many Bokor are quick to anger, easy to slight, and extremely vindictive; grudges are things that they nurse for lifetimes. Common wisdom among Voodouisants is to never earn the ire of a Bokor, for they do not forgive, and most certainly don't forget. Even death provides no respite from their wrath. Of those Bokor who surround themselves with entourages of raised corpses, one can be sure that at least a few of those zombies are individuals who once angered or offended the Bokor in some way.
Bokor tend to operate individually, though they are occasionally known to form secret societies called "zobop."
Voodoo Magic: An Analysis
As stated before, Voodoo is both a religion and a system of magic. For Voodoo magicians, the two aspects are inseparable. You can practice the religion without using the magic, but you can't use the magic without practicing the religion. Most followers of Voodoo are just devotees to the faith (called "bossales"); only the few initiated into the Voodoo clergy are actual full-on sorcerers. Practitioners of Voodoo magic are not just mages, but priests or priestesses as well. While the typical Houngan or Mambo isn't as skilled at spell casting as, say, a Ley Line Walker, they have the support of their gods and divine servants to make up the difference.
Voodoo magicians are not very effective when it comes to magic on the fly, but given time to prepare, they can be exceptionally dangerous. Although Bokor are a little better at combat magic than the average Houngan or Mambo, they still aren't likely to be able to go toe-to-toe in a spell fight against a trained Combat Mage or Battle Magus, at least not without some preparation. Their complement of spells tends to be limited, and their reserves of mystical energy are not as large as those of other magic-users. Furthermore, many Voodoo spells (called wangas) are ineffective without the presence or permission of a loa, which must first be summoned.
What Voodoo magicians excel at is ritual magic. Ceremonies are a big part of the mystic art, and entire Voodoo congregations are often employed to help cast spells. These bossale, though not magicians, contribute their money, time and effort, assisting in the ritual's preparation and performance. More importantly, however, the participants contribute their magical energy to the ritual, which the Voodoo magician can use to cast or bolster the intended wanga. Given enough participants, the energy available to the ritual can be comparable to being at a ley line during an astronomical event. What this means is that large rituals with many bossales allow a Voodoo magician to enact very intensive, very magically demanding spells; spells that are impossible for solitary magic-users to cast on their own. When a Voodoo magician needs to summon a lot of loa, or craft a powerful wanga, it's common for him to bring in the members of his société or zobop in order to facilitate the process. As ordained priests or priestesses, most Voodoo magicians have the clout to quickly call upon other Voodouisants for ritual help during times of need.
Voodoo magic, particularly rituals, makes use of a wide range of occult paraphernalia such as altars, rattles, drums, banners, candles, incense, and various religious statuettes and icons (many of which were originally representations of Catholic saints, but now serve to honor the loa). A notable element of Voodoo magic is the "veve," a religious design that symbolizes a certain Voodoo god, serving as a beacon to attract his or her attention. Each god is represented by his own design, and these symbols are employed liberally in Voodoo temples, artwork, and fetishes. Veves are used in religious ceremonies and magic rituals, where they are usually traced on the ground using colored sand, cornmeal, wood ash, red brick powder, or some other consecrated substance. Each symbol is fairly intricate and tampering with one, even slightly, is an easy way to interfere with a Voodoo ritual.
Another important component in Voodoo is a batterie. At its most basic, this is a term for drumming. More broadly speaking, however, this refers to an entire pattern of sounds used to invoke a certain deity in Voodoo. Each loa has its own batterie, which is performed by a combination of drumming, clapping, singing, stomping, and dancing. The asson, a sacred ceremonial rattle (usually constructed from a calabash and snake vertebrae), is used by the leading priest of priestess to dictate the rhythm and pace of the batterie. Coupled with the appropriate veve, the batterie serves to enact various magics, especially summonings. As one can imagine, Voodoo rituals are loud, highly energetic affairs.
Voodoo also makes significant use of sympathetic magic: magical techniques based upon correspondence and symbolic connection. The concept of "like affects like," - that one could affect a thing by affecting something similar to it - is not unique to Voodoo, though it represents one of Voodoo best known elements. One prominent example of such a principle is the so-called "Voodoo doll," a magical effigy that shares a supernatural link to the person it represents. These wangas are popularly associated with all Voodoo magicians, but in truth, only Bokor dabble in such magic. By incorporating a piece of the victim's hair, clothing, or blood, the doll becomes a conduit that provides the magician direct mystical access to the victim. Any actions taken against the doll will, in turn, affect the victim, regardless of distance.
As with any other mystic art, Voodoo has no inherent morality or immorality. Wangas are considered practical tools that can be applied in a variety of ways, both positive and negative. While it's true that each nanchon is well-suited to certain types of spells (the Rada are powerful healers, for instance, and the Petro are proficient at causing harm), it's difficult to neatly divide the loa and their corresponding magic into moral categories. Calling Rada-based Voodoo "good" and Petro-based Voodoo "evil" is too simplistic, and most Voodouisants consider such black-and-white distinctions to be childish. In reality, the magic of Rada can be used maliciously, just as the magic of Petro can be used for beneficial ends. Rather than good and evil, terms such as "cold" and "hot" are probably more accurate to describe the dichotomy between the two.
As stated before, Voodoo is both a religion and a system of magic. For Voodoo magicians, the two aspects are inseparable. You can practice the religion without using the magic, but you can't use the magic without practicing the religion. Most followers of Voodoo are just devotees to the faith (called "bossales"); only the few initiated into the Voodoo clergy are actual full-on sorcerers. Practitioners of Voodoo magic are not just mages, but priests or priestesses as well. While the typical Houngan or Mambo isn't as skilled at spell casting as, say, a Ley Line Walker, they have the support of their gods and divine servants to make up the difference.
Voodoo magicians are not very effective when it comes to magic on the fly, but given time to prepare, they can be exceptionally dangerous. Although Bokor are a little better at combat magic than the average Houngan or Mambo, they still aren't likely to be able to go toe-to-toe in a spell fight against a trained Combat Mage or Battle Magus, at least not without some preparation. Their complement of spells tends to be limited, and their reserves of mystical energy are not as large as those of other magic-users. Furthermore, many Voodoo spells (called wangas) are ineffective without the presence or permission of a loa, which must first be summoned.
What Voodoo magicians excel at is ritual magic. Ceremonies are a big part of the mystic art, and entire Voodoo congregations are often employed to help cast spells. These bossale, though not magicians, contribute their money, time and effort, assisting in the ritual's preparation and performance. More importantly, however, the participants contribute their magical energy to the ritual, which the Voodoo magician can use to cast or bolster the intended wanga. Given enough participants, the energy available to the ritual can be comparable to being at a ley line during an astronomical event. What this means is that large rituals with many bossales allow a Voodoo magician to enact very intensive, very magically demanding spells; spells that are impossible for solitary magic-users to cast on their own. When a Voodoo magician needs to summon a lot of loa, or craft a powerful wanga, it's common for him to bring in the members of his société or zobop in order to facilitate the process. As ordained priests or priestesses, most Voodoo magicians have the clout to quickly call upon other Voodouisants for ritual help during times of need.
Voodoo magic, particularly rituals, makes use of a wide range of occult paraphernalia such as altars, rattles, drums, banners, candles, incense, and various religious statuettes and icons (many of which were originally representations of Catholic saints, but now serve to honor the loa). A notable element of Voodoo magic is the "veve," a religious design that symbolizes a certain Voodoo god, serving as a beacon to attract his or her attention. Each god is represented by his own design, and these symbols are employed liberally in Voodoo temples, artwork, and fetishes. Veves are used in religious ceremonies and magic rituals, where they are usually traced on the ground using colored sand, cornmeal, wood ash, red brick powder, or some other consecrated substance. Each symbol is fairly intricate and tampering with one, even slightly, is an easy way to interfere with a Voodoo ritual.
Another important component in Voodoo is a batterie. At its most basic, this is a term for drumming. More broadly speaking, however, this refers to an entire pattern of sounds used to invoke a certain deity in Voodoo. Each loa has its own batterie, which is performed by a combination of drumming, clapping, singing, stomping, and dancing. The asson, a sacred ceremonial rattle (usually constructed from a calabash and snake vertebrae), is used by the leading priest of priestess to dictate the rhythm and pace of the batterie. Coupled with the appropriate veve, the batterie serves to enact various magics, especially summonings. As one can imagine, Voodoo rituals are loud, highly energetic affairs.
Voodoo also makes significant use of sympathetic magic: magical techniques based upon correspondence and symbolic connection. The concept of "like affects like," - that one could affect a thing by affecting something similar to it - is not unique to Voodoo, though it represents one of Voodoo best known elements. One prominent example of such a principle is the so-called "Voodoo doll," a magical effigy that shares a supernatural link to the person it represents. These wangas are popularly associated with all Voodoo magicians, but in truth, only Bokor dabble in such magic. By incorporating a piece of the victim's hair, clothing, or blood, the doll becomes a conduit that provides the magician direct mystical access to the victim. Any actions taken against the doll will, in turn, affect the victim, regardless of distance.
As with any other mystic art, Voodoo has no inherent morality or immorality. Wangas are considered practical tools that can be applied in a variety of ways, both positive and negative. While it's true that each nanchon is well-suited to certain types of spells (the Rada are powerful healers, for instance, and the Petro are proficient at causing harm), it's difficult to neatly divide the loa and their corresponding magic into moral categories. Calling Rada-based Voodoo "good" and Petro-based Voodoo "evil" is too simplistic, and most Voodouisants consider such black-and-white distinctions to be childish. In reality, the magic of Rada can be used maliciously, just as the magic of Petro can be used for beneficial ends. Rather than good and evil, terms such as "cold" and "hot" are probably more accurate to describe the dichotomy between the two.
Voodoo Terms
Asson: A sacred rattle used in Voodoo ceremonies.
Bokor: Strictly speaking, a Bokor is a Voodoo priest or priestess who serves the loa "with both hands," meaning that they are willing to use dark magic and cast spells that other Voodoo practitioners will not. More commonly, however, the term is used to imply a evil magician; someone dedicated to the practice of Petro-style Voodoo.
Bossale: A lay follower of Voodoo; a practitioner of the religion who is not an ordained priest or priestess and cannot work Voodoo magic on his own. The Voodoo clergy (Houngans, Mambos, and Bokor) have Bossales participate in their ceremonies to provide additional power.
Cheval: A person who becomes "mounted" (i.e., possessed) by a loa. Acting as the receptacle for a loa is regarded as a great honor in the Voodoo tradition.
Ghede: A family of loa that embodies death and fertility. These loa are associated with the spirits of the dead, and they are known for being loud, rude, and hedonistic. Foremost among them are the Barons.
Gris-Gris: (pronounced: "gree-gree") A Voodoo talisman; a type of wanga tied to an object, usually a cloth bag.
Guinee: The Voodoo underworld; the place where the spirits of the dead go.
Houngan: A Voodoo priest. Also called a "Papa."
Hounfour: A Voodoo temple; a structure where Voodoo clergy and followers practice their faith and magic.
Hounsi Canzo: An assistant to a Voodoo priest or priestess; usually a clergyman-in-training.
Loa: Refers to the gods of Voodoo, as well as the spirit-beings that serve them.
Mambo: A Voodoo priestess. Also called a "Mama."
Met-Tet: A person's patron loa.
Monter La Tet: French Creole for "mounting the head." This is a Voodoo expression denoting the act of possession by a loa.
Nanchon: Means "nation." Essentially a grouping or family of loa with similar temperaments and themes. Notable nanchons include the Rada, Petro, and Guédé.
Petro: A family of loa associated with the harsher or more negative aspects of existence. These loa are aggressive and warlike, and magic based around them tends to be fueled by anger, pain, and fear. Petro loa are favored by the Bokor.
Rada: A family of older, more benevolent loa. They are associated with creativity, protection, and moral guardianship.
Société: An association of Voodoo followers who practice at the same Hounfour; basically, a Voodoo congregation.
Veve: (pronounced: "vay-vay") Elaborate religious symbols used to communicate with the loa and enact certain spells. For rituals, veve are often traced on the ground using colored sand, cornmeal, or wood ash. They can also be drawn, painted, or sewn. Each loa is represented by its own veve.
Voodouisant: (pronounced: "voo-doo-ee-sahnt") Any recognized follower of Voodoo, whether a mundane worshipper or an ordained priest/priestess. Also called a "sèvitè."
Wanga: A Voodoo spell.
Zobop: A society of Bokor.
Asson: A sacred rattle used in Voodoo ceremonies.
Bokor: Strictly speaking, a Bokor is a Voodoo priest or priestess who serves the loa "with both hands," meaning that they are willing to use dark magic and cast spells that other Voodoo practitioners will not. More commonly, however, the term is used to imply a evil magician; someone dedicated to the practice of Petro-style Voodoo.
Bossale: A lay follower of Voodoo; a practitioner of the religion who is not an ordained priest or priestess and cannot work Voodoo magic on his own. The Voodoo clergy (Houngans, Mambos, and Bokor) have Bossales participate in their ceremonies to provide additional power.
Cheval: A person who becomes "mounted" (i.e., possessed) by a loa. Acting as the receptacle for a loa is regarded as a great honor in the Voodoo tradition.
Ghede: A family of loa that embodies death and fertility. These loa are associated with the spirits of the dead, and they are known for being loud, rude, and hedonistic. Foremost among them are the Barons.
Gris-Gris: (pronounced: "gree-gree") A Voodoo talisman; a type of wanga tied to an object, usually a cloth bag.
Guinee: The Voodoo underworld; the place where the spirits of the dead go.
Houngan: A Voodoo priest. Also called a "Papa."
Hounfour: A Voodoo temple; a structure where Voodoo clergy and followers practice their faith and magic.
Hounsi Canzo: An assistant to a Voodoo priest or priestess; usually a clergyman-in-training.
Loa: Refers to the gods of Voodoo, as well as the spirit-beings that serve them.
Mambo: A Voodoo priestess. Also called a "Mama."
Met-Tet: A person's patron loa.
Monter La Tet: French Creole for "mounting the head." This is a Voodoo expression denoting the act of possession by a loa.
Nanchon: Means "nation." Essentially a grouping or family of loa with similar temperaments and themes. Notable nanchons include the Rada, Petro, and Guédé.
Petro: A family of loa associated with the harsher or more negative aspects of existence. These loa are aggressive and warlike, and magic based around them tends to be fueled by anger, pain, and fear. Petro loa are favored by the Bokor.
Rada: A family of older, more benevolent loa. They are associated with creativity, protection, and moral guardianship.
Société: An association of Voodoo followers who practice at the same Hounfour; basically, a Voodoo congregation.
Veve: (pronounced: "vay-vay") Elaborate religious symbols used to communicate with the loa and enact certain spells. For rituals, veve are often traced on the ground using colored sand, cornmeal, or wood ash. They can also be drawn, painted, or sewn. Each loa is represented by its own veve.
Voodouisant: (pronounced: "voo-doo-ee-sahnt") Any recognized follower of Voodoo, whether a mundane worshipper or an ordained priest/priestess. Also called a "sèvitè."
Wanga: A Voodoo spell.
Zobop: A society of Bokor.