Voodan, the Cult of the Loa - Roleplay Resources

[EO]

The Voodan

The Cult of the Loa

Not all faiths honor the gods directly. In many cultures, spirits of the natural world and messengers of the gods are far more heavily involved in mortal affairs than are the gods themselves. Why pray to a deity who does not hear, when you can direct your petition to the entity that god placed as lord over luck, or death, or rain or wealth? If you seek succor in the depths of a swamp, should not the swamp itself be the recipient of your pleas?

The voodan is a divine spellcaster communing with spiritual entities called loa to gain their powers. These spirits represent all manner of natural forces, locations and concepts. Many communities worship their deceased ancestors as loa. Most importantly, they are much more than just the concept or element they represent, each of them is an immortal entity with its unique personality. These spirits may be helpful if properly propitiated, but they may also be easily angered for reasons beyond the ken of mortals.

On Prisoners of the Mists, four groups of loa are defined:

• The major loa of Souragne grant power to all voodan characters native to Ravenloft or converts.
• The major loa of Gothic Earth, divided into the Old World (originating from ancient Africa) and the New World (originating from the Caribbeans) loa.
• The elemental spirits of Athas (Dark Sun setting), different in nature, but filling a purpose similar to that of the loa under the Crimson Sun.
• The loa of the Multiverse, supporting voodan from other D&D settings and allowing the customization of minor loa for Ravenloft and Gothic Earth.

Contents:

• The Voodan Character
  
• The Loa of Souragne
• Gothic Earth Voodan
• The Loa of Gothic Earth
• The Spirits of Athas
• The Loa of the Multiverse

Sources: Dark Tales and Disturbing Legends, 3rd Edition Ravenloft Campaign Setting, 3rd ed. Ravenloft Dungeon Master Guide, Dance of the Dead, Night of the Walking Dead, Ravenloft Monstrous Compendium II, Green Ronin's Skull & Bones, Dungeon Magazine #71

[EO]

The Voodan Character

A divine caster who worships neither gods nor nature itself, but rather spiritual entities who fall somewhere in between, the voodan is possessed of only limited spellcasting ability, but has other mystic capabilities granted by the loa, spirits of the natural world. The voodan does not deny the existence of greater powers such as deities; he simply chooses to focus his veneration on beings nearer to him.

Disclaimer: Just as the standard cleric of d20 fantasy does not represent a true priest of any realworld religion, so too is it vital to remember that the so-called "voodan" of Souragne — while clearly inspired by the beliefs of Vodoun as it is practiced in the Caribbean and the American south — are not meant to accurately recreate or represent it. The loa of Souragne are not the loa of Vodoun; the Lord of the Dead is not Baron Samedi, for instance, nor does the Maiden of the Swamp correspond to any true loa. As are the deities presented in the core D20 rules, the loa presented here are fictional.

Alternatively, you could choose to play a Voodan from Gothic Earth (more information can be found below), more in keeping with a real world houngan, and have him worship the Baron, or Legba, or any one of the hundreds of loa honored in vodoun. You could also choose to play a cleric who worships Jesus, or a paladin who follows Vishnu. Remember that unlike its fictional counterpart in the Ravenloft setting, Vodoun is a living and thriving religion, with sects and variants that encompass millions of worshippers.

Adventures: Most voodan tend to remain relatively close to home, sometimes because they serve as community leaders, often because the power of the loa —less than that of a god — is limited to a certain geographical area. Adventure often comes to them, however, as the voodan is frequently responsible for protecting his people from spiritual and supernatural threats. Those who do go out into the world seeking adventure may be acting in the interests of one or more of their patron loa, but may simply be seeking their own fortune. The loa rarely restrict the behavior of their followers, so long as they are granted proper respect and the voodan does not act in ways completely contrary to his patrons’ interests.

Characteristics: Voodan are incredibly powerful spellcasters, though they cannot cast as swiftly or as flexibly as the other casting classes. Given sufficient time to prepare, however, their mastery of both the spiritual and natural worlds makes them exceedingly potent.

Many voodan serve to protect their homelands, and most come from relatively wild regions. Thus, voodan are all reasonably adept at combat, though they are proficient with fewer of the tools of war than their clerical counterparts.

Alignment: Voodan can be of any alignment; the loa run the entire gamut of moral and ethical behavior, so a voodan can always find kindred spirits from whom he can draw power. Very few voodan are lawful, simply by virtue of the fact that they tend to develop in wilder, less urban regions, but this is not a requirement of the class. Good voodan usually aid their neighbors and serve as protectors and advisors, while evil voodan often hire themselves out as "witchdoctors," providing curses and foul mystical concoctions to anyone who can pay.

Religion: Voodan worship the loa, spirits put in place by the gods to serve as messengers, caretakers and guardians of the physical world. The voodan acknowledge the gods’ existence, but they never pray directly to them. As emissaries of the divine, the loa are responsible for heeding and granting (or refusing) petitions. On Prisoners of the Mists, a character starting as a voodan must select a patron loa befitting their setting of origin. A character multiclassing into the voodan class is free to select either a loa from its setting of origin or one of the loa of Souragne.

Voodan do not choose a single, specific loa to whom they grant the entirety of their veneration. Rather, voodan tend to call upon whichever loa is appropriate to their current circumstances. (A voodan lost in a bog might call on the Maiden of the Swamp, even if he normally devotes most of his veneration to Kurkva, the Wailing One.) Voodan do, however, choose a particular loa to whom they feel closest and devote more of their efforts and ceremonies to that loa in particular. It is this "patron" loa that grants the voodan most of his spells.

Lastly, the folk of Souragne offer praise to the spirits of the swampland and pray that when they die the Lord of the Dead will not come to force their bodies to toil in the fields until the flesh drops from their bones.

Background: As worship of loa tends to be a cultural phenomenon, most voodan-to-be realize at a relatively young age that they feel a particular pull toward the faith and petition one of the local voodan to accept them as a student. Some do come to the calling at an older age, but this is relatively rare.

Most voodan come from relatively rural or wild environments. Worship of the loa is far more common in small villages on the edge of civilization than it is elsewhere; only a handful of sizable cities claim the faith as their dominant religion.

Voodan do not congregate in great church hierarchies. Most temples to the loa are maintained by a single voodan, or perhaps a voodan and his students. While all voodan respect one another as servants of the loa, they feel no intrinsic sense of loyalty, and two powerful voodan might be bitter rivals as easily as they might be allies.

In Souragne, the voodan are the dominant mystical power, and while some worship kind loa, many more adore spirits of a more primal, more malevolent aspect. Few in Souragne worship gods, leaving the voodan the only divine casters whose services can be regularly acquired.

Races: In the Ravenloft setting, Souragne is the only domain from which voodan hail and the practice of voodan is mainly restricted to that domain. Souragne being predominantly populated by humans, nonhuman native voodan are virtually nonexistent. Among Ravenloft natives, only Souragnian humans may start play as a voodan, though native nonhuman PCs are free to multiclass into the voodan class. In other settings, elves, half-orcs and halflings from wilder regions sometimes gravitate toward worship of the loa. Gnomes and dwarves rarely find the faith appealing, but some of the monstrous humanoid tribes adopt it.

Other Classes: Voodan get along reasonably well with arcane spellcasters, as they believe that arcane magic simply represents a different means of borrowing the loas' power. They are less sanguine around clerics or druids, believing such individuals to be either disrespectful of the loa, or deluded regarding the source of their power. All others, they tend to judge on a case-by-case basis, though they often have much to discuss with rangers, who frequent the same sorts of areas and do not rely as heavily as druids on divine magic not granted by the loa.

Role: The voodan’s role in a party varies considerably depending on which spells he can access at a given time. Some may serve as healers, others as combat casters, still others as scouts. Because they see themselves as closest to the entities that dictate the course of the natural world, voodan often see themselves as natural leaders, or at least as guides and advisors to those who command.

Voodan, not shaman.

A voodan acknowledges that there are similarities in the practices of voodan and shamanism, but never considers himself as a shaman. The fundamental differences are not only in their beliefs, the ways the rites are performed or in the powers they receive, but also in the nature of the spirits they deal with. Shamans see themselves as intermediaries between the mortal world and the realm of spirits - the vast multitude of living beings that infuse the entire world with divine essence. Voodan rather believe that the loa are these intermediaries, spirits put in place by the gods to serve as messengers, caretakers and guardians of the physical world. The voodan acknowledge the gods’ existence, but they never pray directly to them. As emissaries of the divine, the loa are responsible for heeding and granting (or refusing) petitions. While the differences may seem moot to most outlookers, both dealing with spirits of sort to get their powers, to voodan and shaman alike it suffices for them to agree they are both dedicated to different forms of power.

[EO]

The Loa of Souragne

As mentioned above, the religion of the domain of Souragne does not make use of any loa worshipped in true Vodoun, but another pantheon. The loa of Souragne number in the thousands, representing all manner of natural forces, locations and concepts. Many communities worship their deceased ancestors as loa. As such, it would be impossible to present anything resembling a comprehensive list here. For voodan and other characters from Souragne, however, we present here a selection of the greatest loa of the Souragnian faith. Minor loa for Souragne can be customized following the rules presented in the Loa of the Multiverse section.

The loa are spirits, with no true physical form of their own. In many celebrations, worshipers leave themselves spiritually open, allowing the loa to temporarily possess them, serving as "mounts" while the spirits enjoy the sensations of the flesh. However, the people of Souragne firmly believe the most powerful ones can also manifest in physical form. Stories about encounters with a loa, especially the Loa of Death, who resides in the swamps, are abundant enough that no one disputes this claim.

A mounted loa is not an entity that would possess a character in the same way as fiends and other evil spirits. A voodan is free to believe that he is actually possessed, but still acts on his own volition and retains his personality. He receives no direction or communication from the patron Loa.

Loa [gender]	Domains	Alignment	Voodan Specializations	Portfolio
The Maiden of the Swamp [f]	Animal, Healing, Plant	CG	Abjuration, Conjuration, Enchantment	Healing, those Lost in the Wild, Growing Things
The Lord of the Dead [m]	Death, Knowledge, Repose	LE	Divination, Enchantment, Necromancy	Death, the Dead
Brahmbei, the Oracle [m]	Knowledge, Law, Luck	LN	Abjuration, Divination, Illusion	Fate, Divination
Kurkva, the Wailing One [m]	Air, Travel, Water	TN	Conjuration, Evocation, Transmutation	Rain, Clouds, Open Sky
Lethede, the Lady of the Roads [f]	Protection, Strength, Travel	LN	Abjuration, Conjuration, Transmutation	Travelers, those Lost, Spiritual Seekers
Madris Orundi, the Dancer [f]	Good, Luck, Protection	NG	Divination, Enchantment, Illusion	Artists, Lovers
Ohuwaghnn the Serpent King [m]	Animal, Destruction, Trickery	CE	Divination, Necromancy, Transmutation	Dangerous Beasts of the Swamps, Hazards of the Wild
Ovun Borundir, the Warrior [m]	Protection, Strength, War	CN	Abjuration, Evocation, Transmutation	Battles, Warriors
Sehkelo, the Queen in Gold [f]	Fire, Sun, War	LG	Abjuration, Divination, Evocation	Sun, the Sky, Opposing Evil
Tonthomba, the Burning Man [m]	Chaos, Destruction, Fire	CE	Conjuration, Evocation, Enchantment	Fire
Ulwaddithri, the Consuming One [f]	Death, Evil, Trickery	NE	Conjuration, Necromancy, Transmutation	Poisons, Sickness, Famine
Bouki [m]	Chaos, Good, Healing	CG	Abjuration, Divination, Illusion	?
Bushtail [m]	Chaos, Luck, Trickery	CN	Divination, Enchantment, Illusion	?
Koblamin, Loa of the Moon [m]	Dream, Protection, Travel	NG	Abjuration, Conjuration, Divination	Moon
Longears [m]	Luck, Protection, Trickery	CG	Abjuration, Divination, Illusion	?

The Maiden of the Swamp
Seen as somewhat flighty and unpredictable yet ultimately benign, the Maiden of the Swamp is one of the two most widely worshipped loa in all Souragne. She holds dominion over healing, those lost in the wild and growing things. Some view her as a servant of the Lord of the Dead, one who handles those tasks to which he is ill-suited; others consider her the only being of Souragne who can thwart his will. The Maiden is portrayed as a beautiful yet hauntingly sad woman of fey mien, clad in the simple attire of the lowest-born peasant.

The Lord of the Dead
The other of Souragne’s greatest loa, the lord of the dead is the single most dominant power of the entire faith. All those who die in Souragne are left unburied for four days, so that the Lord of the Dead may claim them as his own, should he choose. Many ceremonies serve no purpose other than to appease him. The Lord of the Dead is portrayed as a walking corpse in old-fashioned but well-kept finery.

Brahmbei, the Oracle
The shaper of fate and the seer of all things to come, Brahmbei was once the most powerful of the loa. He has grown old, however, and his powers have waned before those of the Lord of the Dead and the Maiden of the Swamp. Brahmbei is still a potent figure, however, and the people of Souragne pray to him for luck and knowledge. Due to his age, Brahmbei does not see as clearly as he once did and is prone to occasional fits of absent-mindedness. Further, he has been known to deceive those seeking knowledge, if he doing so serves to direct them toward their eventual destiny. He is portrayed as a kindly old man, occasionally doddering but still possessed of a powerful presence and piercing gaze.

Kurkva, the Wailing One
Kurkva is the rain, the clouds and the open sky. Once wed to the earth itself, or so legend has it, he lost his beloved when she splintered into many smaller loa (including the Maiden of the Swamp and numerous lesser loa of specific places and animals). Thus does Kurkva always grieve; the winds are his cries, the rains his tears, the thunder his shouts of anguish. Despite his grief, however, Kurkva continues to do his duty to the world, directing his rains and winds where the natural order requires they fall. Followers pray to him for all matters relating to rain and weather. He is portrayed as a middle-aged man clad all in white.

Lethede, the Lady of Roads
The wanderer and patron of travelers, Lethede is not an especially powerful loa, but she is very widely revered. Those far from home, those lost, and those whose loved ones are absent pray to Lethede. She is also patron of those who must undertake a spiritual journey, or face an upcoming life change. Lethede is portrayed as a darkskinnedyoung woman, her garb somewhat beaten and worn from travel, but her features tireless and determined.

Madris Orundi, the Dancer
Easily one of the most popular of loa, if not the most popular, the Dancer is the patron of artists and lovers. She is muse, inspiration and matchmaker. Her most frequent prayers come from young people requesting that she ensure that the object of their affections return those feelings, but she listens equally to old married couples and artists seeking a creative spark. She is portrayed as a woman in early middle-age, still possessed of the beauty of her younger years, but with the grace, poise and wisdom of one who has had some time to live in the world.

Ohuwaghnn, the Serpent King
Reviled as few other loa are, Ohuwaghnn represents the dangerous beasts of the swamp and, by extension, the hazards of the wild in general. While he has a few devout followers, most who pray to him seek to propitiate him, to turn his wrath aside, rather than to ask any true boons of him. Ohuwaghnn despises most of humanity and seeks a return to primal days when people dwelt only in scattered communities (if they lived at all), and the beasts of the wild dominated the land. He is normally portrayed as a great serpent, though he also appears in a few images as a gaunt man with reptilian eyes.

Ovun Borundir, the Warrior
Evoked by those who are going into battle, professional soldiers and brawlers alike, Ovun Borundir is the patron of all who live and die — and kill — by violence. He is not evil per se, but neither does he favor those who fight for righteous causes. In his eyes, it is not the reason for battle, but the battle itself, that is worthy. He is portrayed as a large man clad in armor, carrying a great mace and pierced by various swords and spears that seem to bother him not at all.

Sehkelo, the Queen in Gold
Mother of the rebellious and violent Tonthomba and the cautions Koblamin, Sehkelo is revered as the sun, the disperser of darkness, the queen of the sky. Although she brings the oppressive heat of the long Souragnian summer, this is considered a necessary evil to her presence and her efforts to banish the darkness. She is the patron of those who seek to thwart evil and who seek knowledge for the betterment of all. She is portrayed as a blonde warrior woman clad in golden raiment, carrying a spear.

Tonthomba, the Burning Man
One of the wildest of the loa, Tonthomba is as capricious as the flame he represents. He is vital to civilization, providing light in the dark and heat in winter, but he is also one of the world’s greatest destroyers, easily angered, difficult to control. He is revered by all who use fire, which means nearly all civilized men and women pray to him at some point. He is particularly worshipped by pyromaniacs and devotees of chaos and destruction. He is usually portrayed simply as a great being of flame; when he appears as human, it is as a muscular young man with deep red hair and flaming eyes.

Ulwaddithri, the Consuming One
The Lord of the Dead may be the most feared of the dark loa of Souragne, but Ulwaddithri is the most reviled. The Consuming One represents the poisonous air of the deep swamp, the wasting touch of sickness, the hollow suffering of famine. She is plague and want and all things unwholesome. Many Souragnians pray to her, not to invoke her, but in hopes of assuaging her and directing her attentions elsewhere. Very few who are not hopelessly mad worship her as their primary loa. Ulwaddithri is portrayed as a beautiful, seductive woman, save for her left arm and leg, which are wasting away to disease and rot.

Minor Loa

These Loa are not quite as popular as the previous ones, but are still revered in Souragne and elsewhere.

Bouki
Bouki is the cousin to Longears. He is a good natured loa, always quick to lend a hand or try to heal others. Unfortunately for people he tends to be clumsy and stories abound of him getting into trouble and needing to be rescued by his cousin Longears. Like his cousin he is often depicted as a large rabbit. Most people when praying to Bouki or giving him offerings are more to try and ward away bad luck than to get his attention. Those that honor him more often tend to do so for his good nature in desire to always help people.

Bushtail
Bushtail is a minor loa that takes the shape of a giant fox. A capricious loa, he has a love of singing and travelling. Sometimes he will travel with Lethede and help others, other times he will join Madris Orundi and sing for her while she dances. Other times he will party with Tonthomba as he burns things. He has a good friendship with Bouki, supporting his attempts to do good.

Koblamin, Loa of the Moon
Koblamin is the son of Sehkelo. Compared to his hot headed and capricious brother Tonthomba, Koblamin is regarded as much more cautious. He is long separated from his mother, Sehkelo, and it is said that he is only able to visit her during eclipses. There are a number of stories of him assisting Lethede in helping travelers particularly at night. Many people who are traveling at night will offer a prayer to him or a sacrifice afterwards so that they can travel by the light of the moon. Parties at night will usually include a toast, libation, or sacrifice to him so that Koblamin can come and join the festivities.

Longears
Longears is the rabbit loa of trickery and cunning. Numerous tales of his cousin Bouki creating trouble or finding himself in trouble, only to be rescued by Longears exist. He is often depicted as a rabbit, though the size of a dog. He is often given prayers or sacrifices when something requires trickery, luck or cunning.

[EO]

The Gothic Earth Voodan

Voodan is a study of the spirit, both within the flesh, and without it. Like many faiths, Voodan seeks to explain the origins of the soul. Though the African, Arawak and Carib foundations of Voodan are ancient, they have only recently begun to blend, and Voodan is not acknowledged as a formal religion in the Skull & Bones campaign setting. Many of the priests of the old African gods have been chained and sold as slaves in the New World. Their various tribal beliefs have meshed with the spiritual teachings of the native Arawaks who have all but died, leaving only their gods to mark their passage. The beliefs of the Caribs, who gave their name to the islands and archipelagos that were once theirs, also strongly influence Voodan, for they still live and teach their lore to those they deem worthy.

Voodan practitioners worship the Loa and revere the dead. The Loa are powerful spiritual beings, gods, and archetypes of human experiences that have enough connection to the material world to still understand and sympathize with humanity. The followers of the Loa also believe in a greater god that created the universe, who is known by many names: Olorun, Onyama, Mau-Lisa and Khardun to name a few, but they also believe that god has more important matters to attend to than providing rain for a farmer’s crops. The Loa are seen as divine servants of the creator god, and it is they who handle the problems of worshippers.

Voodan holds that all humans have two different energies within them that, along with the flesh, sum up their being: the gros-bon-ange or ‘soul’ and the ti-bon-ange or ‘spirit’. The gros-bon-ange is a perfect spiritual copy of the individual from which it comes. It is the totality of one’s experiences, abilities and intelligence, but it has no concept of morality. That belongs to the ti-bon-ange, which is the seat of conscience. The ti-bon-ange is universal and cannot lie. When a person dies, it is their ti-bon-ange that watches over the body for nine days while the gros-bon-ange, if properly tended, moves on.

Gros-bon-anges make up the ranks of the dead. They dwell in the spirit world, waiting the day that their descendants will have them called up to take their place in a sacred govi. If a person is greatly revered, the ceremony for this typically takes place a year and a day after their death. Many of the dead have descendants who either don’t care about them, or who cannot afford the proper ceremonies. Most untended gros-bon-anges fade away, but the strongest-willed may fight their way back to the world and interact with the living, particularly their descendants.

An ancestor in a govi is consulted for many things, since the dead have a great deal of wisdom. As time passes, those who knew a given ancestor pass on themselves, and the memories of life slowly fade from the dead one’s being. Eventually, they either become tired and rest forever, or grow in authority and power until they shatter the frail govi that holds them and they take their place amidst the Loa. Thus, Voodan can be viewed as a lifelong perfecting of one’s gros-bon-ange for ascension to the ranks of the Loa. All servants of the Loa believe that if they live their life as best they may, serve well, and help their people, then they will one day join with the gods. It is never so simple however. Not every soul burns bright enough to become a deity. Many simply become part of the Loa that are already in existence.

As an example, let’s say there was once a great warrior named Iyasus, who was beloved by his people and feared by his enemies. When Iyasus fell, he was properly interred, his gros-bon-ange well tended and he was sent into the spirit world for a year and a day. When the time was right, Iyasus will take his place in a govi and advise his descendants for several generations. Eventually, Iyasus will no longer remember walking the earth as a man, though memories of the battlefield will remain with him. If he remains strong, the day will come when Iyasus will break his govi, and ritual celebrations will raise him to the ranks of the Loa. Clearly, Iyasus’ life marks him as one who belongs to the family of Ogun. If Iyasus was truly strong willed, and distinct from attributes that are ascribed to Ogun, then he may join the Loa as Ogun Iyasus. However, if he were a great man, but didn’t bring anything original or new about battle or power with him, than what he was would simply become a part of the archetype known as Ogun.

Voodan practitioners have a practical relationship with their gods. They expect favors and assistance from the Loa in both the material and spiritual worlds, and in exchange they will help sustain the Loa with belief, service, and sacrifice. Despite their spiritual nature, the Loa grow hungry and need sustenance. To determine what is needful, Voodan practitioners and the Loa themselves turn to those who have chosen (or have been chosen) to act as emissaries between the two worlds: hougans and mambos. Hougans are male priests, and mambos female. Despite their gender distinctive titles, they serve the Loa in the same capacity. All Voodan practitioners are said to serve the Loa, but hougans and mambos have “taken the asson”. They arrange the regular ceremonies at their peristyle in which they celebrate the Loa and make offerings to them. These offerings are frequently grain and other foods, but on special occasions chickens, goats, and bulls may be sacrificed. There are dark sects that sacrifice human beings, but most followers of the Loa would never consider such a vile act.

On occasion, the Loa like to stretch their limbs and walk around in a physical body. One of the more infamous aspects of Voodan is the “possession” that occurs when a Loa displaces the gros-bon-ange of a follower (or ceremony bystander) and “rides” them. The Loa often refer to their servants as “horses” though this isn’t meant as an insult. It comes more from the common understanding that a Loa “rides the head” of an individual they’ve possessed. A person ridden by a Loa becomes capable of remarkable, even impossible, feats. No one ridden by the Loa remembers what occurred while they were possessed. Their gros-bon-ange is completely displaced during the period of possession; they are effectively “missing.” While hougans can talk to Loa that they’ve called into a govi, they frequently take the time when Loa are “in the flesh” to discuss problems with them and barter for future favors. Note that the Loa seldom have set preferences for the horses they choose to ride, and gender is meaningless to them. Ogun may ride an old woman as readily as a powerful young warrior. If the Loa have any reason for why they choose particular horses, they don’t make it known. Sometimes, a Loa will favor a specific individual. When this occurs, the Loa is the “master of their head.” The Loa take great interest in their favored horses, frequently coming to their assistance but also making their life difficult.

The Loa are said to live “in guinea” when they are not roaming the world, guinea being the spiritual reflection of the continent of Africa. The many “families” of Loa reflect their origins. They are frequently named for the region from which they came, or the tribe that worshipped them originally, before they were brought to the New World. There are literally countless Loa, and their numbers change constantly. A selection of the most powerful and influential Loa is detailed in the next section. For the purposes of the Skull & Bones setting, there are four major groupings of Loa: Old World, New World, Djab, and the exceptions.

With the Golden Age of Piracy about to begin, it is a dark and wondrous time for the Servants of the Loa. They frequently have to meet in secret, concealing their beliefs from the “civilized” people around them. Slaves, escaped and otherwise, the natives of the Caribbean and the rare white followers of the Mysteries are all working together to form a new religion. It is time in which many voices are crying out for vengeance and for justice, but most of all, for freedom. It is a time of great deeds and bitter sacrifices. It is a time of mighty horses.

Voodan Lexicon

Many of the terms used here may be unfamiliar to you. Here is a quick guide to the essential terms of voodan.

Asson (ah-sahn): A ceremonial rattle, usually comprised of a dried calabash (a large gourd), filled with snake vertebrae and wrapped in a net of beads. To "take the asson" is to formally become a hougan (priest) or mambo (priestess) of the Loa.
Baka: An evil spirit animal or demon.
Djab: Spirits capable of physically manifesting themselves on Earth. Djab are dangerous and only bokor deal with them with any regularity.
Govi: A red clay jar that acts as the "throat" of the Loa, allowing them to speak to the material world without possessing a host. A govi can also be inhabited by a gros-bon-ange.
Gros-bon-ange (grow-bon-Onghe): The "soul" of an individual.
Horse: When a Loa possesses a person, forcing out their gros-bon-ange, they are said to "ride their head" thus making the ridden one a "horse."
Hounfour (hoon-four): The innermost room of a site where Voodan is practiced. More commonly, it refers to the entire site, including the sanctuary, peristyle and surrounding landmarks.
Mystere (mee-STAIR): One of the many names for the Loa.
Olorun (oh-loh-RUN): One of the many names for the being who created the universe. All the Loa are, in theory, its servants.
Peristyle: A roofed, opensided court in which most ceremonies and dances celebrating the Loa take place.
Poteau-mitan (poto-mitan): The brightly colored center post of a peristyle. It is supposedly the "road" through which the Loa enter a hounfour. Considered sacred to Legba.
Ti-bon-ange (tee bon Onghe): The “spirit” of an individual. It is the seat of morality and consciousness, and cannot lie.
Vever (vay-vay): A sacred design formed by carefully pouring wheat or corn meal onto the floor of a peristyle before a ceremony. The design is a symbolic representation of the Loa it is meant to invoke, and every Loa has a unique verver associated with it. Multiple ververs may be created for a single ceremony.
Wanga (wan-ga): A magic spell.
Zombi (zom-bie): An individual whose gros-bon-ange has been stolen or destroyed, turning him into an undead servitor.

[EO]

The Loa of Gothic Earth

Loa [gender]	Domains	Alignment	Voodan Specializations
Agwe [m]	Air, Water	LN	Conjuration, Evocation, Transmutation
Ashadeh Boco [f]	Fire, Knowledge	CN	Conjuration, Evocation, Illusion
Ayida Wèdo [f]	Air, Water	CG	Evocation, Illusion, Transmutation
Baron Samedhi [m]	Death, Evil, Knowledge, Undeath	CE	Illusion, Necromancy, Transmutation
Carrefour [m]	Destruction, Good, Protection	LG	Conjuration, Divination, Necromancy
Congo Zandor [m]	Earth, Plant, Strength	LE	Abjuration, Evocation, Transmutation
Damballah Wèdo [m]	Good, Healing, Protection	LG	Abjuration, Divination, Enchantment
Dan Petro [m]	Luck, Travel	CN	Divination, Illusion, Transmutation
Erzulie [f]	Trickery, Good, Protection	NG	Enchantment, Illusion, Transmutation
Ghede [m]	Death, Healing, Knowledge, Trickery	CN	Conjuration, Divination, Necromancy
Legba [m]	Knowledge, Sun, Travel	TN	Divination, Enchantment, Necromancy
Loco [m] and Ayizan [f]	Good, Healing, Knowledge	NG	Abjuration, Conjuration, Divination
Ogun [m]	Earth, Fire, Strength, War	CN	Abjuration, Evocation, Transmutation
Simbi	Knowledge, Magic, Water	TN	Divination, Evocation, Illusion
The Marassa	Death, Good, Trickery	CG	Evocation, Necromancy, Transmutation

Note that minor loa for Gothic Earth can be customized following the rules presented in the Loa of the Multiverse section.

The Old World Loa

Consisting mainly of the spirits of ancient Africa, who've changed a great deal in the last few decades, the Old World Loa are dignified and somber. Many of the African tribes have been so decimated by the slave trade that they no longer remember the proper forms of worship for what were once their cherished tribal deities. Those who survive the dark journey across the Atlantic have gathered together with the faithful remains of other tribes in an ongoing attempt to remember their old ways. The tribes whose beliefs have remained most intact are the Dahomey, Nago, Dantor, Ibo, and Congo. Their rites are mainly referred to as ‘Rada', which is a reference to the Dahomey coast of Africa. Where their worshipers go, so too go the Loa. Their servants now reside in the Caribbean, far from the sacred waters beneath guinea, and their needs are greater than ever before. The Old World Loa are determined to not fail their charges, no matter how strange their environs may be or how distorted their ceremonies have become.

Agwe, Lord of the Sea, Master of the Tides

Patron of all seafarers, Agwé's verver is carved into many a hull that plies the Caribbean. His mighty ship, the Immamou, sails on the great winds that his conch shell horn summons. Agwé is not capricious, as many beings associated with the sea are. Strong and eternal as the tides, he is the steady friend that can be relied upon when great storms threaten. Agwé neither judges his followers nor demands much of them. He is married to La Siréne, the watery aspect of Erzulie, and is widely regarded as the model of what a good husband should be, especially considering he continually forgives her eternal affair with Ogun.

Behavior while riding: Agwé speaks with an echoing voice, his words seemingly conjured up from the deepest trenches. He immediately douses himself in water and seeks a shady space to sit in. He loves singing and will go out of his way to talk with skilled musicians. Cloths of blue and white please him, especially if they're adorned with seashells.
Favored sacrifices: A massive feast of exotic foods prepared by the petitioner and submerged beneath the waves in a ceremonial barque. An oar covered with intricate engravings by the petitioner and tossed into the sea at sunset.

Damballah, the World Serpent and Ayida Wedo, the Rainbow

Damballah Wèdo, the Great Sky Serpent, is as ancient as the vault of the heavens. He is the primordial father, benevolent and wise, innocent as no other can be, for he is so removed from the world's daily concerns that he cannot comprehend the troubles of his human followers. He is the greatest good, without evil or malice. His wife, Ayida, is the rainbow born the first time Damballah shed rain onto the world. She is patron of the waters from the sky, a dancer formed of light who brings joy and wonder into dark hearts. Their eternal coupling represents sexual and cosmic totality, represented best by the world serpent egg with is their symbol. They, along with Badessy the Wind, and the brothers Sobo and Agarou Tonerre, are all that remains of an ancient pantheon, from a time when the world was a simpler, more elemental, place. To invoke any of them is to reach into the distant past and touch the original myths of humanity.

Behavior while riding: Damballah is a snake. He will immediately immerse himself in a basin provided for that purpose and then will either writhe upon the ground, or climb the nearest high tree, which he will do without using hands. His speech is an inarticulate hissing, and exact meanings are impossible to determine. He must always be clothed in white and covered with a sheet if he wishes to eat. Invariably, he will only accept eggs. Ayida's speech is accented with hisses, but easy to understand, she loves bright colors and fast dancing. The pair will almost always arrive together.
Favored sacrifices: A rare egg painted all the colors of the rainbow, then served raw amidst a light rain. A crystal carved by the petitioner into a snake-like shape then tossed into the sea.

Erzulie, The Tragic Mistress, the Queen of Beauty, Lady of Luxury

Erzulie is the Loa of love and beauty, specifically perfect love and unattainable beauty. She is an innocent living in a perfect world that her servants create for her, but inevitably, she realizes that the perfection she seeks doesn't exist and bursts into tears. Erzulie is a representation of the unattainable. Knowing that they are unlikely to have wealth and luxury in life, her followers raise their dreams of something better to Erzulie as she dwells in guinea. Erzulie has been romantically associated with many of the Loa at one time or another. Her watery aspect, La Siréne, is married to Agwé, who dotes upon her.

Behavior while riding: Erzulie's followers always try to maintain a luxurious room, with attached bathroom, for her. She will immediately walk into her room, making herself over till she is satisfied, before she immerges. Erzulie seeks to be surrounded by mirrors and finery. She favors handsome men and skilled dancers. She cannot stand rudeness or impropriety, though her forward behavior towards her beloved followers, including stroking them suggestively and lavishing kisses upon them, can unsettle some. She loves desserts and sweet drinks, though she hates hard liquor and drunkenness. After she has enjoyed herself for a time, Erzulie will inevitably burst into tears, proclaiming that she isn't loved enough. No amount of protestations to the contrary will convince her otherwise. Eventually she will forgive, sigh, and depart.
Favored sacrifices: A rare and expensive perfume from across the sea, scattered about a site of great natural beauty. A mirror created by the petitioner, with a beautiful and unique shape.

Legba, Lord of the Crossroads, the Wandering Sun

The significance of the crossroads is universal in Voodan. Legba, as Lord of the Crossroads, is the being through which all prayers to the Loa pass. He is the guard of the border between spirit and flesh. The center poles at every peristyle are dedicated to Papa Legba, and while he can open the doors to the Loa, he can also close them. He is also the sun deity of the Old World Loa. The daily course of the sun from East to West is reflected in Legba's frame, which is old and crippled from symbolically walking over the world for so long. He is spoken of in many tales, most of which hold useful truths about the world, usually buried amidst fanciful myths. He walks with a cane as gnarled and twisted as himself.

Behavior while riding: Legba speaks like the old man he is, occasionally halting or forgetting what he was saying. His back is always bent, and the first object he'll reach for is a cane. He likes to sit in the sunlight and drink warm rum while chatting. He'll happily accept good tobacco.
Favored sacrifices: Bury the bones of either a hero or a villain the petitioner knew and fought with, at the crossroads. Three silver coins, each acquired in a different way and presented at the crossroads with a different story.

Ogun, the Master of Iron, Lord of Fire, the Wounded Hero

Ogun is the great artificer, forger of mighty weapons. Ogun is the slaughterer, the embodiment of the raw joy of battle. His legend started in ancient times on the plains of Africa, where even as a mortal man he was believed to be a God. His works and deeds associated him with strength and fire. When he joined the ranks of the Loa, he inevitably became the patron of warriors and blacksmiths. Ogun is involved in a love triangle with Agwé and Erzulie, made all the more bitter since Agwé is a being of watery aspect. Ogun is invoked to protect those setting out on long journeys. He detests liars and thieves, and is not overly fond of pirates. Still, Ogun is just and he judges individuals on their merits and circumstances. Ogun has always been associated with power, no matter from what it stems, and as the years roll on political aspects of Ogun have begun to make themselves known. There are a number of different Loa that are associated with Ogun or aspects of him. Ogun-Shangó, for example, is the patron of thunder and a dangerous being to deal with.

Behavior while riding: Ogun always stands straight, but he has a wound in his side and it occasionally pains him. He always takes note of his surroundings before speaking; making certain that he won't be ambushed or surprised. His voice is strong and demanding, but his laughter is long and loud. He will immediately arm himself, preferably with a sword, though he is beginning to like guns. It is impossible to lie directly to Ogun. He delights in beautiful women and will goodnaturedly flirt with them. He loves rum and favors the color red.
Favored sacrifices: A masterwork iron weapon that was forged by the petitioner. The charred bones of an enemy slain by the petitioner's own hands.

The New World Loa

The New World Loa were born from the pain of the lash, the rage of the enslaved, and the courage of men and women who sought freedom at any cost. Born too, from the manipulations of one legendary man, whom tales say lives even now somewhere in the Caribbean: Dom Petro, the Indian hougan. Many of the practitioners of Voodan believe that Dom Petro formed the Loa of the New World from the gros-bon-anges of the countless dead who've died under the yoke of slavery. As a gardener seeks a single perfect rose amidst his flowers, so Dom Petro supposedly culled the ranks of the dead. He searched for the most powerful souls, ones that he could tend and shape until they were ready to take up the tasks he set them. Others whisper that this is blasphemy—no man would dare to give birth to gods. However they came to be, the New World Loa are called the Petro nation and they are dangerous beings to deal with.

Ashadeh Boco, The Hidden Fire

There are many fires in the West Indies. Fires of rebellion, fires of passion, fires lighting secret peristyles late at night, and fires in the hearts of those who would be free. Ashadeh Bòcò fans the heat of these myriad flames. She is the burning need that drives the artist to create, and the slave to escape. She is the Loa of fiery inspiration, the mystery who whispers of what may be to those who are shackled and despairing. She is greatly loved by her petitioners, but always treated with caution, for the same fire that comforts on a cold night can scorch the careless.

Behavior while riding: Ashadeh Bòcò loves writers, artists, and leaders. She loves to dance about large fires and favors loose clothing that twirls close, often dangerously close, to the flames. Recently, she's been introduced to flintlocks and cannons, which she adores.
Favored sacrifices: A work of art by the petitioner that inspires others to action. A great conflagration, as big as a galleon or better, that will serve no purpose other than to create heat.

Baron Samedhi, The Zombi Lord

If darkness has a name, it is Samedhi. While most of the Petro Loa are dangerous, Samedhi is downright evil, delighting in terror and misery. He directs most of his wrath against the enemies of his people, but he has no problem scaring the occasional petitioner to death. The faithful simply note that it is dangerous to waste the Baron's time. He is connected to Ghede in many ways, though no one truly knows the nature of their relationship. Samedhi created the first zombi by destroying the gros-bon-ange of a man he was asked to kill, and ever since he has been associated with them. He is one of the three bokor patrons, and those who actively follow him are vile beyond redemption.

Behavior while riding: Baron Samedhi is intensely but disturbingly charismatic. His eyes are deep, lightless wells that give off no reflections. He has a macabre sense of humor and is nearly impossible to offend. He believes that subtlety is a greater virtue than power, and delights in sharp verbal entendres. He also deeply respects passion, even if it is turned against him. Samedhi favors meats that have been charred to cinders and he always wears black. Sometimes he paints his face white and he frequently wears a pale top hat, though whether he does so to honor or mock Ghede is unknown.
Favored sacrifices: A smoldering fire made from rare woods and kept burning for weeks at a time. Death and lots of it.

Carrefour, Lord of the Midnight Crossroads

Keeper of the gates through which the foulest denizens of the spirit world pass, Maître Carrefour is the Petro counterpart of Legba. Carrefour's lot is to stand watch over spirits who deal in bad luck, terrible violence, and senseless destruction. He is one of the three patrons of the bokor and it is he who allows them to traffic with demons. Yet, it is also Carrefour who protects the faithful from the very beings that he lets into the world. Carrefour's existence is a constant reminder to his followers that they must live each day as it comes, for the future is never certain. He is not evil, but he is cynical and bitter. Some hougans believe that Carrefour was once the Rada deity Kalfu, and that Dom Petro offered him great power at the price of twisting his nature forever. Considering Maître Carrefour's personality, it seems possible.

Behavior while riding: Carrefour always stands tall with his arms outstretched as if to form a cross. His whole frame shivers with barely suppressed power. It is impossible to smile in his presence, and those who try to whisper end up shouting instead. He loves the color black, and rum mixed with goat's blood. He has no discernable sense of humor.
Favored sacrifices: Inflict a particularly gruesome death that leads to a greater good. Trace Carrefour's verver out at a crossroads in the blood of at least two different outsiders that the petitioner killed.

Congo Zandor, Lord of the Scarlet Fields

Pain is a constant companion to many of the followers of the Loa, and whether it comes from the kiss of a whip or sharp pangs of hunger, it reminds them that they are alive. Congo Zandor is the lord of pain and sacrifice. Because of the hard work involved in tilling the fields of the Caribbean, he is also a patron of agriculture. Those who regularly give thanks to Congo Zandor believe that life is suffering, but also demand that their suffering lead to something more. To those who toil and ask for nothing, he gives the strength to endure.

Behavior while riding: Congo Zandor favors a pipe filled with strong tobacco and a peristyle with lots of dancing room, so he can leap about kicking up dust. Most prefer to let him dance as his conversations always dwell on gruesome subjects and he is inclined to masochism. Hougans always watch him carefully, lest he hurt his horse. He can be surprisingly sympathetic at times, especially with petitioners who have suffered great losses.
Favored sacrifices: Scatter the blood of an enemy the petitioner has crushed to death over an empty field. Make a sacrifice that greatly wounds the petitioner, either physically or emotionally.

Dan Petro
Titles: None: he is himself, the world be damned.
So favored by his "father" (Dom Petro) that he bears the family name, Dan Petro is the Loa of freedom. This freedom can take many forms: freedom from slavery, freedom from the shackles of the world, and freedom from the self. Dan neither judges nor preaches, he simply accepts what is, while forever striving for what could be. If a deity can be described as a dreamer, then Dan Petro surely is one. He encourages his followers to travel the world seeking their own answers instead of looking to the Loa for them. Dan Petro has no title, he is himself, the world be damned.

Behavior while riding: Dan is so unassuming that he seldom announces his arrival till the party is in full swing. He is usually genial and delights in getting drunk on good rum while talking with widely traveled individuals. He is always full of questions, eager to know what people think and what they've seen. He often wears a red kerchief around his neck.
Favored sacrifices: Destroy a pair of shackles that held a slave the petitioner helped free. Tell a poem or story that Dan has never heard before (at the GM's discretion) at the crossroads.

The Exceptions

Eventually, the separate branches of Voodan, often called the "left and right hands", will come together and a single hougan will be able to pay homage to Legba one night and Dan Petro the next. As discussed in the section on hougans, there is still a distinct separation between the Old World and New World Loa. However, there are some Loa who make themselves available to both "hands" and others who just don't care for mortal distinctions. Both Old World and New World hougans and mambos can call all of the Loa in this section.

Ghede, The Laughter of the Grave, The Lord of the Dead

Perhaps the most famous of all the Loa, Ghede is the Loa of death and sexuality, obscene and serene at the same time. He is the trickster without equal, laughing at any and all regardless of how important they think they are. The only thing that makes Ghede serious for any length of time is a threat to children, and then he is terrible to behold. If he is properly convinced, Ghede can ‘refuse to dig a grave' and thus, prevent death. Because he embraces life in the midst of death, Ghede is called upon when powerful healing is required. Despite many personal faults, Ghede has the wisdom of all those who have ever died, and his council is sound. He has many aspects, and the family of Ghede is large, including Baron Samedhi as well as a number of others. One of his easier aspects to deal with is Brav Ghede, a more over-the-top heroic version of the Loa, given to great exploits and less vulgarity, but little to no wisdom.

Behavior while riding: Ghede is vulgar and coarse, frequently telling dirty jokes at his servant's expense. If he decides someone makes a good target, he'll pick on him endlessly until they pay him to go away. He frequently shows up at ceremonies for the other Loa, sometimes to disrupt them, sometimes just to watch. He is forever ravenous, as Death is always hungry. When he dances, he grinds his hips and pelvis, occasionally pausing to hump the ceremonial drums. Ghede wears dark coats, white gloves, and black top hats. He always carries a cane, and frequently smokes a cigar or pipe. He speaks in a high-pitched nasal voice and is forever laughing at his own jokes. Ghede expects to be stuffed with food. He favors hot peppers that have been soaked in rum, as well as the rum they were soaked in.
Favored sacrifices: Save the lives of many children. Play an epic and original trick on those who oppose the practitioners of Voodan.

Loco and Ayizan, The Great Patrons

Loco and Ayizan are the companions of Papa Legba. They assist him in his duties, for he grows old and sometimes forgetful. While they are mostly associated with the Old World Loa, they are acknowledged in the new as well, for Loco is the first hougan and Ayizan is the first mambo. Loco is a great healer and a master of the asson. He controls the poteau-mitan, which is the center-post of a peristyle and is the spot by which Loa enter. Thus, he regulates which Loa can come and go. Ayizan is the protector of sacred places and the guardian of the rites. She insures that all goes smoothly and bestows harmony on all around her. She empowers women and ensures that mambos are given their due respect.

Behavior while riding: Loco and Ayizan always arrive together. Hougans must be at their best when Loco is around, for he is an exacting taskmaster and will punish laziness or improper etiquette. He likes butterflies and sweet wine. Ayizan is far more relaxed than her husband. She is swift to laugh and will take a shot or two of rum if offered. She gives advice to pregnant women and talks with mambos about their concerns.
Favored sacrifices: Widely distribute a new technique for healing. Discover a useful medicinal herb and share it with other hougans and mambos.

The Marassa, The Divine Twins

The Marassa are the first born of Olorun and thus, the first dead. They are acknowledged at every Voodan ceremony, regardless of whether the hougan serves the Old or New World Loa. They represent the split between the physical and the spiritual, and the bridge between humanity and the divine. The Twins are innocent and new, regardless of how ancient they truly are. As the eldest dead, the Marassa are considered even stronger than the other Loa, though their power is tempered by their nature. The offerings at Ghede's death rituals are made to the twins before any others, even before Legba.

Behavior while riding: Those few who are ridden by the Marassa speak in singsong voices and play children's games. They occasionally make prophetic or insightful phrases couched as poetry.
Favored sacrifices: Candy, candy, and more candy! Save many children from death or slavery.

Simbi, The Great Serpent, He-Who-Straddles-the-Waters

Simbi the magician stands at the exact center point of the crossroads, balanced between light and darkness, between the sea and the sky, and between heaven and earth. He is the quicksilver messenger who makes the impossible real. Simbi is one of three bokor patrons. His dominions overlap many others, but always with subtle differences. Like Ayida he is a patron of rain, but his rains are always a precursor to the storm. Like Agwé he is associated with the sea, but unlike Immamou's captain, he swims under the waves, exploring the mysteries of their depths. Standing as he does at the center of all things, he perceives many truths clearly, but this has made him wary and reticent of speech for he has found many times that those who seek knowledge, misuse it.

Behavior while riding: Simbi is shy and chooses his words carefully. He looks for a cool spot out of the sun and favors cold water. He likes games that require strategy and will happily play for hours if introduced to one. He frequently answers questions with questions, and occasionally utters phrases that seem like non-sequitors at the time, but often become relevant days, or even weeks, later.
Favored sacrifices: An ancient turtle shell, carved with a powerful mystic secret the petitioner has learned, then flung into the sea. Create a riddle that holds great insight when solved.

Source: Green Ronin's Skull & Bones

[MAB77]

The Spirits of Athas

As the world of Athas has no deities, it stands to reason there would be no spirits to act as messengers of the gods. Yet, it is still a land inhabited by powerful elemental and para-elemental spirits that are somewhat similar to the loa in nature. These are known as the spirits of the land. They inhabit the various geological features (mountains, hills, rock formations, hot springs, river beds, winds, skies, etc.) of Athas. They have little direct contact with the world, but these are the same spirits which empower the Athasian druids. Few except druids have ever seen or had any contact with a spirit, but every now and then a mystic of sort also communes with a spirit of the land. These mystics are called voodan, a term dating back from the Green Age of Athas. The voodan of Athas act to preserve and promote the element and natural formations associated with their patron spirit.

Spirits of the land are said to inhabit nearly all the terrain features of Athas. They are revered and worshipped by druids and voodan, respected by the common folk, and ignored or abused by defilers. A spirit does not need to be worshipped to survive. It is content simply to exist in its chosen terrain feature. It is believed spirits whose resident land feature is destroyed either die or return to the elemental plane, no one is certain which. This is a mystery no one can answer. Neither does anyone know where the spirits originated. The popular theory is that Athas was once a world so filled with life energy that the spirits may have been responsible for the creation of life itself. On Ravenloft, these spirits never physically manifest themselves to mortals, but the voodan are adamant they are still there providing omens and counsel to those listening.

Athasian voodan can be of any alignment. Unlike elemental clerics, a voodan is not obligated to take an elemental domain, but available domains are restricted depending on the patron spirit's element. Note that there are no Athasian voodan native from the Ravenloft domain of Kalidnay. This faith is considered lost and forgotten.

Spirits	Domains	Alignment	Voodan Specializations
Spirit of Air	Air, Knowledge, Travel	N	Conjuration, Evocation, Divination
Spirit of Earth	Earth, Protection, Strength	N	Conjuration, Evocation, Transmutation
Spirit of Fire	Fire, Destruction, War	N	Conjuration, Evocation, Illusion
Spirit of Magma	Earth, Fire, Destruction	N	Conjuration, Evocation, Transmutation
Spirit of Rain	Air, Water, Plant	N	Conjuration, Evocation, Enchantment
Spirit of Silt	Earth, Water, Time	N	Conjuration, Evocation, Necromantic
Spirit of the Sun	Air, Fire, Sun	N	Conjuration, Evocation, Enchantment
Spirit of Water	Water, Healing, Animal	N	Conjuration, Evocation, Abjuration

Spirits of Air
Spirits of Air include the spirits of open skies over certain stretches of desert, spirits of the south wind, and the like. As one might expect of such beings, they loathe restriction in their movements, personalities, beliefs and practices. Freedom is the most important concept to them, and it is expected their followers would hold to the same ideal. Of the elemental spirits, they are the least threatened by the current condition of Athas. Air spirit voodan often listens to the wind for guidance and routinely use wind instruments in their rituals.

Spirits of Earth
Spirits of Earth are perhaps the strongest of the spirits, since the earth is always present. Their followers are staunch opponents to defilers. They respect the cycle of life and understand that every living thing must eventually die, and death supports new life. Tremors are often perceived as warnings from their part.

Spirits of Fire
Spirits of Fire are volatile and believed to be ever changing, the geological features they inhabit often consuming themselves over time. It is theorized that if a dry parched grassland is destroyed by fire, the spirit transforms itself, perhaps becoming a spirit of a hot wind, or a spirit of smoke drifting through the desert. Fire spirit voodan often seek to interpret omens through the dancing flames and ashes of campfires or through wisps of smoke. The element of fire is rightfully feared on Athas, it is however important to note that Fire spirits are not destructive for destruction's sake and that land consumed by its touch will grow back even stronger than before. They yearn to a return to the Green Age like all other elemental spirits and para-elemental spirits of rain, if only so that large fires may run unabated in forests and plains alike.

Spirits of Magma
Spirits of magma are born of earth and fire, rising from the bowels of Athas, oozing like blood from a gaping wound and consuming everything unfortunate enough to be caught in their path to feed their unending hunger. These beings are almost as weak as their counterparts of rain, for there are only a few natural refuges on Athas where magma exists in any quantity in its natural state. They have one goal and one goal only, to cover Athas' dry crust with primordial, molten lava.

Spirits of Rain
Of the para-elemental spirits, only those of rain strive to restore the ecology of Athas. They are the rarest and weakest of spirits. They share the same basic goals as the elemental spirits of water and yearn to see rain's cool caresses return frequently to Athas. To do so, their followers are required to protect existing forests, and to plant and encourage the growth of new ones.

Spirits of Silt
Born of a delicate balance of moisture and earth, the para-element of silt came to dominate the landscape of Athas. Silt spirits are concerned with a single thing, to expand the deadly flow of the sinister element in which they live. Not just across the Tablelands but the whole of Athas. Clerics and voodan of silt rank among the most powerful, but also the most reviled, divine casters on Athas.

Spirits of the Sun
Sun spirits are aloof and uncaring. They need for nothing and bask under the glory of the blazing sun. They still empower mortals willing to serve the cause of the sun, tasking them to remove any obstructions that would dare defy its radiant omnipotence. They like the world of Athas as it is and would oppose a return to the Green Age.

Spirits of Water
Spirits of Water are some of the most important, and, at the same time, some of the most vulnerable spirits of Athas. Theirs is the element of life on which all are dependants. While the Plane of Water is seemingly dying, spirits of water are not as rare as one might think, since almost all of the various forests located in the Forest Ridge are inhabited by spirits of water. It is believed they communicate either through swirling patterns in a pool or oasis.

Sources: AD&D Dark Sun game supplements Monstrous Compendium Appendix I and Earth, Air, Fire and Water

[MAB77]

The Loa of the Multiverse

To offer more flexibility to voodan characters from beyond the Mists, keep the loa of Souragne unique to the demiplane of Dread, and account for the fact that a countless number is said to exist, it is now allowed to design your own loa. Note that the voodan of Athas and Kalidnay are still restricted to the elemental spirits of the Dark Sun setting. For the the Dragonlance setting, note that voodans from eras when the gods were absent would only gain their spellcasting abilities and powers upon arriving in the Domains of Dread. Their patron spirits were still around to provide guidance and counsel, but lost their ability to bestow divine magic upon their followers.

Minor loa for Souragne and Gothic Earth can also be created, but must abide by the following rules:

• The loa is very minor and not widely known. It could be the spirit of an ancestor, or a spirit associated only with your character's family for one reason or another.
• It cannot not directly share a portfolio with, nor be related to, any of the major loa.

As previously presented, the loa represent all manner of natural forces, locations and concepts, including the worship of deceased ancestors as loa, each having a unique personality. In customizing your loa, you are free to invent its name, backstory, personality and alignment in the style of the loa of Souragne or Gothic Earth. While most are spirits with no true physical form of their own, it is not unusual to depict them with specific traits during rituals or festivals. You are invited to attribute them peculiar quirks and flaws to make them as interesting as possible.

Your loa must be from one of the following categories of spirits. This choice sets the valid domains and school specialization for your voodan.

Loa	Domains	Alignment	Voodan Specializations
Ethical & Moral Spirits	Chaos, Evil, Good, Law	Special	Abjuration, Conjuration, Evocation
Spirits of Conflict & Battle	Destruction, Protection, Strength, War	Any	Abjuration, Evocation, Transmutation
Spirits of Freedom	Knowledge, Luck, Travel, Trickery	Any chaotic or neutral	Divination, Illusion, Transmutation
Spirits of Life & Death	Death, Healing, Repose, Undeath	Any	Necromancy, Divination, Conjuration
Spirits of Nature	Air, Animal, Earth, Fire, Plant, Sun, Water	Any	Conjuration, Evocation, Transmutation

Ethical & Moral Spirits
The loa of this category are strongly attuned to one of the ethical or moral alignments. Any idea that may be closely related to a given alignment may have a loa of this category. An axiomatic loa obsessed with the cataloguing of intriguing items, a chaotic one governing the concept of shapeshifting, a benevolent one bringing luck for a full month to those that are charitable to the homeless under a full moon, or just a malignant loa people invoke in desperation to heal the worst of wounds and sickness, but at a painful cost, are examples of this type of spirit. A voodan selecting a moral or ethical spirit as its patron must have an alignment that befits the chosen domain. There are no true neutral voodan with such a patron loa.

Spirits of Conflict & Battle
Be they ancestral spirits, spirits of protections or strife, voodan practitioners have always invoked the might of loa that may lend them strength in times of conflict. A given loa revelling in feats of strength may be said to be often encountered in carnivals and festive gatherings, while another may be drawn to the savagery and wanton abandon of warriors on the battlefield.

Spirits of Freedom
Usually associated with, but not limited to, chaotic alignments, the spirits of freedom are often carefree loa existing through happenstance. They favor abstract concepts such as emotions or creativity, and are associated with anything related to traveling and exploring. A loa of storytelling said to trade morbid tales at crossroads during a full moon, a loa of messengers said to be angered if a courier just takes the straight road for a delivery, or one that is drawn to the passion of lovers, are examples of this category of spirits.

Spirits of Life & Death
These spirits represent the cycle of life and death. The loa of life represent vitality, growth, and the cycle of birth and renewal. They are often associated with healing and the preservation of life, though this does not mean that they are always benign beings. The spirits of death on the other hand personify the end of life, decay, and the passage into the afterlife. Ancestor spirits, called upon for protection, may also count as loa of death.

Spirits of Nature
The loa of nature are closely associated with and embody the essence of the natural world. Such loa may represent a natural phenomena such as rain, earthquake, or volcanic eruptions. Some may represent a particular natural surrounding, such as a river, plain, mountain, a patch of flowers, a particular essence of tree, or a waterfall. The animal kingdom is well represented in this category as well, such a loa being invoked to gain the powers and abilities of the animal it represents. Note that these loa differ from the elemental spirits of Athas as they do not merely concern themselves with furthering the influence of their element.