Secrets of Voodoo

By Milo Rigaud

Secrets of Voodoo strains the advance of this complicated faith (in Haiti and the Americas) from its assets within the terrific civilizations of old Africa. This publication provides an easy account of the gods or loas and their functionality, the symbols and symptoms, rituals, the ceremonial calendar of Voodoo, and the strategies for acting magical rites are given.

“Voodoo,” derived from phrases which means “introspection” and “mystery,” is a approach of trust concerning the formation of the realm and human future with transparent correspondences in different international religions. Rigaud makes those connections and discloses the esoteric which means underlying Voodoo’s outward manifestations, that are usually misinterpreted. Translated from the French through Robert B. move. Drawings and pictures through Odette Mennesson-Rigaud.

Milo Rigaud used to be born in Port au Prince, Haiti, in 1903, the place he spent the higher a part of his lifestyles learning the Voodoo culture. In Haiti he studied legislations, and in France ethnology, psychology, and theology. The involvement of Voodoo within the political fight of Haitian blacks for independence was once one in every of his major concerns.

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Danbhalah-Wedo, assuage your kids . . . Danbhalah-Wedo, we're all angels . . . LITANY OF THE VOUDOUN: ( three ) (Note: After every one invocation the houn'sihs reply: ce z'anges! ) Diabolo Bo-sou . . . . ce z'anges Agaou Tonnerre . . . . " ( four ) Toni rhélé Congo . . . O, Sim'bi, anhé! Manman-mrin, O Iké Mam'bré . . . Moin dit ou, gangan yo . . . ("I inform you, the houn'gans") O, Ouanguileh, kim'boi sala . . . O, Wangol, O, ou a montré-m' l. a. prié qui minnin Africains sôti lan Guinin: trois paters, trois avé Marias . . . An, an! Madioman, an, an . . . LITANY OF THE VOUDOUN: reaction ( five ) Calfou Boum'ba . . . An, an! Madioman, an, an, . . . Toutes loa Kitha . . . (All Kitha loas) Toutes houn'sih dans le ciel . . . Kitha Maza . . . Poun'goueh Gangan . . . Zila Congo . . . " Moussai. . . VOODOO CHANTS (in Creole and in langage): ( 6 ) Janmin, janmin, Ti Kitha Poun'goueh . . . O, salue moin! Gangan moin, Bacaya Ba-Ka . . . a similar chants proceed to accompany the remainder of the rite: 146 secrets and techniques O F Sophie Congo . . . Houn'gan Maternel . . . Houn'gan Paternel . . . Québié-sou . . . Sim'bi Y-an-Kitha . . . Zilah Mo-yo . . . Kitha Malor . . . Jean-Pierre Poungoueh . . . VOODOO reaction Baka-Lah, an-hé ô, Baka-Lah! " " " " " those invocations and responses could proceed indefinitely. the basic precept of Voodoo is obviously saw within the chant "O, Wangol, O, ou a montré-m' l. a. prié qui minnin Africains sôti lan Guinin: trois Pater, trois Ave Maria" ("Oh Wangol, Oh! you've gotten proven me the prayer which leads Africans out of Guinea, [Africa]: [Say] 3 Our Fathers, 3 Ave Marias. ") which refers back to the voyage of initiation in Africa, to Ifé or lié. This precept specifically needs to be remembered to be able to comprehend Voodoo. Ifé or lié ( lan z'ilets, as Haitians say) is for that reason the Promised Land: the land which inevitably is located at the different part of the water, and which the culture interprets as follows: Ifé, or lié: The Land Olo, or Oro: Promise 6 acting Voodoo Magic W l T H the former chapters as a heritage, the reader wishes purely to understand whatever of the procedural procedure for you to try and practice a Voodoo rite. The directions that keep on with are condensed up to attainable as the author believes that during Voodoo magic, as in another type of magic, there are fewer necessities for achievement than most folk in most cases think. most crucial is an effective knowing of the foundations. within the foregoing synthesis—a real precis of the rules of magic—the author has now not been content material in simple terms to assemble info from Haitian Voodoo practitioners and from his personal observations, yet he has diligently long past again to the African assets of Voodoo which have been a little altered via the Créole of the West Indies. in comparison with Haitian practices, the really African procedural process in Voodoo is purer, less complicated, and extra efficacious, with out the dead accumulations that have grown out of person personal tastes or are the results of a scarcity of initiative coaching verging on heterodoxy. The writer's purpose has been inspired by way of a variety of houn'gans who, having steeped themselves within the real assets of Voodoo, declare that they "work" with an asson-Guinin (an "African asson").

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