Lwa, also called loa or loi, are spirits in the African diasporic religion of Haitian Vodou. They have also been incorporated into some revivalist forms of Louisiana Voodoo. Many of the lwa derive their identities in part from deities venerated in the traditional religions of West Africa, especially those of the Fon and Yoruba.
Adjassou-Linguetor is a loa with protruding eyes and a bad temper in Haitian Vodou. She governs spring water.
Agassou is a loa who guards the old traditions of Dahomey in the West African Vodun religion and the rada loa of Haitian Vodou.
Agwé, is a lwa who rules over the sea, fish, and aquatic plants, as well as the patron lwa of fishermen and sailors in Vodou, especially in Haiti. He is considered to be married to Erzulie Freda and La Sirene. He goes by several titles, including koki la me, koki dore, "The Angel in the Mirror", "The Eel", and "The Tadpole in the Pond".
Ayizan is the loa of the marketplace and commerce in Vodou, especially in Haiti.
Baron Samedi, also written Baron Samdi, Bawon Samedi or Bawon Sanmdi, is one of the lwa of Haitian Vodou. He is a lwa of the dead, along with Baron's numerous other incarnations Baron Cimetière, Baron La Croix and Baron Criminel.
Papa Legba is a lwa in Haitian Vodou, Winti and Louisiana Voodoo, who serves as the intermediary between the lwa and humanity. He stands at a spiritual crossroads and gives permission to speak with the spirits of Guineé, and is believed to speak all human languages. In Haiti, he is the great elocutioner. Legba facilitates communication, speech, and understanding. He is commonly associated with dogs. Papa Legba is invoked at the beginning of every ceremony. Papa Legba has his origins in the historic West African kingdom of Dahomey, located within present-day Benin.
Maman Brigitte sometimes also written as Manman Brigitte and also known by Gran Brigitte, Grann Brigitte, Manman, Manman Brigit, and Maman Brijit is a death loa and the consort of Baron Samedi in Haitian Vodou. She drinks rum infused with hot peppers and is symbolized by a black rooster. Maman Brigitte protects graves in Haitian cemeteries that are marked by the cross of Baron Samedi. Graves that are protected by Brigitte are marked by a mound of stones. In Vodou practice, the first burials serve as offerings to either Baron Samedi or Maman Brigitte depending on the gender of the person being laid to rest. If the deceased person is male then the grave is dedicated to Baron Samedi; if the deceased person is female then the grave is dedicated to Maman Brigitte.
Grand Bois is an elemental, nature-oriented loa closely associated with trees, plants, and herbs in Haitian Vodou. Offerings to him include leaves and herbs, honey, and spiced rum. As a petro loa and loa of the wilderness, he can be fierce and unpredictable in some aspects.
Marassa Jumeaux are the divine twins in Vodou. They are children, but more ancient than any other loa. "Love, truth and justice. Directed by reason. Mysteries of liaison between earth and heaven and they personify astronomic-astrological learning. They synthesize the vodou Loa as personification of divine power and the human impotence. Double life, they have considerable power which allow them manage people through the stomach. They are children mysteries."
Marinette is a loa of power and violence in Haitian Vodou. In her petro form, she is called Marinette Bras Cheche or Marinette Pied Cheche, suggesting that she is skeletal.
A Simbi is a water spirit in traditional Kongo spirituality, as well as in Hoodoo and Haitian Vodou.
Ezilí Dantor or Erzulie Dantó is the main loa or senior spirit of the Petro family in Haitian Vodou. Ezili Danto, or Ezili Danto', is the "manifestation of Erzulie, the divinity of love,". It is said that Ezili Danto has a dark complexion and is maternal in nature. The Ezili are feminine spirits in Haitian vodou culture that personify womanhood. The Erzulie is a goddess, spirit, or loa of love in Haitian voudou. She has several manifestations or incarnations, but most prominent and well-known manifestations are Lasirenn, Erzulie Freda, and Erzulie Dantor. There are spelling variations of Erzulie, the other being Ezili. They are English interpretations of a Creole word, but do not differ in meaning.
Haitian mythology consists of many folklore stories from different time periods, to sacred dance and deities, all the way to Vodou. Without Vodou Haitian Mythology wouldn't be much of what it is since its such a big part of the mythology. Haitian Vodou is a syncretic mixture of Roman Catholic rituals developed during the French colonial period, based on traditional African beliefs, with roots in Dahomey, Kongo and Yoruba traditions, and folkloric influence from the indigenous Taino peoples of Haiti. The lwa, or spirits with whom Vodou adherants work and practice, are not gods but servants of the Supreme Creator Bondye. A lot of the Iwa identities come from dieties formed in the West African traditional regions, especially the Fon and Yoruba. In keeping with the French-Catholic influence of the faith, Vodou practioneers are for the most part monotheists, believing that the lwa are great and powerful forces in the world with whom humans interact and vice versa, resulting in a symbiotic relationship intended to bring both humans and the lwa back to Bondye. "Vodou is a religious practice, a faith that points toward an intimate knowledge of God, and offers its practitioners a means to come into communion with the Divine, through an ever evolving paradigm of dance, song and prayers."
Oungan is the term for a male priest in Haitian Vodou. The term is derived from Gbe languages. The word hounnongan means chief priest. ‘'Hounnongan or oungans are also known as makandals.
Homosexuality in Haitian Vodou is religiously acceptable and homosexuals are allowed to participate in all religious activities. However, in West African countries with major conservative Christian and Islamic views on LGBTQ people, the attitudes towards them may be less tolerant if not openly hostile and these influences are reflected in African diaspora religions following Atlantic slave trade which includes Haitian Vodou.
Azaka Mede is the loa of the harvest in Haitian Vodou mythology. Another way to reference this loa is through the name "Azaka Médé".
The Rada are a family of lwa spirits in the religion of Haitian Vodou. They are regarded as being sweet-tempered and "cool", in this contrasting with the Petro lwa, which are regarded as volatile and "hot".
Gede Nibo is a lwa who is leader of the spirits of the dead in Haitian Vodou. Formerly human, Gede Nibo was a handsome young man who was killed violently. After death, he was adopted as a lwa by Baron Samedi and Maman Brigitte. He is envisioned as an effeminate, nasal dandy. Nibo wears a black riding coat or drag. When he inhabits humans they are inspired to lascivious sexuality of all kinds.
Baron Criminel is a powerful spirit or loa in the Haitian Vodou religion. He is envisioned as the first murderer who has been condemned to death, and is invoked to pronounce swift judgment. Baron Criminel is syncretized with Saint Martin de Porres, perhaps because his feast day is November 3, the day after Fête Guede or Fête Ghede. His colors are black, purple, white and deep blood red.
