PRACTICAL

MAGICK

A One World By Night Guide to Wanga

Updated March 2024

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 Portions of the materials are the copyrights
and trademarks of Paradox Interactive AB,
and are used with permission. All rights
reserved. For more information please visit
worldofdarkness.com.
This material is not official White Wolf
material and is intended solely for use in One
World by Night.

2024. Written by the Setite Coordinator’s team for One World by Night.

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 Credits
Firstly, we want to thank our amazing players for reminding us with every email that there’s more to
thaumaturgy than the kewl powerz that we often associate with magic in the org. Every experience we
get to have with the PC’s and storytellers who love this genre is just another example of why we
volunteer. Thank you for all you do.

The other coordinators who have clans mentioned here are also treading in new water. We’re looking
forward to working with you all as we explore something with real potential for greatness.

Legal Mumbo Jumbo Brought to You By Baron Kriminel

Original Images, layout and design provided courtesy of Robert Crosby, of Captain Awesome Designs who
has granted the Office of Setite Coordinator the use of these images, layout, and design for use in this
document. We also would like to thank the Documents Team, for helping comb through for any errors and
helping with various things in the packet.

This document is owned by the Setite Coordinator for use in One World by Night. For this reason, the
individual currently serving as the Setite Coordinator for One World by Night shall be considered a Licensor
of this work (seen here: http://owbn.net/). This work may be reproduced or redistributed in whole or in part
without prior written permission in accordance with the below noted Creative Common Public License.

THIS DOCUMENT IS FOR INTERNAL USE ONLY BY MEMBERS OF ONE WORLD BY NIGHT
Don’t make the Baron have to come and get you.

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 Notify/Approval/Disallowed List
Setite Staff Email: Team-Set@owbn.net

This is not a comprehensive list of Setite R&U, but only those pertaining directly to Wanga.
Please see the OWbN Character Bylaws for a comprehensive list.

Wanga Paths & Rituals

Rarity 1 - PC: Storyteller Approval - NPC: None - Coordinator: Setite

Rarity 2 - PC:Sub-Coord Approval - NPC: Coord Notify - Coordinator: Setite
Rarity 3 - PC: Coordinator Approval - NPC: Coord Approval - Coordinator: Setite
a. All Paths and Rituals are considered R3 for Converts.

The Ritual Spite of Harridan - PC: Disallowed - NPC: Disallowed - Coordinator: Setite

Bylaw Mumbo Jumbo

10.m.iii.6.g. - Lasombra Wangateurs - PC: Coordinator Approval - NPC: Coordinator Approval - Coordinator:
Setite & Lasombra

10.m.ix.ii.79 - Brujah Santos - PC: Coordinator Approval - NPC: Coordinator Approval - Coordinator: Setite &
Brujah
a. Santero/Santos Brujah are defined as a bloodline of Clan Brujah that have the same Disciplines,
Advantage and Disadvantage as their parent clan.
b. Santos Brujah may purchase Wanga at Out of Clan costs without a teacher, as per the Follower
of Set Wanga packet.

7.c.i.5. Wanga practitioner PC's learning Custom Content paths and rituals of Wanga previously created
require Setite Coordinator approval.

7.b.ii.15. Custom Combination Discipline, Technique or other custom content using Serpentis, Akhu,
Nahuollotl, Wanga, Afro-Caribbean Sorcery, or Seidr requires Setite Coordinator Approval.

10.m.ix.16 - Setite Sorcery

- Non-Setite with Akhu (Setite) - PC: Coordinator Approval - NPC: Coordinator Approval - Coordinator:
Setite
- Non-Children of Damballah/Serpent of the Light/Lasombra Wangateurs/Brujah Santos/Samedi with
Wanga or Afro-Carribean Sorcery PC: Coordinator Approval - NPC: Coordinator Approval - Coordinator: Setite
- Non-Tlacique with Nahuallotl (Setite) - PC: Coordinator Approval - NPC: Coordinator Approval -
Coordinator: Setite
- Any Other Unlisted Setite Sorcery Paradigm - PC: Coordinator Approval – NPC: Coordinator
Approval – Coordinator: Setite
- Seidr - PC: Coordinator Approval – NPC: Coordinator Approval – Coordinator: Setite

10.m.ix.29 - Necromancy- Non-Samedi/Children of Damballah/Serpent of the Light/Lasombra

Wangateurs/Brujah Santos with Voudoun Necromancy - PC: Coordinator Approval – NPC: Coordinator
Approval – Coordinator: Giovanni

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 Contents
Introduction 6

The Yoruba Religion, Santeria, Voodoo, and Hoodoo 7

The Role of the Spirits 9

Loa / Orisha 10
Palo Mayombe’s Enkisi 11

Those Who Serve 12

The Children of Damballah 12
The Serpents of the Light 13
The Samedi 14
Others of the Faiths 15

Abilities, Backgrounds, and Merits 16

Lores: Wanga, Spirit, Wraith 16
Abilities 18
Cult 18
Code of Honor: Hoodoo / Voodoo / Santeria 18
Oracular Ability / Prophetic 19
Convert 19
Initiate 20

The Blessings of Gods 20

Learning Wanga 21
In-Clan/Out of Clan 22
Wanga Paths 23
Primer of the Loa 31
Wanga Rituals 32
Voudoun Necromancy 35
Bibliography 36

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 Introduction to this Packet
Firstly, let’s be clear; this packet is not the be-all, end-all resource to tell players how to practice Voodoo,
Yoruba, Candomble, Santeria, Palo Mayombe or any other number of Afro-Caribbean religions in-
character or out-of-character. This packet is designed to give players an initial view into what might be
expected of them and what they might expect of Wanga in the org, as well as to create a sort of primer
on. The material here is drawn from White Wolf’s books, particularly Blood Sacrifice, and then adjusted
and edited to provide a simple primer on the same material.

This Packet is not intended to offend or trivialize the belief of people who practice these religions in the
real world. White Wolf made it clear in their source material that the World of Darkness is built on lies
and deception, and a lot of the material here builds on that premise. The idea that deities in the World of
Darkness might overlap from one faith to another is an out-of-character simplification intended to create
in-character mystery and tension, not to insult people’s real faiths.

The best part about One World by Night is our ability to interpret the source material however we like,
and in that vein we empower our player’s characters to practice their faith however works best for them.
A PC who wants to call on a Loa that isn’t listed in this packet as he casts his Wanga should feel free to
do so, and storytellers are encouraged to allow your players some flexibility in their applications of
Wanga. It’s not meant to be formulaic and static like Thaumaturgy, but as fluid and dynamic as the real-
world religions it’s drawn from.

Throughout this packet you’ll find genre material and R&U regulation guidelines to help you navigate
through the expectations of Wanga in OWbN. You won’t find copy-pasted versions of the paths of magic
or rituals here, that information is in the books and we encourage you to support White Wolf by
purchasing the original source material and reading it for more detail and clarification. Particularly useful
to you will be Blood Sacrifice, which is not only the primary written resource for Wanga, but also a really
fantastic book to just read.

The most important part is, as always, have

fun. We all partake in this hobby, as part of an
organization, to enjoy a shared story of personal
horror and tragedy. Enjoy the nightmare, who
knows when your character might wake up...

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 The Yoruba Religion, Santeria, Voodoo, and
Hoodoo
Throughout this document we will In order to understand Hoodoo as described by White Wolf,
use the terms to identify the deities you have to have a basic concept of the religions it pulls
interchangeably. There’s no intent from. Blood Sacrifice uses a mixture of Afro-Caribbean faiths
to dismiss or belittle any of these as the foundation for Wanga, and as such this packet will
real- world religions when we use focus on Wanga from that perspective. However Wangateurs
(those who practice the Blood Magic known as Wanga) stem
terms like loa or orisha in place of
from all kinds of belief-systems and backgrounds, especially
the other… We’re simply seeking
in OWbN. Players should feel encouraged to have their faith
simplicity and trying to avoid
be as detailed as they’re comfortable portraying.
confusion.
The faith of West Africa is all about a devotion to the Orisha and a deep reverence for the spirits of the
world and the people’s ancestors. To this day, the real-world people of West Africa keep their religion
alive in small villages and corners of bustling cities. Each priest likely serves a single one of the Orisha
personally, in a process where they devote themselves to discovering the destiny they chose before they
were even born. Despite this focus on serving a single Orisha, each priest reveres all of them and is
often called upon to petition others on behalf of his community. Yoruba has a heavy focus on self-
exploration and destiny.

The development of Santeria, or the Lucumi Faith is a product that demonstrates the strength and
perseverance of the Yoruba people. As West Africans were sold into slavery throughout the rest of the
world, they struggled to maintain their faith by incorporating their Orisha into the Saints of Catholicism. It
wasn’t quite a perfect fit though, and a new practice of worship developed from the old ways; Santeria
was born as a means for slaves to worship the Orisha in peace.

Around the same time, and through much the same means, other African slaves in the Caribbean were
shifting their faith as well. Some of these became Vodoun, and eventually they developed their central
hub in Haiti. Voodoo has its roots in other parts of Africa, but draws influence from many parts of the
world and many different religions. It focuses heavily on community. Life’s blessings come from the
community and one must give to the community to receive from it.

In Eastern Cuba, Palo Mayombe was also formed by the slaves taken from the Congo region of Africa.
The religion is heavily focused on spirit veneration and a strong belief in the powers of the Earth and
Nature. The faith draws many similarities between Catholicism, but the personalities of the deities
(Particularly El Cristo Negro) and the methods of practice are surprisingly different. (Many of them have a
seriousness to them that’s different from how most Christians view Jesus and the Saints.)

While the words each religion uses are very different, the concepts are much the same. All three faiths
(and many, MANY other Afro-Caribbean religions), believe that there is a supreme creator of the
universe. Each Religion has a different name for this creator, Haitian Voodoo calls God by the name
Bondye, Santeria calls God by the name Ori, and Yoruba calls its God, Olodumare. Each faith believes
that the supreme creator is no longer interested in the affairs of our universe, as he has gone off to create
new wonders. Each of these religions believes that the supreme creator has servants - great spirits who
are nearly deities in their own right - who enact God’s will throughout the universe and can be petitioned
by knowledgeable priests. In Voodoo they are the les Mysteres or (more commonly) Loa, in Santeria they
are the Oricha or Santos, and in Yoruba they are the Orisha, and in Palo Mayombe they are the Enkisi.
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 What do we call the spiritual
In each religion, the spirits can be called upon for guidance assistants and messengers of
and wisdom, as well as power, by the priests who serve Oludumare? Each Afro-Caribbean
them. Service is an important element of Wanga. religions has its own terminology.
Wangateurs devote themselves to the service of their patron Voudoun calls them les Mysteres or,
spirits (Loa, Santos, or Orisha), and will often give their more frequently, loa; Santeria knows
complete trust over to the deities they serve. Common them as orishas; and so forth. Most
elements of all three religions are trance and dance, where works available on the Yoruba religion
the practitioner allows themselves to be “ridden” by a spirit to are written by followers of one of these
channel its power through them. modern religions - and they often
assume the Yoruba used many of the
Hoodoo in the real world is a similar belief system formed by same terms used tonight.
the slaves who ended up in the Louisiana area of North
America. Hoodoo, originates from its African roots and was Just calling them “spirits” might work,
heavily influenced by Christianity in the 19th century. While but that becomes confusing if one
the focus remained on naturalism and balance in life, discusses other sorts of spirits in the
Hoodooism served a very practical purpose of helping same text. For simplicity, we borrow the
improve the lives of its’ practitioners. In Hoodoo, you work
orisha from Santeria when referring to
magic to improve luck, find wisdom, and do God’s will.
the semi-divine entities of the Yoruba
faith. This should not be taken as some
In White Wolf’s source material though, Wanga is more of a
sort of “favoring” of Santeria over
hodgepodge of other Afro-Caribbean concepts, and
voudoun or Palo
represents almost an entirely practical, though still deeply
Mayombe; it’s just that, hey, we had to
spiritual, system of religious worship and ritual practice. A
Wangateur takes what works from any other source and call them something, and making up our
throws out what doesn’t fit his style or his needs. He walks a own term just seemed excessively
fine line and runs the risk of disrespecting the spirits every artificial.
time he cuts a corner or tries something different, but the Blood
Sacrifice p. 71
results are as undeniable as any other.

Wanga is a religious practice,

not merely another form of
Thaumaturgy tacked on for the
sake of cultural inclusiveness. At the core of these religious ideologies are the dark and light
While some vampires adhere to paths. Most of these faiths adhere to practices that support
the precepts of a specific Afro- good in the world and improve the lot of all mankind, but for
Caribbean faith, most kindred every light there must be a darkness; Palo Mayombe,
Wangateurs practice a mishmash Quimbanda, and so on.
that combines aspects of any or all
of these religions...
Blood
Sacrifice p. 70 (See
insert “True Believers”)

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 The Role of the Spirits
In the World of Darkness, the Orisha and the Loa are similar deities. In fact, many of these figures
overlap or are present with similar names in each religion. The concept of God is presented in these
faiths as a benevolent creator focused on creation. This supreme being (Oluwa, Olu, or Oludumare)
creates and then moves on, leaving behind the Loa to oversee his creation. Olodumare does not answer
prayers and petitions directly. Instead he uses intermediaries to carry his will between him and his
worshippers.
The orishas occupy something of a
The following is a non-comprehensive list of a few of middle ground between the mortal and
the orishas of Voudoun, Santeria, and Palo Mayombe. the divine. Not quite gods but far more
Wangateurs believe that many of these loa overlap or than human, they serve as messengers
are actually the same deities with different names. between Oludumare and His
This list is not practically complete by any means. worshippers. Many orishas are spirits of
There is no possible way a packet like this could list all nature, aspects of weather, geography,
the possible orishas of any one of these faiths, let or human nature.
alone all or several of them. Instead, these are a few
Many others are local or household
examples from the list presented in Blood Sacrifice, just
“gods”, patrons of the specific city or
to help new players get started.
family. Some were created directly by
Oludumare; others are spirits of the dead
who have become something greater.
Voudoun Loa Blood Sacrifice p. 70

Legba
Legba, also called Papa Legba, is the greatest and oldest of the loa.
He is the Sun, the bringer of life, and the guardian of the crossroads
between this world and the next. When praying to any other loa,
Legba is often called upon first as he has the authority to allow or deny
a prayer’s answer. Legba is frequently associated with Saint Peter.

Baron Samedi
Baron Samedi is the patron of
the graveyard. No human can
die before the Baron has
prepared their grave. He usually
appears as a corpse dressed in
a formal outfit complete with a top hat, spectacles, and cane. (The
Bloodline known as the Samedi love to emulate this appearance as a
way of paying homage to their Loa of death.) Occasionally he will
appear in other forms, such as that of a child prankster, as he loves
practical jokes and vulgar humor. His favorite drink is rum steeped in
21 hot peppers, and for any dealing with him to go well the Wangateur
knows they won’t get far without this strong and spicy rum and a few
cigars.

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The Lord of Death is also seen as a healer, and because of this he is usually associated with Saint
Gerard.

Whether or not the Loa Baron Samedi is the same as the creature who founded and guides the bloodline
named after him is a mystery few are privy to. Perhaps the oldest of the bloodline simply spent more time
being ridden by the Lord of Death, or perhaps the Baron himself chose a form that heralds death with
every breath.

Damballah
Damballah-wedo is another of the most ancient loa. The Children of
Damballah place the Great Serpent above all others, revering his
patience and wisdom. With a fatherly role providing wisdom and
protection, Damballah’s fury is terrible when evoked. The rainbow also
falls under Damballah’s domain (and his wife’s, Aida-wedo), as it is
associated with renewal. Damballah is closely associated with Saint
Patrick.

Santeria Orishas
Eleggua
Eleggua is the guardian of passageways and secrets. He is the
greatest oracle among the Orisha, without the need for divination.
He is a prankster who’s tricks often teach the good and punish the
wicked, though he is often seen as cruel due to the inability of
humans to understand his true motives. Despite this, Eleggua is
always just. He is associated with fate as much as justice due to
his oracular ability. Eleggua is variously considered to represent
St. Anthony of Padua or the Holy Infant of Atocha.

Oggun
This Loa is the duality and dichotomy of destruction and creation.
He is the divine ironworker. He is quick to anger, slow to admit
failure, and persistent in the extreme. Most commonly, Oggun is
associated with St. Peter, but also with St. John the Baptist and
St. George.

Oshun
Oshun is the embodiment of love and sexuality, and is frequently called upon in matters of fertility. She
represents art, creativity, and all forms of human pleasure, gold and wealth, and even marriage. Oshun is
most frequently associated with Our Lady of La Caridad del Cobre and with St. Cecilia.

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 Palo Mayombe’s Enkisi
Zarabanda
Zarabanda provides the means through which mortals can communicate with the other spirits. He is
much the same as Eleggua and Legba in his role, though he is not an oracle like his counterparts.
He’s normally the first Enkisi addressed during Palo Mayombe rites.

El Cristo Negro
The “Black Christ” is the king of the underworld. Seen and represented as a black crucified Christ, he is
strongly linked to Catholicism and is the greatest of all the Enkisi. El Cristo Negro fills much the same
role as Baron Samedi, though without the same crude humor. Because of the way Palo Mayombe views
the dead (placing greater importance on them than in other Afro-Caribbean faiths), El Cristo Negro is
given a place of vast importance among the pantheon.

Santisima Muerte
Santisima Muerte often works hand-in-hand with El Cristo Negro. Tatas and Yayas (priests of the Palo
Mayombe faith, are often taught the secrets of both at the same time. A spirit of death, the dead, and
cemeteries, she is called upon by spiritualists and witches who revere her as a patron of those who work
magic (making her a favorite among Wangateurs!). Most of her initiates are unmarried, as she is an
extremely jealous spirit. Santisima Muerte is often associated with the Virgin Mary.

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 Those Who Serve
Among the varied practitioners of Wanga are a more diverse group than you might think. With the
proliferation of the practice spread over so many long centuries as a religion as much as a skill, it’s no
wonder that such a wide and varied faith exists. While the origins of Wanga are attributed to the Children
of Damballah or the Samedi, depending upon who you ask, it’s hardly uncommon to find spiritual converts
among any other clan. While groups like the Children of Haquim and the Followers of Set have been
known to turn a few to their religion, Wangateurs often find themselves sought out by those with the
spiritual need for growth.

However, a few groups have developed to proliferate the practices through embrace as well as spiritual
enlightenment. First among them is undoubtedly the Serpents of the Light, but there are other clans
where the practice is hardly unique.

Before we discuss the most well-known Wangateurs, it’s important to know that there will always be
outliers who practice Wanga but don’t fall under these listed groups. See the OWBN bylaws for more
details about which Coordinator would oversee a character learning Wanga aside from the following
bloodlines.

The Children of Damballah

(Clanbook: Followers of Set, V20 Lore of the Clans)

Ask any Child of Damballah and she’ll

tell you that her version of Wanga is the
only “pure” form you can find. They
refuse to follow the more flexible
“Hoodoo” practice, but instead embed
themselves in very traditional Yoruban
methodologies. The Children call out to
the spirits, and eventually choose a
single patron whose aspect they most
closely represent. In this way, the
Children are the most alike, and most
variety of Wangateurs. One may serve Shango and have the temperament of a raging storm, while
another may identify with Ochun and be sweet and endearing. Indeed, for each aspect of each Orisha,
there is a priest or practitioner whose tutelary spirit calls upon them to fulfill new and different needs.

The Children of Damballah’s version of the Yoruban faith is a bit skewed compared to the real world.
They believe that the gods wear masks to cater to the needs of their followers. Because of this, they tend
to be the most lenient and understanding of Set’s followers. They call Set by his Yoruban name, Olorun.
Olorun is the god of the sky and storms, and watches over his faithful as the sky watches over the earth.

In truth, the Children of Damballah do NOT revere “Set the vampire” as a true god. They pay homage to
his conquest and offer lip service to efforts to raise the Dark God from the dead, but really they only see
him as a minor player in their pantheon… According to the Children’s mythos, Set was a conqueror who
stole the heart of Damballah-wedo for its power. Being a god, Damballah wasn’t harmed by the theft, but
he and his wife, Aida-wedo, were pretty angry about it. Aida, goddess of life and the Sun, cursed Set so
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that he was no longer alive and could not bear the Sun. Damballah also cursed Set, but since his
province was over death he made it so Set could not be among the dead either. With the power of
Damballah-wedo’s heart, and the curses laid upon him, Set became a powerful creature in his own
right and shared that power, and the curses, with those he wished.

This mythos is taught slowly to members of the faith as they elevate in rank and enlightenment, the
Children are always cautious not to over-extend their hand, lest they tempt the ire of the Followers and
risk being purged like the Serpents of the Light.

Children of Damballah are

Player Character and Non-Player Characters who join the
regulated by the Setite
Followers of Set and choose the Cult known as the Children of
Damballah should reach out to Team Set to join the cult and to Coordinator. In order to learn
identify which tutelary Orisha they wish to choose. Most should from a Child of Damballah you
choose Olorun. This has little mechanical impact on the PC, but must possess the merit
can help to drive the character’s story through the desires of their “Convert: Children of
patron and how they might interact with others. Damballah” or
“Initiate: Child Of
Damballah”

The Serpents of the Light

(Guide to the Sabbat, Clanbook Followers of Set)
Long ago, the Children of Damballah had been split apart by the slave
trade. Some of their members traveled West on slave ships and
settled in the Caribbean where they were forced to hide their religious
ideologies from their Christian slavers. For vampires, this made little
difference, but for the mortals who practiced the Yoruban faith,
adaptation and deception were the keys to the survival of their faith.

When the Followers of Set found their lost cousins in the mid 1900’s
and realized they weren’t worshiping Set as their Dark Father, they
deemed the Serpents of the Light heretics and called for their
wholesale destruction. The Serpents argued that it made no difference
what name or position that they venerated Ushumare by, but their pleas for mercy fell on deaf ears. The
Followers systematically purged the Serpents wherever they found them, nearly destroying them all in the
process. To this day, few Serpents remain who are older than the Setite’s purge.

Yet some of the Serpents did survive. Deception and adaptation were skills the Serpents had long
mastered, and they took those tools to the Sabbat in exchange for safety and protection from the
Followers. The Sabbat, seeing an ally who knew the danger of idolizing the Antediluvians, all too happily
welcomed the Serpents into the fold. The Serpents, seeing the Followers as
Zealots and puppets of their founder, became some of the most steadfast and
loyal of the Sabbat’s members, not to mention skilled Noddists and dedicated
clergy. Since finding their home with the Sword they’ve grown into one of the
most common and skilled practitioners of Wanga, and a major thorn in the sides
of the Followers of Set.

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 The Samedi
(Laws of the Night, Clanbook Giovanni, and V20
Lore of the Bloodlines)
As the Serpents were settling into the Caribbean, they came across
the mysterious creatures known as the Samedi. While their visual
similarity to another lost clan didn’t slip past more astute members of
the Serpents of the Light, it was their choice to refer to themselves by
the same name as one of the spirits of Haitian Voodoo that made
them so fascinating to the Serpents. The Samedi were, if nothing else,
survivors. Their ability to not only survive, but thrive in such a world as
they had arrived in made them valuable allies. The similarities in their
faiths only cemented the alliance.

While the Samedi are hardly friendly with the Sabbat as a whole, they find a certain kinship among the
Serpents. Both bloodlines are considered rogue necromancers by Giovanni, and both practice similar
religious ideologies. The Samedi are a bit more direct than the Serpents tend to be, which may be why
they thrive as well as they do outside the Sabbat. (Though the Serpents will tell you it’s the Samedi’s
mastery of Thanatosis…) The Samedi even hold claim to having created Wanga in the first place, a rumor
that many Serpents see no cause to refute.

The Samedi are the only Wangateurs who wholly follow the religious ideologies of Haitian Vodoun. They
all revere Baron Samedi, Lord of Death and the Dead. To the Samedi, their wanga is not as much a
product of their faith as it is a gift from their patron spirit. And no one questions the Baron’s obvious
delight in the actions of his favored children. Because of this status, Samedi and those who learn Wanga
from them “suffer” from a unique affliction; the Baron may possess them at any time.

While it’s unlikely that this would happen to save a PC or NPC’s

Samedi PC’s and NPC’s,
life - the Baron is the Lord of the Dead after all - it does make for
as well as their magic, are
some interesting opportunities for the PC. All such possessions
should be learning experiences for the Samedi or opportunities for regulated by the Giovanni
the Baron to use their vessel to accomplish some undertaking that Coordinator’s office except
the Baron needed their borrowed body to see out. Most for Wanga which is
commonly, his children are his eyes and ears in the world, and the controlled by the Setite
possession is a more literal interpretation of this than one might Coordinator.
expect otherwise.

Samedi usually move on to learn Wanga after they’ve begun their Necromancy.

14
 Others of the Faiths
Some Others also practice Santeria, though in far smaller numbers...

The Lasombra
(Blood Sacrifice)
Wangateurs within the
Lasombra are a strange Lasombra who practice Wanga
anomaly. With so many tend to be Santero priests with an
Lasombra being so closely attachment to the sea. They all
attuned to the water it only practice Weather Control as their
made sense that they
primary path, and are regulated
would be manipulating
both the slave ships and jointly by the Lasombra and Setite
the pirate fleets of the Coordinator’s offices.
Atlantic Ocean. It was
during those voyages that
they met with the Yoruban Children of Damballah in Africa and the
Serpents of the Light and Samedi in the Caribbean. Many already practiced Catholicism, and making the
jump to Santeria wasn’t uncomfortable. It gave them Thaumaturgy that was flexible and made the trips
across the Atlantic easier and faster. Many Lasombra employed Wangateurs to manipulate the weather
on their behalf before finally taking on the faith themselves.

Regardless, those Lasombra who made the Caribbean their home for any length of time eventually had to
decide whether or not they wanted to be Catholic or convert to Santeria. Many converted, if for no other
reason than because they saw the power of Shango every time they went to sea.

The Brujah Santos

(Santero/Santos Brujah Bloodline)
(A World of Darkness 2nd Ed.)
In dark places in the cities of Brazil and Mexico are a few Brujah who
found kinship among the struggling Wangateurs of the Caribbean
islands. They all sought to throw off the shackles of their oppression,
and the words and deeds of the Brujah rang true to many of the
Serpents and Semedi they met there. Before the conflict between the
Camarilla and the Sabbat came to the Americas, the Brujah Santos
had already spread out among the pirates of the Gulf of Mexico and
the Western Atlantic Ocean. These Brujah eventually became caught
in the clashes between the two great Sects, and were forced to
choose sides in the great Jyhad. Those who valued their humanity and
the beauty of their faith joined with the Camarilla and lived mostly in
Brazil, and those who sought more balance or valued community
found themselves aligned with the Sabbat and settled into Mexico.

While the Brujah don’t typically look for religious ideologies in their embrace, the Santos often feel a
calling to others who find their faith being forced away from them. Though many Santeria practitioners
are often quiet about their religion, these Brujah Santos are not so subtle… They tend to relish the fact
that the Camarilla suspects where they learned their Wanga from, despite the fact that their mentors can
often be traced back through several staunch supporters of the Traditions. Likewise, learning from a
Brujah who practices the religion can be difficult. To him, it’s not only
his religion, it’s a badge of honor demonstrating his sworn
The Brujah Santos are jointly
service to something greater than any sect.
regulated by the Brujah and Setite
Coordinators. 15
 Abilities, Backgrounds, and Merits
Lore: Wanga
With this ability the Wangateur understands the abilities and capabilities of Wanga. He knows that it’s not a
magic based upon formula, but on faith. With a successful challenge, this lore may allow an observer to
identify the tutelage spirit of a Child of Damballah or the Orisha / Loa being called upon to work a specific
magic.

Further, this lore allows the observer to understand the differences

between Ahku (a formulaic magic colored by the caster’s faith) and Games that don’t emphasize
Wanga (a faith-based magic with very little formula). Setites looking Lores as greatly may prefer to cover
to expose a Child of Damballah or weed out a remnant Serpent of
most of these details under
the Light may use this ability to try and spot the Heretics among
them. Lore: Wanga also covers the necessary knowledge to know respective clan lores and the
which Loa to seek for instruction in paths or rituals. broader Theology ability.

The greater the amount of this Lore, the more likely the scholar is to understand more hidden subjects.
Characters who do not actively practice Wanga are strongly discouraged from having this lore above three.

Wanga Practitioners should be considered a phantom +2 on this knowledge.

Lore: Wanga *
You understand that Wanga is worship and magic through the dedication to the Loa. At its core, Wanga is a
syncretic magic system based on the folk rituals and spiritualism associated with the various “slave
religions” which evolved among whose victims of the Trans-Atlantic Slave Trade who ended up in the
Caribbean, Central and South America, and the antebellum U.S. slave states.

You know that you have to follow a Code of Honor to practice Wanga.

You know of the basic Loa, Baron Samedi, Papa Legba and others that are more popularly known in
modern culture. You know what their typical offerings are and how to appease them.

Lore: Wanga **
You understand the most prominent of these religions today are Vodoun (Haiti, New Orleans, and several
regions of Africa), Santería (Cuba, Puerto Rico, the Dominican Republic, and Florida), and Candomblé
(primarily Brazil). Wanga is similar to other faith based paradigms, in that it is a religious form of magic
practiced by Kindred indigenous to any of the regions where the associated religions are practiced, but it is
distinct and separate.

You understand that Wanga blurs the lines between rituals and paths. The invocation of its paths often
requires the presence of specific materials and the vocalization of names of power. Therefore Wanga
possesses its own unique web of tools, components and ritualistic items that must often be present for the
magic to work. Not every ritual involves all of these tools, but the vast majority of them require at least a
few.

You know that Serpents of the Light are the most common practitioners of Wanga. However you have
heard that the source of Wanga is unknown.

You have heard of some of the variations in names for the Loa between the different iterations of the
religions and belief structures. You know what their typical offerings are and how to appease them.

You have heard of some of the common paths of Wanga, Like Weather Control, Lure of Flames and the
like.

16
Lore: Wanga ***
You understand the various spirits (Loa) that are called upon by the Wangateur to support him in his
sorcery vary from tradition to tradition, a Vodoun Wangateur would call upon different Loa’s than a Santería
Wangateur. The spirit must be appropriate to the path. Amulets and talismans are called Paquets, Congo
or Hands.

You have heard of others that practice Wanga like the Children of Damballah and rumors that there are
some prominent clans who have a few users.

You understand that Wangateurs also know some of the Necromantic arts.

You now have started hearing of the more esoteric Loa and their involvement in Wanga. And what they are
willing to bless their devout believers with. You know what their typical offerings are and how to appease
them.

You have heard of some of the more uncommon paths of Wanga, like Orisha’s Fortune and Flow of Ashe
and the like.

Lore: Wanga ****

You know of most of the Loa across all the different religions even some of the rarer worshiped ones and
what they are willing to bless their devout believers with. You know what their typical offerings are and how
to appease them.

You have heard that Papa Zombie a Samedi was the first to teach Serpents of the Light Wanga, and that
he may be the originator of the magic, however it is still highly contested as there are rumors that it started
with the Tremere, some say it was a Caribbean line of Lasombra. You have heard that there is even a line
of Brujah called the Santero’s/Santos that practices Wanga.

You know those who are of Setite Blood no matter the bloodline or Cult (Even Serpents of the Light) are
protected from Baron Samedi’s flight of fancy and riding those who practice the arts by Set himself.

You have heard of some of the more rarer paths of Wanga, Path of the Orisha, Elemental Mastery and
Curses for example.

Lore: Wanga *****

At this point you’ve mastered the history and workings of Wanga, there isn’t much you don’t know,
additionally you have knowledge of even the rarest of the Loa, you know what they can teach and what to
use to appease them with.

Lore: Spirit, and Lore: Wraith

Budding practitioners of Wanga must know the differences between Spirits and Wraiths, and how to
appease and appeal to both groups. While Lore: Wanga (Or Theology) deals with the Orisha and the
Ogun, Lore: Spirit and Lore: Wraith deal with the more general spirits that the Santero or Priest might deal
with on a regular basis.

Wraiths used to be humans and therefore are typically easier to understand; they want to feel the
emotions and sensations associated with being alive. They want to reach out to their Fetters and families
and know that the things they left behind are doing okay without them. Wangateurs may try to reach out
to their forefathers for knowledge or Wisdom, and storytellers are encouraged to use such actions as a
method of exploring ideas like fate and responsibility with player characters.

Spirits, on the other hand, are far more alien. They often have needs and desires that relate to their
purpose. A spirit of the air may simply wish for freedom, while a spirit of fire just wants to watch the world
burn. More complex spirits, such as the Orisha or other Celestials, are as deep as any human, and may

17
have simple desires or intricate goals for their priests to work towards. Storytellers are encouraged to use
the lesser gafflings and such as tools, while Jagglings are good representations of ancestor spirits who
are not appropriately represented by wraiths. It should be noted that with rare exceptions, only Wyrm and
Weaver spirits are likely to make deals with Kindred, especially those who are inhumane. Those spirits of
the Wyld and Gaian will almost certainly need to be forced into the fetish no matter what sort of deal is
offered to them

Most practitioners of Wanga learn a moderate amount of each of these lores, with only a few who pursue
true mastery of either knowledge. Remember, a Wangateur wants to know enough to properly respect
and revere the spirits, not to command or manipulate them against their will.

Ability: Herbalism
This ability represents an understanding of herbs and homeopathic remedies. Particularly among those
who practice Hoodoo, it’s best to cure an ailment with simple remedies and let them believe it was magic,
than to waste time and effort actually bothering a powerful spirit to do what a simple herb could have
done.

Ability: Medicine
Like Herbalism, medicine represents a simpler way of mastering life and death than becoming too
dependent upon the Loa. One who relies on themselves is more likely to be of value when they call for
aid, after all.

Ability: Fortune Telling

More theatrical and less practical, Fortune Telling is about the show. I mean sure, you can use
Necromancy to ask dear Aunt Petunia where the Will is hidden, but if the table doesn’t levitate and the
bones aren’t cast in just the right way, are they going to come back and pay for winning lotto numbers,
too?

Ability: Theology
Extremely important for Hoodoo practitioners, this ability represents an understanding of religion in
general. For Hoodoo, you know just which religious deity to call upon at the right time. For everyone
else, this ability also represents being able to articulate your own religious ideology to others in an
intelligent way.

Ability: Torture
Some Wangateurs seek balance in all things. The scales cannot be balanced if everyone upholds only
good. Not all information comes willingly… and honestly, some spirits wraiths prefer torture to being
asked nicely. You have the lores to know which ones want which treatment, right?

Background: Cult
A background that can be used as an influence of equal level, but that has to be actively maintained.
Storytellers shouldn’t let players make a cult without keeping it running regularly, or its members won’t be
very cooperative when they’re asked to do things for the cult. You really do get out what you put in. This is
especially appropriate for Voodoo practitioners, who revere community, though it may manifest in a
different way. For example; a Priest with strong ties to his community who serves regularly for the benefit
of his people might have a high cult rating.

18
 Merit: Code of Honor: (Hoodoo / Voodoo / Santeria)
Wanga requires PC’s have these merits to learn the Magic, and they’re great ways to really reinforce the
ethics of the ideologies. Keep in mind that the Afro-Caribbean faiths are deeply personal, individual
experiences for those who follow them, and each code may be as different as the practitioners who
adhere to them. While nothing specific could ever hope to completely encompass the entirety of these
ideologies, the following are some ideas to help you develop a Code for each religious philosophy: (Again,
these are simplified suggestions intended to get new players started!)

● Yoruba: Contemplative and Inclusive, Yoruban practitioners are understanding of the

ideologies of others. Typically, these Codes of Honor should require the PC to give aid to those
who need it, but they’re not naive. Benefits may include protection against eroding Morality and
Virtues to better pursue one’s destiny despite the tasks they may be called upon to complete.

● Voodoo: Tricksters and teachers, the Voodoo priests of Haiti and West Africa speak with the
dead to learn the secrets of their enemies and the strengths of their allies, they then use that
information to serve the Loa. Benefits may include being deceptive or misleading, but may ban
the character from bringing undue harm to another.

● Hoodoo: Survivors and pragmatists, Hoodoo exemplifies the ideals of a religious Swiss Army
Knife. They’re flexible and ready for anything, but tend to be jacks of all trades. Codes might be
focused on staying alive or exploiting an opportunity, but should require running away rather
than staying to fight a (potentially) losing battle.

● Santeria: Spiritual and caring, Santeria is about the longevity of the community. Santeros are
wise and patient, carefully planning the best (and least dangerous) times to strike - whether it be
in the political arena or the spiritual one - in order to best achieve their goals. A Code of Honor
for a Santeria Priest might benefit patience and caution, like Hoodoo, but place more emphasis
on creating an opportunity and avoiding a potential disaster.

● Palo Mayombe: Serious and stalwart, Palo Mayombe tata and yaya revere the dead and the
Earth. Steeped in deep mysticism and the occult, a Code of Honor focused in Palo Mayombe
may require pursuing knowledge and showing proper reverence for the dead and the Earth, while
may bolster the priest against temptation and evil. The Codes may likewise bar practitioners from
taking actions that aren’t carefully planned and prepared.

Merit: Oracular Ability / Prophetic

Consider these merits as a means of receiving visions from the Loa. Storytellers should be comfortable
giving guidance to Wangateurs with these merits in a way that fits with their preferred method of
worship. For example; while meditating a Vodoun Papa may hear the songs of the recently departed
calling him downtown, or a dancing Santeros may feel her body lashing out at unseen enemies when
there is a plot to kill her. As always, storytellers should feel free to be as creative and as vague or
specific as the story calls for.

Merit: Convert
The Convert Merit is used to indicate that a PC has joined a bloodline or clan aside from the one they
were embraced into. Typically the Merit is available only for those who swear allegiance to their new faith
above their old clan. Characters who join the Children of Damballah or convert to the Serpents of the
Light will be required to purchase the Convert Merit in order to possess Wanga.

19
 Setite/CoD/SoTL
Merit: Setite/Child of Damballah/Serpent of the Light Initiate
Initiate is (V20 Lore of the Clans)
Coordinator The Initiate Merit is reserved for those few converts who have proven
themselves to their new clan and are willing to completely leave their old one
approval and is
behind. Definitely not for the faint of heart, Initiates go through complex rituals
NOT appropriate
and emerge with significant changes to their blood. Initiates gain access to a
for starting PC’s
special discipline and blood magic, but must still pay out of clan costs for both.
Children of Damballah Initiates gain Auspex and Serpent of the Light Initiates
gain Serpentis.

The Blessings of Gods

Wanga blurs the lines between
rituals and paths. The invocation Wanga
of its paths often requires the Building upon the Afro-Caribbean styles of spirit and ancestor
presence of specific materials and worship, Wanga is a thaumaturgical practice that draws upon a
the vocalization of names of pantheon of spirits in all things. Voudoun, Santería, Candomblé,
power. Therefore, Wanga Shango cults, Palo Mayombe, Olodumare and Obeayisne all
possesses its own unique web of contribute to the philosophies and traditions of Wangateurs.
tools, components, and ritualistic Wanga focuses on creating offerings that are pleasing to the
items that must often be present appropriate spirits, offerings that will coax them to aid the caster
for the magic to work. Not every and the caster’s allies or to harm the caster’s enemies.
ritual involves all of these tools,
but the vast majority of them Any user of Wanga (a Wangateur) knows that simple rote and
require at least a few. Listed ritual will not please the spirits, as they require the caster to
below are the more common of have the dedication to the belief in the system in order to create
Wanga’s tools, once again, a bit items of ritual focus, from boiling cauldrons filled with blood, iron
spikes, herbs, and other nasty things, to fetishes and charms
of research on the player’s part
designed to concentrate the power of the spirits when invoked
will turn up a wealth of additional
properly. Wanga is often a bloody and dirty practice, but it is a
material.
From the labor of faith, and its results are undeniable.
White Wolf Wiki
ASSON - used primarily in Voudoun. This is a rattle wielded by the houngan or mambo, and is
considered a magical and sacred object. It is normally constructed out of a gourd to which has been
affixed a wooden handle, and is often decorated with such esoteric items as snake bones and bits of
coral.

EKWELE - from the Santeria faith, this is a thin chain measuring about 50 inches in length, and broken at
regular intervals by one-and-a-half inch disks made from a tortoise shell. It is used in the practice of Ifa, a
form of divination.

ESE - also from Santeria, the Ese are poetic verses used in the interpretation of Ifa. Babalawos often
have hundreds of these committed to memory.

20
FARINE - this flour is used to trace the veves utilized in voudoun rituals.

GRIS-GRIS - a gris-gris is a charm, talisman, or any other small magic item. Many of the faiths refer to
such charms as wangas; gris-gris is the voudoun equivalent.

HOUNFOUR - a temple or structure used for ceremonies to the god of voudoun.

KESENGUE - a human shinbone wrapped in black rags; this is a common component of Palo Mayombe
ceremonies.

NGANA - a large iron cauldron filled with graveyard earth, bones, sticks and
For more information on the
other disturbing ingredients. It is one of the most important components of
practice and its tools, please
Palo Mayombe. (This term also refers to a priest or shaman of certain African
consult Blood Sacrifice, 69-83
religions, though it is never used in that context here.)

PERISTYLE - an open courtyard in which voudoun ceremonies are held. There is often, but not always,
a hounfour located on the property.

POTEAU MITAN - the pole that stands at the center of peristyle or hounfour. It is often carved or
decorated, and represents the center of the universe and its connection with the spirit would. All dancing
during the ceremony revolves around the poteau mitan.

VEVE - common to many of the Afro-Caribbean faiths but most prevalent in Voudoun, this is a symbolic
design representing one of the loa (or other spirit). Veves are used as the focus of rituals, and serve as a
temporary altar when a more permanent construct is
Unless stated otherwise these
unavailable. Although they can be found written or inscribed
paths are activated with the
on all manner of surfaces, they are most commonly
expenditure of one Blood Trait and
constructed by pouring flour on the ground during rituals.”
require a Social Challenge,
retested with Occult. In addition,
the wangateur must call aloud
(though it need not be at great

Learning Wanga volume) upon the power of an

appropriate spirit (orisha, loa, or
.
the like), and many require the
So unlike hermetic paradigms, the way Wangateurs cast their presence of specific items or
magic is drastic and unique to each individual. Their personal components.
beliefs and connections to the Loa is what drives their magic.

It takes time and experience to learn Wanga. No priest worth his salt would accept a possible convert
until he’s certain that convert will serve the Loa faithfully.

From a mechanical perspective, a Wangateur will generally explain how they perform their magic and
the one being taught will formulate how they are going to cast theirs. At that point, the PC learning, the
PC teaching, and the storytellers for both PC’s should reach out to the Setite coordinator to request the
PC be allowed to learn Wanga. The Coordinator and the staff of the learning player will discuss the PC
and decide how best to proceed from that point. This conversation can lead to what religion and code of
honor suits the character in question.
21
 If a character acts grossly outside of their Code of Honor to the
Wanga is a religious practice,
point that the Storyteller believes the Code should be removed
not merely another form of
from the character sheet, that PC will lose access to their Wanga
Thaumaturgy tacked on for the
until such time as they’ve made amends to the Loa and earned
sake of inclusiveness. While
their place among the faithful again.
some vampires adhere to the
precepts of a specific Afro-
Teaching Wanga requires the teacher to be an experienced priest
Caribbean faith, most Kindred and that the student have approval from the coordinator
wangateurs must have real faith responsible for the teacher’s clan as well as the coordinator
(though not necessarily True responsible for the learning
Faith) in the God and spirits PC. Regardless, in order to learn Wanga a
revered by these religions. PC must have purchased the Merit
Kindred who don’t worship some Natural Wangateurs learning “Code of Honor” with a Code
combination of these faiths have Paths found in this packet do appropriate to the various Afro-
a great deal of difficulty mastering not require a teacher to learn. Caribbean derived religions.
Wanga. But having one may help with
getting approval.
Most wangateurs do not teach
their secrets to anyone who does
not share their beliefs. Even if a
faithless wangateur wannabe can
find an instructor, she can never
call upon Wanga’s full potential; Rarities:
the loa, orishas, Saints or Rarity 1: Storyteller Approval (Common Magic that can be found
whatever you wish to call them do among most or all Wangateurs)
not smile upon those who invoke Rarity 2: Sub-Coord Approval (Rare magic known to a few of the
them spuriously. dedicated followers)
Blood Sacrifice Rarity 3: Coordinator Approval (Extremely Rare Magic known
p. 70 only to the most dedicated of a Loa’s followers.)
All Paths and Rituals are considered R3 for Converts.
Note that ALL Wanga is Coordinator
approval for converts unless they
have the appropriate approval for
the Merit: Initiate

22
 Wanga Paths
The Following Paths are available to practitioners of Wanga who meet the rarity requirements listed
below.
All custom Wanga Paths must have the approval of the appropriate Coordinator’s team.
A Wangateur’s Primary Path may be any Rarity 1 Path.
Any path not listed here is considered Coordinator Approval. Note that player created paths and rituals
always require Coordinator approval.
Samedi will usually come to Wanga after mastering Afro-Caribbean (Voudoun) Necromancy. And
require Setite Coordinator Approval.

Path Name Rarity Source

R1: Storyteller Approval

Conjuring 1 Laws of the Night Revised pg. 73

Flow Of Ashe 1 Blood Sacrifice pg. 77

Lure of Flames 1 Laws of the Night Revised pg. 178

Neptune's Might 1 Guide to The Camarilla pg. 81

Orishas Fortune 1 Blood Sacrifice pg. 79

Voice of the Wild 1 Blood Sacrifice pg. 80

Weather Control 1 MET Camarilla Guide pg. 93

Spirit Manipulation 1 MET Camarilla Guide pg. 89

R2: Sub-Coord Approval

Corruption 2 Laws of Elysium pg. 77

Elemental Mastery 3 Laws of the Night Camarilla Guide pg. 76

Focused Mind 2 Laws of the Night Storytellers Guide pg. 50

The Green Path 2 Guide to The Camarilla pg. 78

Mastery of the Mortal Shell 2 Laws of the Night Storytellers Guide pg. 53

Path of Blood 2 Laws of the Night Revised pg. 177

The Snake Inside 2 Blood Sacrifice and Blood Magic: Secrets of Thaumaturgy
(Zarabanda’s Malice) pg. 116

R3: Coord Approval

Curses 3 Laws of the Night Storytellers Guide pg. 58

Dry Nile (Binding Chango) 3 Blood Magic: Secrets of Thaumaturgy pg. 116
23
Hearth Path 3 Laws of the Night Storytellers Guide pg. 51

Path of Duat 2 Blood Magic: Secrets of Thaumaturgy p.26

Path Of Mars 3 MET: SG, pg. 125

Any Path Not Listed 3 Varies

24
 The Flow of Ashé
The original publication of this path is in Blood Sacrifice: The Thaumaturgy Companion pg. 77.

All levels function as published save as detailed below. The Flow of Ashé does not require any blood
expenditures to invoke as that would largely defeat the purpose, and it may not affect powers requiring
more than one Blood Trait to activate.

If the sorcery challenge to invoke any level of this path is failed, however, there is a Static Willpower
Challenge (difficulty of 3+level of effect failed), and should the Wangateur fail this Static Challenge she
loses two Blood Traits, in addition to any other penalties for failing to invoke a sorcery path effect. The
use of Flow of Ashe does not count towards blood expenditures in a round, but the first three levels will
use an action to apply the paste or consume the salve. The fourth level may be used as a free action in
conjunction with the activation of a discipline that requires Blood traits, including other Thaumaturgy.

Most requisite powders and herbs are relatively rare and require that the Wangateur frequent occult and
specialty shops in order to obtain them. Occult Influence should generally be required to obtain them.

Basic Flow of Ashé

Touch of Life
System: To enchant the mixture the caster engages in a Static Mental Challenge against four Traits.
Functions identically to spending a single blood trait to imitate a feature of a living person.

Strength of Root and Stone

System: The Wangateur may use the Flow of Ashé to power an increase of one Physical Trait. To
enchant the mixture the Wangateur must engage in a Static Mental Challenge against four Traits.
Functions identically to spending a single blood trait on a physical trait.

Intermediate Flow of Ashé

Breath of Life
System: To enchant the mixture the Wangateur must engage in a Static Mental Challenge against six
Traits. Functions mechanically identically to spending a single blood trait heal.

Favor of the Orishas

System:To create the mixture, the Wangateur must engage in a Static Mental Challenge against six
Traits. Functions mechanically identically to spending a single Blood Trait to power a discipline.

Advanced Flow of Ashé

Gift of Ashé
System: A Wangateur may have a total number of pastes and powders prepared at any time equal to
her Occult Ability. To enchant the mixture, the Wangateur must engage in a Static Mental Challenge
against eight Traits.

25
 Orisha’s Fortune
The original publication of this path is in Blood Sacrifice: The Thaumaturgy Companion pg. 79.
All levels function as published save as detailed below.

Flow of Ashé cannot be used to power Orisha’s Fortune as Blood Trait costs for Orisha’s Fortune are
physically shed (need not inflict Wound Levels), rather than spent. Blood shed as part of the use of
Orisha’s Fortune is magically consumed, taken by the orisha. This path requires line of sight to use.

Basic Orisha’s Fortune

Sheltering Hand
System: The caster engages in a Static Mental Challenge against six Traits. Successfully enacted, the
target (typically the Wangateur herself, or an ally), gains one retest on her next action that requires a
challenge. This effect may not be stacked through multiple castings or by multiple casters, on a single
target.

Fortune’s Blessing
System: The caster engages in a Static Mental Challenge against seven Traits. Successfully enacted, the
target (typically the Wangateur herself, or an ally), gains a retest towards the use of a pre-specified Ability
Trait for the next scene or hour. This effect may not be stacked through multiple castings or by multiple
casters, on a single target.

Intermediate Orisha’s Fortune

Fortune’s Curse
System: The caster selects a type of action (brawling, sneaking, hacking, driving, shooting, etc.) and
engages the target in a Mental Challenge. If successful, the target is forced to bid an additional Trait
when attempting that action for the remainder of the scene or hour. This effect may not be stacked
through multiple castings or by multiple casters, on a single target.

Fortune’s Favor
System: The caster engages the target in a Mental Challenge. If successful, the target is forced to bid an
additional Trait when attempting any action for the duration of the power, and the caster gains a free
retest on all challenges against the target, for the duration of the power. Fortune’s Favor lasts for a
number of turns equal to the caster’s Occult Ability. This effect may not be stacked through multiple
castings or by multiple casters, on a single target.

Advanced Orisha’s Fortune

Smiting Hand
System: The caster engages the target in a Mental Challenge. If successful, the target may have any
number of his retests automatically canceled equaled to the number of temporary Mental Traits spent by
the caster after he succeeds in the challenge (maximum of 3). The caster may simply declare “Smiting
Hand Cancel” whenever his target uses ANY retest on a subsequent challenge during the scene.
Additionally, should his action fail, the victim must perform two simple tests. If he fails both simple tests,
the victim suffers a spectacular botch to his intended action; how this botch occurs is decided by the
Storyteller.
26
 Voice of the Wild
The original publication of this path is in Blood Sacrifice: The Thaumaturgy Companion pg. 80. All
levels function as published save as detailed below.

Basic Voice of the Wild

Scent of the Beast
System: If successful in a Static Mental challenge against six Traits, the Kindred gives off a scent
identical to that of the target animal for the remainder of the scene. If an additional Mental Trait is spent
she could smell like that animal in a particular emotional state; she could, for instance, duplicate the
scent of a scared cat or a dog in heat. With the expenditure of three Mental Traits, the power is effective
enough to fool an animal ghoul. Three Mental Traits will also permit the caster to fool Lupines, Kindred in
animal form, or Kindred using Auspex to heighten their sense of smell, but the victims may call for a
Mental Challenge against the caster. If the victim succeeds, they notice something subtly off about the
caster’s scent, and may well investigate further.

Any attempt to attract an animal requires the expenditure of a single Mental Trait to inspire the creature
to overcome its instinctive aversion to vampires; without the expenditure, the animal will approach within
a few yards, but no closer. Any attempt to create a scent strong enough to affect a human or Kindred not
using Auspex (duplicating the spray of a skunk, for instance) also requires the expenditure of a Mental
Trait.

Hide from Hunter’s Eyes

System: A Static Mental Challenge (difficulty six) is conducted. For the remainder of the scene, animals of
the specified variety (dogs being the most common in modern cities) simply don’t notice the Kindred’s
presence unless she specifically does something to attract attention (touching the animal, making any
noise louder than low conversations or the like). This power requires the expenditure of three Mental
Traits to fool Lupines, Kindred in animal form, or Kindred using Auspex. The Lupine or Kindred may ask
for a Mental Challenge against the caster to detect the caster while under the effects of this power.
Animal ghouls may be fooled by this power if Mental Traits were expended during casting. If no Mental
Traits were spent at the time of casting, a ghouled animal may challenge the caster in a Mental Challenge
in order to detect them.

Intermediate Voice of the Wild

Marking the Prey
System: The target must be visible to the Wangateur and must be defeated in a Mental Challenge to take
effect. If successful, all animals of the chosen variety in the area will focus exclusively on the target for
the duration of the scene or hour, or until the target is able to escape their immediate vicinity (and avoid
pursuit) for several minutes.

Guiding Spirit
System: The caster must make eye contact or direct physical contact with the animal as she spends vitae
and engages in a Static Mental Challenge (difficulty seven) to invoke this power. The animal may make
this a contested challenge instead of a Static by spending a temporary Willpower only if the Wangateur is
influencing it to do something totally against its instincts or training. This power lasts for one scene or an
hour.

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Advanced Voice of the Wild
Mantle of the Beast
System: Make a Static Mental Challenge against eight Traits. Claws created with Mantle of the Beast
do one extra level of Aggravated damage. They also grant two additional Traits. Wings allow the
Kindred to glide for a distance of 100 yards (further with a strong tailwind), and she can safely fall
almost any distance without taking damage. A protective covering like a turtle’s shell or an insect’s
carapace adds three Health Levels of armor. Advantages for taking other features are at Storyteller
discretion.

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 Path of Crossroads (Path of Duat)
The original publication of this path is in Blood Sacrifice: The Thaumaturgy Companion, page 26.
• Much like the Akhu counterpart it works mechanically the same as the book save the changes below.
• Attempts to invoke the Path of Duat without use of the required talisman to catch the target’s attention
in a hypnotic fashion put the caster down two traits.
• Specifically for this Path, the Loa beseeched during casting is Papa Legba and Kalfu a Petro Loa of
Papa Legba.

Basic Path of Crossroads (Path of Duat)

A Sending of Spirits (A Sending of Serpents)

Haunting apparitions appear before the target as Kalfu is channeled during the casting of this level.
Those who encounter Kalfu often meet with misfortune and can leave you seeing things.

System: Game mechanics are considered to be identical to Dementation: The Haunting, as the victim
gains the derangement Schizophrenia for the remainder of the scene. Naturally the phantoms are
visible only to the target.

Darkness of Crossroads (Darkness of Duat)

It’s as if you are standing at the darkest crossroads, no light to be seen, not even the sky. Papa Legba,
has no patience for those who scorn him.

System: The target suffers the penalties for total darkness described in Laws of the Night revised for
Obtenebration: Shroud of Night, and hears the sound of a river lapping against shoreline.

Intermediate Path of Crossroads (Path of Duat)

Suffocation of the Shadow (Suffocation of the Tomb)

The lessons of Kalfu can be quite deadly at times, be careful of his machinations or else you may find
yourself without breath.

System: If the magician succeeds in her social challenge (in this case vs. the victim’s physical traits,
rather than social traits), the victim can neither breathe nor speak for as long as the caster concentrates
on her. Mortals can survive a few minutes of suffocation, but immediately drop to the second Bruised
level. For each turn of physical activity that a mortal attempts while suffocating, the player engages in a
static physical challenge (bidding a stamina-related trait), against 6 traits. Failure means that the mortal
target suffers another Health Level of Bashing damage. Once a mortal loses consciousness from this
attack, she can live as many minutes as she has Stamina Related traits before suffocating to death.

The Narrow Road (The Narrow House)

The Roads leading to the crossroads are narrow, somehow feel so tight that you cannot move. It takes

29
all your willpower to keep moving forward one tedious step at a time.

System: A successfully paralyzed victim can take no action at all so long as the magician concentrates
upon her, unless the victim spends a temporary willpower. Expending willpower permits the victim of
this power to act for a single turn (note turn, not round) per willpower expended, at a two -trait penalty.
This power has no effect on incorporeal beings.

Advanced Path of Crossroads (Path of Duat)

Consignment to Crossroads (Consignment to Duat)

Didn’t your parents tell you to never make deals at the crossroads with strange entities? However Papa
Legba entertains all, and may only leave once he’s ready to let you go.

System: The caster spends a temporary willpower before the challenge to activate this power. The
victim feels himself dying, but can hold off death (torpor in the case of vampires) by spending a
temporary willpower each turn (note turn, not round) and continue to act, although he must bid an
additional trait for any actions taken. To prevent death (torpor in the case of vampires), the victim must
either break the caster’s concentration or escape her line of sight Torpor induced by Consignment to
Crossroads lasts the normal duration set by the victim’s Humanity or Path of Enlightenment rating –
baring intervention.

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 Primer Of The Loa
(Examples of who teaches what)

This section is by no means an exact roadmap but purely some examples of whom the Wangateur could
pray to while casting their magic. Without the blessing of the Loa their magics are harder to cast.

● The Baron/Damballah: Sepulchre, Ash, Bone

● Changó: Lure Of Flames, Path of Mars

● Osanyin: Green Path, Flow of Ashe

● Yemayá: Neptunes Might, Weather Control

● Aja: Voice of the Wild

● Edi: Corruption, The Snake Inside

● Dada: Conjuring

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 Wanga Rituals
The Following Rituals are available to practitioners of Wanga
All custom Wanga Rituals must
who meet the rarity requirements listed below.
have the approval of the
appropriate Coordinator’s team.

Ritual Name Rarity Level Resource

R1: Storyteller Approval

Abandon the Fetters 1 Advanced V20: Dark Ages pg. 309

Ambrus Keleman’s Aegis 1 Basic V20: Dark Ages pg. 303

Blood Walk 1 Basic Laws of Elysium pg. 80

Bone of Lies 1 Intermediate LotNR pg. 186

Calling the Restless Spirit 1 Basic Laws of Elysium pg. 80

Candle of Rage 1 Intermediate Blood Sacrifice pg. 83

Commune with Cainite/Kindred 1 Basic V20: Dark Ages pg. 304

Craft Bloodstone 1** Basic MET Sabbat Guide pg.65

Craft Garde 1 Basic Blood Sacrifice pg. 81

Craft Gris-Gris 1 Basic Blood Sacrifice pg. 82

Decrypt Missive 1 Basic V20: Dark Ages pg. 303

Defense of Sacred Haven 1 Basic LotNR pg.185

Deflection of Wooden Doom 1 Basic LotNR pg.185

Devil’s Touch 1 Basic LotNR pg. 185

Donning the Mask of Shadows 1 Basic Laws of Elysium pg. 80

Enchant Talisman 1 Advanced V20: Dark Ages pg. 309

Illuminate the Trail of Prey 1 Basic MET Sabbat Guide pg. 131

Impassable Trail 1 Basic MET ST Guide pg.93

Impressive Visage 1 Basic Laws of the Night Storytellers Guide

pg. 66
Mirror of Second Sight 1 Intermediate MET Sabbat Guide p.133

Ori Sight 1 Intermediate Blood Sacrifice pg. 83

Sanguinis Phial 1 Basic MET ST Guide pg. 68

Scry 1 Intermediate MET ST Guide pg. 71

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Singing Charm 1 Basic Blood Sacrifice pg. 81

Spirit Beacon 1 Basic LotNR pg. 186

Splinter Servant 1 Intermediate V20: Core, pg. 238

Stone Slumber 1 Advanced MET ST Guide pg.74

Summon Mischievous Spirit 1 Intermediate Laws of Elysium

Ward 1 Basic V20: Dark Ages pg. 305

Wake with Evening’s Freshness 1 Basic LotNR pg. 186

Widow’s Spite 1 Basic MET Sabbat Guide pg. 132

R2: Sub-Coordinator Approval

Animated Assistant 2 Intermediate V20: Dark Ages pg. 307

Animated Weapon 2 Intermediate V20: Dark Ages pg. 307

Bind the Familiar 2 Intermediate V20: Dark Ages pg. 306

Candle of Haunting 2 Intermediate V20: Dark Ages pg. 308

Create Corpse Minion 2 Intermediate Blood Magic pg. 46

Dedicate the Haven 2 Advanced V20: Dark Ages pg. 310

Dominoe of Life 2 Basic MET Sabbat Guide pg. 130

Eldritch Glimmer 2 Intermediate Laws of Elysium pg. 90

Enhancing the Curse 2 Basic MET ST Guide pg. 65

Escape to a True Haven 2 Advanced V20: Dark Ages pg. 310

Extinguish 2 Basic MET ST Guide pg. 66

Firewalker 2 Intermediate MET Sabbat Guide pg. 132

Flaming Weapon 2 Basic V20: Dark Ages pg. 304

Friend of the Trees 2 Intermediate Laws of Elysium pg. 90

Grandfather’s Gift 2 Basic Blood Sacrifice pg. 82

Heart of Stone 2 Intermediate V20: Dark Ages pg. 30

Incorporeal Passage 2 Intermediate LotNR pg. 186

Jinx 2 Basic MET ST Guide pg. 66

Lesser Trigger 2 Advanced Lair of the Hidden pg. 141

Purge the Inner Demon 3 Basic MET ST Guide pg. 67

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Purity of Flesh 2 Basic V20: Core pg. 232

Recure the Homeland 2 Basic MET Sabbat Guide pg. 131

Samira’s kihanah 2 Intermediate V20: Dark Ages pg. 307

Sanguine Assistant 2 Basic V20: Core pg. 236

Scry the Hearthstone 2 Intermediate V20: Dark Ages pg. 307

Sense the Mystical 2 Basic MET ST Guide pg. 68

Shackles of Blood 2 Advanced Blood Sacrifice pg. 85

Shaft of Belated Quiescence 2 Intermediate V20: Dark Ages pg. 307

Steps of the Terrified 2 Basic Blood Magic SoT pg. 93

Stone of the True Form 2 Advanced MET ST Guide pg. 74

Summon Guardian Spirit 2 Basic Laws of Elysium pg. 89

The Haunting 2 Intermediate Laws of Elysium pg. 90

The Watcher 2 Intermediate Laws of Elysium pg. 85

Trima 2 Basic Blood Magic pg. 93

Witness of Whispers 2 Basic V20: Dark Ages pg. 304

R3: Coordinator Approval

Blood Contract 3 Basic LotNR pg. 187

Bottled Voice 3 Intermediate LotNR pg. 90

Cleansing of the Flesh 3 Intermediate MET ST Guide pg. 69

Cobra’s Favor 3 Advanced MET ST Guide pg. 73

Curse Belated 3 Intermediate MET ST Guide pg. 70

Curse Candle 3 Intermediate Blood Sacrifice pg. 82

Eyes of the Past 3 Intermediate Laws of Elysium pg. 83

Greater Trigger NPC Elder Lair of the Hidden pg. 141

Infirm Inert 3 Intermediate MET ST Guide pg. 70

Invisible Chains of Binding 3 Intermediate V20: Dark Ages pg. 308

Paper Flesh 3 Advanced MET Sabbat Guide pg. 133

Power of the Invisible Flame 3 Basic Laws of Elysium pg. 89

Any Ritual Not Listed 3 Varies Varies

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 Wards Get their own section Various Approval Ratings:

*Ward (or Warding Circle) vs:

Cainite/Kindred 1 Intermediate V20: Core pg. 239

Demons 2 Advanced V20: Core 240

Fae 3 Intermediate MET: STG pg. 73

Ghosts 1 Advanced V20: Core pg. 240

Ghouls 1 Basic LotNR pg. 186

Lupines 1 Intermediate V20: Core pg. 237

Spirits 1 Advanced V20: Core pg. 240

*Wards and Warding Circles must be learned individually. For example; Ward vs. Cainite and Warding
Circle vs Cainite are two distinct rituals.

Voudoun Necromancy

Voudoun Necromancy itself has been removed from this packet. While Wangateurs may
eventually be able to come to learn Voudoun Necromancy it is Giovanni Coordinator approval.
They would then learn through the Voudoun Necromancy approval chart located in the latest
Necromantia Packet.

35
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White Wolf Publishing

Richard E. D., Geoffrey C. G., Kenneth H., Clayton O. and Cynthia S. (1999) - Guide to the Camarilla - Clarkston,
GA: White Wolf Publishing

Justin R. A., W.H. Bourne, Anne S. B., Joanne FitzRoy and Jess H. (1999) - Guide to the Sabbat - Clarkston, GA:
White Wolf Publishing

Carl, J., Heinig, J., Woodworth, P. (1999). - Mind’s Eye Theater - Laws Of the Night (Revised) - Clarkston, GA:
White Wolf Publishing

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