Post by Phsycodelic on Jan 30, 2017 20:02:20 GMT
Wanga: Path Of Conjuring ( Brahma-Vidya, Jinn's Gift, Path Of Ptah )
Assamites, Followers Of Set, Tremere
Assamites, Followers Of Set, Tremere
Except for the path known as The Flow Of Ashé, Wanga paths require the expenditure of blood for activation. In addition, any time Wanga is invoked, be it a path or ritual, the wangateur must call upon the spirit appropriate to the intended effect. For instance, a wangateur invoking Lure of Flames might call on Chango, Alternatively, were she attempting to call upon the Path of Weather Control, she might invoke Agarou Tonerre, aloa of thunder.
In addition, Wanga possesses its own unique wet 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. Listed below are the more common of Wanga's tools, once again, a bit of research on the players' part will turn up a wealth of additional material.
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 Santerfa 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 Santerfa, the Ese are poetic verses used in the interpretation of Ifa. Babalawos often have hundreds of these committed to memory.
Farine: This flour 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.
Kisengue: 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, and sticks and other disturbing ingredients. It is one of the most important components of Palo Mayombe. (This term also refers to a priest or shaman of certain African 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 world. All dancing during the ceremony revolves around the poteau mitan.
Veve: Common to many of the Afro-Caribean faiths but most prevalent in voudoun, this is a symbolic design representing one of the Ioa (or other spirit). Veves are used as the focus of rituals, and serve as a temporary altar when a more permanent construct is unavailable. Although they can be found written or inscribed on all manner of surfaces, they are most commonly constructed by pouring flour on the ground during rituals.
Invoking objects "out of thin air" has been a staple of occult and supernatural legend since long before the rise of the Tremere. This Thaumaturgical path enables powerful conjurations limited only by the mind of the practitioner.
Objects summoned via this path bear two distinct characteristics. They are uniformly "generic" in that each object summoned, if summoned again, would look exactly as it did at first. For example, a knife would be precisely the same knife if created twice; the two would be indistinguishable. Even a specific knife - the one a character's father used to threaten her - would appear identical every time it was conjured. A rat would have repeated "tiled" patterns over its fur, and a garbage can would have a completely uniform fluted texture over its surface. Additionally, conjured objects bear no flaws: Weapons have no dents or scratches, tools have no distinguishing marks, and cellphones all look like they just came out of their packaging.
The limit on the size of conjured objects appears to be that of the conjurer: Nothing larger than the thaumaturge can be created. The conjurer must also have some degree of familiarity with the object he wishes to call forth. Simply working from a picture or imagination calls for a higher difficulty, while objects with which the character is intimately familiar (such as the knife described above) may actually lower the difficulty, at the Storyteller's discretion.
When a player rolls to conjure something, the successes gained on the roll indicate the quality of the summoned object. One success yields a shoddy, imperfect creation, while five successes garner the caster a nearly perfect replica.
Setite Sorcery botches, regardless of school, cause the sorcerer to acquire an intense photophobia. When exposed to extremely bright lights, the sorcerer must roll for Rötschreck against a difficulty of (4 + the sorcerer's Path rating). Setite lector-priests do not suffer this effect. [Rites Of The Blood - Page 132]
Social Responsibilities
Kindred or kine, you cannot just wake up one morning (or evening) and decide, "Today, I will become a houngan (or tata)." As with any position of authority in any other religion, it takes years of learning and initiation to become a priest of voudoun, Santeria. Palo Mayombe or any of the Wanga-practicing faiths. Many are the steps between a simple practitioner and a recognized master of mysteries.
It is relatively uncommon for a Kindred follower of an Afro-Caribbean religion to learn the secrets of Wanga without being initiated as a priest of the religion. Remember, Wanga is much a religious system as a form of Thaumaturgy, and like any religious secret, it is rarely taught to those who have not gone through the proper steps and initiations.
What does this mean for your Kindred wangateur? For stargers, it can mean years - often as much as a decade or two - to reach this level of initiation.
Houngans and mambos, santeros and santeras, babalawos, tatas and yayas - they're all religious leaders, which means they have certain social obligations demanded of them by their community and by their own beliefs. In communities where these religions are the norm, the local priest is expected to lead ceremonies on a regular - sometimes weekly if not daily - basis. Many in his community seek his aid, his advice, even his powers of divination. He is expected to his magics to help those around him, to protect them from evil spirits and the influence of malice, or evil spells.
This can cause real problems for those of the vampiric persuasion. Leaving aside the fact that most such events, petitions and requests come during the hours of daylight, bear in mind that such a character is constantly standing on the very edge of the Masquerade. Even if you've managed to explain away your nocturnal leanings, what happens if you frenzy in the midst of a ceremony? Many such ceremonies involve the spilling of blood (albeit animal blood). Between the scent of vitae, the pounding drums, the pulsating pass of humanity dancing their ritual dances - the situation is absolutely ripe with disastrous potential.
There are cultures in which the use of magic isn't inherently a Masquerade breach, where magic is almost common - but most Western princes aren't going to see it like that. You can argue all you want that it wasn't really breaking the Masquerade to use Thaumaturgy in front of witnesses because they were expecting you to do magic, but the local sheriff or archon is still likely to stake first and decide later if she should bother asking questions.
At the same time, such a position of authority offers its own advantages. Herd, Allies, Contacts, even a few dots of Fame or Influence, are all easily justifiable - if not mandatory - for such an exalted post. Your position as a religious leader places all sorts of demands on you, but it opens up an equally large host of opportunities. Don't hesitate to make the most of them.
Some few wangateurs do not bear these responsibilities. Perhaps they have left such concerns behind them after years of practice, or perhaps they serve the spirits in some other capacity. The Storyteller should not feel obliged to include these social aspects if they're going to negatively impact the story.
Ritual Practice
Wanga is often a group activity. Although most of its rituals can be performed alone, they prove easier and more effective when cast as part of a ceremony involving numerous participants. Only the primary caster need follow the steps of the ritual itself; all others are involved primarily in the drumming, singing and dancing common to these religious. These other participants need not be wangateurs, or even Kindred, but they must be true believers in an Afro-Caribbean faith, they must be willing participants (no Dominated dancers, though thralls subjected to blood bonds are common among certain less-savory wangateurs), and they must know the true purpose of the ritual. If the number of participants is at least twice the level of the ritual, the difficulty of the Intelligence + Occult roll is reduced by 1.
Not the downside to this: Rituals invoked this way take substantially longer to cast. Although the standard casting time for a ritual is five minutes per level, the casting time for Wanga rituals that are cloaked in these ceremonies is half an hour per level. Of course, nothing forces the wangateur to make use of other participants if she's in a hurry.
[ 1 ] Summon The Simple Form ( Vampire: The Masquerade 20th Anniversary Edition - Page 221 )
At this level of mastery, the conjurer may create simple, inanimate objects. The object cannot have any moving parts and may not be made of multiple materials. For example, the conjurer may summon a steel baton, a lead pipe, a wooden stake, or a chunk of granite.
System: Each turn the conjurer wishes to keep the object in existence, another Willpower point must be spent or the object vanishes.
[ 2 ] Permanency ( Vampire: The Masquerade 20th Anniversary Edition - Page 221 )
At this level, the conjurer no longer needs to pay Willpower costs to keep an object in existence. The object is permanent, though simple objects are still all that may be created.
System: The player must invest three blood points in an object to make it real.
[ 3 ] Magic Of The Smith ( Vampire: The Masquerade 20th Anniversary Edition - Page 221 )
The Kindred may now conjure complex objects of multiple components and with moving parts. For example, the thaumaturge can create guns, bicycles, chainsaws, or cellphones.
System: Objects created via Magic of the Smith are automatically permanent and cost five blood points to conjure. Particularly complex items often require a Knowledge roll (Crafts, Science, Technology, etc.) in addition to the basic roll.
[ 4 ] Reverse Conjuration ( Vampire: The Masquerade 20th Anniversary Edition - Page 221 )
This power allows the conjurer to "banish" into non-existence any object previously called forth via this path.
System: This is an extended success roll. The conjurer must accumulate as many successes as the original caster received when creating the object in question. This can also be used by the thaumaturge to banish object she created herself with this Path.
[ 5 ] Power Over Life ( Vampire: The Masquerade 20th Anniversary Edition - Page 221 )
This power cannot create true life, though it can summon forth impressive simulacra. Creatures (and people) summoned with this power lack the free will to act on their own, mindlessly following the simple instructions of their conjurer instead. People created in this way can be subject to the use of the Dominate power Possession, if desired.
System: The player spends 10 blood points. Imperfect and impermanent, creatures summoned via this path are too complex to exist for long. Within a week after their conjuration, the simulacra vanish into insubstantiality.
