The Priyè Ginen is one of the great prayers of Haitian Vodou. It is a prayer of remembrance, recognition, welcome, and service, calling upon God, the saints, the lwa, the ancestors, and the Mysteries of Ginen.
Over the years, this prayer has been known by several names and spellings, including The Priye, The Long African Prayer, Prayer of Ginen, and Haitian Prayer. In the House of the Nine Mysteries, we refer to it here as the Priyè Ginen.
The version presented here is the working version used by the House of the Nine Mysteries, under Mambo Samantha Corfield. It is the version we use in our own teaching, prayer, ritual, and spiritual work.
About This Working Version
There is not one single written Priyè Ginen used identically by every Vodou House. For most of its existence, the prayer was carried as an oral tradition. Slightly different versions exist in different Houses. Some Houses add lwa particular to their lineage, and the order of particular portions or calls may vary.
Translations are not always literal and, in some places, may seem unusual in English. Some words are difficult to translate, and some are written in langaj, ritual language whose meanings cannot always be expressed precisely in English.
This page is not intended to represent the one complete or definitive written Priyè Ginen. It is a working and teaching copy. The Priyè can take years to learn in its fuller ceremonial forms, but that should not stop someone from beginning. This version is offered for non-initiates as well as initiates who wish to learn, pray, understand its structure, and honor Les Lois, the lwa and the Mysteries.
Everyone has to begin somewhere. This is where we begin.
About the House of the Nine Mysteries
The House of the Nine Mysteries is the Vodou House led by Mambo Samantha Corfield. The House is currently closed to new initiates. We do, however, continue to share public teachings, articles, rituals, and educational materials for people who sincerely wish to learn more about Vodou.
The Priyè Ginen on this page is the working version used within our House. It is offered here as a teaching resource, not as an invitation to initiation or membership.
How to read this page: Prayer portions are set apart from teaching notes and translations. Where the prayer is performed in call-and-response form, the leader and group parts are labeled.
How the Priyè Ginen Begins
The Priyè begins with the invocation of the Christian Trinity:
“In the Name of the Father, Son, and Holy Ghost, Amen.”
Then the group says three prayers together: the Lord’s Prayer, the Hail Mary three times, and the Apostles’ Creed.
When I was in Haiti, I noticed that these prayers were spoken in French, though most everyone spoke Kreyol rather than French. In our work, we simply say these prayers in English.
The Lord’s Prayer
Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come, thy will be done, on earth as it is in Heaven. Give us this day, our daily bread, and forgive us our trespasses as we forgive those who trespass against us. Lead us not into temptation, and deliver us from evil. For thine is the kingdom, the power, and the glory, forever and ever. Amen.
The Hail Mary
Said three times.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus! Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
The Apostles’ Creed
I believe in God, the Father Almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hell. The third day He arose again from the dead. He ascended into heaven and sits at the right hand of God, the Father Almighty, whence He shall come to judge the living and the dead. I believe in the Holy Spirit, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.
Opening Verses
These next verses are sung by the Houngan or Mambo of the House, or by someone appointed by them.
L'ange de Seigneur dit a Marie
Qu'elle concevoit en Jesus Christ (Jezukri)
La Trinite lui a choisi
Elle est Concu du Saint Esprit
Congregation claps 10 times. We are not clapping for the prayer leader. We are clapping to welcome the Spirits.
That it will be conceived in Jesus Christ
The Trinity chose him (for her)
It is the Concu (conclusion/decision) of the Holy Mind
Venez mon Dieu venez
Venez mon doux Sauveur
Venez regne en mol
Au center du mon Coeur
Venez mon Dieu Venez
Congregation claps 10 times.
Come my soft Saviour
Come rule/reign in soft
In the center of my Heart
Come my God Come
Vous qui vivez dans la souffrance
Faites de toujours votre devoir
Ne courez pas en desespoir
La gloire de Dieu couronne l'esperance
Congregation claps 10 times.
Make of always your duty (do what you are supposed to do)
Do not run in fear/despair
The glory of God crowns the matter/story/experience
Grace Marie Grace
Jesus Pardonez Nous
Jesus forgive us
Saint Peter
In our New Orleans Voodoo House, the Atibon Legba song is often sung here.
Sen Pierre ouvert la porte
Sen Pierre ouvert la porte pou moi
Sen Pierre ouvert la porte
La porte pou paradise
Saint Peter open the door for me
Saint Peter open the door
The door to paradise.
After the verse to Saint Peter there can be many more verses that vary from House to House and are generally taught to members of the House as they are initiated. For the purpose of a non-initiate doing this prayer as part of a personal ritual, the call and response to the Saints and the lwa is the next part most important to you.
If you are using a rattle of some kind, it will be used in your right hand.
The Pattern Used to Call the Saints and Lwa
In a group setting, the leader calls the name of each Saint or lwa. The group gives the same response each time.
Avec ____________________
Sen Djo-e (SAHN JO-AY)
Avec ____________________
Sen Djo-e du ko agwe (SAHN JO-AY DO KOH AHGWAY)
Et Avec ____________________
Lavi nan men bondye-o sen (LAVEE NAHN MEHN BOND YAY-OH SEHN)
The leader is saying “I am with” or “we are with,” though it is basically said as “with,” followed by each Saint or lwa name.
“Sen Djo-e” is interpreted in our New Orleans House as “Saints and Angels,” though there is some debate over the translation. My take on this is that those to whom you are singing to welcome know exactly what you are saying.
“Sen Djo-e du ko agwe” gets a little clearer: “Saints and Angels are under the water or in the water.” Here, “agwe” is not referring to Agwe the great lwa but rather to water.
“Lavi nan men bondye-o sen” means, “Life is in the hands of good God, oh saint.” Each time we do the call and response, we are speaking to each separate saint. Though we may ask the Saints and lwa for things, ultimately God, fate, and destiny play a role in whether or not we receive that for which we ask.
We Call the Male Saints
Use the call-and-response pattern above for each name:
- Father (Dieu la Pere — “God the Father”)
- Jezukri (Jesus Christ — the Son)
- Holy Spirit
- Virgin Mary
- St. Peter
- St. Anthony
- St. Lazarus
- St. Cosmos
- St. Damien
- St. Paul
- St. Joseph
- St. Ulrich
- Moses
- St. Vincent de Paul
- St. Isidore
- St. Jacques Majeur
Rele tout sen-gason dan lesyel
Rele tout sen songe tou sen pa songe
All the male saints I named and those I have forgotten.
Now We Call the Female Saints
Again, use the same call-and-response pattern for each name:
- St. Philomene
- St. Claire
- St. Elizabeth
- Our Lady of Immaculate Conception
- St. Martha
- Our Lady of Charity
- Holy Virgin
- Matre Dolorosa
- St. Mary Magdelene
Rele tout famn-sint-yo nan lasyel
Tout sent songe et tout sent pa songe
All those named and those not named.
Those Named and Those Not Named
This idea returns throughout the Priyè. We honor those whose names we know and those whose names we do not know or no longer remember. The prayer itself makes room for what has been carried, what has been lost, and what is larger than any single person's knowledge.
The Coda
The following coda is sung between each litany as we begin to refer to the lwa.
Lisa badjye
Oungan siye
Lisa Dole Zo
Eh-zo
Zo li mache li mache li mache
Zo li mache dol mache nan
Lavi nan men bondye o Sen-yo
We Call the Rada Lwa
Use the same call-and-response pattern for each name:
- Legba
- Marassa
- Loko
- Ayizan
- Damballah
- Ayida Ouedo
- Sobo
- Badesy
- Agasou
- Silibo
- Agwe
- LaSiren
- Ezili
- Bosou
- Agaou
- Azaka
- Ogoun St. Jacques
- Ogoun Badagris
- Ogoun Ferraille
- Ogoun Shango
- Ogoun Balindjo
Rele tout lwa-yo dan lasyel
Tout lwa-yo songe et tout lwa-yo pa songe
All the lwa I have named and all lwa I have not named.
Lisa badjye
Oungan siye
Lisa Dole Zo
Eh-zo
Zo li mache li mache li mache
Zo li mache dol mache nan
Lavi nan men bondye o Sen-yo
We Call the Ghede and the Baron
Now we call the Realm of the Dead, the Ghede and the Baron. This is done between the Rada and Petro lwa, showing that the Ghede bridge the gap between the Rada and Petro.
Use the same call-and-response pattern for each name:
- Ghede
- Baron Samedi
- Baron LaCroix
- Maman Gran Brigitte
- Ghede Brav
- Ghede La Vie
- Ghede Fatra
- Ghede Mazaka
- Ghede Nibo
Pou tout mort-yo ki mwen rele
Et tout mort-yo ki mwen pa rele
And for all the dead I have not named.
Changing the Tempo
At this point we change tempos for a moment to announce that we are going into the realm of the Petro lwa. If you have been using a rattle in your right hand, now you change to one in your left hand, a different one, traditionally a tcha tcha or maraca-type rattle.
Everyone sings and claps. Sometimes we stand.
Toni rele Congo
Toni rele Congo
Toni rele Congo
Santa Maria gras ya
Aye Santa Maria ya
Aye Santa Maria ya
Aye Santa Maria ya
Santa Maria Gras ya
Toni rele Congo
Toni rele Congo
Toni rele Congo
Santa Maria gras ya
We Call the Petro Lwa
Use the same call-and-response pattern for each name:
- Legba Petro
- Marassa Petro
- Wangol
- Ibo
- Senegal
- Kongo
- Kaplaou
- Kanga
- Takya
- Zoklimo
- Simbi Dlo
- Gran Simba
- Kalfu
- Simitye
- Granbwa
- Kongo Savann
- Ezili Danto
- Marinette
- Don Petro
- Ti-Jean Petro
- Simbi Andezo
- Simbi Makaya
Rele tout lwa-yo dan lasyel
Tout lwa-yo songe et tout lwa-yo pa songe
All lwa I have named and all lwa I have not named.
Lisa badjye
Oungan siye
Lisa Dole Zo
Eh-zo
Zo li mache li mache li mache
Zo li mache dol mache nan
Lavi nan men bondye o Sen-yo
Closing
The leader says:
Mwen soti la priere pou Mystere la yo
A Working Prayer, Not the Last Word
Again, please do not mistake this for a complete Priyè Ginen, if there even is such a thing. Many more saints, lwa, ancestors, and Mysteries may be called depending upon the House.
As a non-initiate, you can use this version of the Priyè in your own rituals and services. Initiates may also find it useful as a working or teaching copy. The purpose here is not to claim the last word on the Priyè. It is to help people begin.
Keep Learning
The Priyè Ginen is not merely a list of names. It is a living prayer, carried through voice, rhythm, remembrance, service, and community. If this page has helped you begin, there is more to explore.
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Original working-copy material © 2010 Samantha and Matthew Corfield. Web teaching edition prepared for Spellmaker and the House of the Nine Mysteries.