Category Archives: Folklore
Knecht Ruprecht
Pronunciation: ˌknɛçtˈʁuː.pʁɛçt
Alternative Names: Aschenklas, Bûr, Bullerclås, De hêle Christ (“The Holy Christ” in Mittelmark). Farmhand Robert, Farmhand Rupert, Hans Ruprecht, Rumpknecht, Servant Robert, Servant Rupert, Rû Clås, Ru Klaus (“Rough Nicholas”), Pelz Nicholas (“Fur Nicholas”)
The figure of Knecht Ruprecht is another character who appears within the wintertime, Christmas, and Yule traditions as another companion of Saint Nicholas in Germany.
Description
Knecht Ruprecht is known for wearing black or brown robes with a pointed hood and walking with a limp from a childhood injury. Due to this limp, Ruprecht carries a long staff, he also has a bag of ashes, a whip, a stick, a sack for hauling away naughty children, and sometimes small bells on his clothing. Further details are that he may be shown riding a white horse or that he may be accompanied by fairies or by men dressed as old women with blackened faces.
The Devil You Know
In Germanic folklore, Ruprecht is the German name for the English Robert and a common name for the devil.
In this respect, Reprecht is a lot like the earlier forms of Zwarte Piet as the devil. This fits those traditions with figures like Krampus and Zwarte Piet where Saint Nicholas is to have chained and enslaved the devil.
This devil figure is then who punishes misbehaving children with whippings, handing them a switch or coal.
When it comes to Germany, several various dark figures lend themselves to the wintertime, Saint Nicholas Day, and Christmas traditions. At first glance, it’s easy to distinguish all of them as they all have different names and appearances. Then when you get into the various traditions surrounding each figure, they do hold similar roles. Some folklorists will state that the different names are regional variations of the same figure.
Maybe, but some of them like Krampus, Belsnickel, Knecht Ruprecht and Hans Trapp are way too distinct in their descriptions and frequently their origins to really see them all as being the same being. And maybe there is some comfort in seeing only one Christmastime bogeyman to be afraid of instead of several.
With variations in names, some of them do end up blending Knecht Ruprecht with Saint Nicholas so he is known as Ru Klaus or “Rough Nicholas” or Pelz Nicholas or “Fur Nicholas.” As Pelz Nicholas, we see Knecht Ruprecht get blended with the figure of Belsnickel. Even further names are Aschenklas or “Ash Nicholas” in reference to the bag of ash that Knecht Ruprecht carries. There a couple sources that give alternate names of Pelzmartin or “Fur Martin” when the figures of Knecht Ruprecht and Saint Martin are blended together.
Santa’s Companion?
Knecht Ruprecht is a dark helper and companion with a similar role to those of Krampus and Zwart Piet. It’s essentially a good cop, bad cop routine they share where Saint Nicholas is the gift giver who rewards while Knecht Ruprecht and others threaten punishment in the form of either thrashings or kidnapping.
Belsnickel – Knecht Ruprecht has also been identified as just another name for this gift-giving companion of Saint Nicholas in Germany. The two are frequently confused and identified with each other.
Kobolds – Jacob Grimm in his “Deutsche Mythologie” says that Knecht Ruprecht and other punishing type companions are like Kobolds who could be either helpful or not so helpful.
So, what’s a kobold? Those are a type of household spirit in pre-Christian beliefs that could be either beneficial or malicious depending on how they were treated. After the arrival of Christianity, these types of spirits were said to be more mischievous when they weren’t helping or not properly given respect.
Robin Goodfellow – Jacob Grimm also goes on to say that this is the same person as Knecht Ruprecht and just another name that all these house spirits are known as.
Crime & Punishment
On December 6th, Saint Nicholas Day, Knecht Ruprecht will ask children if they are able to pray. If the child demonstrates that they can, they are rewarded with gifts of apples, nuts, and gingerbread. If the child is not able to recite a prayer, Knecht Ruprecht will hit them with his bag of ashes.
Particularly naughty children will be given lumps of coal, sticks, and stones while good children receive sweets from Saint Nicholas in their shoes that they leave out. The absolute worst would be tied up in a sack and thrown into a river.
Nuremberg Christmas Procession
Knecht Ruprecht makes his first appearance in the 17th century during the Nuremberg Christmas Procession where he is a companion to Santa Claus. This is the first concrete documentation of this figure and their association with Saint Nicholas and the Christmas traditions.
According to traditions and stories, Ruprecht is either a farmhand or in other stories, a foundling that Saint Nicholas finds and raises as his own son. The German philosopher Alexander Tille has commented that Knecht Ruprecht represents the archetypical manservant much like stock characters Junker Hanns and Bauer Michel who represent the Nobility and are defined by their social rankings with no individuality.
In the High Alps, Knecht Ruprecht takes on more of the role of Saint Nicholas’ assistant, keeping an eye out for the Saint’s arrival. This is where both Knecht Ruprecht and Saint Nicholas can get blended together to be known as Ru Klaus as both are accompanied by troops of the goat-like creatures known as Krampus who will terrorize any misbehaving children.
Knecht Ruprecht has been the subject of a piano piece by the German composer Robert Schumann in 1848. The German poet and novelist, Theodor Storm wrote a poem called “Knecht Ruprecht” in 1862
Ancient History?
For Knecht Ruprecht, not really. He’s much newer compared to the figures of Krampus and Perchta. However, as a collective whole with Zwarte Piet and Belsnickel, then yes, there is an argument to be made with connecting Knecht Ruprecht to older pagan traditions for the dangerous time that Winter can be. So, it’s fair to say we can see the ever-evolving Christian influence to try and tame the more wilder, dangerous Yuletide figures and monsters. Connecting him to the Norse Odin seems more of a stretch as I’ll give that one more to Saint Nicholas.
Saint Martin’s Day
Or Martinmas, which is sometimes also called Old Halloween or Old Hallowmas Eve and was celebrated on November 11th to mark the end of the harvest season and the start of winter. Traditions involve feasting on the Martinmas goose or Martinmas beef, drinking wine, bonfires, mummery, and Saint Martin going around on horseback to bestow gifts of apples, nuts, cakes, and other sweets to children who hung their stockings with hay for Saint Martin’s horse.
Saint Martin is also sometimes called Pelzmartin or “Fur Martin” and seems to be a figure similar to Saint Nicholas in their gift-giving roles. As a result, Knecht Ruprecht is said to sometimes be a companion to Saint Martin.
Other Saints
With the growing Christian influence in Germany, Knecht Ruprecht is also known to accompany Saint Peter, Saint Rupert, and even the Christkindel, or “Christ Child” during their gift-giving journey on Christmas.
Veles
Also Known As: Benec, Vėlinas (Baltic, Lithuanian),Volos, Volusu, Volusu, Vyeles, Ganyklos (Lithuanian), Vlas (Russian), Walgino, Weles
Epitaphs: King of Bears, Lord of all Wolves, Master of the Forest, “Skotiybog“ (God of Cattle)
Etymology: “Uel-“ to see, fields, spirits of the dead. Also likely from the proto-Indo-European word “wel-“ wool
In Slavic beliefs, folklore, and mythology, Veles is a god of many things from storms and trickery to God of the underworld and domestic animals as well as the god of the earth and water. Veles is indeed a significant and major supernatural force within Slavic mythology and beliefs. Depending upon your source, some of it can seem rather contradictory.
Given the nature of Slavic beliefs, there isn’t much concrete documentation. There is still a lot of oral history and traditions about Veles found in Czechoslovakia, Poland, and Russia. All of this can get very confusing as for the longest time, first with the arrival of Christianity, a lot of local Slavic pagan beliefs were done away with and made to be seen as aspects of evil and the devil. Then later, when that’s no longer so prominent, there just isn’t a lot that has been documented and what survives has been by oral tradition and that, can vary widely by local, regional traditions that have managed to get passed on. We also hit on several dubious sources that over time have proven not to be reliable.
Naturally, this will be where I’ve got some mistakes and expect I Veles to be a post I will come back to correct several times and update.
Attributes
Animal: Bear, Cattle, Crows, Dragons, Owl, Ravens, Rooster, Serpents, Wolf
Colors: Black, Blue, Green, Red
Day of the Week: Sunday
Directions: North, West
Element: Earth, Water
Gemstones: Bloodstone, Garnet, Jasper, Jet, Obsidian, Onyx
Incense: Cedar, Clove, Ginger, Wormwood
Month: February, March
Plant: Cedar, Hawthorne, Holly, Ivy, Mistletoe, Pine, Wheat, Willow
Planet: Mercury
Season: Autumn
Sphere of Influence: Cattle, Commerce, Divination, Fertility, Magic, Medicine, Music, Pastures, Underworld, Wealth, Wildlife
Symbols: Cattle, Horns, Serpents, Wool
Tarot: Cups, Pentacles
Weapon: Spear
Description
In some sources, Veles is described as a wolf-headed god. In other sources, Veles is described as a large serpent with horns that lives in the water or is pictured at the bottom of the Slavic World Tree with Perun in his eagle form at the top. Frequently, Veles is depicted as an elderly man with a gray beard and hair. As a shapeshifter, Veles often takes on the traits of those animals favored or associated with him such as horns and bear fur.
When in the form of a bear, Veles is regarded as the King of Bears. As a wolf, among the southern Slavs, Veles is the lord of all wolves.
Velinas – In the Balto-Slavic regions, a description is given that describes him as being a one-eyed god with a gift for divination and leader of the Wild Hunt, lord of the dead, and to whom people sacrificed to were killed with a spear. This version of Veles warrants having its own post as one source found, discusses Velinas as similar to, yet clearly different from Veles. Taking a look at the Mediterranean region among the Greek and Roman cultures, there were other culture groups like the Etruscans, the Dacians, Phrygians who have their own local deities who were similar to those of the Greek and Roman deities and would frequently be absorbed into the Greco-Roman pantheons and survive as epitaphs for the local region.
What’s In A Name?
According to the linguist Roman Jakobson, the name Veles comes from the word “uel-“ and “esu-“ while the name Volos comes from another root word for where “-el” changes to “olo.” The root word “uel” or “wel-“ can have variable meanings and refer to any number of words such as “to die,” “grass,” “to see,” “to want,” “to turn,” “to cull,” “tepid”, “hair,” “wool,” “forest,” and “deception” as in magical deceptions. The book “The Mythology of All Races” published in 1918 says that Veles’ name comes from “weles” for wolf.
The root word “uel” is also related to the proto-Germanic word “walaz” that is also seen in the old Norse “valr,” “valkyria,” and “Valholl” all words related to the Norse god Odin who is known too by the name “Valfǫðr.” In the Baltic dialects and language, we see this reflected in the word “vėlės/veļi” for the “spirits of the dead,” “shade of the deceased,” and “shadow of death.”. This is reflected in the Baltic god’s names of Vėlinas, Velnias, and Velns. A connection of the word “uel” from “ṷélsu-“ for meadow or pasture has been made with the Greek Elysium, the fields of the blessed dead.
Where “uel-“ relates with “to see,” there is a connection in the name of the seeress Veleda. Going off this, in Norse mythology there is a “Völva,” a seeress connected to water and foretelling known as “Völuspa.” The word “Völuspa” is connected to spinning or braiding the Thread of Fate of those whose futures have been seen. “Völva” is also the cognate for a “Wheel” or “Spinning Wheel.”
In the proto-Indo-European language, etymologists have found the root word “wel-“ meaning wool and likely where the English word “wool” comes from. The Russian word for “hair” is “volos.” As a god of horned cattle and other livestock, this makes sense.
Worship
First off, “The Primary Chronicle” is the main source and historical record that provides us with evidence for Veles’ importance and worship. Veles is one of the Slavic gods that can be concretely confirmed while there are several others that have been disproved or there’s still information being gathered to confirm them.
Veles is worshiped in two distinct forms. One as Veles and one as Volos. This makes sense as that can be a way to break down all the aspects of what Veles is a god of and the domains he presides over. Scholars and etymologists suggest that Veles and Volos are two different gods being referred to. However, that does make sense for a need to see two different deities once the Slavic regions began to be Christianized and there’s a split of Veles’ dualistic nature.
Cocks or Roosters would be sacrificed to Veles at the rivers or lakes sacred to him.
During the later 10th century, Vladimir I, the Prince of Kiev erected seven statues in his city, of which Veles was one of them. However, Veles’ statue is the only one that didn’t stand up on the hill next to the other statues and castle. Instead, Veles’ statue could be found in the city in the marketplace. This placement indicates strongly Veles’ importance to commerce. Plus, it also shows that the worship of Perun and Veles needed to be kept separate as Perun’s shrines and worship were to be conducted up high with Veles’ place down in the lowlands. Among the Southern Slavs, Veles’ name is often found in place names.
Triglav – Veles was worshipped as an aspect of the three-headed Slavic god Triglav and the Slavic trinity consisting of Perun, Veles, and Svarog.
Christian Influence
With the arrival of Christianity in the Slavic regions and countries, the aspect of Veles has largely been suppressed, at least the aspects connecting him to the Underworld and as a trickster. He has been equated with the Devil with his name becoming the same word for ghosts and devils. There is a record of Czech’s referring to Veles as a devil in the 16th century. An idol was thrown in the Pocayna River. Veles is used frequently in medieval curses from Bohemia.
Due to Veles’ dualistic nature, we see a split in his name with Veles and Volos. The name Veles under Christian influence holding a more negative connotations and associations. Whereas with Volos, he is held more benignly, and this aspect survives, becoming associated with different Saints.
St. Blaise – Or Saint Vlas, Saint Vlaho, St. Blaz, or St. Vlasiy, he is connected more to the aspect of Volos, he is a shepherd and patron saint cattle and domestic animals. Icons of St. Vlas were placed in cattle sheds for their protection. The Saint’s name day is February 12th and, on this day, cattle are treated to a special feed to eat. In Yaroslavl, the church built on the site of Vele’s shrine was dedicated to St. Blaise.
St. Nicholas – Veles is associated with this saint who is a patron of merchants, fishermen, and mariners. There is also this connection due to the association with water and being a snake who is slain by St. George, a motif similar to the enmity between Perun and Veles.
Parentage and Family
Parents –
Father – Rod, the creator god in Slavic beliefs.
Mother – Zemun, a divine or celestial cow.
Sometimes Veles’ parents are given as Svarog and Lada.
Siblings
Perun and Dażbóg
Consort
Depending on the region or the source cited, Veles is married either to Mokosh, the goddess of the earth, or to Devana, a goddess of the wilds and hunt.
Mokosh – She is somewhat conflicting as in other stories Mokosh is the wife to Perun and whom Veles kidnaps in their never-ending feud.
Devana – Or Dziewanna was forced to marry Veles after she rebelled against Perun.
Children
Jarilo – A fertility god raised by Veles after being kidnapped. So he may not really count.
Chaoskampf
The struggle against Chaos; this is a familiar motif found throughout the world in many different regions and mythologies of a culture hero or God going up against a creature of chaos. This creature is often shown as and takes the form of a great serpent or dragon. This is the familiar Knight slaying the Dragon seen in many European mythologies. Parallels to this concept are even found in other cultures.
This aspect is seen in the descriptions of Veles where he is a serpent with horns and the battle that he has with Perun. It’s a dragon or serpent-slaying motif seen with the story of Saint George slaying the dragon.
Storm Myth – Battle With Perun, the Storm God
As previously mentioned above under Chaoskampf, this story is perhaps the best-known Slavic story, especially as it fits into the Christian ideas of a hero slaying the dragon or evil or order triumphing over chaos.
Russian scholars and philologists Vyacheslav Vsevolodovich Ivanov and Vladimir Toporov have reconstructed this mythical battle of Perun and Veles with comparative studies to various Indo-European myths, Slavic folk tales, and songs.
Perun, the god of thunder battles against Veles in his dragon form. Depending on the story, Veles has stolen either Perun’s son, wife, or cattle which leads to their conflict.
As a challenge, in the shape of a huge serpent, Veles comes up from the underworld of Nav and wind his way up the Slave World Tree towards the heavens and Perun’s domain. Naturally, Perun responds by sending lightning bolts so that Veles flees back down and turns himself into various animals, people, and even trees to escape from or ambush Perun as they battle it out.
In the end, Veles is slain by Perun and the person or thing that Veles is to have stolen is released from within his body and it comes out in the form of falling rain from the heavens.
Scholars have commented that this “Storm Myth” is probably how the ancient Slavs would explain the changing of the seasons throughout the year. Any dry periods would be seen as Veles’ theft with the storms and lightning being interpreted as a divine battle up in the heavens and Perun’s ultimate triumph over Veles with the arrival of rain and Perun establishing order over chaos.
The Slavs have a saying that wherever lighting strikes, that is Perun attacking Veles.
Variation 1 – In the stories where Veles kidnaps Perun’s son, it is Jarilo, the tenth son who is stolen. Veles then raises Jarilo as his own son, who when he is older, becomes a god of fertility and heralds the arrival of spring when he returns to the lands of the living.
Variation 2 – It is Perun who is stolen as an infant and raised in the underworld. Once Perun is grown, he battles many creatures in order to fight his way back up to the mortal world.
Fertility God
Since the “Storm Myth” is cyclical and repeats every year. It connects Veles as a god of fertility and a god who dies and then is resurrected. The snake or serpent aspect of Veles would be him shedding his old skin or old life to be reborn as the year changes.
The “Storm Myth” and battle with Perun places Veles in a more negative role as one who brings chaos. Certainly, change is chaotic, but there is a pattern that emerges and soon you can make sense of that pattern and bring about a certain order to things so it doesn’t get destructive.
For the ancient Slavs, Veles wasn’t evil, he was the god of the wilds and nature which can appear to be very unpredictable if you’re not careful or respectful.
Later Christian influences will place him as evil and why in so many places Veles’ name does become synonymous with the devil and evil. But we do see where Veles appears as a Saint such as Saint Nicholas to save a poor farmer’s cattle from the destructiveness of St. Elias, a representative of Perun.
While Perun is more associated with agriculture, there is a Russian custom during harvest season to cut the first ear of wheat and tie it into an amulet that would protect crops from evil spirits. This was known as “tying the beard of Veles” which meant to invoke good fortune and wealth.
Duality – Ultimately the conflict of Perun and Veles is the duality in the clash of good and evil and the cyclical nature of the passing of the seasons and year. Veles represents the earth, water, and physical world and Perun represents fire, the heavens, and spirit.
Marriage To Devana
Also known as Dziewanna, she is a goddess of the wilds and hunt. As punishment, Devana found herself forced to marry Veles after she rebelled against Perun. Wanting to be wild and free, Devana didn’t initially love Veles at first despite the two having a domain that’s very similar to each other. After a bit of thought, Veles managed to win Devana over when he changed into a basil flower and calmed her. While they’re still not really in love, together they do watch over the lowlands of the wilds and are a force not to be taken lightly.
God of Mischief
Like Loki, Veles is considered a god of mischief and trickery. This ties strongly to the association of Veles’ use of magic, shapeshifting, and the arts. This aspect holds where Veles is seen as a god of chaos and a disruption during any long periods of dryness, or no rain as primarily seen in the “Storm Myth.”
Magic & The Arts
In this aspect, we see Veles the god of divination, magic, music, poetry, the earth, and water. Oaths would be sworn in Veles’ name. Traveling musicians, skalds, bards, and poets were known to pray to Veles for his protection as they traveled.
As a god of poetry, divination, and the arts, Veles has been equated with the Norse Odin. There is a 12th-century Russian epic, “The Tale of Igor’s Campaign,” where the character Boyan the wizard is referred to as Vele’s grandson. Poetry, music, and magic were closely linked in both Nordic and Slavic beliefs.
Veles is regarded as a protector of traveling musicians. Up into the 20th century, in some wedding ceremonies held in northern Croatia, the music won’t begin playing unless the groom while making a toast, spills some of the wine onto the ground, especially near the roots of a tree. This tradition would be musicians making a toast to their patron deity.
The Slavic magician-priests were called: volhov, volchvi, vlъsvi and volъsvi. They were not priests of an elite religion like those belonging to Perun. Rather, these magician-priests were known to be seers, soothsayers, poets, magicians and sorcerers as well as healers and herbalists. It is thought the etymology of volchys connects them to Volos.
God of the Underworld
Veles is a god of the Underworld, in charge of the spirits of the dead whom he would send out as his messengers. In his connection to the earth, Veles is also a god of all the bounties and riches of the earth, growing above and found below.
Nav – Also known as Nawia, this is Veles’ abode in the underworld. Incidentally, the word nav could also refer to the spirits or souls of the deceased who had premature deaths or poor deaths such as drowning, or being murdered, or if you were a murderer or warlock, these were all spirits that would come back as demons to afflict the living. The navias could take the form of birds. In Bulgaria, there is folklore that says twelve navias could suck the blood from a pregnant woman. The navias were also the demonic representation of the 1092 plague in Polotsk, Belarus.
Very similar to Norse beliefs, the Slavs also believed a huge world tree connected the mortal world to the heavens and the underworld. The roots of the world tree formed the roof of the underworld as they stretched out.
Where Perun was seen as either a hawk or eagle sitting in the branches of the world tree looking out over the heavens, Veles was seen as a huge serpent coiled around the roots ruling over the underworld.
Unlike descriptions of other underworlds, Nav was viewed as a beautiful place in folktales as a place where it’s forever Spring with green, grassy plains and plenty of water. Many fantastical creatures could be found here, not just the spirits of the dead who watched over Veles’ herds of cattle.
For the Slavs, Nav was described as being somewhere “across the sea” and was the place where migrating birds would go to every winter. In folktales, we find a different name, Virey or Iriv and that Jarilo, the god of fertility and vegetation lived here during winter and would return when it was time for spring. Jarilo would cross the seas, returning to the lands of the living bringing spring and birds back.
The Separation Of The Human World & Underworld
This story concerns the separation and boundary separating the mortal, living world with that of the underworld and lands of the dead. A shepherd pledged to Veles to sacrifice his best cow and to keep the god’s prohibitions. From this, Veles divides the human world and the underworld with either a furrow that he plows or groove over the road that the shepherd carves with a knife to prevent evil or negative powers from crossing.
God of Cattle
As Volos, he is known as “skotiybog,“ the god of cattle who watches over and protects flocks, cattle and all domestic animals, keeping them from harm. The name skotnyi bog is also the name for livestock in general. This aspect of Veles survives and continued under Christian influence well into the 18th century as Saint Blaise where he is a protector of shepherds and their flocks or cattle.
It must be noted too that it isn’t just domestic animals that Volos watches over, but all wild animals, connecting him to the image of him as a horned serpent and thus, horned gods like Pan or Cernunnos who watch over the forests and animals. In addition to the horns associated with either a bull or ram, there is also sheep’s wool that is used as a symbol for Veles.
The Koledari would sing that they come to “weaving black wool.” There is some folklore involving wool and the expressions, “presti vunu” meaning weaving wool, and “crnu vunu presti” meaning the weaving of black wool. These are illusions to magical crafts and Veles’ role as a god of magic.
God of Commerce & Wealth
Given how cattle were regarded as a sign of wealth and influence, it’s not hard to see Volos become the god and patron of commerce, business, prosperity, trade, and wealth. Merchants would seal their agreements by swearing Volos’ name and even legal documents would sometimes have oaths to him. If you broke an oath, you could be sure of Volos’ punishment and retribution.
A Rus-Byzantine Treaty of 971 is the earliest record we have where signers swore by Vele’s name with violators being warned of a punishment. They would be killed by their own weapons that would become “yellow as gold.” It is thought that this meant they would be cursed with a disease.
Veles’ Feast Day
Or the Festival of Veles, this festival is celebrated either February 11th or 24th for the observance of midwinter. In Christian folk rituals, this festival corresponds with Saint Blaise’s feast day. In the Orthodox traditions, St. Blaise as the protector of cattle is said to have defeated Winter or Morana. Among Catholic traditions, St. Blaise is the patron of throat diseases and apples and candles are blessed to provide protection from those diseases. In Catholic tradition, St. Blaise’s feast day is February 3rd and apples would be sacrificed to him by feeding them to cattle.
Prayers would be offered to Veles for the protection of livestock and their health by sacrificing milk. The festival would be held near a place of worship. During this time, it is forbidden to eat veal. The food eaten during this time is groats seasoned with fat. Ritual fights would also be held during this festival.
The best part is knowing that this held close to Valentine’s Day and Lupercalia!
Velja Noc
The Great Night, in Slavic beliefs, following a lunar calendar, the first day of the New Year would begin on what corresponds with the Gregorian calendar of March 1st to celebrate the end of Winter and return of Spring. This festival could last from Christmas all the way to the end of February. After the arrival and Christianization of many Slavic countries, for those Slavs falling under the Orthodox Churches, this day came to be known as Velik Dan or the Great Day. For the Catholic Slavs, this day became Velika Noc, still the Great Night. Both names correspond with the day or the week in which Easter is observed.
In pre-Christian worship, Velja Noc is the night that the spirits of the dead walk the earth and would enter villages and homes to celebrate the New Year with their living relatives. It is believed that Veles, as the god of the underworld would send out the souls of the dead to the living world to act as his messengers. One tradition has young men known as koledari or vucari would dress up in long coats of sheep wool and wear grotesque masks as they went around the villages making a lot of noise and singing songs. They would be wet and muddy to symbolize the wet underworld of Nav and the ghosts of the dead. In the koledari traditions, they would visit different homes and people presented them with gifts as if they were messengers from Veles to gain his favor for wealth and fortune in the following year.
Which I find very fascinating as this all sounds very much like the Irish celebration of Samhain and Halloween with spirits of the dead passing over to the world of the living and dressing up in costume. Plus, the spirits visiting living relatives is a lot like celebrations of Día de Los Muertos in Mexico and Kalan Goañv in Brittany, France.
Syno-Deities
Apsat – A Georgian or Sarmatian deity and god of cattle and herds who has been equated with Velese.
Cernunnos – A god of the druids in Celtic myth, he is symbolized as a horned snake and god of nature and horned animals.
Hermes – A trickster god and messenger of the Greek pantheon, Veles has been compared to them.
Loki – Veles has been compared to the trickster god Loki from Norse mythology.
Mercury – The trickster and messenger god of the Roman pantheon.
Odin – Some descriptions of Veles also sound just like Odin with his one-eye and gift of prophecy.
Triglav – A three-headed underworld god worshiped by the Pomeranians and some of the Polabian Slavs in Szczecin, Wolin and Brandenburg. It was a short-lived cult confirmed by St. Otto of Bamberg in his biographies.
Vala – A demon who opposes the thunder god Indra in the Vedas.
Vėlinas – A Baltic deity who is very similar in appearance to the Norse Odin and not just Veles.
Little People – Native American
Stories abound in the folklore and myths of numerous cultures around the world of Little People. Places such as Ireland, Hawaii, Greece, the Philippines, New Zealand, and Flores Island all have their own stories and legends.
This article post will focus on the Little People of Native American beliefs and folklore.
Descriptions
Some stories describe the Little People as “hairy-faced dwarfs.” In other places, petroglyphs depict them with horns on their head. They often travel in groups of five to seven, sometimes on land or by canoe on waterways.
Legends told by the Cherokee say the Little People love music, especially drumming, singing, and dancing. Sometimes a person will hear their drums in the mountains. It is, however, unsafe and unwise to follow that sound. The Little People are known too to put a spell or enchantment on a person, causing them confusion and getting lost. Even after a person makes it back to their settlement, they will remain in a daze forever. Any item or trinket such as a knife found in the forest, a person must ask the Little People if they can have it. If permission isn’t asked, the least of a person’s worries is to have rocks thrown at them on the way home.
Habitats
Legends of Little People say that they live in the woods near sandy hills and rocks alongside large bodies of water like the Great Lakes. If the Little People were known to live in caves, those places would be avoided so as not to disturb those living there.
Pranksters
Several Native American legends speak of the Little People as pranksters. Some will sing and then hide when someone comes looking. Any type of distraction or mischief. The Little People are known to love children and take them away from abusive parents or if the child is out left alone. If an adult was encountered, the Little People would plead for their existence not to be spoken of and reward or aid their family in times of need.
All of this varies from tribe to tribe as to who and what the Little People are like if they were friendly or considered evil and best avoided. Some tribes would leave a gift for the Little People to try and stay on their good side.
Reality Behind The Myths?
When you get out to the parts of the United States for Montana and Wyoming, there are legends about the remains of the Little People having been found. Descriptions often state that these remains are “perfectly formed” and dwarf-sized, etc.
Archeologist Lawrence L. Loendorf comments that such remains and burials are sent to a local university for study. Loendorf further comments that two mummies found were of anencephalic infants in the first half of the twentieth century and that the deformities would cause people to believe those were adults and contribute to a belief of a group of small or tiny people from prehistoric times.
Lewis & Clark – These early explorers recorded in their journals that the Native Americans living near Spirit Mound, South Dakota believed that Little People lived within and refused to go near it for fear of them, citing they were dangerous.
Coshocton County, Ohio – In the 1830s a graveyard was unearthed and believed to hold the skeletons of a pygmy race. The graves were noted to be approximately three long were “bone burials” where several bent or disarticulated bones were packed together.
Pryor Mountains, Montana & Wyoming – The Pryor Mountains are known for their “fairy rings” much like in Irish and Celtic folklore and for stories where strange things happen.
Pedro Mountain Mummy
This is an interesting one. Like many Native American tribes, the oral traditions of those like the Arapaho, Cheyenne, Crow, Shoshone, and Sioux all tell of the “little people” who stand anywhere from just 20 inches up to three feet tall. Some of the tribes will call these little people “tiny people eaters.” Other tribes have referred to the little people as spirits or healers. Plus, long before the arrival of Europeans, there are many stories of encounters with the Little People that are like those of Celtic fairy lore.
Proof of these beings appears to come with the discovery of a 14” fully formed mummy found in 1932. It was found by two men prospecting for gold in the San Pedro Mountains. While blasting a section of the mountain, it opened up a small cavern about 15 feet long and 4 feet high and it had previously been sealed off. Inside, the men discovered the small fully formed mummy in a sitting position with brown wrinkled skin. The forehead was low and flat with a flat nose and heavy lidded-eyes, a wide mouth, and thin lips. Overall, the mummy looked like an old man and was remarkably well preserved.
When they found it, the men took the mummy to Casper, Wyoming where scientists from all over the nation came to look at it. Tests and x-rays showed the mummy to be real, that it had been killed violently by a blow to the head, explaining a damaged spine and broken collarbone. An odd thing noted about the mummy is that the teeth were overly pointed and had a complete set of canines. Scientists judged the mummy to have been 65 at the time of death.
Accounts vary on who did the testing and examinations. The American Museum of Natural History was certified as genuine by the Anthropology Department of Harvard University. The University of Wyoming however gave another report, stating the remains were that of an anencephalic infant after Dr. George Gill, a professor of anthropology, was given a set of X-Rays in 1979 to examine.
The mummy was on display in sideshows for years before getting bought by a Casper businessman, Ivan T. Goodman. Later, in 1950 after Goodman died, the mummy was passed on to Leonard Walder, a businessman from New York. In 1980, the mummy disappeared after Walder passed away and its location is currently unknown.
Other Mummys & Skeletal Remains
There have been other skeletons of “Little People” found in other places in the United States. Places such as Coshocton, Ohio have a burial ground where numerous remains of a small, pygmy race standing around three feet tall have been found.
Another graveyard was found in 1876 in Coffee County, Tennessee. The remains of thousands of small, dwarf-like people were found and said to be buried there.
Conspiracy Theories
There are still people who insist that the remains of other “Little People” have been found in caves in Idaho, Montana, and Wyoming. Some of these may have been infants with anencephaly. Others persist that any testing on these mummified remains has been kept secret and that these mummies disappear after they’re turned over to authorities. One conspiracy theory claims the Smithsonian Institute will hide or destroy these remains.
Occam’s Razor says that any remains were likely returned to the tribes for reburial, especially with infant remains.
By Any Other Name…
Given the numerous different cultures and tribes of the various Native Americans, there are bound to be just as many different names. For comparative folklore, going into Celtic or Irish fairy lore, there are numerous different types of Fae that would be collectively referred to as the Little People so as not to invite their attention or offend them.
So whether we’re seeing different names for them in different languages or different types of Little People can be hard to say as it varies by region.
Some tribes like the Ojibwe have stories of the Memegwaans, or Memegwaanswag who are shy of adult humans but love children.
Another tribe, the Crow see the Little People as spirits of their ancestors and will leave an offering for them when entering an area.
- Alux – Maya
- Canotila – Lakota
- Chaneque – Aztec
- Geow-lud-mo-sis-eg – Maliseet
- Ircinraq – Yup’ik
- Ishigaq – Inuit
- Jogahoh – Iroquois
- Makiawisug – Mohegan
- Mannegishi – Cree
- Memegwesi/Memegawensi/Memengweshii/Pa’iins – Anishinaabe
- Nimerigar – Shoshone
- Nirumbee or Awwakkulé – Crow
- Nunnupi – Comanche
- Popo-li or Kowi Anukasha
- Pukwudgie – Wampanoag
- Yehasuri – Catawba
- Yunwi Tsunsdi – Cherokee
- Canotila – Lakota
- Popo-li or Kowi Anukasha – Choctaw
San Pascualito
Also Known As: Rey Pascual, El Rey San Pascual, King of the Graveyard, King of the Underworld, and San Pascualito Muerte
San Pascualito is a folk saint found in Guatemala and the Mexican state of Chiapas. Given the skeletal nature of his appearance, he is a figure that bears a strong resemblance to San La Muerte and Santa Muerte.
Warning – San Pascualito’s imagery causes him not to be acknowledged by the Catholic Church. Having a skeleton iconography puts San Pascualito in the same vein as Santa Muerte and San La Muerte and associations with death and crime. Due to not being as well known either outside of where he is venerated, there is still an air of unease among Catholic and other Christian sects.
Attributes
Color: Black, Red, White
Month: May (17th Feast Day)
Patron of: Curing Diseases, Cures, Death, Healings, Love, Graveyards, Vengeance
Planet: Pluto
Sphere of Influence: Death, Healing
Symbols: Skeleton, Cape, Crown, Wheeled Cart
Depiction
San Pascualito is shown as a skeleton wearing a cape and crown.
Saintly Origins
Tradition holds that San Pascualito’s veneration very likely originates with a Pre-Columbian Death God. As a folk saint, he is strongly associated with Saint Paschal Baylon, a Spanish friar. Though traditions surrounding San Pascualito strongly lean towards a Pre-Columbian death god.
As the historian Francisco Antonio de Fuentes y Guzmán relates, in 1650, an indigenous Guatemalan man in San Antonio Aguacaliente (now modern-day Ciudad Vieja) was dying of an epidemic fever known as cucumatz in the Kaqchikel language. As the man received his last rites, he had a vision of a tall skeleton dressed in glowing robes appear before him. This figure introduced themselves as “Saint Paschal Baylon.” At this time, Baylon would not be canonized by the Catholic church until 1690, though he had been beatified earlier in 1618.
The figure promised the dying man to intercede and end the cucumatz if he were to be adopted by the community as their patron saint and honor his image. For proof of his identity, the figure predicted that the man receiving the vision would die in nine days, at which time the epidemic would end.
When the appointed time came and the man died, the story of the vision began to spread, and people began putting up images of San Pascualito despite prohibition from the Spanish Inquisition.
Worship
San Pascualito’s major center of worship and veneration is in Guatemala and the Mexican state of Chiapas. There is a major shrine dedicated to him in Olintepeque, Guatemala. In the Church of San Pascualito in Tuxtla Gutierrez in Chiapas, there is a version of San Pascualito as a seated skeleton in a cart. Devotees of San Pascualito will leave thank you notes, offerings of capes, or burn candles.
The color of the candle determines the intent of the request. Red is for love, Pink for health, Yellow for protection, Green for business, Blue for work, Light Blue for money, Purple for help overcoming vices or temptation, White for the protection of children, and Black for revenge.
King Of The Graveyard
One of San Pascualito’s epitaphs or names, King of the Graveyard does link him to being a potential death cult. Unlike other such cults, San Pascualito is more concerned with curing diseases, ya’ know, staving off death. Not yet.
Feast Day
As a Folk Saint, San Pascualito’s Feast Day is held on May 17th, the same feast day as Saint Paschal Baylon.
Syno-Deities
Ah Puch – The Mayan god or lord of death.
Grim Reaper – The imagery of the Grim Reaper and San Pascualito are remarkably similar.
Mictlantecutli – There are very noted, strong similarities between the imagery of the Aztec god of death and San La Muerte.
San La Muerte – A similar figure to San Pascualito found in South America, mainly Argentina, Brazil, and Paraguay.
Santa Muerte – A similar female counterpart found in Mexico and southern parts of the United States.
San La Muerte
Also Known As: Saint Death, Señor De La Buena Muerte (Lord of the Good Death), Señor De La Muerte (Lord of Death), and in Paraguya, San Esqueleto (Saint Skeleton)
San La Muerte is a folk saint who is worshipped in many places in South America, namely Argentina, Brazil and Paraguay and notably of those who speak the Guaraní language.
Note: The most important thing to note with San La Muerte is not to confuse them with Santa Muerte. Yes, the two are incredibly similar in appearances as local Folk Saints and many of Santa Muerte’s attributes are held to be the same as San La Muerte.
Warning – As a result of San La Muerte’s associations with the criminal element such as the drug cartels, the worship, and veneration of San La Muerte is very controversial, especially by the Catholic Church and several Protestant dominations that don’t acknowledge or see him as cannon. There is a strong reaction of condemnation by the Catholic and other Christian sects to see his veneration as blasphemous and even satanic.
Attributes
Color: Black, Red, White
Month: August (13th & 15th)
Patron of: Death, the Dead, Inmates, Prisoners
Planet: Pluto
Sphere of Influence: Restore Love, Good Fortune, Gambling, Protection against Witchcraft, Protection against Imprisonment, Luck, Good Health, Vengeance
Symbols: Globe, Scale of Justice, Hourglass, Oil Lamp,Scythe
Depictions
San La Muerte is essentially a male skeleton dressed in a hooded robe, carrying a scythe, much like the Grim Reaper and Santa Muerte.
Santito – Or Small Saint, these are small skeleton sculptures that depict San La Muerte. These can be carved from wood, bone, and metal. They are somewhere between 3 to 15 centimeters in height. A classic image is a human skeleton standing holding scythe. Devotees will also seek to get their statues consecrated by a Catholic priest seven times. If the statue is made from the bones of a Catholic saint, then such consecration needs only be five times. Devotees are known to perform subterfuge such as hiding their statue beneath the picture of another saint to get them consecrated.
Worship
Followers and worshipers of San La Muerte can be found in many places in South America, primarily Paraguay, northeastern Argentina (the provinces of Chaco, Corrientes, Formosa, and Missiones), Southern Brazil (states off Paraná, Rio Grande, and Santa Catarina) are the main places for San La Muerte’s Cults. Since the 1960’s and some internal migrations, the worshiping of San La Muerte has spread into the Greater Buenos Aires and the national prison system.
Like Santa Muerte, most of San La Muerte’s followers are Catholics and former Catholics who venerate this folk saint and deity. This means a person doesn’t have to exclusively be one religion or another to seek her favor and protection.
Put bluntly, everyone, rich and poor alike are equal in death, and in this regard, Santa Muerte plays no favorites. Everyone eventually dies, it’s just part of life.
Many seeking San La Muerte’s favor and miracles due to the strong Catholic influence, will offer up prayers and light votive candles, often of different colors depending on their need. Offerings given to San La Muerte are frequently for specific requests and tailored such as the devotee’s own blood, alcohol, candle and other items.
Such devotion to San La Muerte is a mixture of submission to an entity that expects punishment for any obligations not upheld by the devotee. Such obligations or threats involve going hungry or banishment to an uninhabited place. When the Saint grants his favors, it won’t be in full as there is the need for a threat or punishment again.
Side Note: This is also part of why the Catholic church sees blasphemy with San La Muerte, catholic style prayers, votive candles, and rosaries are used in prayers and rites with this folk saint.
Catholic Folk Saint?
It is thought and believed that the veneration for San La Muerte began among the Guarani tribe shortly after the expulsion of Jesuit missionaries in 1767 with the arrival of Catholicism. Over in Argentine was the local folk saint of Gauchito Gil, a known devotee to San La Muerte. Combine this with the Guarani tribes worshipping the bones of their ancestors, and these traditions and those of the Catholics would lead to the veneration and origins of the San La Muerte’s cult.
Archangel – Belief in San La Muerte has also compared him to supernatural beings like angels or archangels that a devotee will pray to.
Saint Of Protection
There are a variety of favors that San La Muerte is believed to grant. Everything from restoring love, to health and prosperity, protection in general of worshipers, protection from witchcraft, the evil eye, and the granting of good luck in gambling.
More controversial among devote Catholics is San La Muerte’s aid in helping those involved in crime and violence, bringing death to enemies, keeping a devotee out of prison, shorter prison terms even, and the recovery of stolen items.
Brujos and other traditional healers such as Curanderos can also invoke protections for their clients. Many practitioners and devotees will have a statue depicting San La Muerte that is kept hidden so he can extend protection to all family members. There are public altars that display a statue of San La Muerte too. Devotees will act as guardians and caretakers for any public altars.
Other protections will be more personal with rituals done in the house at the altar, wearing amulets, tattoos, or a carving depicting San La Muerte inserted under a worshiper’s skin.
Bullets that were fired to kill a Christian man are considered the most powerful material to use for an amulet. Other materials are gold, silver, and human bone.
Saint & Festival Day
Since there is no official Saint Day for San La Muerte from the Catholic church, plus they’re not recognized by the Catholic faith, some devotees will hold a festival for him on either August 13th or August 15th. When the date falls on the 15th, that is the same Saint Day and festival as Santa Muerte. Though some comment that Santa Muerte’s Saint Day can also be observed on November 1st.
Syno-Deities
Grim Reaper – The imagery of the Grim Reaper and San La Muerte are remarkably similar.
Mictlantecutli – There are very noted, strong similarities between the imagery of the Aztec god of death and San La Muerte.
Santa Muerte – A similar female counterpart found in Mexico and southern parts of the United States.
San Pascualito– A similar male counterpart to Santa Muerte found in Guatemala.
Credit Knife Man
Also called: “Buying Man,” “Credit Men,” “Credit Swordsman,” “Divine Sale,” “Divination Sellers,” “Knife Man,” “Seller,” and “The Person who took the Knife”
This is an interesting piece of Chinese folklore and divination. When the Credit Knife Man appears, it isn’t just to sell knives, it is to sell these knives on credit with a vague or cryptic prophecy about the following year. When the prediction comes true, the Credit Knife Man returns later to collect the money. The Credit Knife Man is said to appear every time there is a disaster, giving out hints of what is to come.
While the current name is fairly new, the tradition itself is very old. Back in ancient China, the Credit Knife Man, Divine Seller or Buying Man as they were known then would show up, walking through villages as they passed out kitchen knives or other household items on credit while giving prophecies for the following year. No charges, just that they would return when the prediction was fulfilled to collect on the wares, often times knives.
Prophet Or Charlatan?
While there are many folktales regarding the Credit Knife Man, there are some who think the whole idea is made up of charlatans and liars going to villages to deceive and scam people out of their money.
Then you have others who believe that these Knife Men are legit as every year before a disaster happens, they show up, and make a prophecy that turns true.
Seeming to add credibility to all of this is that Credit Knife Men are said to have shown up in 2020 around the Central Plains area of China with a prediction for 2021
Professional Knife Man?
Going back about thirty years ago to the 1980’s and 1990’s groups of people could be found going around the streets and alleyways in China’s rural areas. They would be carrying an array of kitchen knives, scissors, iron pots and other household items. These people didn’t just sell the knives outright, they would sell the knife on credit, giving them to people in need in exchange for a seemingly bizarre or cryptic prophesy.
The “Divine Seller” would keep a registry of names for those whom they had made a prediction to when selling a knife or other household item. As people tended to stay or live in the same village, it would be easy for the “Divine Seller” to return later and collect any money owed on a prediction that is fulfilled.
Where the Credit Knife Man is potentially related to cons and scammers, these people show up in rural, remote villages where people are likely to be less educated, living simpler lives. Such predictions will be given relating to personal, ordinary things and events. The scammer may show up in one village claiming the price of wheat will rise while in another they say it will fall and depending on the outcome, the seller returns to the village in question to collect. As these Sellers travel, they’re more likely to be connected to the world, regional events of what’s happening in the area and how it will affect the local economies before any price drops or rises reach a particular village.
Nor is it hard if you’re paying attention to the trends and events around a person to make some fairly accurate guesses and seeming predictions of what’s coming or could come.
It certainly seems like Confirmation Bias and enough people seeing the “predictions” coming true would certainly double down and pay, ignoring any predictions that didn’t come true and getting a free knife out of the deal.
Historical Connections?
It appears that the Credit Knife Man or Men belong to the Daoist School of thought and may be a disciple of Guiguzi. As a form of divination, the Credit Knife Man makes predictions involving life and death. They notably appear every time there is a disaster to give hints and warnings.
Just who is or was Guiguzi?
The Guiguzi is a collection of ancient texts written and compiled during China’s Waring States era and towards the end of the Han Dynasty. The author credited with writing these tests and treatises of diplomacy is Guigu Xiansheng.
By folk traditions, Guiguzi has become the name of a legendary and mysterious figure, known as the “eternal stranger.” They are well versed in strategies and diplomacy and influenced people like Sun Bin, Pang Juan, Su Qin, Zhang Yi, and Shang Yang with promoting justice and saving the world from the Chinese world view.
“The Knife of the Tao” – Giving such divinations and predictions of connecting them with a commodity such as the knife may have been the way that Fortune Tellers and Diviners kept their trade going. Give the prediction while also selling something tangible and needed.
Plus, a business savvy person paying attention to the market trends and events happening around them can seem to easily make predictions. Especially for earlier eras with the slowness of news to reach rural areas.
Supernatural Connection
Adding more mystique and interest to the stories of the Credit Knife Man is a story set in the remote village near the base of the Daxingan Mountains in the northeast. The story tells how there is a person who appears in the village, selling their knives on credit. When asking the older people of the village, when they were young, this person selling knives was middle-aged. Now that they are old, this person has remained the same age and still giving his prophesies. No one knows this person’s name, their real age, only that his knives are sharp and that he doesn’t need money. Every time they show up, they leave a knife and a prophecy and when that prophesy is fulfilled, the person returns to collect the knife. There was one time the village faced a severe drought and the person who received the knife showed up in time to help solve the dilemma.
Another story of the Credit Knife Man is in July 1878 during the Guangxu era. A person buying the knife on credit received a prediction of the price of wheat would drop from 80 cents to 18 cents. The price of wheat did drop all the way down to 18 cents, but there is no record if the Credit Knife Man returned to collect the money.
Presumably he did or there wouldn’t be the story.
Another element of the seeming supernatural nature of the Credit Knife Man is that they seem to appear anytime there is going to be major changes that affect the region or country.
Knife Divination
One of the alternative names of “Divine Sale” refers to the divination aspect of the Credit Knife Men. The predictions that the Knife Men often make are bizarre and seemingly cryptic. Anything from the ordinary to the future of the world. Some examples given are how the price of rice and wheat will rise to one yuan, pork rising to ten yuan a catty and how the fields won’t be planted. More examples include how no one is living in a house, people taking off their clothes, beasts walking in clothing, and even more strange ones such as pigs will have a thousand oxen and the bridal price or costs to marry a daughter-in-law being 180.
It’s enough to make one think they’re getting a fortune told from a Fortune Cookie or looking at the Daily Horoscope at first glance. Much like a party game. But after the fact, you see how it applies to not worrying about the price of rice and other food stocks, the societal changes of young people moving away from their hometown in rural areas as they seek work, the way people treat their pets with dressing them and dying their fur, the price of cattle and the steep price of marriages. All stuff that in a way seems very common sense after the fact and seeing the social and societal changes.
Credit Knife Currency
During the Song Dynasty, these Credit Knife Men were known as “Credit Swordsman” and could be found wandering various towns and remote mountain villages. The knives that they sold were not for sale but being sold on credit as a means or excuse to make predictions and prophesies to each other for free. If such a prophesy comes true later, the Credit Swordsman would return to collect on the prediction.
Looking at the Warring States era of China’s history, it makes sense knives would be used for currency and given out on credit during a time when money was hard to come by. So, a good, sharp knife would have a high value and be useful to trade or sell on credit for later. It would also be an act of integrity and honor to pay or repay when the Credit Knife Man managed to return and collect or have a free knife in the event of a failed prediction.
Actual Knife Coins and currency were used during the Zhou dynasty between 600 and 200 B.C.E. These were large, bronze-cast knife-shaped coins or currency used throughout various governments and kingdoms that are now modern China. One story holds that a prince running low on money allowed his soldiers to use their knives in place of currency, for barter and trade with villagers. Another story has the same prince accepting knives as payments for small fines in place of the current, legal ring coins. It is also possible that the knife money is something that came from the Indian Ocean by way of trade routes with barter and trade.
Similar are the Qi Knives found in the Shandong region in the State of Qi that were use in that area. Archaeology places them having been in use during the Waring States era. These knives were also known as Three Character Knives, Four Character Knives and so on based on the number inscribed on them. Depending on the number of the Qi Knife would be how much of a copper and tin alloy they were made of. With higher number Qi Knives having a higher percentage of copper.
In 1932, a veritable treasure hoard of Needle Tip Knives were found at Chengde in the Hebei province. These are similar to the Pointed Tip Knife currency that have been discovered and unearthed in the thousands all with various inscriptions of numbers, cyclical characters and others that haven’t been decoded or translated on them.
There has also been spade money and Ming Knives which are smaller than the Pointed Tip Knifes found. A Mint for Ming Knives was found at Xiadu, southwest of Beijing. This place had once been the capital city Yi during the Yan dynasty around 360 B.C.E. Coinage for the Ming Knives have been found as far away as Korea and Japan.
If you ever have a chance to visit the Qi Heritage Museum in Linzi, Shandong, many examples of these Qi Knives on display.
Modern Predictions?
During World War II and Japan’s occupation of China, the legends of the Credit Knife or Sword Man rose up with them saying they would return to collect the money when the Japanese were driven out. This angered the Japanese soldiers who went and killed the Credit Knife Man. Before he died, the man said his descendants would come to collect. When the Japanese left China, the Credit Knife Man’s prediction does appear to have become true.
October 2020 – A Credit Knife Man in the Central Plains. After selling his knife on credit, they left the prediction “No money will be collected this year.) Referring to 2020 and that he would return next year in 2021, saying: “Give money if you are alive next year, if you don’t have it, you’ll be gone.” As every knows, 2020 is a year we’d like to have a do over with due to the Covid-19 pandemic that swept the globe along with other natural disasters.
July 7th, 2021 – After a flood happened, there is a father living near the edge of the Dabie Mountains of northern Hubei who reports on WeChat having met a person who’s not seen a kitchen knife or scissors for decades. A prediction was made that the Credit Knife Man would come to collect when it snows. “No snow, no money!” And of course, the mountain regions got snow in August, a full month ahead of schedule.
It’s noted that for two consecutive years in a row that Credit Knife Men and their predictions have made appearances in Henan and Hubei.
With a faster speed of technology and communication, such predictions that Credit Knife Men would make seem harder to do if all one was doing is paying attention to the market trends and world events happening around them. For the superstitious or spiritually minded, it does seem that the heavens are angry. Those more science-minded see the effects of climate change and global warming with some of these natural disasters.
There is also a prediction set for August 2022 where the red boat will sink.
Perchta
Etymology: “Bright One”, peraht (Old High German meaning “brilliant”). “Hidden” or “Covered,” pergan (Old High German)
Also Called: Behrta, Berchta, Berigl, Bertha (English), Bechtrababa, Berchtlmuada, Berchte, Butzen-Bercht, Frau Berchta, Frau Faste (the Lady of Ember Days), Frau Perchta, Fronfastenweiber, Kvaternica (Slovene), Lutzl, Pehta, Perchta, Perahta, Perhta-Baba, Posterli, Pudelfrau, Quatemberca, Rauweib. Sampa, Stampa, Spinnstubenfrau (“Spinning Room Lady”), Zamperin, Zampermuatta, Zlobna Pehta, The Lady of the Beasts, The Belly Slitter
Perchta has her beginnings and roots as an Alpine goddess worshiped in the Germanic countries where she protected the forests and animals. Later, as Christian influences increased, Perchta would take on a more sinister appearance and role, especially during the dark winter months where she would become a boogeyman type figure used to scare children into good behavior.
This is one of those confusing ones. Is Perchta a goddess, a witch, demon, or something else?
To answer that, we start at the beginning.
Attributes
Animal: Goose, Swan
Day of the Week: Friday
Element: Water
Month: January
Plant: Birch
Sphere of Influence: Nature, Forests, Wildlife, Spinning, Weaving
Symbols: Staff, Knife,
Time: Night
What’s In A Name?
The meaning for Perchta’s name is fairly easy to find, it comes the Old High Germanic words “beraht” and “bereht” meaning bright, light, flame and white. The word percht was meant as a warning for the sin of vanity. Another potential word in Old High German is the verb pergan, meaning “Hidden” or Covered” as the origin for Perchta’s name.
Given the many different eras and regions of Germany, Perchta is known by several different names. In southern Austria, there is a male form of Perchta known as Quantembermann (German), or Kvaternik (Slovene), meaning “The man of the Four Ember Days.” Jacob Grimm holds the idea that Perchta’s male counterpart is Berchtold.
Depictions
Perchta is notable for a dual nature where she will have one of two forms that people see her in. During the Spring and Summer months, Perchta takes on the form of a lovely, young maiden dressed in white, or during the colder, autumn and winter months, she is seen as an ugly old hag with a hooked nose and tattered, worn clothing as she carries either a knife or scissors to slit open people’s bellies. Some perchten masks showing the ugly crone aspect give Perchta an iron face and beak-like nose.
Jacob Grimm of the Grimm Brothers fame tries to say that Perchta is an ancient goddess. In some stories, Perchta will be described as having a goose or swan foot; this imagery connects her to having a higher nature and the ability to shape-shift. This same goose foot could also be the splay foot that a spinner develops with one foot pumping the pedal of a spinning wheel.
Swan Maiden – It has been noted that in several languages, that Perchta or Bertha is also referred to by her peculiar foot. Berhte mit dem fuoze in German, Bertha au grand pied in French and Berhta cum magno pede in Latin. The idea given by Jacob Grimm is that foot means that Perchta is a Swan Maiden.
Woodcut – There is a notable woodcut from 1750 that depicts Perchta as “Butzen-Bercht.” The word Butzen is noted to mean “bogeyman.” The woodcut shows Perchta as a crone with a wart on her nose as she carries a basket filled with screaming children, all of them girls. Perchta also holds a staff as she stands before a door to a house where there are more frightened young girls.
Middle Ages
The earliest depictions and mentions of Perchta, date her to during the Middle Ages, first in around 1200 and then later in the 1400’s when mention of Perchta becomes more prominent. Perchta served as an enforcer of communal taboos. One such taboo is weaving on sacred days or not joining in the feasts enthusiastically enough. Many of Perchta’s punishments stem out of punishing those who are lazy and haven’t done the proper work.
As to Perchta’s retinue that accompanies her, the first reference to them is in 1468, however, these are the souls of the dead. With the passage of time, this retinue would become demons, and then by the coming of the 15th century, they would become the familiar horned figures of the perchten and the first mentions of costumed processions and parades would appear.
In Hans Vintler’s Die Pluemen der Tugent (“The Flowers of Virtue”) written in 1411, we have the first illustration of Perchta and more accurately someone in a mask posing as “Percht with the iron nose.”
Counter-Reformations & Witchtrials – It has been noted that the era of history that Perchta first emerges also overlaps and coincides with the Reformations and Religious wars between Catholics and Protestants over how Christianity should be observed and practiced along with trying to stamp out other non-Christian religions and practices through Europe.
Among Wiccans and Pagans, the period between 1450 and 1700’s is called The Burning Times when thousands of men and women, upwards of around 100,000 were executed and burned at the stake for the crime of witchcraft. Germany had the worst of it with historians reporting that entire villages could see their population of women gone. There’s some sense to Perchta appearing as a dark figure who carried off girls who didn’t behave and the changes to her appearance during this era.
Alpine Goddess
In the southern parts of Germany and Austria, the name Frau Perchta is attributed to a witch who comes during the twelve days of Christmas, spanning from December 25th to January 6th for Epiphany. If a person is naughty or sinful, Frau Perchta is fierce and terrible with the punishment she will hand out. We are talking she will rip out a person’s intestines and other internal organs to replace with straw, rocks, and other garbage. In this terrible, punishing aspect, this image of Perchta looks very similar to that of Krampus, and figures dressed as her, called perchten are known to also appear in the annual Krampus parades held in several Alpine towns.
Dual Goddess
Before her darker imagery took hold, Perchta was held in a more benevolent light. Many of her positive attributes would be twisted under Christian influence causing many people to associate Perchta as a dark, Wintertime, Christmas entity to be feared. The influence of Christianity also creates a seeming, conflicting goddess with a dual identity.
Given when the change to her darker appearance happens, Winter when the nights are longer, when it is cold, and nature becomes that much more precarious if people haven’t properly prepared for the cold months. When evil spirits are thought to roam.
Protector Of Women & Children
In this role, Perchta is a goddess who protects women, children, and infants. For those children and infants who died, Perchta is a psychopomp who guided their souls to the Afterlife.
Goddess Of Nature
In this role, Perchta was mainly concerned with tending to her forests and taking care of nature. As a nature goddess or spirit, Perchta was known as “The Lady of the Beasts.” In this aspect, Perchta holds some similarities with Holda and Germany’s ancient hunting cultures.
It was only during wintertime and Christmas, the Winter Solstice that Perchta would concern herself with the affairs of humans. During Winter, Perchta will withdraw up into the mountains where she will create snow. In addition, Perchta will protect her followers by removing evil spirits as they travel.
Weaver Goddess
In this role and aspect, Perchta not only governs the mundane arts of weaving and spinning, but she also presides over fate, much like the Moirai or Fates of Greek mythology.
During the Summer months, Perchta is believed to live in the depths of various lakes, during which time she busies herself with spinning flax upon her golden spindle. During the night, Perchta can be encountered walking along the steep slopes of the alps carrying her spindle. Those who approach Perchta with their flocks can get her to bless them.
The Wild Hunt
The Wild Hunt is a phenomenon found in many different European countries and cultures. It is a nightmarish, supernatural force led by some dark spectral hunter on horseback and accompanied by a host of other riders and hounds as they chase down unlucky mortals, either until they drop dead of exhaustion, are caught, and forced to join the Wild Hunt or they can evade the Hunt until dawn.
Just exactly who it is that leads the Hunt does vary country by country in Europe. The Wild Hunt is known for making its ride during the Winter Solstice or New Year’s Eve. Jacob Grimm of Grimms Brothers fame makes a connection of Herne to the Wild Hunt due to the epitaph of “the Hunter.” That does seem to work, a Huntsman, connect him to the Wild Hunt and for Britain, the idea really jells of a local person who becomes a lost soul, doomed to forever ride with the Hunt.
According to Jacob Grimm, Perchta is one potential leader of the Wild Hunt. Given that during Midwinter, Perchta is known to wander around the countryside at this time with her entourage of perchten, it’s no surprise to see Perchta be suggested as a leader of the Wild Hunt.
Ultimately, just who leads the Wild Hunt will vary from country to country. In Welsh mythology, it is Gwyn ap Nudd or Annwn who lead the hunt with a pack of spectral hounds to collect unlucky souls. The Anglo-Saxons of Britain hold that it is Woden who leads the hunt at midwinter. Herne the Hunter has been given as the name for another leader of the Wild Hunt. Wotan is very similar to Odin (just another name for the same deity really), Herne has been linked to them as both have been hung from a tree.
Christian Influences
The arrival of Christianity is about when we see Perchta become a minor deity and then diminished to be some sort of magical creature or spirit. As more time passed, Perchta would then become an evil witch or sorceress. Later, Christian clergy would equate Perchta in official documents as being synonymous with other female spirits and goddesses such as Abundia, Diana, Herodias, Holda, and Richella.
Thesaurus Pauperum – This text and collection of recipes and natural cures was written by prominent Catholic officials for use by the poor. This text mentioned a Cult of Perchta who would leave out food and drink for Perchta on Epiphany for wealth and abundance. This same document would be used to Perchta’s cult in Bavaria in 1468. In 1439, Thomas Ebendorfer von Haselbach in De decem praeceptis also condemned this practice.
Frau Perchta – Christmas Witch & Bogeyman
During wintertime, especially during the month of December and Yule, as Frau Perchta, she becomes a fierce some looking hag or witch with two faces. Those children who are good and have behaved, have nothing to fear from Frau Perchta. However, for those who are deemed bad and have misbehaved, Frau Perchta is known for slitting open the stomachs of people and pulling out all of their organs to replace them with straw, stones, and garbage.
Perchten
These wild spirits are known to be active between the Winter Solstice and up to around January 6th, for the Twelfth Night. The percht are an offshoot of the older goddess, Perchta from the Alpine regions where she guarded the beasts of the forest. The percht would be depicted as humanoid goats with elongated necks and wearing animal furs. These same percht are believed to become the basis for Krampus. It is in the late 20th century that both Perchten and Krampus appear together in the same processions so that the two have become indistinguishable from one another. The wooden masks worn for these processions are called perchten.
Originally, the term perchten, (the plural for Perchta), referred to the female masks that represent the entourage of spirits accompanying Frau Perchta or Pehta Baba in Slovenia. The perchten are associated with midwinter where they personify fate and the souls of the dead. There are several regional names and variations for the perchten. Their names include: Bechtrababa, Berchta, Berchtlmuada, Berigl, Pehta, Lutzl, Perhta-Baba, Pudelfrau, Rauweib, Sampa, Stampa, Zamperin, Zampermuatta, and Zlobna Pehta.
Other Perchten names are:
Glöcklerlaufen – “bell-running” from the Salzkammergut region.
Schiachperchten – Or “ugly Perchten,” they come from the Pongau region of Austria. They have fangs, tusks and horse or otherwise ugly features. These perchten, despite their appearance, come to drive off evil spirits and demons as they go from house to house.
Schnabelpercht – Or “trunked Percht” from the Unterinntal region.
Schönperchten – Or “beautiful Perchten,” they come from the Pongau region of Austria. These perchten come during the Twelve Nights and festivals to bestow luck and wealth to the people.
Tresterer – From Pinzgau region of Austria.
Heimchen
Sometimes the spirits that accompany Perchta will be those of children, particularly unbaptized children in Christian beliefs. Food offerings left out for Perchta and her retinue are said to be consumed by these Heimchen.
For many women, before the arrival of modern medicine, there was a high infant and child mortality rate. Having a benevolent goddess who would come and take care of their children was likely very comforting for many women, to think of their child in a better place or in better hands.
Raunachte
This period is also known as the Twelve Days of Christmas. These nights are also known as Magic Nights when Perchta leading the Wild Hunt are known to ride.
Perchtenlauf
This is a seasonal play that is found throughout the Alpine regions during the last week of December and through the first week of January up to January 6th for Twelfth Night or Epiphany. It was known as Nikolausspiel or “Nicholas’ Play” at one time. These plays stem from the Medieval Morality Plays from Antiquity. The Nicholas plays feature Saint Nicholas rewarding children for their scholarly efforts instead of good behavior. People dress as perchten with masks made of wood with brown or white sheep’s wool.
For a while, the Roman Catholic Church tried to prohibit the practice of Perchtenlauf during the 17th and 18th centuries. Despite its best efforts, the parade and processions continued either in secret or as a result have made a resurgence in later centuries.
Krampuslauf
The great Krampus run is an annual parade held every year in many Alpine towns. For the first two weeks, especially on the eve of December 6th, young people will dress in Krampus costumes and parade through the town, ringing bells and scaring parade watchers. Some participants may dress up as perchten, a wild female spirit from Germanic folklore. Alcoholic beverages of Krampus schnapps and brandy are common during this celebration.
Twelfth Night
Also known as Little Christmas in Italy, Old Christmas in Ireland or Epiphany, this holiday is held on January 6th. The feast held on this day is called Berchtentag. In Salzburg, Austria, Perchta is believed to wander the halls of Hohensalzburg Castle during the night.
In Germany, this is when Perchta will go about collecting her offerings, where she will reward her followers, often with a silver coin or other small gifts, and punish those who haven’t observed certain practices and traditions. This is where Perchta, as Frau Perchta appears in her fearsome guise mentioned earlier to slit open the bellies of wrongdoers and those deemed naughty, only to stuff them full of straw, rocks, and garbage. Perchta would also be interested in making sure that women had spun the wool needed for the year.
In observance of this holiday, there would be a feast held with a ceremonial dance. Several people would dress up, pretending to be evil spirits that someone dressed as Perchta would then chase away, “slaying” the evil spirits in a pageant to invoke a ritual to protect the people of the village.
A special porridge consisting of gruel or dumplings and fish called Perchtenmilch would be eaten during this time. While the family ate, an additional bowl would be left out for Perchta and her entourage. If this traditional meal is forgotten, it is one of the taboos that angers Perchta so that she will cut open people’s stomachs and stuff them with straw.
Note: My earlier section for Frau Perchta gives the time for this celebration closer to Yule in December. Given multiple sources, this change of observances could easily be people conforming old traditions to those of the newer, incoming Christian religion and observance of Christmas along with a change from the Julian to the Gregorian calendar.
Berchtoldstag
Also known as: Bechtelistag, Bächtelistag, Berchtelistag, Bärzelistag, Bechtelstag, Bechtle. It is a celebration typically observed on January 2nd in Liechtenstein and Switzerland and has been happening since at least the 14th century. There are various theories about the origin of this holiday. There is a Blessed Bertchtold of the Engelberg abbey who died on November 2nd of 1197. Another theory holds that it commemorates the first animal killed during Duke Berchtold V of Zähringen’s hunt and the naming of his new city.
Like the English practice of mummery, another idea is that this holiday comes from the word: berchten” meaning to “walk around, begging for food.” Obviously, there is also Perchta given the similarity of the names and that when the celebrations of Epiphany were abolished by the various Protestant regions, those refusing to give up the Twelfth Night traditions, simply moved them to the day after New Year’s to gain another day off. There is a “nut feast” where children build hocks of four nuts with a fifth nut balanced on top. Masked parades are held, along with folk dances and families going out to the pubs to eat.
Fastnacht
Translating to mean “Fast Night” or “Almost Night,” this is a celebration that is held on the Tuesday before Ash Wednesday and Lent. It is a night where people eat the best foods possible, and yes, the preferred food is doughnuts. A procession of perchten is known for showing up in some modern celebrations.
Urglaawe
This is a dominion of Heathenry inspired by the Pennsylvania Dutch culture. In it, Perchta or rather, Berchta is a major goddess instead of a minor. The eleventh day (Elfder Daag) and twelfth night (Zwelfdi Nacht) are notable days for the Yuletide celebrations that fall on December 31st. In Urglaawe tradition, this feast day is known as Berchtaslaaf.
In this tradition, Berchta is held as either another name for the goddess Holle or is her sister. In this respect, Berchta becomes a goddess of order, notably for one’s own actions, thoughts, and behaviors. Owls are held sacred to her and are her messengers. In the Deitsch lunar zodiac, the Eil or Owl symbol occurs near Yuletide. Like many various cultures, the owl tends to be a symbol and warning of death and danger.
Syno-Deities & Figures
Freyja – Norse
Sometimes a connection of Perchta to this Norse goddess is made, however it’s noted to be rather dubious at best as Freyja and Frigg are often confused together as being the same goddess.
Frigg – Norse
The wife of Odin, placing he as the mother of the Gods, she is associated with marriage, prophesy, clairvoyance, and motherhood along with spinning. Frigg is more likely to be whom Perchta is associated with or stems from.
Holda – Germanic
The goddess Holda has been equated as the southern cousin or a syno-deity to Perchta as they both hold the same function as a guardian of the animals and come during the Twelve Days of Christmas to inspect the spinning.
La Befana – Italy
The Italian Christmas Witch is sometimes compared with Perchta during Winter celebrations. This is more the contrast of where La Befana is portrayed as an ugly, yet good witch and Perchta is in her more monstrous appearance.
Saint Lucy – Germany
A local Saint whose feast day fell near the Winter Solstice. She is primarily known and revered in Bavaria and German Bohemia. Saint Lucy is often equated with Perchta.
Weisse Frauen
A type of fairy or enchanted being, these white women are a variety of light elves. Jacob Grimm saw connection between the goddesses Holda and Perchta in their white forms with these beings.
Leppalúði
Etymology: From Icelandic leppur (“rags”) and lúði (“oaf”)
In Icelandic folklore, Leppalúði is currently the third husband of the fearsome ogress or trolless, Grýla. Both Leppalúði and Grýla are known for being cannibals, eating children. Leppalúði is often mentioned in conjunction with his wife, Grýla as a means by parents to frighten their children into good behavior.
Dimmuborgir
This is reportedly the home of the fierce some Grýla, Leppalúði, and the Yule Lads. It is a labyrinth field of lava in North Iceland.
Family
Spouse
Grýla – A cannibal ogress or troll, Grýla is the fierce, infamous wife of Leppalúði
Children
Some stories hold that Leppalúði and Grýla have had many children together, one count says that there are as many as twenty children.
Jólasveinarnir – The Yule Lads, in the 17th century, when Grýla became associated with Christmas, she was assigned to be the mother of the Yule Lads. There are 13 Yule Lads who started off causing all sorts of mischief and trouble. Over time and influenced by the American Santa Claus tradition, the Yule Lads became associated with gift-giving and will leave either a gift of sweets or a rotten potato in a shoe left on the window sill depending on a child’s behavior.
Jólakötturinn – The Yule Cat, is more Grýla’s monstrous giant pet black cat. The Yule Cat will prey upon children and adults alike who have not received the gift of a new article of clothing. The Yule Cat will swell to a monstrous size before tearing apart its victim. So make sure your Nana or favorite Aunt has sent you a new article of clothing for Christmas. Even if it’s a pink bunny outfit, it will keep the Yule Cat from eating you!
Twins – The last children Grýla had with Leppalúði, when she was 50 years old, were twins. The twins died very young and still young enough to need a crib.
Laziness
Most of Leppalúði’s fierce reputation comes from his association and marriage to Grýla and the Jólasveinarnir who go out hunting misbehaving children to eat. If it wasn’t for them, Leppalúði is likely to have died of starvation long ago due to his laziness and that he frequently stays home.
Vampire Pumpkins & Watermelons
This is an interesting one. According to the beliefs of the Romani living in the Balkan region of southeastern Europe, any fruit or inanimate object that is left outside during a full moon becomes a vampire. The proof of this impending change is the appearance of blood, even a single drop on the skin of the pumpkin or watermelon.
Description
A vampire pumpkin or watermelon is going to look indistinguishable from the original plant. Though you know it has changed or is about to change if there is the appearance of blood on the fruit in question.
Legend
According to the account recorded by the ethnologist, Tatomir Vukanović, there is a belief that vampire fruit is similar to any inanimate object left outside during the night of a full moon will become a vampire. The only known source for Vukanović’s account is in his journal when he was in Serbia between 1933 and 1948.
Vukanović writes how the Gypsies (properly, they are known as Romani) who live in Kosovo, believe in vampiric plants and that Pumpkins and Watermelons are the two plants specifically to be wary of that have this change. This vampiric change in the two happens only when they are fighting each other.
Exactly how and why they are fighting each other isn’t made clear. Just that they do.
Vampiric Transformation
In Podrima and Prizrenski Podgar, the vampiric transformation only happens when pumpkins and watermelons have been kept for more than ten days. After ten days, the pumpkins and melons begin to stir and make a “brrrl, brrrl, brrrl!” noise as they shake.
Sometimes, a trace of blood can be found on the pumpkin or watermelon and that is how you know for sure that the plant has become a vampire. These pumpkins and melons then begin to roll around, going into people’s homes, stables, and rooms at night.
Christmas – In the village of Pirani, it was believed that any pumpkin kept after Christmas would become a vampire.
Another tradition among the Lešani holds that a pumpkin becomes a vampire when it’s used as a siphon, ripened, and dried without being opened after three years.
Yes, there’s a certain danger from this vampire pumpkin or melon showing up, but it is believed that they couldn’t do a lot of harm. Not in terms of draining blood, a vampire pumpkin isn’t likely to have teeth. But they can drain a person’s life or psychic energy, leaving them with a weakened aura and feeling ill or fatigued. Still, it’s a vampire and people tended to be wary of these vampiric plants anyways as this source of damage is much slower.
Destroying The Vampire!
Stake it!
More like boiling it. The Romani destroy their vampire veggies by tossing them into a pot of boiling water. Then the water is poured out. Next, the plant is smashed to pieces or scrubbed with a broom. Now the plant is thrown away and the broom burned.
Possible Reality Behind The Myths
While this sounds preposterous and ridiculous. There is an explanation for why this belief persisted and originated.
It’s possible the Romani of Serbia were joking with Vukanović when they told him the story while he was compiling his research notes for his book, “The Vampire.”
It’s also possible that this legend and superstition arose as a means for people to avoid eating rotten food.
Watermelons are known for having a red sap or “blood” that appears on their rind when they’ve aged and been sitting around for a while.
Pop Culture
The idea and use of vampire pumpkins and watermelons have made their way into the literature. Notably Terry Pratchett’s “Carpe Jugulum” was written in 1998. The Bunnicula children’s series has vampire vegetables. The webcomic Digger makes use of vampire squashes, even pop culture books on vampires will mention vampire pumpkins.
Santa Muerte
Also Known As: Our Lady of the Holy Death, Nuestra Señora de la Santa Muerte, Señora de las Sombras (“Lady of Shadows”), Lady of Night, Señora Blanca (“White Lady”), la Dama Poderosa (“the Powerful Lady”), Señora Negra (“Black Lady”), la Niña Blanca (“the White Girl”), la Hermana Blanca (“the White Sister”), la Flaquita (“Skinny Lady”), La Flaca (“The Skinny Woman”), la Huesuda (“Bony Lady”), la Madrina (“the Godmother”), Mictecacihuatl (Lady of the Dead), la Niña Bonita (“the Pretty Girl”), Niña Santa (“Holy Girl”), Santísima Muerte (“Most Holy Death” or “Most Saintly Death”), Santa Sebastiana (“Saint Sebastienne”), Doña Bella Sebastiana (“Beautiful Lady Sebastienne”), Virgin of the Incarcerated
Etymology: “Saint Death” or “Holy Death”
Santa Muerte is a folk Saint who is worshipped and venerated throughout much of Mexico and several places within the United States, most notably along the southern border. Many followers of Santa Muerte seek out her favor for love, prosperity, good health, healing, safe travels, and protection from several things such as assault, gun violence, violent death, and witchcraft.
Warning – As a result of Santa Muerte’s associations with the criminal element such as the drug cartels, the worship, and veneration of Santa Muerte is very controversial, especially by the Catholic Church and several Protestant dominations that don’t acknowledge or see her as cannon. There is a strong reaction of condemnation by the Catholic and other Christian sects to see her veneration as blasphemous and even satanic.
Attributes
Animal: Owl
Color: Black, Red, White
Month: August, November
Patron of: Death, the Dead
Plant: Cempasúchil (Marigold)
Planet: Pluto
Sphere of Influence: Death, Healing, Justice, Love, Prosperity, Protection, Safety in the Afterlife, Resurrection
Symbols: Globe, Scale of Justice, Hourglass, Oil Lamp, Scythe
Depictions
Santa Muerta is often shown as a female skeleton dressed in robes carrying a scythe and a globe. Exactly how she will look and be dressed is up to the individual as the robe can end up being any color. Additionally, there are several other symbols and objects Santa Muerte can be shown with.
Some devotees of Santa Muerte also believe that her image should not be displayed alongside other Saints and Deities as she is jealous and there’s likely to be problems.
Though other devotees will have personal shrines and altars where Santa Muerte sits right alongside other Saints and images of Jesus.
Globe – The globe represents the earth and Santa Muerte’s, death’s dominion and power over the earth. For in death, everyone returns to the earth and with the resurrections and reincarnation, are likely to emerge from later.
Hourglass – This one simply represents our time upon this mortal coil before it’s time to shuffle off. It is also the belief that death is not the end with the ideas of reincarnation and being able to start over. When time is up, flip the hourglass over. It is also a symbol of patience and to wait along with Santa Muerte’s power over time and other worlds and realms.
Lamp – This symbolizes intelligence and spirit, the ability to light one’s way through the darkness, especially that of ignorance and doubt.
Owl – The owl represents Santa Muerte’s ability to navigate the dark places of life and the wisdom she can bestow. Like many bird symbols, the owl is also a messenger. The owl is also associated with Mesoamerican death gods like Mictlantecuhtli, serving as one more connection of Santa Muerte to Aztec roots with Mictecacihuatl as a continuation of her worship.
Robe – The color of the robe or garments that Santa Muerte is dressed often has symbolic meaning for what the worshiper and devotee is petitioning her for. Amber or Dark Yellow represents health or money, Black represents protection from black magic, negative magic, or power, Blue represents wisdom and knowledge, Brown is used for invoking spirits, Gold represents money, success, and prosperity, and Green represents justice and legal matters and unity with loved ones, Purple represents the need for opening paths, Red represents love and passion, and White represents loyalty, cleansing, and purity. Lastly, there is a Rainbow-Colored robe, wearing this, she is called the Santa Muerte of the Seven Powers. The colors of this robe are gold, silver, copper, blue, purple, red, and green. With this robe, Gold is for wealth, silver for luck, copper for lifting negative spirits, blue is for spirituality, purple for changing negative to positive, red is for love and passion and green is for justice.
Scales – These represent equity and balancing out for justice and equality. For all people are equal in death.
Scythe – The scythe symbolizes the cutting of negative energies and influences. In the role of a harvest tool, the scythe also represents hope and prosperity. This symbol also connects Santa Muerte most strongly with the Grim Reaper of Western culture. Much like the Fates in Greek mythology, the scythe can also cut the thread of one’s life for when it’s time to die. The long handle allows for her influence to be anywhere.
Worship
Followers and worshipers of Santa Muerta can be found throughout Mexico, Central America, and mainly the southwestern areas of the United States. Cults for Santa Muerte are one of the fastest-growing new religions growing in the Americas.
Most of Santa Muerte’s followers are neo-pagans and Catholics and former Catholics who venerate this folk saint and deity. This means a person doesn’t have to exclusively be one religion or another to seek her favor and protection.
Put bluntly, everyone, rich and poor alike is equal in death, and in this regard, Santa Muerte plays no favorites. Everyone eventually dies, it’s just part of life.
Many seeking Santa Muerte’s favor and miracles due to the strong Catholic influence, will offer up prayers and light votive candles, often of different colors depending on their need.
Side Note: This is also part of why the Catholic church sees blasphemy with Santa Muerte, catholic style prayers, votive candles, and rosaries are used in prayers and rites with this folk saint.
Votive Candles – black candles are lit for protection and vengeance, brown candles are for wisdom, gold candles are for financial matters, green candles are for crime and justice, purple candles are for healing, red candles for love and passion, and white candles for gratitude and consecration.
It should be noted that black votive candles are not often found in public shrines due to the strong association with “black magic” and the negative aspects of witchcraft. These votive candles are likely to be used in private. It doesn’t help that drug traffickers and criminals twist the worshiping of Santa Muerte around to hide and protect their activities. More benign uses for lighting the candle such as spell reversals, protection, and removing negative energies are uses for this votive.
Temples – The first or earliest known temple for Santa Muerte is the Shrine of Most Holy Death in Mexico City. It was founded by Enriqueta Romero.
Shrines dedicated to Santa Muerte can be found in several places: the home, stores, gas stations, and roadsides just about anywhere.
Altars – As more temples and shrines to Santa Muerte have sprung up, it’s not uncommon to see one or more images of her and to see offerings of cigarettes, flowers, fruit, incense, water, alcoholic beverages, coins, candies, and candles left there to try and gain her favor and protection.
Festivals – There is a festival day on August 15th for Santa Muerta. Though many have noted she can also be worshiped on November 1st & 2nd alongside La Dia de Los Muertos celebrations.
It should be noted that November 1st is the anniversary of when the altar to Santa Muerte was first constructed in Tepito where she is seen as the Patron Saint of that city.
Whereas Dia de Los Muertos is more associated with the skeletal figure of La Calavera Catrina.
“Cult Of Crisis” – Anthropologists studying the rapid rise and popularity of Santa Muerte have called it this as they note how a large number of followers, worshipers, and devotees are mainly of the urban working poor, those who are younger from teens to early ’30s, especially women who live in areas where crime rates and poverty are high. Though members of more influential socioeconomic status and law enforcement are known to seek Santa Muerte’s blessings and protection as well.
We are talking about extreme economic and social hardships, where those most likely to turn to any entity or deity outside of the main, local religion. Where they are already likely to be overlooked, forgotten, and where there appears to be no hope.
Controversy – Criminal Associations
Much of what makes Santa Muerte so controversial is that many of her devotees are often criminals, thieves, gang members, and cartels. She has even become a popular Saint to venerate even in prison. Many of them will pray to Santa Muerte for protection from gun violence and violent death.
It makes sense if the ordinary people trying to live their lives, run a business, and take care of families seem more whom Santa Muerte would protect.
This association came to be in 1998 when a notorious gangster by the name of Daniel Arizmendi López was arrested and a shrine to Santa Muerte was discovered in his home. March of 2009, the Mexican army went so far as to destroy some 40 roadside shrines to Santa Muerte. In March of 2012, the Sonora State Investigative Police arrested eight people for murder who had intended human sacrifices to Santa Muerte. The sensationalism from the news media is what firmly associated Santa Muerte with violence and crimes, notably in the Mexican popular consciousness.
It’s hard to say if life is imitating art or if art is imitating life. There are those who claim a connection back to Aztec beliefs with human sacrifices and connecting them to Santa Muerte. So, any gentler, benevolent side is harder to see or accept.
Authorities have linked prostitution, drug trafficking, kidnapping, smuggling, and homicides to the worship of Santa Muerte. There are just as many law enforcement and military personnel to pray to Santa Muerte as there are criminals.
Duality – That many criminal organizations and cartels claim religious authority around her and messianic prophesies have created two versions of Santa Muerte. “The Black Lady” who has the darker, negative aspects of black magic and human sacrifices is associated with her to cover and hide illicit activities.
Then “The White Lady” is the more the healer, nurturer, and protector from the violence that crimes bring that regular people call upon.
This duality of Santa Muerte’s means she will grant favors to anyone who asks and who prays to her regularly. Many people believe if you cut a deal with Santa Muerte and fail to uphold your end, she will take away a loved one even take your life.
Catholic Church – The Vatican has condemned any worship and veneration of Santa Muerte in Mexico. They see it as blasphemous and satanic. As long as there continue to be strong associations of Santa Muerte with criminals and drug running, any attempts to get people to see the lighter side of this entity will be an uphill battle.
It’s not just the Catholic Church, but other Protestant sects in Christianity have strong, adverse reactions to seeing satanism and devil-worshiping with Santa Muerte. Calling her an idol, that it’s all backward superstition, trickery, and black magic.
Which, from the Western, Christian mindset, seeing an entity that’s skeletal in appearance is very unsettling and scary. It’s an image far worse than that of the Grim Reaper for many. It just doesn’t sit well with many.
It’s a very strong “Nope!” from them.
Modern Saint?
It seems a bit odd at first, but that’s a Christian mindset and upbringing to see the worship of a deity or saint of death as odd, unusual, weird, and why!?!
For many though, it is obvious that Santa Muerte is merely the modern worship of the ancient Aztec goddess of death, Mictecacihuatl. This provides an important understanding of why so many would venerate the modern image of Santa Muerte.
For some, the worship of Mictecacihuatl never went away. She just went underground, only to resurface later as Santa Muerte. The more modern image really does lean on that of the Grim Reaper when she’s shown holding a scythe and robes.
The primary thought is likely defiance to the Catholic Church, especially if many feel the church hasn’t protected them from the violence found in numerous places where gangs and cartels are found. It should be noted that a large number of the poor and destitute with a strong leaning towards women are the most likely to turn to Santa Muerte to worship her and seek her protection and favor.
That aside, the worshiping of Santa Muerte begins around the mid-20th century and peaks about the mid-1990s where many prayers and rites were done privately in one’s home. The earliest documentation for Santa Muerte’s worship is in the 1940s among the working class. Starting in 2001, with the introduction of Santa Muerte’s shrine in Mexico City, her worship has taken off in the 21st century with estimates of some 10-20 million worshipers throughout Mexico, Central America, and the United States.
Santa Muerte has become Mexico’s second most popular saint after Saint Jude and is close to rivaling Mexico’s national patroness, the Virgin of Guadalupe.
Goddess & Patron Saint Of Death
The majority of Santa Muerte’s devotees pray to her for protection, financial well-being, healing, and safe passage to the afterlife.
Goddess & Saint Of Protection
As I have previously mentioned, many people will seek out Santa Muerte’s favor for protection, especially from violence and violent death. This tends to include many people from marginalized groups, not just minorities, women, but those who are also LGBQT+. Protection from violence, hate disease, and surprisingly, even seeking love.
Saint Of Love
The Iglesia Católica Tradicional México-Estados Unidos, also known as Church of Santa Muerte, are known for providing same-sex marriage ceremonies.
Psychopomp
One source I came across said that Santa Muerte was originally a male figure. That makes sense as her image does look very similar to the Western figure of the Grim Reaper and Ankou with the robes and scythe.
When you’re praying to Santa Muerte for a safe delivery and passage to the afterlife, that’s a lot of what a psychopomp does. They deliver or escort the recently deceased to the afterlife, wherever it is that a soul will go.
As no one lives forever, Santa Muerte’s presence is a reminder that death should be greeted as a friend and not something to be feared.
Syno-Deities
Grim Reaper – In her role as a psychopomp, Santa Muerte easily has parallels to this entity and not just similar appearances of skeletal, scythe, and robes.
Mictecacihuatl – There are very noted, strong similarities between the imagery of the Aztec goddess of death and Santa Muerte. So much so, that there are many who will say that the two are merely one and the same goddess, that as Santa Muerte, this is Mictecacihuatl’s continued worship into the modern, present day.
San La Muerte – A similar male counterpart to Santa Muerte found in Paraguay.
San Pascualito – A similar male counterpart to Santa Muerte found in Guatemala.
Brickthology 