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| Santa Muerte |
Santa Muerte (La Flaca, La Huesada, La Madrina, Nuestra Dama de Lagrimas, et al) is the Mexican folk saint of death. In Catholic cultures a folk saint is a figure (the spirit of a deceased person or an otherworldly being of some kind) that is recognized by the people, but not sanctified by the Church, as having the power to aid the living. Santa Muerte is a particularly powerful folk saint believed to have dominion over death and to have the ability to aid those who petition her in just about every aspect of their lives; particularly in healing, prosperity, and protection. Her personification is most often as the Angel of Death, complete with scythe, or a skeletal version of the Virgin of Guadalupe. In personality, she is most often seen as an all accepting mother figure with a playful side. Her accepting nature has made her much beloved of the marginalized and disenfranchised under classes. She loves all things that make people feel alive and thus her altars are often adorned with sweets, alcohol, beautiful raiment, and flowers. She is a figure with whom one can celebrate the good times, commiserate in the bad, and take action to better one’s life.
There are many symbols commonly associated with Santa Muerte. Her image is that of a female skeleton in robes of varying colors. She is often pictured with a globe, either in her outstretched hand or beneath her feet to symbolize her dominion over all things. A scythe represents her position as death and her ability to cut the thread of life. Similarly, an hourglass represents her dominion over the length of our lifespan. She is also commonly seen with an owl, seen as a harbinger of death in Mexican mythology. In some images she is pictured with gold coins representing her ability to grant wealth and prosperity to her followers. The color of her robe is particular to the type of petition that particular aspect of Santa Muerte is likely to grant. The most common colors are white, red, and black. White is the color of healing, gentle protection, exorcism, and general blessings. It is also often a catch-all for those that have only one image of Santa Muerte. Red is the color of love, desire, and material wealth. Black is the color of strong protection, curse breaking, justice, and the clandestine. Recently the 7 color or rainbow Santa Muerte image has become popular, both for the LGBTQIA+ among Muertistas and as a better representation of Santa Muerte’s multifaceted nature. Among Muertistas, primarily those from indigenous or Curandero backgrounds, the aloe vera plant is seen as being sacred to Santa Muerte, making it appropriate for placing on her altar. In recent years Santa Muerte has also become associated with Día de los Muertos; it has become a very auspicious day to venerate and petition her. These symbols identify and strengthen imagery of and altars to Santa Muerte.
History
Santa Muerte’s origins are a bit murky. One origin story that closely aligns with the traditional creation of a saint tells of a mortal nun that died of sorrow when betrayed by a lover whose bones performed miracles and later became known as Santa Muerte. Others believe Santa Muerte originated as a darker side of the Virgin Mary. The most common belief is that she’s a syncretism of Western figures like La Parca or the Grim Reaper, introduced to the indigenous population by missionaries, and indigenous Mexican deities, particularly the Aztec goddess of death and the underworld, Mictecacihuatl. Pre-Columbian Mexican culture is known for having reverence for death, both worshiping underworld deities and celebrating death and the dead through festivals like Día de los Muertos. One thing to note is that Santa Muerte is not the Calavera Catrina; not all beautifully dressed skeletal women are alike. The image of Calavera Catrina was introduced to popular culture by José Guadalupe Posada and popularized by Diego Rivera. This lovely lady is often seen at Día de los Muertos celebrations, but is only a popular image not a venerated figure. Thankfully, one does not need to be crystal clear on her origins to venerate Santa Muerte.
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| Calavera Catrina by Posada |
This historical record is Santa Muerte worship isn’t much clearer. There are images of venerated skeletal figures from around Mexico as early as the late 1700s, but the are not overly common and there is no hard evidence for them being linked to the Santa Muerte we know today. Unfortunately, due to the clandestine nature of her worship (often strictly prohibited and persecuted by the Church) there was very little written down in the early days of her worship for us to find today. The earliest known images of a skeletal saint associated with protection and love originated in the early 20th century in Michoacan. (Source: Devoted to Death: Santa Muerte, the Skeleton Saint, R. Andrew Chesnut) The more familiar image of Santa Muerte as a female Grim Reaper with scythe, owl, and globe was first seen in the working class neighborhoods of Mexico City in the 1940s (Source: La Santa Muerte de Tepito cumple seis años. Mexico City: Radio Trece. Retrieved 2017-05-03.) It’s impossible to know for certain who began worshiping Santa Muerte. We do know that among her earliest worshipers were prisoners on death row petitioning for a “good death,” criminals asking for protection from detection, police and prison guards asking for protection from criminals, and the wives of all of the above asking for the safe return of their loved ones. Her worship seems to have arisen from those who had close contact with death and the risk thereof, and then moved outward to their loved ones and beyond. By the mid-20th century the cult of Santa Muerte had grown and she began to be widely venerated as a healer, protector, provider of prosperity and love, and justicar.
Her worship is seeing a meteoric rise in popularity in the early 21st century. Thanks to her acceptance of all peoples and utter lack of judgment she quickly became the patroness of marginalized and disenfranchised peoples, particularly the LGBTQIA+ community and others condemned by the Church. She is a figure seen as being “of the people” rather than being untouchably holy; she is a saint not afraid to walk among her people and get her hands dirty. This earthy nature reflects in the practices of her worship. Erected in gratitude for a petition granted, Santa Muerte’s most popular shrine began as a simple statue in a quesadilla stand run by Enriqueta Romero in the tough Tepito barrio of Mexico City. Today Santa Muerte is seen as an extremely powerful figure whose worship is prevalent throughout Mexico and the Southwestern United States and quickly finding inroads in many US major cities in both Mexican and non-Mexican populations.
Her Worship
The practices of Santa Muerte worship reflect her syncretism through adaptations of traditional Catholic prayers and modified indigenous folk magick. Public Santa Muerte worship looks a lot like the standard Catholic worship of any saint. You’ll commonly see masses and rosaries being performed for Santa Muerte, though the texts will be rather different from Catholic canon. Depending on the person performing them, Santa Muerte masses and rosaries can be almost identical to traditional liturgy (calling upon G-d and the saints in familiar ways) or can have totally different words and intentions simply using the format of the traditional liturgy. In the last decade large public altars have become common both in Mexico and US cities with large Mexican populations. In Mexico City you can find them on street corners, while in the US they are often in popular botanicas, or are semi-private in the homes of prominent worshipers. These altars will have large statues of Santa Muerte, often dressed in cloth robes that are changed regularly. They will have candles, offerings, holy water, and other symbols of her worship. The purpose of these altars is both to celebrate Santa Muerte and to offer a place for people to offer prayers and petitions.
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| Public Altar |
The private practices of Santa Muerte worship can vary widely depending on the worshiper. For many it is not much different from the public practices: attending masses, practicing the rosary, and making petitions and offerings at public or private altars. Others add more magickal practices from Curanderismo and other traditions. Santa Muerte is widely known as a “performer saint,” someone who often grants the petitions of her worshipers. As such she often consents to be called upon for aid during magickal workings. She is seen as both directly granting some petitions and interceding with higher powers on a petitioner’s behalf. Fundamentally, Muertistas (those who worship Santa Muerte) are a pragmatic bunch and focus on the practices that get the results they desire. The form a petition to Santa Muerte takes is much less important than the substance behind it. Consequently, you will see Catholic prayer, indigenous rites, and variations of Western magick - particularly candle magick - all used to petition her. None are more “correct” than the other so long as they are sincere and respectful both to Santa Muerte and her people.
While there is no one way to worship or petition Santa Muerte, it is most often done with offerings. Most Muertistas begin their relationship with Santa Muerte by approaching an image of her, introducing themselves, and giving an offering. This establishes a relationship between Santa Muerte and her people, a relationship that offers tremendous spiritual rewards. Offerings can take many forms, but commonly include: tobacco, tequila, sweets, money, copal, marijuana, sweet bread, corn, flowers, or promises for future action (such as a promise to attend six rosaries or to do 20 hours of community service). While offerings are not required by Santa Muerte it is a common practice and is considered polite. An offering of some kind is only considered mandatory when you are asking for something, as a fair exchange. Offerings are expected to reflect a person’s means and should never be overly burdensome. For example, a wealthy person may offer a new satin robe for the statue in exchange for help in business dealings, while a person of lesser means might offer a homemade loaf of bread, a few coins, or the labor of cleaning the statue in exchange for aid in healing a loved one. Consumable offerings made at a Santa Muerte altar, such as food or cigarettes, are to be consumed by the worshipper after a reasonable amount of time. Santa Muerte is not one for waste, particularly when her petitioners are often of limited means. Once again, the sincerity and intent of the worshipper is more important than making any specific offering. Better a small heartfelt and meaningful offering than an extravagant but superficial one.
Santa Muerte worship is a still evolving practice. There is no central authority or canon that says anything “must” be done in any particular way. As befits her accepting and non-judgmental nature, she is far less concerned with the style of her worship than its substance. However, there are a few debated exceptions to her tolerance. First, it is critical to never break a promise or revoke an offering to Santa Muerte. While Santa Muerte is quite benevolent and will not do you harm for offending her, she can and will withdraw her blessings if disrespected. More importantly, the consequence of disrespect is damage to your relationship with her, potentially irreparable damage depending on the severity of the broken promise. This makes it incredibly important to be mindful of what offerings you make and not overextend yourself. If circumstances make it impossible to fulfill your obligation you must explain yourself and ask forgiveness, preferably with a substitute offering at hand. Second, it is commonly held that Santa Muerte prefers an altar to herself rather than sharing one with other saints, deities, etc. Some believe that she will share altar space only if it is clear that she is the focus of the altar and that she is above all others. (My personal altar does have a few other deities on it, but Santa Muerte is at the center and above all others.) Thirdly, it is common practice to work with Santa Muerte by herself and not alongside other deities. While one could call on Santa Muerte and Athena in the same ritual, it’s considered disrespectful. Of course, all exceptions have their exceptions and a practitioner’s personal relationship with Santa Muerte supersedes convention. If you want Santa Muerte to share her altar or to be called upon with other deities and spirits ask her permission first. If she says yes, then you’re good to go. If she says no then respect her decision.
Cultural Appropriation - Don’t Do It
While there is no set “canon” for worshiping Santa Muerte, there is the looming shadow of cultural appropriation. Santa Muerte accepts and embraces all with love and without judgment. That means you do not have to be Mexican to worship her. Further, her worship is already a syncretism of indigenous and European beliefs and practices, making additional blending of practices fairly natural. However, respect must be paid to her Mexican origins. I have found her to be happiest when worked with in the traditional manner of her Mexican followers (all of the things outlined above), rather than being shoehorned into the practices of another culture. Taking the time to understand where she’s come from, how her people work with her, and then following those practices shows serious intention and respect. Santa Muerte is not an antique deity or spirit being called back from obscurity but a vibrant and present figure of enormous power who means the world to her people. As her cult grows internationally I have no doubt her worship will evolve to include elements of non-Mexican culture and beliefs, but her roots will always be Mexican.
This primer has only scratched the surface of the rich system of beliefs and practices surrounding Santa Muerte. I hope it has given you a better idea of who she is and what her practices look like. In coming posts I’ll delve deeper into my personal practices as well as community goings on. I welcome any questions you may have or suggestions on topics for future posts.
Resources
Devoted to Death by Andrew Chestnut
Saint Death (documentary)
Loving the Bony Lady (documentary)
Mexico’s Trinity of Death: Santa Muerte, Day of the Dead and La Catrina by Andrew Chestnut (article)
Santa Muerte de Tepito cumple seis años. Mexico City: Radio Trece (article - spanish)
La Santa Muerte: Unearthing the Magic & Mysticism of Death by Tomas Prower
Saint Death (documentary)
Loving the Bony Lady (documentary)
Mexico’s Trinity of Death: Santa Muerte, Day of the Dead and La Catrina by Andrew Chestnut (article)
Santa Muerte de Tepito cumple seis años. Mexico City: Radio Trece (article - spanish)
La Santa Muerte: Unearthing the Magic & Mysticism of Death by Tomas Prower
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