by Lionel
These legends provide fascinating parallels with some of the early African ideas found in Voodoo, Santeria, and the other syncretistic mystery religions. The concept of a huge and powerful Loa or Orisha with the head of a dog and the ability to defy death is a significant one. The concept of the animal-headed god also links in with various members of the ancient Egyptian pantheon. The successful defiance of Emperor Decius is another significant idea, and it should be remembered that Decius and his son and co-emperor, Herennius (227–251), were both killed by King Cniva’s Goths at the battle of Abrittus — it was as though some sort of paranormal vengeance, or nemesis, had overtaken the Roman emperors at that battle.
A dog-headed entity.
Christopher’s Greek Orthodox adherents sang a special hymn to him, which broadly translates as follows:
Your body was great and most powerful but your face was terrible to behold;
You willingly suffered terrible injuries from your own race;
Both women and men tried to arouse passion within you — then followed you to the death of a martyr.
You are our good and powerful protector, O Christopher, for you are a true martyr.
The Voodoo, Lucumi, and Santerian travellers’ equivalent of St. Christopher medallions is the talisman or amulet depicting the symbols of the Loa known as Agwe, or Agoue, regarded as the personification of the ocean. His rituals are held in the proximity of the sea, and his offerings are floated out to him on small rafts. Although his protection of travellers makes him an equivalent of the Christian St. Christopher, Agwe is often associated with St. Ulrich (890–973), who was the fearless warrior-bishop of Augsburg. When fierce Magyars attacked Germany, they swept all before them until 954 when Ulrich’s charismatic courage and military skill halted them at Augsburg. Emperor Otto arrived on August 10, 955, and defeated the Magyars at Lechfeld. There are traditions that Ulrich and his men broke through the Magyar lines from the north and greatly helped Otto’s victory.
This provides another parallel with the characteristic courage and ability of a benign Loa or Orisha such as Agwe, who first halts the attack of any danger to the travellers he is protecting — as Ulrich halted the Magyars at Augsburg — and then overthrows and destroys those hazards completely — as Ulrich and Otto did together at Lechfeld.
Another very important talisman for followers of the syncretistic mystery religions is one dedicated to Guede. He is regarded as the Ruler of Death, Lord of the Underworld, King of Darkness and Night. He is about as far removed from the European representations of death as it is possible to be. There is nothing slow, solemn, or morbid about Guede. Full of life and joy, he requests fast, rhythmic music whenever he arrives at a Voodoo ceremony. He jumps about ecstatically and laughs and jokes with all the worshippers present at the service. He is closely associated with sex as well as with death.
Agwe’s talisman.
His talisman, or amulet, is a potent one and is believed to have the power to open psychic portals and to make it possible for the user to contact helpful spirit guides. It is even thought that wearers of Guede’s talisman are able to contact their guardian angels when they are in special need of angelic power and support. Those who own this amulet tend to think of it as the equivalent of a psychic lens, or spiritual amplifier, enabling them to see, hear, and feel benign psychic entities in the spiritual realm.
Guede’s talisman.
The amulet of Ogun the Warrior, another very powerful Loa, is also highly prized. The spellings of his name vary and include Ogoun, Ogum, and Ogou. He is recognized as the Orisha or Loa who has control over politics, warfare, hunting, iron, and fire. In representations of him, Ogun swings a lethal sabre or large machete, and he enjoys alcohol (mainly rum) and tobacco. His wives include Erzulie, Osun, and Oya. His attributes can be linked with those of Ares and Hephaestus from the classical Greek pantheon. Those who carry the Ogun talisman believe that it gives them magical powers that protect them from attack — Ogun the fierce and habitually victorious warrior will attack those who attack his followers. His warrior qualities inevitably link him with blood — his own shed in battle or that of the enemies he has slain. This leads to his being regarded as a healer in some areas — especially where the illness involves a blood condition.
Talisman of Ogun the Warrior.
Historically, followers of the syncretistic mystery religions believe that it was Ogun who inspired and empowered the slaves during the Haitian Revolution in 1804. In his twenty-first-century role as an inspirer of politicians, Ogun is on the side of the underprivileged and under-represented and has many aspects. In the Christian side of the syncretized religions, Ogun can appear as a wounded warrior in an almost Christlike pose, suffering for his people — yet triumphant in the end on their behalf. As Ogun Feraille he is a strength-giver; and as Ogun Badagris he carries his people almost as St. Christopher did, protecting travellers like Agwe. In all his aspects, even the most benign of them, Ogun is a very fierce, aggressive, dominant Orisha of power and victory.
Not surprisingly, in view of Peter’s use of his sword leading to the wounding of the High Priest’s servant’s ear, Ogun is linked with St. Peter when Orishas and saints are thought to share an identity in Santeria and Palo Mayombe.
In Yoruban teaching, Ogun is believed to have a sanctuary in the ground. He is thought to sink into this refuge, to rest there but not to die. This sacred place is known as Ire-Ikiti, and he is venerated by the people of Ire because he fought fearlessly for them at all times.
In Dahomey teachings, Ogun is referred to as Gu, their god of war and of blacksmiths and other craftsmen. It is part of the Dahomey religious teaching that Gu was sent to earth in order to make it a good, safe, and happy place to live. It is also part of their teaching to explain that he has not yet accomplished all that he was sent to do, but is never discouraged, and keeps on working at it. To followers of Candomblé in the state of Rio Grande do Sol, Ogun becomes St. George the dragon-slayer. In other regions he may be identified with St. Sebastian.
Another powerful and much sought after talisman or amulet is the one associated with Brigitte. She is the Loa of wealth and money, as well as burial grounds and tombs, and there is a theory that it was her powers that were invoked by servants of the Chase Elliott family when the heavy lead coffins were inexplicably disturbed in the sealed vault at Christchurch, St. Oistins, in Barbados in the early years of the nineteenth century. Graves in Haiti are still dedicated to her, especially if it is the first woman’s grave in a new cemetery. Brigitte’s husband is Baron Samedi; her traditional colour is purple, and black chickens are sacrificed when her aid is invoked.
Brigitte’s talisman design.
The Irish Saint Bridget could well be a Christianized version of the ancient Irish worship of the pagan goddess Brigit — as a form of syncretism practised long before Santerian syncretism blended the Orishas like Brigitte with the traditional Christian saints from the eighteenth century onwards. Brigitte the Orisha is believed to be capable of holding on tenaciously to the good fortune and prosperity that her talisman is alleged to attract for her adherents.
The talisman or amulet of Erzulie is believed to attract love. Honoured and revered as the Haitian love goddess, Erzulie is regarded by her worshippers as the personification of attractiveness, sensuality, sweetness, and love. Like the Christian St. Nicholas, Erzulie is renowned for generosity, but she also resembles the Greek Muses in being an inspirational goddess of the arts — especially dancing. She controls waterfalls, rivers, and streams, and uses their pure, clean, limpid waters for healing her devotees. Erzulie is also understood to be one of the most sympathetic and approachable of all the semi-divine beings, and welcomes mediums and other perceptive, psychically gifted humans who want to contact the spirit world.
Erzulie’s talisman.
Some of her devotees credit Erzulie with three very different and distinct aspects. As Erzulie Freda, she is a virgin goddess like the Roman Vesta, goddess of hearth, home, and family. As Erzuli
e Dantor, she is the goddess of sexual passion. As Erzulie la Siren, she is the goddess of the sea and maternity.
The talisman or amulet of Loko (also spelled Loco) is a believed to be a great healing charm. In the syncretized mystery religions, Loko is a herbalist with great knowledge and wisdom of plants — especially trees. He is venerated as a particularly effective doctor, and his herbal remedies are highly regarded and sought after. His wife, Ayizan, is a goddess of trade and commerce, and is a very important Loa, sometimes referred to as a “root Loa.” She is especially involved with initiation rites, known as kanzo, for those joining the syncretistic mystery religions like Voodoo and Santeria.
Talisman of Loko.
Talisman of Ayizan.
Her counterpart in Christian hagiography is St. Clare, who lived from 1194 until 1253 and was a devoted supporter of St. Francis of Assisi. Born Chiara Offreduccio, Clare devoted her life to helping and organizing women who wanted to follow the example set by St. Francis himself.
The talisman or amulet of Legba is believed to bring great power and success to the believer who wears it or carries it. Legba is one of the most revered and admired of the entire Voodoo pantheon. He is spoken of respectfully as Vye Legba, meaning old Legba, or more familiarly as Papa Legba. Theologically, he is rather a complex character — the one who opens the way between the world of the Loas and the human world, as well as being the way, or road, itself. Because of this dual property that he possesses, he is sometimes called Gran Chemin, which translates literally as “The Big Road.” His followers also revere him as the backbone or spinal column, the central pivot, of the entire Voodoo world.
Talisman of Legba.
His followers regard him as the demigod in whom humility and communication blend into a special kind of perfection. They love Papa Legba because — in spite of his very senior and important place among the Loas — he never asks for elaborate or expensive sacrifices and ceremonies. According to his worshippers, Papa is more than content when he is given a mug of coffee and a few roasted grains or nuts. Like several other Loas and Orishas, he is an inveterate smoker, but Papa’s pipe is a very modest one made from bamboo and a corncob. Mirrors are an important part of Papa Legba’s symbolism, and he is frequently referred to as Legba do Miwa, meaning Legba on the rear of the mirror. This again is a tribute to his humility. Wise old Legba holds up the mirror of truth so that his followers can see themselves as they really are — and then try to make any improvements that are needed. He himself has no illusions and no vanity. The back of the mirror is good enough for the Loa of humility: he does not need to admire himself. He is truth, and he is the road to truth.
Ancient mirrors.
Legba is one of the most amiable and friendly of all the Loas and Orishas. Traditionally his colours are red and white, and, being renowned for his great age, Papa Legba is identified with the Christian St. Anthony. This remarkably saintly centenarian lived from 251 to 356, and was a prominent leader of the holy men known as the desert fathers. Traditionally, St. Anthony miraculously cures infectious skin complaints.
The amulet or talisman of Eshu is believed by its wearers to protect them from all harm and all evil. Eshu the Orisha, who is otherwise known and revered as Exú, Eleggua, and Elegba, has a wider range of attributes than many of his peers. He protects travellers as Agwe does; he is a god of roads and pathways, which brings him close to Papa Legba’s work; and he presides over good fortune and bad. Within the syncretistic mystery religions, Eshu is thought of as being so important that magical ceremonies, or any rituals involving enchantment, should begin with prayers and offerings to him. He is identified with the enormously powerful Christian St. Michael, the Archangel. Michael is seen as the Commander-in-Chief of the Army of God, and in Daniel’s vision it is the immensely powerful Michael who comes to assist the angel Gabriel in his contest with the angel of Persia. Much of the detail about Michael was taken from the Midrash, and reached Christianity via the Book of Enoch. In medieval times, Michael and George were thought of as the patron saints of knighthood and chivalry. The British honours system includes the Order of St. Michael and St. George, which was founded in 1818, and many paratroopers, soldiers, and police officers still think of him as their patron saint. Most Catholic Christians refer to him as Archangel Michael, while members of the Orthodox Churches call him the Taxiarch Archangel Michael.
The amulet or talisman of Simbi is thought to have the power to protect its wearers against unemployment and to keep them in steady work with good prospects of advancement and promotion. Although recognized by followers of the syncretistic mystery religions in general, Simbi is particularly significant in Haiti, and Governor General Michaëlle Jean of Canada, who was born in Haiti, features two simbis as part of her coat of arms.
Simbis are water serpent Loas or Orishas who were part of the ancient religious traditions of west central Africa and the Congo. Simbi d’l’Eau, also spelled Simbi Dlo, simply means Simbi of the water, and Simbi Andezo is a title meaning Simbi of the two waters. In Haiti, Simbi Makaya is regarded as a great and powerful magician, sorcerer, and worker of enchantments. He is also associated with secret societies. In a different zone of paranormal power and influence, Simbi Anpaka is believed to be a Loa of herbs, plants, and leaves — especially toxic ones. Other Voodoo authorities regard Simbi as the equivalent of Mercury, or Hermes, the messenger god, who serves Papa Legba. As well as carrying communications, this version of Simbi is a carrier of souls.
Talisman of Eshu.
Talisman of Simbi.
The extremely popular and widely venerated Orisha known variously as Shango, Xango, or Chango is seen as a father-god of the sky, and, like Zeus-Jupiter of the Greco-Roman pantheon, as a commander of lightning and terrifying thunderbolts. Historically, Shango was the third king of the Oyo people and an ancestor of the Yoruba people. From the enormous energy symbolized by his dynamic sky powers and shown in the lightning and thunder, Shango is also regarded as the Orisha or Loa of sexual potency.
One of the myths relating to Shango’s birth concerned his parents, Obatala the Wise (known as the King of the White Cloth) and Aganju, the god of fire, who was also a ferryman. Obatala asked Aganju to take him across the river, but the ferryman refused. The king then withdrew from the riverbank and used his magical powers to turn himself into an irresistibly beautiful woman. He then returned and offered to have sex with Aganju in exchange for being ferried across the river. Aganju agreed with alacrity, and Obatala retained his female form long enough to give birth to Shango, whose personality was thus explained as a mixture of his father’s fire and the rational wisdom of his “mother.”
Talisman of Shango.
Traditionally, Shango duly became the husband of three wives: Oshun, Oba, and Oya. Their stormy relationships, as explained in some of the myths, were attributable in part to his fire-god ancestry.
Oshun, also known as Oschun and Oxum, is one of the three wives of Shango but has a talisman in her own right. Those who wear or carry it believe that it will bring them substantial business success and significant financial prosperity. Oshun is the Orisha who reigns over love, physical attractiveness, money, and diplomatic negotiations between individuals and nations. She is normally kind, generous and loving — although she has a furious temper when angered.
Talisman of Oshun.
She is identified with Cuba’s patron saint — Our Lady of Charity — La Virgen de la Caridad del Cobre. Her sacred metals are copper and gold, and her sacred colour is yellow. Peacock feathers are suitable gifts for her, and so are mirrors.
In addition to talismans and amulets of the kind examined above, there are traditional dolls, or poppets, that feature prominently in Voodoo, Santeria, and the other syncretized mystery religions.
The doll, or poppet, is an integral part of sympathetic magic. When the poppet is created to represent a particular person, the theory of sympathetic magic suggests that whatever is done to the poppet will have an effect on the person whom the little figuri
ne represents. Various materials can be used to make the poppet. Wood, clay, and wax are frequently used, as is cloth. Poppets can also be filled with magical herbs and spices, which vary according to the type of spell that is being cast on the person represented by the doll. Most Voodoo magicians try to incorporate what are known as taglocks into the doll. These might be personal items worn by the person being represented, or a few of that person’s hairs or nail clippings.
Once the poppet and the person have been linked by the enchanter working the sympathetic magic spell, the sorcerer endeavours to make things happen. Suppose, for example, that the intention was to exile the victim from the magician’s life zone. In this situation, the Voodoo sorcerer has no malign intention such as injuring or killing the victim — he or she simply wants to be entirely separate from the person.
The poppet could be made from grey or black cloth, black wax, or very dark wood. Herbs placed inside it could include rue and garlic. Binding the legs of the doll would be to prevent the exiled person from tracing the magician who had worked the spell. Binding the wrists of the doll would indicate that the person would no longer be able to meddle in the magician’s affairs or intervene to cause problems. The doll would then be taken to a swift-flowing river and dropped into the water so that the current carried it far away from the magician. This would indicate that the unwanted person was being swept out of the magician’s life sphere.
