Crime Scenes and Folk Saints:
The Cult of Santa Muerte
By Tony M. Kail
Abstract:
This paper discusses the contemporary discoveries of an obscure folk image known as
‘Santa Muerte’ or ‘Saint Death’. Images found in statue, tattoo and printed form are being
discovered at crime scenes and on the person of organized criminals. The mythology
surrounding Santa Muerte reflects a bond between the deity and followers who identify
themselves as social outcasts including criminals. This paper will discuss the origins,
mythology and discovery of this icon. Sources include interviews, press reports, Internet
articles and literary works.
3,068 words
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Author Bio:
Tony M. Kail
25G Stonebrook Place
Suite 202
Jackson Tennessee 38305
(731) 217-7415
Tony M. Kail has served as a consultant and trainer for numerous regional, state and
federal law enforcement agencies. Kail has over fifteen years experience in researching and
documenting cults, sects and deviant movements. He is founder and director of World View
Intelligence, a private agency dedicated to providing training and research to law enforcement
and public safety agencies on matters relating to destructive cults and unconventional religious
groups.
Kail has performed a number of ethnographic research projects involving magicoreligious groups. His research projects include interviews and documentation of Neo-Pagan
religious rituals as well as a number of African based syncretic religious cultures.
Kail serves as adjunct instructor in the Police Sciences Division of Nashville State Community
College. Kail has authored a number of articles dealing with magico-religious groups and the law
for several law enforcement publications. He is also author of ‘A Cop’s Guide to Occult
Investigations’ from Paladin Press, Boulder Co.
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Introduction
There is a growing interest here in the U.S. and Mexico surrounding a mysterious figure
known as ‘Santa Muerte’. This icon appears to have quite a following in the form of some
organized religious sects as well as playing a part of ‘folk saint’ in the pantheon of several various
syncretic faiths such as Santeria and Palo Mayombe. ‘Saint Death’ as she is called has begun to
appear on the shelves of many American metaphysical supply stores and periodicals. Media
sources have reported stories of Santa Muerte being used as a form of spiritual protection for
criminal elements within Mexico.
Origins of Saint Death
Santa Muerte is part of the phenomena known as ‘Folk Catholicism’. Folk Catholicism is
defined as ‘a syncretic blend of native beliefs with traditional Sixteenth century Spanish Roman
Catholicism.’ (Spielberg and Zavaleta, 2004) The landscape of Folk Catholicism is decorated
with a number of diverse personalities such as El Nino Fidencio, Maximon and Gaucho Gil.
Religious scholars tell us the development of folk saints comes from a need to create a spiritual
entity that can explain experiences that the official teachings could not express. (Brandon, 2004)
In looking at the image of Santa Muerte as a patron saint to ‘criminals’ contrasts the traditional
Catholic saints that symbolize positive characteristics such as mercy and healing.
Members of the traditional Catholic Church have been vocal regarding the rejection of Santa
Muerte as a ‘patron saint’. Worship of the saint is compared by some Catholics with the AntiChristian religion of Satanism. (Hawley,2004)This rejection by the traditional Catholic Church
appears to fulfill the philosophical characteristics of Muerte. Santa Muerte symbolizes those who
have been rejected by the church and society. One organized Muerte following has sued the
Bishop of Leon for suggestion a link between the group and what the Bishop has termed as
‘witchcraft’. (Hawley, 2004)
There are a number of theories surrounding the origins of Santa Muerte. The majority of theories
surround the ‘syncretism’ between a Catholic Saint and a Meso-American deity. One artist
suggests that the image of Santa Muerte is actually the image of the Aztec deity Quetzalcoatl.
Quetzalcoatl is the plume feathered serpent who was worshiped as a god of fertility through
human sacrifice. (Danko,1998)
Another theory is that Santa Muerte is the contemporary manifestation of the Aztec deity of the
dead known as ‘Mictlantecuhtli’. The physical appearance of this deity is very similar to Muerte in
that he appears as a skeletal figure with his bones sticking through his flesh. (Network Santa
Muerte,2004)
One theory on the origins of the saint looks at Santa Muerte as part of a ‘dualistic’ nature of the
Catholic saint known as the Virgin of Guadalupe. Santa Muerte is a reflection of the ‘death’
aspect of the Virgin. The Virgin of Guadalupe is honored by many Catholics in the Hispanic
community as well as by practitioners of the mystic based practice of ‘Espiritismo.’ The Virgin of
Guadalupe is honored as the contemporary manifestation of an Aztec goddess known as
‘Tonantzin’ by Mexican folk healers in the practice of Hispanic witchcraft called ‘Brujeria’.
(Devine,1982)
Writer Homero Aridjis speaks of followers who share a world-view that
honors Santa Muerte as a manifestation of the Yoruba diety ‘Oya’.
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‘Oya’ was originally recognized as the goddess of the Niger River. (Olumide,1948)However in
the modern day manifestation of Yoruba religion known as ‘Santeria’, Oya is recognized as the
guardian of cemeteries. This affiliation with the spirits of the dead creates an understandable link
between the two personalities.(Aridjis,2004)
Worldview
Santa Muerte appears to function as two important aspects. The first being in the form of
an amulet that contains magical power. The second being that of a saint that intercedes in
heaven. (Cultures of Devotion website)
Santa Muerte appears to be a benevolent spiritual entity that provides assistance for those that
serve her. A publication called ‘Fervor a la Santa Muerte’ appeared in the Mexican paranormal
magazine ‘Mundo Esoterico’. The insert shared various testimonials as to the beneficial powers of
Santa Muerte. One man’s testimony shares how Santa Muerte delivered him from the perils of
alcoholism.
There is an understood philosophy attached to Santa Muerte. Muerte represents the poor, the
outcasts and the criminal minded. One member of the faith explained “The Virgin of Guadalupe
Mexico's patron saint, would not sympathize with a life like hers, tending rather to well-off people
with college degrees and nice clothes. Santa Muerte, she said, hears prayers from dark places.”
She is alsocalled the “angel of last resort for outlaws and outcasts, people who feel abandoned
by their government and disparaged by the church” (Thompson,2004)
The enigmatic saint has also become an icon with a noted spiritual importance to criminals. Writer
Aridjis studied the saint and her appearance in the criminal underworld. He comments that
“Today you are going to sell drugs or you are going to kidnap somebody, you ask her (Santa
Muerte) for help so you can commit crimes safely”. Aridjis also speaks of ‘Narcotraficantes’
(powerful drug dealers) who worship the saint.
There are also a number of widely publicized incidents in which the image of Santa Muerte was
discovered during criminal or violent activities. During a raid on the home of Gilberto Garcia, a
lieutenant in the Mexican based ‘Gulf Cartel’, statues of the saint were discovered by police. A
report of mass murder in the Northern State of Sinaloa revealed that over 50 victims were
discovered with tattoos and jewelry depicting Santa Muerte. (Thompson et.al,2004)
A string of murders in 1989 in Matamoros Mexico revealed a cult of drug runners under the
leadership of Mexican occultist Adolfo DeConstanzo. Constanzo and his followers used a deviant
form of the Kongo based ‘Palo Mayombe’ religion to protect their drug trade. Mexican officials
discovered fourteen bodies that had been killed by the group. Various body parts had been taken
from victims and used in the creation of ritualistic vessels known as the ‘Nganga’. The arrest of
the group was covered extensively by the media. A press conference sponsored by Texas law
enforcement officials displayed many of the ritualistic tools used by the group. The collection of
religious paraphernalia revealed a cache of candles, daggers, powders and oils. In the midst of
the collection a statue of the smiling Santa Muerte stood holding her globe and scales. (Humes,
et.al, 1991)
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The use of folk saints as cultural expressions by criminals is a phenomena
recorded by Mexican federal police. Several dealers have been observed giving devotion to
‘Bandito Generoso Malverde’. Jesus Malverde is a mythological ‘robin hood’ that was hung for his
deeds in the early 1900’s. He is known by some as the ‘Patron Saint of Drug Dealers’.
.(Cevallos,et.al, 2004)
The Aesthetics of Death
The image of Santa Muerte is known by a number of names including Santisima Muerte;
Santa White Nina; Sacred Death; Most Holy Death; Comadre; ‘the Girl’ and the Pretty One.
The image of Santa Muerte is depicted in a number of mediums. Candles, amulets and
lithographs depict the image of the saint. The most popular medium is called a ‘Bulto’ or figure in
the round’. (Castro,2001) This is traditionally a Mexican devotional sculpture created from
plastic, ceramic or crushed bone.
The image of Santa Muerte is depicted as a human skeleton cloaked in a flowing robe. The
ghoulish image may be depicted as a male or female. The image is holding a scythe in the right
hand and a globe of the earth in her left hand. The image may also be depicted holding a set of
scales.
The origins of this figure as a cultural symbol of death may originate with the French figure known
as the ‘Macabre’. The Macabre was a death figure that played a part in medieval mystery plays.
The costumed actor was dressed as a skeleton and carried a scythe and/or an hourglass.
(Walker 1988)
The Statues may be as small as 6 inches or as large as 6 feet.
The statue is found in a number of different colors. The color of the statue reflects a specific
power that the saint exhibits. The image that is colored red is typically used in affairs relating to
love. The white colored image is used in curing or good fortune rites. The image in black may is
used for protection or to seek vengeance.
The statue is believed to hold the spiritual essence of Santa Muerte. The statue becomes
‘empowered’ with a supernatural presence through ritualistic acts. This empowerment is similar to
the spiritual concept of ‘Ache’ found in the religion of Santeria. Ache is spiritual energy that is
given to humanity from the deities called ‘Orishas;. Ache can empower ritual artifacts. The
spiritual energy makes the artifacts ‘sacred’. (Murphy 1988) Some statues contain materials to
give a supernatural ‘charge’ to the image. The bottom of the statue may be discovered hollowed
out. A popular form of the statue contains mustard seeds, coins, rice and red thread. One cultural
informant shared the symbolism of the components. Rice is a staple food in some cultures and is
presented as a sacrifice. The coins are traditionally used in religious rituals to ‘pay’ for the
passage to the world of the dead. The thread is use to symbolize the thread that life hangs from.
The color red is used to represent life and vitality. The statue is sealed with candle wax. (Author
Inteview)
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Symbolism
Santa Muerte is a visual personification of death. The image of a skeleton has
traditionally been used in art to symbolize the morbidity of death.(Walker 2001) The concept of
‘embracing death’ appears in many religious cultures and world philosophies. American pop
culture jokingly embraces death in the image of the ‘grim reaper’. In New Orleans, Louisiana
there is a museum dedicated to the angel of death called the ‘Westgate House’. The angel of
death known as ‘Azrael’ is featured in a number of paintings and sculptures. The museum
features several images of Santa Muerte .The concept of ‘death’ is presented as a benevolent
concept that is not to be feared but embraced as a natural process. (Author Visit)
The image of Muerte may be depicted as holding a set of scales. The scales carried by the image
of Muerte represent a spiritual judgment that the death saint will make in the afterlife. The ‘good
deeds’ of a person must outweigh the ‘bad deeds’ of their life. This concept is very similar to that
found in the Egyptian myths of the ‘Great Balance’.(Budge 1969) Egyptian religion explains that
the deceased will have their heart weighed in a scale by the gods. If the good deeds performed
by man outweigh the evil deeds, the gods will grant a favorable judgment.
Some images of the saint depict her holding a scythe. The scythe is an agricultural tool used by
farmers. Some sources say that the scythe is used by ‘death’ to cut down the existence of man.
Death is viewed as the punishment to man for the original sin. Death is also the fourth ride of the
Apocalypse in the Book of Revelations.
One form of the Muerte image is used to represent malevolency is found in anthropologist John
Ingham’s book Mary, Michael and Lucifer: Folk Catholicism in Central Mexico . Ingham observes
that ‘evil’ is reflected in a number of statues and symbols used in the local religious customs. One
such figure is known as ‘La Muerte’ and is depicted by a ‘noisy clanking human skeleton
sometimes riding in an oxcart’. Ingham’s informant equates this figure with a manifestation of ‘the
Devil’.
Rituals
The statue is used as a focal point in rituals and ceremonies. Ritual practices appear to
be passed through oral traditions. There have been some attempts to write standardized prayers
and rituals to the saint. These are typically found in American and Mexican metaphysical
publications and websites. There does not appear to be one specific sacred text for rituals or
group worship.
Magical operations with Muerte are known as ‘Trabajos’ or ‘Workings’. The three primary areas of
magical assistance appear to focus on physical and spiritual protection, good fortune and issues
relating to love.
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Folk Catholic devotions center traditionally around prayer and lighting of candles. (Brandon)
Prayers known as ‘Oracions’ are offered to the image. The prayers to the saint are offered in
Spanish and English. An example of this is found in the Mexican magazine Seminario de lo
Oculto y Esoterico. The following is a prayer translated from Spanish for the purpose of removing
a nosy neighbor.
‘Beloved death, From my heart I ask you to take away from my home and my path (name
of individual). O my Lady, I ask you that as the candle is consumed, that hatred and ill will against
me will be consumed. Thanks Lady for all the favors received.”
An article entitled ‘Recetas De La Santa Muerte’ (Recipe for Santa Muerte) also features
instructions on using the image to bring good fortune.Rosary beads and traditional Catholic ritual
paraphernalia are also used in the services to Muerte.
Offerings
The image of Santa Muerte may be appropriated with a number of offerings. The most
popular offerings are red apples and incense. Other offerings may include cigarettes, water, white
bread sugar, honey and tequila. Cigar smoke is blown into the face of the image. This is a
common practice found in many of the syncretic religions such as Santeria and Voodoo. The
smoke is used ‘to wake’ the spirit.
Offerings to the saint may reflect the mythology of the saint and her personality. The mythology of
Santa Muerte teaches that she enjoys pleasures of the flesh. Ritual offerings celebrate this
mythology through dressing the image in feathered boas, gaudy jewelry and glittery clothing.
Santa Muerte may be given chocolate and whiskey. Flowers as offerings decorate the public
shrines to Muerte. One text suggests giving the saint breads and fruit before it rots. (Los
Poderes Magicos De La Santa Muerte) Muerte followers have given the public few clues as to
sacred days and times of worship. Although August Fifteenth has been declared a festival day for
the saint. (Hawley,et.al, 2004)
Association with other Religious Cultures
Santa Muerte is included as a peripheral ‘spiritual personality’ in a number of syncretic
religious traditions. The image is offered for sale in a number of American based ‘botanicas’,
religious supply stores that specialize in syncretic religious goods.
Santa Muerte is found in some homes of practitioners of the Cuban based religion of ‘Santeria’.
While the image is not traditionally included as a ‘Orisha’ (deity) in Santeria, it is offered as an
additional spiritual source of power. This is not unusual as there are several ‘optional’ spiritual
personalities such as El Negro Jose, the Congo woman and the San Simon that are found in the
Santeria pantheon. (authors observation)
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Santa Muerte is found accompanying popular folk traditions in Mexico. One of the
popular folk heroes in Mexican culture is Gaucho Gil. Gaucho Gil is a mythological figure that is
honored by thousands of Mexicans in the Corrientes Province. Gaucho Gil is a legendary
Argentinean cowboy who was hung in a tree by enemy forces. After his death the cowboy
became a spiritual figure in folk religions. He is equated with the figure of Jesus. He is the
intercessor between man and God. Gaucho images bring good fortune to those who honor him.
Gaucho Gil is alleged to have followed ‘Saint Death’ as his patron saint. (‘Other Folk Religion
Icons’ website)
Santa Muerte is also mentioned in the writings of California based Palo Mayombe Priest Carlos
Montenegro. Montenegro produces a number of books for practitioners of the Palo religious
tradition. In his book Palo Mayombe: The Darkside of Santeria Montenegro includes Santa
Muerte as being a spirit that can be invoked from a large gold, black and red ceramic pot.
(Montenegro,1998)
The Cult of Santa Muerte
A group known as ‘"Traditional Catholic Church of Mexico-United States’ has built a
religious cult surrounding the image of Santa Muerte . The sect is led by self proclaimed
archbishop David Romo. Romo has expressed plans to build a seminary to equip followers to
honor the saint.
An article appearing in the San Diego Union-Tribune profiles the organized followers of Santa
Muerte as being “on the margins of Mexican society” like “uneducated peasants or the urban poor
trying to survive in slums.” In the Tepito district of Mexico City, the saint is honored on the first
night of the month.(Hawley,2004)
Psychological Issues
Religious scholar Emile Durkheim points out that “the most fantastic rites and the
strangest myths translate some human need, some aspect of life either individual or social”.
(Durkheim,1969) Such as the case for Santa Muerte. Anti-social followers of the saint may feel
that her myth fulfills some psychological need.
Does a criminal with a spiritual source that philosophically endorses ‘anti-establishment’ ethics
create a dangerous mentality? Do these ethics create an atmosphere where criminality is not only
acceptable but encouraged?
We do know that deviant forms of ‘magical thinking’ can serve to give criminals a feeling of
psychological confidence and protection. Serafin Hernandez Garcia , a member of the notorious
Matamoros murder cult believed himself to be ‘magically’ protected as he drove through a
roadblock set up by Mexican police.
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Conclusion
The culture of Santa Muerte is evidently growing in America. A recent visit to several
religious supply stores (botanicas) revealed that the images and artifacts associated with Muerte
are being stocked and sold across the country. One owner of a botanica in Dallas Texas told me
that he can’t keep the image in stock and that several people are using the statues in their
religious practices.
Does the presence of the image of Santa Muerte indicate criminal or deviant activity? It would be
inaccurate to assume that all practitioners of the Muerte movement are criminals. Religious
paraphernalia can be purchased by anyone and possession of ‘malevolent’ appearing tools does
not necessarily indicate a crime in itself. The saint also represents the poor and downtrodden as
well as criminal elements. Muerte adherents may use the image of the saint in a private or public
religious setting as a functional symbol of hope.
The idea that death appears as a non-discriminatory force appears to play part of the appeal of
Muerte. She is accessible to all races and all social classes. As one spiritual healer puts it “God
helps the good and the devil helps the bad, but death treats everyone the same”
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Author Unknown, Semanario de lo Oculto y Esoterico, No.7, September 2002,
Author’s Visit 2004
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2004)
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