Signs, Symbols & Omens: An Illustrated Guide to Magical & Spiritual Symbolism

by Buckland, Raymond

  Much of the symbolism of Voudoun is found in the vevers drawn to attract the loa. Each is very specific for a particular male or female loa. The mambo, or priestess, will take a handful of cornmeal and allow it to trickle through her fingers, tracing a pattern on the ground. This is an intricate design and any error in its construction is taken as a bad omen. But seldom is an error made, and the mambo will trace the design with amazing rapidity. Here are some of the designs used:

  Damballah-Wédo

  Damballah-Wédo is a serpent deity and the major male loa. All trees are his resting place. Thursday is the day, and white the color, sacred to him. He does not speak, but whistles and hisses. He is regarded as the “ancient and venerable father” who is the source of all wisdom and the origin and essence of all life. His very presence brings peace.

  Erzulie Fréda Dahomey

  Erzulie Fréda Dahomey is the loa of dreams, love, and romance. All feminine things are a joy to her: makeup, jewelry, perfume, dresses, and also cake and champagne. Her colors are pink and blue. Erzulie always wears three wedding bands for her three husbands: Damballah, Ogoun, and Agwé.

  Legba

  Legba is the “Loa of the Crossroads,” the one who must be addressed first, for only he can open the gates for the spirits. Legba is a crippled old man who walks with a stick or a crutch, and has a pipe in his mouth and a sack over his shoulder. Originally he was both male and female, the initial procreative whole. The poteau-mitan—the central post around which the altar is built—is also known as the poteau-Legba. He is the guardian of the sacred gateway. Legba is linked to Carrefour, who, in turn, is linked to Ghédé, god of the dead.

  Agwé-Taroyo

  Agwé-Taroyo is the loa of the sea and all that is in it. Ceremonies to Agwé are frequently held at the seashore, where offerings are floated out to sea in small boats. He is a mulatto dressed in a naval officer’s uniform, and he may carry a telescope under his arm. Blue and white are his colors. Agwé likes gunfire. He is a protector of seafarers.

  Ghédé

  Ghédé is known as “Corpse and Phallus; King and Clown.” His symbol is a cross. As Death, he is the keeper of the cemetery and is also known as Baron Cimitière and Baron Samedi. He is a very chthonic god, given to crude and lascivious words and actions and indulging in obscenities. He smokes a cigar and wears mourning clothes with a tall, black top hat. He also wears black-rimmed spectacles. Although a lover of death and sexuality, he is a great healer. Ghédé’s wife is Maman Brigitte (or “Big Brigitte”). The Ghédé family is very prominent among the Voudoun loa.

  Simbi

  Simbi is the loa of the fresh-watered inland ponds, lakes, springs, and streams. He is the patron of rain. His symbol is a green snake, and his color is green. Simbi oversees the making of protective amulets and destructive magic charms known as ouangas. He shares connections with Damballah and with all the loa, both Rada and Petro.

  Ogoun

  Ogoun is also known as Ogu-Balindjo, a sky deity. His color is red, which is also the color of his eyes. Ogoun carries a saber. He is a warrior hero and a magician. He is a healer, with particular concern for children. Rum is a favorite of his.

  Loco and Ayizan

  Loco and Ayizan are the priest and priestess of the loa. Loco is “chief of Legba’s escort.” Ayizan protects against malevolent magic. Her symbol is a palm leaf, and her colors are white and silver. She never possesses anyone, since she presides over the rites.

  Papa ’Zaca

  Papa ’Zaca is related to the Ghédés and is the god of agriculture. He is dressed in denim, like a country peasant, and carries a straw bag, a macoute. His color is blue, and corn meal and corn cakes are his offerings.

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  Witchcraft

  The word Witchcraft comes from the old Anglo-Saxon Wiccecræft, meaning “the Craft of the Wise.” The wicce (m. wicca) were the ones who were wise in that they had the knowledge of herbal lore and of healing, divination, and magic. This was part of a Pagan way of life that also incorporated a belief in deities of nature, and worship of those deities in the form of a god and a goddess.

  Over many centuries—dating from pre-Christian times—form was given to the religion, with a priesthood and regular observance of seasonal rites. Groups remained autonomous, however, and many Witches, or Wiccans, practiced and still practice as solitaries. Despite tremendous persecution by the Christian Church throughout the Middle Ages, the Old Religion remained alive, and today Wiccans are once more able to practice openly.

  There are many different traditions of modern Witchcraft. Certain symbols are shared by most traditions, if not all, while some symbols are peculiar to a particular tradition. Many traditions have a degree system for advancement. Let’s start by looking at the signs for these degrees, as used by Gardnerian and similar groups, since so many Wiccan traditions are based on the original Gardnerian works.

  First Degree

  This is an inverted triangle. As with all of the degree signs, it would be drawn after the Witch’s name when signing any document, though it is only used with the Wiccan name and not with the person’s mundane name. The inverted triangle indicates the points that are kissed in the “Three-Fold” salute of the First Degree: breast, breast, genitals, and back to breast, to close the triangle. (In some traditions this takes the form: genitals, breast, breast, genitals.) Whatever pattern it follows, it forms an inverted triangle.

  First Degree

  The triangle is the triad, a design frequently associated with the female principle (the square is associated with the male principle). It ties in with the three aspects of the Goddess—Maiden, Mother, Crone—and concerns the Trinity. It was sacred to the ancient Egyptian Trinity of Isis, Osiris, and Horus; to the Indian Trinity, or Trimurti, of Brahma, Vishnu, and Shiva; and to the Greek Artemis, Selene, and Hecate. The Greek letter D, or delta, is a triangle and is described as “the letter of the vulva,” and also as the “Holy Door.” The Jewish tradition of triangular hamantaschen for Purim was almost certainly adopted from the ancient Egyptian custom of making triangular cakes for public rituals. In numerology, the number three, the number of the triangle, is ruled by Jupiter.

  Second Degree

  There is both a Three-Fold salute and a Five-Fold salute for the Second Degree. The Three-Fold follows a triangle, with its point at the top, and is mouth, breast, breast, mouth. In this normal position—with the point at the top—the triangle is also used as a symbol for fire, while inverted—with the point at the bottom—it is a symbol for water. (Upright with the tip cut off it symbolizes air; inverted and with the tip cut off it is a symbol for earth.)

  Second Degree (i)

  There is also a Five-Fold salute for the Second Degree that is an inverted pentagram, or five-pointed star. The pattern of the salute again follows the pentagram shape: genitals, right breast, left hip, right hip, left breast, genitals.

  Second Degree (ii)

  Life Pentagram

  A pentagram, formed by the seeds, is revealed when an apple is cut across. This is sometimes referred to by Roma, or Gypsies, as the “Star of Knowledge.” The upright pentagram is associated with life. In many of the old grimoires, or books of magic, there is a picture of a man or a woman with legs spread and arms raised, with a pentagram superimposed on the body, symbolizing the life force.

  Third Degree

  This is a pentagram surmounted by an upright triangle. The pattern for the salute is mouth, breast, breast, mouth, genitals, right foot, left knee, right knee, left foot, genitals.

  Third Degree

  These salutes are given in various rituals, as acknowledgment of the degree of the Wiccan saluted. They sometimes play an important role in the ritual taking the Witch to the next higher degree. The Third-De
gree salute, for example, plays an important role in that ritual of Third-Degree Initiation.

  Athamé and Other Tools

  The athamé (pronounced a-tham-ay) is the Witch’s personal tool. The best athamé—the most powerful, in terms of energy—is that which has been made by the Witch himself or herself. If unable to construct one from scratch, then the very least the Witch should do is inscribe the handle, to put energies into the ritual tool. Different traditions have different sigils they use. Here are those sigils used in Gardnerian and similar traditions.

  Obverse

  Reverse

  On the obverse, the first symbol represents the horned god and is followed by the letter K, the initial letter of Kernunnos (Latin for “the horned one”). Then come the sigils representing the scourge and the kiss, or salute. They are followed by the two crescent moons—waxing and waning—to represent the Goddess, and finally a symbol for the initial letter of her name. On the reverse of the handle is found a symbol for the eight-fold path (also said to represent the four greater and four lesser sabbats). Then comes a sign for the “power which is directed forth” in the working of magic. Finally there is a representation of two people, kneeling and facing one another—the “perfect couple.” In some traditions, after third-degree initiation the top lines are joined to make it one sigil.

  In fact, all of these symbols are almost identical to the markings on the “knife with the black hilt” shown in the Ceremonial Magic grimoire The Key of Solomon (see also the chapter on Ceremonial Magic). This, then, is where Gardner got his symbols.

  The Frosts’ Church of Wicca teaches that their single-edged athamé should be made of aluminum, brass, or bronze. It is not marked on the handle but is etched on the blade, as follows:

  Obverse

  Reverse

  The swastika-like symbol is a double S for Spirit and Soul. The number is the owner’s Birth Number, from numerology. It is followed by a moon. On the other side there is a pentagram and a sun with the owner’s astrological birth symbol between them. (See also the chapter on astrology symbols.)

  Some traditions also have sigils on other tools. In 1970 Paul Huson presented a book (Mastering Witchcraft) purportedly on Witchcraft, which was in fact a mixture of Wicca and Ceremonial Magic. He showed the markings on the athame as follows:

  Huson Athame

  It can be seen that these markings are similar to the Gardnerian ones, though with both sets placed on one side. In addition, without explaining the meanings, Huson gave markings for the White-Handled Knife, in most traditions normally left unmarked:

  White-Handled Knife

  Huson also gave Ceremonial Magical sigils for marking the Wand, Goblet, Censer, and Candleholder:

  Wand

  Goblet

  Goblet Sigils

  Censer

  Candleholder

  The Gardnerian Pentacle is a copper disc, about eight inches in diameter, which has a number of markings etched into it. These are the Third-Degree symbol, with First and Second on either side of it; symbols for the God and the Goddess; and the symbols for the Salute and the Scourge.

  Pentacle

  Book of Shadows

  The Book of Shadows—a book that contains all the rites of Wicca—uses various symbols in the rituals, as written. A common one is , meaning “Circle.” The S for Salute and the $ for Scourge are also found there, as are the God and Goddess symbols: and . Three-Fold, Five-Fold, and Eight-Fold salutes are shown as 5S (for example) or by the appropriate triangle or pentagram. Degrees are written as 1°, 2°, and 3°.

  Some covens include mention of the elements and use the appropriate symbols.

  Fire

  Water

  Earth

  Air

  The spiral can be found in some books. This is an ancient symbol found at megalithic sites across Europe. In some places, such as at New Grange, in Ireland, there are double spirals, like two eyes. In other places, there can be found a triad of spirals. In some areas the spiral seems to represent a serpent, but in many places it has been associated with the idea of death and rebirth. The double spiral is sometimes seen as the breasts of the Mother Goddess.

  Double Spiral

  In Wicca there is a spiral dance in which a line of people, one behind the other, dance into the center and then turn and retrace their path outward. One name for this is the Lufu (from the Anglo-Saxon word for “love”). As the dancers turn to come out from the center, they lean across to kiss those going in. This was performed at the start of the sabbat meeting, especially when a large number of covens came together to celebrate.

  Depending upon the Wiccan tradition, such objects as cauldrons, besoms (broomsticks), and even candles may be represented in the Book of Shadows with a symbol peculiar to that group.

  Wicca Altar

  Pennsylvania Dutch

  In southeastern Pennsylvania, between the Delaware and Susquehanna Rivers, are found the European refugees from the countries bordering the Rhine River. They include Amish, Mennonites, Dutch Quakers, French Huguenots, Lutherans, Reformed, Moravians, and many other smaller groups. Although referred to as Pennsylvania “Dutch,” most of them are German, the name being a corruption of Deutsche. These people have a belief in what they term hexerie, or “witchcraft.” An extremely religious people, they are also very superstitious. For example, among their beliefs is that if a cross is painted on the handlebar of a door latch, it will prevent the devil from entering.

  From such beliefs has grown an assortment of symbols known as barn signs or hex signs—decorative signs and symbols placed on the sides of barns and houses. These are not simply decorative but are utilitarian in that they are believed to cleanse evil, promote fertility, health, and happiness, and even start or stop rain. The signs are not used by the Amish and Mennonites—the plain sects—but by the Lutherans, Reformed, Moravians, and other church people.

  Some hex signs have been used by the same family for generations and hence have become almost “coats of arms” for those families. Those in the know can see a particular sign on a barn and know immediately that one of the Miller family, for example, lives there.

  Different symbols have become established in the signs over the years. Such objects as stars, of various types, are featured, generally for good luck.

  Triple Star

  Lucky Stars

  Oak Leaves and Acorns, for strength of mind and body

  Hearts, for love and romance

  Rosettes, a basic hex sign ingredient

  Distlefink

  Double Distlefink

  A distlefink is a goldfinch that ate thistle seed and used the thistle down for its nest. The distlefink was the good-luck bird of the early Pennsylvania Dutch settlers. It is sometimes displayed as a single bird and sometimes as a “double distlefink.”

  There were many other geometric patterns and signs. One early sign of protection was a form of the swastika. Many of the patterns were originally found tooled into the leather of family bibles, on illuminated manuscripts from the Ephrata Cloisters,8 and on taufscheine (birth certificates).

  The Witchcraft of the area is also called braucherei (healing without medicines), powwow (healing by words and motions), hexa marrik, and gruttafoos (marks placed to ward off evil). Some of the same superstitions and magical practices, though not the hex signs, are found in the Ozark region of Missouri and Arkansas.

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  8. A community of German Seventh-Day Baptists settled in Ephrata, Pennsylvania, in 1732 by Conrad Beissel.

  Omens

  Omens are, in effect, nonwritten or nonprinted
signs. They are indicators, or portents, of what is to come. Generally taken as warnings about future events, they are seldom considered as signs of a predetermined future, for, with the right actions, it is possible to circumvent what is indicated as being potentially threatening.

  There are both personal omens and general omens. Personal ones give an indication, or warning, to a specific person, which is not necessarily applicable to anyone else. In this book, of course, we can look only at general omens. There are thousands upon thousands of these to be found around the world. I will look at some typical ones, concentrating on those common to the United States and Europe. Some deal with events, some with weather, some with health, and so on.

  The Romans placed a lot of faith in omens, going so far as to seek them out in what they termed augury. There was even a college of augury where the augurs, the priests, studied and interpreted the signs of approval and disapproval presented by the gods. The office of augur was held for life. It was a position much sought after because of the political influence it had. It was bestowed only upon distinguished persons. Methods of augury varied from watching the movement of a flock of birds to studying the entrails from a sacrificed animal (the shape, color, alignment of the veins, etc., would all be taken into consideration), known as extispicium. When questioning the will of Jupiter, the augur would use a staff to mark out in the sky a ritual area known as a templum, much like a ritual circle, on the side or top of a hill. But he would also point, with the staff, to indicate the area of sky in which he expected the sign to appear. The augur would set up a small tent within the templum and would pray and sacrifice in anticipation, watched over by a magistrate. At midnight, the augur would expect to see the sign. He stood facing south, believing that all positive signs would appear to his left (east) and negative signs to his right (west). The Greeks took the opposite view, facing north, but still looking to the east as favorable and to the west as unfavorable.