I am not a trained linguist, but a mere hobbyist looking to make a small contribution to the pool of all knowledge by making this text more accessible. My knowledge of the Santa Muerte faith is too very limited. I am not a member of this faith nor have I interacted deeply with members of the faith as research. I have read many articles and excerpts about the origins and traditions in the faith, and books professing to be guides describing common symbolism and rituals. But, as it is a mostly private and disorganized movement lacking a dominant governing body, worship may differ substantially between different people. While this may increase the impartiality of my translation, this decreases the amount of context, which is crucial to any translation, that I have, and therefore also decreases the quality of translation.
Santa Muerte is said to control life and death, and is often depicted as literally embodying death. The concept of death in Santa Muerte worship is seen as a positive force, and a calming presence, in a non-morbid reverential sort of way. Worship of Santa Muerte is conducted in order to honor the concept of death as a divine force that equalizes all peoples. Worship of Santa Muerte is often done to receive in return miracles granted by her. These miracles need not be related to the concept of death, and can encompass almost any topic (relationships, money, school, etc) (Chestnut).
Shrines to Santa Muerte involve an (often 3-dimensional) image or effigy of Santa Muerte. She is typically described and enshrined as a skeletal woman wearing a long robe, and often holding objects like a scythe (as is common with the “grim reaper” and other such images of death) and a globe. The globe is often clutched close to her body, representing dominion over the world, in a caring manner. The color of her robe is inconsistent and often is to be changed out according to the purpose of the shrine (with some rituals calling for one color or another in a mostly established set of colors with different meanings). Colored candles (which also adhere to this color system) are also a common sight. Shrines generally adhere to a format very typical of those used to celebrate the dead in Día de Muertos practice (Kingsbury). Decoration may include jewelry, coins, flowers, fruits, incense, and tobacco.
This deification of death is thought to trace back to the Aztec god Mictecacihuatl, and is often connected to Día de los Muertos celebrations common especially in Mexico and California (Brandes). One account of a skeleton figure referred to as “Santa Muerte” dates back to central Mexico in the 1700's, but due to the relatively common nature of the words “Santa” and “Muerte” it is possible this movement was disconnected. It is likely that many similar saintly death figures and female skeleton images over time were merged together into the idea of Santa Muerte (Lomnitz). Documented worship of the modern conception of Santa Muerte dates back to the 1940’s, with prominent public Santa Muerte worship exploding in the 2000’s (Graziano). It is important to note that many people who worship Santa Muerte also practice Christianity (specifically Catholicism), and view Santa Muerte worship as part of a larger religion. Although, like we see even in the story, worship of Santa Muerte has been condemned by the Catholic Church, both officially by the governing entity of the church and unofficially by many of its members (Badone). It is noted that “narco culture” has had a significant impact on Santa Muerte worship, but reductions of her to a “narco saint”, other general associations with criminality, or depictions of followers as a violent cult are prejudiced and unwarranted. It has also been documented that Santa Muerte worship is popular among the queer community, likely because of the equalizing nature of death and the acceptance of queer people in the community (Carrasco).
I found this text while browsing the Spanish-language Wikipedia page for Santa Muerte. I came across a section that seemed particularly religious recounting a mystical story with no source. Wikipedia is normally very intolerant of unsourced claims, and will often remove material without a provided source even if it is obviously true. After doing some research, I found a few articles that seem to mention this particular origin myth. This myth is mentioned often alongside another popular story about a different witch from a different city. This alternate origin dates to the 1960’s to a much more specific (and much more provably real) person, in contrast with this story, which I think uses language that subtly implies a pre-1900’s history, and includes very few personal details about the protagonist. Some of the articles mentioning the myth were written before the introduction of it to the Wikipedia article in 2024, which seems to suggest this story was transmitted orally or through some source I cannot find previously to then. The section was originally placed under an improperly formatted heading. To go deeper into the realm of speculation, this could suggest the user who originally wrote it was quite old or quite young, or somehow otherwise inexperienced with technology. The story has gone through several variations which one can examine through the article history. Some things are cleaned up, added, or subtracted. The edits even go as far as to change things such as dialogue, leading me to believe subsequent editors may also be familiar with the story. I chose to translate the most recent version of the story, as it is the easiest to access and also more representative of the general consensus about the story rather than the opinion of one individual. To be cynical, it is also entirely possible the whole thing is a Wikipedia hoax. Either way, I’m happy to make it more accessible to an anglophone audience.
En Catemaco, Veracruz, vivía un hombre llamado Mateo, reconocido por su comunidad por su sabiduría y sus supuestas habilidades místicas, por las que era considerado brujo. Durante una noche de ritual en su modesta choza, se dice que ocurrió un acontecimiento extraordinario que marcaría el inicio del culto a Santa Muerte.
Según el relato, mientras las llamas danzaban en la fogata, el humo comenzó a adquirir una forma misteriosa, tomando la figura de la Santísima Muerte. Vestida con una túnica negra y portando una guadaña en su mano, la Santísima Muerte se manifestó ante Mateo. A pesar de su apariencia imponente, el brujo no sintió temor, pues la Santísima Muerte irradiaba una luz resplandeciente y poderosa, llenando la habitación de paz y tranquilidad. Con una voz suave pero poderosa, la Santísima Muerte habló a Mateo y le dijo: "Yo soy la que guía a las almas en su último viaje. Soy la que otorga la paz eterna y el descanso merecido. Soy la que escucha los susurros de los corazones afligidos y los acompaña en su travesía hacia el más allá. Soy la que escucha sus ruegos cuando no son escuchados". Y le dijo a Mateo: "Diles a todos que todos son bienvenidos a mi regazo, que vengan a mí y yo les daré consuelo en sus necesidades. Clamen mi nombre en sus oraciones y no estarán solos; estaré ahí".
El brujo, lleno de asombro y gratitud, preguntó cómo debería referirse a ella, inclinando la cabeza con respeto. Ella exclamó: "Soy la muerte". En ese momento, un resplandor intenso cegó al brujo y la figura divina desapareció, dejando únicamente su imagen grabada en la pared de la choza. Tras aquel suceso, exclamó: "Así será, mi Santa Muerte".
Movido por esta experiencia trascendental y con el deseo de compartir la revelación divina, Mateo buscó la compañía del sacerdote del pueblo. Lleno de esperanza, le relató al sacerdote la aparición de la Santísima Muerte en su choza y todo lo que le había sido revelado. Le pidió al sacerdote que lo acompañara y presenciara con sus propios ojos la imagen grabada en la pared, para que así pudiera compartir el milagro con la iglesia.
Sin embargo, el sacerdote, dado que profesaba el culto cristiano, rechazó rotundamente la invitación y consideró la aparición de la Santísima Muerte como una manifestación demoníaca. A pesar de la negativa del sacerdote, Mateo no se desalentó y decidió que él mismo sería el portador del mensaje de la Santísima Muerte.
Comenzó a compartir el mensaje divino con su comunidad, transmitiendo la fe y la devoción hacia la Santísima Muerte. Con el tiempo, la imagen grabada en la pared de la choza desapareció, pero se convirtió en inspiración para la primera representación conocida de la Santísima Muerte. La devoción se difundió de boca en boca y pronto se corrió la voz sobre los poderes y la guía que esta figura divina podía brindar, así como de milagros que se le atribuían.
Y así, las primeras manifestaciones del culto a la Santa Muerte en Catemaco, Veracruz, se dieron. Fueron los brujos del municipio quienes oficiaron las primeras misas y erigieron altares en honor a la Santa Muerte.
Con el paso de los años, Mateo asegura que continuó recibiendo instrucciones de la Santa Muerte en sueños y visiones de cómo quería ser adorada y cómo deberían ser sus oraciones.
Cuando Mateo ya había llegado a la vejez, un día en su choza ingresó una niña de vestido blanco y antes de que Mateo pudiera decir algo, esta le dijo: "Mateo, has hecho las cosas muy bien, te lo agradezco, pero quiero que hagas un último favor por mí. Quiero que le digas a todos los que me sigan que cuando sientan llegar el final de sus días me pongan una veladora roja, que es el símbolo del amor universal. Con este amor, les daré una muerte sin dolor y en paz al final de sus días". Mateo respondió: "así será, mi niña Blanca", dado que Mateo entendía con quién hablaba, y ella exclamó: "Gracias, hijo mío, el más fiel de mis devotos!", y le dio una sonrisa, y se retiró. Mateo pudo ver cómo la niña a su retirada se convirtió en la Santa Muerte, para luego desvanecerse cerca de la pared.
Pasado un tiempo, Mateo falleció, pero su legado perdura entre los seguidores del culto. Sus seguidores continuaron honrando su legado y transmitiendo su mensaje a las generaciones futuras. Los altares en honor a la Santísima Muerte se multiplicaron, y las misas y rituales en su nombre se llevaron a cabo con devoción y fervor.
La popularización del culto, con el paso del tiempo, se extendió más allá de Catemaco, alcanzando diferentes regiones de México y trascendiendo fronteras. La figura de la Santísima Muerte se convirtió en un símbolo de protección, amor y justicia para aquellos que se sentían desamparados o marginados.
In Catemaco, Veracruz [1], lived a man called Mateo, recognized by his community for his wisdom and his supposed mystical abilities for which he was considered a witch [2]. During one night of ritual in his modest hut, it is said an extraordinary event occurred that would mark the start of the worship of Holy Death [3].
According to the tale, while the flames danced in the fireplace, the smoke started to gather into a mysterious shape, taking the form of the Holiest Death. Dressed in a black tunic and carrying a scythe in her hand, the Holiest Death appeared before Mateo. Despite [4] her imposing appearance, the witch did not feel fear, then the Holiest Death radiated a blooming and powerful light, filling the dwelling with peace and tranquility. With a soft but powerful voice, the Holiest Death spoke to Mateo and said to him: "I am the one who guides souls in their final journey. I am the one who grants eternal peace and deserved rest. I am the one who listens to the whispers of the afflicted hearts and accompanies them in their crossing to the over yonder [5]. I am the one who hears their prayers when they are not heard". And she said to Mateo: "Tell everyone that all are welcome to my lap, that they come to me and I will give them counsel as to their needs. Clamor my name in your prayers and you all will not be alone; I will be there".
The witch, filled with astonishment and gratitude, asked how he should refer to her, bowing his head with respect. She exclaimed: "I am death." In that moment, an intense glow blinded the witch and the divine figure disappeared, leaving only her image recorded [6] on the wall of the hut. After that happening, he exclaimed: "That way it will be, my Holy Death."
Moved by this transcendental experience and with the desire to share the divine revelation. Mateo searched for the company of the priest of the town. Filled with hope, he told the priest about the apparition of the Holiest Death in his hut and all that had been revealed to him. He asked of the priest that he would accompany him and witness with his own eyes the image recorded on the wall, so that he could share the miracle with the church.
However, the priest, given that he professed the Christian faith, rejected the invitation frankly [7] and considered the apparition of the Holiest Death as a demonic manifestation. Despite the refusal of the priest, Mateo was not discouraged and decided that he himself would be the carrier of the message of the Holiest Death.
He began to share the divine message with his community, transmitting the faith and devotion toward the Holiest Death. With time, the image recorded on the wall of the hut disappeared, but it became an inspiration for the first known representation of the Holiest Death. The devotion spread by word of mouth [8] and soon word got around [9] about the abilities and the guidance that this divine figure could offer, as well as miracles attributed to her.
And that way, the first appearances of the cult [10] to the Holy Death in Catemaco, Veracruz were given. It was the witches of the municipality [11] who officiated the first masses and erected altars in honor of the Holy Death.
With the passing of the years, Mateo assures that he continued receiving instructions from the Holy Death in dreams and visions of how she wanted to be worshiped and how prayers to her should be.
When Mateo had already come to old age, one day a girl with a white dress [12] entered his hut and before Mateo could say anything this girl said to him: "Mateo, you have done very well, I appreciate it, but I want you to do one last favour for me. I want you to tell all who follow me that when they feel the coming of the end of their days that they put out for me a red votive candle, that is a symbol of universal love [13]. With this love, I will give you all a death without pain and in peace at the end of your days." Mateo responded: "that way it will be, my White girl," [14] given that Mateo understood who he was talking with, and she exclaimed: "Thank you, my son, the most loyal of my devotees!", and she gave him a smile, and withdrew. Mateo could see how the girl at her withdrawal turned into the Holy Death, and then vanished close to the wall.
After some time [15], Mateo perished, but his legacy endures between the followers of the cult. His followers continued honoring his legacy and transmitting his message to future generations. Altars in honor of the Holiest Death multiplied, and masses and rituals in her name were carried out [16] with devotion and fervor.
The popularization of the cult, with the passage of time, extended further than Catemaco, reaching different regions of Mexico and transcending borders. The figure of the Holiest Death turned into a symbol of protection, love, and justice for those who felt abandoned or marginalized.
[1] Catemaco is associated with witches and witchcraft, and could be a contender for the origin of some Santa Muerte worship. Although, its first known documentation was in Mexico City in the 1940's.
[2] Some pop-culture considers “witch” to mean an exclusively female magic practitioner. This is not true in this case. The word for a female witch is “bruja”, and the male counterpart (used here) is “brujo”.
[3] The title here, “Santa”, can translate to “Holy” or “Saintly”. It is the title used for female Catholic Saints (e.g., Santa María, Santa Ana, Santa Teresa, etc). Although “Saint” is a better translation, “Holiest” is easier to say than “Saintliest”.
[4] The phrase here, “a pesar de”, is a lexicalized expression with its origins in an old alternate definition of “pesar” as “to cause sorrow/regret/grief”.
[5] The phrase here, “el más allá”, refers to the afterlife. “Allá” is a demonstrative for a place that is very far away. Literally something like “more/most over there”. This has a similar meaning to “the beyond” but “the over yonder” is more appropriately folksy.
[6] The verb here, “grabar”, translated as “to record”, is used in the sense of taking a picture, engraving, carving, cutting a phonograph record, or making an impression.
[7] Literally “rotundly”.
[8] The idiom here, “de boca en boca” translated as “by word of mouth”, is literally “from mouth in[to] mouth”.
[9] The idiom here, “se corrió la voz sobre…”, translated as “word got around about”, is literally “the voice ran about…”.
[10] The word here, “culto”, translated as “cult”, does not have a negative connotation, and is the same word used earlier to describe the Christian faith (literally “el culto cristiano”).
[11] The municipality of Catemaco.
[12] The color white is said to symbolize peace and purity in Santa Muerte traditions. Dressing effigies of Santa Muerte in white can also symbolize marriage, and is used in rituals by those asking for a spouse (Galingo).
[13] The association of red with love in Santa Muerte traditions is well established (Alvarado).
[14] “Niña Blanca”, literally “White Girl” is a popular nickname for Santa Muerte (García). Interestingly, only the descriptor “White” is capitalized here. This may be a typographical error.
[15] The phrase here, “pasado un tiempo”, translated as “after some time”, is literally “passed a time”.
[16] The idiom here, “llevar a cabo”, translated as “carried out”, is literally “to carry to the end”.
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Badone, Ellen. Saints and Their Cults: Studies in Religious Sociology, Folklore, and History. Cambridge University Press, 2010.
Brandes, Stanley. Skulls to the Living, Bread to the Dead: The Day of the Dead in Mexico and Beyond. Wiley-Blackwell, 2006.
Carrasco, Davíd. Religions of Mesoamerica: Cosmovision and Ceremonial Centers. Waveland Press, 2017.
Galingo, Dalia. “¿Qué Significa La Santa Muerte Blanca? Esto Dicen Los Creyentes.” Plumas Atómicas, 14 May 2021, plumasatomicas.com/explicandolanoticia/que-significa-la-santa-muerte-blanca-esto-dicen-los-cre yentes/. Accessed 9 Mar. 2026.
García, Daniel. “La “Niña Blanca” Mejor Conocida Como La Santa Muerte.” Www.elsiglodetorreon.com.mx, El Siglo de Torreón, Nov. 2008, www.elsiglodetorreon.com.mx/noticia/2008/la-nina-blanca-mejor-conocida-como-la-santa-muerte.html?from=old. Accessed 9 Mar. 2026.
“Santa Muerte.” Wikipedia, 22 June 2022, es.wikipedia.org/wiki/Santa_Muerte.
R Andrew Chesnut. Devoted to Death : Santa Muerte, the Skeleton Saint. New York, Ny, Oxford University Press, 2018.
Kingsbury, Kate. “Syncretic Santa Muerte: Holy Death and Religious Bricolage.” Religions, vol. 12, no. 3, 2021.
Graziano, Frank. Cultures of Devotion: Folk Saints of Spanish America. Oxford University Press, 2007.
Lomnitz, Claudio. Death and the Idea of Mexico. Zone Books, 2005.