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Because the crossroads is land that belongs to no one, a place outside the borders of town, it is considered a suitable site to perform magical rituals and cast spells. The use of the crossroads as an impromptu altar where offerings are placed and rituals performed is widely encountered in both European and African folklore.
In ancient Greece, marker stones commemorating the god Hermes in his priapic form were set at the crossroads.
In ancient Rome the similar god Mercury was the crossroads guardian. In India, the god Bhairava, an older version of great god Siva, is said to guard Banana candle wax essay crossroads at the outskirts of villages.
In Guatemala, the old Mayan underworld Lord Maam, under his Catholic Saint guise of Maximon or Saint Simonis generally depicted seated at a crossroads in a chair, just outside a church. In Africa, almost every cultural group has its own version of the crossroads god. Legba, Ellegua, Elegbara, Eshu, Exu, Nbumba Nzila, and Pomba Gira are African and African-diaspora names in several languages for the spirit who opens the way, guards the crossroads, and teaches wisdom.
European tales of, by, and about European musicians, dancers, and others who seek physical dexterity selling themselves to the Devil are legion, frequent, and commonplace.
It could be argued, and HAS been argued not by me that all instances of this belief in African American culture are simply cultural borrowings from European sources.
One of the things that gives traction to the idea that Black folks borrowed the concept from White folks is that we have evidences of such beliefs going back in Germanic cultures far earlier than we see them among enslaved Africans in the Americas.
Regardless, we DO have European sources in early folklore, and, to put it bluntly, when a white musician like Charlie Daniels writes and performs a country-rock piece like "The Devil Came Down to Geogia," he need not be conceived as borrowing from African American sources, because he can just as simply have been using his own Anglo-Germanic roots-sources for the inspiration.
It is given in full, in English, here: American beliefs about the crossroads are many and they come in numerous variations.
There are two major themes regarding crossroads rituals in the African-American hoodoo tradition. While these customs may contain an admixture of European folklore, they are primarily derived from African antecedents.
In hoodoo practice, after one completes a "job of work" or magical ritual, the most neutral way to dispose of remnants such as left-over candle wax, incense ashes, footprint-dirtor ritual bath water is to carry everything to the crossroads, throw it into the intersectionturn and walk home without looking back.
Contrariwise, in at least one form of Hot Foot or Drive Away Spellritual items are thrown into a series of crossroads leaving town, to push the hated person out of town and to act as guards against his or her return.
Also, there is a version of the Crossing Spell in which Graveyard Dirt is buried at a crossroads. Not all hoodoo rituals take place at an actual crossroads, but when laying tricks or casting magical spellsmany practitioners make use of what can be called a "portable crossroads" or circle with a cross inside, known as an "X" or "cross-mark," generally.
The cross-mark may br drawn on the ground or on a personal altar with sachet powders or it may be created quite subtly, with a mere five dots rather than with two crossing lines.
In the latter case, the dots go at the four points where the crossing lines would touch the circumference of an imagined circle and at the intersection or center-point of the circle.
When drawn this way, the pattern is not called a cross-mark but a "five-spot.Biggest Siterips, Pornstars and MDH Porn Archive. This site does not store any files on its server. We only index and link to content provided by other sites. Put the Words in Alphabetical Order Worksheets Printout. This site does not store any files on its server.
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