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Liminal deity

A liminal deity is a divine figure in mythology and religion who presides over thresholds, boundaries, or transitional spaces, often acting as a mediator, guardian, or crosser between realms such as life and death, the earthly and the underworld, or stages of human development like childhood to adulthood.^[1] These deities embody ambiguity and duality, frequently exhibiting protective yet potentially destructive qualities while facilitating transformation, initiation, or passage through liminal states—concepts rooted in anthropological theories of rites of passage where individuals or societies navigate "in-between" phases.^[1] In various cultural contexts, liminal deities are associated with chaos, the "Other," or foreign origins, reflecting their role in challenging fixed structures and enabling psychological or spiritual growth.^[1] Prominent examples appear across mythologies, particularly in Greek traditions where such deities often link to the underworld or crossroads. Hekate, for instance, governs boundaries and nocturnal transitions, serving as a psychopomp who aids souls and figures like Persephone in underworld journeys, later evolving in philosophical texts into a cosmological mediator between earthly and celestial domains.^[1] Hermes, as a trickster and boundary god, guides the dead as a psychopomp while overseeing commerce and travel, embodying swift passage across liminal zones. Dionysus, originating as a "foreign" deity from Thrace, represents ecstatic transformation and chthonic chaos through wine and madness, bridging mortal ecstasy with divine mysteries and integrating into Olympian order despite his disruptive nature. Other figures like Artemis protect and initiate youth in rites marking gender transitions, while Persephone embodies seasonal and lunar liminality between surface and subterranean worlds. Beyond Greek mythology, liminal deities feature in Celtic and Egyptian traditions, often tied to seasonal festivals or cosmic veils. In Celtic lore, they align with festivals like Samhain, where boundaries between the living and ancestral realms thin during harvest transitions.^[2] The Egyptian Isis, a veiled goddess of nature and mystery, presides over doorways and rebirth, symbolizing the crossing of existential thresholds.^[2] These figures underscore the universal role of liminality in religious practices, influencing rituals that navigate ambiguity and renewal across cultures.

Overview and Concepts

Definition

A liminal deity is a god, goddess, or other supernatural being in various mythological traditions who presides over thresholds, boundaries, transitions, and doorways, functioning as a guardian, crosser, or mediator of liminal spaces such as crossroads, the moments of dawn and dusk, or the divide between life and death.^[3] These entities embody the ambiguous nature of passage, facilitating movement between states or realms rather than being confined to a single domain.^[4] The conceptual foundation of liminality traces back to anthropological studies of rites of passage, first articulated by Arnold van Gennep in his 1909 book Les Rites de Passage, where he identified the "limen" (threshold) as the central phase of rituals marked by transition and ambiguity between structured social categories.^[5] Victor Turner expanded this framework in works like The Ritual Process (1969), portraying liminality as a dynamic state of "betwixt and between" that dissolves norms and enables transformation, a lens later applied to mythological figures navigating existential boundaries. In distinction from other deity categories, liminal deities prioritize mediation and fluidity over the stability of fixed realms; for instance, they differ from chthonic gods tied to the underworld and earthly depths or celestial deities associated with heavenly order and transcendence, instead representing the interstitial zones of uncertainty and change.^[1] Modern scholarly interpretations often classify psychopomps—guides for souls transitioning to the afterlife—and trickster figures who disrupt and traverse boundaries as subsets of liminal deities, exemplified by Hermes in Greek mythology as a messenger bridging divine and mortal worlds.^[6]

Etymology

The term "liminal" originates from the Latin noun līmen (genitive liminis), meaning "threshold," "doorstep," or "lintel," referring to the boundary or transitional space between two areas.^[7] This root entered English in the late 19th century as an adjective, initially in scientific and psychological contexts to describe phenomena at the edge of perception, such as the "limen" in psychophysics denoting the threshold of sensation.^[8] Its first significant scholarly application in anthropology occurred in Arnold van Gennep's 1909 work Les Rites de Passage, where he used "liminal" (from French liminal) to characterize the transitional phase in rites of passage, marking a period of ambiguity between separation from the old status and incorporation into the new.^[9] The word "deity" derives from the Latin deitās (from deus, "god" or "divine being"), entering Middle English around 1300 via Old French deité, to denote divine nature, godhood, or a supernatural entity worthy of worship.^[10] The compound term "liminal deity" emerged in mid-20th-century religious studies and anthropology to describe divine figures associated with boundaries and transitions, building on van Gennep's framework and gaining prominence through Victor Turner's 1969 book The Ritual Process: Structure and Anti-Structure, which expanded liminality to broader social and symbolic processes, including mythological roles.^[9] Related terms in the study of boundary-crossing figures include "psychopomp," from Ancient Greek psychopompós (ψυχοπομπός), combining psychḗ ("soul" or "breath") and pompós ("guide" or "escort"), literally meaning "soul-guide" and entering English in the 19th century to refer to entities conducting spirits across realms.^[11] Similarly, "threshold guardian" reflects Indo-European conceptual roots, with "threshold" from Old English therscold (related to treading across boundaries) and Latin līmen (of uncertain origin but denoting boundary), and "guardian" from Latin gardianus (from gard- , "to protect" or "enclose"), evoking protective figures at liminal points in various traditions.^[12]

Key Characteristics

Liminal deities are primarily characterized by their roles as guardians of transitions, overseeing boundaries such as doorways, seasonal shifts, birth, and death to ensure safe passage through periods of change. These figures mediate between distinct realms, including the human and divine or the living and the dead, often facilitating transformation while embodying the inherent ambiguity of these processes. Their protective functions are particularly prominent at sites of potential danger, where they avert threats and guide individuals or communities through liminal phases.^[4] Symbolically, liminal deities are associated with duality and ambiguity, frequently depicted with attributes that reflect their boundary-crossing nature, such as tools symbolizing access (like keys or staffs) or forms that blur identities, including gender fluidity or multifaceted representations. They are often invoked or portrayed in liminal contexts, such as twilight hours, crossroads, or threshold spaces, underscoring their connection to times and places of uncertainty and potential. This symbolism highlights their function as embodiments of the "betwixt and between" state, derived from the etymological root of liminality in the Latin limen (threshold).^[13]^[5] Within the broader category of liminality, liminal deities can be classified into types based on the boundaries they navigate, including dying-and-rising figures who represent cyclical transitions, psychopomps who escort souls across death's threshold, and tricksters who disrupt and redefine social limits. Purely agricultural deities are generally excluded unless their roles emphasize boundary aspects, such as seasonal turnover. In cultural practices, these deities play key roles in rituals aimed at invoking protection during passages, such as initiations or journeys, helping to structure chaos into renewal.^[14] Scholarly interpretations of liminal deities emphasize their psychological dimensions, viewing them as archetypes that encapsulate human experiences of uncertainty and transformation, drawing from anthropological frameworks like those of Arnold van Gennep and Victor Turner. Debates persist regarding classification, particularly whether all psychopomps qualify as liminal—some argue only those actively traversing and blurring active boundaries do, while others include static guides at fixed thresholds. These discussions highlight variations in how liminality is applied across mythological traditions, prioritizing functional mediation over static categorization.^[5]^[15]

Liminal Deities in European Traditions

Greco-Roman Mythology

In ancient Greek mythology, Hermes served as a quintessential liminal deity, embodying the roles of messenger between gods and mortals, protector of travelers, and psychopomp guiding souls to the underworld.^[4] His association with boundaries extended to herds, roads, and thresholds, reflecting his function in facilitating transitions across physical and metaphysical spaces.^[16] The caduceus, his iconic staff entwined with serpents and topped with wings, symbolized negotiation, commerce, and the mediation of boundaries, often carried as he traversed realms.^[17] Hecate, another prominent Greek figure, presided over crossroads, magic, and the threshold to the underworld, often depicted in triple form to represent life's stages—maiden, mother, and crone—and the three-way intersections where choices and dangers converged.^[18] Her liminal nature linked her to nocturnal rites and the unseen, positioning her as a guardian of passages between the living world and the chthonic depths.^[16] Charon, the ferryman of the River Styx, facilitated the ultimate transition from life to death, demanding payment to cross the boundary into Hades, underscoring his role in the irreversible liminality of mortality.^[19] Persephone exemplified seasonal and existential liminality as the goddess who alternated between the earth's surface and the underworld, her abduction and annual return symbolizing the cycle of death and rebirth in vegetation and human experience.^[20] Adonis, a dying-and-rising vegetation god, embodied the liminal flux of life, death, and renewal, his mythic cycle of descent and ascent mirroring natural transitions and fertility rites.^[21] Dionysus, originating as a foreign deity from Thrace, represented ecstatic transformation and chthonic chaos through wine and madness, bridging mortal ecstasy with divine mysteries and integrating into Olympian order despite his disruptive nature.^[22] Artemis protected and initiated youth in rites marking gender transitions, serving as a guardian of boundaries between childhood and adulthood, wild nature and civilization.^[22] Roman mythology adapted and expanded these concepts through indigenous deities emphasizing urban and domestic boundaries. Janus, the two-faced god of beginnings, endings, gates, and transitions, overlooked doorways and temporal shifts, with his dual visage signifying the gaze backward and forward across thresholds.^[23] As the namesake of January, he marked the liminal month inaugurating the new year, invoked in rituals to bless passages and avert chaos during changes.^[24] Cardea governed door hinges and protections against malevolent forces, wielding hawthorn to safeguard households at the threshold between safety and peril.^[25] Forculus protected doorways themselves as entry points, while Portunus oversaw harbors, keys, and ports—spaces of arrival and departure where land met sea in fluid liminality.^[26] These minor deities highlighted Rome's granular ritual focus on everyday boundaries, often honored in household invocations to maintain order amid transitions.^[25] The mythological roles of these deities intertwined with cultural practices, such as offerings left at crossroads for Hecate on the new moon to seek her favor in navigating life's uncertainties and warding off ghosts.^[27] Her triple form informed rituals at these sites, where supplicants deposited food and performed deipnon to honor her as mediator of fate.^[28] Syncretism between Greek and Roman traditions was evident in the equation of Hermes with Mercury, blending the former's boundary-crossing attributes with the latter's emphasis on commerce and eloquence, as seen in shared iconography like the winged staff.^[17] This fusion enriched rituals across the Mediterranean, where liminal deities like these ensured safe passage through the ambiguities of existence.^[19]

Celtic and Norse Mythology

In Celtic mythology, Brigid emerges as a prominent liminal deity, embodying transitions between seasons, creative domains, and the sacred hearth. As a goddess of poetry, smithcraft, and healing, she presides over the threshold of Imbolc, the festival marking the shift from winter to spring, where fire rituals symbolize renewal and purification.^[29] Her triadic nature—encompassing aspects of inspiration, craftsmanship, and fertility—positions her as a mediator between the mundane and divine, facilitating human engagement with transformative forces.^[30] This liminality is evident in her association with fire as a boundary element, bridging domestic hearths and cosmic cycles.^[31] Cernunnos, the horned god, represents the wild boundaries between human civilization and untamed nature, often depicted in Celtic art as a mediator holding symbols of animals and wealth. His iconography on artifacts like the Gundestrup cauldron illustrates him seated amid stags and serpents, embodying the divide between life and death, fertility and the hunt. As a figure of liminal states, Cernunnos oversees journeys across natural thresholds, linking commerce, travel, and the otherworld through associations with torcs and coins that signify prosperity at the edge of known realms. Cerridwen, a Welsh goddess of transformation, operates through her magical cauldron, a vessel of rebirth that facilitates shapeshifting and the soul's passage between worlds. In tales from the Mabinogion, she pursues the boy Gwion Bach through multiple forms, culminating in her swallowing him and birthing the bard Taliesin, symbolizing the liminal process of death and renewal.^[32] Her domain near watery portals like Llyn Tegid underscores her role in bridging mortal existence and the Otherworld, a Celtic liminal realm known as the Sidhe, where boundaries dissolve in cycles of inspiration and fate.^[32] Sulis, the British goddess of the healing springs at Bath, governs the threshold between water and earth, where thermal waters emerge as portals for ritual and restoration. Inscriptions from the Roman-British temple dedicate offerings to her as Sulis Minerva, blending Celtic liminality with Roman attributes, and curse tablets deposited in the springs invoke her power over justice and transition.^[32] These sites, as liminal zones, facilitated healing by crossing elemental boundaries, reflecting broader Celtic reverence for natural thresholds as sites of divine intervention.^[32] In Norse mythology, Odin exemplifies the liminal wanderer and psychopomp, traversing realms in pursuit of wisdom and guiding souls across boundaries of life and death. Disguised as a traveler, he employs shamanic journeys, such as hanging spear-wounded on Yggdrasil for nine nights to acquire runes, positioning himself at the cosmic tree's roots as a threshold between worlds.^[33] Through Valkyries, he selects warriors for Valhalla, embodying the transition from battlefield to afterlife, while his one-eyed gaze and shape-shifting reinforce his role in fate's (wyrd) weaving.^[33] This sacrificial act at Yggdrasil's base highlights Odin's mediation of apocalyptic shifts, linking personal ordeal to the Norns' threads of destiny.^[34] Heimdallr serves as the vigilant guardian of Bifrost, the rainbow bridge connecting Asgard and Midgard, stationed at its threshold to ward off chaos from Jotunheim. With acute senses, he surveys all realms and sounds Gjallarhorn to herald Ragnarok, the ultimate liminal event of destruction and rebirth.^[35] His position embodies the Norse emphasis on wyrd as an inexorable boundary-crossing force, overseeing transitions from order to cosmic upheaval.^[35] Hel, daughter of Loki, rules the underworld realm of the same name, existing as a half-living, half-dead figure who demarcates the threshold for those dying of illness or age. Her domain, a shadowy mirror to the living world, receives souls via the Hel-path, underscoring her liminal governance over non-heroic death and the boundary between vitality and decay.^[36] In Norse cosmology, Hel's half-corpse form and impartial reception of the departed emphasize wyrd's finality, positioning her at the edge of existence amid apocalyptic prophecies.^[37]

Other European Mythologies

In Baltic mythology, Velnias serves as a trickster figure and boundary spirit associated with the underworld, the dead, animals, and underground treasures, often embodying transitions between the earthly realm and the subterranean world.^[38] This deity, also known as Velinas, contests with sky gods like Perkūnas, highlighting his role in mediating cosmic oppositions and liminal spaces such as rivers and earth boundaries.^[39] Similarly, Laima functions as the goddess of fate, overseeing critical life transitions including birth, marriage, and death, while protecting pregnant women and determining individual destinies from infancy onward. Her influence extends to the broader cycle of human existence, positioning her at the thresholds of life's major phases.^[40] Slavic traditions feature Leshy as a shapeshifting guardian of forest edges, who disorients travelers and enforces boundaries between civilized spaces and the wilderness, often appearing as a tall, bearded hominid to protect natural realms.^[41] Veles, depicted in serpentine or chthonic forms, rules the underworld, waters, and cattle as a rival to sky gods like Perun, symbolizing liminal crossings between earthly, aquatic, and infernal domains through his trickster attributes and eternal cosmic struggles.^[42] Domovoi acts as a household spirit tied to the home's thresholds, safeguarding family wealth and domestic harmony while marking the boundaries between interior safety and external threats, sometimes manifesting as an ancestral figure to punish moral lapses.^[43] These entities underscore Slavic folklore's emphasis on nature and domestic limens, with rituals during liminal times like Kupala Night—celebrated around the summer solstice—invoking thin veils between worlds through fire, water, and herb-gathering practices to seek fertility and revelation.^[44] In Etruscan mythology, Culsans appears as a two-faced god of gates and doorways, embodying liminal passages and serving as a precursor to Roman Janus by overseeing entrances that connect interior and exterior realms.^[45] Turms functions as a messenger and psychopomp, akin to Hermes, guiding souls across the boundary to the afterlife and facilitating divine communications in transitional contexts.^[46] Etruscan practices like haruspicy further highlight these motifs, involving the examination of animal entrails—especially livers—for omens related to pivotal life changes, wars, or divine transitions, interpreting markings as signs from gods about impending shifts.^[47] Baltic pagan survivals persist in folk rituals that blend pre-Christian elements with later customs, such as seasonal festivals invoking fate deities during solstices or harvest times to navigate communal thresholds like births and migrations.^[48] These practices, including sacred fire rites and offerings to boundary spirits, reflect ongoing reverence for liminal forces in everyday life cycles.^[49]

Liminal Deities in Asian Traditions

East and Southeast Asian Mythologies

In East and Southeast Asian mythologies, liminal deities often manifest as guardians of physical and spiritual boundaries, reflecting the region's emphasis on communal harmony, ancestor veneration, and the interplay between natural and supernatural realms. These figures protect thresholds such as village edges, doorways, and transitional spaces like waterways, warding off malevolent forces while facilitating prosperity and safe passage. Influenced by intertwined Confucian ideals of social order and Buddhist notions of impermanence, rituals involving these deities frequently occur during seasonal transitions, such as New Year ceremonies where gates and entrances are ritually sealed against chaos.^[50]^[51]^[52] In Chinese traditions, Chenghuang (City Gods) serve as protective deities associated with urban boundaries, embodying the walls (cheng) and moats (huang) that encircle settlements to safeguard inhabitants from external threats and underworld influences. Originating from agrarian spirits of fields and irrigation, Chenghuang evolved into overseers of civic stability, judging the living and dead at liminal points like city gates to maintain moral and spatial order. Complementing this, Menshen or Door Gods—typically depicted as pairs of deified warriors like Shentu and Yulei—guard household thresholds, binding evil spirits with reed ropes in folklore and pasted as talismans on doors during Lunar New Year to repel misfortune and preserve inner sanctity. These practices underscore Confucian-Buddhist syncretism, where threshold rituals reinforce familial and communal boundaries against the chaotic outer world.^[50]^[53]^[54]^[55]^[56]^[57]^[51] Korean folklore features Jangseung, wooden totem poles erected at village entrances to demarcate boundaries and deter evil spirits through grotesque carvings of faces and phallic symbols, functioning as both mileposts and shamanic wards against disasters. These poles, raised with offerings by community elders, embody animistic protections rooted in folk religion, scaring boundary-crossers and invoking prosperity for the enclosed space. Haneullim (or Hwanin), the supreme sky god in Korean shamanism and native religion, oversees the divide between heavenly and earthly realms, descending through his son Hwanung to bridge divine oversight with human affairs in foundational myths like that of Dangun. Confucian influences integrate these figures into ancestral rites, while Buddhist elements emphasize their role in transitional ceremonies marking seasonal shifts.^[58]^[59]^[60]^[61]^[62]^[51] Japanese Shinto traditions highlight Inari Ōkami, the androgynous kami of rice agriculture, fertility, and prosperity, whose fox messengers (kitsune) patrol liminal sites like crossroads and field edges, shape-shifting as tricksters to guide or deceive travelers while ensuring bountiful harvests. Inari shrines, often marked by vermilion torii gates at transitional paths, attract merchants seeking worldly success, blending Shinto reverence for natural boundaries with Buddhist prosperity rites. Ryūjin, the dragon sea god ruling from an undersea palace, controls tides and weather to mediate water-land interfaces, wielding jewels that summon or recede oceans, thus protecting coastal realms from inundation or drought in mythological tales. These deities' cults reflect Buddhist-Confucian adaptations, with rituals at shrines during festivals reinforcing communal thresholds against elemental chaos.^[63]^[64]^[65]^[66]^[67]^[51] Among Southeast Asian examples, Vietnamese folk religion venerates Thành Hoàng as tutelary village guardians, deified ancestors or heroes enshrined at communal houses to protect territorial thresholds from calamities, mediating between the living community and spiritual ancestors through annual rituals. These practices, shaped by Confucian hierarchy and Buddhist karma, involve gate ceremonies during lunar festivals to honor protective spirits and renew communal bonds.^[68]^[69]^[70]^[51]

South and West Asian Mythologies

In South Asian mythologies, particularly within Hinduism, liminal deities often embody transitions between life and death, human and divine realms, and the cycles of creation and destruction. Yama, the god of death and dharma, serves as a psychopomp who guides souls through the threshold of mortality, judging their deeds to determine rebirth within the samsara cycle of endless birth, death, and reincarnation.^[71] His noose symbolizes the capture of departing souls, marking the boundary between earthly existence and the afterlife, while his role enforces moral order across these liminal passages.^[71] Ganesha, the elephant-headed remover of obstacles, presides over beginnings and thresholds, invoked at the start of rituals, journeys, or endeavors to clear paths and facilitate entry into new phases of life.^[72] His hybrid form—an elephant head atop a human body—represents the fusion of animal instinct and divine intellect, symbolizing the crossing from mundane to sacred realms and the harmony of opposites at existential boundaries.^[73] Kali, the fierce goddess of time (kala), embodies the destructive aspect of samsara, dismantling ego and illusions to enable rebirth and renewal, her wild dance over corpses evoking the liminal space where endings precipitate cosmic regeneration.^[74] In Hindu cosmology, these deities amplify the pervasive liminality of samsara, where every transition underscores the illusory nature of fixed states and the eternal flux of existence.^[75] In West Asian traditions, Phrygian and Anatolian traditions introduce Sabazios, a rider god revered as a sky father linked to fertility and seasonal transitions, often depicted on horseback trampling boundaries between earth and heavens to invoke abundance and renewal.^[76] His cult, spreading from Thrace and Phrygia, emphasized ecstatic rites that dissolved social and natural limits, aligning him with liminal processes of growth and cosmic order.^[77] These West Asian deities, through epics like Inanna's descent, prefigure dying-and-rising motifs that permeate broader mythological frameworks.

Liminal Deities in African and Diaspora Traditions

Sub-Saharan and Afro-Diasporic Religions

In Sub-Saharan African religions, liminal deities often serve as intermediaries between the human world and spiritual realms, facilitating transitions in oral traditions and rituals. Among the Akan people of Ghana, Nyame, the supreme creator god, oversees the boundaries between human existence and ancestral domains by endowing individuals with souls (okra) that link the living to the divine and the afterlife.^[78] This oversight manifests in Akan cosmology where Nyame's creative power maintains equilibrium across these realms, as reflected in theological anthropology that emphasizes symmetrical relations between society, humans, and the divine.^[79] In Dahomey (modern Benin) Vodun, Legba functions as a trickster and gatekeeper at crossroads, regulating passage between the visible human world and the invisible divine sphere as the appointed linguist of Mawu-Lisa, the high god.^[80] His symbols, including a staff for support in mediation and a dog as a companion signaling his boundary-crossing mobility, underscore his role in enabling communication and transformation across domains.^[80] These concepts extended into Afro-diasporic religions through the transatlantic slave trade, where Sub-Saharan elements syncretized with local influences. In Haitian Vodou, Papa Legba embodies the psychopomp and interpreter at spiritual thresholds, invoked at the onset of ceremonies to open gates for loa (spirits) and guide petitions between humans and the divine.^[81] Often depicted as an elder with a cane, he removes obstacles during these transitions, reflecting his trickster heritage from West African Legba.^[82] Syncretism with Saint Peter arose in New World contexts, equating Legba's key-holding guardianship of heavenly gates with the apostle's biblical role, allowing covert practice under colonial Catholicism.^[83] Similarly, in Brazilian Candomblé, Exu acts as the messenger of crossroads and communication, navigating the liminal space between orixás (deities) and devotees with a dual nature—beneficent facilitator or mischievous disruptor—demanding offerings at gates to honor his pivotal exchanges.^[84] This duality, rooted in Yoruba Èṣù, emphasizes Exu's role in challenging certainties and enabling transformative dialogues.^[85] Cultural practices further highlight these deities' liminal functions, particularly in navigating uncertainties and mediating transitions. Yoruba Ifá divination, integral to Sub-Saharan and diasporic traditions, employs a system of 256 odu (sacred signs) interpreted by babalawos to provide guidance during life's thresholds, such as decisions on marriage, health, or community issues, under the wisdom of Orunmila.^[86] In possession rites across the African diaspora, including Vodou and Candomblé, liminal deities like Papa Legba and Exu initiate spirit mounts by opening pathways for loa or orixás to temporarily inhabit practitioners, fostering direct communion and resolution of liminal crises through dance, music, and offerings.^[87] These living oral traditions, sustained post-colonially, underscore the deities' enduring mediation in personal and communal passages.^[87]

North African Mythologies

In North African mythologies, particularly within ancient Egyptian traditions, liminal deities played crucial roles in navigating transitions between life, death, and the divine realms, often depicted in funerary texts that emphasize crossings from the Nile Valley to the afterlife. Anubis, the jackal-headed god, served as a psychopomp guiding souls through the underworld threshold, overseeing embalming rituals that marked the limen between mortality and eternity, as evidenced in the Pyramid Texts where he protects Osiris's body and facilitates the deceased's ascent (Pyramid Texts, utterances 178, 219, 437). In the Book of the Dead, Anubis weighs the heart against Maat's feather in the Hall of Two Truths, determining passage to the afterlife and embodying the boundary between judgment and eternal existence (Book of the Dead, Spell 125).^[88]^[89] Bes, a dwarf-like apotropaic deity, guarded household thresholds and liminal moments such as childbirth and sleep, warding off evil forces at doorways and during vulnerable transitions from womb to world. His grotesque yet protective form appeared on amulets and in domestic rituals, symbolizing the mediation between chaotic external threats and safe interior spaces, particularly in borderland contexts like Nubia where he aided life-to-death passages (Journal of Ancient Egyptian Interconnections 20). Bes's dances and fierce expressions were invoked at births to repel demons, highlighting his role in bridging physical and spiritual boundaries, as seen in Ptolemaic temple reliefs and magical artifacts.^[90]^[91]^[88] Thoth, the ibis-headed god of writing and the moon, acted as a mediator at divine thresholds, resolving conflicts and recording judgments that spanned gods, pharaohs, and the dead. He facilitated Osiris's resurrection by overseeing the reassembly of his body and pronouncing the verdict in the afterlife trial, thus navigating the limen between dismemberment and wholeness (Contendings of Horus and Seth; Book of the Dead, Spell 125). In pyramid inscriptions, Thoth travels through liminal spaces like the night sky and underworld, maintaining cosmic order (ma'at) during transitions from day to night and life to afterlife (Pyramid Texts, utterances 257, 311, 334).^[88]^[89] Among Berber traditions in North Africa, Gurzil emerged as a bull-headed war god associated with liminal transitions in battle, where he symbolized the shift from life to heroic death or victory, carried into combat by tribes like the Laguatan against Byzantine forces. His cult, centered in Tripolitania, invoked him as a partner to a sky deity, marking boundaries between chaos of war and ordered survival (African History Oxford Research Encyclopedia). Ammon, the ram-headed deity in Libyan Berber lore, functioned as a boundary protector, his oracle at Siwah Oasis guarding desert frontiers and mediating between human realms and divine prophecy, with roots in pre-Egyptian indigenous worship that influenced regional cults.^[92]^[93] These Egyptian and Berber figures reflect shared Mediterranean motifs of threshold guardianship, evident in syncretisms like Anubis with Hermes as a psychopomp in Greco-Roman contexts. The Pyramid Texts and Book of the Dead underscore the Nile-afterlife crossing as a core liminal theme, embedding these deities in monumental funerary practices.^[88]^[89]

Liminal Deities in Middle Eastern and Abrahamic Traditions

Ancient Near Eastern Mythologies

In Mesopotamian mythology, Enki, known as Ea in Akkadian traditions, served as a liminal deity associated with the abzu, the subterranean freshwater ocean that formed a cosmic boundary between the earthly realm and the underworld.^[94] As the god of wisdom, water, and creation, Enki mediated transitions across these watery thresholds, often using cunning to maintain order, such as in myths where he averts catastrophic floods by advising humanity on survival measures. His role extended to facilitating rebirth and fertility cycles, embodying the fluid, transformative power of boundaries in Sumerian cosmology.^[95] Ereshkigal, the queen of the underworld realm Irkalla, exemplified liminality through her guardianship of the gates separating the living world from the domain of the dead.^[96] In Sumerian and Akkadian texts, she enforced strict protocols at these portals, stripping entrants of their attributes to symbolize the irreversible crossing into death's territory.^[97] Pazuzu, a wind demon with a hybrid form blending human, animal, and avian features, acted as a protective liminal figure, warding off other chaotic entities like Lamashtu at thresholds of vulnerability such as childbirth or illness.^[98] These deities highlighted the precarious balance of cosmic order, where boundaries required vigilant mediation to prevent incursions from the chaotic beyond. In Hittite and Anatolian mythologies, Telepinu, the storm god of agriculture and seasonal cycles, represented liminality through his periodic vanishing, which disrupted fertility and initiated transitions between abundance and barrenness.^[99] His absence in wilderness spaces—liminal zones outside cultivated lands—mirrored the threshold between life-giving rains and drought, resolved only through rituals restoring cosmic harmony.^[100] Kamrusepa, the goddess of healing and purification, navigated health-illness boundaries via magical rites that cleansed impurities at these junctures, often invoking her powers in contexts of ritual transformation.^[101] Mythological narratives underscored these liminal roles, as seen in Inanna's descent to confront Ereshkigal, a boundary-testing journey through seven gates that explored death's thresholds and the potential for renewal.^[97] Enki's interventions, such as deploying clever agents to retrieve Inanna, exemplified his mediation of world-order limens against existential threats. Cuneiform epics like the Epic of Gilgamesh depicted underworld quests as traversals of liminal chronotopes, where heroes like Gilgamesh confronted mortality's edges in search of wisdom, influencing later cultural motifs of boundary-crossing.^[102] These stories, preserved in temple libraries, reflected a worldview where liminal deities ensured the cyclical stability of existence amid precarious transitions.

Abrahamic Religions

In Abrahamic traditions, liminal deities manifest primarily through angelic figures and messianic roles that mediate transitions between life and death, earth and heaven, or judgment and salvation, adapting ancient psychopomp motifs into monotheistic frameworks. These entities serve as guardians of thresholds in eschatological narratives, emphasizing divine order over chaotic polytheistic intermediaries.^[103] In Judaism, Metatron emerges as a prominent liminal figure, often depicted as the transformed Enoch who acts as a heavenly scribe and threshold guardian between the divine realm and humanity. As the "Prince of the Presence," Metatron mediates esoteric knowledge and sustains cosmic order, embodying the transition from human to celestial existence while recording deeds for judgment. His liminal status is evident in apocalyptic texts where he guides visionaries through heavenly veils, preventing unauthorized passage into God's presence.^[104]^[105] Similarly, Azrael, the angel of death, functions as a psychopomp who separates souls from bodies at the moment of passing, escorting them toward divine reckoning without inflicting harm himself. In Jewish lore, Azrael's role underscores the boundary between mortal life and the afterlife, appearing in midrashic accounts to oversee the soul's departure under God's command.^[106]^[107] Christian theology portrays Jesus Christ as the ultimate liminal deity, bridging the chasm between death and resurrection through his incarnation, crucifixion, and ascension. His resurrection exemplifies the limen of life and death, transforming the grave from finality to a portal of eternal life and symbolizing victory over sin's dominion. This transitional role is central to soteriology, where Christ's dual nature—fully human and divine—mediates humanity's passage from temporal existence to glorified eternity. The Archangel Michael further embodies liminality as the weigher of souls at the final judgment, standing at the boundary of salvation and damnation to execute divine justice. In medieval iconography and patristic writings, Michael holds scales to assess merits, guiding righteous souls heavenward while barring the condemned, thus guarding the eschatological threshold.^[108]^[109]^[110]^[111] In Islam, Izrail (also known as Azrael) serves as the archangel of death, tasked with gently separating the soul from the body at Allah's decree, marking the critical liminal moment of transition to the barzakh, or intermediate realm. This act of extraction is described in hadith as a merciful process for believers, where Izrail and assisting angels convey the soul upward, affirming faith before the grave's closure. Munkir and Nakir, the interrogating angels of the grave, then enforce this liminality by questioning the deceased on their lord, religion, and prophet, determining the soul's provisional fate until resurrection. Their terrifying appearance—dark-skinned with thunderous voices—tests the boundary between worldly illusion and posthumous truth, punishing denial with constriction of the grave while rewarding affirmation with expansion and light.^[112]^[113]^[114] Theological interpretations across Abrahamic faiths highlight these figures' mediatory roles in eschatology, where angels facilitate divine encounters at judgment's edge, such as the pearly gates symbolizing heaven's portal. Jesus' harrowing of hell exemplifies a transitional victory, descending to liberate righteous souls from limbo, prefiguring universal resurrection and affirming his authority over death's domain. In medieval Christianity, purgatory crystallized as a liminal state of purification, a temporary threshold where souls atone for venial sins through fire-like suffering, bridging earthly penance and heavenly beatitude.^[103]^[110]^[115] These concepts bear traces of influence from ancient Near Eastern myths, where psychopompic guides like those in Mesopotamian descent narratives informed Abrahamic adaptations of soul escorts and judgment scenes. Medieval exegesis further evolved these ideas, integrating purgatory's liminality into communal prayers for the dead, fostering intercessory practices that reinforced eschatological hope.^[116]^[117]

Liminal Deities in American Indigenous Traditions

North American Indigenous Mythologies

In North American Indigenous mythologies, liminal deities often manifest as trickster figures or transformative spirits that navigate and disrupt boundaries between realms, such as human and animal, chaos and order, or the natural and supernatural. These entities embody the fluidity of existence in animistic worldviews, where oral traditions emphasize ecological and social balance across diverse tribal contexts, from the Southwest to the Pacific Northwest and Great Lakes regions. The trickster archetype, prevalent in these narratives, serves as a mediator in transitions, challenging norms to reveal deeper truths about harmony and survival.^[118] Coyote exemplifies this liminal role in Navajo and Lakota traditions, functioning as a trickster who crosses human-animal divides and embodies ambivalence between creation and destruction. In Navajo cosmology, Coyote advises the Holy People during world formation while exhibiting greedy, egotistic traits that mirror human flaws, thus testing the boundaries of hozho (harmony) by introducing disorder to affirm order.^[118] In broader Plateau and Southwest tales, Coyote steals fire from the gods, acting as a culture hero who bridges the limen of a dark, unformed world to one illuminated by knowledge and warmth, though his antics often lead to unintended chaos.^[119] This duality positions Coyote as a boundary-crosser, essential for mythological explanations of natural phenomena and moral lessons on balance. Among Pacific Northwest peoples like the Tlingit and Haida, Raven serves as a creator-shapeshifter who manipulates transitions between light and darkness, human and divine. In core myths, Raven, initially a mischievous bird, tricks the chief of the heavens to release the sun, moon, and stars from clam shells or boxes, transforming eternal night into cyclical day and night and establishing cosmic order.^[120] His ability to change forms—from raven to human or whale—highlights liminality, as he navigates realms to bring essential elements like water and light, underscoring themes of ingenuity and the precarious balance in creation stories.^[121] White Buffalo Calf Woman holds a prophetic liminal presence in Lakota tradition, appearing as a sacred figure who traverses the threshold between the human world and spiritual prophecy. She arrives among the people during a time of hardship, presenting the sacred pipe (chanunpa) as a tool for prayer and unity, teaching rituals that connect earthly life to the divine.^[122] Manifesting first as a beautiful woman and later transforming into a white buffalo calf—symbolizing purity and abundance—her dual form embodies the boundary between human society and the animal-nature realm, with her promised return heralding renewal and ritual thresholds.^[123] In Algonquian mythologies, such as those of the Ojibwe and Cree, the Wendigo represents a darker liminal edge, personifying the precarious boundary between civilization and primal hunger. This spirit or psychosis afflicts humans during famine, compelling cannibalism and transforming them into gaunt, insatiable monsters with hearts of ice, serving as a cautionary figure against greed and social taboo violation.^[124] Stories of Wendigo possession emphasize communal reciprocity, illustrating how crossing the hunger-civilization divide erodes humanity, with exorcisms by fire or elder intervention restoring balance.^[125] These liminal deities feature prominently in oral stories that maintain ecological and seasonal balances, such as hunts marking transitions between scarcity and plenty, with variations across tribes reflecting localized environments—from arid Southwest Coyote cycles to coastal Raven narratives.^[126] Colonial encounters severely disrupted this preservation, as European assimilation policies suppressed Native languages and gatherings, leading to the loss of countless mythological details and weakening the transmission of these boundary-crossing tales.^[127] Despite this, contemporary efforts by elders and scholars continue to revitalize these traditions, safeguarding their role in cultural identity.^[126]

Mesoamerican and South American Mythologies

In Mesoamerican mythologies, particularly among the Aztecs, liminal deities often embodied transitions between life and death, the earthly realm and the underworld, and cycles of destruction and renewal. Xolotl, the dog-headed twin brother of Quetzalcoatl, served as a psychopomp guiding souls across the river to Mictlan, the Aztec underworld, while also escorting the sun through its nocturnal journey, marking boundaries between day and night.^[128]^[129] Tezcatlipoca, known as the "Smoking Mirror," ruled over sorcery, fate, and the night sky, his obsidian mirror symbolizing divination and the unpredictable thresholds of destiny; as a trickster associated with jaguars—creatures that prowled liminal forest edges—he disrupted cosmic order to facilitate change.^[130]^[131] Xipe Totec, the "Flayed Lord," presided over agricultural renewal and springtime rebirth, his ritual flaying of human skins representing the shedding of the old to birth the new, a direct embodiment of death-to-life liminality during the Tlacaxipehualiztli festival.^[132]^[133] Among the Maya, liminal deities and spaces underscored journeys through cosmological boundaries, with caves and cenotes functioning as portals to Xibalba, the underworld of creation myths. The Hero Twins, Hunahpu and Xbalanque, navigated these thresholds in the Popol Vuh, descending to defeat death lords and resurrecting as celestial bodies, symbolizing victory over liminal chaos.^[134]^[135] Sweat baths (pib na) evoked womb-like liminality, linking destruction and regeneration in rituals tied to earth-mother deities and the maize cycle.^[136] The Maize God, embodying cyclical death and rebirth, further reinforced these transitions, his submersion in the underworld mirroring agricultural rhythms.^[137] In South American Andean traditions, particularly Inca mythology, Supay governed the underworld (Uku Pacha), acting as a liminal figure between the living world (Kay Pacha) and the subterranean realm; originally a neutral or respected entity, Supay oversaw mines and death but was later demonized by colonial influences, highlighting his role in resource and soul transitions. Liminal spirits, known as supaykuna, inhabited thresholds like mountain passes and twilight hours, posing dangers to travelers while enforcing cosmic balance in dualistic cosmology.^[138]^[139] Amazonian indigenous mythologies featured water-dwelling spirits as liminal guardians of aquatic boundaries. The Yacuruna, "people of the water," protected rivers and lakes, shapeshifting between human and aquatic forms to mediate interactions between land and submerged worlds, often intervening in human affairs through enchantment or peril.^[140] In Yanomami lore, xapiri spirits—summoned by shamans—traversed invisible realms during ayahuasca rituals, bridging the physical forest with ethereal domains to heal or reveal hidden truths.^[141] These entities emphasized ecological liminality, with animals like anacondas symbolizing shifts between earth, water, and sky in rock art and oral traditions.^[142]

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[PDF] Who Is That Fellow in the Many-Colored Cap? Transformations of ...
Feb 22, 2008 · Eshu Elegba is a trickster deity of the Yoruba of Nigeria, who became Legba in Fon, and Papa Legba in Vodoun, and is called "Papa" by ...
[84]
Who Is Papa Legba? History and Legends - Learn Religions
Jul 22, 2024 · Papa Legba is a loa in Haitian Vodou, an intermediary between man and the spirit world, associated with crossroads, and a master communicator.
[85]
https://scholarworks.uvm.edu/cgi/viewcontent.cgi?article=1391&context=tvc
[86]
Religion and Syncretism – Beliefs: An Open Invitation to the ...
Papa Legba is associated with Saint Peter because, in Catholicism, Saint Peter is believed to stand at the gates of heaven. Ogun is believed to be a loa ...
[87]
https://iep.utm.edu/african-diaspora/
[88]
[PDF] Afro-Brazilian Cosmology as Praxis for Student Affairs
Exu is the messenger, the grand communicator who makes all exchanges between humans and divinities possible. Tirelessly navigating at the crossroads of ...
[89]
Ifa divination system - UNESCO Intangible Cultural Heritage
The Ifa divination system, which makes use of an extensive corpus of texts and mathematical formulas, is practiced among Yoruba communities and by the African ...Missing: navigating limens
[90]
Philosophy of African Diaspora Religions
Most, if not all, Afro-diasporic traditions actively practice spirit possession. During possession, a spirit takes over a human's bodily and behavioral ...
[91]
None
Below is a merged summary of Anubis, Bes, and Thoth as liminal or boundary figures in Egyptian mythology, combining all the information from the provided segments into a concise yet comprehensive response. To retain the maximum amount of detail, I will use a table in CSV format for each deity, followed by a narrative summary and a list of sources and URLs. This approach ensures all mythological roles, liminal aspects, and source references are included efficiently.
[92]
[PDF] Book of the Dead: Becoming God in Ancient Egypt
Oct 3, 2017 · ... scholarly articles on funerary texts and demonology, which appeared in peer reviewed Egyptological journals and volumes. * Initials identify ...
[93]
Liminal Deities in the Borderlands: Bes and Pataikos in Ancient Nubia
Mar 1, 2020 · This paper examines amulets in the forms of the apotropaic liminal gods Bes and Pataikos, as represented in the archaeological assemblage ...Missing: mythology sources
[94]
[PDF] JAEI 20 - Journals
Moving away from the Egyptian Nile Valley, Erin E. Bornemann and Stuart Tyson Smith present findings from their recent fieldwork at Tombos in “Liminal Deities ...
[95]
https://www.academia.edu/1817695/_Sex_Magic_and_the_Liminal_Body_in_the_Erotic_Art_and_Texts_of_the_Old_Babylonian_Period_Sex_and_Gender_in_the_Ancient_Near_East_Actes_de_la_XLVIIe_Rencontre_Assyriologique_Internationale_Helsinki_2_6_July_2001_Simo_Parpola_and_Robert_M_Whiting_eds_Helsinki_2002_27_51
[96]
New lights on the distinction between Ammon of Libya and Zeus of ...
Commentary on the Berber sources The linguistic material of Punic sources postulates the area around Carthage as the zone of linguistic contact. The ...
[97]
Ancient Mesopotamian Gods and Goddesses - Enki/Ea (god) - Oracc
The god Ea (whose Sumerian equivalent was Enki) is one of the three most powerful gods in the Mesopotamian pantheon, along with Anu and Enlil.Missing: liminal scholarly
[98]
(PDF) “Sex, Magic and the Liminal Body in the Erotic Art and Texts of ...
Jul 6, 2001 · Erotic Old Babylonian plaques have stood as evidence for prostitution, sacred prostitution, and Sacred Marriage rites in Mesopotamia.
[99]
Ancient Mesopotamian Gods and Goddesses - Ereškigal (goddess)
Ereškigal is the sister of Ištar and mother of the goddess Nungal. Namtar, Ereškigal's minister, is also her son by Enlil; and Ninazu, her son by Gugal-ana.
[100]
(PDF) Was Dust Their Food and Clay Their Bread? Grave Goods ...
GRAVE GOODS, THE MESOPOTAMIAN AFTERLIFE, AND THE LIMINAL ROLE OF INANA/ISHTAR* CAITLÍN E. ... Inanna's Descent to the Netherworld. Ann Arbor: University ...
[101]
Migrating Demons, Liminal Deities, and Assyria's Western Campaigns.
... liminal deities, such as the Sebettu, may have taken. When the Sebettu do once again appear, it is in the context of temple construction. Aššurnaṣirpal II ...
[102]
(PDF) Wilderness and Liminal Spaces in Hittite Religious Thought
... Liminal Spaces in Hittite Religious Thought* Francesco G. Barsacchi ... Telepinu, see also Della Casa 2014. A comprehensive investigation of the ...
[103]
(PDF) Symbolic Representations of the Sacred Space/Landscape in ...
What role does the concept of liminal space play in the Telepinu Myth?add. Liminal spaces serve as transitional thresholds in the Myth, facilitating movement ...
[104]
(Magic & Witchcraft:) The Ancient Near East, in - Academia.edu
The evolution of the term 'magic' in Greek sources illustrates its role as a distinguishing factor in the categorization of religious practices, ...<|separator|>
[105]
The Chronotope of the Threshold in Gilgamesh - jstor
The Epic of Gilgamesh is a story full of thresholds, liminal spaces, and times of transition . This essay investigates the representation of time and space ...
[106]
[PDF] Angels and the Eschatology of Heb 1–2 - Marquette University
Hebrews 1-2 denies angels rule in the future, cautioning against relying on them for help, and affirming their role as ministering spirits.
[107]
Metatron as the Mediator of the Divine Name - Marquette University
Metatron as Liminal Figure. Our study has already explored the liminal nature of some mediators of the divine Name, including the Angel of the Lord and Yahoel.
[108]
[PDF] Aural Apocalypticism and the Origins of Early Jewish Mysticism
Enoch-Metatron will also manifest his liminal nature through his peculiar human-celestial anthropology, by serving as a sign of transition from an earthly ...
[109]
DEATH, ANGEL OF - JewishEncyclopedia.com
When Azrael was placed in charge of him and saw him, he called the angels to look at him, and when he, at God's command, spread his wings over him and opened ...
[110]
The Angel of Death | My Jewish Learning
The angel sent by God to bring about death is known as malakh ha-mavet in Hebrew. There are no references in the Bible to a specific angel of death.<|separator|>
[111]
Christian Higher Education as Sacred Liminal Space
Feb 28, 2022 · Jesus was born to live and die and be resurrected, to literally embody, the liminal space between what was and what will be. In the grand ...
[112]
https://en.wikishia.net/view/Soul-taking
[113]
[PDF] The Harrowing of Hell in Early Modern English Literature. (2014 ...
lawful and appropriately Christian. Christ's character is so liminal in these Harrowing of Hell narratives that it can sometimes seem blurred into the ...
[114]
St. Michael the Archangel and the Scales of Our Salvation
Sep 27, 2025 · In Judeo-Christian tradition the scales of Saint Michael the Archangel measure souls for eternity, weighing not only justice and mercy for us but also from us.Missing: boundary | Show results with:boundary
[115]
Soul-taking - wikishia
Oct 3, 2024 · Soul-taking or Qabḍ al-rūḥ (Arabic: قَبْض الروح) is to take away human lives at the time of death. This is carried out by Azrael ('Izra'il) and his ...
[116]
Which angels take the soul of the Muslim, the angels of mercy or the ...
Dec 26, 2009 · The angels of mercy take their souls and lift them up to heaven with great care, coming with glad tidings, calling them by the most loved of their names.
[117]
22. The Belief concerning the questioning in the Grave - Al-Islam.org
One of these runs thus: After death two angels of Allah, the Sublime, named Munkar and Nakir, come to the dead man and question him regarding his Lord, his ...
[118]
https://academics.lmu.edu/media/lmuacademics/cures/urbanecolab/module12/Coyote%20Mythology%20M12.L1.pdf
[119]
Exploring Abrahamic Mythology since the Ancient World - Brewminate
Aug 2, 2020 · Many myths, particularly from the Near East, feature a god who dies and is resurrected; this figure is sometimes called the “dying god”. An ...
[120]
Purgatory, Punishment, and the Discourse of Holy Widowhood in the ...
Nov 19, 2007 · Medieval Christian widows occupied a blessed but liminal position. Their chastity and devotion to God deﬁned their state and invested them ...
[121]
None
### Summary of Coyote's Role in Navajo and Other Native American Mythologies
[122]
https://www.lakotatimes.com/articles/the-story-of-white-buffalo-calf-woman-and-the-gift-of-the-pipe/
[123]
Raven: Pacific Northwest Mythology and the Bringer of Light – FOLK
In the myths of the Indigenous peoples of the Pacific Northwest, Raven is a trickster, creator, and transformer. He is credited with bringing light to the ...Missing: shapeshifter liminal American
[124]
R = Raven Brings Back the Light (Tlingit People of Pacific Northwest ...
Apr 22, 2025 · Cultural Heroism – More than a trickster, Raven is a creator—a being of great spiritual importance who crosses boundaries and reshapes reality.<|separator|>
[125]
The Story of White Buffalo Calf Woman and the Gift of the Pipe
Oct 7, 2021 · This story, as told by Chief Arvol Looking Horse, tells how the cha.nú.pa (sacred pipe) came to our people and teaches us how cansasa and the sacred pipework ...Missing: liminal mythology
[126]
Seven Sacred Rites of the Lakota People
A long time ago, the Sacred White Buffalo Calf Woman came to Earth and gave the Lakota people a Sacred Pipe and a small round stone.Missing: liminal | Show results with:liminal
[127]
[PDF] š The Windigo Myth: A Metaphor for Imperialism and Mental Illness
Dec 12, 2019 · The windigo myth originated only through oral stories told by Algonquian-speaking. Canadian aboriginal tribes, notably Ojibwe and Cree, who live ...
[128]
More Than Monsters: The Deeper Significance of Wendigo Stories
Nov 30, 2021 · The wendigo stories of Algonquian peoples offer a window into the endurance of cultural resources used to transmit significant moral values.Missing: liminal | Show results with:liminal
[129]
Celebrating Native Cultures Through Words: Storytelling and Oral ...
Oral traditions are a form of shared history in specific Native communities and are a source of historical knowledge. American Indians employed a variety of ...
[130]
What We Lose When We Lose Indigenous Knowledge - JSTOR Daily
Oct 16, 2019 · By mistaking a culture's history for fantasy, or by disrespecting the wealth of Indigenous knowledge, we're keeping up a Columbian, colonial tradition.
[131]
Dogs and Their Collars in Ancient Mesoamerica
Mar 19, 2021 · Dogs were believed by the Aztec, Maya, and Tarascan to travel between worlds, assist the souls of the dead, warn of dangers to the living and, at the same time ...
[132]
[PDF] NIGHT AND DARKNESS IN ANCIENT MESOAMERICA
The Aztec god Xolotl, their god of lightning and death, also held similar dog and mythological associa- tions, including forming part of the Nahuatl name for ...
[133]
[PDF] Tezcatlipoca : trickster and supreme deity
Xolotl's role in the origin of “double” plants and animals is very significant: He [Xolotl] said to the gods: “Let me not die, O gods.” Wherefore he wept ...<|separator|>
[134]
[PDF] Tezcatlipoca - ResearchGate
One way to better understand Tezcatlipoca, a paramount god among the Aztecs, is to study his counterpart among the Maya. Both Kawil and Tezcatlipoca are rep ...
[135]
[PDF] Aztec Human Sacrifice as Entertainment? The Physio-Psycho
Jan 1, 2017 · Human sacrifice in the sixteenth-century Aztec Empire, as recorded by Spanish chroniclers, was conducted on a large scale and was usually the ...
[136]
Open Chests and Broken Hearts : Ritual Sequences and Meanings ...
A war and maize deity worshipped in extensive parts of Mesoamerica during the Postclassic period (fig. 10a), Xipe Totec was honored with sacrifices in which the ...
[137]
[PDF] Changes in Maya Religious Worldview: Liminality and ... - Caracol.org
Analyzing Maya deities is difficult because they did not have single discrete identi- ties; Eva Hunt (1977:55-56) defines. Maya religion as pantheistic, “ ...
[138]
Liminal traditions within the ritual, political, and spiritual landscape ...
Case studies across several Maya settlements are presented to indicate consistent animate symbols-the jaguar, water serpents, and water lilies-as liminal agents ...
[139]
Myth, Ritual, and the Classic-period Maya Sweat Bath - Academia.edu
Sweat baths serve as liminal spaces embodying creation and destruction themes in Mesoamerican mythology. Los Sapos features a unique iconographic program ...
[140]
[PDF] Maya Creator Gods - Mesoweb
Maya creator gods established the rain and corn cycle, had a hierarchy, and were linked to time intervals. They had overlapping duties and could manifest in ...Missing: scholarly | Show results with:scholarly
[141]
(PDF) Deities and Spirits in Andean Belief - Towards a Systematisation
Apart from major deities (Pachamama, the Apus) there are other beings, the spirits: dangerous and evil ones hovering in liminal space and time as well as ...
[142]
[PDF] INCA COSMOLOGY AND THE HUMAN BODY - eScholarship@McGill
In Inca and Andean mythology there are a great many instances of humans who were turned into stone. Manco. Capac' s brother, who became the stone huaca on ...
[143]
Yacuruna, the Enigmatic Guardians of Amazonian Waters
Jun 18, 2024 · The Yacuruna, whose name translates to "water people" in Quechua, are often depicted as powerful, enigmatic, and sometimes malevolent spirits ...
[144]
Xapiri: A Matter of Spirit - The Lifepath Dialogues
Jan 14, 2018 · Xapiri is a sacred word identifying a collective of spirits consulted for their wisdom and guidance. It comes from the Yanomami people.
[145]
Indigenous elders and ritual specialists help to unlock the meaning ...
Nov 7, 2024 · They were a spirit…” Animals inhabiting and symbolizing liminal spaces – those who move between earth, water, and sky, such as anacondas, ...