Florida-Taino Spiritual Connections: Piedra de Rayo, Petaloid Axes and Splitting Hurricanes
Following research, travel, and some really good conversations, I think I may have found a cultural connection between modern Indigenous Floridian and Caribbean Indigenous cultures, both revolving around Axes and Hurricanes! My conclusion is that these coinciding beliefs stem from a mutual participation in the South-Eastern Ceremonial Complex. Further evidence for this is seen in comparing Ciboney with Calusa and Tequesta practices and artifacts, including the mounds found throughout Florida and in parts of Cuba, like Campechuela where my family is from. After reading Behike Miguel Sague’s article here about ceremonial Taino hatchets, as well as the book Seminole Legends by Betty Mae Tiger Jumper, coupled with my own experience in la Regla de Ocha, I plan to present the facts to you here. I do also have taboos to respect, so if I don’t explain the why or how of something it is most likely on purpose.
Let’s start with the Caribbean Roots:
In Cuba specifically, many African and Indigenous traditions were preserved through practices deemed “African Traditional Religions”. It is only recently that we are learning and acknowledging the extent that Indigenous Cubans influenced these practices through their herbal knowledge and connection to the Land, both of which are needed to make these practices work effectively. The example I am talking about today will be about the Piedra de Rayo or Thunder Stone. These small tear shaped stones are used throughout Cuba in Ochá, Palo Monte and Espiritismo Cruzado and Cordon for various purposes. They are said to call or repel lightning and have an effect on the weather. They are associated with strength and protection. They are included in the prendas or pots of Spirits who are often associated with thunder and lightning, as the name suggests. What is less known is that these piedras are often actually artifacts of Ceremonial Petaloid Hatchets, basically the blades of stone-age axes or grinders. They were also utilized during rituals amongst the Indigenous Cubans and also found throughout the Americas. If you read Behike Sague’s article it will explain all of this.
Now let’s examine the Seminole myth:
In many Indigenous Cultures, including both Taino and Seminole beliefs, Twins are held in a high esteem and believed to be connected to the Weather through the Divine. In Cuba, we see the twins Boinayel and Marohu representing the Rains and Clear Skies respectively. In Florida, we see the Seminole belief that twins represent Thunder and Lightning. For this reason, twins are often separated at birth for the fear of a storm harming the Chickee. There is a myth of two twins born conjoined and therefore inseparable. When the town finally couldn’t handle the constant weather problems, a Medicine Man took a blessed axe and split the twins right down the middle, separating them and ending the foul weather. We also see another belief in the Axe’s spiritual splitting power in the Seminole Folk Charm of Hurricane Splitting, which I go into detail about in a previous post.
Now let’s talk the connections:
Its worth noting that the traditions of these important stones were preserved specifically in Cuba more than the other Islands. Also, given the fact that much of Cuba was inhabited by a separate cultural group than the Classic Taino, I think its certainly possible the association of these axes in ceremonial settings and their connection to the weather must be tied to a common source. Whether this means the Ciboney and Guanahatabey of Cuba had a connection with the Calusa, Tequesta or Timucua is past my scope of knowledge but it does seem to support this theory. We also know post-contact, a village called “Abaibo” was established in Calusa territory (near present day Marco Island) by Indigenous people fleeing Columbus in Cuba. But to get back to the point, clearly both of these groups understood axes to be divinely tied to Weather. It is also worth adding Guahayona, the One Foot Hero-figure of Taino Myth was also known to hold one of these axes, and now his constellation is used to track weather cycles. Another interesting connection. These one-legged heroes are often found throughout the Americas in Indigenous oral histories. Nevertheless, these stones offer us a valuable tool and glimpse into one of the Mysteries of our ancestors.
Utilizing the Piedra de Rayo:
Finding a true Piedra de Rayo is one thing, buying it is another. Like all things in spirituality, the commercialization of things has stripped authenticity and made good sources scarce. Poachers often raid burial sites and mounds for these artifacts to sell. Don’t do this, it’s an easy way to ruin your own life, both legally and spiritually, by digging through someone else’s grave. This also means true piedras are rare now, and the ones in Botanicas are often productions made to resemble the artifacts. If you are meant to find one you will and it won’t be in a protected area. If you can ethically source a real one to buy, all power to you, otherwise do not feel bad about purchasing a replica from a Botanica or producing one yourself! Your ancestors will recognize the form of the tool and actions you take, and it is possible they bought their ceremonial axes from a skilled artisan at the time too so why should we feel shame for doing the same. Many say they appear every 7 years, or where lightning strikes dirt under a ceiba. Some say they wiggle out at night to return underground during the day. These stones are often treated as living beings, another nod to the ways of honoring the Cemi our ancestors passed to us. There are four main goals when working with these potent allies.
The first is obviously for weather. Our Taino ancestors’ spiritual systems placed major emphasis on agriculture, and in turn the weather. Depending on the weather, you could live a life of labor or a life of ease. This meant you needed ways to appeal to and even influence the weather day to day. The piedra de rayo offers a simple way to do just that. Whether you are in need of rain or sun, simply give an offering of tobacco and alcohol or perfumed water to the piedra. Additionally, guajiros bury them in the East corner of a new conuco or field to consecrate it, calling on the power of the rising Sun through the stone.
The second form is as a protective amulet. Piedras de Rayo are lightning medicine. They are intrinsically tied to the primordial energy of lightning, and in turn with fire, sudden violence, car crashes and other fast bursts of energy. They have a magnetic relationship with these forces, meaning they can both attract or repel them depending on their “charge”. These stones can be worn to ward off evil eye and protect yourself from hexes and witchcraft, or kept in your car or pocket to protect you from accidents or harm. They also can be useful if you know ahead of time that some extra strength or willpower will be needed, granting the carrier heightened endurance and power in physical feats.
The third way to utilize it is in healing ceremonies. This method is seen both in modern times and historically. In the chronicles of the Caribbean and Florida, we know they used ceremonial hatchets to perform a type of non-invasive surgery, basically spiritually conducting the healing rather than physically. This practice using the Piedra de Rayo is still seen today, but it is highly rare. Using the blessed and charged stone, you first identify the issue and then drag the stone and massage the problem area, usually accompanied by prayers as well as baths or other workings. Every practitioner does things in their own way, and it is said some can even produce physical objects taken from the persons body with this method, like the Behikes in the past were said to do.
And the last way to work with the Stone is as a spirit itself. These stones can be used as the home or body of a spirit, such as a Cemi or other Ancestral Entity. They can be seated within the stone by following directions given by the spirit to create a suitable vessel. This can include burying, carving, wearing, praying over or creating an altar to the stone. It can also include much more or less. This is one way they were used by our Indigenous ancestors as well that has passed directly from Ceminismo into the various traditions through the Caribbean today. Much of how the stone is used comes down to how you charge it, but that can mean two things. To charge it is for it to be consecrated and given offerings based on what you are trying to achieve (i.e. perfume and flowers when for healing vs rum dripped on it and tossing it in a flame for protection). For it to be cargada means it has had a spirit seated upon it.
To build a relationship with one of these stones is a beautiful gift. They are more than just allies or tools, and the tradition of honoring and respecting them is one that I take pride in continuing as a Guajiro. These lifeways prove continuity and are the very thing that turns the Taíno extinction myth on its head.
Ahan Katu
Sources:
Dreaming Mother Earth by Jose Barreiro and Cacique Francisco “Panchito” Ramirez
Account of the Antiquity of the Indians by Fray Ramon Pané
Legends of the Seminole by Betty Mae Tiger Jumper and James E. Billie
Taino Ceremonial Petaloid Axes by Miguel Sague