Category Archives: Air
Etymology: Greek – dios “bright”
Alternate Spellings & Other Names: Ζευς, Kronion
Epithets: Zeus has some 150 epitaphs that he is known by. I expect to miss a few, if not several. Here are some of his many names and epitaphs.
Zeus-Amphitryon (Zeus in the form of Amphitryon when he seduced Alcmene), Zeus Areius (“War-Like” or “The Atoning One”), Abrettenus or Abretanus (Zeus’ surname in Mysia), Achad (Syrian name), Adad (Syrian name), Zeus Adados, Adultus (Invoked as a name of Zeus in marriage), Zeus Agamemnon, Zeus Amphiaraus, Apemius (Averter of Ills), Apomyius (Dispeller of Flies), Acraeus (name in Smyrna ), Acrettenus (name in Mysia), Zeus Areius, Brontios (“Thunderer”), “Ceneus” – An epithet of Zeus after the temple on Cape Canaeum of Euboea. “Kosmetas” (Orderer), “Soter” (Savior), “Polieus” (Overseer of the City) and “Eleutherios” (guarantor of political freedoms), “The Lord of Justice,” “Father of Gods and Men,” “Nephelegereta” (Cloud-Gatherer), Zeus Helioupolites (“Heliopolite” or “Heliopolitan Zeus”), Zeus Olympios, Zeus Panhellenios (“Zeus of all the Hellenes”), Zeus Xenios (“Zeus of Hospitality, Strangers & Foriegners”), Zeus Herkios (“God of Courtyards”), Zeus Herkeios (Guardian of the House), Zeus Hikesios (“God of those seeking sanctuary”), Zeus Larisaeus, Philoxenon or Hospites, Zeus Horkios and Zeus Pistios (“Keeper of Oaths’), Zeus Hypsistos (“Supreme God”), Zeus Agoraeus (“Presider over Businesses”), Zeus Aegiduchos or Aegiochos (“Bearer of the Aegis”), Zeus Nikephoros (“Zeus holding Nike”), Zeus Tallaios (“Solar Zeus”), Zeus Ktesios (“Protector of Property”), Zeus Labrandos, Zeus Trephonius (“the nurturing”), Zeus Naos and Bouleus, Zeus Georgos (“Earth Worker” or “Farmer”), Kasios (“Zeus of Mount Kasios”), Ithomatas, Astrapios (“Lightninger”), Diktaios, Bottiaeus, Zeus Velchanos (“Boy-Zeus”), Kouros (Boy Zeus and early Cretan fertility god), Zeus Lykaios (Wolf Zeus), Zeus Katachthonios (Zeus of the Underworld), Eubouleus, Zeus Meilichios (“Zeus the Easily-Entreated”or Zeus as a snake), Zeus Maimaktes (the bloody aspect of Zeus Meilichios), Zeus Chthonios (“earth”), Zeus Plousios (“wealth-brining”) and Zan (Zeus’ name in Crete).
Zeus, mighty Zeus. King and “All-Father” of the Gods in Greek mythology. He is the mighty thunderer who rules from his abode on Mount Olympus. As King of the Gods, Zeus’ decrees dispense law, order, and justice throughout the mortal and divine realms. If you believe the myths, Zeus is also highly respected(?) in having fathered many of the gods and demigods alike. Exactly how he fathers them all is another matter, of which, his wife Hera is often not too pleased.
Universal Problems Require Universal Solutions
While researching the mythology for Zeus, it can get very problematic. There are at least three different major mythos for Zeus. Two Arcadian versions of his legend and the Hellenistic Zeus that so many are familiar with. Other versions are Zeus found at the Dodona oracle.
As more Greek writers and even modern retellers try to create an all-encompassing myth for all of Greece, it can often get contradictory as to which versions of the myths are correct. Hesiod’s Theogony is a big contributor to the version of the myths that most are familiar with.
Further, for all that the Greeks saw Zeus as the head of their Pantheon, he can often lose a lot of emphasis and power as too often, as the myths try to show his importance, Zeus can just end up having a cameo appearance or mention in the stories. The king who sits up on high passing out judgements.
Add in too, the numerous affairs that Zeus is to have had. Depending on the era of myths, this is Greek influence spreading and trying more to have Zeus as the progenitor for many deities and demigod heroes. If people are creating the gods in their image to reflect them, what does it say for a culture where a god gets to have his way with every female he desires and lusts after? The euphemism of ravish is used a lot for many of Zeus’ “romantic” pursuits. How much is Zeus a victim of his own reputation or not, can be hard to say.
Animal: Bull, Dove, Cuckoo, Golden Eagle, Lion, Quail, Rooster, Swan, Wolf, Woodpecker
Patron of: Kings, People, Fate
Plant: Oak, Olive Tree
Sphere of Influence: Law, Order, Justice, Weather, Rain, Sky
Symbols: Aegis, Cornucopia, Courage, Lightning, Scepter, Sky, Strength, Thunderbolt
Early Greek Depictions
In art, Zeus is often shown as a middle-aged looking male with a long beard and hair and youthful, athletic figure, sporting a toga as he wields his lightning bolts. Sometimes Zeus is shown wielding a hammer. In Greek statuary, Zeus can be shown either standing or sitting with a lightning bolt or scepter in his hand. Zeus is sometimes shown wearing a crown of oak leaves. As King of the gods, Zeus is often seen as being very regal and imposing in this role.
Cult & Worship
Being the head god of the Greek pantheon, Zeus had several temples and festivals held in his honor. Zeus has what’s known as Panhellenic cults, centers of worship that are found spread throughout all of Greece.
Olympia – This is the biggest and major center of worship for Zeus. Located at Thessaly, Thessalia, the Olympic Games would be held here. An alter made of ash dedicated to Zeus is found here. Centuries of animal sacrifice remains can be found here. Such sacrifices were a white animal.
Olympic Games – These games were held every four years in honor of Zeus.
Nemean Games – Similar to the Olympic Games, only held every two years.
Theogamia – Or Gamelia, a festival celebrating Zeus and Hera’s marriage in Athens.
The Divine Youth – The island of Crete was unanimously recognized by the Greeks as being the birthplace of Zeus. Crete of course, was the center of the Minoan culture and civilization at one point. In Crete, the “Boy-Zeus” or Zeus Velchanos is a strong part of a Great Mother and Divine Child or Son and Consort mythos and religion. Zeus Velchanos would also be known as Kouros or Megas Kouros, “the Great Youth.”
On the island of Crete, Zeus is shown in art as a young, long-haired boy rather than the mature adult many statues depict. Ivory statues of the “Divine Boy” have been found near the Labyrinth of Knossos.
There’s even coinage that will show Zeus as a young boy sitting in a tree with a rooster or cockerel. Other coinage will show an eagle and a goddess in a sacred marriage. Inscriptions found at Gortyn and Lyttos show that a Velchania festival was still widely celebrated even during Hellenistic times.
There are several caves at Knossos, Ida and Palaikstro where Zeus was worshiped at. During the Hellenistic era, there was a small sanctuary dedicated to Zeus Velchanos at the Hagia Triada in the ruins of the Minoan palace. Looking at the stories of Minos and Epimenides, there is suggestion that these caves used as incubatory divination by kings and priests. Plato’s dialogue for Laws uses the pilgrimage route of these caves for its setting.
There was a secret rite held at the Cretan paideia. Zeus was said to preside over this military training and athletics. The participants were known as Kouretes, a group of armed dancers.
There is also a death or end-of-year fertility spirit where Zeus as Velchanos’ death is revered. The stories related to this myth are found in several mountain site where a fire would be lit annually at Zeus’ birth cave. Bees are also somehow connected to this observance.
There’s speculation, some holding that Zeus may have been a Cretan King that became deified after his death.
Lykaia – Under the name Zeus Lykaios or Wolf Zeus, Zeus is connected to the festival of Lykaia near Mount Lykaion in Arcadia.
The festival of Lykaia had a secret festival held on Mount Lykaion (Wolf Mountain) in Arcadia and it’s tallest peak. The myths that surround this ritual are believed to relate the story of Lycaon’s feast he held for the gods and involved having served up one of his sons Nyctimus as one of the main courses. Another version of this story given by an Eratosthenes, holds that Lycaon had served up his grandson Arcas at this feast. In either eventuality, an enraged Zeus turns Lycaon into a wolf and proceeds to kill by means of lightning; Lycaon’s other sons before restoring the dead child back to life.
Mmm…. Cannibalism. Not.
The festival of Lykaia were held annually at the beginning of May. It was a primitive ritual festival and rite of passage for young males known as epheboi among the Greeks into adulthood. With the ritual held at night, evidence taken by some with the name of Lycaon’s son Nyctimus, a lot of rumors about cannibalism and werewolf transformations circulated widely among the Greeks as to just what was going on up there. Even Plato wrote about one clan who would gather every nine years and sacrifice to Zeus Lykaios where a piece of human flesh would be mixed in among the pieces of animal.
The belief held that whoever ate the human flesh would into a wolf and they could only return to human form after nine-years if they hadn’t eaten human flesh. The famous Olympic boxing champion, Damarchus is said to have turned into a wolf during the ritual sacrifice held for Zeus Lykaios. Games were also a big part of the Lykaios festival held every year after the secret ritual held at night.
It has been put forth, that the epitaphs of Lykaios and Lykeios likely originate in a Proto-Greek word *λύκη, meaning “light.” It’s a word still seen in other Greek words for “twilight” and “year.” This connection is seen in the tragedy writer Achaeus referring to Zeus Lykaios as being “starry eyed.”
This Arcadian Zeus connects strongly to Zeus being the son of Aether. It more easily makes a connection of Lykosoura being the “first city that the sun beheld” as described by Pausanias. The other connection is the alter to Zeus on the summit of Mount Lykaion standing between two columns with eagles that faced the sun-rise.” This all connects Zeus as a god of light.
Eleusinian Mysteries & Orphic Mysteries – Zeus gets around, a lot. Not much is known about the Eleusinian Mysteries and there is plenty known about the Orphic Mysteries given the amount of literature and hymns that have been found and translated.
Both the Eleusinian Mysteries and Orphic Mysteries concern themselves with the death & rebirth of a deity. A role often given to Hades and Dionysus in order to connect them to the mysteries of Demeter and Persephone. As Zeus Katachthonios or Eubouleus (a youthful version of the Lord of the Underworld), Zeus finds himself venerated in many local customs that honor the Underworld Lord and the symbolic rebirth at Spring.
It varies greatly as the local customs varied from one Greek city to another. The Athenians and Siclians honored a chthonic Zeus as Zeus Meilichios (“kindly” or “honeyed”). More epitaphs of Zeus claiming a chthonic role are Zeus Chthonios (“earth”), Zeus Katachthonios (“under-the-earth”) and Zeus Plousios (“wealth-brining”). These versions of Zeus would be depicted as snakes or in a more humanoid form. Sacrifices to the chthonic form of Zeus would be offerings of black animals in sunken pits. Some places, such the Lebadaea shrine in Boeotia, a local hero, Trophonius was revered and then attached as an epitaph to Zeus as Zeus Trephonius (“the nurturing”). Another hero, Amphiaraus was honored as Zeus Amphiaraus near Thebes and the Spartans honored a shrine to Zeus Agamemnon.
It all makes for an interesting connection. Hades as the God of Death, Dionysus as the God of Life and Zeus tying them both together to represent the birth, death and resurrection of a deity.
Aetnaea – A local festival near Mount Aetna. A statue of Zeus is found here where he is worshiped as Zeus Aetnaeus.
Really getting around as the All-Father and God of Everything.
Temples And Sacred Sites
Cave of Zeus – Found on the slopes of Mount Ida on the island of Crete, the Cave of Zeus is a sacred place dating to antiquity. Sometimes the location of this Cave is given as the Psychro Cave on Crete or the Cave of Zeus is found on the Aegean island of Naxos.
It is the cave that the infant Zeus was hidden in from his father, the titan Cronos. Some variations of Zeus’ origins will place this as his birthing place. A band of mythical warriors known as the Kouretes would dance wildly and loudly as a means to drown out the infant’s cries to keep Cronus from discovering his son.
Archeology discoveries of the cave have found a number of votive offerings in this place.
Dodona Oracle – The site of Zeus’ most famous and oldest oracle, found at Dodona in Epirus, Northwestern Greece. It was known as a land of Oak trees and likely why the tree is associated with Zeus. At this site, Zeus was known as Zeus Naos and Zeus Bouleus. Zeus’ priests were known as Selloi and barefoot. They would lay on the ground and observe the rustling of leaves and branches for their divinations. It is thought that their name contributed to the Hellenes. Later, female priests replaced the male priests and were called Peleiades or Doves. Here, Zeus’ consort is reputed to be Dione, not Hera. Dione is a titaness who may have predated the Hellenic era and likely the original goddess worshipped. Her name is a female form of Zeus’ own name.
Siwa Oracle – The oracle of Ammon near the Siwa Oasis in the western Egyptian desert. Herodotus writes of a Zeus Ammon whould be be consulted at this oracle. This version of Zeus favored the Spartans and a temple dedicated to him was already built during the Peloponnesian War. After Alexander’s trek to this oracle, this figure became the Libyan Sibyl.
Temple of Zeus – This is the most famous of Zeus’ temples in Olympia. It features a gold and ivory statue of Zeus seated on a throne. This statue was sculpted by Phidias and was regarded as one of the “Seven Wonders of the Ancient World.”
Mount Aenos – Located on the island of Cephalonia, Zeus was worshiped as either Zeus Aeneius or Zeus Aenesius.
Mount Olympus – This is the tallest mountain peak in Greece, Thessaly, Thessalia to be more precise. It is place from which Zeus and all of the gods are to have resided at, looking down on their domains below.
Shrines – There are several smaller shrines where it’s not always clear if it was dedicated to Zeus or to a local hero that had become defied. Some shrines were Lebadaea in Boeotia that might have belonged to Trophonius or Zeus Trephonius. Just outside of Thebes was Oropus was the shrine dedicated to Amphiaraus or Zeus Amphiaraus. There was a shrine to Zeus Agamemnon revered by the Spartans. At Tralles, there was a shrine dedicated to Zeus Larisaeus.
What’s In A Name?
Proto-Types – It has been put forward that Zeus’ name likely derives from a Proto-Indo-European god of the sky known as Dyeus phter or “Sky Father.” With this name, he is linked to the Rigveda Dyaus or Dyaus Pita. While there is a lot of speculation and hypothesizes about the Proto-Indian-European people, what their language was, culture and myths, Zeus is one whose name clearly comes from the Indo-European language that etymologists have tried to reconstruct. Another root word is “dyeu-“meaning to “to shine” or “bright.” The word is noted to have a similar meaning to the Latin word dies for “day.”
The Proto-Indo-Europeans aren’t really well known as they’re largely a hypothetical group as scholars try to track and guess which directions early humans migrated as they spread over Europe, the Middle East and Asia, which ideas and words stayed the same, ect.
With Mycenaean Greek as seen in the Linear B script, we have the words di-we and di-wo that very similar to the word dyeus.
In Plato’s Cratylus he gives the folk meaning for Zeus’ name as “cause of life always to all things.” It’s based on a pun with Zeus and Dia with Greek words for life and the phrase “because of.” As a result, persisting with this connection as correct isn’t supported with modern scholars.
Parentage and Family
Ouranos (the Sky) and Gaia (the Earth)
Depending on the source, Zeus can have a few different origins.
Cronus and Rhea – The often recognized version of Zeus’ parentage, especially when referencing Hesiod’s Theogony as the source.
Father – Aether (Arcadian origin)
Father – Coelus (Arcadian origin)
Father – Saturnus (Cretan origin)
Hera – Also his sister, who becomes Queen of the Gods.
Dione – In the Iliad, at the Oracle of Dodona, Dione is his consort.
Metis – In some myths, Zeus is married to this Titaness before swallowing her.
This list is more the willing consorts and lovers, not those who were raped, no matter what euphemisms are used.
He is the sixth child born of Cronus and Rhea.
Chiron – a half-brother by way of Cronus and the nymph Philyra.
A lot. Suffice to say, there are a lot of children that Zeus has fathered. As time went on and the Greek myths get rewritten and added to, there are a lot more children added to the roster of Zeus’ progeny. Either the god is really busy, or everyone wants to claim divinity and Zeus as their daddy!
With Aega, Zeus is the father of Aegipan or Goat-Pan. Not Pan, a different Pan.
With Alcmene, Zeus is the father of the famous Greek demi-god and hero Heracles.
With Callisto, Zeus fathers Arcas.
With Danae, Zeus is the father of Perseus.
With Dione, at the Oracle of Dodona, in the Iliad, Zeus fathers Aphrodite.
With Electra, Zeus fathers Iasion.
With Europa, Zeus fathers Minos, Rhadamanthys and Sarpedon.
With Eurynome, Zeus fathers the Charites or Graces.
With Io, Zeus is the father of Epaphos.
With Leda, Zeus fathered two sets of twins: Castor and Polydeuces and Clytemnestra and Helen of Troy.
With Leto, Zeus fathers the twin gods Apollo and Artemis.
With Maia, Zeus is said to be the father of Hermes.
With Metis, Zeus is the father of Athena.
With Mnemosyne (Memory), Zeus fathers nine daughters, the Muses over a period of nine nights.
With Semele, Zeus fathers Dionysus in some versions of the myths.
With Themis, goddess of Justice, Zeus fathers the three Horae, goddesses of the seasons and the three Moirai or Fates.
Aeacus, Agdistis, Angelos, Dardanus, Enyo, Ersa, the Litae, Pandia,
In addition, Zeus is also said to be the father of the Magnesian and Macedonian people.
Zeus is counted among the twelve major deities who resided on Mount Olympus, the highest mountain peak in Greece and all of Europe. For the Greeks, this was the perfect location for where the gods would preside at while keeping watch on humankind down below them. Add in that as King and Ruler of the other Olympians, this is really the ideal place as Zeus can look down upon the earth and see what’s going on.
As there are several deities within Greek mythology, just who numbers among the Olympians varies. It’s generally agreed that the twelve major Olympians are: Zeus, Hera, Poseidon, Demeter, Athena, Apollo, Artemis, Ares, Aphrodite, Hephaestus, Hermes, and then either Hestia or Dionysus.
King Of The Gods
Zeus is the ruler of the Olympian gods, ruling over all of the gods and mortals alike from Mount Olympus. As King, Zeus was the patron of Kings before later Grecian history, Kings were no longer followed. Zeus dispensed with wisdom, authority, divine decres over the lot of mortals.
Mortal Fates – Before the Moirai were born, Zeus governed the fates of men. He had two urns, one filled with ill fortune and the other filled with luck. Zeus would arbitrarily dole out man’s lot by way of fortunes and misfortunes according to his whim.
Prophecies – As an all-knowing deity who saw and knew everything he ruled over, the powers of prophecies were once Zeus’ domain before passing them on to his son Apollo.
Sky & Weather God
Zeus’ main domain is the Sky and with it, the weather and rain. Especially the thunderbolts and lightning that are his primary weapons. One of his epitaphs is Nephelegereta or “Cloud-Gatherer.” Closely connected to this epitaph as one of his symbols is the scepter, thought to be influenced with imagery from the Ancient Near East.
It was believed and still believed, even if in fun, that Zeus would strike those he sought to punish with lightning. Zeus would especially punish those who lied or broke their oaths.
Zeus would also send thunderstorms at enemies as seen in Homer’s epic, The Iliad.
On occasion, Zeus is equated with the Hellenic sun deity, Helios who is said to be Zeus’ eye. In Hesiod’ss Theogony, the sun is outright stated to be Zeus’ eye.
The Cretan version of Zeus Tallaios, the local cult equated their local deity Talos with Helios.
The Zeus that originates from Arcadia and Dodona was a nature god as seen in his connection to the oak tree and doves as a symbol of fertility. Even the Cretan Zeus connects him as a nature deity with the cornucopia, milk and honey symbols.
By the time that the Homeric poems, the nature aspect of Zeus seem to have been discarded and he is viewed more as a political and national deity that guards over Kings and the protector of law, tradition and religion.
Alternative Spellings: Hah, Hauh, Huh, Huah, Hu and Hahuh, Hehet
Other Names & Epitaphs: “The God of Millions of Years”
Etymology: “flood,” “million,” “millions” or “endless”
Heh or Huh, as I first came across this deity, is one of the oldest Egyptian gods. Effectively, they are the deification or personification of Eternity in the Ogdoad.
Huh is a member of a group of eight deities known as the Ogdoad. All members of this group are genderless, having aspects of both male and female. Huh is the male aspect of this deity and Hauhet is the female aspect of this deity.
The male Ogdoads are depicted as men with the head of a frog or a frog outright. The female Ogdoads are depicted as women with the head of a snake or as just a snake.
Heh would sometimes be shown as crouching, holding a palm stalk in each hand, and a shen ring on the end of each palm stem. The shen ring symbolized long life or infinity.
These were four pairs of deities as follows:
Water – Nun and Naunet
Void – Amun and Amaunet
Infinite Time – Heh and Hauhet
Darkness – Kuk and Kauket
Temples & Worship
All eight of the Ogdoad were worshiped in their temple of Khmunu, later renamed to Hermopolis Magna.
The God Of Eternity
Huh is the god of infinity, time, long life, and eternity.
The image of Heh with his arms raised up is the hieroglyph for one million, the equivalent of infinity in Egyptian mathematics.
Heh’s iconography could be found on many amulets and items of prestige in which the owner or wearer would wish for a long life or rule. Eventually, Heh’s symbol would become associated with the Pharaoh. The most famous example we have was found with King Tut where Heh’s hieroglyph is found on two cartouches.
God Of The Air & Wind
Heh is also associated as an Air God and in this respect, identified with Shu. Both Shu and Heh are sometimes shown holding their arms up to hold up the sky.
As a wind god, Heh, he is linked to the four pillars believed in Egyptian mythology to hold up the sky.
In The Beginning…
Like many of the creation myths and stories, in the beginning, there was nothing, only chaos represented by a vast quantity of endless water. A formless nothing. No land.
In this void and chaos, there were four frog gods and four snake goddesses who were members of the Ogdoad who lived here.
Nun created the first land, raising it up out of the watery depths. From this mound of earth, the first god Atum would emerge. Shortly after, he would create or give birth/rise to all of the other gods of the Egyptian pantheon.
In the Egyptian system of writing, Heh would be shown as a man with a beard and lappet wig, sometimes he is kneeling or he is in a basket. This would be the sign for “all.” The palm branches are the symbol for “year.”
Surprisingly, the ancient Egyptians used the decimal system in their mathematics. Many deities would be used to represent numbers in this system.
Heh’s hieroglyph in his seated position, represented the number 1,000,000.
She is essentially the feminine of Heh. She is shown as a snake-headed woman or as just a snake. Otherwise, her symbolism and attributes are the same as Heh.
Etymology: “Bull Calf of the Sun,” “Calf of the Sun” or “Solar Calf”
Also known as: Bel (“Lord,” Akkadian), Bel-Marduk, Murdoch
Other Spellings: 𒀭𒀫𒌓 (Cuniform), dAMAR.UTU, Amar utu k (Sumerian), Μαρδοχαῖος, Mardochaios (Greek), מְרֹדַךְ, Mərōdaḵ (Masoretic Hebrew), Merōḏaḵ (Tiberian), Marōdak (Septuagint), Merodach (Biblical Hebrew), Martuk
In Mesopotamian mythology, Marduk is a fertility and storm deity of Babylon. He is known for defeating the dragon goddess Tiamat and becoming the Leader of the Babylonian pantheon.
Marduk came to prominence as the patron deity of the city of Babylon during the rule of Hammruabi, the sixth king of the First Babylonian dynasty of the Amorites in the 18th century B.C.E. when Babylon became the political center of the Euphrates valley. Marduk’s full acceptance as the head of the Babylonian pantheon would be completed by the last half of the second millennium B.C.E.
Animal: Dogs, Horse, Mušḫuššu (Snake-Dragon)
Element: Air, Water
Sphere of Influence: Fertility, Judgement, Storms, Vegetation
Symbols: Hoe, Spade
In what surviving art and texts we have, Marduk is shown as being human dressed in royal robes decorated with stars. Marduk is often accompanied by his snake-dragon that he got from the god Tishpak.
When shown riding in his war chariot, Marduk carries his other emblems of a scepter, arrows, bow, spear, net and lightning bolt.
What’s In A Name?
To start, there is some controversy over the translation of Marduk’s name. There is the Sumerian dAMAR.UD that translates as: “calf of the sun/sun-god.” Then comes the suggestion that this spelling should call for the translation of: “calf of the storm,” “the son of the storm, and “maker of storms.” The latter translation is often rejected due to a lack of evidence with Marduk’s role as a storm god. Accepting this interpretation of the name nixes any connection to Marduk as a solar deity.
The Akkadian spelling for Marduk’s name is AMAR.UTU that translates to mean MERI.DUG. The name is translated to mean “Solar Calf.” In the Hebrew Torah, his name is spelled as Merodach and the Greek spelling of his name is given as Mardochaios.
Marduk’s name is thought to derive from the phrase: amar-Utu meaning: “Bull Calf of the Sun God Utu.” This naming convention could easily be an indicator of early genealogy. Or, it’s an indicator of cultural ties to the city of Sippar, whose main deity was Utu, a Sun God. The city of Sippar dates to the third millennium B.C.E.
The Encyclopedia of Religion comments that the name Marduk was likely pronounced as Marutuk.
Esagila – “Temple whose top is raised” or “Proud/Honored Temple.” While Marduk would come to claim prominence throughout most of Mesopotamia, his primary temple is Esagila, located in Babylon. This is the famous ziggurat that’s described by Herodotus.
Etemenanki – “Temple that is the foundation of Heavens and Earth” A ziggurat with Marduk’s shrine located at the top. This may be the temple that inspired the “Tower of Babel.”
Cult of Marduk – As the patron god of Babylon, this city was the main location for Marduk’s worship. The rise and popularity of this religion venerating Marduk is tied closely with the rise of Babylon as a strong political power and capital of the Mesopotamian empire. To the degree that many other deities were subsumed and seen as aspects and epitaphs of Marduk. Outside of Babylon, Marduk was worshipped in Borsippa, Nippur, and Sippar.
In the Assyrian period of Babylonian history, Aššur becomes the head of the pantheon and Marduk takes on a symbolic role of Babylon’s resistance to Assyrian rule. The cult of Aššur would compete with the cult of Marduk. In the Assyrian version of the Enūma Eliš, it is Aššur who becomes the head of the pantheon, not Marduk.
The Marduk Prophecy also shows the conflicts of this change of power as Marduk’s statue is continually “taken captive” until finally the resulting destruction of Babylon and Esagila with the different shifts of power in the region.
This is a very important aspect of the ancient world beliefs and Mesopotamia is no different. Within the temple of Esagila there was a golden statue of Marduk. This statue wasn’t just dedicated to Marduk, the ancient Mesopotamians believed that statue to actually be the god himself. Seen in the Marduk Prophecy, if the statue of the god wasn’t present, then he wasn’t in his temple or there to protect his city-state and all sorts of calamities and problems would happen.
Originating during the rule of the Kassites, a new king wishing to see his rule as legitimate, needed to “take the hands of Marduk,” symbolizing the king’s submission and accepting the will and guidance of the god.
In 485 B.C.E., the Persian king Xerxes attacked the city of Babylon and there is no mention of Marduk’s statue. The same goes when Alexander the Great conquers Babylon in 331 B.C.E., there’s no mention of the statue. This lack of evidence and records leads many scholars to believe and agree that Marduk’s statue disappearance from history means that it has, in all likelihood been destroyed.
Without a statue, the Babylonian religion and worship of Marduk declined.
This was the ancient New Year’s festival that the Sumerians and Mesopotamian cultures celebrated. This festival occurred sometime during March and April, marking the planting of barley. This festival was presided over by Nabu and Marduk to such a degree, that a text known as the Akitu Chronicle documents a time when the festival couldn’t be observed as Marduk (his physical statue, thus him) wasn’t present in the city of Babylon. Without the statue to carry through the city out to a small house outside the city walls, the people thought that disaster would soon befall them if the patron god wasn’t there to stop the forces of chaos.
Every year at the Akitu House located outside the city, the Enuma Elish would be recited for the New Year’s festival. There was also involved a ritual slapping of the king. Gotta’ stay humble, I guess.
Parentage and Family
Anu – Grandfather and the original head of the Mesopotamian pantheon before other deities arrive on the scene.
Ea – The previous head and leader of the gods before stepping down. Known as Enki in Sumerian. Ea was the creator god, associated with the fresh, life-giving waters.
Damkina – A Fertility and Mother goddess originally known as Ninhursag.
Sarpanitu – Also spelled Zarpanitu. She is a Mother and Fertility Goddess
Nanaya – She is sometimes given as Marduk’s wife in the myths.
Nabu – Son and god of literature, scribes and wisdom. Nabu was originally Marduk’s first minister before being identified as his son.
Birth Of A Legend
For as old and ancient as the Mesopotamian mythologies are, it makes sense that we might not know that much about them. To a point.
Marduk goes from obscurity with almost nobody knowing anything about him in the third millennium B.C.E. to the head of the Mesopotamian pantheon in Babylon in the first millennium B.C.E.
By the time the Enuma Elish is written, Marduk’s original nature has already been altered and obscured. As now, he’s a deity linked to the attributes of judgment, magic, vegetation, and water. He is now identified as the son of Ea and Damkina.
As the politics of Babylon and the whole of the Euphrates Valley ramped up, Marduk’s attributes and aspects begin to alter as he would be placed as the head of the Mesopotamian pantheon, especially for his patron city-state of Babylon.
Once Babylon becomes the capital of Mesopotamia, Marduk who was currently just a patron deity of the city now ascends to become the head of the Mesopotamian pantheon and a supreme deity, ruling or presiding over everything else. Explaining this power shift of head honcho, head god and the transfer of power from Ea to Marduk, the Enûma Elish gets written, showing a peaceful abdication of power as Ea steps down and concedes rulership to his son.
There are a couple little snags later on, such as the revival of the god Enlil’s worship to Marduk, reflecting a real-world, historical rise of the cult of Enlil during Kassite control in Babylon between 1570 B.C.E. to 1157 B.C.E. The worship of Marduk and thus, his triumph over Enlil returns at the end of this era of Kassite control.
The other snag to Marduk’s popularity and his being the supreme deity comes during 1000 B.C.E. when the deity Aššur up north in Assyria gains popularity and worship. Down in the southern parts of the region, Marduk is still the head deity. The history of these events is reflected in the Marduk Prophecy.
This ancient epic creation poem was written in the 18th century B.C.E. when the city of Babylon becomes the political capital of Mesopotamia. It’s largely written to show Marduk’s birth, many of his heroic deeds and how Ea (Enki) steps down to allow Marduk, in a relatively peaceful transfer of power to become the king and head of the pantheon.
The Enuma Elish begins at the start of time when the universe is nothing more than chaos with freshwater represented by Apsu and saltwater represented by Tiamat, a dragoness. The male and female principles, not unlike the concept seen in the Japanese Yin & Yang. The joining of these two primordial deities would see the creation of all the other gods, known as the Anunnaki.
While Tiamat loved all her children, Apsu, on the other hand, didn’t care for them, saying they were too noisy, keeping him up all night and unable to get any work done during the day. Apsu’s response to this problem was to kill his children.
A horrified Tiamat told her eldest son, Enki of what Apsu planned. Enki decided that the best plan for dealing with this was to put Apsu into a deep sleep and then kill him. From Apsu’s corpse, Enki then creates his home, the earth and the marshy region of Eridu.
This further horrifies Tiamat who wasn’t expecting for Enki to just up and kill Apsu. As a result, she decided to wage war on her own children. The mighty Tiamat raises up an army of chaos and sets Kingu (Quingu) as the general of this army and her new consort.
This has Enki and the other gods worried about what to do. That is, until Marduk steps forward, saying he will lead everyone in this war. Marduk has one condition, that is that he be named as the new king of the pantheon. Enki agrees and Marduk leads the Anunnaki to battle.
Marduk prepares his weapons consisting of bow and arrows, a mace, lightning as he is a storm god, flames and a net. Gathering up the four winds, Marduk encircles and nets the mighty Tiamat to prevent her from escaping him. New winds are created by Marduk such as whirlwinds and tornadoes. As he is a storm god, Marduk brings down a fierce flood of rain. It’s a battle between a storm god and a primordial goddess of chaos and the sea, it’s epic as Marduk rides in his storm-chariot pulled by four horses who have poison in their mouths. Spellcasting and an herbal antidote as Marduk faces off against one of the mightiest dragons known in mythology.
After Marduk finally slays Tiamat with an arrow to her stomach, he then goes after Tiamat’s son, Kingu who oversaw the army and wears the Tablets of Destiny over his chest. Marduk makes short work of Kingu in single combat, claiming the tablets and establishing himself as the new head of the pantheon.
This is a lot of power that Marduk has now accumulated and he sets about to create the universe. But didn’t that already exist? He’s at least making a new one as Marduk takes the two halves of Tiamat’s corpse to create the heavens and the earth, completing the work started by Enki. From Tiamat’s eyes, the Tigris and Euphrates rivers flow.
With Kingu’s blood, Marduk mixes it with the earth to create the first humans. The creation of humans would allow the gods the leisure time and the time to focus on higher purposes, taking care of human needs as humanity basically did the grunt work. All humans would need to do is respect and give heed to the will of the gods living in Eridu with Marduk ruling overall as a benevolent god.
That doesn’t sound like it will end well and I’m sure there’s another story concerning that.
Side Note: Depending on the version of the creation myth, it is solely Marduk involved in all of it and there’s no mention of Enki.
Further, knowing that this is a revision of the original myths, I’m curious about what the originals may have been.
Eridu – The First City
Yes, there really is a historical site for an ancient city of this name. Eridu is the oldest city built by the Mesopotamians around 5400 B.C.E. Depending on who you ask, it may be the oldest city in the world. In the Babylonian texts, namely Enuma Elish, it is a holy city where all the other gods lived a life of leisure.
This city was originally the city-state for the god Enki who is later known as Ea by the Akkadians. For modern times, it was first excavated by John George Taylor in 1855. Later, archeological discoveries found that the city was ultimately abandoned around 600 B.C.E. due to a change in climate as the water became more salinized from all the constant irrigation.
As seen later, in the Marduk Prophecy, with the Enuma Elish, the story here likely reflects on the transition from Eridu to Babylon as it became the political and religious center of the Euphrates valley and a cultural shift as the newer city becomes more prominent over the older city of Eridu.
Revisionist History – Scholars have noted that the city of Eridu is founded in the 5th millennium B.C.E. and that Marduk ascends to head of the Mesopotamian pantheon in the 2nd millennium B.C.E. That is a lot of time to have passed. It clearly marks that someone decided to rewrite the myths to favor Marduk when his popularity and the importance of Babylon as a political center become prominent.
Marduk is a god of fertility and vegetation and thus, agriculture. The triangular spade or hoe that Marduk is shown with in some art represents his role and power over fertility and vegetation.
The roles and aspects of Marduk being a Spring, Storm and Solar god also blend in with this function. However, making these connections relies on accepting certain etymological interpretations for Marduk’s name.
As a patron god, Marduk, not just King of the gods, also presided over the city of Babylon. The importance of a patron deity is shown in the Marduk Prophecy where Babylon has fallen to chaos and disarray when Marduk’s statue and thus the god himself leaves and order is later restored when King Nebuchadnezzar returns Marduk’s statue to the city.
Not the Original Patron – This was a fun little fact to come across. Before Marduk became the patron god of Babylon, that honor belonged to Inanna, goddess of sexuality and warfare. She would still be a prominent and important goddess throughout the Mesopotamian culture.
Marduk’s role as Patron, also places him prominently as a protector deity. Aside from the Akitu Chronicles and the Marduk Prophecy, there are two other texts: “The Ludlul-Bel-Nimeqi” and “The Wrath of Erra” that highlight just how vital having one’s patron deity present was, not just for the city, but for the individual as well.
The Ludlul-Bel-Nimeqi – Also called the “Let me praise the Lord of Wisdom” or “The Poem of the Righteous Sufferer,” it is often classified as “Wisdom Literature.” This text is a long treatise some four tablets long with 120 lines each. that details the amount of suffering that Tabu-utu-bel, a city official of Nippur goes through because Marduk isn’t close enough to help as he is too far away for any meaningful help. Biblical scholars have compared this text with the Book of Job for the themes of suffering when one’s God seems absent.
The Wrath of Erra – This is another text, in which the war god, Erra (Irra or Nergal) grows bored and decides the only way to cure his boredom is to attack Babylon. The other gods try to persuade Erra that this is a bad idea and don’t do it. Undaunted, Erra heads off to Babylon anyways. Once there, Erra convinces Marduk that his clothes are shabby and perhaps he should go about getting some new threads. Marduk says he’s much too busy to take of this matter and Erra convinces Marduk that he’ll watch over the city. Off Marduk goes and Erra takes advantage of the opportunity to proceed with destroying the city and killing civilians. Depending on the source translated from, either the other gods stop Erra’s path of destruction or he’s halted when Marduk finally returns with his fancy new duds. Regardless, the story ends with giving praise to Erra, the god of war for sparing a part of the city so people could rebuild.
The idea of having a protector and patron god of one’s city was very strong among the Babylonians. This was their whole city and personal identity that in 485 B.C.E. the Persian king Xerxes had Marduk’s statue destroyed when he sacked the city. Eventually, with the sands of time, Babylon is deserted and left to ruin and people have forgotten about worshiping Marduk.
King Of The Gods
As head of the Mesopotamian pantheon, Marduk takes on a lot of aspects. In some cases, this is taking over the role of other gods who had previously been the head of the pantheon. Such aspects that Marduk comes to preside over are justice, compassion, mercy, healing, regeneration, magic.
A “snake-dragon, mušḫuššu is Marduk’s sacred animal that he got from the god Tishpak. The mušḫuššu is depicted on the city walls of Babylon.
If you ask me this is a lot of titles and epitaphs to be known by. We get this list from two different sources, “The Seven Tablets of Creation” that Leonard W. King studied in 1902 to reconstruct from fragments a list of names. Then there is the “King’s List” that Franz Bohl studied in 1936. Finally, we get to 1958, when Richard Litke compared and noticed similarities with Marduk’s name between the two lists of An (Anum, a deity list) and Enuma Elish.
These names demonstrate the level of prominence that Marduk held within the Babylonian pantheon. These fifty names of Marduk are found and documented in the Enûma Elish and the Anum.
Why 50? – The number 50 was originally associated with the god Enlil, the former head of the pantheon. So this is just part of showing the transfer of power from Enlil to Marduk.
Asalluhi – As Marduk came to prominence, he took over the role and identity of Asalluhi, the son of Ea and god of incantations and magic. With both Asalluhi and Marduk becoming equated as the same entity, Asalluhi’s name survives as one of Marduk’s many names and epitaphs. Some commentary has noted that equating or syncretizing Marduk and Asalluhi together is a means to create a stronger tie to the god Ea and the city of Eridu as Ea was not part of the original pantheon.
Bel – Meaning “Lord,” this is the name that Marduk would eventually be known by, making him a god of order and destiny.
He is normally referred to as Bel “Lord”, also bel rabim “great lord”, bêl bêlim “lord of lords”, ab-kal ilâni bêl terêti “leader of the gods”, aklu bêl terieti “the wise, lord of oracles”, muballit mîte “reviver of the dead”, etc.
The Marduk Prophecy
This is an interesting text, not so much as it’s telling prophecies, but more about being a history around the movement of Marduk’s cult as they follow Marduk’s statue from Babylon. This text was found at the House of the Exorcist in Assur and dates from 713 to 612 B.C.E. It appears to be similar to another set of texts, the Shulgi prophecy.
It begins with Marduk’s statue getting stolen by Mursilis I of Hatti in 1531 B.C.E. The god Marduk is described as visiting the land of Assyria. Then, when a Tukulti-Ninurta I overthrows Kashtiliash IV in 1225 B.C.E., Marduk’s statue is taken Assur and then Elam as Kudur-nahhunte sacks the city in 1160 B.C.E.
Each time, Marduk is described as willingly heading off to visit these places. Which makes sense when you remember that this far back, a statue of a deity… hence an idol was the actual deity in question, not just a representation.
The way Marduk’s travels are told, they are allegories of the history involved. The first couple of journeys that Marduk takes are fairly favorable. When it comes to the city-state of Elam, that’s a whole other matter as the other gods following after Marduk, likely shows the changing climate of the region as they abandon Babylon due to famine and pestilence.
There’s also a familiar theme as Marduk prophecies that he will return again to Babylon with a new king will rise to power bringing about redemption and salvation to the city, taking it back from the Elamites and restoring the Ekursagila temple. Where the Marduk Prophecy is concerned, King Nabu-kudurri-uṣur (Nebuchadnezzar), who reigned from 1125 to 1103 B.C.E. is accepted as being the king who returns Marduk’s statue to Babylon and is victorious over the Elamites.
The main importance of the Marduk Prophecy text is to highlight the necessity of the patron deity staying in Babylon. Each time that the Marduk statue (Marduk himself) is abducted, chaos falls on the city of Babylon while the places where the statue resides, prosper.
Like some epic game of football where the opposing team comes and steals the home team’s mascot to weaken their morale.
No! Say it isn’t so!
Remember the previously mentioned King Nebuchadnezzar? It’s been noted that the dates of when the Marduk Prophecy (1 millennium B.C.E.) and even the Enuma Elish both date to around the time of Nebuchadnezzar’s rule and reign between 1125-1103 B.C.E. It makes him look good for restoring order (his defeat of the Elamites and bringing Marduk’s statue back) that he’s the prophesied king come to do Marduk’s will.
Jupiter – Roman
With Marduk’s position and role as the head of the Mesopotamian pantheon, the Romans equated him with Jupiter, the head of their pantheon.
Zeus – Greek
With Marduk’s position and role as the head of the Mesopotamian pantheon, the Greeks equated him with Zeus, the head of their pantheon.
Bel – Babylonian
Yes, Bel is previously mentioned earlier as one of Marduk’s fifty names.
He is mentioned as being a separate deity here as in the 1 millennium B.C.E., by the time we get to this era of history, as a title, Bel is the name that other deities Enlil and Dumuzid, not just Marduk have been known by.
Taken separately, Bel holds all the titles and aspects that Enlil did. To the point that Bel eventually becomes a god of order and destiny. Even Greek historians mentioned Bel in their writings. As a separate deity, Bel was the god of order and destiny. Both Marduk and Bel’s cults were similar, so it’s not hard to see how Bel becomes absorbed and an epitaph for Marduk.
Bel and the Dragon – This is a Jewish story and apocryphal addition to the Book of Daniel in which the Babylonians offer a substantial amount of food and wine every day to an idol of Bel. This vast quantity of food seemingly, miraculously disappears each night. This is enough to convince the Persian king Cyrus the Great that the idol is alive, and he tells Daniel this.
Daniel being a wise man and rather smart knows this isn’t the case. Afterall Daniel says it’s clay on the inside and bronze outside. It likely has never eaten anything. To prove this, Daniel discreetly covers the floor of the temple with ash.
Both Daniel and Cyrus leave for the night. When they return in the morning, Daniel is able to point out the footprints left behind, thus proving that it is the seventy priests of Bel who are eating the food, not the idol.
Some scholars point out that the name Bel is derived from the Semitic word “Baal” that has the same meaning of “Lord.” There are several places within the Bible where Bel is mentioned, this more than likely referencing Marduk. The Hebrew version of Marduk’s name, Merodach is found in many places in the Bible as a surname for non-Israeli kings.
Continuing this trend for Biblical Connections, Marduk and a couple other Mesopotamian and Canaanite deities are made mention of in the Torah or Old Testament.
Thanks to Cyrus the Great of Persia, when he captured Babylon, he reversed the policies of the previous ruler by calling for the rebuilding of temples and reinstating religions that had been destroyed or banned before.
Where the Bible (Torah) is concerned, Cyrus allowed the Jews to return to Jerusalem and rebuild their temple to Yahweh. Cyrus records inspiration for this as coming from Marduk. The bible will say that it is Yahweh who inspired Cyrus.
The “Cyrus Cylinder” found in 1879 at Babylon records the following: “Marduk, the great Lord, established as his fate for me a magnanimous heart of one who loves Babylon, and I daily attended to his worship… I returned the images of the gods, who had resided there [in Babylon], to their places; and I let them dwell in eternal abodes. I gathered all their inhabitants and returned to them their dwellings… at the command of Marduk.”
In the Book of Ezra 5:13 this event is recorded: “In the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God.”
The Book of Isaiah is where Yahweh is given credit for inspiring Cyrus.
“I will raise up Cyrus in my righteousness:
I will make all his ways straight.
He will rebuild my city
and set my exiles free” (Isaiah 45:13)
The connections don’t end there, Biblical scholars see a similar theme with Marduk’s slaying Tiamat with the Canaanite story of Baal slaying Tannin and notably Yahweh’s defeating the giant sea monster Leviathan in Psalm 74: 13-14 or a future time in Isaiah 27:1.
The previously mentioned Etemenanki temple is thought to be the inspiration for the Tower of Babel. Babylon’s destruction is prophesied in the book of Jeremiah (50:2).
Who do you accept? It’s a matter of two different religions, cultures and perspectives. Of course, it’s easy, after the fact, to say there was divine intervention and that it is all prophesied.
According to Zecharia Sitchin, the claim is made that the great battle between Tiamat and Marduk is symbolic for the creation of our solar system’s asteroid belt. Sitchin writes that this asteroid belt was once a planet that the Sumerians called Tiamat. Due to an impact, the planet was destroyed, creating the “Great Band” or asteroid belt. The planetary impact responsible is that of the planet Nibiru, associated with the god Marduk.
Babylonian Astronomy, Astrology & Zodiac
I will call bunk on Sitchin’s ideas.
When you look at the word Nibiru in the Akkadian language, it refers to a crossing or transition points like with rivers. In Babylonian astronomy, Nibiru came to refer to the Equinox, notably, the Autumn Equinox. In their star lore, the term nibiru can refer to any crossing. Tracking the movement of the stars and planets in the heavens as they appear from Earth. The star or planet associated with Marduk is the one we know modernly as Jupiter.
For the Babylonians, the Autumn Equinox occurred in the month of Tisritum, roughly coinciding with between September and October. If we’re following the Greek Zodiac, then the constellation of Libra is prominent. A further fun fact, depending on the time of the year and the location of the planet Mercury, it could sometimes be called Nibiru.
Some of it is confusing. Mainly it’s understanding how to read and interpret what the Babylonians meant when tracking the night sky.
It should come as no surprise, that as old as the Mesopotamian cultures and religions are, that they would have mapped out the night sky to mark the turning of the seasons, creating a calendar. Many of these early constellations and zodiacs were adopted by the later Greeks who incorporated the constellations into their own mythology.
In Babylonian beliefs, it is Marduk who creates the astrological calendar and mapped out the different signs of the Zodiac. Marduk would be identified with the planet Jupiter, who of course is later equated with the Greek Zeus and renamed for the Roman deity Jupiter as all three are heads of their respective pantheons.
Cetus – Greek Mythology & Constellation
While many are familiar with the constellation’s connection to the Grecian story of Andromeda and Perseus in its role as the giant sea monster sent by Poseidon to destroy the coast of Aethiopia.
The constellation of Cetus has been identified with Tiamat, the dragon goddess of Chaos. Marking Tiamat’s story one of many that the Greeks likely inherited from the Mesopotamians and retold for their legends.
Other Names: Furina, Lativerna
Simply put, Laverna is the Roman goddess of Liars, Thieves, and the Underworld, more specifically, she is of Italian origins. The poet Horace makes mention of her as does the playwright Plautus where they each call Laveran a goddess of thieves.
Patron of: Charlatans, Cheaters, Liars, Thieves
Plant: Wild Poppy
Sphere of Influence: Cheating, Deception, Fraud, Lies, Plagiarism, Secrets, Theft, Trickery
Laverna is frequently described as having a head, but nobody, or she’s a body without a head.
Laverna was a significant enough goddess in Roman to have her own sanctuary, minor place of worship on Aventine to be named after her, near the Porta Lavernalis. There was also a grove on the Via Salaria, an ancient highway that crossed the ‘calf” part of the boot for Italy from Rome up to the Tiber river.
Libations to Laverna would be poured from the left hand. Laverna would be invoked by thieves to ensure a successful heist without getting caught. Though, in one of Plautus’ plays, a cook does call upon Laverna to seek revenge against some thieves who stole his cooking tools. So I guess it all depends on who calls upon her first if she’s going to help or hinder a would-be thief.
What’s In A Name?
While there’s some anecdotal evidence for the goddess Laverna, scholars have surmised a few different meanings for her name. The first is latere, meaning: “to lurk,” or from levare, meaning: “to relieve, lessen or lighten,” as it relates to shoplifters and pickpockets. Lastly levator, meaning “a thief.” The word lucrum, meaning “gain or profit” is very much so connected to Laverna as a goddess of profit.
Very little is known about the Etruscans to begin with, so it’s likely that Laverna was an Underworld Goddess who then becomes a goddess of thieves as thieves have a reputation for working in the dark, whether actual night or metaphor of darkness for in secret.
Plus, there are a couple of scraps of archaeological evidence to support her. One is a cup found in an Etruscan tomb with the engraving: “Lavernai Pocolom” and another fragment found in the Septimius Serenus Laverna that connects her to the di inferi.
Why yes, they were a collective group of ancient shadowy, underworld Roman gods, most of whom are death gods. Closely related are the Manes, ancestral spirits. Manes came about as a polite, euphemistic way to speak of the Inferi without really getting their attention.
Furrina – Synodeity?
Since we’re on the subject of Etruscan deities, the goddess Furrina is mentioned as an ancient Etruscan goddess of thieves and robbers, related to the element of water.
Except that on closer look, Furrina is a goddess of a Spring with an annual summer festival of Furrinalia once held on July 25th and was likely for staving off summer droughts.
I just don’t see the connection unless bad etymology and linguistics are going on.
Also known as the Erinyes in Greek is a trio of Underworld goddess called upon for Vengeance. Some sources try to connect Laverna to this group. Which doesn’t hold up when you know who they are, Alecto, Megaera, and Tisiphone and that all three punish people for committing crimes. I would think these three would be at odds with Laverna for helping people to commit them in the first place.
Aradia, Gospel of the Witches
Written by Charles G. Leland in 1899, holds a story retold by Virgil in which he describes Laverna as being the one female who was the craftiest and knavish of them all. A thief of whom even the other gods knew little about her.
Laverna’s story continues with how she tricks a priest into selling her an estate swearing by her body with the promise of building a temple on the land. She sells off everything but doesn’t build a temple. There was also a Lord whom Laverna approached, promising by her head, to pay in full for his castle and all of its furnishings. Angry at having been deceived and unable to confront Laverna, both the lord and the priest appeal to the Gods to intervene.
And intervene the Gods do, bringing Laverna before them to inquire why she hasn’t upheld her end of the bargain with the priest. In response, Laverna made her body disappear so that only her head remained visible as she said that she swore by her body and a body she has none. That she couldn’t have sworn an oath.
Gaining a round of laughter, the Gods than asked Laverna why she hadn’t paid the lord in full for his castle. This time, in reverse, Laverna makes her body appear but has no head while her voice says that she swore by her head, but she has no head. Again, that this lack thereof, she couldn’t have sworn an oath.
As much laughter as this caused all the Gods, they still demanded that Laverna make right her debts and pay them off. Further, Jupiter than commanded that Laveran become the patron goddess of dishonest people, the liars, and the thieves.
Other Names and Epithets: 風神, Futen, Kami-no-Kaze, Ryobu
Fujin is one of the oldest Shinto goes in Japan. He is a god of wind and is often paired with the storm god Raijin.
Fujin is often shown as a fearsome wizard-like demon with green skin and a red head wearing only a leopard skin and carrying around a large bag or bags of wind with him. He is also noted to have only four fingers or digits that represent each of the four cardinal directions.
Parentage and Family
The gods Izanami and Izanagi, the main deities in Shinto are who birthed or created Fujin and all the other gods in Japan.
In addition to Raijin and his brother Fujin, all of the Kami of Japan can be said to be Fujin’s brothers and sisters as they were all created after the creation of Nippon (Japan).
Like Raijin, Fujin was born or created by the gods Izanami and Izanagi after creating Nippon. When Fujin opened his wind bag for the first time, the winds he released cleared away the morning mists and filled the space between the earth and the heavens so the sun could shine.
In Japanese lore, both Raijin and Fujin were a pair of oni who actively opposed the other deities. Under the orders of Buddha, it took an army of thirty-three gods to subdue Raijin and Fujin and convert them to work alongside the other deities.
Kojiki – This ancient Japanese text is the primary source for everything known about Fujin.
The Silk Road – Surprisingly, the imagery for Fujin seems to have originated from the West, during the Greek’s Hellenistic era when they were once spread throughout areas of Central Asia and India. Meaning, that the wind god Boreas is whom Fujin could have originated from. As the imagery for Boreas traveled, he would become the god Wardo in Greco-Buddhist era, changing then to the wind god Fei Lian (or Feng Bo) in China before making his way to Japan as Fujin. What appears to be the connecting motif is that all these deities carry a bag of wind (or shawl in the case of Boreas) and has a disheveled, wild appearance.
Kamikaze – The Divine Wind
In 1274, the Mongols for the first time would attempt to set sail and invade Japan. However, a massive typhoon would destroy a good number of the Mongol fleet, disrupting plans for a conquest of Japanese archipelago. Going by the legend, only three men are said to have escaped. A second attempt in 1281 saw a similar typhoon blow through and wreck most of the Mongol fleet again. Both massive storms or Kamikaze as they would come to be known were attributed as being sent by Raijin and Fujin to protect Japan.
One of Fujin’s alternative names is Kami-no-Kaze, directly connecting him to these fierce, massive storms.
Kami or Oni?
Some of the descriptions of Fujin say he’s an oni and that certainly seems true given his description and when looking at more Buddhist influenced stories where the gods had to battle Raijin and Fujin to tame them and convert them to Buddhism.
Kami – When we go back to the Shinto religion that predates Buddhism in Japan, Fujin is one of many, numerous gods or kami found throughout the region. They range in power from low level spirits all the up to gods.
Shintoism holds the belief and idea that everything seen in nature has a spirit, or kami. As spirits, they just are. The greater the spirit or kami, more of a force of nature and raw power it will be. So many of these spirits would be revered and respected just to avoid needlessly getting them angry and ticked off.
Oni – By Japanese mythology, Oni are very synonymous with the Western concept of demons. Ugly, ogre-like creatures of varying descriptions. An Oni’s only purpose is to create chaos, destruction and disaster. Given depictions of Fujin, he looks very much the part of an Oni and when it comes to wind storms, a more severe storm can be very destructive.
With some of the more primal nature spirits and gods, it’s a very thin line for the concepts of good and evil if you’re trying to pin them to those categories.
When Raijin is mentioned, he is frequently paired with Fujin, another Weather God is also a sometimes rival. The two are constantly at it, fighting amongst themselves over who will rule the skies. The more intense a storm, the more intense their fighting.
Temple Guardians – Statues of Raijin and Fujin can be found at the gates to many temples and holy places in Japan where they are seen as protectors and guardians.
Etymology: Rai (“Thunder”) and Den or Jin (“Lightning”). Another derivation is Kaminari 雷 (“Thunder”) and Kami 神 (“God”)
Other Names and Epithets: 雷神, Kaminari, Kaminari-sama (“Thunder Master”), Karai-shin, Karaijin, Narukami (Thundering Spirit”), Raiden, Raiden-sama (Thunder and Lightning Master”), Yakusa no ikazuchi no kami (“Eight, Thunder, Spirit”)
Raijin is the name of a Shinto Weather God in Japanese mythology, specifically the God of storms, thunder & lightning. Sometimes, the name Raijin refers to one deity, other instances, Raijin will refer to several weather gods.
Sphere of Influence: Storms, Thunder, Lightning, Agriculture
Raijin is often depicted as a muscular, red-skinned Oni with sharp claws, horns, wild hair and carrying around a large drum or several drums with the symbol of tomoe written on them. These drums of course are used for the sound of thunder. To beat the drums, Raijin uses hammers. Sometimes Raijin is shown to have three fingers that each represent the past, present and future.
Statues depicting Raijin can be found throughout many places in Japan. Many of these sculptures will show Raijin possessing a pot-belly and a fearsome face.
Mortal Kombat – Finish Him!
Raijin, better known as Raiden, appears in the popular fighting game series Mortal Kombat. As Raiden, he is often shown as a robed man wearing a straw hat.
Parentage and Family
The gods Izanami and Izanagi, the main deities in Shinto are who birthed or created Raijin and all the other gods in Japan.
In addition to Raijin and his brother Fujin, all of the Kami of Japan can be said to be Raijn’s brothers and sisters as they were all created after the creation of Nippon (Japan).
There’re a few variations to Raijin’s origin.
In line with Japan’s creation myth, the gods Izanami and Izanagi created Raijin after they created Nippon, making him among some of the oldest gods in the Shinto religion. Specifically, Raijin was born right after the death of his mother, Izanami when she bore the fire god, Kagu-tsuchi. Izanagi took his sword, Ame no Ohabri got Kagu-tsuchi up into eight pieces, which became eight volcanoes. The blood dripping off the sword would create a number of other Japanese gods or kami.
After Izanami descended to the underworld, her husband Izanagi would follow after. There is a misunderstanding between the two and Izanagi took off. Izanami would send Raijin, along with other spirits to bring Izanagi back.
Other legends will say that there are eight lightning gods, hence the suffix part of Raijin’s name “jin” for people, plural. Getting back on point, these eight lightning gods were tasked with protecting Dharma by the Buddha. This syncretism, known as Shinbutsu-shūgō, joining different religions together is common in Japan. Even an order 1868 meant to separate the two religions of Buddhism and Shinto didn’t stop this from happening.
In Japanese lore, Raijin and his companion, Fujin were a pair of oni who actively opposed the other deities. Under the orders of Buddha, it took an army of thirty-three gods to subdue Raijin and Fujin and convert them to work alongside the other deities.
Kojiki – This ancient Japanese text is the primary source for everything known about Raijin.
Kamikaze – The Divine Wind
In 1274, the Mongols for the first time would attempt to set sail and invade Japan. However, a massive typhoon would destroy a good number of the Mongol fleet, disrupting plans for a conquest of Japanese archipelago. Going by the legend, only three men are said to have escaped. A second attempt in 1281 saw a similar typhoon blow through and wreck most of the Mongol fleet again. Both massive storms or Kamikaze as they would come to be known were attributed as being sent by Raijin to protect Japan.
Kami or Oni?
Some of the descriptions of Raijin say he’s an oni and that certainly seems true given his description and when looking at more Buddhist influenced stories where the gods had to battle Raijin and Fujin to tame them and convert them to Buddhism.
Kami – When we go back to the Shinto religion that predates Buddhism in Japan, Raijin is one of many, numerous gods or kami found throughout the region. They range in power from low level spirits all the up to gods.
Shintoism holds the belief and idea that everything seen in nature has a spirit, or kami. As spirits, they just are. The greater the spirit or kami, the more of a force of nature and raw power it will be. So many of these spirits would be revered and respected just to avoid needlessly getting them angry and ticked off.
Oni – By Japanese mythology, Oni are very synonymous with the Western concept of demons. Ugly, ogre-like creatures of varying descriptions. An Oni’s only purpose is to create chaos, destruction and disaster. Given depictions of Raijin, he looks the part of an Oni very much and when it comes to storms, a more severe storm can be very destructive.
With some of the more primal nature spirits and gods, it’s a very thin line for the concepts of good and evil if you’re trying to pin them to those categories. As a weather deity, it goes either way if his rains bring fertility and life or if it’s the destructive force of a hurricane.
When Raijin is mentioned, he is frequently paired with Fujin, another Weather God is also a sometimes rival. The two are constantly at it, fighting among themselves over who will rule the skies. The more intense a storm, the more intense their fighting.
Temple Guardians – Statues of Raijin and Fujin can be found at the gates to many temples and holy places in Japan where they are seen as protectors and guardians.
Raiju! I Choose You!
That sounds like the name of a pokemon. There are a couple, Raichu and Raikou, a legendary pokemon who is based on Raiju and other thunder gods.
In Japanese mythology, raiju is the name of Raijin’s animal companion. Raiju is described as a blue and white wolf or a wolf wrapped in lightning.
Raijin is also the god or kami of one of the Japanese islands and believed to live up on the mountains.
As a storm deity, Raijin is revered as a considerable force of nature. The storms he brings can be destructive in the form of hurricanes and great wind storms when he battles Fujin. Or they can be life giving water and fertility to the land.
Kura-Okami – The god of rain and snow, Raijin is sometimes equated as being the same deity. Kura-Okami is active and at his strongest during the winter months from December to February.
Thunder isn’t all that bad. A thunderstorm would mean rain. A lot of Japanese farmers would seek to appease Raijin for rain during droughts and not to flood their rice fields. There was a belief that lighting would cause fertility for a rice field. The sound of thunder and lighting, it would mean a bountiful harvest. This seems a tentative way to connect Raijin to agriculture and fertility.
I would think having a lightning rod to redirect lighting to the ground would be protection from Raijin. Hiding under a mosquito net is the only protection from Raijin.
That isn’t the only way, as the sound of thunder often freaks out many people and is an omen of disaster. After all, who wants a tree crashing in on their house during a thunderstorm or coming out after it’s over to see what swath of destruction has been left behind? Not many.
Mosquito nets asides, certain areas in Japan hold to a superstition that ritual needs to be performed during a thunderstorm. This ritual involves striking bamboo to exorcise bad spirits away from rice fields. This was thought to avert any disasters in the fields that would result to any lightning and thunder.
As a stated previously, as Raijin is seen as a primal spirit, its better to appease him and get on his good side rather than get him needlessly angry.
Hide Your Navel!
It’s believed that Raijin is found of eating human navels. It was common practice for Japanese parents to tell their children to hide their belly buttons during a thunderstorm lest Raijin come eat it.
If it’s any minor consolation, according to some beliefs, it’s not really Raijin who eats children’s belly buttons, but his animal companion Raiju who actually does. Or if Raiju isn’t eating your navel, he’ll curl up inside to sleep.
Etymology: Old Norse logi “flame”, possibly “tangler” Possibly the Old Norse word luka meaning “close,” Indo-European -leug meaning “to break”, Indo-European -luk meaning: “to close,” “lock,” “lid,” “end,” to light,” and “lightning.”
Alternate Spellings: Loge, Lokki (Faroese), Lokkemand (Danish), Loke, Lokke (Norwegian), Luki, Luku (Swedish), Lukki (Finnish), Loder, Lokkju, Lopti, Loki-Laufeyjarson
Other Names and Epithets: Hveðrungr “Roarer” (Old Norse), Loptr (Air), Loftur, “Father of Lies,” “the Sly God,” “the Sly One,” “Sky-Traveler”
Loki is best known in Norse mythology as a trickster deity. Like any trickster figure, Loki often questions and more accurately, challenges the status quo among the gods with the trouble and chaos he often causes. At the same time, for all the trouble and mischief that Loki creates, he will also help the other gods with fixing the mess. Just even studying and looking up the mythology for Loki has been fairly difficult to pin down this figure and try to say just who he is has been somewhat difficult. I could lay it down to Loki’s trickster nature and the fluid mythological change of the times as scholars try to figure out scraps of ancient sagas and runes.
Animal: Spider, Salmon, Mare, Seal, Flies
Day of the Week: Saturday
Element: Air, Fire
Sphere of Influence: Magic, Mischief, Lies, Deceit, Chaos, Thievery
Symbols: knots, loops, fishing nets
Some sagas describe Loki as being male with a slim build with red hair. He has a curly mustache and possibly a pointed beard. Other descriptions of Loki will mention that he has a twisted smile, owing to his misadventure and encounter with some dwarves who sowed his mouth shut and tied him to a tree.
In his Gylfaginning, Snorri Sturlson describes Loki as being “beautiful and comely to look upon, evil in spirit, very fickle in habit.” Well if that’s not an apt descriptor of Tom Hiddleston’s portrayl of Loki in the Marvel Cinema Movies.
When looking at the main sources of Norse Mythology that mention Loki, the main source is the Icelandic Scholar and Historian Snorri Sturluson’s Prose Edda from the 13th century. Loki shows up in some earlier Viking Sagas from the 9th to 11th century. However, tracking back to the earlier Nordic Sagas of Vafþrúðnismál and Grímnismál, Loki is absent from these tales.
A contemporary of Snorri Sturlson is Saxo Grammaticus, who in his Gesta Danorum (“Deeds of the Danes,”) largely leaves out mention of Loki. This absence has been noted by scholars to point out that Loki may have only been a regional deity known among the most northern Germanic lands. Many of the other Norse deities like Odin and Thor can be found to have regional variant names and very similar corresponding myths.
What’s In A Name? Lock & Key
Just what Loki’s name means and which etymology to use for it has been debated for quite a while by various scholars.
Often it is suggested that the Old Norse word: logi, meaning “flame” is the source for Loki’s name. The Icelandic use of Loki’s name has it meaning: “knot” or “tangle.”
Other Scandinavian names have put forth ranging from the Faroese Lokki, the Danish Lokkemand, the Norwegian Loke and Lokke, the Swedish Luki and Luku to the Finnish Lukki. All of these names have a commonality in the Germanic root word of luk- which corresponds with loops, especially for knots, hooks, closed-off rooms and even locks. Further etymological evidence is pointed out in the Swedish word: “lokkanät” and the Faroese word: “Lokkanet” that translate to mean “cobweb” or “Lokke’s web.” Even the Faroese word for Daddy-Long Leg spiders is: “lokki~grindalokki~grindalokkur.” That could make sense and certainly adds a new understanding to just what Loki’s name might really mean.
Another take is some of the Scandinavian dialects where the root word luk- corresponds to words like nokke and nøkkel that mean “key.” Some of the Western Scandinavian words that translate to key are: loki~lokke and lykil.
What a tangled web we weave….
These etymological connections in mind, has led some to conclude that this is how Loki fits into the narrative for the events of Ragnarök. After-all, Loki creates all these problems and entanglements. So much so, that people believed Loki to cause knots, tangles and looks to occur or to be one, at least symbolically.
Germanic Origins & Worship
Loki is not a deity who was exactly worshiped among the ancient Germanic, Norse, Scandinavian tribes or others.
There is a lot of debate on just how to interpret Loki’s place in Norse Mythology. Jacob Grimm introduced the idea of Loki as a god of fire in 1835. Next, Sophus Bugge in 1889 put forward the idea of Loki being a variation of Lucifer in Christianity. That aspect makes sense if you’re trying to equate every trickster figure and outright evil figure in the black & white box of Christian theology.
Shortly after World War II there are four theories regarding Loki that have prevailed. The first of these is in 1956, Folke Ström who suggests that Loki is as an aspect of Odin, much like the godhead in Christianity. The second, in 1959 is from Jan de Vries that says Loki represents a trickster figure. At current, I think everyone who knows about Norse mythology pretty much agrees with that idea. Third, in 1961, Anna Birgitta Rooth made a conclusion of Loki being a spider, which seeing the etymology of the name, makes sense too. Than, in 1962, an Anne Holtsmark said that no conclusions about Loki can be made. Maybe so, if we’re agreeing to the idea of a trickster figure, they can be pretty hard to pin down.
Christianity & Norse Religion
When Christianity was being introduced to Europe, many of the Nordic or Scandinavian countries, including Denmark and Sweden continued to practice their Heathenism or Paganism up until the 13th century when there was a mass forced conversion as the then King decided to convert. The process began about 900 C.E. as the Vikings began interacting with Christians and of course, while all similar, different regions and countries would have different oral or written traditions for the Norse gods.
Divine Trinity – In Christianity, many are familiar with the Godhead of God, Jesus and the Holy Ghost. Where Norse paganism and religion is concerned, those who’ve studied the myths and then tried to equate with Christianity seem to have come up with a Triad that’s Odin, Hœnir and Loki. An idea supported in the sagas and ballads: Haustlöng, a prologue to Reginsmál and Loka Táttur. This idea works if you accept the scholar Ursula Dronke’s theory that Lóðurr, the Norse deity who created the first humans is another name for Loki and that Lóðurr is a third name for Loki along with Loptr.
You’re not alone if you reject this idea of Loki and Lóðurr being the same being. After all, Lóðurr is only really mentioned twice in the Völuspá and only in a couple other places where they describe Odin as “Lóðurr’ friend.” Still enough people have glommed on to the idea and argue that much of the Poetic Edda was forgotten around 1400 C.E. when it began to be written down and possibly poor etymology studies of trying to make similar sounding words and name mean and be the same thing.
Since a lot of the mythology has been lost, it’s likely the 14th & 15th century poets, namely Snorri and Saxo were doing the best they could to preserve an oral history. Snorri followed mostly the Icelandic traditions of myths he wrote down and Saxo followed the Danish traditions of myths. A difference seen in the Death of Baldr where Snorri includes Loki’s involvement and Saxo leave it out of the myth.
Many scholars who have looked at Loki’s place in Norse mythology haven’t found any evidence of any cult for Loki.
Followers and Worshipers of Loki seem to be more of a modern phenomenon with modern Wicca and Pagan religions. As he is considered a Trickster deity and God of Fire, this shouldn’t be done lightly or on a lark.
Parentage and Family
Father – Fárbauti (“Crue-Striker,”) a frost giant or jotunn.
Mother – Laufey, a frost giant or jotunn.
In the Prose Edda, an alternate for Laufey’s name is Nál, meaning: “Needle.”
Angrboða – “Anguish-Boding,” a jotunn, by her, Loki is the father of Hel, Fenrir the wolf and Jormungandr, the world serpent.
Sigyn – Loki’s wife, with her, he is the father of Narfi or Nari.
Svaðilfari – Keeping things interesting for the time Loki turned into a mare, he is the mother of Odin’s eight-legged horse Slepnir.
Býleistr (“Bee-Lightning”) and Helblindi (“All Blind” or “Hel-Blinder”) are brothers of Loki as given in the Prose Edda.
Fenrir – A monstrous wolf.
Hel – The goddess of the Underworld. Given the similarity of the name Hel with the Christian name Hell for the Underworld, it has been suggested that Hel is a Christian addition to the Norse myths.
Jormungand – The great world serpent.
Nari – Also spelled Narfi, meaning “corpse.”
Slepnir – The famous eight-legged horse of Odin.
Váli – In the Prose Edda, Loki is mentioned as the father. This Edda also mentions Odin as the father, twice to Loki’s one reference.
Hati and Skol – a pair of monstrous wolves who kill Odin and begin the events of Ragnarök.
Well, sort of… Loki, being the son of frost giants or jotunns isn’t really a member of the Aesir tribe of gods in Norse mythology.
Blood Brother – Loki does, however, gain membership with the Aesir and is counted among their number when Odin makes him a blood brother. Also, by Loki being a blood brother, it would fit some theological views where Loki is seen as Odin’s opposite or his darker half.
Outsider – Even getting accepted as an Aesir, for all the trouble and mischief that Loki causes, he is still seen as an outsider to the Norse pantheon. Mischief, problems, fights and often times he’s the one who goes right in and fixes the mess he created in the first place.
God Of Air & Fire
Being a trickster deity, many people tend towards associating Loki with the element of fire as many trickster figures often are.
In Scandinavian folklore, there are a number of phrases and folk sayings such as: “Loki is reaping his oats” or “Loki is herding his goats: that refer to during springtime, when mist is raising off the ground. The mist rising in places like Jutland create a shimmering effect, especially over flat ground. The same shimmering is observed with hot steam over a kettle or fire.
Logi The Fire Giant – Thanks to Wagner’s Opera and etymological confusion, many people will confuse Loki with the Fire Giant Logi. Which adds to further identifying Loki as a fire god.
They’re two separate beings.
Still those who equate Loki and Logi together, will then try to add Glut to the list of spouses for Loki and add on Esia & Einmyria as two additional children and daughters of Loki’s.
God Of Mischief & Trickster
Loki is most prominently known as a trickster figure in Norse mythology. Like any trickster, Loki sometimes is the cause of rather callous and malicious pranks. For as often as he causes trouble, Loki also ends up helping to resolve the messes he’s created.
Hero Or Villain – Looking at the oldest known poems and sagas to mention Loki from the 9th to 11th centuries, Loki is portrayed more as a friend to the gods and helping them out on many occasions. These notable works are the Ynglingatal, Haustlǫng, Húsdrápa and Þórsdrápa.
When we get to later sagas and Snorri’s Prose Edda, Loki has taken on a more malicious or evil bend who will have a leading role and part in Ragnarök.
Maybe his pranks were getting more and more out of hand to the point the gods weren’t taking any more or it’s a clear influence of Christianity upon the myths. Either way, Loki’s tricks and cunning do go from helpful to outright malicious and evil.
Not helping of course is when numerous articles continue to glom on to the idea that a Trickster figure must be counted as evil. Or some scholars like Georges Dumézil in their studies of folklore equate Loki with a demonic figure like Syrdon from Caucasian Legends.
Fishnets & Spider Webs
As mentioned earlier, there are etymological connections of Loki’s name to knots and loops. This connection makes sense that Loki is also credited as being the inventor of fishnets as these contain many knots and loops.
Spiders also get associated with the name loki, lokke, lokki, loke, luki as they spin and make spider or cobwebs.
Cunning – As a god of cunning, Loki’s connection to fishnets and spider webs works very well on the metaphorical and spiritual sense for the complex, intricate, even elaborate schemes that catch everyone up in his well, mischief. He’s the source in many causes of tying all the gods together and brings about their end with Ragnarok.
This aspect seems to be a staple of many trickster figures within myth. Loki is noted for having changed into a salmon, a mare, a falcon, a fly and likely an old woman by the name of Þökk (whose name in Old Norse means: “thanks.”)
When Loki’s children with Angrboða were born, it was foretold to the Aesir how they would cause a great evil in the world. Odin decreed that Loki’s children should be retrieved from Jötunheim and brought to Asgard.
Odin threw Jormungand, the Midgard Serpent into the where it would wrap itself around the whole of the earth. Jormungand would grow so big he could bit his own tail. As to Hel, Odin sent her down to the Underworld, Niflheim. Hel would create her own realm here called Helheim. The third child, Fenrir, a monstrous wolf was kept in Asgard and chained up, bound to a rock.
The Treasures of the Gods
In yet another of Loki’s many pranks, he goes and cuts off all of Sif’s hair while she’s sleeping and leaves it in a pile on the floor. Needless to say, Sif was not amused, and neither was her husband, Thor. Promising to make up for it, Loki went to replace it with the help of the dwarves. Best not to be on Thor’s bad side.
Loki sought out the dwarves, particularly the sons of Ivaldi. After Loki persuaded the dwarves to spin gold so fine to replace Sif’s lost hair, the dwarves decided they didn’t want to waste the fire and went on to create more treasure. They crafted the ship Skidbladnir that could be dismantled and folded down to the size of a piece of cloth for Freyr. Then they went on to craft the spear Gungnir that would never miss it’s mark for Odin.
As Loki began to return towards Asgard, he decided to pay the dwarves Brokk and Eitri a visit. Loki showed off the treasures that Ivaldi and his sons had crafted and challenged the two to craft something better.
A wager this time, one that Loki staked his head on. The dwarves agreed and now the magical gold boar Gullinbursti for Freyr was created. Next came the magical gold arm ring known as Draupnir that could create 8 gold rings every ninth night. Finally, the two crafted Thor’s famous hammer, Mjolnir that couldn’t be broken and always returned when thrown.
Returning at last to Asgard, Brokk accompanied Loki to have the gifts judged by the gods. Odin, Thor and Freyr were all quick to agree to Mjolnir’s fine craftsmanship. With that pronouncement, Brokk tried to claim Loki’s head.
Not so fast Loki retorted, he had only promised his head, not any other part of his neck. Damaging his neck was not part of the deal. Fine then, Brokk responds that he can at least sew Loki’s lips shut and left him tied to a tree.
At least it shut Loki for a while, probably not long enough for other’s liking.
The Theft Of Idunn’s Apples
Due to his penchant for mischief, Loki ends up in the hands of the jotunn, Thiaz who threatens to kill the trickster unless Loki brings him the goddess Idunn and her golden apples. Very much so looking to save his own skin, Loki agrees to the deal and brings her and the apples to Thiaz.
Needless to say, this caused an uproar among the gods who are the ones now threatening to kill Loki unless he rescues and brings back Idunn. Once more, looking to preserve his own hide, Loki agrees and transforms into a falcon to carry the goddess safely back to Asgard.
Wanting back what he deems rightfully his, Thiaz changes into an eagle and pursues the pair. As Loki and Idunn are getting closer to Asgard, Thiaz in eagle form has nearly caught up with them. The gods light a fire around the perimeter to their hall and the flames catch Thiaz, burning him up.
With Idunn safely within the halls of Asgard, Loki runs back out to help the other gods with the remains of Thiaz and rectifying the very problem he created in the first place.
Loki & Skadi
Not long after Thiazi’s death, his daughter, Skadi shows up demanding restitution for her father’s slaying at the hands of the Aesir. One of Skadi’s demands is that the gods make her laugh. Loki accomplishes this by taking a rope and tying it to the beard of a goat and the other end to his own testicles. Both the goat and Loki bleat and cry out in terror and more pain as they try to pull away from each other. Eventually, Loki falls into Skadi’s lap and she busts out laughing at the absurdity of the scene.
The Death Of Balder
This is one of the bigger, more well-known Norse stories. Balder’s mother Frigg had received a prophesy concerning Balder’s death. Wishing to try and avoid this fate, Frigg gets an oath from all living things that they won’t harm her son. In her haste to do so, Frigg overlooked the mistletoe, believing it to be too small in consequential.
Leave it to Loki to learn of this and to test the validity of the prophesy. Depending on the source, Loki either makes an arrow or a spear out of mistletoe and hands it off to the blind god Hod, instructing him to aim it at Balder. This act doesn’t seem so unusual when taken into account that many of the other gods were taking aim at Balder to test his invulnerability.
Hod then, unknowingly of Loki’s true intent, fires the mistletoe weapon at Balder and impales the god who soon dies. Frigg is grief stricken and Hermod rides off on Sleipnir down to the Underworld to plead for Balder’s release from Hel, how everyone loves him. The Underworld goddess replies that if this is so, then every being in the living world will weep for the slain god. If everyone does weep, then Hel will release her hold on Balder and allow him to return.
Hermod returns with the news and every creature on the earth cries for Balder. All, that is except for an old giantess by the name of Tokk (or Þökk, meaning “Thanks,”) she was most certainly and likely Loki in disguise.
With this failure to have everyone weep, Balder remained in Hel’s domain.
The Bjarkan Rune – Loki is mentioned in the 13th stanza of a Norwegian rune poem utilizing the Younger Futhark Bjarkan rune.
In Old Norse, the poem reads:
Bjarkan er laufgrønster líma;
Loki bar flærða tíma
In Modern English, the translation:
Birch has the greenest leaves of any shrub;
Loki was fortunate in his deceit
It has been suggested that “Loki’ deceit” refers to his part in the death of Balder.
Did Loki Get Too Out Of Hand This Time?
There is an interesting view given regarding Balder’s death. For one, we know that Saxo’s version written from the Danish myths, doesn’t include Loki’s involvement in Balder, the Sun God’s death.
The version that everyone is familiar with in Snorri’s Prose Eddas, where Loki is seen as getting progressively more and more out of hand with his trickery and becoming more and more outright evil.
What if… that weren’t the case? The gods know the prophesy of Ragnarök, the end of the Norse gods. Of course, they want to prevent and prolong the inevitable. What if, Loki’s killing Balder is for the greater good? A sacrifice? Odin knows the only way to really protect Balder is if he dies and goes to the Underworld, Niflheim. The only place that won’t be destroyed of all the nine realms. So it is at Odin’s request, that Loki sees to it that Balder is killed and to prevent his return, turns into an old woman who refuses to weep for his loss.
That way, now, when Ragnarök comes, Baldur is able to be in place to remake the world.
It’s an interesting take on this myth.
The Binding Of Loki
Eventually with all of his mischief and havoc and likely with the death of Baldur, the Aesir have finally had it with Loki and decide to bind him to a massive rock deep beneath the earth in a cave. As punishment for all these misdeeds, Loki is tied by the gods using the entrails of his son Nari after turning another son, Vali into a wolf to rip apart his brother. Both the Poetic and Prose Edda mention the goddess Skaði being the one who places a serpent above Loki while he’s bound. This serpent then drips venom down on Loki. Before it can hit him, Sigyn collects the venom in a bowl, the caveat is that whenever Sigyn has to empty the bowl, that is when the venom does hit Loki, causing him much pain. This pain causes Loki to writhe in such agony, it causes earthquakes.
Loki & Útgarðaloki – Many are familiar with Snorri Sturluson’s take on Loki & Thor’s encounter with Utgard-Loki from the Prose Edda’s Gylfaginning. The medieval Danish historian Saxo Grammaticus has a different take on the story of Utgard-Loki or Útgarðaloki.
In Saxo’s take, Thor does indeed travel to Jotunheim, the realm of the giants. There, Thor finds a jotun by the name of Útgarðaloki, meaning “Loki of the Utgard,” who is bound fast much like the other versions for the binding of Loki. Otherwise, Loki is largely absent of Saxo’s collection of Norse mythology.
It has been pointed out, that the Scandinavians may have held conflicting views on deciding if Loki were a god, a jotun or another entity altogether.
Greek Connection – Loki’s being bound to a rock has been compared to other, mythological figures in Greek, namely those of Prometheus and Tantalus.
In the Prose Edda, Loki is described as a: “contriver of fraud.” Loki isn’t mentioned very often in the Eddas, he is generally mentioned as being a member of Odin’s family.
The Poetic Edda & Other Sagas
Much of what we know about Loki and the other Norse deities comes from the surviving Poetic Edda that was compiled in the 13th century C.E. It is a collection of various poems as follows: Völuspá, Grímnismál, Skírnismál, Hárbarðsljóð, Hymiskviða, Lokasenna, Þrymskviða, Alvíssmál, and Hyndluljóð. Loki only appears or is referenced in a few of these.
It should be noted that Loki, in many of these poems is often referred to as Loptr, coming from the Old Norse word lopt for “air.”
Baldrs Draumar – In this poem, Odin awakens a dead völva in Hel. He questions her about the meanings of Baldr’s dreams. It is in the final stanza of the poem, that the völva tells Odin to go home and be proud of himself, that no one else is coming until Loki escapes his bounds and brings about the onset of Ragnarök.
Fjölsvinnsmál – In this poem, Fjölsviðr is describing to the hero Svipdagr where Sinmara keeps the weapon Lævateinn. Loki as Lopt, is mentioned as using runes to lock Lægjarn’s chest nine times, holding within it the weapon Lævateinn. There are two different translations of this poem depending on how the runes are translated.
The first translation reads:
“Lævatein is there, that Lopt with runes
Once made by the doors of death;
In Lægjarn’s chest by Sinmora lies it,
And nine locks fasten it firm.”
The second translation reads:
“Hævatein the twig is named, and Lopt plucked it,
down by the gate of Death.
In an iron chest it lies with Sinmœra,
and is with nine strong locks secured.”
Hyndluljóð – Loki is referenced twice in this poem. Here, Loki is mentioned as the father of the wolf with the jötunn Angrboða, to have given birth to the horse Sleipnir by the stallion Svadilfari and to be the brother of Byleistr. The last child that Loki gives birth to is “the worst of all marvels.” This is due to his eating the heart, the “thought-stone” of a woman and having eaten it half-cooked, Loki became pregnant by this woman and it is from this union, that all ogress on earth are descended from.
Lokasenna – Loki’s Quarrel in English, in this poem, Loki enters a flyting match with the gods in Ægir’s hall. Ægir is a god of the sea and he is currently holding a feast for the other gods and elves. The other gods begin to praise Ægir’s servants: Fimafeng and Eldir. Hearing this, puts Loki into a right foul mood and he kills Fimafeng. In response, the other gods grab up their shields and weapons as they chase Loki out into the woods. With Loki gone, the gods then return to the hall to resume their feasting.
The poem begins properly when Loki returns from the woods and meets Eldir outside whom he entreats to tell him what the other gods are talking about. Eldir tells Loki how the other gods are discussing their weapons and prowess and how no one has anything good to say about Loki.
Loki says he will return to the feast, this time intending to incite the other gods to arguing and to put malice into their drinks. Eldir warns Loki that this isn’t a good idea if all he is going to do is sow anger and resentment towards him, that it won’t end well.
Undaunted, Loki heads back into the hall anyways and sure enough, all the gods fall silent on noticing the trickster enter. I can just imagine Loki smirking as he breaks the silence, saying he’s thirsty and has only come for a drink.
When no one answers him, Loki calls the gods arrogant and demands they either give a seat at the table or tell him to leave. The god, Bragi is who finally addresses Loki, saying that he will not have a seat among the gods for they know whom to invite and who not to.
Turning his attention to Odin, Loki address the god, reminding him of the time when Odin and he had mixed their blood together and that Odin said he would never drink ale unless it were brought to the two of them.
Odin than asks his son, Víðarr to sit up so that the “wolf’s father” (referring to Loki) can have a seat at the table and not speak of the gods. As Víðarr stands to pour Loki a drink. Before drinking, the trickster makes a toast to the gods with the exception of Bragi.
Bragi, trying to make amends and smooth things over, says he would give a horse, sword and ring for his own possessions so that Loki won’t speak ill. It’s really clear now that Loki is going out of his way to single out Bragi, by saying he’ll always be short these things and implies that the skald deity is a coward.
Temper beginning to flair, Bragi says that if they were outside, he would have Loki’s head for a trophy given all his lies. Loki taunts Bragi, calling him a “bench-ornament.” At this point, Iðunn interrupts, trying to calm Bragi.
All that does is get Loki to direct his ire towards Iðunn now, calling her “man-crazy” of all of the goddess’s present. Iðunn does her best not to be baited by Loki’s words. Now Gefjun speaks up, asking why the two have to fight. Doesn’t everyone know that Loki is jesting. Not quitting now, Loki comments that Gefjun is one to talk, having been seduced by a boy and proven to be an easy lay.
Essentially, it carries on for a quiet a bit with Odin, then Freya and most of the other gods refuting Loki, saying he has to be mad to get someone like Gefjun angry as Loki in turns just calls out the flaws and failings of each of the gods. He just keeps it up, getting them all angry with him one after the other.
Towards the end of the poem, as things get more heated, the attention is turned towards Sif, Thor’s wife and Loki makes a bold claim to have slept with her. Beyla, a servant of Freyr’s, interrupt and announces that since the mountains are shaking, it must mean that Thor is on his way home. Beyla continues with how Thor will bring an end to the argument. Loki responds with more insults.
Thor does arrive and tell Loki to keep quiet or else he’ll rip off Loki’s head using his hammer. Loki taunts Thor, asking why he is so angry, he won’t be in any mood to fight the wolf, Fenrir after it eats Odin. All this is about the events of Ragnarök that have been foretold. Thor again tells Loki to keep quiet with a threat to throw the trickster god so far into the sky he would never come back down.
Not daunted in the least, Loki tells Thor how he shouldn’t be bragging about his time in the east as the mighty Thor had once cowered in fear inside the thumb of a glove. Once more Thor tells Loki to keep silent with threats to break every bone in his body. Loki continues the taunts, saying he still intends to live, throwing in references to when Thor had met Útgarða-Loki.
Thor gives a fourth and final demand to Loki for silence or else he would send Loki to Hel. At this, Loki ceases his taunts saying that he will leave the hall, knowing that Thor does indeed strike.
Loki leaves at this point, going to hide behind the Franangrsfors waterfall in the form of a salmon. The gods do eventually capture Loki and bind him in his son, Nari’s entrails. His other son, Narfi turns into a wolf. Skaði places a venomous snake above Loki’s head that drips venom. Loki’s wife, Sigyn sits nearby with a bowl to catch the venom. Every time she goes to empty the vessel, Loki writhes in such agony that it causes earthquakes.
Reginsmál – In this poem, the dwarf Regin, who is the son of the sorcerer Hreidmar and foster father to the hero Sigurd, tells of how the gods Odin, Hœnir and Loki had gone down to the Andvara-falls to fish. Now Regin had two brothers, Andvari who would swim about in the form of a pike and Otr, who would change into an otter to swim and fish.
On this particular occasion, Otr, in otter form had caught a salmon and was eating it on the river banks when the god Loki killed him with a stone, thinking it’s just a normal otter. Later that evening, the gods go to stay with Hreidmar and show off the otter pelt. There’s a catch of course, Hreidmar and Regin both recognize the pelt as being a dead Otr. Regin and Hreidmar seize hold of the gods and demand a weregeld for Otr’s death.
The gods agreed and made a sack out of Otr’s pelt that they filled with gold and covered the outside with red gold. Now just where the gods got this gold from? Loki was sent out to get and he borrowed a net from the goddess Rán. Going back to the Andvara-falls, Loki spreads out the net and captures Andvari in his pike form. Loki forces Andvari to reveal where his gold is at before releasing him.
Andvari tells Loki a little bit about himself, namely having been cursed by a “norn of misfortune” during his early days. Loki replies back, asking what does mankind get if they “wound each other with words.” Andvari’s response is that they get a terrible fate, being forced to wade in the river Vadgelmir.
Eventually, Andvari hands over his gold to Loki, including the ring, Andvarinaut. Back in his dwarf form, Andvari tells Loki that this gold will cause the death of two brother, conflict between eight princes and be of no use to anyone.
Taking the gold back, the gods fill the otter skin with it, with the ring Andvarinaut covering a whisker to Hreidmar’s satisfaction. Loki chimes in how the gold is as cursed as Andvari and that it will be the death of Hreidmar and Regin
Hreidmar doesn’t believe Loki, believing instead the curse is for those not yet born. Plus, with the gold, he’s plenty wealthy now and he tells the gods to leave.
The poem does continue, and most are familiar with how it continues and connects to Sigurd in the Völsunga saga where Regin is the foster father to Sigurd. This version of Regin’s story lists Fafnir and Otr being his brothers, not Andvari. Which makes far more sense to have the gold belonging to someone else that Loki steals the gold from. Not this Loki stealing Andvari, who in the Reginsmál is Regin’s brother. That connection makes no sense to have Loki steal Andvari’s gold and then seem to give it right back, granted to the father.
Skáldskaparmál – An episode in this saga sees Loki rather maliciously cut off all of Sif’s hair. Thor threatens to break Loki’s bones if doesn’t put this to rights. Looking to save his own skin for the problems he often creates, Loki gets the dark elves or dwarves to craft some golden hair to replace Sif’s shorn hair with.
Þrymskviða – Also known as the Lay of Trym, this comedic poem features Thor as a central figure. Thor awakens one morning to discover that his hammer, Mjöllnir is missing. Thor confides in Loki about the missing hammer and that no one knows it’s missing. The two then head to Freyja’s hall to find the missing Mjöllnir. Thor asks Freyja if he can borrow her feathered cloak to which she agrees. At this, Loki takes off with the feathered cloak.
Loki heads to Jötunheimr where the jotunn, Þrymr is making collars for his dogs and trimming the manes of his horses. When Þrymr sees Loki, he asks what is happening among the Æsir and elves and why it is that Loki is alone in Jötunheimr. Loki replies by telling Þrymr how Thor’s hammer, Mjöllnir is missing. Þrymr admits to having taken Mjöllnir and hiding it some eight leagues beneath the earth where Thor will never get it back unless the goddess Freyja is brought to him to be his wife. Loki takes off again, flying back to the Æsir court with Freyja’s cloak.
Thor enquires with Loki if he was successful. Loki tells of what he has found out, that Þrymr took Thor’s hammer and will only give it back if Freyja is brought to Þrymr to be his wife. At this news, Thor and Loki return to Freyja to tell her of the news that she is to be a bride to Þrymr. Angry, Freyja flat out refuses, causing the halls of the Æsir to shake and for her famous necklace, Brísingamen to fall off.
The gods and goddess hold a meeting to debate the matter of Þrymr’s demands. The god Heimdallr puts forth the suggestion that instead of Freyja, that Thor should dress as the bride as a way to get Thor’s hammer back. Thor balks at the idea and Loki seconds Heimdallr’s idea, saying it will be the only that Thor can get his hammer back. For without Mjöllnir, the jötnar will be able to invade Asgard. Relenting, Thor agrees to dress as a bride, taking Freyja’s place. Dressing as a maid to the disguised Thor, Loki goes with Thor down to Jötunheimr.
After arriving in Jötunheimr, Þrymr commands the jötnar of his hall to make the place presentable for Freyja has arrived to be his bride. Þrymr then tells how of all of his treasured animals and objects, that Freyja was the one missing piece to all of his wealth.
Disguised, Loki and Thor meet with Þrymr and all of his jötnar. At the feast, Thor consumes a large amount of food and mead, something that is at odds with Þrymr’s impressions of Freyja. Loki, feigning the part of a shrewd maid, tells Þrymr how that is because Freyja had not eaten anything for eight days in her eagerness to arrive. Þrymr decides that he wants to kiss his bride and when he lifts “Freyja’s” veil, fierce looking eyes stare back at him. Again, Loki says that this is because Freyja hasn’t slept either during the past eight nights.
A “wretched sister” of the jötnar arrives, calling for the bridal gift from Freyja. The jötnar bring out Thor’s hammer, Mjöllnir in order to sanctify the bride as they lay it on “Freyja’s” lap. Þrymr and Freyja will be handfasted by the goddess Var. When Thor sees his hammer, he grabs hold of Mjöllnir and proceeds to beat all of the jötnar with it. Thor even kills the “wretched, older sister” of the jötnar. Thus, Thor gets his hammer back.
Völuspá – In this poem, a dead völva tells the history of the universe and the future Odin in disguise about the events of Ragnarök. Regarding Loki, the völva speaks about how she sees Sigyn sitting unhappily near her bound husband, Loki. The location of this being in a grove of hot springs. Once Ragnarok begins, Loki, referred to as the “brother of Býleistr” is freed from his bounds.
The völva further describes how she sees Loki steering a boat, filled with Muspell’s people (these people being from the World of Fire and seen as destroyer of worlds).
The last bit in the Völuspá is the monstrous wolf Fenrir, referred to as Loki’s kinsman as he will eat Odin and then be killed by Odin’s son, Víðarr.
The Prose Edda & Other Sagas
Not to be confused with the Poetic Edda, the Prose Edda consists of four books: Prologue, Gylfaginning, Skáldskaparmál, and Háttatal written by Snorri Sturluson.
In the Prose Edda, Loki is described as a: “contriver of fraud.” Loki isn’t mentioned very often in the Eddas. He is generally mentioned as being a member of Odin’s family.
This book has various stories that feature Loki. Notably his giving birth to the eight-legged horse Sleipnir and of Loki’s contest with the personification of fire, Logi. This book gives a number of epitaphs for Loki that aren’t very flattering from “originator of deceits” to “the disgrace of all gods and men.”
The Fortification of Asgard – This seems to be a significant story within the Prose Edda, the gods are establishing Midgard and have built “Val-Hall.” An unnamed builder has offered to build a wall for the gods to keep out invaders, all he wants in exchange is the goddess Freyja, the sun and moon.
Sure, why not, the gods agree after some debate. There are some conditions to be met, such as the builder has to complete the work in three seasons without help from any man. The builder argues he needs the help of his stallion Svaðilfari and this is agreed to with, with Loki’s influence.
With the aid of his horse, the builder is able to make quick work on the wall. With the deadline of Summer just three days away, the builder is nearly complete with this task. The gods hold a meeting and decide that Loki is to blame.
But the gods wanted a wall, now they blame Loki for the builder nearly being finished. Oh that’s right, Loki spoke on the builder’s behalf to have his horse help. Right then, the gods decide, if Loki doesn’t find a way to get the builder to forfeit his payment of Freyja, the sun and moon. Loki swears that he will find a way to stop the builder.
That night, the builder and his horse, Svaðilfari head out to the forest to get more stone to finish the wall with. A mare comes running out of the forest and neighs at Svaðilfari, who realizes what kind of horse he sees and goes chasing after. The builder swears and follows after his horse. The two horses are busy all night, running around and getting it on.
The builder is of course, unable to complete the work and thus misses his deadline. Understandably, the builder flies into a rage and the gods realize that he is a hrimthurs (some type and variety of jötunn as the term can be pretty broad). The gods forget their oaths to the builder and call for Thor who comes and kills the builder, smashing his head in with his hammer.
Ya’ know, don’t make a deal or promises if you know you’re just going to renege on them later and refuse to pay up. As to Loki, with his horsing around, he gave birth to the eight-legged horse Slepnir that Odin rides.
Loki & Thor Versus Skrymir – This section of Gylfaginning see a reluctant Third telling the story of how Thor and Loki were out riding in Thor’s chariot. The two came upon the home of a peasant and stopped there for the night. Now, Thor’s chariot is pulled by a pair of goats, whom Thor killed to eat, knowing that they will be resurrected the following day. All good, no big deal for Thor.
Thor invites the peasant’s family to feast on the goats with him that night. He warns the family though not to crack the bones. Loki, plotting what he thinks is harmless mischief, gets the peasant’s son, Þjálfi to crack one of the bones and suck the marrow from it.
Now, when Thor goes to resurrect his goats, he finds that one of his goats has become lame. Afraid of the god’s wrath, the peasant gives Thor his son Þjálfi and his daughter Röskva to be his traveling companions.
Without his goats, the small group of four continues heading east until they arrive at the forested edge of Jötunheimr. The group continued on into the forest until it becomes night. They come upon a large building and take shelter in it. During the night, there are earthquakes that awaken the group who, with the exception of Thor or afraid to fall back asleep. The building turns out to be the giant Skrymir’s glove, who had been sleeping during the night and the source of the earthquakes.
The group moves out from the shelter and sleep beneath an oak tree. During the middle of the night, Thor awakens and attempts to slay Skrymir. Twice, Thor attempts to slay the giant, only to have Skrymir awaken and believe acorns have fallen on him. It is on the second attempt, that Skrymir fully awakens and advices the group not to be so cocky when they arrive at Útgarðr, to turn around and go back.
Skrymir led the group to the jotun city of Utgard where the group lost sight of Skrymir and was greeted by a group of jotun, including the king himself, Utgard-Loki, whom it turns out was Skrymir all along.
Given the general animosity between the gods and jotun, it’s no surprise that Thor, Loki and their other companions were not welcomed, unless of course they could complete a series of seemingly impossible challenges.
Loki was challenged and lost an eating contest when his opponent not only ate all the meat, but the bones and plate itself. Þjálf races against Hugi, losing to him in a series of three footraces.
It now fell to Thor to fulfill three challenges. As Thor boasted he could drink anyone under the table, a large drinking horn was brought to him with the challenge to finish it all in one gulp. After taking three huge swallows, Thor had only managed to drain the horn a few inches.
With the next challenge, Thor boasted his immense strength and Utgard-Loki challenged Thor to pick up a cat off the ground. After three attempts at moving the cat, Thor was only able to succeed at moving one paw.
Enraged by this, Thor accepted the last challenge of a wrestling match with anyone willing to match strength with him. The only one who would, was an old, frail looking woman. Thinking this would be easy, once again Thor was met with defeat at the hands of a feeble opponent who easily bested the mighty god, bringing him to his knees.
After this, Utgard-Loki declared the contests over and allowed the gods to stay the night and rest before returning home in the morning.
Come daylight, Utgard-Loki led the group out of Jotunheim. Once they were well past the borders, Utgard-Loki revealed himself to have been the giant, Skrymir who lead them to the city. Utgard-Loki proceeded to reveal the secrets of all of the challenges that Thor and his companions undergone.
Loki had been competing with fire, that burns and consumes everything it touches. That Thialfi’s opponent was thought, whom no one can outrun. As to Thor, the drinking horn he had drunk from was connected to the ocean and that he had succeeded in lowering the sea levels. The cat that Thor had tried lifting was none other than Jormungand, the Midgard serpent that encircles the world. As for the old woman, she was Age itself whom no one can defeat. That no matter how fiercely and bravely Thor fought her, even he would fall to her.
Before the group leaves, Utgard-Loki says that group should never return and if he knew who he had been dealing with, they would never have been allowed in. Angry at being tricked, Thor raised his hammer Mjollnir only to have the king of giants and his city vanish into thin air.
This is another of Snorri Sturluson’s books, written in the 13th century C.E. Loki is made mention in this text. On the Snaptun Stone, the Kirkby Stephen Stone and the Gosforth Cross, it has been suggested that Loki is the figure seen on these stone artifacts.
Also spelled Lokka Táttur, this is a Faroese tale or ballad from the late Middle Ages and more 18th century. It features Hœnir, Loki and Odin all helping a farmer and boy escape the wrath of a jötunn after he loses a bet. The ballad is notable in that it presents Loki as a benevolent god rather than the usual “evil” deity he’s often seen as due to all of mischief and cunning.
A jotunn comes and snatches up a farmer’s son. The farmer and his wife pray to Odin that their child may be protected. Odin comes and hides the boy in a field of wheat. The jotunn still manages to find the boy. Odin rescues the son and brings him back to his parents, saying he’s done hiding the boy. Now the couple pray to Hœnir who hids their son in the neck-feathers of a swan. Again, the jotunn finds the boy. Now the couple prays to Loki who hides the child in the middle of a flounder’s eggs. Once more, the jotunn finds the child and Loki tells the boy to run towards a boathouse. As the boy runs, Loki turns and faces off against the jotunn who’s gotten his head stuck in the boathouse while trying to snatch the boy. Loki chops off the jotunn’s leg and shoves a stick and stone into the leg stump, preventing the jotunn from regenerating. Loki takes the child home and both the farmer and his wife embrace the two.
Ragnarok – Twilight of the Gods
The final endgame of the Norse Gods, this is not exactly a happy time as a good many of the gods end up dying. Baldur’s death is clearly a catalyst for setting these events in motion. Loki still bound, becomes an enemy of the Norse Gods.
When this event begins, Loki is able to break free of his bonds to fight against the Norse gods on the side of the Jotnar. He sails on a ship made of nails called Naglfar. During this battel, Loki will face off against Heimdallr and the two end up killing each other.
Christian Connection – Given that one man and woman are who survive the events of Ragnarök. The story is then seen not so much as the end of the world yet to come, but an event that has already happened. As Christianity continued to move through Europe, Ragnarök can be interpreted as the end of the Norse Gods and their worship as Christianity becomes the dominant religion.
Der Ring des Nibelungen
Richard Wagner’s famous four opera cycle. Loki does make an appearance in this famous opera series. In Wagner’s version, Loki is called Loge, a play on the Old Norse word of loge for fire. As Loge, he is an ally of the gods, especially Wotan. Loge views all the Norse gods as being greedy as they refuse to return the Rhine Gold back to it rightful owners. At the end of the first opera, Das Rheingold, Loge reveals a secret desire that he turns into fire and destroys Valhalla. In the last opera, Götterdämmerung, Valhalla is indeed destroyed by fire and all the gods with it.
A stone cross dating from the mid-11th century C.E., this artifact features various figures believed to be from Norse mythology. The lower part of the western side of the cross depicted a long-haired female figure who is kneeling, holding an object above another bound and prone figure. Above and to the left of this imagery is a knotted serpent. The female figure has been interpreted by some to be Sigyn holding the bowl above the bound Loki as the serpent drips venom down onto him. The cross is located in Cumbria England.
Kirkby Stephen Stone
This artifact is part of a cross dating from the 10th century C.E. found in Stephen’s Church of Kirkby Stephen, Cumbria England. It features a bound figure with horns and a beard, this image has sometimes been thought to be Loki. The stone cross was found in 1870 and is composed of a yellowish-white sandstone. A similar horned figure was found in Gainford, County Durham and rests in the Durham Cathedral Library.
This is a gilded silver brooch discovered in 7th century Nordendorf, Germany. There are two lines of inscriptions on the brooch. The first line reads: “awaleubwini.” This has been interpreted as “Awa” a woman’s name and likely shortened of Awila. “Leubwini” has been interpreted as meaning “beloved” or “dear friend” and could mean it’s from a friend of the same name.
The second line of the inscription reads: logaþore wodan wigiþonar. The last two names of Wodan and Wigiþonar are easily read as alternate names for Odin and Battle Thor as either “Holy Thunder” or “Fight Lightning.” Personally, I’d go with “Holy Thunder.” The first name is a little more problematic with the name Logabore. It would seem this is the name of a third deity, making for a Divine Trinity. Both deities, Lóðurr and Loki have been suggested. However, where Germanic paganism and beliefs are concerned, there’s just not enough evidence and what there is, is tenuous.
One scholar, K. Düwel put forward that Logabore means: “magician” or “sorcerer” and would point to Odin and Thor as two magician deities. So we get, where this is an example of Pagan Germany slowly becoming more Christianized as the brooch is either a protective amulet against the old gods or it’s meant to be more beneficial as a healing charm. It all lays in how the interpretation of “wigi” for Thor is taken.
This is a semi-circular flat stone found on a beach near Snaptun, Denmark in 1950. The stone is composed of soapstone that originally came from either Norway or Sweden and features a carving dating back to 1000 C.E. The image shown in the carving is a face with scarred lips, which is identified with that of Loki. The scarred lips are thought to be in reference to a story found in the Skáldskaparmál where the sons of Ivaldi stitched Loki’s lips closed.
A hearth stone, the Snaptun stone would have had the nozzle of a bellows placed into a hold at the front of the stone and air pushed through to feed a fire while the bellows were protected from catching fire. It’s thought this stone might point out a connection between Loki, smithing and flames.
Lokabrenna or “Loki’s Torch is the name of the “Dog Star,” Sirius in pagan Scandinavia. The location of Útgarða-Loki’s worship in Denmark, there is also mention of the Danes potentially worshipping or revering this star according to Saxo.
Place Names & Surnames
As Loki gets more associated and reviled as a villain, there aren’t very many locales or surnames being named after the devious Trickster god.
The surnames in question are close enough in spelling, they may or may not be variations to Loki’s name, they include: Locchi (from 12th century Northumberland, England), Locke and Luki (Sweden).
Jacob Grimm mentions a place in Vestergötland, Sweden reputed to be a giant’s grave called Lokehall. Other place names are: Lockbol, Luckabol, Lockesta, and Locastum. One of the Faroe Islands is called Lokkafelli or Loki’s Fell. It should be of note that the Faroe Islands are where the 18th century saga of Lokka Táttur originates.
Alternative Names: Mellonia
Etymology: From the Latin “mel” or “mellis” meaning honey
According to St. Augustine, Mellona is an ancient Roman goddess of bees and honey. In Arnobius’ “Adversus Nationes”, Mellona is an important and powerful goddess to call on for taking care of bees, the production and abundance of honey. W.H. Roscher includes Mellona in a list of deities called the ingitamenta maintained by Roman priests to make sure that the correct god would be invoked for different rituals.
Mellona’s importance to bees and honey has been compared to Pomona for her importance with orchards and apples and to Bubona for her importance with cattle.
Sphere of Influence: Bees, Beekeeping
Symbols: Bees, Honey
There’s not much more regarding Mellona that I found. She seems with the amount of lore that I could find, to be a minor goddess.
Other Bee Deities
There are a handful of other gods whose domain included bees. They are:
Ah-Muzen-Cab, a Mayan, Aristaeus, an ancient Greek, Austeia, a Lithuanian goddess, Bhramari, a Hindu goddess, Bubilas, another Lithuanian god, Colel Cab, a Mayan goddess and Melissa an ancient Greek or Minoan goddess.
You could say all of them are the Bees’ knees.
“If the bee disappeared off the surface of the globe then man would only have four years of life left.”
That’s a quote often attributed to Albert Einstein. Much as I am on board with the idea of being better environmental stewards and caretakers, the quote is incorrect. Checking the quote against Snopes, it’s a comment made for political reasons.
Now I’m not saying we suddenly start going out knocking over beehives and going willy nilly with spraying neonicotinoids in our gardens,
However, I do feel we want to be better Environmental Stewards, taking care of our earth. Yes, the domesticated honey bee is the most hit by the Colony Collapse Disorder or CCD and other problems with diseases and parasites that hit hives. Neonicotinoids are still a concern and a problem.
While there are other pollinators, some natural pollinators like in Southern China and Hawaii have become extinct or rare. Let’s not push our luck.
Those honey bees work very hard for us, being better mindful of our connection to nature would be in order.
Alternate Spellings: Εχω, Ekho
Echo is an Oread or Mountain Nymph found in Greek mythology. She resided on Mount Cithaeron located in Boeotia. The main story of Echo is often used in Greek and later Roman mythology to explain the repetitive or echoing sounds that one hears in mountains and valleys or other places that carry acoustics.
Plant: Crabgrass, Hemlock
There is an ancient Greek vase depicting Echo as a winged nymph with her face covered by a veil.
Parentage & Family
Most sources don’t list any parentage for Echo, it stands to reason it is likely Ouranos.
In Longus’ story of Daphne & Chloe, Echo’s parentage is given a that of a nymph and a mortal man, making Echo a demigoddess.
As a nymph, all of the other nymphs would be counted as Echo’s sisters.
Iynx and Iambe – With Pan, Echo is their mother.
There a few main stories involving Echo. Most websites and books tend to focus on the Roman stories and narrative, adding the Greek story later or last. I feel it’s important to reverse the order to how they’re told.
Follower Of Artemis
Being an Oread or Mountain nymph, Echo was a virgin like many of her sisters whom were all favorites and followers of Artemis, the goddess of the hunt.
Porticoes Of Echo
While not exactly worshiped, there were a few places in Greece with porticoes that were dedicated to Echo due to the repeating or echoing sounds they made. One was located at Hermione, Argos known to echo three times and another at Olympia that would echo seven times. Even a statue to Menon in Egypt was known to echo and noted as being connected to Echo for her namesake.
Daphnis & Chloe
This 2nd century C.E. romance is a story within a story told by the Greek writer Longus.
There comes a point within the story when Daphnis and Chloe are looking out at the boats on the sea. Chloe becomes confused when she hears a fisherman’s song repeated in a nearby valley. Daphnis then promises to tell Chloe the story of Echo in return for ten kisses.
The kisses exchanged, Daphnis proceeds to tell the story of Echo, the daughter of a nymph and a mortal man. Thus, making Echo a demigod of sorts. Raised among the nymphs, Echo learned their dances and learned to sing from the Muses who taught her to play a number of different musical instruments.
By this account, Pan grew jealous and angry for Echo’s musical abilities. Pan grew further enraged, for Echo, like many of the nymphs who are followers of Artemis, goddess of the Hunt was also a virgin, for this, Echo spurned Pan’s advances as she rejected not only him, but other gods and mortals. For this, Pan incited a panic among his shepherd followers who descended upon the helpless Echo, tearing her apart to pieces and scattering her upon the earth.
Gaia, who favored the nymphs gathered up and hid the scattered remains of Echo within herself. At the command of the Muses, Echo’s voice still sings, repeating back the sound of any earthly thing that she hears.
In a sly bit of revenge upon Pan by Gaia, whenever Pan hears his own pipes echoed in the mountains, he goes chasing after the sound, seeking in vain for a student that he can never find.
Homeric And Orphic Hymns – Both of these hymns retell Longus’ story of Pan chasing after Echo’s voice in the mountains.
Echo & Pan
Of Greek origins, this story tells how Echo, being a rather beautiful nymph and musically inclined; being able to sing and play several different instruments. Like all her nymph sisters, Echo lived deep within the forests, spurning the love of mortals and immortals alike.
Before this, there had been an Achilles, the son of Zeus and the Lamia. Now Achilles was incredibly handsome and along with several others, entered a beauty contest with Aphrodite. Acting as judge was Pan who was the most fairest of them all. Aphrodite grew angry with Pan and she cursed Pan with an unrequited love for Echo, whom he pursued relentlessly.
To try and reconcile this version of the story with the above one in Daphnis & Chloe, it makes sense that in his madness, that Pan would incite his shepherd followers to descend upon Echo to tear her apart.
That afterword, Gaia taking pity and having favored Echo, gathers up the pieces of her broken, scattered body to the earth and that all that remained was Echo’s voice. It really makes sense that in mourning, that Echo is chasing after the sound of Echo’s voice every time he hears her repetitive call. It makes sense for Pan to be mentioned as forever chasing after his student that he can never find.
Apuleius, The Golden Ass – A 2nd century C.E. Roman novel, the author Apuleius describes Pan as sitting by the banks of a stream with Echo in his arms as he teaches her his music and songs.
Suda – In this fragments of poetry and story, Echo is described as bearing the children Iambe and Iynx to Pan.
There must have been a real relation between Echo and Pan and not just the lusty, rutting of a goat-god. It’s unfortunate as it does seem the ire of Aphrodite cause Pan to go into madness and kill his one real love. Given the lusty reputation of Pan for chasing nymphs, Echo’s demise being caused by Aphrodite seems to have been over looked and lumped in as just another failed conquest.
The Great Deluge
More as a side note, in Nonnus’ Dionysiaca, he makes a number of references to Echo. According to Nonnus’ version of the stories, Pan chased after Echo much like he would chase after the other nymphs, yet never gained her affections. In his Book VI, when Nonnus begins to recount the story of the Great Deluge, he tells how as the waters rose up above the hills, that Echo was forced to swim. Just as she had escaped the ravages of Pan, Echo feared the advances of Poseidon should he catch her.
Echo & Juno
This story originates out of Roman mythology from Ovid’s Metamorphosis. As it’s Roman, the Roman names for the gods are Jupiter or Jove (Zeus in Greece) and Juno (Hera in Greece). Anyone familiar with Greco-Roman mythologies knows of Jupiter’s reputation and his numerous affairs among mortals and gods alike; much to his wife, Juno’s displeasure.
This is the main story about Echo that most everyone knows, it explains the origin of echoes or repeating sounds in mountains and valleys or anywhere an echo can be heard.
On one occasion, as Jupiter was pursuing of one of his latest affairs with a nymph. Juno came among the nymphs looking for her husband as she hoped to catch him in the act. As the case was, Echo had been tasked by Jupiter himself to keep Juno distracted with a lot of idle chatter while Jupiter engaged in his latest tryst. Juno wasn’t happy with the overly talkative nymph and when she discovered that Echo was merely distracting her; Juno punished Echo that she would always be able to have the last word, but she would only be able to repeat the last thing said.
Echo & Narcissus
Another Roman story from Ovid’s Metamorphosis, this picks up from the previous story with Juno’s wrath towards Echo.
Shortly after being cursed by Juno, Echo came across the youth Narcissus while he was out hunting deer with some friends. Echo fell in love with him and followed quietly after Narcissus, for the more she watched him, the more in love she became. Unfortunately, as much as Echo wanted to call out to the young man, Juno’s curse prevented her.
After a time, Narcissus became separated from his friends and he called out: “Is anyone there?” In answer, Echo responded back with: “Is anyone there?”
This started Narcissus who then asked: “Come here.”
Because of the curse, Echo could only respond with the same “come here” reply.
When no one came out into the glade he was standing in, Narcissus figured that the other person must be moving away from him. So, he called out again: “This way, we must come together.”
Echo, taking this to heart as confirmation for her love, called back: “We must come together!” As she came running out, ready to throw her arms around Narcissus.
On seeing the nymph running towards him, Narcissus became affronted and pushed Echo away exclaiming: “Hands off! May I die before you enjoy my body!”
Hurt, all Echo could respond with was: “Enjoy my body.” Before she turned to flee back into the woods, rejected and humiliated by Narcissus.
Narcissus would have his own comeuppance coming and he fell in love with his own reflection in a pool. Her love unrequited, Echo watched on as Narcissus pined away for his reflection and eventually died.
It is said, that just before he died, Narcissus told his reflection: “Oh darling boy, I loved you in vain, good-bye.”
Echo repeated the words: “Good-bye.” As she herself began to fade away, her body turning to stone and all that remained of her was the sound of her voice.
The Romans were famous for subsuming many deities in their conquest across Europe, particularly the Mediterranean area, and identifying their gods with those of a conquered culture. The most famous being the Greeks, where many deities were renamed to those of Roman gods. Prominent examples like Zeus and Jupiter, Hera and Juno, Ares and Mars and so on down the line. Echo is one figure from Greek mythology who maintained and kept her name. Changing the names of the deities from the Roman to their Greek counterparts in other retellings can make it hard to keep track of which story is the right version. Assuming you want to go that route.
Of course, there would be confusion over the myths and stories pertaining to Echo. It all comes down to remembering which are the Greek stories and which are the Roman stories. When you go by Ovid’s accounts in The Metamorphoses, you get the Roman names Jupiter and Juno. Then you go to another source such as Edith Hamilton’s Mythology, the story of Echo & Narcissus uses the Greek names of Zeus and Hera when retelling the story of Echo’s curse placed on her by an angry goddess.
There’s certainly nothing wrong with that. Most people knowledgeable with the Greco-Roman mythologies tend to want to use the Greek names. It just seems to be a disservice in the long run as no matter how similar the Greek gods are to their Roman counterparts and however much the myths often overlap, there are differences.
For Echo, I think it’s important to know the difference as when I started this thread of study into her stories, there’s confusion in her story and her involvement with Pan and the later Roman stories. The Greek stories came first before the Roman ones. So, I feel it’s important to take note of this, especially as Echo seems to be one of Pan’s real loves and not a momentary infatuation that sees him endlessly chasing after the nymphs.