Category Archives: Destruction
Etymology: Bright Battle
Also known as: Sigrdrífa (“driver to victory”)
Alternate Spellings: Brunhild, Brünhild, Brunhilde, Brünnhilde, Brunhilda, Brynhild, Brunhilt, Prunhilt
Brynhildr is a famous shieldmaiden and Valkyrie from Germanic and Scandinavian mythology. She is a main character in the Völsunga saga and Poetic Eddic poems. She also appears in the Nibelungenlied and in Richard Wagner’s Der Ring des Nibelungen operas.
There are a few different versions of Brynhildr’s story that can be found along with alternative spellings. It’s likely that these could be about a different Brynhildr and these different versions just reflect different regional differences based on which clan is telling the story.
Parentage and Family
Budli – Her father as made mention in the Völsunga.
Erda – Her mother in Wagner’s Der Ring des Nibelungen operas.
Wotan – Her father in Wagner’s Der Ring des Nibelungen operas.
Valkyrie – An unnamed Valkyrie is her mother in the Völsunga.
Alti – Her brother in the Eddic poem “Sigurðarkviða Hin Skamma.” Interestingly, Alti could be Attila the Hun.
Heimer – Her brother-inlaw in the Völsunga for the versions of the story that have her up in a tower. He’s married to her sister Bekkhild.
Sisters – According to the Eddic poem “Helreid Brynhildar” with Brynhildr being a Valkyrie, she has eight sisters.
Other siblings are Bekkhild and maybe Oddrun.
Gunnar – Whom she is tricked into marrying in one fashion or another in different versions of the story.
Aslaug – Brynhildr’s daughter by way of Sigurðr in the Völsunga. Aslaug goes on to marry Ragnar Lodbrok.
This is the main source for Brynhildr’s story. It is a 13th century Icelandic saga from the Völsung clan that tells the story of Sigurðr and Brynhildr and the subsequent destruction of the Burgundians.
Brynhildr is the daughter to Budli, who grows up to become a shield-maiden and Valkyrie. As a Valkyrie, she was tasked by Odin to determine the outcome of a fight between two kings, Hjalmgunnar and Agnar. Odin favored the older king Hjalmgunnar and in an act of defiance, Brynhildr throws the fight and to favor Agnar as the winner.
Angry, Odin condemns Brynhildr to live out the rest of her life as a mortal woman and has her imprisoned in a remote castle with a wall of shields on top of Mount Hindarfjall. There, Brynhildr slept within a ring of fire until a man without fear could ride through the fires to rescue and marry her.
The hero, Sigurðr Sigmundson, the heir to the clan Volsung and the slayer of the dragon Fafnir, is the one who enters the castle and awakens Brynhildr when he removes her helmet and chain mail armor.
Sigurðr still had some other tasks he needed to go perform and he promised Brynhildr that he would return. As both Brynhildr and Sigurðr have fallen in love with each other, Sigurðr proposes to her with the magic ring known as Andyaranaut. Brynhildr makes an oath that she will marry the man who rides through the flames for her. It’s also here, during their stay in the castle that Aslaug is conceived.
Unknown to Sigurðr, the ring Andyaranaut is cursed and would cause him and Brynhildr a lot of problems later. The ring was part of the cursed treasure that Sigurðr claimed after slaying Fafnir.
Meeting In Hlymdale
This seems to be a slight variation to the story where Sigurðr has taken Brynhildr with him or she was up in a tower this time.
Later, when Brynhildr and Sigurðr are at Hlymdale, the home of Heimer, Brynhildr’s brother-in-law, Sigurðr spots her up in a tower and declares his love. Sigurðr promises that he will return for Brynhildr to wed her.
Sigurðr then heads for Burgundy, to King Gjuki’s court. While Sigurðr is gone, Brynhildr receives a visit from Gudrun, Gjuki’s daughter. Gudrun has come seeking help with interpreting a dream, a dream that seems to foretell Sigurðr’s betrayal to Brynhildr when he marries Gudrun.
Over in Burgundy, Grimhild, a sorceress and wife to Gjuki conspires to have Sigurðr marry her daughter Gudrun. Grimhild creates a magic potion that she manages to get Sigurðr to drink so that he will forget all about Brynhildr.
Naturally enough, Sigurðr does marry Gudrun.
As a consolation prize for Brynhildr, if you can call it that, Grimhild, upon learning about Brynhildr being a Valkyrie, decides to have her marry her son, Gunnar.
A slight variation to this story has, that when King Gjuki dies, his son Gunnar becomes King and is a sworn oath brother to Sigurðr. Grimhild desired to see Gunnar wed, but Gunnar had told his mother that he had seen no maiden whom he would want to take as a wife.
Fair enough it seems.
News is brought to Gunnar by his sister Gudrun about a warrior maiden behind a wall of flames. Gunnar decides this maid is the perfect one for him and goes to find out if she is the one.
So off Gunnar, his brother Hogni and Sigurðr ride, towards Hindfell in search of a maid worthy to be Gunnar’s bride. The three come across the high tower with black walls with shields and encircled with flames. Thanks to the potion, Sigurðr has no memory of this place or Brynhildr within, faithfully awaiting his return.
A slight variation to this has Gunnar getting Heimir’s consent to go court Brynhildr, provided he can be the one to show no fear and ride through the flames.
Gunnar decides he’s going to ride through the flames, but his horse, Goti refuses to go near the flames. Then Gunnar gets the idea that he can ride Sigurðr’s horse, Grani through the flames. But Grani being a smart horse, knows that Gunnar is afraid of fire and refuses to ride through.
At a loss, the three sworn brothers brainstormed and considered the matter. Hogni eventually spoke up and proposed the idea that Sigurðr could use magic to shape-shift (by use of his magic helmet) and take Gunnar’s shape.
Sigurðr now disguised, rides through the flames, claiming to be Gunnar and take Brynhildr’s hand in marriage. Of course, Grani, knowing this to be his true rider, gives Sigurðr no problems with riding through the flames.
When Brynhildr saw another man besides her Sigurðr enter the flames, she despaired and demanded to know who this stranger was.
The disguised Sigurðr responded that he was Gunnar, the son of Gjuki of the Nibelungs. Angry at the response, Brynhildr, as this isn’t Sigurðr, fights him. During the fight, Sigurðr manages to pull the ring Andvaranaut off her finger, rendering the Valkyrie powerless. Sigurðr would later give the ring Andvaranaut to Gudrun.
Before leaving, both Brynhildr and Sigurðr stay in the castle for three nights. Despite this, Sigurðr in a symbolic gesture, lays his sword between them to signify that he won’t take Brynhildr’s virginity.
Maybe they meant chastity if you remember Sigurðr’s earlier visit. He may not remember, but I know I do.
Eventually, Sigurðr and Gunnar switch back places so that Gunnar can marry Brynhildr. Poor Brynhildr believes that Sigurðr has forgotten her and keeps the promise she made of marrying the man whom she believes rode through the flames for her.
We’re not to any sort of a happy ending yet. Later, Brynhildr and Gudrun are out bathing in a nearby river when they get into a heated argument over whose husband is better and braver.
Brynhildr boasts that her husband, Gunnar was brave enough to ride through flames for her. Knowing the truth, Gudrun smugly reveals that it was actually Sigurðr who rode through the ring of fire. At this revelation, Brynhildr becomes enraged, making her marriage to Gunnar a sham as she is still in love with Sigurðr.
Due to the trickery and deceits involved, Brynhildr just assumes that Sigurðr went back on his word to marry her. It is still unknown to Brynhildr that Sigurðr had been given a potion to forget all about her.
Just remember, Hel hath no fury like a woman scorned.
Mysteriously at this time (or the potion wearing off), Sigurðr starts to remember what happened. Despite his efforts, Sigurðr is unable to console an enraged Brynhildr. Instead, Brynhildr plotted revenge by persuading Gunnar to kill Sigurðr in a false claim that he had taken her virginity in Hidarfiall. Something that Sigurðr had sworn not to do when he placed his sword between the two.
This of course gets Gunnar angry and wanting to kill Sigurðr for sleeping with his wife.
It is that ring I tell you. That and Grimhild’s mettling in people’s love lives.
Gunnar and his brother, Hogni were reluctant to kill Sigurðr as they had sworn oaths of brotherhood with him. Instead, the two got their younger brother Gutthorm to kill Sigurðr after giving him a potion of enragement.
Under the influence of the potion, Gutthorm killed Sigurðr in his sleep. As his final act before dying, Sigurðr manages to pull his sword and kill Gutthorm in return.
A still enraged Brynhildr mocks Gudrun’s grief for the death of Sigurðr and confesses to Gunnar that she had lied about Sigurðr sleeping with her. She then tells Gunnar and Hogni, that her brother Atli will come avenge her death. Poor Brynhildr had always loved Sigurðr, even when he betrayed her.
As Gunnar’s wife, Brynhildr then orders that Sigurðr ‘s three-year old son, Sigmund be killed. In a final act of desperation, Brynhildr kills herself by throwing herself onto Sigurðr’s funeral pyre.
If that’s not a Shakespearean Tragedy, the two were then reunited together in Hel’s realm, the realm of the dead.
The Nibelungenlied is a Germanic epic poem dating to the 1200’s. The events within the poem can be traced to oral traditions from the 5th and 6th century. In this poem, Brynhildr is known as Brunhild or Prunhilt. With this version of the story, she a queen or princess of Iceland. Gudrun is known as Kriemhild, Gunnar is known as Gunther and Hogni and known as Hagen.
As a queen (or princess) and a powerful woman in her own right, Brunhild declared that the man she would marry must be someone able to best her in three contests meant to show strength and courage.
Gunther wanted to marry Brunhild and with the help of his liege man, Siegfried (who has a cloak of invisibility), he is able to overpower Brunhild in her three contests. In the first game, Brunhild manages to lift and throw a spear at Gunther that three men together could barely lift. Siegfried with his cloak of invisibility on, blocks and keeps the spear from hitting Gunther. In the second game, Brunhild throws a boulder that requires the strength of twelve men to heave some twelves fathoms. In the last game, Brunhild leaps over the same boulder.
In an act of cheating and with Siegfried’s aid using the invisibility cloak, Gunther is able to defeat Brunhild and claim her for his wife.
That sounds like dirty pool to me.
Rightfully so, on their wedding night, Brunhild refuses to give up her virginity to Gunther. Instead, she ties up Gunther and leaves him dangling from the ceiling of their chamber. Coming to Gunther’s aid, Siegfried wearing his invisibility cloak, attacks Brunhild, breaking her bones and then taking both her girdle and ring.
It seems both girdle and ring are the source of Brunhild’s supernatural strength and without them, she was forced to be docile and submit to be Gunther’s wife.
At the Worms Cathedral, Brunhild and Kriemhild, Siegfried’s wife gets in a rather heated argument about their husbands. Brunhild takes the stance that Siegfried is nothing more than a lowly vassal beholden to Gunther. Kriemhild reveals the dirty pool and trickery used by Gunther and Siegfried, by showing off the girdle and ring that were stolen from Brunhild.
Unlike the Völsunga, Brunhild’s fate is never mentioned and it’s assumed she out lives Kriemhild and her brothers.
In this poem, Brynhildr is known as Sigrdrifa. The Sigrdrífumál does have the story of Sigurd and Brynhildr meeting. The poem is mostly about runic magic and has Brynhildr teaching Sigurd about their use.
For the most part, the Poetic Eddas collaborate the story told in the Volsunga, though with some changes.
In some of the Eddic poems, Gutthorm kills Sigurðr in a forest in Southern Rhine while resting.
In the Edda poems from Iceland, Brunhildr or Brunhilde is a strong, capable princess who is deceived by her lover.
I feel it’s worth noting that in the Eddic poems, Brunhildr is a prominent protagonist, whereas in other sources like the Nibelungenlied, her role and importance are diminished.
Helreið Brynhildar – “Bryndhildr’s Ride To Hel,” on her way down to Hel, the underworld of the dead, Brynhildr meets a giantess who blames her for leading an immoral life. Brynhildr refuted the giantess, saying that all men and women live lives of grief and that she and Sigurðr would live together.
Sigurðarkviða Hin Skamma – In this Eddic poem, Gunnar and Sigurðr laid siege to the castle of Atli, Brynhildr’s brother. Atli had offered Brynhildr’s hand in marriage to Gunnar for a truce. The problem in this poem being, that Brynhildr had sworn she would only marry Sigurðr. She is then tricked into believing that Gunnar is Sigurðr.
Der Ring des Nibelungen
Richard Wagner’s famous four opera cycle. Wagner took of the mythology for Brynhilde or Brünnhilde’s role from the Nordic sagas rather than the Nibelungenlied. Brünnhilde only appears in the last three operas of this cycle, Die Walküre, Siegfried and Gotterdammerung where she plays a major role in the downfall of Wotan.
For those who don’t know or may have guessed already, this is the opera cycle that inspires a popular saying of “It isn’t over until fat lady sings.” Especially with Brünnhilde’s famous immolation in the finale of Gotterdammerung. Adding to this, thanks to the costume designer, the idea of Viking helmets having two horns was firmly ingrained in people’s minds after a visit to the museum for ideas and saw the ceremonial two horned helmet on display.
In this opera cycle, Brünnhilde is one of many Valkyries born from the union between Wotan and Erda, the personification of the earth. In the Die Walkurie, Wotan tasks Brünnhilde with protecting the hero Siegmund, his son by a mortal woman. When the goddess Fricka contests this, she forces Wotan to have Siegmund die for his infidelity and incest. Brünnhilde disobeys Wotan’s order and carries away Siegmund’s wife and sister Sieglinde along with the broken pieces of Siegmund’s sword Nothung.
After hiding them away, Brünnhilde then faces the wrath of her father, Wotan who makes her a mortal woman and then places her in an enchanted sleep who can be claimed by any man who comes across her. Brünnhilde argues against this punishment, saying she had obeyed Wotan’s true will and doesn’t deserve this harsh of a punishment. Wotan is persuaded to lessen the punishment to protect her enchanted sleep with a magical circle of fire and that she can only be awakened by a hero who knows no fear.
Brünnhilde doesn’t appear again in the operas until the third act of Siegfried. Here, the title character is the son of Siegmund and Sieglinde. He was born after Siegmund’s death and raised by the dwarf Mime, the brother of Alberich.
It should be noted that Alberich is the one who stole the gold and made the ring from which the entire Der Ring des Nibelungen cycle is based on. If you’re thinking “my precious” and the “one ring” as in Tolkien’s Middle Earth series, you’d be more or less correct as this is where J.R.R. Tolkien got inspired and took his ideas from with Norse mythology.
Back to the main story, Siegfried kills the dragon Fafnir that was once a giant. Siegfried takes the ring and finds himself guided to the rock hiding Brünnhilde by a bird. It seems Fafnir’s blood allowed Siegfried to understand the language of birds. Wotan tries to stop Siegfried who instead breaks the god’s spear. Wotan defeated, Siegfried than awakens the sleeping Brünnhilde.
The two appear again in the last opera, Gotterdammerung. Siegfried gives Brünnhilde the ring, the very ring that Alberich made. The two separate and Wagner goes back to following the Norse story though with notable changes.
Siegfried does go to Gunther’s hall where he is given the magical potion that causes him to forget all about Brünnhilde. That way, Gunther can now marry her. This is all possible thanks to Hagen, Alberich’s son and Gunther’s half-brother. Hagen’s plans are successful as Siegfried leads Gunther to where Brünnhilde is at.
During that time, Brünnhilde had been visited by a sister Valkyrie, Waltraute who warns her of Wotan’s plan for self-immolation and urges her to give up the ring. Brünnhilde refuses to give up the ring.
However, Brünnhilde is overpowered by Siegfried, who, disguised as Gunther using the Tarnhelm (a helm of invisibility instead of a cloak of invisibility) and takes the ring by force.
The enchanted Siegfried goes on to marry Gutrune, Gunther’s sister. When Brünnhilde sees that Siegfried has the ring taken from her, she denounces and calls him out on his treachery. Brünnhilde then joins with Gunther and Hagen in a plot to murder Siegfried. She informs Hagen that Siegfried can only be attacked from behind.
So, when Gunther and Hagen take Siegfried out on a hunting trip, Hagen takes the opportunity to go ahead and stab Siegfried in the back with his spear.
After the two brothers return, Hagen ends up killing Gunther in a fight over the ring. Brünnhilde ceases the moment to take charge and has a pyre built on which she will sacrifice herself, thereby cleansing the ring of its curse and sending it back to the Rhinemaidens.
Brünnhilde’s pyre becomes the signal by which Valhalla and all the Norse gods perish as Ragnarok is brought about with everyone dying in a fire.
This is the name of the magical ring that Brynhildr already possesses or is given to her by Siegfried. In Wagnar’s Der Ring des Nibelungen, it was forged by the dwarf Alberich and has a curse placed on it.
In the Völsunga, the ring is part of the cursed treasure that Siegfried takes after slaying the dragon Fafnir. Either way, it explains all of Brynhildr and Siegfried’s bad luck and subsequent deaths.
The ring had been cursed by its creator, Andvari when Loki tried to force him to give it up. Andvari cursed it that all his treasure and the ring would be the death of those who owns it. Aside from being cursed, Andyaranaut could also make gold.
By the account of the Völsunga, Brynhildr was a prophetess or seeress and able to foretell the future and interpret dreams.
In the Völsunga, Brynhildr tells Gudrun that Sigurðr would love her, Brynhildr but would marry Gudrun. She also told Gudrun that Sigurðr would die at the hands of her brothers. That she would marry Atli and kill him and her children. Brynhildr is also saw someone else, Svanhild get trampled to death. At the funeral for Sigurðr, Brynhildr tells Gunnar and Hogni, that her brother Atli would kill them.
The Valkyries are found in both Scandinavian and Germanic religions.
Some of the stories and sources for Brynhildr’s story have her as a Valkyrie, a chooser of the slain, the warrior maids who determined who died in battle and would to Valhalla, Odin’s abode where the fallen warriors would await Ragnarok. More properly, half the warriors go to Valhalla and the other half go hang out with Freya in her hall of Folkvangr.
Many scholars have questioned Brynhildr’s authenticity as a Valkyrie as there is a real person of the same name. In addition, the name Brynhildr or Brunhilda has been found as a place name for many places and regions throughout Belgium, France and the Rhine.
It’s possible that Brynhildr’s story is the same inspiration for the Visigothic princess Brunhilda of Austria. She married the Merovingian king Sigebert I in 567 C.E.
This Brunhilda did have a rival with a Fredegunde who was married to King Chilperic I of Neustria. This is a feud that would last several generations resulting in a lot of deaths on both sides among husband and numerous family members.
Plus, many of the Valkyries that appear in the Poetic Edda are often mortal woman who often come of royal blood.
Given that there are multiple sources for Brynhildr’s story along with Wagner’s opera series that combines a couple of them together. It can get a little confusing as to which clan or tribe Brynhildr would belong to.
Budling – In the Volsunga, being a daughter of Budli, would make Brynhildr a Budling.
Skioldung – In the poem fragment of Sigurd from the Poetic Edda, Brynhildr is called a “lady of the Skioldungs.” The Skioldungs were of course, the descendants of Skiod. Brynhildr’s connection to these people comes about as her father would have been one of 18 sons of Halfdan the Old, or Ali in Snorri Sturluson’s Prose Edda.
Nine of these sons would have gone on to found their own kingdoms and dynasties in the northern, Scandinavian countries. This would have made Brynhildr related to Sigurðr or Sigurd on his mother’s side as well as related to the children of Guiki. Those being Gunnar, Hogni and Gudrun.
Tolkien And The Lord of the Rings!
As I previously mentioned above, J.R.R. Tolkien took his inspiration for his Middle Earth series from Norse mythology and the inspiration for the One Ring from that of Andyaranaut.
A fun note to add is that Tolkien did not like Wagner’s take on the German myths. I can see it too, Taking and combining the Völsunga and Nibelungenlied together can make it a bit harder to figure out which myth and legend is which.
Etymology: Originating in the Old Norse, Þórr or þunraz, meaning: “Thunder.”
Alternate Spelling: Þórr (Old Norse), ðunor (Old English), Thorr, Thunor, Thonar, Donar (Old High German/ Teutonic), Donner, Thur, Thunar (Old Saxon), Thuner (Old Frisian) or Thunaer
Other Names and Epithets: Thor is known by a number of names and epithets in Norse mythology, poetry and literature.
Tor, Ásabragr (Asabrag, Æsir-Lord), Ása-Þórr (Asa-Thor Æsir-Thor), Atli (The Terrible), Björn (Bjorn, Biorn Bear), Einriði (Eindriði, The One who Rides Alone, The One who Rules Alone), Ennilangr (Ennilang, The One with the Wide Forehead), Harðhugaðr (Hardhugadr, Strong Spirit, Powerful Soul, Fierce Ego, Brave Heart), Harðvéurr (Hardveur The Strong Archer), Hlóriði (Hlórriði, The Loud Rider, The Loud Weather-God), Öku-Þor (Oku-Thor, Ukko-Thor, Cart Thor, Driving Thor), Rymr (Rym, Noise), Sönnungr (Sonnung, The True One), Véþormr (Vethorm, Protector of the Shrine), Véuðr (Véuðr, Véoðr, Veud, Veod), Véurr (Veur, Guard of the Shrine, Hallower), Vingþórr (Vingthor, Battle-Thor, Hallower), The Thunderer and many others
Thor, the Germanic god of Thunder is found in many Germanic mythologies such as the Teutonic and Norse mythos! Much as I love the Marvel version, what follows will be the proper mythological versions of the legend.
Among the Norse, Thor was a very popular deity who even surpassed the worship of his father Odin. As a god of thunder, strength and war, Thor protected both gods and mortals against evil.
Day of the Week: Thursday
Element: Air, Earth
Patron of: Farmers, Sailors, Common Man, Warriors
Sphere of Influence: War, Protection of Mankind, Sky, Rain, Strength, Fertility, Hallowing, Healing, Thunder, Lightning, Storms
Symbols: Hammer, Swastika
Not the Marvel comic character of Thor who is blonde and muscular.
In Norse mythology, Thor is described as a large man with red hair and beard that gives off sparks when he’s angry. Further, he is described as having a wide forehead and fierce looking eyes. Thor is also known for not being very smart and having an insatiable appetite, he however, is always dressed for battle.
Another important aspect to Thor is that he is known for being able to change his size. Due to how hot and heavy he is, Thor is unable to cross the Bifrost bridge. He has to wade through the Northern Sea and enter Asgard the long route.
While Thor is known to be overly hasty in his judgments, is a reliable friend and battle companion who will have people’s backs.
What’s In A Name? – Syno-Dieities!
For one, the Romans, as they did with many other cultures that they encountered would equate their gods with those, whom they had in many cases, just conquered. In the case of Thor, while the Norse may not have ever been fully conquered, the Romans saw their god, Jupiter, a god of lightning and thunder in Thor. If the Romans weren’t equating Thor with Jupiter, they were equating Thor with Hercules. Other Indo-European gods equated with Thor have been the Celtic god Taranis, the Baltic Perkunas, the Estonian Taara, the Finno-Ugric Tiermes and Tordöm or Torum, the Slavic Perun and even the Hindu god Indra.
There were several Germanic cultures with incredibly similar mythologies throughout Europe at the time. So many of the deities were often extremely similar in function and myths. The Anglo-Saxons knew Thor by the name of Thunor. In Old English, Thor is known as Þunor where it becomes Donar in the Old High German or Teutonic mythos. Donar is thought to originate from the Common Germanic word Þunraz, meaning “thunder.”
During the Viking Age, many personal names using some form of Thor began to appear and be recorded with increasing frequency. It’s thought that the increased usage for the name Thor was in direct response to the growing Christian religion and resistance to it.
Donar – This is the South German or Teutonic name for Thor. The first record of this name was found on a piece of jewelry dating from the 7th century C.E. during the Migration Period of the Germanic people.
Donar Oak – In the 8th century C.E., there is an account how the Christian missionary, Saint Boniface knocked down an oak tree dedicated to “Jove” in Hesse, Germany.
Indra – A Hindu god, many have pointed towards both Thor and Indra having red hair and Scholars have compared the slaying of Vrita, a demon serpent by Indra with Thor’s battle with Jörmungandr, the Midgard Serpent.
Thunor – this is the Anglo-Saxon storm god and name for Thor.
Germanic Origins & Worship
Thor finds his roots in the Proto-Indo-European religion. He is a very prominent god who is mentioned many times throughout the history of the Germanic peoples from the Bronze Age, to the times of Roman occupation, to their expansions during their Migration Period, to seeing the height of his popularity during the Viking Age and persisting even during the Christianizing of Scandinavia.
Even into modern times, Thor is still found in the rural folklore in many Germanic regions. Many Nordic personal and place names often contained Thor’s name.
A hypothesis put forward by Georges Dumézil for the old Indo-European religion says that Thor represented strength when comparing him to the Hindu god Indra. However, it’s noted that many of Indra’s functions have been taken over by Odin.
Scholars have taken note of Thor’s association with fertility, especially as seen in later folklore where Thor is referred to as Sami Hora galles, the “Good-man Thor.” The equation is made as peasants seeing the side-effects of Thor’s aerial battles in the heaven that bring rain. Which makes sense when seeing Thor as a storm god, fertility would be a side-effect. Further proof is pointed in Thor’s marriage to Sif of whom not much is known about, but may very well be a memory for the divine marriage between the primary Sky God and Earth Goddess.
I’m not sure how much I agree with, but when you’ve got people wanting to connect everything, okay….
What is more practical and pointed out is Thor’s primary and principle function as the god of the second class, common man. Archaeological evidence points towards a three-tiered social hierarchy among the Norse. The first being the nobility and rulers, second being the warriors and the third being the farmers, commoners and everyone else. Thor was primarily the god of warriors and due to his being a storm god, easily stood for the farmers and commoners. As a result, Thor became the most important of the Norse gods, especially during the Viking Age as the lines between the second and third classes began to blur as social changes among the Germanic peoples.
Odin, who was the principle god for the first class appealing to the nobles, rulers, outcasts and anyone who was considered elite. Odin was often seen at odds with Thor as seen in many of the Eddas. One episode has Odin taunting Thor how Odin’s warriors are the nobles who fall in battle and that the thralls who fall in battle belong to Thor. Another episode has Odin blessing a favored hero of his, Starkaðr. For every blessing that Odin would impart, Thor gave a matching curse for Starkaðr.
This is an example of place names containing the name for Thor, but later forgotten as Christianity replaced the older Pagan religions.
In Kentish royal legends from about the 11th century C.E., there is a story of a reeve of Ecgberht of Kent known as Thunor. He was seen as being so wicked that he was swallowed up by the earth at a place known as þunores hlæwe or “Thunor’s Mound.
Thor’s hall of Bilskirnir is found in the region of Thrudheim (or spelt Thruthheim and Þrúðheimr), meaning: “Land of Strength.” Another place known as Þrúðvangr is mentioned as one of Thor’s abodes.
One of Thor’s temples located in Gamla Uppsala, Sweden, here, there is a statue showing Thor wielding a mace with Odin and “Fricco” standing to his right. Uppsala was replaced by a Christian church in 1080 C.E. Priests were appointed to each of the gods who offered up sacrifices. Sacrifices to Thor were only made during times of famine and plague.
Parentage and Family
Odin – Not just Thor’s father, Odin is also The All Father in Norse Mythology
Jord – Mother and Earth Goddess
Sometimes, Thor is said to the son of either Fjorgynn, also an Earth Goddess or Hlodyn.
Frigg – Thor is sometimes portrayed as Frigg’s stepson.
Sif – Wife, a fertility goddess
Jarnsaxa – “Iron Cutlass,” A Jötunn and Thor’s Mistress. I guess that means Thor was in a polyamory relationship.
Thor is the oldest of several brothers.
Baldr, Höðr, Víðarr, Váli, Hermóðr, Heimdallr, Bragi, Týr
Thrud – Also spelled as Þrúðr. She is likely a Valkyrie. Thor’s daughter with Sif
Magni – Thor’s son with Járnsaxa
Modi – Thor’s son with an unknown mother.
Ullr – Thor is the stepfather to this god of hunting.
Attendants of Thor
Thialfi – Not only Thor’s servant, but the messenger for the gods.
Þjálfi and Röskva – A pair of mortals, brother and sister who accompanied Thor as they ride around in his chariot.
Aesir Versus Vanir
The Aesir gods and Vanir gods of Norse mythology were two different tribes of gods who at first fought each other then started working together.
Thor belongs to the Aesir tribe of gods.
Thursday – Eight Days A Week!
In Western culture, the fourth day of the week is called Thursday or Thor’s Day, named after and for Thor himself. In Old English, this name is Thunresdaeg or Thunor’s Day. In German, the name of this day was known as Þonares dagaz or Donnerstag, meaning: Donar’s Day. Others believe the name of Thursday derives from Jupiter Tanarus, the Thundering Jupiter. In this case it’s taking the name of a Celtic deity and attaching them to a Roman god.
Interpretatio Germanica – This was a practice used during the time of the Romans when the Germanic people adopted the Roman weekly calendar and simply replaced the names of the Roman gods with their own. It easily explains how the Roman calendar and Dies Iovis, “Day of Jupiter” becomes Thursday, “Thor’s Day.”
God Of Thunder & Lightning
Thor is best known as a god of the sky and thunder among the Norse. Since thunder & lightning often mean rain, Thor is also the god of agriculture and fertility.
The 19th century scholar Jacob Grimm wrote how a number of phrases in the Germanic languages refer to Thor. Phrases such as: Thorsvarme meaning “Thor’s Warm” in Norwegian used to describe lightning; godgubben åfar meaning “The good old fellow is taking a ride” in Sweden along with tordön, meaning: “Thor’s rumble” or “Thor’s thunder” to describe when it thunders. According to Montelius, thunderbolts were known as Thorsviggar.
In Scandinavia, there is a folk belief that lightning will frighten away trolls and jötnar. This is likely a reflection of Thor’s pen chance for fighting giants. The evidence for a lack of trolls and ettins in Scandinavia is given that it is due to Thor’s accuracy and proficiency with his lightning strikes.
Once upon a time, this symbol was a protective religious symbol. While many who are already familiar with the history of this symbol are familiar with the sun or solar wheel. The swastika was also associated with Thor as this symbol was thought to represent Mjollnir or lightning.
As a protective sigil, it had been worn by women and archaeological searches have found the swastika depicted on many women’s graves. It’s thought to have been used by warriors too as it represented Thor’s lightning and used alternatively with a hammer symbol when going into battle. The symbol has been found on many memorial stones throughout Scandinavia next to inscriptions for Thor and a sword was found with an image of the swastika on the pommel. This symbol appears in many places on many Germanic artifacts dating from the Migration Period and Viking Ages.
Note: With the passage of time and WWII, this symbol is not acceptable anymore, though a few try do to cling to it. Just not cool. It’s become a modern symbol of hatred, division and terror.
God Of Craftsmanship
As a god of craftsmanship, it also made him the common man’s god from farmers to sailors.
God Of Healing
A Canterbury Charm dating from the 11th century C.E. has a runic inscription calling upon Thor to heal a wound by banishing a þurs or thurs.
In the Elder Futhark, the rune ᚦ or Thurs may have likely referred to dark magic or an evil spirit often called trolls or nisse.
God Of Protection & Strength
For the Germanic peoples, Thor represented the very archetype of the loyal and honorable warrior that warriors would aspire to. He was the defender of Asgard and the Aesir gods, protecting them from the jotuns, their enemies.
Going hand in hand with his role as protector is Thor’s great strength. Without his strength, power or even courage, Thor would not have been able to do his job as a protector of the gods, Asgard and Midgard. Sure Odin and Loki have the brains, it was often Thor with his brawn leading the way to muscle past faceless hordes of jotuns, ogres and trolls to defend everyone while the brains of the operations got their plans working.
A Kvinneby amulet dating from the 11th century C.E. has a runic inscription invoking protection from both Thor and his hammer.
As a weather god, Thor would also protect sailors traveling over the seas.
I find it interesting that Thor specifically is a deity noted for hallowing, that is to make something or someplace sanctified, sacred or holy. I suppose any deity can and do so, just not so explicitly like this.
As many called on Thor for protection and defense, for comfort, it does make a certain sense that he does bless items and places. A number of runic inscriptions found at many archeological sites all testify this. Even weddings were blessed by Thor as seen in the use of a hammer placed on a bride’s lap during marriage ceremonies. Early Icelandic farmers were known to call upon Thor to bless their plot of land before they built or planted crops.
Often Thor’s hammer, Mjollnir was used for blessing and hallowing just as often as he would use it to destroy. So, if he is seen as having the power to banish or destroy, having the power for just the opposite of hallowing is a given.
Interesting, some sources cite December fifth or even December 25th as the day for Thor’s birth. Imagine that, the same day for Saint Nicholas’ Day (December fifth) and Christmas (December 25th).
Mjollnir – Thor’s Hammer
Meaning “Destroyer” or “Crusher,” Mjollnir is represented as a stylized hammer. Whenever Thor threw Mjollnir, lightning would flash. The hammer would return to Thor’s hand after being thrown, a move symbolic of lightning. The myths describing Mjollnir say it could crush mountains. Mjollnir was crafted for Thor by the dwarven brothers Sindri and Brokkr.
In addition, Mjollnir held another power, that of returning the dead to life. In connection to Thor’s association to fertility and life, there was an old Nordic tradition of placing a hammer in a bride’s lap at her wedding and that of raising a hammer over a newborn.
Mjollnir’s Origins – Loki, the Norse god of trickery was in a rather mischievous mood, deciding it would be a good idea to cut off all of Sif’s hair. With Sif being Thor’s wife, the might god of thunder was not amused one bit. He swore to break every bone in Loki’s body to defend Sif’s honor and Loki pleaded with Thor to let him go to the caves of the dwarves to see if they could help fix the problem of Sif having no hair.
Loki went to the dwarven home where he implored the dwarf, Ivaldi to fashion some new hair for Sif. Ivaldi’s sons crafted a wig composed of the finest strands of gold. In addition, the dwarves made two other gifts, a ship that could easily fold down into a person’s pocket and would always have wind to move it and a magnificent, yet deadly spear.
Seeing these, Loki made a wager with two dwarven brothers, Sindri and Brokkr, betting his own head that the brothers couldn’t craft three gifts of their own for the gods that would be greater than what Ivaldi’s sons had crafted.
As the brothers began working at their forge, Loki shape-shifted into a fly as he attempted to interrupt their work to try and win the bet. While crafting the last gift, a hammer, Loki succeeded at interrupting the brothers enough that the handle of the hammer was too short. Despite this, the hammer was still considered the best of all of the gifts created and it was presented to Thor as he was the only one capable of welding it.
Holy Symbol – This major symbol of Thor’s has appeared in a many archaeological sites in iron, silver and other metal. Hammer shaped amulets were worn as necklaces by worshipers and followers of Thor, even during the Christianizing of Scandinavia as a means of defiance to the incoming religion. Both crosses and hammer shapes have been found side by side at archeological and burial sites.
Megingjard – Belt Of Strength
Meaning “Strength Increaser,” this is another of Thor’s mystical items and regalia. This belt doubled his already considerable strength while wearing it.
Járngreipr – Iron Gloves
These gloves were given to Thor by the female Jotunn Gríðr to defend himself against the giant Geirröd. These gloves were needed when Thor wielded Mjollnir.
An unbreakable staff provided by the female Jotunn Gríðr to defend himself against the giant Geirröd.
Thor rode around the heavens in a chariot pulled by two goats. These goats’ names are: Tanngnjostr (Teeth-Grinder) & Tanngrisnir (Teeth-Barer or Gap-Tooth.) Thor would kill and eat these goats, after which, they would be resurrected by placing their bones back within their hides. The Old English expression of: þunnorad (“thunder ride”) is likely an allusion to Thor riding around in his chariot.
Thor Versus Giants
The giants or Jotun lived in Jotunheim, one of the nine worlds of Norse mythology. The Jotun of were the main enemies of Thor whom he would strike down by hitting them on the head. While many of the dealings between the gods and Jotun were often civil, the fights and battles were frequent. Thor would lead the charge against the Jotun as he rode his chariot and swinging around his mighty hammer. The lightning and thunder seen during storms were believed to be Thor fighting the Jotun on behalf of the mortal realm of Midgard.
In Norse mythology, the jotun represented the forces of chaos, destruction and entropy that would destroy all of Midgard and the Cosmos if Thor and the other gods didn’t keep them in check.
Half-Giant – Well… more like three-quarters giant really. It seems a little odd that for all that Thor is the protector of the Aesir and Asgard, that Thor is three-quarters giant himself. Odin, his father is a half-giant and his mother, Jord is a giant herself. Despite that lineage, it doesn’t stop Thor or any of the other gods from getting along and standing against the jotuns.
Thor Versus Geirrod – In this story, Loki had been flying around in the form of a falcon when got captured by the jotun, Geirrod. The jotun refused to release Loki unless he could find a way to get Thor to come to his court. Thor did agree, thinking that this would be a peaceful invitation and came without his hammer, Mjollnir.
Along the way, Thor stopped at the home of a friendly female jotun by the name of Grid. She warned Thor how Geirrod really intended to kill Thor. Grid loaned Thor her unbreakable staff, Gríðarvölr.
Finally arriving at Geirrod’s court, Thor was taken to a room where he sat in the only chair present. When Thor sat, the chair began to raise towards the ceiling. Just as Thor was about to be crushed to death, he braced Grid’s staff against the ceiling and pushed his way back to the floor. There were two loud cracks and screams that followed. When Thor looked to see the source, he saw Geirrod’s two daughter laying there in pain as Thor had broken their backs when forcing himself back to the floor as they had been lifting the chair.
Geirrod rushed into the room in a rage, throwing a molten iron rod at Thor. Undaunted, Thor caught the rod easily and Geirrod in a panic, hid behind a pillar. When Thor threw the rod at the pillar, it not only pierced the pillar, but continued through to impale Geirrod, killing him.
The Sun, The Moon & Freyja – One such story has Asgard, the home of the Norse gods getting damaged during a war between the gods. One of the Jotun offered to help rebuild the walls for Asgard, vowing to get it done in a short span of time. The gods accepted this offer, believing it would be an impossible task. The gods promised the Jotun a reward of the sun, the moon and the hand of Freyja in marriage. This Jotun nearly finished the task in the stated time period. However, to prevent having to fulfill the gods end of the bargain, Thor killed the Jotun.
Defeated By Utgard-Loki
This is a story that has two parts to it, beginning easily enough one winter when the jotun were causing huge blocks of ice to fall from the sky down into Midgard into people’s homes and causing vast amounts of snow to cover the fields to prevent planting any crops. As the defender and champion of humanity, Thor journeyed to the realm of Jotuneim with Loki and a couple of other companions.
Part One – Thor Versus Skrymir – In this first part, Thor and Loki met the Jotun known as Skrymir. This giant was so immense, that Thor and his companions mistook him for a hill. There was an oddly shaped mansion that the group found and decided to sleep in for the night. In the morning the group discovered that this mansion was actually one of Skrymir’s gloves. When the group awoke n the morning, they realized what they had taken for a hill was actually the giant, Skyrimir still asleep. Thor tried to crush in the Jotun’s skull with his hammer, Mjollnir. In response, Skrymir merely brushed the blow away as if it were nothing but a fly or leaf.
Despite the efforts of Thor to murder Skyrimir in his sleep, when the giant awoke, he offered to lead the group on their way to Utgard, a city of the jotun.
Part Two – Visiting Utgard – 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. 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. Thialfi, one of the companions with the group, lost 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.
Angry at being tricked, Thor raised his hammer Mjollnir only to have the king of giants and his city vanish into thin air.
Thor Versus Hrungnir – One day Odin was out wandering near Jotunheim when he meets the jotun, Hrungnir. Odin challenged the jotun to a horse race back to Asgard. While Odin still won the match, he invited the jotun, Hrungnir to stay for dinner. During the dinner, Hrungnir gets drunk and boasts about how he could destroy Asgard and keep the goddesses as his concubines, including Thor’s own wife, Sif.
Needless to say, Thor didn’t take too well to this boasting and challenged Hrungnir to a fight. The jotun agreed and as Hrungnir had brought no weapons, they went back down to meet up near Jotunheim.
Before getting there, the other jotuns crafted a huge clay figure, some 30 miles high and 10 miles wide whom they brought to life. This clay figure would be Hrungnir’s right-hand man during the upcoming fight.
When Thor arrived, he was unfazed by seeing Hrungnir’s massive clay figure fighting beside him. Using his own trickery, Thor sent his own servant to keep the clay figure busy while Thor battled Hrungnir. When Hrungnir threw a giant whetstone, Thor responded with hurling his hammer, Mjollnir that broke the stone in half before continuing through to smash in Hrungnir’s head.
The Poetic Edda & Other Sagas
Much of what we know about Thor 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.
Alvíssmál – In this poem, Thor manages to trick the dwarf, Alviss. When the story starts, Thor meets the dwarf, Alviss who is talking about marriage. Finding the dwarf to be ugly and repulsive, Thor comes to realize that it is own daughter, Thrud who is to be married. Further angered, Thor learns that this marriage was arranged by the other gods while he was away. Alviss however, must still seek Thor’s consent.
In order to get Thor’s permission, Alviss must tell Thor all about the worlds that he has visited. It becomes a rather long question and answer session as Alviss goes into detail about the terrains, different languages of various races and a goodly amount of cosmology.
This long question and answer session is nothing more than a delay tactic by Thor. While Thor comments that he has never met anyone with more wisdom, he has succeeded in delaying Alviss long enough that when the Sun rises, it turns him to stone. Now Thor’s daughter won’t be marrying someone he doesn’t approve. Of course, Thor could have made it easier by simply denying Alviss’ request, but it might have been more problems.
Grímnismál – In this poem, Odin is disguised as Grimnir wherein he is tortured, starved and thirsty. In this state, Grimnir tells a young Agnar about the cosmology of Norse believes, that Thor lives in Þrúðheimr and every day, Thor wades through the rivers Körmt and Örmt and the two Kerlaugar. At the base of the world tree, Yggdrasil, Thor sits as a judge.
Hárbarðsljóð – In this poem, Thor is the central figure. After having traveled “from the east,” Thor comes to an inlet where he tries to get a ride from a ferryman by the name of Hárbarðr (Odin in disguise). The ferryman shouts at Thor from the inlet, being rude and obnoxious. Thor takes this all-in stride at first, keeping his cool. As Hárbarðr becomes more and more aggressive, the two eventually fall into a flyting match.
Flyting? Epic Rap Battles way back in the day. As the match continues, it is revealed that Thor has killed several jötnar (giants) in the east and berserk women in Hlesy (the Danish island of Læsø). Thor loses the match to Hárbarðr and finds himself forced to walk.
It should be noted that the name of Hárbarðr or Harbard means Greybeard.
Hymiskviða – In this poem, Thor is the central character. After the gods have been out hunting and finished eating their prey, they begin to drink. As they drink, the gods decide to “shake the twigs” and interpret what is said. The gods then decide that they will find some cauldron’s at Ægir’s home. Thor gets to Ægir’s home and tells the other god how he needs to prepare a feast for the gods. Annoyed by this, Ægir informs Thor that he and the other gods will need to bring him a suitable cauldron in which to brew some ale in. Searching to no avail, Thor and the other gods are unable to locate such a cauldron. Tyr tells Thor that there may be a proper cauldron to use at Hymir’s place over east in Élivágar.
Stabling his goats, Thor and Tyr head to Hymir’s hall for a large enough cauldron to meet Ægir’s demands. When they arrive, Tyr see his nine-hundred-headed grandmother and his gold-clad mother who welcomes the two with a drinking horn. Hymir comes in and he’s not happy to see Thor. Tyr’s mother helps with finding a large enough cauldron for Ægir’s need for brewing. Thor in the meantime, eats a huge meal consisting of two oxen (while the others only have one) and then falls asleep.
In the morning, Thor awakens and tells Hymir that he wants to go fishing, intending to catch a lot of fish, but he will need bait. Hymir has Thor get bait from his pasture. Thor does so, going out and rips the head off of Hymir’s best ox. I can see why Hymir isn’t happy with seeing Thor.
There’s a break in the poem and it picks up with Thor and Hymir out at sea in a boat, fishing. Hymir manages to catch a few whales. Thor goes and baits his line with the head of the ox and when he throws it out, it is Jörmungandr, the monstrous sea serpent that takes the bait. Undaunted, Thor pulls the serpent up and slams Jörmungandr’s head with his hammer. Jörmungandr lets out a mighty shriek.
There is another break in the poem. However, other sources have commented that what is likely to have happened, is that Hymir cut the line holding Jörmungandr and he slipped back down into the ocean. This incident is also probably the source of the enmity between Thor and Jörmungandr at Ragnarok when the two kill each other.
The poem picks back up with Hymir completely unhappy and quiet as the two row back to shore. Back at shore, Hymir tells Thor to help him carry one of the whales back to his farm. Thor’s response is to pick up the boat, whales and all to carry them back to the farm.
Back at the farm, Thor smashes a crystal goblet that he throws at Hymir’s head at the suggestion of Tyr’s mother. Thor and Tyr are given the cauldron that they came looking for and while Tyr is unable to lift it, Thor is able to at least roll it along.
After leaving Hymir’s place and getting some distance from the farm, Thor and Tyr are attacked by an army of multi-headed creatures all led by Hymir. Thor kills all of the attacking creatures and presumably Hymir. One of Thor’s goats ends up lame, however Thor and Tyr are successful at bringing back a large enough cauldron for Ægir who is able to brew enough ale for everyone. Clearly the feast is enough of a success that the gods return every winter to Ægir’s place for more ale.
Hyndluljóð – In this poem, Freyja offers the jötunn woman, Hyndla a blót or sacrifice to Thor so that she can be protected. The comment is made that Thor doesn’t care much for jötunn women. Which begs the question of why make the offer? Unless because it was Freyja making the offering, knowing that Thor would honor it?
Lokasenna – In this poem, Loki enters a flyting match the gods in Ægir’s hall. Thor isn’t present for this incident. 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 Ragnarok 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. The segment of the poem containing Thor ends here, but continues on.
Skírnismál – In this poem, Freyr’s messenger, Skirnir threatens the lovely Gerðr with whom Freyr is in love with. Skirnir’s many threats and curses include those of having Thor, Freyr and Odin himself be angry with her if she doesn’t return Freyr’s advances. I would hope that Gerðr held her ground and said no.
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 poor sister of the jötnar arrives, calling for the bridal gift from Freyja if she cares anything at all for the jötnar. The jötnar then 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 poor 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 to Odin in disguise about the death of Thor. The völva foretells how Thor will battle with the Midgard serpent during the great mythical battle known as Ragnarok. How after slaying the serpent, Thor will only be able to take nine steps before dying from the serpent’s venom.
After the battle, the sky turns black before fire envelops the world, the stars vanishing, flames dancing across the sky, steam rising and the world becoming covered in water before it raises again, once more green and fertile.
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, Thor is a prince of Troy, the son of King Memnon by Troana, the daughter of Priam. In this account, Thor is also known as Tror who is to have married the prophetess Sibyl, identified with Sif. It continues that Thor was raised in Thrace by the chieftain Lorikus whom Thor later kills and takes on the title: King of Thrace. Like later Marvel versions of Thor, this version of Thor also has blonde hair.
Snorri Sturluson explains how the name of the Aesir gods means: “men from Asia” and that Asgard was an “Asian City” that is, Troy. Given that Troy is located anciently in Tyrkland (Turkey) and is part of Asia Minor, that explanation works. So Asialand or Scythia is where Thor is to have founded a new city by the name of Asgard. Odin in this version is a descendant of Thor by twelve generations, who leads an expedition across Germany, Denmark, Sweden and Norway.
If Snorri can play around with Thor’s mythology, so can Marvel comics.
This is another of Snorri Sturluson’s books, written in the 13th century C.E. Statues attributed to Thor are found mentioned in a number of different sagas. Namely the Ynglinga saga, Hákonar saga góða, Ólafs saga Tryggvasonar, and Óláfs saga Helga sagas. In the Ynglinga saga, Thor is described as having been a pagan priest who was given by Odin, another powerful, magic using chieftain to the East, a place in the mythical place of Þrúðvangr, that is now Sweden. A number of popular names for Thor likely originate from the Ynglinga.
Ragnarok – Twilight of the Gods
The final end game of the Norse Gods, this not exactly a happy time as a good many of the gods end up dying.
Jormungand – On the day of Ragnarok, Thor would kill the Midgard Serpent known as Jormungand and then die in turn from the serpent’s poison. Thor’s sons, Magni and Modi would inherit the hammer. Though just how they would split it between them is unknown.
Norse Versus Christianity
Dating from the 800’s C.E., there’s a story how a bunch of priests of Thor had shown up at a Christian monastery of monks. Apparently, word had gotten around and the priests of Thor weren’t happy with how the monks their God were transgressing on Thor’s territory.
The priests of Thor were considering wiping out all of the monks, but knew if they did that, more monks and followers of Christianity would soon arrive.
Thor’s priests then decided on a pretty clever plan, let the gods fight it out for who would be the supreme deity. Thor’s priests were very confident that Thor would show up, leaving the Christian monks to have their God show up. The monks declined the challenge.
It’s an interesting story of people so certain in the reality of their faith and deities.
Old Saxon Baptismal Vow
This codex dating from the 9th century C.E. has the names of three Old Saxon gods, UUôden (Old Saxon “Wodan”), Saxnôte, and Thunaer, listed as demons to be renounced by the Germanic pagans converting to Christianity.
This is a specific breed of fox found in Iceland. The name translates to “Thor of the Holt” and receives the name due to their red coats.
Thorwiggar – Thor’s Wedges
In Swedish folklore, these are smooth, wedge-shaped stones that were thrown by Thor at a troll.
In a similar vein, meteorites are considered memorials to Thor due to how heavy they are.
On the Swedish island of Gotland, this is the name of a beetle named after the god Thor. It is believed that when this beetle is found upside down, that a person can gain Thor’s favor by flipping the beetle back over.
Unfortunately, in other parts of Sweden, this beetle has become demonized with the Christinization of Europe as seen in the name of Thordedjefvul and Thordyfvel, both of which mean “Thor-Devil.”
Etymology – hippopotamus
Mali is the name of a shape-shifting, monstrous and carnivorous hippopotamus responsible for the destruction and eating entire fields of rice.
Among the Mali and Songhay people, the hero, Fara Maka is the one who finally defeats this monster after numerous attempts. In his first attempt, Fara Maka tries throwing spears to no affect, as the spears would disintegrate or melt on contact with Mali’s skin.
In Fara Maka’s next attempt, he is joined by fellow hunter, Karadigi who set his pack of 120 black dogs on the raging monster. Karadigi’s pack were all eaten in short order by Mali.
At last, Fara Maka decided to consult with his wife, Nana Miriam. She cast a spell of paralysis on Mali. With the monster unable to move, Fara Maka was now able to destroy this monstrous hippopotamus.
In some versions of this stories, the crops eaten were Fara Maka’s. When he had failed at killing Mali, Fara Maka’s wife, Nana Miriam used the spell of paralysis to defeat the monster.
The Niger River
The third longest river on the African continent after the Nile and Congo rivers. This river is the location for where the confrontations with Mali and Fara Maka take place in traditions and legends.
Cybele Part 2
Attis & Cybele
This story is one of the major myths involving Cybele and they often include her relationship with Attis, a youthful consort to the goddess. Attis is noted too as being the name of a Phrygian deity. Further, Attis doesn’t become a part of the myth with Cybele until the Roman poet Catullus references him with Cybele as Magna Mater and as the name of the head priest for the Galli. Additionally, pine cones are used as symbols of Attis’ death and rebirth.
Attis – As a Phrygian deity, Attis is the god of vegetation, his death and resurrection is symbolic of the death and rebirth of vegetation and the harvest with each winter and spring. The name Attis in Phyrgia was a common name and one used for priests. In the myths linking Attis with Cybele as her consort; wherever Cybele’s worship spread, Attis’ worship went as well.
Imagery portraying Attis has been found at a number of Greek sites. Whenever Attis is shown with Cybele, he is shown as a younger, lesser deity to her. He is possibly even one of her priestly attendants. During the mid-2nd century B.C.E., various letters from the king of Pergamum to Cybele’s shrine in Pessinos all address the chief priest as “Attis.” So deity or priest tends to be a matter of personal interpretation with the myths of Attis.
Attis was Cybele’s young lover who had devoted himself to the goddess. He had a made a promise that he would always be faithful. As fate would have it, Attis in time fell in love with a nymph by the name of Sagaritis (or Sagaris) and they decided to marry. When Cybele learned of this marriage, she burst in on the marriage ceremony, inflicting Attis with madness and sending the other guests into a panic.
In his maddened state, Attis fled for the mountains. There, he stopped under a pine tree and proceeded to mutilate himself to the point of castrating himself and bleeding to death there beneath the pine tree.
When Cybele found her lover, the young Attis dead, she mourned her actions and deeply regretted them. She pleaded with the god Jupiter to restore Attis to life. Jupiter vowed that that pine tree would remain sacred and like the tree, Attis would live again. The blood that Attis shed is said to have become the first violets.
In the versions of the myths where Maeon is Cybele’s father – Maeon kills Attis, the baby whom he sires after committing incest with his daughter. Cybele manages, in this myth to restore Attis back to life.
Pausanias’ Version – Another story of Attis, this time with Agdistis as another name for Cybele follows much of the same story as previously mentioned. Only now, when the baby, Attis is born, he is left exposed and a ram comes, standing guard over the child. As the baby grew, his beauty became ever more apparent as more than human. Agdistis saw Attis and fell in love with him.
When Attis finally came of age, he was sent to Pessinos, a city in Phrygia to wed the King’s daughter. After the marriage ceremony was completed, Agdistis appeared, causing Attis, driving him mad in her jealously to the point of cutting off his own genitals. The madness was such, it effected other nearby, that even the king cut off his own genitals.
Shocked, Agdistis sought amends for what she had done and begged Zeus to restore Attis to life so that he would be reborn.
Ovid’s Version – In this one, Attis had fallen in love with Cybele who wanted to keep the boy at her shrine as a guardian. She commanded Attis to always be a boy. Attis declared in kind that if he lied, let the lover he cheated be his last.
As happens with these kinds of stories, Attis does cheat with the Nymph Sagaritis (or Sagaris). Her tree is cut down by Cybele, killing her the Nymph. Attis in response goes mad and hallucinates that the roof to his bedroom is collapsing on him. Attis runs towards Mount Dindymus where he calls out for Cybele to save him.
Hacking away at his own body with a sharp stone, Attis continues to cry out to Cybele that she take his blood as punishment and cuts off his genitals as that is what has caused him to cheat on Cybele.
Ultimately, this story of Attis’ self-mutilation and castration is the basis for the Galli, Cybele’s priest to castrate themselves as a show of devotion to the goddess.
Cybele & Dionysus
Similar to the story of Attis & Cybele, is the story of Dionysus & Cybele. The earliest reference to this myth in Greek mythos is around the 1st century B.C.E. in Apollodorus’ Bibliotheca.
Like Attis, Cybele also cures Dionysus of his madness. Considering she’s the one who caused Attis’ madness, I would hope she would cure it too.
Both Dionysus’ and Cybele’s cult shared many similarities. As foreign deities worshiped among the Greeks, both gods would arrive in chariots drawn by large exotic cats. Dionysus would come in his chariot pulled by tigers whereas Cybele’s chariot was drawn by lions. Both deities would be accompanied to the fanfare of wild, raucous music and a parade of exotic foreigners and lower class citizens of Greek society.
For the Hellenic Greeks, these two gods held wild temperaments that didn’t sit well with many affluent Greeks and were thus, warily worshiped.
Due to the similarities of both Dionysus’ and Cybele’s cults, in Athens, by the end of the 1st century B.C.E., the two cults were often combined.
Cybele & Sabazios
Sabazios is the Phrygian version to the Greek Dionysus. Under Greek influence, the name Sabazios is often used as an epithet for Dionysus and the two’s myths have become very intertwined.
Further Greek influences have Cybele equated with Rhea. By Phrygian traditions, Cybele is the mother of Sabazios. When Cybele is equated with Rhea, she is the nurse-maid and tutor to a young Dionysus after his mother Hera rejects him.
Orgia – It is thought that the Orgia, the Orgiastic cult of Dionysos-Sabazios may have originated with Cybele. When Sabazios had been wandering in his madness, he made his way to Cybele in Phrygia where she purified him and taught him the initiation rite for the Orgia. Sabazios is to have received his thyrsus and panther-drawn chariot while he went throughout all of Thrace to spread the Orgia. The Orgia certainly seems to have become associated with the celebrations of Cybele as the Great Mother or Mountain Mother in the writings of Strabo or as Euripides makes mention of in his play Bacchae.
As Nurse-Maid – In a story very similar to Dionysus’ being rejected by his mother Hera, it is Cybele, identified as Rhea and Grandmother to Dionysus who takes up the infant to care for him much like she did her own son Zeus. The god Hermes, tells Cybele how Dionysus will become a god later when he’s grown to manhood. Cybele’s priests the Korybantes use their loud drumming and chanting to drown out the cries of the infant in order to prevent Hera’s wrath from finding him to finish what she had started with trying to kill Dionysus when she cast him out. The story of Dionysus’ youth with Cybele continues with him grabbing lions for the Mother Goddess to hitch up to her chariots and later acquiring a lion-drawn chariot of his own.
Atalanta & Hippomenes
These two were turned into lions in myth by either Cybele or Zeus as punishment for having sex with one of their temples. The Greeks believed that lions were not able to mate with other lions. Another version of the story will have Aphrodite turn them into lions when they forgot to give her proper tribute or offerings.
Cybele was also especially noted for being a bee goddess.
Mother Of The Mountain – Goddess Of Mountains And Fortresses
As a goddess of mountains, cities and forts, Cybele’s crown was seen to take the form of a city wall, showing her role as a guardian and protector of Anatolian cities.
There is an inscription of “Matar Kubileya” found at a Phrygian rock shrine dating from the 6th century B.C.E. It is often translated to: “Mother of the Mountain.” It is a name that is consistent with Cybele and a number of other tutelary goddess who are all seen as “mother” and connected to a specific Anatolian mountain or other locations. In this sense, Cybele is seen as a goddess born from stone.
Cybele’s connection and association with hawks, lions and the mountainous regions of Anatolia show her role as a mother of the land in its wild, uninhabited state. She holds the power to rule, moderate or soften the unbridled power and ferocity of nature and to reign it in for the use of civilization.
Idaea – Mountain Goddess & Nymph
Cybele is often connected with Mount Ida in Anatolia where there is an ancient site of worship. Idaea is the name of the local mountain goddess or nymph who resided here. Where many goddess get absorbed into each, the name of one deity, Idaea in this case will become an epithet to the more well-known deity.
Goddess Of Nature And Fertility
As an ancient fertility goddess, Cybele’s worship is believed to have covered from Anatolia to Greece during the Archaic period, roughly 800 to 500 B.C.E and then into the Hellenistic era of 300 to 50 B.C.E.
Lions and sometimes leopards were shown to either side of Cybele to depict her strength.
Cybele is typically seen as a guardian and protector over all of a nature and a goddess of unbridled sex.
Along with Artemis, Cybele is seen as the “Great Huntress” and patron goddess and protector of the Amazons.
Magna Mātēr – The Great Mother
The Romans revered and knew Cyble as Magna Mātēr or the Great Mother, Rome’s protector. They also knew her as Magna Mātēr deorum Idaea, the great Idaean mother of the gods. It is a similar title to the Greek title for Cybele of Mētēr Theon Idaia, Mother of the Gods from Mount Ida. In the early 5th century B.C.E., she was known as Kubelē. In Pindar, she was known as “Mistress Cybele the Mother.” Cybele’s worship among the Greeks saw her easily identified and equated with the Minoan-Greek Goddess Rhea and the grain-goddess Demeter.
As Magna Mātēr, Cybele was symbolized by a throne and lions. She held a frame drum. A bowl used for scrying. A burning torch was also used to symbolize her bull-god husband Attis in his resurrection. For some like Lucretius, Magna Mater represented the world order. Her imagery hold overhead represented the Earth, thought to “hang in the air.” As the mother of all, the lions pulling her chariot represent the offspring’s duty of parental obedience. Magna Mater is seen as un-created and separate from and independent of all of her creations.
Under Imperial Rome, Magna Mater represented Imperial order and Rome’s religious authority throughout its empire. Emperor Augustus, like many of Rome’s leading families, claimed Trojan ancestry and a connection to Magna Mater. His spouse, empress Livia was seen as the earthly equivalent and representation of Magna Mater. Statuary of Magna Mater has Livia’s likeness.
While there are not a lot of documents or myths that survive regarding Cybele, it has been suggested that her Phrygian name of Mātēr indicated a role as a mediator between the boundaries of the known and the unknown, the civilized world and the untamed wilds, the living and the dead. The Imperial Magna Mater protected Rome’s cities and its agriculture. Ovid mentions how barren the earth was before Magna Mater’s arrival. The stories and legend of Magna Mater’s arrival to Rome are used to promote and exemplify its principles and Trojan ancestry.
Megalesia – Festival To Magna Mātēr
Also known as the Megalensia or Megalenses Ludi; under the Roman calendar, Cybele’s Spring festival of Megalesia was celebrated from April 4th to April 10th, a period of six days. This festival celebrated Cybele’s arrival in Rome along with the death and resurrection of her consort, Attis. This festival and the whole month of April were celebrated with an air of rejoicing and lavish feasts.
Exactly how the festival was celebrated is uncertain. What is known is that there were many religiously themed plays, games and activities. There are descriptions of mummery, war dancers wielding shields and knives and a lot of drumming and flute playing. As to the games, slaves were not allowed to participate. On the first day of Megalesia, there would be a feast held. These feasts were known for being very lavish and the Roman Senate passed a law limiting the amount that could be spent on these feasts. On April 10th, Cybele’s image would be publicly paraded to the Circus Maximus, chariot races would be held in her honor. A statue dedicated to Magna Mater with her seat on a lion’s back stood at the side of the race track barrier line.
Hilaria – Holy Week
In addition to the Megalesia festival, there is also a week-long festival known as Holy Week that starts from March 15th, also known as the Ides of March. That really gives a new meaning to Shakespeare’s Julius Caesar when he’s told to beware the Ides of March. The entire festival is meant to have an air of celebration for the arrival of Spring and the Vernal Equinox.
The festival itself seems to have been established by Claudius as a means of claiming and honoring Trojan ancestry. As a result, the festival very likely grew and expanded over time as a celebration for the death and resurrection of Attis.
The Reed Entered – Also known as Canna Intrat, from the 15th to the end of the month, there is festival for Cybele and Attis that starts on the 15th or Ides, with Attis’ birth and his being left along the reed bank of the Sangarius river in Phrygia before either shepherds or Cybele find him. People known as Cannophores will carry away the reeds. During this time, there is a nine-day period of abstinence from eating bread, fish, pomegranates, pork, quinces and likely wine. Only milk was allowed to be drunk during this period.
The Tree Enters – Also known as Arbor Intrat, March 22nd marks the date of Attis’ death under a pine tree. It is observed. People known as Dendrophores or “Tree Bearers,” after sacrificing a ram, will cut down a tree and carry it to Magna Mater’s temple for a mourning period of three days.
Tubilustrium – March 23rd, this is an old, archaic holiday for the Roman god Mars. The tree has now been laid to rest in Magna Mater’s temple. Mars’ priest, the Salii will do a traditional beating of their shields accompanied by trumpets and other loud music from the Corybantes. Overall, this is a day of mourning.
The Day of Blood – Also known as Sanguis, Sanguem or Dies Sanguinis March 24th. The rites can only be described as frenzied as mourners and devotees whip or scourge themselves in order to sprinkle the alters and Attis’ effigy with their blood. Some of the rites involve castration and the tree is buried, symbolizing Attis’ placing within his tomb. This day was also to honor Bellona, a war goddess. Her priests were known as the Bellonarii and practiced mutilation along with using hallucinogenic plants.
The Day of Joy – Also known as Hilaria, on the Roman Calendar this marks the Vernal Equinox. It takes place on March 25th and celebrates Attis’ resurrection. It must be noted that is a day of celebration and not the previous mournful tones and rites. I’m also not the only one to have noted a similarity to the Christian association of Jesus’ resurrection.
Day of Rest – Also known as Requietio, March 26th. What can we say? Partying is hard work.
The Washing – Also known as Lavatio, March 27th. This is when Cybele’s sacred stone, the Pessinos’ black meteor is taken from the Palatine temple to the Porta Capena along a stream called Almo. This stream is a tributary to the Tiber river. Here, the stone would be bathed by a priest. The return trip back to the temple would be conducted by torchlight. It’s noted by Ovid as being an innovation by Augustus.
Initium Caiani – March 28th. This particular part of the festival is found on the Calendar of Philocalus. It is likely an initiation ceremony that was held at the Vatican sanctuary for the mysteries of Magna Mater and Attis.
Pine cones are symbols of Cybele and the related myth of Attis. They are believed to have been worn by Cybele’s priests and followers as one of her symbols. As a protective symbol, a pine cone would be affixed to the top of a pole and placed out in vineyards to protect the crops. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A type of hand drum or tambourine, the tympanon was used by the Greeks to denote worship in a foreign cult or religion. Of the foreign deities the Greek adopted, only Cybele is ever shown holding the tympanon. On the cuirass of Ceasar Augustus’ Prima Porta statue, Cybele’s tympanon is shown lying at the goddess Tellus’ feet.
The Trojan War
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas.
The Trojan War was a major and significant war among the Greeks. Many deities got themselves involved. Cybele was one of many such gods to do so. When Prince Aeneas was attacked by Turnus, leading the Rutulians, Cybele prevented Turnus from setting fire to the Trojan fleet by turning all of the ships into nymphs.
Virgil’s Aeneid – As Berecyntian Cybele, she is the mother of Jupiter and the protector of prince Aeneas. Cybele gave the Trojans her sacred tree to use for building their ships. Cybele then pleaded with Jupiter to make the resulting ships indestructible. Aeneas and his men are able to flee Troy, heading for Italy, where Rome would be founded. Once the they arrived in Italy, the ships all turned into sea nymphs or Oceanids.
Yes, you read that correctly. During the early Roman Imperial era, the poet Manilius introduces Cybele into classic Greco-Roman zodiac. It upsets the balance as there’s already twelve zodiac houses represented by a corresponding constellation. Each of which is ruled by a different deity, the Twelve Olympians in Greek and the Di Consentes in Rome. Manilius places Cybele as a co-ruler with Jupiter over Leo the Lion, which is noted for being in direct opposition to Juno who rules Aquarius.
Some modern scholars have taken note of how, as Leo rises over the horizon, that Taurus the Bull sets. Symbolically, this is seen as the lion dominating or defeating the bull. The idea then gets put forth that the celebrations of Megalensia includes this symbolism with lions attacking bulls. As a Spring festival, the date for the celebration of Megalensia is around April 12th when farmers would dig in their vineyards to break up the soil and sow their crops. This would also be when farmers would castrate their cattle and other livestock.
It has been suggested by some scholars that Cybele’s name can be traced to that of Kubaba, a deified queen who ruled during the Kish Dynasty of Sumer. Kubaba was worshipped at Carchemish and would later be Hellenized to the name of Kybebe. Kubaba was also known to the Hittites and Hurrians in the region. There isn’t enough etymological evidence to support this. However the names Kubaba and Matar do seem to have become closely associated. Such as the genital mutilations that are found both within Cybele’s and Kybebe’s cults. Much like many other localized mountain goddesses in Anatolia, who are called “mother” and among many who would become identified with Cybele.
Christianity And The Book Of Revelation
Of interest, is that the author of the Book of Revelations, identified by modern scholars as John of Patmos is likely to have been referring to Cybele when he mentions “the mother of harlots who rides the Beast.”
Christianity – Kept to a nutshell, the early Christians, once Christianity became the state religion of Rome, began to view and regard Cybele’s cult as evil, even demonic. Under Emperor Valentinian II in the 4th century C.E., he officially banned the worship of Cybele and the goddess followers and devotees fell under a lot of hate and persecution. Under the rule of Justinian, objects of worship for Cybele and her temples were destroyed and eventually by the 6th century C.E., Cybele’s cult seems to have vanished.
It has been noted by others how the Basilica of the Vatican is apparently the same exact spot for where Cybele’s Temple once stood and that Christians celebrate the death and resurrection of Jesus Christ in the same place where Attis was once worshiped. Some will even go so far as to suggest that revering the Virgin Mary is merely another aspect of worshiping Cybele and many other ancient Mother Goddesses.
Montanism – Christianity – Also known as New Prophecy – Now I do find it fascinating that around 100 C.E. a former Galli priest of Cybele by the name of Montanus formed a Christian sect that worked to oppose Pauline Christianity.
In Pauline Christianity, those who followed the teachings of the Apostle Paul, it held a major influence into the formation of Christianity in terms of scriptural interpretations, cannon and dogma.
Montanus’ sect was considered very heretical to the Catholic Church and would eventually see all of its followers excommunicated.
In brief, Montanus believed himself to be a prophet of god and that women could also be bishops and presbyters. Where much of early Christian theology diminished the power and presence of women within religion, Montanus’ sought to keep it.
It’s also interesting to note a rather prominent example of a Pagan religion that Christianity and former followers of other religions attempting to adopt and add in their beliefs. Like Montanus equating Jesus with Attis and the celebrating of Easter with the resurrection of Jesus during Holy Week, the days between Good Friday and Easter is also the same period that Hilaria, observing and celebrating Attis’ resurrection was held.
Rhea – Greek Goddess
Just as Cybele is the Great Mother of the Roman Pantheon, Rhea, her Grecian counterpart is the Great Mother of the Greek Pantheon of Gods. Thanks greatly to the influence of the Romans, many people will identify and equate Cybele with Rhea.
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.
With the Hellenization of Latin literature, many Greek writers and even Roman writers rewrote and intertwined the myths of these two deities so that would virtually become one and the same. As the centuries have passed, the tradition of accepting both of these goddesses as one and the same has become generally accepted. Just that there are still some differences that separate the two.
Rhea’s best known story is with the birth of the Olympian gods. Cronus fearing that a son of his would kill him and take over, devoured all of his children as they were born. Rhea managed to rescue her youngest son, Zeus by tricking Cronus into swallowing a rock. She hid Zeus in the Dictean Cave in Crete. Zeus, after growing up, succeeded at overthrowing Cronus and rescuing his siblings.
Like Cybele, Rhea can help in easing the pain of childbirth and soothe the pain and difficulties that come with menstruation.
Demeter – Greek Goddess
The Greeks are who make the connection and equate Cybele with Demeter and Rhea, seeing in her a Mother Goddess. While Cybele does have her origins in Phrygian worship, when the Greeks encountered her, they just saw another deity like their own, just under a different name. Yes, all three are a Mother Goddess and Goddess of the Earth, you can see why the Greeks would equate all three together.
The Romans are clearer in acknowledging more clearly the genealogy of the Greek pantheon and equating Cybele whom they readily adopted as their own with Rhea and then equating Demeter with Ceres, a Roman Harvest goddess.
Antaea – This name and epitaph is one that is applied equally to Cybele, Demeter and Rhea by the Greeks. The meaning of the name is unclear, though it does denote a name for a goddess whom people could approach in prayer.
Etymology: “House of Horus (the Elder)”
Hathor is a Pre-Dynastic goddess who was very well known and like many of the Egyptian deities, she is still known by many in modern times. Hathor’s name may be a reference to her domain as a sky goddess and being the Celestial Cow and where too, the god Horus held his domain as well. Where Horus represented the living king, Hathor represented the living queen.
Other Names and Epithets: Athor, Athyr, Hat-Her, Hethert, Het-Hert (House or Womb Above), Het-Heru, Hwt-Hert, Hethara, Hetheru
Hathor is a goddess who is known by many titles. The first of her titles is: “the Great One of Many Names”
An example of a good many of her names and more properly, titles are:
“Lady to the Limit”, “Lady of Heaven”, “The One Who Shines as Gold”, “The Gold that is Hathor”, “Lady of the West”, “Divine (or Celestial) Cow”, “Mistress of Heaven”, “Lady of Gold”, “Lady of Greenstone and Malachite”, “Lady of Lapis-Lazuli”, “Mistress of Life”, “the Great Wild Cow”, “the Golden One”, “the Mistress of Turquoise”, “Lady of Iunet” (Dendera), “Lady Of Denderah”, “Mistress of Qis”, “Lady of Punt”, “the Powerful One”, “Lady of the Southern Sycamore”, “Lady of the Turquoise”, “the Mistress of Turquoise”, “Mother of Mothers”, “The Celestial Nurse”, “Lady of Drunkenness”, “the Eye of Ra”, “Lady of Amenity”, “the Dweller in the Great Land”, “Lady of Ta-Tchesert”, “the Dweller in his breast”, “Lady of the Vulva”, “the Beautiful Face in the Boat of Millions of Years”, “the Seat of Peace of the doer of truth”, “Dweller in the Boat of the favored ones”, “Lady of Stars”, “Sovereign of Stars”, “Hand of God”, “Great Menat”, “Mistress of the Desert”, “Sovereign of Imaau”, “Queen of Heaven”, “Mistress of Heaven”, “the Gentle Cow of Heaven”, “Lady of the House of Jubilation”, “The One Who Fills the Sanctuary with Joy”
Hathor’s roles have been many for the many millennia that she has been known and worshipped. Beyond being one of two of Egypt’s Cow Goddesses, Hathor has been known as a Sky Goddess, a Sun Goddess, a Moon Goddess, the Goddess of the East, and the Goddess of the West, Goddess of Moisture and Fertility, Agriculture, Motherhood, Goddess of the Cycle, Goddess of the Underworld, Mistress of the Necropolis, Goddess of the Dead, Goddess of Love and Beauty, Goddess of Music, Song, Dance, Drinking and Joy. She has been known as the patron Goddess of Women and Marriage.
Animal: Cow, Cobra, Falcon, Hippopotamus, Lioness, Snake
Colors: Red, Turquoise
Festivals: Aug 7th (New Years), Sept 17th, Festival of Het Heret – November 2nd
Gemstones: Emerald, Malachite, Lapis-Lazuli, Turquoise
Month: Third Month by the Egyptian Calendar, Hethara (as the Greeks called it) or Athyr. From September 17th to October 16th. This was the month of Inundation when the Nile River would flood.
Patron of: Sun, Universe, Children, Mothers, Miners, Musicians, Pharaohs
Planet: Sun and Moon
Plant: Myrtle, Rose, Sycamore
Sphere of Influence: Arts, Astrology, Beauty; Children, Childbirth, Dance, Family, Femininity, Fertility, Flowers, Foreign Lands, Joy, Love, Mining, Moisture, Moon, Motherhood, Music, Prosperity, Pregnancy, Sexuality, Sky, Song
Symbols: Cow, Cosmetics, Horns-and-Sundisk Headdress, Menat (a type of ritual necklace possibly used for percussive music), Mirrors; Sandalwood and Rose Incense; Sistrum (a type of rattle), Papyrus Reed
Early depictions of this goddess show her as being a cow with a sun disk between her horns or as a woman wearing the horns-and-sun disk headdress that may or may not have a symbol known as the uraeus on it. Sometimes when Hathor is shown as a cow, she is covered in stars. When depicting Hathor’s role as a fertility goddess and her powers of procreation, she is shown suckling a child.
An early depiction of Hathor and identifying her as a cow is likely from what is known as the Narmer Palette. And it seems Hathor absorbed and took over many of the roles as a fertility goddess from another cow goddess, Bat.
Sometimes Hathor would be shown as a hippopotamus, a falcon, cobra, goose, cat, malachite, sycamore fig or even as a lioness. These forms aren’t as common to Hathor as her more familiar shape of a woman or a cow.
When Hathor is shown as a cow, she is seen having beautifully painted eyes and is frequently a red color, the color of passion. Hathor, along with the dwarf god Bes are the only known Egyptian gods shown in portrait rather than in profile.
The depictions showing Hathor as a woman with a cow’s head are more common of later periods. Also more common to later periods is Hathor being shown with a twin set of feathers and a menat necklace. A number of ancient mirrors and sistras have been found showing a smiling, nude Hathor on them over the years. Hathor’s image of a woman with cow ears is often found on the top of stone columns in Egyptian temples.
An ancient Goddess and one of the main gods of Egypt, Hathor was worshipped for well over 3,000 years and during that time, she has taken on many personas and aspects. She is the Celestial Cow, the protector of women, the Queen of Egypt, a Goddess of Love, Children, Pregnancy, Dancing, Singing and Poetry.
The Egyptians were very fluid in their theology and how the gods were depicted. Different deities were known to merge for a specific reason or to emerge and split away, becoming their own entity. Given the thousands of years the Egyptian Dynasties lasted, its not surprising in many ways for the myths to be fluid and change with the times. It was no problem for the Egyptians who saw such myths as complimentary and not contradictory.
At different points in the continuing development of Egyptian mythology, Hathor has been equated and associated with a good many other Goddesses who are sometimes, if not often seen as just being different aspects of the same Goddess. Hathor has also been shown to be the mother, daughter and wife of Ra and to have later seen many of her roles taken over by Isis who becomes the mother of Horus.
Some of the Goddesses are: Sekhmet, Bastet, Beb and Isis.
Bastet – As the goddess Bastet, Hathor is seen to be more gentle and loving. Particularly when compared to the more harsher image of Sekhmet. Where Bast represented Lower Egypt, Hathor represented Upper Egypt.
Bat – Another primordial, pre-Dynastic cow goddess of fertility. Hathor seems to have absorbed the aspects and roles that this Goddess once held. Bat has also been linked to the Ba, an aspect of the soul and Hathor seems to have gained her associations as a Death Goddess from this connection. The sistrum, a rattle that was once a symbol of Bat also became one of Hathor’s symbols.
Hesat – She was seen as a manifestation of Hathor in earthly form. Like Hathor, Hesat is also regarded as the wife of Ra. As an earthly cow-goddess, milk was said to be the beer of Hesat and part of her link to Hathor. Hesat was also known as the wet-nurse to the gods.
Isis – In the later periods of Egyptian religion, most of Hathor’s roles and aspect have been picked up and taken over by the goddess Isis. As Isis, some two thousand years after Hathor’s first appearances, now has Hathor’s headdress and sistrum symbol. There can often be confusion as to which goddess is meant to be shown. The difference though is that when Isis is shown with horns, she is also wearing the vulture headdress that is typical of another goddess Mut or she is wearing a multi-colored feathered dress.
Mehet-Weret – Her name means “Great Flood.” She seems to be another primordial cow goddess like Hathor and Bat. Hathor absorbed many of her myths, particularly from the creation story of being the mother of Ra, carrying him between her horns.
Nebethetepet – Her name means “Mistress of the Offering.” She was a manifestation of Hathor at Heliopolis where she was associated with the Sun-God Atum.
Saosis – A goddess who is often identified with Hathor. Her symbol was the acacia tree in which death and life were enclosed.
Sekhmet – A rather dark and fierce goddess of justice. This is a harsher side of Hathor that is usually tempered by the gentler image of Bastet.
Tefnut – A primal lioness goddess, she and Hathor share a similar story where they become estranged from Ra and wander off towards Nubia.
As previously mentioned with the goddess Isis, some two thousand years after Hathor’s first appearances, the goddess Isis began to appear and assume many of the roles and functions that Hathor once held. Where Hathor was once considered the mother of Horus, Isis took over this role along with being the mother of the Pharaohs.
Greek & Roman Connection!
It wasn’t uncommon for the Greeks and Romans to equate many of their deities with those of other cultures. The Romans especially did it to any that they conquered. In the case of Egypt and their gods, Hathor in her role as a goddess of love is synonymous with the Greek Aphrodite, the Roman Venus. Another goddess is Hera in her role as a cow and cattle goddess.
Cults Of Hathor
Being an ancient, primordial deity, Hathor was worshipped in a good many Egyptian cities. Hathor was a patron of the cities of Iunet and Itjtawy. Temples could be found for her everywhere. The earliest temples and images for Hathor have been found drawn on rocks near Naqada and the Girez settlement. Both of these sites are located in the southern part of Upper Egypt and date back to the Predynastic era of about 4,000 B.C.E. Give or take a few years, this places Hathor around 6,000 years old.
Hathor’s cult thrived in Ta-Netjer (“Land of God”), modern day Dendera in Upper Egypt. Here she was worshipped as “Mistress of Dendra.” Dendra was also Hathor’s main temple, also known as the “Place of Intoxication.” So popular was Hathor’s worship that at one point her Dendera temple had as many as sixty-one priestesses. Hathor’s priests were both men and women, many of whom were capable dancers, musicians and singers. Priests of Hathor were also known for being oracles and midwives. It wasn’t unusual for people to go to her temples to have their dreams interpreted. The temple at Dendera along with the Temple of Deir el-Bahri clearly shows an indication of Hathor as a Sun Goddess. The temple of Dendera was also where Hathor’s cult was primarily found.
In the temple of Nefertari, found in Abu Simbel, Queen Nefertari is frequently shown as the goddess Hathor in many places. And Ramses II is shown in one sanctuary receiving milk from Hathor in her cow form. Not surprising as many of the Pharaohs of Ancient Egypt saw themselves as living gods.
Other temple sites dedicated to Hathor have been found in Deir el-Medina, West Bank, Luxor, another at Philae Island, Aswan, Timna valley, Israel, Inerty (Gebelein), Iunet (Dendera), Qis (Qusiya), Tpyhwt (Atfih), Mennefer (Hikuptah, Memphis) and Iunu (On/Heliopolis). As Hathor-Sekhmet, she was the main goddess of Yamu (Kom el-Hisn).
Hathor had been worshipped in this land during the eleventh century B.C.E. as at this time, it was under Egyptian rule. Her holy city of Hazor or Tel Hazor was destroyed by Joshua as mentioned in the Jewish Torah or Christian’s Old Testament in Joshua 11:13, 21.
There were a good many places where Hathor was worshiped, not just Egypt and Nubia. Her worshippers could be found throughout all of Semitic West Asia, Ethiopia, Somalia and Libya, especially in the city of Byblos.
One thought for why Hathor’s worship is so widespread, even during the Predynastic Era is that she appears on the Narmer palette. Many scholars have put forward that idea that the goddess depicted isn’t Hathor, but another cow goddess named Bat or even possibly Narmer themselves.
The Five Gifts of Hathor – Initiation Into Hathor’s Cult
For those wishing entrance into Hathor’s cult, they would under go a ritual of initiation. This initiation ritual was known as “The Five Gifts of Hathor.” An initiate would be asked to name off the five things they were grateful for while looking at the digits of their left hand.
The idea is that the poor of Egypt who didn’t own their own lands, but would work for others in their fields would always be able to see their left hand while working. It was always visible to them as they reached out for the strands of grain to harvest and then cut the sheaths with the blade being held in their right hand.
With the naming of the five things a person was grateful for and identifying them with the fingers of their left hand, a person was always reminded of the good things in life and kept them the sins of ingratitude. Ingratitude was a sin that Egypts viewed as leading towards many others.
For the rich and more prosperous of Egypt, the Five Gifts were a way to keep them from envying others and what they had so that they could stay humble before the gods.
Parentage and Family
Hathor is said to be the daughter of the goddess Nut and the god Ra (or Re).
Given how fluid Egyptian mythology can be and the varying, ever changing roles that the gods played over the millennia and as one dynasty gave way to another, there are some accounts where Hathor is the Mother of Ra. Another account will place her as the Daughter of Ra.
This seems better understood when taking note of another primordial cow goddess, Mht wr who was the mother of Ra. Hathor took over her role and place in the creation story. Another explanation has been given that when Hathor is seen as the Daughter of Ra, it is when she is seen as part of the greater whole of the stars of heaven. The stars were known as the “Children of Ra.”
It’s thought that in Pre-Dynastic times and certainly Early Dynastic Egypt, Hathor was the consort to the “Bull of Amenti,” who had originally been the deity of the Necropolis.
In Hermopolis, Thoth is considered the husband of Hathor, with him; she is the mother to Ra-Horakhty, one of many composite deities in Egypti. This could be due to Hathor at one point absorbing the role and aspects of Seshat, the goddess of Reading, Writing, Arithmetic and Architecture who is also Thoth’s wife.
When the gods Ra and Amun merged in Egyptian mythology, Hathor becomes seen as the wife of the god Sobek, an aspect of Amen-Ra.
Hathor is more famously known to be the wife of Horus the Elder.
The siblings of Hathor are considered to be: Sekhmet, Bast, Ptah, Shu, Tefnut, Thoth and Serqet
With Horus (the Elder), Hathor is the mother of Ihy (or Ahy), a falcon-headed god who like his mother, becomes a god of music and dancing. He is also shown as carrying a sistrum as well.
Some slight confusion is another child of Hathor and Horus (the Elder) in his aspect as Horus- Behdety is Harsomptus or Hor-sema-tawy (Horus Uniter of the Two Lands).
Sometimes, Ihy is listed as being one and the same as Hor-sema-tawy.
Other children of Hathor are: Imsety, Hapi, Duamutef and Qebehsenuef.
And with Hathor’s divine role as Mother of the Gods, she can claim all of the Egyptian gods as her children, including Ra who is both her father and son.
The Mother Of The Egyptian Pharaoh And Horus
The name Horus is a bit tricky as there is more than one god named Horus. This makes better sense when it is understood and known that Hathor was often considered the mother of the Egyptian pharaoh, who would stylize themselves as the “son of Hathor.”
Many of the Pharaohs would take on the name of Horus as an honorific at death. Plus the Egyptian Pharaohs also saw themselves as living gods who would become deified on death, reborn again when the next Pharaoh took the throne.
And what about the goddess Isis being the mother of Horus? It should be noted that yes, but this is Horus the Younger, a different Horus. There were a lot of deities named Horus, nearly as many as there were Pharaohs. Given that the Pharoahs of Egypt believed themselves to be a living god, that’s not surprising.
Mother Of Mothers And The Celestial Nurse
Hathor’s protection was invoked over children and pregnant women.
In addition to the above information about Hathor’s role as a midwife and protector of children, anytime a child was born in Egypt, it was believed that seven Hathors would appear as seven young women wearing cow horns and playing tambourines. They spoke with one voice, determining a child’s fate in life even to the hour of his or her death, much like the European Fairy Godmother and the three Fates found in Greek, Roman and even Norse mythology.
The Seven Hathors held an extremely great power of being able to alter destinies. They could replace a prince should he have been born with bad fortune with a child who was born with good fortune. The Seven Hathors’ responsibility was to protect the Dynasty and Nation of Egypt. For it was believed among the Egyptians that a person’s destiny and fortune would follow them throughout their life with not ability to change it.
The Seven Hathors seem to be connected to divination and to be the questioners to those souls headed to the after life in the Land of the West.
As goddesses in their own right, the Hathors were worshipped in seven cities. These are: Waset (Thebes), Iunu (On, Heliopolis), Aphroditopolis, Sinai, Momemphis, Herakleopolis, and Keset.
Additionally, found both within the tomb of Nefertari and in the Book of the Dead, these seven Hathors had their own names as follows:
• Lady of the Universe
• You from the Land of Silence
• You from Khemmis
• Bright Red
• Your name flourishes through Skill
Other alternatives names for the Seven Hathors have also been found on papyri. Some of these are:
• Lady of the House of Jubilation
• Mistress of the West
• Mistress of the East
• Ladies of the Sacred Land
During the Ptolemaic Period, when Egypt fell under Greek rule, the Seven Hathors became identified with the Pleiades star cluster.
Hand Of God – The Sistrum
Music was very important in the worship of Hathor who is sometimes shown carrying a sistrum, a type of rattle. This was an ancient musical instrument played by her priests and priestesses. The sistrum often had the face of Hathor on the handle at the joining part. There is thought to be sexual overtones connected with this instrument, particularly for fertility. Hathor’s titles of “Hand of God” and “Lady of the Vulva” seem to be connections to the design of the sistrum and her role in fertility.
The menat is another musical instrument sacred to Hathor. At first glance it looks like a necklace with a special counterweight. This counterweight piece is thought to be similar to fertility dolls found in ancient tombs which in this respect, represented wombs. The menat as an instrument would be held in the hands and rattled to make noise.
Both the Menat and Sistrum connect Hathor as a Goddess of Song and Dance. The ancient Egyptians believed that it is Hathor who first taught mankind how to sing and dance using her sacred instruments. The menat is also important as a symbol of rebirth.
There is a hymn to Hathor that goes:
“Thou art the Mistress of Jubilation, the Queen of the Dance, the Mistress of Music, the Queen of the Harp Playing, the Lady of the Choral Dance, the Queen of Wreath Weaving, the Mistress of Inebriety Without End.”
The Goddess Of Joy
Hathor was very popular among the ancient Egyptians. She was greatly revered by women in her role as wife, mother and lover. This led to a couple of Hathor’s titles as “Lady of the House of Jubilation” and “The One Who Fills the Sanctuary with Joy.”
Such was Hathor’s popularity that there were a lot more festivals dedicated in her honor than any other Egyptian god. Plus a good many children were named after Hathor than any other god. As previously mentioned, both women and men could be priestess of Hathor and not one gender or the other.
The Goddess Of Beauty
In addition to being a goddess of Love and Joy, Hathor was also the goddess of beauty and a patron of the cosmetic arts. As has been previously mentioned, many ancient mirrors showing a smiling, nude Hathor have been found over the years. In addition to Hathor’s image on mirrors, her likeness has been found too on cosmetic palettes. A traditional votive offering was two mirrors.
It must be remembered and noted that this did not mean or make Hathor vain and shallow. This beauty was a mark of Hathor’s own confidence.
Hathor was also closely connected to the fragrance of myrrh incense, which has a long history of being very precious and in ancient Egypt, it embodied all of the finer qualities of a woman. The Egyptians also used ground malachite in their eye makeup which they believed to have a protective property against eye infections.
It must be noted that ancient Egyptian mirrors were made of flat oval copper or bronze that has been polished with a wooden or possibly bone handle. This handle was often enough shaped into the form of the goddess Hathor. It is thought the shape of the mirror represents the Sun Disc symbol of Hathor’s.
Goddess of Moisture And Fertility
Aside from Motherhood and Children, Hathor also ensured the fertility of the land and enough water or moisture from the annual flooding of the Nile for Farmers to grow their crops. In addition to this, Hathor represented the erotic aspects of femininity and procreation. As a fertility goddess, Hathor represents the creative abilities found in all of nature.
As a Vegetation or Fertility Goddess, Hathor was seen as both a giver and taker of life. When spring arrived, the land became fertile, only be destroyed later by the harsh summer sun as the seasons changed.
Hathor’s connection to the annual flooding of the Nile River was also connected to women’s pregnancies with the breaking of the amniotic sac and that she would be about ready to go into labor soon.
Lady Of Greenstone And Malachite – Goddess of Mines
Along with the titles “Lady of Lapis-Lazuli” and “the Mistress of Turquoise”, Hathor represented the very edges of the desert where mines for these gemstones were found at.
There is a major temple site found in Edomite Seir, Timna for Hathor where copper was mined. This temple was constructed by Seti II. Other mining places are Serabit el-Khadim found on the south-west Sinai Peninsula where a lot of turquoise was mined. Archaeologists have uncovered the remains of mining camps and a Temple of Hathor in this place.
Lady Of The West
In Thebes, Hathor was seen as the Goddess of the Dead with her title of “Lady of the West.” This title is associated with the sun god Ra and his descent into the Underworld when the sun sets on the western horizon.
Hathor’s image is sometimes found on funerary scenes where she is shown standing behind Osiris, welcoming the dead to their new home. Hathor’s image has also been depicted as a cow suckling the souls of the dead. It is thought that Hathor did this so souls could survive while their bodies were being mummified and make their journey to the Judgment Hall where their hearts would be weighed. Hathor could also be depicted in her cow form surround by tall papyrus reeds. In these images, she would be shown wearing a menat necklace, symbolizing rebirth.
Hathor’s image often appears on sarcophagi with Nut. Hathor appears on the tops of lids and Nut will be found under a lid.
In the cult of Osiris, the morally worthy were promised eternal life. At first, both men and women would become Osiris. By the time of the early Romans, women were identified with Hathor and men with Osiris.
Lady Of The Southern Sycamore
Continuing Hathor’s connection as a Goddess of the Dead, the sycamore tree was sacred to Hathor as she would give water to the dead from the branches of this tree and offer them food. The Sycamore was important as trees were not a common site in ancient Egypt and the shade provided by trees offered much needed protection and relief from the heat of the sun.
Other myths have Amentet, a daughter of Hathor as being the one who handed out water to the dead under a Sycamore tree.
One myth has Hathor using milk from a Sycamore tree to restore Horus’ eyesight as he had been blinded by Set.
Lady Of Stars And Sovereign Of Stars
A celestial goddess, Hathor symbolizes not just the Sun, but the Moon and stars, the entirety of the heavens and creation.
As the divine, celestial cow, Hathor along with another goddess Nut, represented the Milky Way during the third millennium B.C.E. when the both the Autumn and Spring equinoxes appeared to occur at the same spot on the Earth as the sun rose or set. The four legs of Hathor represented the pillars holding up the heavens over the earth.
It must be noted, that the ancient Egyptians viewed the Milky Way as a waterway across the heavens that the sun and moon gods sailed upon each day. They called it The Nile in the Sky. As a result of this and the name mehturt, Hathor was seen as responsible for the annual flooding of the Nile. Other interpretations or later myths will place Wadjet, a snake god as presenting the Milky Way and The Nile in the Sky.
One star in particular, Sothis (Sirius in more modern times) is significant. Originally, the star Sirius rose on the first day of the first month, known as Thuthi and Hethera by Grecian times. This marked a day of celebration for Hathor’s birth by her followers. The Nile River flooded at this time, providing a rejuvenation and growing for Egyptian farmers. During the time of the ancient Greeks, Hathor became the goddess of Hethara, the third month of the Egyptian calendar. The star Sothis would later be associated with the goddess Sopdet.
The Eye Of Ra – The Destruction of Mankind
This story has been found engraved on one of the shrines in Tutankhamen’s tomb and in “The Book of the Heavenly Cow.”
In this story, Hathor, as the Eye of Ra, turns into Sakhmet. How this came about is that Hathor’s father Ra, having grown old, was beginning to fall out of worship. Angry about this, Ra speaks to his daughter who turns into Sakhment and goes out to punish humanity.
As Sakhmet, she was very efficient and nearly wiped out everyone. Realizing that if she continued with killing everyone, there would be none left at all to worship the gods, Ra decided that there has been enough killing and tells her to stop. Only now she can’t quit, Sekhmet’s become so full of bloodlust.
Seeking the guidance of the ever-wise Thoth, he and Ra get large vats or barrels of beer that has been dyed and colored red to look like blood. In some versions of the story, they flood the land with the blood-red beer and in others; Thoth has a hallucinogenic like poppies put into the beer.
Regardless of the final version told, Sekhmet on seeing all this beer drinks it up, getting so drunk, she forgets about her reason for coming to the earth, her great blood lust and forgets all about killing anyone. When Sekhmet returns to Ra, he embraces her and Sekhmet turns back into Hathor. This is the Hathor that everyone knows of as being sweet loving, gentle and nurturing.
Another version of the story has it that this is how Hathor turns into Bast.
As Hathor-Sekhmet, we see Hathor take on a dual role in her aspect as a Sun Goddess. When she is Hathor, she represents the gentle spring Sun. When she is Sekhmet, she becomes a lioness and represents the scorching heat of the summer Sun. It has been noted how in the Zodiac, Taurus the Bull has a fixed sign in Spring and Leo the Lion has a fixed sign in Summer.
The symbolic importance of this story is that of the changing of the seasons from Spring to Summer. As summer comes to its height, so too does the danger of wildfires destroying crops and homes. Sekhmet returns to once more being gentle Hathor with the cooler autumn weather.
The color red is often symbolic of life and rebirth. The red beer again symbolizes the rejuvenation and regeneration of the Earth after the hot Summer weather and turn towards Autumn weather.
The Feast of Hathor
To commemorate this myth, the ancient Egyptians celebrated a yearly festival that marked the beginning of Egypt’s rainy season known as the Season of Inundation (Flooding). This was a time of the year when the glaring heat of the sun was finally stopped by the much needed life-bringing rains. The Feast or Festival was known for wild partying with sistrum music, dancing, love making and lots of beer.
The partying makes sense when realizing that the rise of the star Sothis (Sirius) marked the annual flooding of the Nile River on the Egyptian calendar. This would coincide with the end of August for Western Culture.
The myth of the annual flooding of the Nile would be later associated with Osiris.
New Years Festivities
As we’re on the subject, another popular and religious festival was celebrated on August 7th, the Egyptian New Year. The New Years also marked Hathor’s birthday. Hathor’s image would be taken from the temple and brought out to the rising Sun for the day. The New Years was a day of enjoyment, song and intoxication.
The Destruction of Mankind – Historical Context
This story has a historical context for the founding of Egypt’s Middle Kingdom when the Upper Egyptian pharaoh, Mentuhotep II took control of Lower Egypt. Before this, Lower Egypt had enjoyed a period of independence. Mentuhotep II’s forced unification resulted in a fierce bloody war that lasted for some twenty eight years before ending and peace resumed, when Mentuhotep III came to power. So the story of The Destruction of Mankind does look to be an analogy to this brutal period of Egyptian history.
The Distant Goddess
In this story, Hathor became angry with her father Ra. Maybe she remembered the events in The Destruction of Mankind. Another version of this story doesn’t state why Hathor got angry, she just does and decides she might have the earth covered again in the ocean and maybe return to even older primordial form of a serpent. Anyhow, angry, Hathor took off and wandered about, away from Egypt down towards Nubia.
A great sadness fell upon the land and Ra, missing his Eye and unable to do anything without it, sets out to try and get her back. Hathor by this time has turned into a deadly wild cat, killing anyone who comes near her. A slight variation to this has it that with Hathor turned into a lion, chaos swept the land with everything drying up and that’s why everyone and thing is dying.
As no one else was willing to go near an enraged Hathor, the god Thoth agreed to give a shot. In disguise, he managed to coax an angry goddess back to Egypt through the use of stories.
Once back in Egypt, Hathor bathed in the Nile River, returning to her calmer demeanor. As a result of her bathing, the waters of the river turned red from her cooling rage. With Hathor’s bathing, the Nile river overflowed and flooded the land, giving life giving waters to a parched land so Farmers could have their growing season.
Yeah, don’t make Hathor angry, you wouldn’t like her when she’s angry.
In some versions of this story, it is the goddess Tefnut who storms off in a fit of anger leaving Egypt and it’s the god Shu, not Thoth who sets off to bring her back.
Another telling of this story is that it is both Shu and Thoth who set off after Hathor, changing into lions to try and coax their sister back.
The Contendings Of Horus And Seth
Hathor only has a small part in this story. Her father, Ra had fallen into a bout of depression and Hathor, like any child, wanting to cheer up a parent, finds a way to do so. Taking off her clothing, Hathor dances nude around Ra’s throne. She keeps at it until he finally sits up and smiles at her antics.
Alternate Spellings: Yenosu’riye, Yehasu’rie
Also known as: Wild Indians, Little Wild Indians, Wild People, Not Human Ones, Little People
Etymology – “wild little people”
The Yehasuri are a race of small (roughly two feet tall), hairy humanoids from the Catawba legends of South Carolina in the United States.
It is said that the Yehasuri live in tree stumps and eat a variety of different things like acorns, roots, frogs, fungi, turtles, and insects to name a few.
While the Yehasuri are not known for being dangerous, they are known for pulling a lot of mischievous pranks and tricks. Some of these pranks include: stealing children’s footprints and shadows, outright kidnapping children, tying people by the hair to trees, and undoing people’s work if they aren’t properly respected or avoided. Sometimes these pranks can get rather destructive.
It seems to be that Catawba parents use stories of Yehasuri, portraying them as a type of bogeyman, to keep children in line and from misbehaving themselves.
Protection from Yehasuri
The only way to stop the Yehasuri is to rub tobacco on your hands and to say an ancient Catawba prayer:
“dugare ini para’ti na yehasuri deme hana te we stere yanamusi sere.”
Other precautions against Yehasuri were to make sure that nothing is left out where they can’t mess with things, bring in clothing at night, sweep away the tracks and footprints of children before night, and avoid potential places in the forest where they might be encountered.
Etymology – “Ruler of Men”
As found in Greek legends, the story of Andromeda begins with King Cepheus and Queen Cassiopeia, the rulers of ancient Aethiopia. Cassiopeia in her arrogance boasted how her daughter, Andromeda was more beautiful than the Nereids. This kind of attitude of extreme arrogance and pride, especially when a person claims to be better than the gods, creates what’s known as hubris.
Offended by Cassiopeia’s remarks, the Nereids approached Poseidon and complained, asking him to punish this mortal woman. Poseidon agreed and he sent a flood as well as the sea monster Cetus to destroy the coastline of Aethiopia.
After consulting with the oracle of Ammon, Cepheus was told that he would be able to end the destruction of his country by giving up his daughter Andromeda in sacrifice to Cetus. At the urging of his people, Cepheus had Andromeda chained to a rock by the sea to await her fate.
Luckily for innocent Andromeda, the hero Perseus was flying over head on his way home from his recent quest to slay the gorgon Medusa, when he spotted her. When Perseus learned of the situation, he waited at the rock with Andromeda until Cetus arrived to claim her. With the aid of Hades’ helmet of invisibility, Perseus stayed hidden and used Medusa’s Head to slay the sea monster when it came in close, turning it to stone.
The monster slain, Perseus then claimed his right to marry Andromeda. Given how he had rescued her, both Cepheus and Cassiopeia readily agreed to this as not only was their daughter saved but so was their kingdom.
The story doesn’t completely end there as it seems Andromeda had also been promised to her uncle Phineus to marry. This wouldn’t have been disputed or contested if Phineus had actually been the one to save Andromeda and slay Cetus himself. So Phineus picked a fight with Perseus about his right to marry Andromeda at the wedding.
After slaying a Gorgon and a Sea Monster, a mere mortal man is no challenge for Perseus who once again pulls out Medusa’s head and turns Phineus to stone. With that final problem solved, Andromeda accompanies Perseus back to his home Tiryns in Argos where they eventually founded the Perseid dynasty.
Some accounts give that Perseus and Andromeda had seven sons and two daughters. Others place this count a little differently saying it’s seven children all together, six sons and one daughter. Most accounts agree that the eldest son, Perses founded his own kingdom and becomes the ancestor to the kings of Persia.
Years later, when Andromeda dies, the goddess Athena places her in the heavens to become a constellation next to Perseus. Other constellations of Cassiopeia, Cepheus and Cetus also immortalize and commemorate this story.
Aethiopia or Ethiopia?
The accounts can vary and much of this owes to some lack of clarity among the ancient Greek Scholars and Historians. Homer is the first to have used the term Aethiopia in his Iliad and Odyssey. Greek historian Herodotus uses the name Aethiopia to describe all of the inhabited lands south of Egypt. The name also features in Greek mythology, where it is sometimes associated with a kingdom said to be seated at Joppa, (what would be modern day Tel-Aviv) or it is placed elsewhere in Asia Minor such as Lybia, Lydia, the Zagros Mountains and even India.
Modern day Ethopia is located on the horn of Africa and has some tentative ties to the legend of Andromeda. The Egyptian priest Manetho, who lived around 300 BCE called Egypt’s Kushite dynasty the “Aethiopian dynasty.” And with the translation of the Hebrew Bible or Torah into Greek around 200 BCE, the Hebrew usage of “Kush” and Kushite” became the Greek “Aethiopia” and “Aethiopians.” This again changes later to the modern English use of “Ethiopia” and “Ethiopians” with the arrival of the King James Bible.
Given the way that Countries, Empires, Kingdoms and Nations rise and fall, expand and shrink, it’s very well possible that both Aethiopia and Ethiopia are one and the same and that modern day Tel-Aviv once known as Joppa (Jaffa) may have once been part of Ethiopia. There is a lot of history that has been lost to the sands of time that can only be guessed at and speculated upon.
The constellation known as Andromeda is one of 48 constellations listed by the 2nd century astronomer Ptolemy in his book, Almagest. Today it remains as one of the 88 current or modern constellations. Arab astronomers were aware of Ptolemy’s constellations, but they included a second constellation representing a fish at Andromeda’s feet. An Arab constellation called “al-Hut,” the fish is composed of several stars in Andromeda and from several stars in Pisces.
The Andromeda constellation is found on the northern hemisphere where it can most likely be seen during autumn evenings, along with several other constellations named after characters in the myth of Perseus. Because of its northern location, Andromeda is only visible north of the 40° south latitude line and for observers farther south it lies below the horizon. It is one of the largest constellations found in the night sky.
In English, Andromeda is known as the “Lady in Chains” or “the Chained Woman.” It is known as Mulier Catenata in Latin and al-Mar’at al Musalsalah in Arabic. This constellation has also been called Persea, meaning “Perseus’s wife” or Cepheis, meaning “Cepheus’s daughter,” all names that relate this constellation back to the Greek legend of Perseus.
In traditional Chinese astronomy, nine stars from Andromeda along with seven stars from Pisces, form an elliptical constellation called Kui or “Legs.” This constellation is either represented as the foot of a walking person or a wild boar. The star called Gamma Andromedae and ten neighboring stars were called “Tianda jiangjun.” They represented a great general of the heavens and his ten subordinate officers. The ten stars in the north and center of Andromed formed Tianjiu, a stable from which horses were dispatched for riders. Lastly, other stars in the western part of Andromeda form a constellation known as Tengshe, a flying snake.
The name of the Andromeda constellation in modern Chinese is xiān nǚ zuò, meaning “the immortal woman/fairy constellation”. This constellation lies across two cardinal points or directions which are symbolized by the Black Tortoise of the North and the White Tiger of the West of Chinese astrology.
Interestingly enough too, there is a very similar figure in ancient Sanskrit texts that depict an Antarmada chained to a rock, as in the Greek myth. Scholars believe that the Hindu and Greek astrological myths were closely linked; one piece of evidence cited is the similarity between the names “Antarmada” and “Andromeda”.
Many people are familiar with the story of Andromeda and her strong connection with Greek traditions. The story and constellation probably go back even further as there is also a similar female figure in Babylonian astronomy. The stars that make up the constellation of Pisces and the middle portion of Andromeda formed a constellation representing a fertility goddess, sometimes called Anunitum or the Lady of the Heavens.
Andromeda is also associated with the Mesopotamian creation story of Tiamat, the goddess of Chaos. She bore many demons for her husband, Apsu, but eventually decided to destroy them in a war that ended when Marduk killed her. He used her body to create the constellations as markers of time for humans.
In the Marshall Islands, the constellations of Andromeda, Cassiopeia, Triangulum, and Aries are all part of the same greater constellation representing a porpoise. Andromeda’s bright stars form the body of the porpoise; Cassiopeia represents it’s tail and Aries its head.
In the Tuamotu islands, Andromeda’s stars, Alpha Andromedae are called Takurua-tuki-hanga-ruki and Beta Andromedae was called Piringa-o-Tautu.
The constellation of Andromeda, along with eight other constellations of: Auriga, Cassiopeia, Cepheus, Cetus, Lacerta, Pegasus, Perseus, and Triangulum form this family of constellations.
All of these constellations have some connection to the overall legend and myth of the Grecian hero Perseus.
The Andromeda Galaxy
The Andromeda Galaxy, which naturally enough gets its name from the Andromeda Constellation, is also found here. The Persian astronomer, Abd al-Rahman al-Sufi first wrote about the Andromeda Galaxy in his “Book of Fixed Stars” around 964. Star charts of this period labeled it as the Little Cloud. The first telescopic observations were done by German astronomer Simon Marius on December 15, 1612. And the first photographs were taken in 1887 by Isaac Roberts from his private observatory in Sussex, England.
The Andromeda Galaxy is approaching the Milky Way at a rate of about 100 to 140 kilometers per second. That is roughly 400 light-years every million years. At that rate, the Milky Way and Andromeda Galaxies are expected to collide in about 4.5 billion years. What’s likely to happen? No one knows for sure, though there is speculation among the Science-Minded that the two galaxies will merge together to form a giant elliptical galaxy. But not to worry, such collisions and merging of galaxies are fairly common in the universe.
Every November there is a meteor shower that has come to be known as the Andromedids due to where it appears to originate from, the Andromeda constellation. This is a weak meteor shower in that they are slow, averaging fewer than two meteors per hour. Observers of the Andromedids have noted meteors also coming in from other constellations. The last and biggest Andromedids meteor shower was in December of 2011. Astronomers have predicted based on this and past observed history, that there will be another outburst or large meteor showers in 2018, 2023 and 2036.