Category Archives: Drought
Also called: Dyok, Jo-Uk, Joagh, Joghi, jok, Joogi, Jouk, Jok Odudu, Ju-Ok, Juong, Jwok or Nyikang
Etymology: Creator, Jok Odudu – “god of birth”
Juok is the main Creator God of the Shilluk, Dinka, Nuer and other tribes along the upper areas of the Nile river. It is generally believed that Juok controls the destinies of all living creatures. The legendary Shilluk king, Nyikang is often seen as being Juok’s earthly representative or avatar much like the Egyptian pharaohs were often seen as the living god Ra in earthly form.
God Of Creation
Creating Mankind – According to stories, Juok created or molded all of the people from the earth. While busy with creation, Juok wandered the earth. In the land of the white folk, Juok found a pure white earth or sand in which to create the first whites. In the land of Egypt, Juok made the red or brown people from the mud of the Nile river. When Juok finally came to the land of the Shilluks, he found some black earth in which to create black people from. Eventually, Juok gave people sex organs so they could reproduce themselves without his help.
Creating All Things – In this story, Juok created several different creatures such as the elephant, buffalo, lion, crocodile, dog and finally the first humans, a boy and girl. Juok wasn’t too happy with the humans he had created and told the dog to get of them. Proving to be man’s best friend, the dog instead raised and took care of the children until they grew up.
When Juok had finished with all of his creations, he started to divide up the land as to where each would live and providing each with weapons to defend or attack. Juok saw that the humans were still alive and decided he would wait until the last to deal with them. This way, he hoped, there would be no more land or weapons to give out.
The dog, figuring this out, told the man to tell Juok that they were the elephant, buffalo and lion. That way, when Juok came to pass out weapons, he gave them all spears.
When the real animals showed up for their weapons, there were no spears left. Juok then gave the elephant tusks, the buffalo horns, the lion claws and the crocodile teeth. The man used the spears he was given to drive and ward off the animals and took the best land for himself.
The Origins Of Death – In the beginning, death was not a permanent thing. For when people died, they would be dead for three days before returning to life. Juok decided to make death a permanent thing by throwing a rock into a river.
The dog who had previously helped men, told the people to work together and pull the rock out of the river. The people, however ignored the dog’s advice. So the dog tried himself to remove the rock. In his efforts, he was only able to break off a large piece of the rock and brought it home. As a result, humans have much longer lives than they otherwise would have.
I would say, looking at these last two stories, Juok doesn’t seem all that nice of a deity.
As Nyikang, he was a legendary king who became deified at death. He is often invoked as an intermediary for the gods.
Tribes such as the Acholi and Lango see Jok as a local and ancestral spirit.
Other tribes like the Alur of Uganda and Zaire saw the world as being full of spirits or Jok/Djok. For them, their ancestors manifested as snakes or large rocks. Whenever there was a drought, the Alur would sacrifice a black goat to Jok in order to bring rain.
Alternate Spellings: 黄帝, Huang Di, Huangdi
Also known as: Gongsun, Kung-sun, Xuanyuan, Xuan Yuan, Hsuan-yuan, Huang Ti, Hwang Ti, Yellow Emperor, Yellow Thearch, the Yellow God, the Yellow Lord
Etymology: the Yellow Emperor, The character 黄 Huang, means “yellow” and is a homophony for the character, 皇 Huang, meaning, “august”, “creator” and “radiant”, Di “emperor”
Huang-Di, the Yellow Emperor ruled during a golden age of Chinese history and mythology. He is the first of five legendary Chinese emperors. Tradition has Huang-Di beginning his rule during 2697 B.C.E. and ending 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
There are a number of different legends surrounding Huang-Di that tell of his greatness as a benevolent ruler and establishing Chinese civilization. Huang-Di is to have ruled in a Golden Era of history before written Chinese history was established so many of his stories were passed down orally first. Just as Britain has its King Arthur, China has Huang-Di, the greatest ruler of all time that everyone looks up to and reveres.
What’s In A Name?
This gets a little tricky. Depending on the Chinese character used and its pronunciation; depends on what the word is translated to mean.
The character for Di, is used to refer to the highest deity from the Shang dynasty. During the Warring States period, the term Di came to be associated with the gods of the five sacred mountains and colors. After this era, about 221 B.C.E. the term Di came to refer to earthly emperors.
The character for Huang can be translated a couple different ways. Either Yellow or August. Scholars and historians seeking to emphasize the more religious meaning to the name Huaung-Di will translate the name to mean “Yellow Thearch” or “August Thearch.”
Some scholars such as Sima Qian in his “Records of the Grand Historian” compiled in 1st century B.C.E. have given Huang-Di’s name as Xuanyuan. The 3rd century scholar Huangfu Mi have said that this is to be the very same hill that Huang-Di lived and takes his name from. Liang Yusheng, from the Qing dynasty has argued that the hill is named after the Huang-Di. In Chinese astronomy, Xuanyan is the name for the star Alpha Leonis or Regulus.
The name Xuanyuan is also references Huang-Di’s birthplace. Huang-Di’s surname was Gongsun or Ji.
The name Youxiong is thought to be either a place name or clan name. Several Western scholars and translators have given their ideas on what Youxiong translate to. The British sinologist, Herbert Allen Giles says the name is from Huang-Di’s principal heritage. William Nienhauser, in translating the “Records of the Grand Historian” has put forth that Huang-Di is the head of the Youxiong clan who lived near Xinzheng in Henan. The French historian, Rémi Mathieu translates the name Youxiong to mean “possessor of bears” and linking Huang-Di in mythology to bears. Rémi isn’t the only one to make a connection to bears. Ye Shuxian also makes a connection with Huang-Di to the bear legends found throughout northeast Asia and the Dangun legend.
As a culture hero, Huang-Di is seen as a wise and benevolent ruler who introduced government and laws. He is also seen as having taught people several different skills and to have invented several things such as clothing, building permanent structures such as palaces and houses, music, the wheel, armor & weapons, carts, ships, writing, digging wells, agriculture, taming and domesticating animals, astronomy, calendars, mathematics, cuju (a sport similar to football), the compass and currency.
At some time during Huang-Di’s rule, he reputed to have visited the Eastern sea where he met Bai Ze, a supernatural talking beast that taught him the knowledge of all supernatural creatures. Bai Ze explained to Huang-Di there were 11,522 (or 1,522) different types of supernatural beings.
San-Huang – The Three Sovereigns
Also, known as the Three Emperors, they are a group of god-kings and demigod emperors who are believed to have lived some 4,500 years ago. Huang-Di is counted as being part of this group and the leader of their number to have once ruled over China. Other’s counted among this number are Fu Xi, Nuwa and Shennong.
This is another mythological and historical group of rulers important to Chinese culture. These five emperors were virtuous rulers of outstanding moral character. Taihao, the Yan Emperor, the Yellow Emperor (Huang-Di), Shaohao and Zhuanxu are considered among the Five Emperors in this group.
But that makes four with the Three Sovereigns! The math is off! There are a number of variations as to who is counted among these numbers and it all depends on which text and source is used. It will even flip-flop too as to where Huang-Di is placed as either one of the Three Sovereigns or Five Emperors.
Parentage and Family
Huang-Di’ parents are given as Shaodian as his father and Fu Pao as his mother.
According to the “Discourses of the States”, Shaodian is sometimes mentioned as being Huang-Di’s step-father.
Huang-Di seems to have had several different wives:
Leizu – Of Xiling, she is the first wife, she is the most notable with any information as she is the first person to have domesticated silk worms for their silk. With Leizu, Huang-Di had two sons.
Fenglei – Second wife
Tongyu – Third wife
Momu – Fourth wife
Huang-Di is reputed to have had 25 sons. 14 of these sons all started clans of their own with their own surnames.
Shaohao – Also known as Xuanxiao, he would become the Emperor after Huang-Di’s death.
Changyi, who in turn is the father of Zhuanxu who would succeed his uncle, Shaohao as the next Emperor.
Ancestor Of The Chinese
A lot of emphasis and importance has been placed on Huang-Di as many Chinese dynasty rulers would trace the rights of their sovereignty to him. The Chinese Han claim being descendants of both Yandi (The Flame Emperor) and Huang-Di. Eventually, Huang-Di would be seen as the ancestor to all Chinese. A many Dynasty Emperors would all lay claim to Huang-Di’s legacy to prove their rightful claim to the throne.
It should be noted that the earlier mentions of Huang-Di, the Yellow Emperor is on a fourth century bronze inscription for the royal house of the Qi. This inscription claims Huang-Di as an ancestor to the Qi. The scholar, Lothar von Falkenhausen has suggested that Huang-Di is likely created as an ancestral figure in order to claim that all the ruling clans from the Zhou share a common ancestor.
Birth Of A Legend
Per myth and legend, Huang-Di is the result of a virgin birth. His mother, Fubao become pregnant with him while walking out in the countryside and was struck by lightning from the Big Dipper constellation. Fubao would give birth to her son after a period of twenty-four months on either Mount Shou or Mount Xuanyuan. It is for mount Xuanyan that Huang-Di would be named.
In Huangfu Mi’s account, Huang-Di is born at Shou Qiu or Longevity Hill near the outskirts of Qufu in Shandong by modern times. Huang-Di lived with his tribe near the Ji River, a mythological river and later migrated with his tribe to Zhuolu near modern Hebei. As a cultural hero, Huang-Di tames six different animals, the bear, the brown bear, the pi and xiu. The pi and xiu get combined to become a mythological animal known as the Pixiu. He also tames the chu and tiger. I’m not sure which creatures all of these are or the difference between a bear and brown bear is, but there we have it.
Other legends surrounding Huang-Di hold that he could speak shortly after his birth. That when he was fifteen years old, there was nothing that he didn’t know. Huang-Di would eventually hold the Xiong throne.
Trouble In Paradise
Huang-Di’s rule wasn’t completely problem free. One god decided to challenge Huang-Di’s sovereignty. This god was helped by the emperor’s son, Fei Lian, the Lord of the Wind. Fei Lian sent fog and heavy rain to try and drown the Imperial Armies. The emperor’s daughter, Ba (meaning drought) put an end to the rain and helped to defeat Fei Lian and his forces.
The Yellow Emperor And The Yan Emperor
Despite there being some 500 years between Huang-Di and Shennong rules, both of these emperors’ rules near the Yellow River. Shennong hailed from another are up around the Jiang River. Shennong having trouble with keeping order within his borders, begged the Yellow Emperor, Huang-Di for help against the “Nine Li” lead by Chi You and his some 81 brothers who all have horns and four eyes.
Battle of Zhuolu – Shennong was forced to flee Zhuolu before begging for help. Huang-Di used his tame animals against Chi You who darkened the sky by breathing out a thick fog. Huang-Di then invented the south-point chariot to lead his army out of the miasma of fog.
In order to defeat Chi You, Huang-Di calls on a drought demon, Nüba to get rid of Chi You’s storm.
This story sounds a lot like a variation of the previous story where Huang-Di calls for his daughter Ba to defeat Fe Lian.
Battle of Banquan – It is at this battle, that both Huang-Di and Shennong finally defeat Chi You and his forces and replace him as ruler.
Death & Immortality
Huang-Di ruled for many years and is thought to have died in 2598 B.C.E. Legend holds Huang-Di lived over a hundred years, by some accounts this was 110 years. Before he died, Huang-Di met a phoenix and qilin before he rose to the heavens to become an immortal or Xian. He is considered the very archetype of a human who merges their self with the self of the Universal God; how a person reaches enlightenment and immortality.
Another account of Huang-Di’s death is that a yellow dragon from Heaven flew down to take up Huang-Di up. Huang-Di knew that he could not deny destiny and went with the dragon. On their way to fly back to Heaven, they flew over Mount Qiao where Huang-Di asked to be able to say goodbye to his people. The people cried out, not wanting Huang-Di to leave them and they pulled on his clothing to try and keep. Surprisingly, Huang-Di slipped free of his clothing and got back on the dragon to fly up to the heavens. As to his clothing, they were buried in a mausoleum built at Mount Qiao.
Two tombs commemorating Huang-Di were built in Shaanxi within the Mausoleum of the Yellow Emperor. Other tombs were built in Henan, Hebei and Gansu.
Huang-Di is the founder of Taoism, one of the main philosophies and religions found in China.
As Huang-Di began to age, he began to allow his court officials to handle matters and make decisions. Huang-Di moved out into a simple hut in his courtyard. There, as he fasted, prayed and meditated, Huang-Di discovered Tao, or the way, a philosophy that would lead to the ideal state of being.
In some of the older accounts with Huang-Di, he is identified as a god of light and thunder. The name Huang and Guang, meaning “light,” making him a Thunder God. However, Lei Gong or Leishen is the name of another deity and he is seen as Huang-Di’s student.
The legend and origins for Haung-Di have been cast into doubt by many. The scholar Yang Kuan, a member of the Doubting Antiquity School has argued that Huang-Di is derived from the god, Shang-Di from the Shang dynasty. Yang says that the etymology of Shang-Di, Huang Shang-Di and Huang-Di all have a connection to the Chinese character of 黄 Huang, which means “yellow” and its homophony of, 皇 Huang, which means “august,” that to use the character for 皇 Huang, was considered taboo.
Other historians have disputed this claim like Mark Edward Lewis and Michael Puett. While Mark Edward Lewis agrees that the two characters are interchangeable, he has suggested that the character 黄 Huang is closer to the character wang phonetically. Lewis puts forth the idea that Huang might have referred to a “rainmaking shaman” and “rainmaking rituals.” He uses the Warring States and Han era myths for Huang-Di, in that these were ancient rainmaking rituals, as Huang-Di held power over the clouds and rains. Huang-Di’s rival, Chiyou or Yandi held power over fires and drought.
Lord Of The Underworld Or The Yellow Springs
Further disagreements with Yang Kuan’s idea of equating Haung-Di with Shang-Di is the Western scholar, Sarah Allen who has stated that the pre-Shang myths and history can be seen as changes to Shang’s mythology.
By this argument, Huang-Di was originally an unnamed Lord of the Underworld or Yellow Springs, the counterpart to Shang-Di in his role as the supreme deity of the sky. Continuing this theme, the Shang rulers claimed their ancestor as the “the ten suns, birds, east, life and the Lord on High. Shang-Di had defeated an earlier group of people who were associated with the Underworld, Dragons and the West.
After the Zhou dynasty overthrew the Shang dynasty in the eleventh century B.C.E., the Zhou rulers began to change out the myth, changing the Shang to the Xia dynasty. By the time of the Han, according to Sima Qian’s Shiji, Huang-Di as Lord of the Underworld had now become a historical ruler.
During the Warring States era of texts, the figure of Huan-Di appears intermittently. Sima Qian’s text, Shiji (Records of the Grand Historian) is the first work to gather all of the fragments and myths surrounding Huan-Di into a coherent form and narrative. The Shiji would become a very important and influential text for the Chinese and the start of their history.
In the Shiji, Sima Qian he says that the state of Qin began worshiping Huang-Di during the fifth century B.C.E. along with Yandi, the Flame Emperor. Alters had been established in Yong, the capital of Qin. By the time of King Zheng in 247 B.C.E., Huang-Di had become the most important of the four “thearchs” worshiped in Yong.
During the late Warring States and early Han eras, Huang-Di’s cult became very prominent as he is regarded as the founder of the arts, civilization, governing and a supreme god. There have been a number of texts such as the Huangdi Neijing, a classic medical text, and the Huangdi Sijing, a group of political treatises that Huang-Di is credited with having written.
While his influence has waned for a period, the early twentieth century saw Huang-Di become an important figure for the Han Chinese when trying to overthrow the Qing dynasty. For some, Huang-Di is still an important, nationalist symbol.
Huángdì Sìmiàn – Yellow Emperor with Four Faces
In the Shizi, Huang-Di is known as the Yellow Emperor with Four Faces. Other names that Huang-Di is known by are: Sìmiànshén, Four-Faced God or the Ubiquitous God. The name Sìmiànshén is also the name for Brahma in Chinese.
As Huángdì Sìmiàn, Huang-Di represented the center of the universe and his four faces allowed him to see in everything that happened around him and in the world. In this aspect, he communicated directly with the gods for prayer and sacrifice. When traveling, Huang-Di rode in an ivory chariot pulled by dragons and an elephant. He would be accompanied by a troop of tigers, wolves, snakes and flocks of phoenix.
Wufang Shangdi – Five Forms of the Highest Deity
In Chinese texts and common beliefs, the Wudi (“Five Deities”) or Wushen (“Five Gods”) are five main deities who are personifications or extensions of a main deity.
Zhōngyuèdàdì – Huang-Di, when he becomes an Immortal or Xian and deified, is one of the Wudi. As Zhōngyuèdàdì, the “Great Deity of the Central Peak”, he is the most important of the Wudi, representing the element of earth, the color yellow and the Yellow Dragon. He is the hub and center of all creation upon which the divine order found within physical reality makes way for possible immorality. Huang-Di is the god of the governing the material world, the creator of the Huaxia (Chinese) civilization, marriage, morality, language, lineage and the primal ancestor to all Chinese people. In addition, he is a Sun God and associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Huángshén Běidǒu – the “Yellow God of the Northern Dipper”, connected to this constellation, Huang-Di becomes identified as Shangdi or Tiandi, the supreme God or “Highest Deity.”
Further, Huang-Di is the representation for the hub of creation, the divine center and the axis mundi for the divine order in physical reality which opens the way to immortality. He is the god who is the center of the cosmos that connects the San-Huang and the Wudi.
Huángdì Nèijing – The Yellow Emperor’s Inner Canon
Also, spelled as Huang Ti Nei Ching (The Yellow Emperor’s Classic of Medicine).
This medical text forms the foundation for traditional Chinese Medicine. it comprises of the theories of the legendary emperor Huang Di who lived around 2600 B.C.E. This tome preserved a lot of ancient medical knowledge and is compose of two volumes. The first one is a dialogue between Huang Di and his minister, Qibo. The second one has the descriptions of anatomy, medical physiology and acupuncture. The real author of this book is unknown.
Huangdi Sijing – Four Scriptures of the Yellow Emperor
In this text, it is explained how regulating the heart and one’s emotions, they will never allow oneself to get overly emotional and carried away. Huang-Di had accomplished doing this during his three years at the refuge at Mount Bowang in order to find himself. Doing this, creates an internal void where all the forces of creation gather, where the indeterminate they stay, the more powerful these forces of creation will be. In more simpler terms, this is self-mastery and self-control.
Other Books –
Other books attributed to Huang Di are: Huángdì Yinfújing (Yellow Emperor’s Book of the Hidden Symbol) and the Yellow Emperor’s Four Seasons Poem that is found contained in the Tung Shing fortune-telling almanac.
As a Sun God, Huang-Di as Zhōngyuèdàdì is associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Going Back To Where It All Began!
As previously mentioned earlier, tradition has Huang-Di begin his rule during 2697 B.C.E. and ending in 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
It should be noted that the traditional Chinese calendar didn’t mark years consecutively. Some Han-dynasty astronomers have tried to determine when Huang-Di ruled. Under the reign of Emperor Zhao in 78 B.C.E. a court official, Zhang Shouwang calculated that some 6,000 years had passed since the time of Huang-Di rule. The court however rejected this claim and said that only 3,629 years had passed. Comparisons with the Western, Julian calendar place the court’s calculations to the late 38th century B.C.E. for Huang-Di. Nowadays, the 27th century B.C.E. is accepted by many.
Possible Reality Behind The Legends
Getting anything for reliable accuracy and the historical context of China before the 13th century B.C.E. is difficult. There is a lot of reliance on what archaeology can provide and prove. The earliest Chinese writing and records date to the Shang dynasty around 1200 B.C.E. This system of writing is the use of bones for oracles. Even any hard evidence for the Xia dynasty is hard to find, even with Chinese archaeologists trying to link this dynasty to the Bronze Age Erlitou sites.
Many Chinese historians view Huang-Di to have a stronger historical basis than other legendary figures like Fu Xi, Nuwa and the Yan Emperor. While many legendary figures and ancient sages have all been considered to be historical figures, it is not until the 1920’s that members of the Doubting Antiquity School in China began to question the accuracy of these legends and claims.
Warring States Era
These early figures of Chinese history, as Gu Jiegang from the Doubting Antiquity School, as stated are mythological in origin. They started off as gods and then became depicted as mortal during the Warring States era by intellectuals.
Yang Kuan, another member of the Doubting Antiquity School, has commented that it is only during the Warring States era that Huang-Di is mentioned as the first ruler of China. Yang goes on to argue that Huang-Di is really the supreme god, Shang-Di, the god of the Shang pantheon.
Even the French scholars Henri Maspero and Marcel Granet, in their “Danses et légendes de la Chine ancienne” (“Dances and legends of ancient China”) have commented that early Chinese legends have more to do with the period to when they were written than to when they are supposed to have happened.
From God To Man
Huang Di’s status as a god faded during the 2nd century C.E. with the rise and reverence of Laozi. Huang Di will still be regarded as an immortal and the master of the longevity techniques and a deity who would reveal new teachings in the form of books like the Huang Di Yinfujing in the 6th century C.E.
Nowadays, many scholars accept the view that Huang-Di and other figures like him started off as a god of religious importance and then become humanized, mortal during the Warring States and Han periods. Even though Huang Di’s status as a god faded during the
Chang Tsung-tung, a Taiwanese scholar has argued, that based on a vocabulary comparison between Bernhard Karlgren’s Grammata Serica and Julius Pokorny’s Indogermanisches etymologisches Wörterbuch, there is a connection with the Old Chinese and the Proto-Indo-European etymologies. That there is a strong influence of Indo-European languages on the Old Chinese language around 2400 B.C.E. Chang goes on to say that the Shang dynasty was founded by Indo-European conquerors and identifies Huang-Di as an Indo-European god. Chang says that the “yellow” in Huang-Di’s name should be interpreted as referring to blond hair. That as a nomad of the steppes, Huang-Di encouraged road construction and horse-drawn carriages to establish a central state.
This idea, to me, seems farfetched. Since it is one of the ideas I came across, I’ll include it here.
Thanks to the French scholar, Albert Terrien de Lacouperie, many Chinese historians got hooked on the idea Chinese civilization getting its start in 2300 B.C.E. by Babylonian immigrants and that Huang Di would have been a Mesopotamian tribal leader. This idea has been rejected by European sinologists, however the idea was advocated for again by two Japanese scholars Shirakawa Jiro and Kokubu Tanenori in 1900.
The ideas certainly seem to held on to by anti-Manchu intellectuals who are looking for the truth of China’s history and wanting to prove the superiority of the Han over the Manchu and the importance of Huang Di as the ancestor of all Chinese.
The Mausoleum Of The Yellow Emperor
Also called Xuanyuan Temple, this mausoleum is the most important of ancient mausoleums in China and praised as “the First Mausoleum in China.” The mausoleum is located at Mount Qiao, north of the Huangling County of Yan’an some 200 kilometers north of Xi’an, the capital of Shaanxi Province. According to historians, the mausoleum was first built on the western side of Qiao during the Han Dynasty (206 B.C.E. – 220 C.E.) It was later restored during the Tang Dynasty (618 – 907 C.E.) It had been damaged by floods and moved to Qiao’s eastern side by the Emperor Song Taizu of the Song Dynasty (960 – 1234 C.E.)
During the Qingming Festival that is held on April 5th, Chinese people from all over gather to hold a memorial ceremony to commemorate the Yellow Emperor, Huang-Di. Yan’an also earns the distinction of being considered the birthplace of Chinese civilization.
Pleiades Star Lore Around The World Continued
In Babylonian mythology and astronomy, the Pleiades are called MUL.MUL or “star of stars” in their star catalogues. The Pleiades are at the top of a list of stars along the ecliptic and close to the time of the Vernal Equinox around the time of the 23rd century B.C.E. A group of deities known as Zappu also represent the Pleiades star cluster.
Middle Eastern Mythology
Arabic – The Pleiades are known as al-Thurayya, they are mentioned in Islamic literature. The star, Aldebaran, meaning “the Follower” which is part of the Taurus constellation is seen as forever chasing al-Thurayya across the night sky.
Iran – In the Persian language, the Pleiades are known as Parvin. The name Parvin is also a very popular given name in Iran and neighboring countries.
Islam – Some Islamic scholars have thought that al-Thurayya might be the star mentioned in the sura Najm in the Quran. Muhammad is said to have counted 12 stars within the star cluster as found in Ibn Ishaq. This was in a time before telescopes and most people could only see six stars. The name al-Thurayya has been used as a female given name in Persian and Turkish culture. As seen in names such as Princess Soraya or in Iran and Thoraya as Obaid.
Judeo-Christian – In the Bible, the Pleiades are identified as being Kimah, meaning “cluster,” which is mentioned three times in relation to the constellation of Orion. Specifically in Amos 5:8; Job 9:9; and Job 38:31. In the New Testament, there is an indirect reference to this asterism found in Revelations 1:16.
The Talmud says that the Pleiades has about 100 stars. This is with the understanding that the word כימה as כמא (Kimah and pronounced as: ke’ me-ah) means just that, “about one hundred” in the Hebrew language.
The Talmud Rosh Hashanah tells that when God became with mankind’s wickedness, he went and remade Kimah, removing two of its stars and caused that this star cluster would rise with the dawn and out of season. This event is what precipitated and causes the Biblical Flood of Noah.
Pakistan – Much like Iran, the name Parvin is also a popular given name, especially for women. In recent decades the name hasn’t had as much use. In the Urdu language, the name Parvin and the stars it represents is a symbol of beauty.
Persian – The Pleiades are known as Nahid. Another name for the Pleiades that is shared by the Persiand and Urdu languages is Parvin, Parveen or Parween. It is a genderless or unisex given or family name used not just the Middle East, but Central Asia, South Asia and Azerbaijan. The name Parvin means star and is the name for the Pleiades asterism.
Native American Mythology
Several tribes have stories regarding the Pleiades star cluster.
Blackfoot – The Lost Boys – This is a story in which the Pleiades are a group of orphaned boys not taken care of by anyone, so they ended up becoming stars. Sun Man was angered by the boys’ neglect, so he punished the people with a drought, causing the buffalo to leave. The wolves, the only friends the boys had ever had, intervened for the people to have the buffalo return. Sadden by their lives on earth, the boys asked the Sun Man to allow them to play up in the heavens where they became the Pleiades. In addition, to remind the tribe of their neglect of the children, they hear the howling of the wolves calling for the friends up in the heavens.
The story represents more the time of the year and season in which the Blackfoot gather to hunt the buffalo. The buffalo herds don’t appear while the Lost Boys or Pleiades asterism is in the sky and this marks when the hunters would set out to their hunting grounds.
Another name for the Pleiades star cluster in Blackfoot legends is the Bunched stars. Instead of being orphans, the boys’ family were so poor that they couldn’t afford buffalo robes worn by other boys in the tribe. Out of grief and shame, the six boys went up into the sky to become stars.
Cheyenne – A Cheyenne legend, “The Girl Who Married a Dog,” tells how the Pleiades stars represent puppies that a Cheyenne chief’s daughter gave birth to after being visited by a dog in human form. The daughter had fallen in love with the dog-being and vowed that: “Where you go, I go.”
Cherokee – Both the Cherokee and Onondaga tribes tell a similar story about a group of seven boys who refused to any of their sacred responsibilities and only wanted to play. They ran around and ‘round the village’s ceremonial circle until all seven of the boys rose up into the sky. Only six of the boys reached the heavens where they became the Pleiades star cluster. The seventh boy was caught by his mother and pulled back to the earth so hard that he sunk into the ground, becoming a pine tree.
Crow – The Crow military societies have many songs that use a play on words referencing the Pleiades constellation. Many of the words are often difficult to translate and the stories range from stories of bravery and high ideals to many amusing or comical stories.
Hopi – The Hopi built many underground places called kivas that would get used for a variety of purposes. The most important of these kivas that was used for ceremonial meetings could only be accessed through a ladder in a small hole at the roof. During some ceremonies, the appearance of the Pleiades or Tsöösöqam, over the opening hole marked when to begin the ceremony. The Pleiades have been found shown on one wall in a kiva.
Inuit – Nanook, the Inuit Bear God was identified with the Pleiades. In the early days, a great bear threatened all of the people. This bear was chased up into the heavens by a pack of dogs where they continue to chase after the bear in the form of the Pleiades.
Kiowa – There is a legend told about how seven maidens were being chased by giant bears. The Great Spirit created Mateo Tepe, the Devil’s Tower and placed the maidens up on it. Still the bears pursued the maidens, clawing at the sides of the sheer cliffs. Such claw marks are said to be the vertical striations of the rock formation. Seeing that the bears were relentless in pursuit of the maidens, the Great Spirit placed the seven maidens up into the sky to become the Pleiades.
Lakota – There is a legend that links the origin of the Pleiades with Devils Tower. This constellation is known as Cmaamc, an archaic plural form of the noun cmaam, meaning “woman.” The stars are seven women who are giving birth.
Additionally, the Lakota hold a similar legend to the Kiowa about Mato Tipila, “Bear Tower” or Devil’s Tower to European settlers. A tribe was camped beside a river and seven of their young girls were playing nearby. The area at this time had a number of bears living there and a bear began chasing the girls. The girls started running back to the village. Just as the bear was about to catch them, the girl leaped up onto a rock. They cried out: “Rock, take pity on us; Rock, save us.” The rock heard their cries and began to rise up high out of the bear’s reach. The bear clawed at the sides of the rock, its claws breaking off. The bear kept jumping at the rock until it rose higher and higher to the point that the girls reached the sky where they became the Pleiades. The claw marks of the bear can still be seen on Mato Tipila or Devil’s Tower.
Mono – The Monache tell a story how the Pleiades are six women who loved onions more than their husbands. They were thrown out of their homes by their angry husbands and found their way up to the heavens. When the husband grew lonely and tried to find their wives, it was too late.
Navajo – The Navjo story of The Flint Boys, after the Earth had been separated from the Sky by the Black Sky God, he had a cluster of stars on his ankle. These stars were the Flint Boys. During the Black God’s first dance, with each stamp of his foot, the Flint Boys would jump up further on his body. First to the knee, then the hip, to his shoulder and finally up to his forehead. There they remained as a sign that the Black God was Lord of the Sky. The seven stars of the Pleiades or Flint Boys are shown on ceremonial masks for the Black God, sand paintings and ceremonial gourd rattles.
Nez Perce – They have a myth about Pleiades that parallels the ancient Greek myth and the Lost Pleiades. In this myth, the Pleiades are a group of sisters and one of the sisters falls in love with a man. When he died, she was so grief stricken, that she finally told her sisters about him. The other sisters mocked her, telling her how foolish she is to mourn the death of a human. This sister continued to grow in her sorrow, to the point she became ashamed of her own feelings that she pulled a veil over herself, blocking herself from view in the night sky. The Nez Perce use this myth to explain why only six of the seven stars is visible to the naked eye.
Onondaga – Their version of the story surrounding Pleiades has it the stars represented lazy children who wanted to dance instead of doing their chores. All the while as they ignored the warnings of the Bright Shining Old Man. Eventually, light headed and dizzy from hunger, the children rose up into the heavens to become the Pleiades.
Pawnee – Among the Skidi Pawnee, the Pleiades are seen as seven brothers. They observed this star cluster along with the Corona Borealis, the Chiefs through a smoke hole in Pawnee lodges in order to keep track of the time of night.
Shasta – In their stories, the Pleiades are the children of Raccoon who are killed by Coyote while avenging their father’s death. After death, they rose up to become the Pleiades star cluster. The smallest star in the asterism is seen as Coyote’s youngest child who helped Raccoon’s children.
Zuni – They used the Pleiades as an agricultural calendar. Among the Zuni, the Pleiades were known as the “Seed Stars.” When the Pleiades disappeared on the western horizon during spring, it was time for planting seeds as the danger of frost had pass. The Zuni also knew to finish all of their planting and harvesting before the Pleiades returned on the eastern horizon with the return of colder autumn weather and frost.
New Age, Western Astrology & Occult Connections
Astrology – In Western astrology, the Pleiades have come to represent coping with sorrow. In Medieval times, they were viewed as a single set of fixed stars and associated with fennel and quartz. In esoteric astrology, there are seven solar systems that revolve around Pleiades.
New Age – There’s a belief that the Sun and the Earth will pass through a Photon belft from the Pleiades star cluster. This will cause a cataclysm or a time of spiritual transition that is referred to as a “shift in consciousness,” the “Great Shift” and “Shift of the Ages.”
Occult – The Pleiades are mentioned as an astrological sign in “Three Books of Occult Philosophy” by Heinrich Cornelius Agrippa. It has a publication date of 1533, but may have appeared earlier in 1510.
Theosophy – It is believed that the seven stars of the Pleiades act as a focus for the spiritual energy of the Seven Rays from the Galactic Logos to the seven stars of the Great Bear, from there the star Sirius, on to the Sun and then to the god of the Earth, Sanat Kumara and finally that energy goes through the seven Masters of the Seven Rays to everyone else.
Ufology – Some people have described a race of Nordic aliens known as Pleiadeans who come from the Pleiades star cluster. A man by the name of Billy Meier claims to have had contact with and met these aliens.
The Pleiades were seen as the goddess Freyja’s hens. Their name in many older European languages refer to this star cluster as a hen with chicks.
The name of Hen and Chicks for Pleiades is found in Old English, Old German, Czech, Hungarian and Russian.
The Pleiades are known by various names such as Moropóro, Molopólo or Mapúlon. Christian Filipinos know this star cluster as Supot ni Hudas (Judas’ pouch) or Rosaryo (Rosary).
Hawaiian – The Pleiades are known as Makali’i. It’s rise shortly after sunset marks the beginning of the Hawaiian New Year known as Makahiki. This is four month period of peace honoring the god Lono. The Hawaiian New Year’s celebration is similar to the Maori New Year’s observances.
Maori – Among the Maori of New Zealand, the Pleiades are known as Matariki, “eyes of god” or Mata rikie, “Little Eyes”, she is a goddess who is accompanied by her six daughters: Tupu-a-Nuku, Tupu-a-Rangi, Wai-Tii, Wai-Ta, Wai-puna-Rangi, and Uru-Rangi.
From June 20 to June 22, known as Maruaroa o Takurua, marks the middle of winter. This time period comes right after the rise of the Pleiades or Matariki and is the beginning of the New Year. Tradition holds that the Sun starts his northward journey with his winter-bride Takurua, represented by the star Sirius and will make his southward journey later with his summer-bride, Hineraumati.
Another story involving Matariki, tells that one day Ranginui, the sky father and Papatūānuku, the earth mother were separated by their children. The wind god Tāwhirimātea ripped out his eyes in rage and flung them up into the heavens where they became a star cluster.
Polynesian – According to Polynesian legends, the Pleiades were once one star and had been the brightest in the night sky. The god Tane hated this star so much as it had boasted of its own beauty. The legend goes on to say that Tane proceeded to smash this star into pieces, creating the Pleiades star cluster.
The Pleiades in Rome are called The Bunch of Grapes and The Spring Virgins. Another name for these stars is Vergiliae as this asterism begins to rise after Spring and considered a sign of Summer before setting later in the Winter months. In modern day Italy, the Pleiades began rising around the beginning of May and would set around the beginning of November.
South American Mythology
Andes – Among the people of the Andes Mountains, the Pleiades were associated with abundance as this star cluster was seen as returning every year during the harvest season. Among the Quechua, the Pleiades are known as collca’ meaning storehouse.
Inca – The Pleiades were called the “Seed Scatter” or “Sower.” Another name for the Pleiades are the “Little Mothers.” The Incas held festivals when this asterism appeared in the night sky.
Paraguay – The Abipones tribe worshipped the Pleiades, believing them to be their ancestors.
Peru – The season of Verano, roughly meaning summer or Dry Season. There is a ritual coinciding with the Pleiades during the Summer Solstice. A Peruvian cosmological chart from 1613 C.E. appears to show the Pleiades asterism. An Incan nobleman, Pachacuti Yamqui drew the chart in order to show objects depicted in the Cusco temple. He added Spanish and Quechua notations to his chart.
The Pleiades are known as Dao Luk Kai in Thailand. The name translates to the “Chicken Family Stars” in English, it is name that comes from Thai folklore.
An elderly couple living in a forest of Thailand were raising a family of chickens; a mother hen and her six chicks. One day, a monk arrived at the couple’s home during his Dhutanga journey. Fearful of not having anything good enough to offer for a meal, the couple considered cooking the mother hen. The mother hen overheard the couple’s conversation, hurried back to the coup to say goodbye to her chicks. The mother hen told her chicks that they would need to take care of themselves from now on. After that, the mother hen returned to the elderly couple so they could prepare their meal for the monk.
When the mother hen was killed, her chicks threw themselves into the fire to die alongside her. The god, Indra was impressed by their great love and in remembrance, raised the chickens up into the heavens as stars.
Depending on the version of the story being told, if only six chicks are mentioned, then the mother is included as being among the stars of Pleiades. Otherwise, it is usually seven chicks who make up the stars in Pleiades.
In Turkey, the Pleiades are known as Ãlker or Ülker. According to legends, mankind was suffering a lot of suffering and evil. The creator god, Tangri Ulgen met with the Sky Spirits of the West, the Ãlker. A decision was reached and they sent an eagle, the first Shaman down to the earth to ease these afflictions and problems. The nomadic tribes of Turkey see the Pleiades as a source of both solace and the area of the heavens where the gods reside.
Kaşgarlı Mahmud. An 11th century lexicographer, the term ülker çerig refers to a military ambush. Where the word cerig means: “troops in battle formation.” The term ülker çerig has been used as a simile for the Pleiades asterism.
There are a few different names that the Pleiades are known as in traditional Ukrainian folklore. Some of these names are Stozhary, which can be traced etymologically to the word stozharnya, meaning “granary,” “storehouse for hay and crops” or it can be reduced to it’s meaning of sto-zhar, meaning “hundredfold glowing.” Other names for the Pleiades are Volosozhary and Baby-Zvizdy.
With the names Volosozhary, which means “the ones whose hair is glowing” and ‘Baby-Zvizdy which means “female-stars,” the Pleiades star clusters refers to a group of female tribal deities. In Ukrainian legend, long ago, there lived seven maids who danced their traditional dances and sing songs to honor the gods. After their death, the gods turned the seven maids into water nymphs and took them up into the Heavens where they became the now familiar star cluster. The symbol of this star cluster was used as a women’s talisman.