Category Archives: Festival/Holiday
Alternate Spelling: Atys, Ἄττις or Ἄττης (Greek), Atus, Attus, Attês, Attis or Attin
Etymology: Handsome Boy
Attis is the Phrygian god of shepherds and vegetation. The myth for Attis’ death and resurrection is very symbolic for the death and rebirth cycle that crops and plants go through every spring and winter. Attis’ worship is generally thought to have started around 5000 B.C.E. in Phyrgia and lasted up through the Roman era around 400 C.E.
Images portraying Attis has been found at several Greek sites. A wooden throne displaying a relief of Attis gathering pine cones beneath a pine tree was found in 2007 in the ruins of the Herculaneum. Attis’ likeness has been found on Roman era coins and tombstones. A silvery brass Attis kept at the Rheinisches Landesmuseum of Trier shows Attis dressed in Anatolian costume with trousers fastened together down the front of the legs and with toggles along with the Phrygian cap and a shepherd’s staff.
In myth, 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.” The name Attis was very common in Phyrgia and often used for priests. It is likely that portraying Attis as a deity or priest is a matter of personal interpretation in mythology. The worship of Attis and Cybele are very closely linked and wherever Cybele’s worship spread, the worship of Attis wasn’t far behind.
Planet: Jupiter or Venus
Sphere of Influence: Romantic, Nurturing
Parentage and Family
This can get rather confusing as it varies and depends on the versions of the story given. In some versions, he is the son of Agdistis or Calaus.
Other accounts will place the goddess Cybele as his mother.
And yet further accounts will place the river nymph Nana as his mother by way of her becoming impregnated by an almond seed via Agdistis’ castrated genitalia.
According to Pausanias and Hermesianax, Attis is the son of Calaus, a Phrygian King and that Attis was a eunuch since birth.
Agdistis – This one can get messed up as Agdistis is either falling in love with their own son or falling in love with their now, separated male half.
Cybele – This one also gets messed up as it involves incest.
Baby – An unknown baby, Attis fathered them with Cybele, his mother. Later both Attis and the baby would be killed by Cybele’s father.
What’s In A Name?
It should be noted that the name Attis in Phrygia was both a common name as well was a name or title for a priest. The name has been found on a lot of graffiti, dedications of personal monuments and several shrines dedicated to Cybele.
Cult Of Attis
The worship of Attis pretty much goes hand in hand with the worship of Cybele. There were however still some differences between the two no matter how similar they appeared.
As his own separate cult, Attis’ worship started around 1250 B.C.E. in Dindymon, located where modern Murat Dagi of Gediz, Kütahya is at. As a local god, Attis was associated with the Phrygian trade city of Pessinos that was near Mount Agdistis. Foreigners to the area would associate the local god and daemon, Agdistis with that of the Cybele, the Great Mother.
According to Julian the Apostate’s Oratio 5, Cybele’s cult spread from Anatolia to Greece and then to Rome during its Republican era. The cult of Attis found itself reborn as a eunuch consort that accompanied Cybele wherever she went.
Herculaneum – Excavations at the ruins of this place have yielded a wooden throne relief depicting Attis. The excavations at the Herculaneum have suggested that Attis’ cult was popular during the time of the Mount Vesuvius’ eruption in 79 C.E.
Lydian Influences – According to Pausanias’ writings and the poet Hermesianax, Attis’ father is the Phrygian known as Galaus and was born a eunuch. When he was older, Attis moved to Lydia. There, Attis joined in celebrating Cybele with the Lydians in her orgies. After gaining a lot of esteem with Cybele, Zeus grew angry and jealous. As a result, he sent a boar to wreak havoc among the Lydians’ crops. During the boar’s rampage, many Lydians, including Attis were killed. It is thought that this confirmed why the Gauls living in Pessinus at the time refused to eat pork.
Galli – This is the name for Cybele’s priesthood during Imperial Rome. They were eunuch priests who practiced castration as a sign of their devotion to the goddess Cybele. The Galli castrated themselves in service to Cybele as they thought that doing so would give them the powers of prophecy. After castration, they would dress as women, keeping their hair long and adopting female mannerisms and appearances. The Galli also wore a tall cylindrical hat called a polos. It is known the Galli held orgiastic rituals accompanied by loud cries and the loud noise of flutes, drums and cymbals. While there are certainly the male priests who wore women’s clothing, in some regions there were also known to be female priestesses devoted to Cybele.
In Servius’ account, Attis is the founder of this priesthood with the highest ranking Gallus taking the name of Attis. The more junior Galli was known as Battakes. The Galli located at Pessinus were very politically influential among the Roman Senate.
In Rome, the Galli were forbidden citizenship and the rights of inheritance, as they were eunuchs and unable to have children. This was a very stark contrast to many other priests of other Roman gods who did have families and raise children, particularly of the more senior priests.
The Galli are thought to have castrated themselves in keeping with the myth of Attis where he castrates a king for their unwanted sexual advances and gets castrated in turn by the dying king. Cybele’s priest would have found Attis at the base of a pine tree where he dies and they proceed to bury him. In memory of Atti’s passing, the priests are believed to have emasculated themselves and added him to the celebrations and rites for the goddess Cybele. In Hellenistic Greek, a poet refers to Cybele’s priests as Gallai, a feminine form of the name. The Roman poet Catullus refers to Attis in the masculine form of his name until he is castrated. Catullus then refers to Attis in the feminine form of his name thereafter. Different Roman sources refer to the Galli by a third gender of medium genus or tertium sexus when mentioning them.
During the Megalesia festival, the Galli were permitted to leave their temple under Cybele’s law and go out into the streets begging for money. The standard of dress that the Galli wore, marked them as outsiders to the Roman people. Despite their effeminate dress and mannerisms, the Galli were considered sacred and inviolate as they were part of a state Cult. The Roman prohibitions of castration made the Galli a clear image of curiosity and scorn. The Galli were a constant presence within Roman cities even into Rome’s Christian era.
Attis & Agdistis
We should start a bit from the beginning to give some background to Attis’ relationship to Agdistis.
Agdistis was a hermaphrodite, whom the other deities of Mount Olympus couldn’t handle the huge sexual appetite that a being like Agdistis supposedly has.
Their solution? Make Agdistis single gender like the other gods.
Dionysus or Liber made a potion that they mixed in with Agdistis’ drink so that they would pass out, falling asleep. Dionysus then tied Agdistis’ genitals to a tree or sometimes their own foot. This way, when Agdistis jumped up from their sleep, they rip off their own genitals.
From Agdistis’ spilled blood that hit the earth, an almond tree is to have sprung up. The nymph Nana, the daughter of the river god Sangarius is said to have picked some of the almonds and she either eats them or when laying them on her lap, becomes pregnant and gives birth to the god Attis.
The story continues, that when Attis grew up, he was considered extremely handsome and Agdistis fell in love with him. Their own child and in many ways, just creepy. Attis’ adoptive relatives had plans for the youth to marry the daughter of the King of Pessinus. Other, slight variations to this story have the King punishing Attis with marriage to his daughter for the incestuous affair with his mother.
In either event, when the two are making their marriage vows and ceremony, Agdistis appears and causes all of the wedding guests to become made. Both Attis and the King wind up castrating themselves. The Princess cuts off her own breasts. As a result of the self-inflicted wounds, Attis dies and a suddenly grieving Agdistis pleads with Zeus to restore Attis to life. Zeus intercedes with the promise that Attis won’t die and will be reborn.
Incidentally, a hill or mountain by the same name of Agdistis in Phrygia is where Attis is believed to have been buried.
Other variations to this story have both Agdistis and the goddess Cybele falling in love with Attis.
The Roman Version – In one version of the myths, Cybele, known as Agdistis is thought to have been a hermaphrodite, having been born of the earth where Jupiter’s sperm fell. The gods castrated Agdistis who then becomes the goddess Cybele. Where the severed pieces of Agdistis’ manhood fell, an almond tree grew. The fruit of this tree impregnated the nymph Nana when she placed an almond on her womb. She later gave birth to the god Attis. The baby Attis was abandoned by Nana as she was afraid of her father. The baby Attis was discovered and saved by shepherds. Attis would grow up to become Cybele’s lover.
Pausanias’ Version – Pausanias identifies the Phrygian Sky-God and Earth-Goddess as being Zeus and Gaia.
In Pausanias’ version of the story, while sleeping, Zeus had some of his sperm fall on the ground. This of course created a Daimon that was hermaphroditic having the sexual organs for both male and female. This Daimon would be called Agdistis, another name for Cybele. The other gods feared Agdistis and cut off the male organs. This proceeded to create an almond tree. The daughter of the river Saggarios then took the almond fruit and held it to her bosom where it vanished. The daughter would find later that she was pregnant and give birth to Attis.
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. 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, pinecones are used as symbols of Attis’ death and rebirth.
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.
Attis & Sagaritis
Following much of the virgin birth where the nymph Nana swallows an almond seed, shortly after Attis’ birth, she abandons him and he is reared by a goat. And like the other versions, when Attis grows up, either Agdistis or Cybele fall in love with their own son and missing half. This time, being the unfaithful youth that he is, Attis falls in love with the nymph Sagritis. The goddess (either Agdistis or Cybele) drives him mad so that he castrates himself and dies. Attis is subsequently restored to life and goes back to either Agdistis or Cybele.
Sometimes this version of the story, the goddess turns Attis into a pine tree. Other versions will hold that Attis fathered a child with his own mother Cybele and that her father kills both Attis and the baby. Then Cybele will go and restore Attis to life.
Yet again, another version has Agdistis breaking in on the wedding celebrations of Attis and Sagaritis with the result that Attis castrated himself and his bride died from self-inflicted wounds. Some say that the castration was not self-inflicted but resulted from an attack by a wild boar.
Suffice to say, there a number of variatons to Attis’ story with either Agdistis and Cybele and whom he ends up cheating on them with or planning to marry instead.
Poor guy can’t get a break not wanting to have incest with his own mother and marry someone else of his own choosing.
Attis & Adonis
Because of the similarities in their myths, both are youth deities of youth and fertility who die and are reborn every year, Attis is often equated as being the same deity as Adonis.
The myths for both are slightly different, though it could explain the Lydian connection of the boar. Adonis was a favorite of both Aphrodite and Persephone. The god Zeus decreed that Adonis would spend the winter months in the underworld with Persephone and the summer months with Aphrodite. One version of Adonis’ myth has him killed by a boar after he had ventured into Artemis’ domain.
Attis & Greek Influences
Because there’s so many variations to Attis’ story, I’ll note here that for the Greeks, they identified Attis with their Iasion as a consort of the Great Mother in their Samothracian Mysteries. Too, the story of Aphrodite’s love for Ankhises on Mount Ida appears to have influenced the story of Attis’ relationship with Cybele.
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.
Attis & Easter
While Hilaria is week-long celebration of Spring that honors the death and resurrection of Attis, many have noted the similarities between Attis and that of Easter that celebrates the resurrection of Jesus.
While Easter now days is a movable feast or holiday that tends to occur between March 22nd and April 25th depending on when the astronomical full moon is. By itself, Easter is a celebration that borrows from the Jewish Passover. Certainly the Christian Holy Week observed the week before Easter seems to line up with that of the ancient celebration of Hilaria.
There are a number of different resurrection deities such as Osiris, Tammuz, Dionysus and Orpheus who can all claim influence on the celebration of Easter, especially with the timing of the Spring Equinox and many ancient religions influencing each other and adding on as the times change.
Miraculous Virgin Birth And Born On December 25th!
As previously mentioned before for the birth of Attis in a virgin birth to the nymph Nana or Sagaritis depending on the version of the myth being retold. Attis isn’t the first demigod or deity to born of a virgin birth.
Other gods who have also been the result of miraculous virgin births are: Horus, Osiris, and Attis (all before 1,000 B.C.E.) and Mithra, Heracles, Dionysus, Tammuz, Adonis along with a number of others (all before 200 B.C.E.)
It’s rather interesting to note the common motif this has in mythology and how eventually even in Christianity, there is the celebration of Jesus’ birth on December 25th, also born to a virgin. The dates of December 25th (the Winter Solstice, or close to it) and March 25th (the Spring Equinox, again close to it) make a lot of sense for the celebration of Life & Death, Vegetation, Sun and Resurrected Deities.
Regarding virgin births, I found an interesting article by D.M. Murdock in their “Attis: Born of a Virgin on December 25th, Crucified and Resurrected after Three Days” in which they note that the scholarly term to describe a virgin birth is the word: “parthenogenesis” and that many goddesses were referred to as “Parthenos,” the Greek word meaning “virgin.”
Quite the interesting point.
I can only point to my observations of many ancient religions that build and add upon each other as one religion becomes more prominent or one civilization and culture falls by the wayside to the sands of time and history.
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 crop. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A wooden throne was found in the Herculaneum ruins in 2007 with a relief of Attis under a pine tree as he gathers pine cones.
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.
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.
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
Day of Rest – Also known as Requietio, March 26th. What can we say? Partying is hard work.
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.
Alternate Spelling: Kybele
Other names: Agdistis Cybele Magna Mater, Berecyntia, Brimo, Dindymene, Magna Mater, Mother of the Gods, Kubaba, Matar Kubelē, Kubileya or Kubeleya “Kubeleyan Mother” (Phrygian, translation: “Mountain Mother”), Lydian Kuvava (Turkish Kibele), Κυβέλη, Kybêlê, Kybele, Κυβήβη Kybebe, Κύβελις Kybelis (Greek), Meter Theon, Great Mother
Other Names and Epithets: Mātēr, Mētēr, Mistress Cybele the Mother, Mistress of Animals, Idaea, Isis, Rhea, Demeter, Ops, Potnia Theron (Mistress of the Animals), Mater Deum Magna Idaea, Meter Theon Idaia (“Mother of the Gods, from Mount Ida”), Meter Oreie (Mountain Mother), “The Mother of the Gods, the Savior who Hears our Prayers”, “The Mother of the Gods, the Accessible One.” Megalenses ludi
Etymology: ” Mother of the Mountain,” “Cavern-Dweller”
An inscription found on one of Cybele’s Phrygian rock monuments has been translated as mater kubileya, “Mother of the Mountain.” The inscription for matar or “Mother” is found at many other Phrygian sites.
Animal: Bee, Hawks, Lions, essentially all wildlife.
Colors: Brown, Green, Blue
Day of the Week: Saturday
Patron of: Nature, Natural places, Mountains, Caverns, Walls, Fortresses
Plant: Almond, Pine
Sphere of Influence: Fertility, Menstruation, Nature, Sex, War, Mother of Life
Symbols: lions, naiskos, tympanon (hand-drum or tambourine), pine cones
Early Greek depictions of Cybele are small votive representations of her rock-cut statues and images found in Phrygia. Cybele is shown standing alone inside a naiskos, which is basically a rock-hewn relief with walls and roof overhead to represent a temple or doorway. She is crowned with a type of tall cylindrical hat called a polos, a long flowing chiton that covers her shoulders and back. Cybele is sometimes shown with lion attendants to either side of her.
Approximately 5th century B.C.E., the Greek sculptor Agoracritos made the official Hellenized version of Cybele in the Athenian agora. This statue shows Cybele sitting on a throne with a lion at her side and holding a tympanon, a type of hand drum that the Greeks used in her cults and worship. In Greece, Cybele would be very closely identified with the Greek’s mother goddess figure of Rhea.
Anatolian & Phrygian Origins
While Cybele is known as the Great Mother in the Roman pantheon, she was originally a mother goddess from Anatolia. She is likely the precursor of a Neolithic goddess in Çatalhöyük (Konya), where a statue of a pregnant goddess that appears to be giving birth is seated on a lion throne was found within a granary.
For the Phrygians, Cybele is the only known goddess and is also likely the state deity. In addition, Cybele was a goddess of caverns, goddess of the Earth in its primitive form and was worshiped on mountain tops. Cybele’s domain was over all the wild creatures of the earth. Phrygian art dating to the 8th century B.C.E. shows Cybele attended by lions, a bird of prey and a small vase for libations or other offerings.
Greek colonists would later adopt Cybele in Asia Minor before bringing her back to the mainland where her worship would spread during the 6th century B.C.E.
In Çatal Hüyük, Turkey, there is a figurine that was found dating back to 8,000 B.C.E. that depicts a Mother Goddess squatting in the process of giving birth and is flanked to either side by two leopards. This figurine is thought to be Cybele in a very early form.
Cumae – The Sybils of this temple were Cybele’s priestess and oracles.
Ionia – In places such as Magnesia and Maeander, where Cybele is worshiped as Dindymene, she held temples.
Pessinus – Located near Mount Dindymus in Phrygia, a temple was built here dedicated to Cybele Dindymene. Legend holds that the Argonauts built this temple. Here, Cybele was represented by a black meteoric iron stone. This same meteorite may have also associated with another mountain deity of Pessinus as Agdistis.
Rome – A temple for Cybele as Magna Mater stood on the slopes of Palatine Hill it overlooked the Circus Maximus and facing another of Cybele’s temples on Aventine. The first temple here was destroyed by fire in 111 B.C.E. and later rebuilt. In Imperial Rome, the temple burned down again and was rebuilt by Augustus, only to get burned again.
During the ground breaking and preparation for Saint Peter’s Basilica on Vatican Hill, a shrine known as the Phrgianum and dedicated to Magna Mater was found. A motif of Saint Peter is found standing at the site of Cybele’s temple in Rome.
The Roman port of Ostia also boosted a sanctuary to Magna Mater and Attis, commemorating their arrival to Rome. The worship of Cybele brought on the anger of many Christians within the Roman Empire. Especially when Saint Theodre of Amasea, in recanting his beliefs, did so by burning down a temple of Cybele.
Mount Sipylus – A stone carving found here is believed to be the oldest image of Cybele. The carving itself is attributed to the legendary Greek hunter Broteas as having created it. The 2nd century C.E. geographer Rausanias mentions a Magnesian cult to “The Mother of the Gods” having been present.
Cults Of Cybele
The rites for Cybele were secretive and mysterious like many Earth Mother Goddesses such as Demeter and Isis. Cybele’ cult was directed by eunuch priests known as Corybantes or Galli. They were very faithful in conducting their orgiastic rites that were often wild and emotional with lots of ecstatic cries and frenzied, passionate music of flutes, drums and cymbals. In addition, sacrifices were made to Cybele, symbolizing the death and rebirth of her son and consort Attis. Self-castration is said to have taken place in Cybele’s rites. Other later rites were the taurobolium in which a bull was sacrificed and a priest bathing in its blood.
As a mystery cult, not much is known about Cybele’s initiates and worshipers. Stone reliefs show Cybele alongside both young male and female attendants carrying torches and vessels used for purification. Surviving literature describes a joyous sound of abandonment with loud percussions of tympanons, castanets, cymbals and flutes and a lot of frenzied dancing. It has been suggested that the dancing is likely to have been circle-dancing by women.
Worship Among The Greeks
Cybele’s cult was introduced to Greece by returning soldiers from the Trojan War and is noted for having caused a lot of conflicts. It would later be adopted by the Romans who held festivals in Cybele’s honor. The worship of Cybele among the Greeks held various mixed views. Here, her various different aspects were mixed with other goddesses. Notably the goddesses of Gaia, an Earth-goddess, Rhea, a Minoan goddess and the Harvest-Mother goddess of Demeter. The city-state of Athens invoked Cybele as a protector.
In 6th century B.C.E., Herodotus mentions that when Anacharsis returned to Scythia, that his brother the Scythian king had Anacharsis put to death for joining Cybele’s cult.
Athenian tradition holds that sometime around 500 B.C.E, a city metroon was created in order to placate Cybele after she visited a plague upon the city after one of her priests was killed for trying to introduce her cult. It’s thought that this story would explain why a public building would be dedicated to an imported goddess. The earliest source to this story is referenced in the “Hymn To The Mother Of The Gods,” circa 362 C.E. by the Roman emperor Julian. Given Cybele’s wild and forceful nature, her cults were often privately funded rather than publicly funded among the Greeks.
In Greek rites, Cybele was often seen as a foreign and exotic mystery-goddess who rode in a lion-drawn chariot accompanied with wild music, wine and a rather disorderly following; not unlike Dionysus or Bacchus’ Bacchanalias. As a foreign goddess, Cybele was seen as the great goddess of the Eastern World.
The transgender or eunuch priesthood was uniquely Greek. Many of Cybele’s Greek cults held a rite to a divine Phrygian Shepard-consort of Attis. This joint cult of Cybele and Attis was found throughout Magna Graecia, with evidence of this cult in Gaul, modern day Marseilles and Lokroi in southern Italy during the 6th and 7th centuries B.C.E. Following Alexander the Great’s conquests of the known world, wandering devotees to Cybele became common place in Greek literature and social life.
The Greeks associating Cybele with the Minoan goddess, Rhea has led to a number of different male demigods becoming tied into Cybele’s mythology as attendants or guardians for her infant son Zeus, in the cave of his birth.
Within the Grecian cults, these different male demigods acted as the intermediaries, go-between, even messengers for the goddess and her mortal followers through the use of dreams, trances and ecstatic dances and song.
Some of these demigod messengers are:
Korybantes – Or Kouretes, a group of nine armed dancers who are the offspring of the Muse Thalia and the god Apollo. They used drumming and dancing to drown out the cries of an infant Zeus to prevent him from being discovered.
Corybantes – Simply the same group, only this is the Phrygian name for this group of dancers.
Dactyls – A group of magician-smiths who are sometimes the offspring of Rhea or they worked for the god Hephaestus. They were ancient smiths and healers who sprang into being as Rhea went into labor with her son Zeus.
Telchines – An ancient primordial race with dog heads and flippers for hands. They were best known for their metal working. A group of nine Telchines were employed by Rhea to raise her infant son Zeus.
Worship Among The Romans
To the Romans, Cybele was known as Magna Mātēr or “Great Mother.” In the Roman State, Cybele’s cult and worship was adopted after the Sibylline oracle said it would be an important religious factor during Rome’s Second Punic War with Carthage.
The Romans had some dire omens in the way of a meteor shower, failed crops and an impending famine. It should be noted that a second consultation with the Greek oracle at Delphi confirmed to the Romans that adopting Cybele’s cult and worship would be the right way to go in assuring victory.
Cybele’s arrival into Rome is marked by the arrival of the Pessinos’ black meteor stone from the neighboring Roman ally and Kingdom of Pergamum. Further, Roman legend connects the voyage of the meteor stone with a Claudia Quinta who was accused of being unchaste. When the ship carrying Cybele’s sacred stone became stuck on a sand bar in the Tiber River, Claudia prayed to the goddess for help. Proving her innocence, Claudia was able to single-handedly pull and tow the ship free of the sandbar. Shortly after, Rome’s fortunes changed with a successful harvest and their being able to defeat Hannibal, the then leader of Carthage.
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas. Many of Rome’s leading families claimed Trojan ancestry and this made for Cybele’s integration into the Roman culture and pantheon a sort of reunion with a Mother Goddess’ exiled people. Further Romanization of Cybele sees her identified with the goddess Ops, wife of Saturn and the parents of Jupiter.
Rome’s dominance over the Mediterranean and Europe, saw many of Cybele’s cults get Romanized and spread throughout the Empire. Just what the exact nature of Cybele’s cults and worship among the Romans has meant were greatly discussed and disputed in both Greek and Roman literature and even among modern scholars.
It is generally agreed that the addition of Cybele’s consort Attis and her eunuch priests known as Galli or Gallai and all the wild, ecstatic features of her worship from her Greek and Phrygian cults have been largely Romanized. Something the Romans were very good at when adopting the gods of other cultures into their own. Under the rule of Caesar Augustus, he built a large temple to Cybele on the Palatine Hill. The statue of Cybele found within this temple has the likeness of Augustus’ wife, Livia.
Big Three – Cybele’s worship in Rome became so popular that it would become one of the three, major and important cults within Rome. The other cults are the Cult of Isis and Serapis (Osirus) and Mithraism. All three of these cults would persist and last until Rome’s conversion to Christianity as a state religion. Under Emperor Constantine in the 4th Century C.E., he outlawed all other cults and the church of Magna Mater, Cybele ceased to be and saw heavy persecution and the destruction of her temples.
Castissima Femina – “Purest or Most Virtuous Woman” Claudia Quinta’s connection and involvement with bringing the worship of Cybele to Rome would become more glorified and embellished over the centuries. To the point of forming a small cult. Claudia Quinta would be shown in the dress of a Vestal Virgin in art. Imperial Augustan ideology viewed Claudia as the very ideal of virtuous Roman womanhood.
Criobolium And Taurobolium – While the Greeks may have had no problems with castration for initiation into Cybele’s Cults, the Romans did hold prohibitions to this practice that greatly limited who could be initiated into the cult. Around 160 C.E., it is known that Roman citizen who sought initiation could offer up two forms of animal sacrifice as an alternative to self-castration.
The first, Taurobolium, sacrificed a bull, considered to a potent and expensive offering. The high cost for this sacrifice ensured that only Rome’s highest social class could be initiated. The second, Cribolium, sacrificed a ram, seen as a more inexpensive and thus less potent offering. This sacrifice is more typical of Rome’s poorer social classes.
The Christian apologist, Prudentius gives a description of these sacrifices where a priest stands in a pit under a slatted wooden floor. When the acolytes killed the bull with a sacred spear. The priest will come out from the pit, covered in the bull’s blood, much to the applause of spectators. This is atypical of Roman sacrifices as what is more likely to have happened with a sacrifice is that the blood is carefully collected and offered up to the deity along with the animal’s reproductive organs.
Both the Criobolium and Taurobolium are not linked to any specific religious celebration with Magna Mater, though they clearly have the same symbolism seen with the observance of Hilaria, March’s “Holy Week” that celebrates and honors the death and rebirth of Attis. Later, during Rome’s Imperial era, many of Attis’ initiates come from the deeply religious and wealthy citizens and not necessarily for the worship of Cybele.
During the Megalesia festival, the Galli were allowed to leave their temple under Cybele’s law and go out into the streets begging for money. The standard of dress that the Galli wore, marked them as outsiders to the Roman people. Despite their effeminate dress and mannerisms, the Galli were considered sacred and inviolate as they were part of a state Cult. The Roman prohibitions of castration made the Galli a clear image of curiosity and scorn. The Galli were a constant presence within Roman cities even into Rome’s Christian era.
Parentage and Family
Dindymene – In Phrygian mythology, she with King Maeon, is the mother of Cybele. Otherwise, the name of Dindymene is sometimes seen as just an alternative name for Cybele.
Maeon – (Also spelt Meion). A King of Phrygia and Lydia, with his wife Dindymene, fathered Cybele.
In this version of the myths, Cybele was left out, exposed on Mount Cybelus to die. However, leopards came and suckled Cybele, allowing her to survive.
Zeus & Gaia – Pausanias identifies Cybele’s parents as being the Phrygian Sky-Gods and Earth-Goddess whom he names as having been Zeus and Gaia.
Attis – A vegetation bull-god. In the very conflicting and varying stories, Attis is both Cybele’s son and consort.
Midas – As in King Midas of the golden touch. He is sometimes shown to be a consort of Cybele. Though he is definitely regarded as a leader to Cybele’s cult.
Cybele is ultimately the mother and grandmother to a good many deities of the Roman Pantheon.
Cronos – When Cybele is identified with Rhea, she is the mother of Alce, Midas and Nicaea.
Gordius – With him, Cybele is the mother of Midas, when he’s not shown as her consort.
Iasion – With him, Cybele is the mother of Corybas (also spelt Korybas). Iasion is the Samothrakian for Cybele’s consort Attis. Corybas is the first of the Korybantes who will later stand guard over the infant Zeus.
Olympos – With him, Cybele is the mother of Alke-Kybele
Sabazios-Dionysos – Some versions of his birth place him as Cybele’s son instead of Hera/Juno’s child.
A Crisis Of Identity
While Cybele has her origins in Anatolian and Phrygian culture and mythology; her being imported and adopted by other cultures in the Mediterranean has led to a good many other goddess being identified with Cybele or seen as alternative names and epithet.
The most notable is that of the Greek Goddess Rhea, who is also a Mother Goddess. Many of her myths have become intertwined with those of Cybele’s over the years.
Other goddess who have been equated and identified with Cybele are the Roman Goddess Ops, the wife of Saturn, the Egyptian goddess Isis, a minor local goddess or nymph Idaea and the Greek goddess Demeter.
Cybele And The Sibyls
Due to the similarity in the how the names sound, there tends to be a lot of associating the Sibyls as potential female priests and oracles for Cybele. While female oracles, the Sibyls could claim patronage to any deity and not necessarily Cybele. Most seem to follow the Greek god Apollo as he is a god of Prophecy.
Many Sibyles would prophesy at holy sites and they were originally at Delphi and Pessinos, following chthonic deities. And yes, Pessinos is where Cybele originated from when the Romans brought her black stone and statue back home. So there just might be a real connection.
Agdistis – Hermaphrodite – The Birth Of Cybele
Anatolian Goddess – Before the drastic changes to her myth, Agdistis had been a benevolent goddess of healing. Accepted for as they are until later changes are made and forced to this goddess as she and many others are absorbed into the larger myth of Cybele and adopted by other cultures, namely Greece and Rome.
When taken as a separate deity from Cybele, Agdistis is of mixed Anatolian, Greek and Roman mythology. They are a hermaphrodite or androgynous being; having both the male and female sexual organs. This dual nature of Agdistis made them symbolic of the wild and uncontrollable nature. This is an aspect that was seen as so threatening to the other gods that they sought to destroy Agdistis. The one explanation found or given is that Agdistis, being a hermaphrodite, held a huge sexual appetite and the gods were unable to handle it. They felt that this being could and should only be one gender or the other and for the gods, it was easier to remove the male sexual organs.
There a lot of ancient inscriptions that plainly and clearly show Agdistis as being separate from Cybele. However, later, Agdistis’ name would become one of Cybele’s many epithets. A common occurrence for many localized gods and goddess of Phrygia as the gods were imported into Greece and then Rome and many deities of a foreign place were often seen as being the same god, just known by another name.
There are multiple versions of the story for how Agdistis is attacked by the other gods and is castrated, how Attis is born and that Agdistis, now Cybele falls in love with the youth, promising to make him immortal.
How in some versions, Attis is punished for falling in love with is mother, how instead of keeping his vow to Cybele to only follow her, that he falls in love with another and that a jealous, angry Cybele drives Attis and the other guests at a wedding mad. How after, regretting her actions that she pleads to Jupiter/Zeus to restore Attis. One version of the story has both Agdistis and Cybele as separate beings who both fall in love with Attis.
The Greek Version – In this version of the myths, Cybele was raped by Zeus and gave birth to Agdistis. It should be noted, that Attis is very strongly and likely an invention and addition to Cybele’s myth.
As a deity separate from Cybele, Agdistis was a mountain deity found on Mount Dindymus near the city of Pessinus.
The Roman Version – In one version of the myths, Cybele, known as Agdistis is thought to have been a hermaphrodite, having been born of the earth where Jupiter’s sperm fell. The gods castrated Agdistis who then becomes the goddess Cybele. Where the severed pieces of Agdistis’ manhood fell, an almond tree grew. The fruit of this tree impregnated the nymph Nana when she placed an almond on her womb. Or more likely, that she ate an almond. Nana later gave birth to the god Attis. The baby Attis was abandoned by Nana as she was afraid of her father. The baby was discovered and saved by shepherds. Attis would grow up to become Cybele’s lover.
A slight variation to this story is that while Gaia, as the Great Mother slept on a rock called “Agdo,” the god Zeus raped Gaia and brought about Agdistis birth.
Other variations yet have either Dionysus or Liber who make a potion to put Agdistis to sleep so they can castrate them by tying his genitals to his foot so they’re ripped off when Agdistis stands.
Depending on the version of the story read, there are different accounts to the sequences of events and who is involved, a river nymph or king’s daughter that Attis marries.
It certainly reads as a very conflicting story that will vary by which author relates it. There’s been a good many changes to the story, especially considering how much Attis is a later addition that is largely added-on by the Romans.
Also called: Faran Maka, Faran Maka Bote
Among the Songhay people of Africa, Fara Maka is a significant culture hero. He is described as being a giant of a man who fished and grew rice for a living. Stories about Fara Maka have him using his long beard to catch fish and to eat at least one hippopotamus a day. As a result of his divine heritage, Fara Maka also had magical powers.
The Songhay are able to trace their origins back to the 8th century B.C.E. when Aliman Dia came to the Niger River. Aliman Dia had iron weapons that enabled him to overpower the people living there along the river. Namely the sorko or fishers and the gow or hunters. By uniting the different villages in the area, Aliman Dia founded the first Songhay dynasty.
Aliman Dia’s descendants ruled until around the 15th century when the Sonni replaced them.
Parentage and Family
Fara Maka’s father was a mortal man by the name of Nisili Bote, a fisherman by trade.
His mother’s name is Maka, a river spirit. As a result, this is whom Fara got his mystical and divine heritage from.
This one is a bit odd, Fara Maka found a girl in a termite mound who gave birth to his two children.
Among the Mali people, Fara Maka or Fara Maka’s wife’s name is Nana Miriam.
Fara Maka is the father of Wango and Weikare. Not a whole lot else is known about them other than their children in turn become the sorko of the Songhay tribe.
The most significant story involving Fara Maka is that of his battle with the water spirit Zinkibaru for control of the Niger River.
Zinkibaru has caused the fish to eat Fara Maka’s rice crops. In response to this, Fara Maka fought the water spirit and in the process, won a magical guitar from it.
After his battle with the river spirit Zinkibaru, Fara Maka soon got too overconfident with his abilities and victory. This angered Dongo, the god of lightning and thunder. Dongo displayed his anger towards Fara by burning many Songhay villages and people.
Eventually Dongo cooled down enough and summoned Fara to him. Dongo demanded that Fara humble himself in order to stop the attacks on the villages by offering up music, praise-poems and animal sacrifices. Dongo further told Faran that if he would organize these festivals, that he, Dongo would enter into the bodies of the dancers for a spiritual ecstasy and help all those living along the Niger River.
Songhay Possession Ceremony
After Dongo’s forced meeting with Fara Maka, the first Songhay Possession Ceremony was held. Even today in modern era, this ceremony is still performed. The most important people of the Songhay Possession Troupe are the Sorko, the praise-singers to the spirits. The Sorko are direct descendants of Fara Maka Bote, keeping alive the traditions, folklore and religion of the Songhay.
Among the people of Mali, Fara Maka is a hero who slew a monstrous hippopotamus known as Mali.
Mali had eaten all of Fara Maka’s crops. Fara Maka tried to kill the monster hippo using his spear and sending out as many 120 black hounds to attack the beast. Fara Maka failed and was eaten in the process by some accounts. His wife, Nana Miriam used a spell to paralyze the monster Mali and finally defeating it.
Alternate Spellings: Shen-Nung
Also known as: 神農 (Traditional Chinese), 神农 (Simplified Chinese), Thần Nông
(Vietnamese), Hangul (신농 Korean), 神農 (Japanese), The Emperor of the Five Grains (Wǔgǔxiāndì), Shen-Nung, Sheng-Nong, Shen-Nong-Shi, Yan-Di, Yandi, Flame Emperor, Lord of the Burning Wind, Holy Plowman King
Pronunciation: shin nung
Etymology: Divine Farmer or Divine Husbandman
In Chinese mythology, Shennong is one of several important deities who introduced and brought agriculture to the Chinese people. Shennong is one of the three noble ones known as the San-huang. In art, Shennong is sometimes depicted with the head of an ox or bull.
Shennong is credited with having invented the plow and teaching people agriculture and the cultivation of forests. In addition, Shennong also introduced the use of medicines and herbs.
Shennong is the second of three legendary Emperors of China and an important cultural hero. Tradition has him being born in the 28th century B.C.E. with the head of a bull and the body of a man.
What makes Shennong such an important hero is not only his introduction and use of agriculture but his identifying the use of hundreds of medical and poisonous plants that are used in Traditional Chinese Medicine. He went about this by testing the effects of these plants on himself.
Chinese legends tell how Shennong had a transparent body that allowed him to see the effects that different plants and substances had on him. Another legend tells how during his research, Shennong poisoned himself a total of seventy-two times during the course of a single day. Fortunately, and Shennong credited his anecdotal tea preventing him from suffering any long-term complications or side-effects.
Tea, a discovery attributed to Shennong, was believed to act as an antidote to some seventy different herbs. Shennong traditionally held to have discovered tea and to have first tasted it sometime around 2437 B.C.E. when the burning leaves of a tea tree were lifted up by the hot air from a fire and fell into a cauldron of boiling water.
Another discovery attributed to Shennong is that of acupuncture. Further, stories of Shennong’s youth have him speaking after three days, walking within the week and that he could plow a field by the time he was three.
Depending on the version of the story told and the accounts given, Shennong died as a result of his testing the effects of plants on himself. One of his experiments didn’t agree with him when he ate a yellow flower from a weed that caused his intestines to rupture before Shennong had time to take his anecdotal tea.
This wouldn’t be the end for Shennong as he was given special honors and worshiped as the Medicine King and Father of Chinese Medicine.
God Of Agriculture & Medicine
When Shennong is worshipped and mentioned as a deity, he is the god of the burning wind and the patron of farmers, pharmacists, rice traders and practitioners of Traditional Chinese Medicine.
As a god of agriculture, Shennong is one of many cultural heroes and deities credited with different, various inventions such as the axe, the hoe, the plow (both leisi and the plowshare), digging wells, irrigations, the use of boiled horse urine to store seeds, weekly farmers’ markets, the Chinese calendar, acupuncture, therapeutic use of taking pulse measurements, moxibustion and instituting the harvest thanksgiving ceremony of Zhaji Sacrificial Rite, later known as the Laji Rite.
Burning Wind – This term refers to the type of agriculture that is slash and burn. The ash from the resulting fire is then used to fertilize the fields.
Worship – As Shennong is often depicted as being ox-headed, the sacrifice and offerings of cattle is never acceptable. However, the sacrifice of pigs and sheep is acceptable. In addition, the use and offerings of fireworks and incense is used at Shennong’s statues, particularly on the lunar calendar for April 26th for his birthday. There are a number of temples and places dedicated to the commemoration of Shennong.
Divine Family – This part is rather tentative and relies on accepting Shennong as a defied human. A couple sources will list Shennong as having married a Sien-Tsang, the goddess of Weaving and Crafts. They had a son, Qi-Yu (alternatively Chi-Yu) a rain god and who is half bull like his father.
San-Huang – The Three Sovereigns
Also known as the Three Emperors, they are a group of pseudo-mythological and sage-like emperors who are believed to have lived some 4,500 years ago. Shennong is counted as being part of this group and the second of their number to have once ruled over China.
The Flame Emperor
Or Yan di, the Chinese accounts can sometimes get confused as to who exactly the Yan Emperor is or was.
Some accounts of Shennong’s legend place him as a relative to the Yan Emperor. Other accounts place him as the first Yan Emperor and that Shennong appointed one of his ministers, Chi You who was also ox-headed with sharp horns, bronze forehead and iron skulled.
Another account has posited that the Flame Emperor was a title, held by the dynastic succession with Shennong holding the title of Yandi posthumously. The last Yan Emperor was defeated by Huangdi (the Yellow Emperor) about 500 years later.
The Yan di were regarded as masters of fire and thus used fire in their names. The Yan di was also known as the Emperor of the South. With the Yan di defeat by the Huangdi, the title of Yan passed out of usage. Their descendants though intermarried with the Huangdi.
Shennong, along with Fuxi and the Yellow Emperor are credited with the creation of the Gugin.
The Yellow Emperor
Huangdi – Also known as “The Yellow Emperor,” was known to be a friend and fellow scholar with Shennong despite there being some 500 years’ distance between the two. Both Huangdi and Shennong are said to have shared the alchemical secrets of medicine, immortality and making gold.
Shiji (Records of the Grand Historian) – By the 8th Century C.E. historian Sima Zhen, Shennong is a kinsman of the Yellow Emperor and the ancestor or patriarch of the Chinese. The Han Chinese regard both Shennong and the Yellow Emperor as their ancestors.
Aside from the Han, the Song Dynasty General Yue Fei also traced his lineage to Shennong.
Possible Reality Behind The Legends
Getting anything for reliable accuracy and the historical context of China before the 13th century B.C.E. is fairly 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, a successor to Shennong is hard to find, even with Chinese archaeologist trying to link this dynasty to the Bronze Age Erlitou sites.
Despite a lack of hard evidence, Shennong remains an important individual and even his clan share a prominent place in the history of China’s culture for mythology, popular culture and historical literature.
Shennong-shi – Shennong’s name can also refer to his people. The “shi” can mean both “clan” and “surname” as well as an honorific like “sir” or “mister.”
Sima Qian comments how the rulers directly following the Yellow Emperor were all of Shennong’s house or social group. Sima Zhen in his prologue for his Shiji says that Shennong’s surname was Jiang before going on to list all of his successors.
Herbalism and Traditional Chinese Remedies
The Chinese have a rich history and use of traditional remedies and herbs that dates back more than 5,000 years. With the use of oral history and stories by word of mouth, many of the stories attribute Shennong as the father of medicine. Like Shennong, Chinese people have tested the effects of different plants and herbs on themselves for their medicinal values over the millennia. These years of experimentation allowed for an increased understanding of pharmacology for the uses, dosages and toxicity of different herbal medicines.
Huainanzi – This is an older and more famous reference document. In it, before Shennong came along, people were constantly sick, starving, diseased and always suffering. When Shennong came along, he taught the people the art of agriculture and through his own research, the use of plants for medicine. Shennong did this feat by consuming hundreds of plants, testing them on himself. He is even said to have eaten some seventy poisons in one day.
Huang Ti Nei Ching – The Yellow Emperor’s Classic of Medicine – This book comprises of the theories of the legendary emperor Huang Ti 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 Ti and his minister, Qibo. The second one has the descriptions of anatomy, medical physiology and acupuncture. The real author of this book is unknown.
I Ching – The Book of Changes, Shennong is mentioned in this book coming into power after the end of the house or reigning period of Paoxi (Fu Xi). He is mentioned here as having invented the bent-wood plow, a cut-wood rake and having taught these skills to other people. Shennong is also credited with establishing of noonday markets.
Lüshi Chunqiu – This document mentions the violence of the rise of Shennong’s house and its lasting for seventeen generations.
Shénnóng Běn Cǎo Jīng – Also called: “The Divine Farmer’s Herb-Root Classic” or “The Classic of Herbal Medicine” and “Shen-nung Pen-tsao Ching.” This book on agriculture and medicinal plants is the most well-known work attributed to Shennong. Research has found and suggested that this book is a compilation of oral traditions dating to between 200 and 250 C.E. during the end of the Western Han Dynasty.
Unfortunately, the original book no longer exists, but it believed it was written in three volumes with some 365 entries. The books list numerous, different herbs said to be discovered by Shennong. As the earliest pharmacopoeia reference, there are hundreds of different medicines derived from various animals, minerals and plants.
The first volume included 120 herbs and drugs deemed to be harmless to humans as they were stimulants such as reishi, ginseng, jujube, the orange, Chinese cinnamon, Eucommia bark and liquorice root. All of these herbs were regarded as “noble” or “upper herbs.”
The second volume has 120 therapeutic entries intended to treat the sick. All of them though have toxic or potentially toxic effects. Entries include cucumber, ginger and peonies. All of these entries were considered to be “human,” “commoner” or “middle herbs.”
The last volume has 125 entries for those herbs and substances that have strong or violent effects on physiological functions and seen as poisonous. Entries in this volume include rhubarb, various pitted fruits and peaches. All of these herbs are considered “low herbs.”
Wu Shi Er Bing Fang – Prescriptions for Fifty-Two Diseases, this book is ultimately the first written treatise on herbal medicine that dates to between 1065-771 B.C.E. It was discovered in 1973 during that excavation of Ma Wang Dui’s tomb in Changsha, Hunan province. It beats out the Shénnóng Běn Cǎo Jīng which is figured to have been written between 200 and 250 C.E.
Many places in China have connections to Shennong.
Shennongjia – This mountain range located in Hubei is where Shennong is to have climbed up a rattan ladder that turns into a vast forest.
Shennongding – “Shennong’s Peak” – This is the specific mountain that Shennong climbed up and down with his ladder.
Shennong Stream – Named for Shennong, this stream flows into the Yangtze River.
Shennong Temple – Located in Taiwan, Shennong is worshiped here under a number of different names such as King Yan, the God of Five Grains, Shennong the Great Emperor, the Ancestor of Farming, Great Emperor of Medicine, God of Earth, and the God of Fields.
Also called: Black Pete, Black Peter, Père Fouettard, Schwaarze Péiter
Etymology: Black Peter
December has come and with it many familiar Winter Celebrations and Holidays.
The Dutch character of Zwarte Piet is one mired in controversy and folklore. In the folklore of the Low Countries of Europe, Zwarte Piet is a companion to Saint Nicholas or Sinterklaas if you please in Dutch. Saint Nicholas is also synonymous with Santa Claus for those living in the US. Unfortunately for the character of Zwarte Piet, he has come under a lot of controversy and allegations of racism in recent years, especially among the Netherland’s migrant community.
Zwarte Piet is traditionally depicted as being black as he’s said to either be a Moor from Spain or to have gotten black from going down chimneys delivering presents. Many people who dress up as Zwarte Piet, dress in colorful Renaissance Page outfits, blackface makeup, curly wigs, red lipstick and earrings. The character of Zwarte Piet that most people in the Netherlands have become familiar with first appeared in a book written by Jan Schenkman in 1850.
The Feast Of Saint Nicholas – December 5-6th
Where many American children get excited for Santa Claus on December 25th, in Europe, children get excited for Saint Nicholas’ arrival on December 5th (Aruba, Curacao and the Netherlands) or 6th (Belgium and Luxembourg). His arrival is accompanied by Zwarte Piet (Zwarte Pieten for plural) who hands out sweets and presents to many children. Zwarte Pieten will begin to make their appearances in the weeks before Saint Nicholas’ Feast. Their first appearance is when Saint Nicholas arrives and is greeted with a parade. In some parts of the Netherlands, Saint Nicholas will arrive by boat, having come all the way from Madrid, Spain. The Zwarte Pieten’s job then is to entertain the children, handing out sweets known as pepernoten, kruidnoten and strooigoed as Saint Nicholas makes his rounds.
Zwarte Piet’s Origins – Clash Of Cultures, Religion & Traditions
For anyone who even does just a cursory study of the Winter Celebrations of Christmas and the numerous related holidays for this time of year, can see that there has been a constant, evolving and changing view of how the Winter Holidays and Traditions have changed or adapted over the centuries and even millennia.
Many people can easily find and take note of Pagan elements for the holidays and why they were celebrated. The arrival of a new religion, Christianity as it spread and took over, clearly supplanted many of these older holidays and often the older Pagan traditions were adapted to the Christian celebrations of Christmas with new Christian imagery and symbolisms.
Sometimes the origin and introduction of one tradition are clear cut and easy to point out and other times the passage of time has made it murky and there tends to be a lot of guess work and overlay that makes it harder to separate all of the different elements. Ultimately it is a mixture and grab bag of different religions and traditions that have mixed together and changed over the years.
The Wild Hunt – Odin
I’ll include this connection as it is one that is often passed around and it does appear to bear merit.
The Wild Hunt is a phenomenon found in many different European countries and cultures of a nightmarish, supernatural force led by some dark spectral hunter on horseback and accompanied by a host of other riders and hounds as they chase down unlucky mortals, either until they drop dead of exhaustion, are caught and forced to join the Wild Hunt or they can evade the Hunt until dawn.
Just exactly who it is that leads the Hunt does vary country by country in Europe. One connection made is that of Woden or Odin in Germanic folklore. On New Year’s Eve, Woden would ride out during the night on his white, eight-legged steed Sleipnir. Woden or Odin is always accompanied by his two black ravens, Huginn and Muninn. These two ravens would sit at the edge of a chimney, listening to those within and then tell Woden of any good or bad behavior of those living in the dwelling. This report would determine if Woden left any gifts or chased down and abducted the unruly mortal with his Wild Hunt.
Middle Eastern Connections?
I came across this when doing research for the figure of Hajji Firuz.
Just as Zwarte Piet is paired up with Sinterklaas, so too is Hajji Firuz paired up with Amu Nowruz.
Where Sinterklaas is known to give gifts out to children, so too does Amu Nowruz give out gifts to children on Nowruz, the Persian New Year. Amu Nowruz’s name means “Uncle Nowruz.” The Russians hold a similar tradition of the “Grandfathers” for both Winter and Spring who die and are replaced by the other or reborn. The tradition of gift giving doesn’t become associated with some of the European deities until the arrival of Christianity.
The character of Hajji Firuz has also been under similar attacks by people who see a negative racist implication in some countries such as Iran. Despite this, many people still love Hajji Firuz and the air of festivities he brings. His darkened skin is often seen as only face paint representing soot from a fire.
Exactly how good of a connection there is between Sinterklaas and Zwarte Piet with Amu Nowruz and Hajji Firuz? It’s hard to say, though the similarities between the two are interesting to note.
Sinterklaas, You’re The Devil
To better understand Zwarte Piet, one needs to understand who Sinterklaas is. Unlike the American Santa Claus who is seen as fat and jolly, Sinterklaas is a thin and stern man who is a combined figure of both Saint Nicholas from Turkey and the Germanic god Woden.
Saint Nicholas – From Myra, Turkey, Saint Nicholas is a Catholic Bishop who rides on his white horse, Amerigo as he travels. He is the patron saint of children, sailors and the city of Amsterdam. There are stories of Saint Nicholas leaving gifts in choir boys’ shoes and throwing money down chimneys to pay for a girl’s dowry that have contributed to the modern celebrations of Saint Nicholas’ Day and Christmas.
Woden – It has been pointed out that Woden is a god of poetry and wisdom. He is also the god who brought and introduced runes, the writing system. This is seen in the Dutch traditions of singing songs, writing poems and the passing out of pepernoten which are chocolate letters, what used to be runes that Woden would pass out to men. Even Sinterklaas’ hat and staff are a reflection of Woden and not just that of Saint Nicholas, a stern catholic bishop riding on his white horse. Though the horse too is a reflection of Woden’s eight-legged horse Sleipnir that he rides. Woden’s helpers are the ravens, Huginn and Muninn who report back to him of all of men’s deeds.
The connections of Sinterklaas traditions to Pagan Europe before its Christianization is fairly well known. And since then, there has been a further, continued mixing of Christian elements to a Pagan figure. Some of which haven’t always been completely smooth or “nice and tidy” changes. Nor has the image of Sinterklaas always been so benign.
Before the appearance of any companions for Sinterklaas, he would be the one to deliver gifts to good children or coal and switches to naughty children. At this point, he pretty much worked alone.
Sinterklaas wasn’t a very nice figure and one whom could also provide a lot of nightmares. With the influence of Christianity and wanting everything in absolutes of black and white, the imagery of Sinterklaas chaining the devil became prominent as the triumph of light over darkness. This is a theme very central to the Yule-tide celebrations for the turning of the year as the nights now begin to grow shorter and the days longer.
Medieval Times – Enslaving The Devil
During the Medieval Times of Europe, Saint Nicholas is sometimes shown as having tamed or chained the devil. This figure may or may not necessarily be black. For the Netherlands, there is no mention of any devil, servant or any sort of companion for Saint Nicholas between the 16th and up to the last half of the 19th centuries.
A long-standing theory then has suggested that Zwarte Piet and many of the similar characters found in Germanic Europe such as Krampus in Austria, Ruprecht in Germany, Père Fouettard and Housécker (Mr. Bogeyman has been offered translation of this name) in France and Luxembourg, and Schmutzli in Switzerland to name a few.
While all the others dark helpers of Sinterklaas are outright devils or dark, soot covered men, the image of Zwarte Piet is the only one who seems to have changed to become an outright black person. That when we get to the 19th and 20th century Netherlands, Piet has become a Moor and servant to Saint Nicholas who helps the old man out on his nightly rounds.
Zwarte Piet’s Arrival To Dutch Traditions
By the time Zwarte Piet is introduced to the mythos of Christmas as a companion of Sinterklass, there has been a change in the overall attitude of Sinterklaas’ nature and character. Before Zwarte Piet, Sinterklaas was seen as something of a bogeyman. Was he bringing presents, coal, a beating with a switch or worse yet, carrying you away in his bag never to be seen again?
With the introduction of Zwarte Piet, some of the darker, more terrifying attributes of Sinterklaas were now part of Zwarte Piet’s character. This change owes a lot to the Christian dichotomy of Good and Evil with no in-betweens. While Zwarte Piet is introduced as Sinterklaas’ servant, it is still very much connected to the previously mentioned concept of chaining and enslaving the devil.
Unfortunately, with Zwarte Piet now getting all of these negative characteristics, many children became afraid of Zwarte Piet as he’s the one who now punishes and a bogeyman to be avoided. This again was changed around the 1950’s and 1960’s with Sinterklaas again becoming the sterner and dour of the two while Zwarte Piet becomes more of a benign figure passing out gifts and treats along with behaving in a clownish manner that children love.
Codifying A Legend
The earliest mention of Sinterklaas having a companion or servant is in 1850 when a school teacher, Jan Schenkman published the book: “Sint Nikolaas en zijn Knecht” (“Saint Nicholas and his Servant”). At first, this early servant is a page boy, a dark-skinned person wearing the clothing of the Moors. This book introduced the tradition of Sinterklaas arriving by steamboat from Spain. This version of Saint Nicholas has no mention to his Turkish connection in Myra.
In the first edition of Schenkman’s book, the servant is shown dressed in simple white clothing with red piping. Beginning with the second edition of the book in 1858, the servant’s page outfit becomes more colorful that is more typical of early Spanish fashions. Schenkman’s book stayed in print until 1950 and has shaped much of the Netherland traditions and celebrations of Saint Nicholas’ Day.
What’s In A Name?
The one thing to note is that in Schenkman’s book, Sinterklaas’ servant isn’t named. However, Joseph Albert Alberdingk Thijm had made reference to Sinterklaas’ companion being named Pieter-me-knecht in a note written to E.J. Potgieter in 1850. Alberdingk Thijm later wrote in 1884 remembering how as a child in 1828, he had gone to a Saint Nicholas celebration at the home of Dominico Arata, an Italian merchant living in Amsterdam. He recalled that during this time, Saint Nicholas had been accompanied by “Pieter me Knecht …, a frizzy haired Negro”, who, instead of a switch to punish children with, carried a large basket filled with presents.
The Dutch newspaper, De Tijd in 1859 took note of how Saint Nicholas was often seen in the company of “a Negro, who, under the name of Pieter, mijn knecht, is no less popular than the Holy Bishop himself.”
By 1891, the book Het Feest van Sinterklaas names Sinterklaas’ servant Pieter. Up until around 1920, there had been a number of books giving this servant varying names and even appearances.
By 1920, as the Dutch celebrations of Sinterklaas became more standardized, the name of this servant became Zwarte Piet. At first, he was portrayed as being dull-witted, clumsy and speaking broken-Dutch.
By 1968, another change came and instead of one Piet, there were numerous Pieten who all have different tasks and roles in helping Sinterklaas. Some of these other Pieten are: Hoofdpiet, Navigation Piet, Present-Wrapping Piet, Pepernoten Piet and so on. The antics of Piet have also taken on being more silly and clownish to entertain children.
This change with more than one Piet comes after World War II with the liberation of the Netherlands. Canadian soldiers helping to organize the Saint Nicholas celebration and distribute out presents, dressed up Zwarte Piet. As the numerous Zwarte Pieten moved through Amsterdam passing out their gifts, the idea of more than one Piet stuck and has continued.
A Saint’s Miracle and Dutch Slavery
Unfortunately, this is a fact of history and since the codification of Zwarte Piet to be seen as black and a servant of Saint Nicholas, somewhere along the lines it has clearly become confused. The Christian belief of Saint Nicholas chaining the devil has likely, subconsciously gotten confused with the actual slavery. In the 15th century, the name of Black Peter was an alternative name for the devil.
Contributing to this legend is a story from the Legenda Aurea as retold by Eelco Verwijs in 1863, one of the miraculous deeds performed by the Saint after his death is that of freeing a slave boy in the “Emperor of Babylon’s” court and returning him to his parents. In this story, there is no mention at all of the child’s skin color.
Another thing to be noted about the date of 1863, is that this is when the Dutch abolished slavery, though it would still take a little bit of time for the last slave to fully be free.
Later books found in the 20th century of both fiction and non-fiction began to appear wherein Zwarte Piet is mentioned as a former slave that had been freed by Saint Nicholas and then stays on to become a friend and companion, helping him out in the Saint’s annual visits to the children.
During the 1500’s to 1850 roughly, the Dutch did engage in slavery that helped to build up their empire over three continents and places like Suriname and Indonesia. It’s surprising to see that for a nation that had such a deep investment with slavery, that it is largely still glossed over in the classrooms for history. While the Dutch did not keep many slaves, the West India Trade Company did transport thousands of slaves to other parts of the world.
Other Takes On Zwarte Piet
High Barbary – Piracy – One take on explaining Zwarte Piet as black is that he’s a Moor from Spain. A few stories of Zwarte Piet’s origins connect him with piracy and the raids that the Moors would conduct along the coasts of Europe. So if Piet isn’t wearing a page’s outfit, he’s dressed as either a Moor or in a pirate’s garb. Hence the gold earrings that Piet used to wear.
Chimney Sweep – In the 1950’s, another explanation often given to try and soften the image of Zwarte Piet and resolve the issue of slavery is that Zwarte Piet is a chimney sweep. So Piet’s skin is black from going down the chimneys delivering gifts to children. In places like Belgium, Zwarte Piet will leave the gifts in children’s shoes much like La Befana leaves gifts in the shoes of Italian children.
This explanation of soot often isn’t accepted as people will point out that Piet still has curly or frizzy black hair, red lips and more importantly, that his clothes are still immaculately clean.
Crime & Punishment
Before being a gift giver of Sinterklass, Zwarte Piet would be the one to punish naughty children. Some of the punishments he would dole out are:
*The least of a child’s worries is receiving a lump of coal as a reminder to be good.
*Some bad children will get a “roe” – which is a bundle of twigs or switches.
*If a child was really naughty, he or she might be hit with that roe or switch.
*Particularly bad children get carried away back to Spain where Sinterklaas lives. This part of the legend and punishment is a reference to the times when the Moors raided along the European coasts and would abduct people into slavery.
Also, depending on the version of this part of the myth being told, the bad children carried away in the sack either become Pieten themselves or get eaten.
Signs & Changes Of The Times
Of course, once the image of Zwarte Piet became standardized, it took off in the Netherlands in the early 20th century and instead of doling out punishments, Zwarte Piet hands out treats from his bag and continues his role as Sinterklaas’ helper.
Towards the end of the 20th century and the start of the 21st century, the character of Zwarte Piet has come under attack as many people see the character to be very racist in some very negative portrayals of stereotypes. At current there has been discussions on how to update the image of Piet to try and remove the racist elements to others out right calling for Piet’s being banned from the Saint Nicholas celebrations.
There have been efforts to try and ease this problem, some like the NPS replacing the black Pieten with a rainbow of Pieten. Others have called for alterations to characteristics of Zwarte Piet to be changed such as the frizzy hair, red lips and no earrings. Other proposed changes put forth by the Centre for Equal Opportunities and Opposition to Racism have been to stop the portrayals of Zwarte Piet as being “stupid, inferior or a dangerous black man.” Even the use of blackface makeup with Zwarte Piet has caused a lot of debate. If Piet is supposed to be black from the soot while going down chimneys, he should only look smudged, not totally black. And certainly other countries such as the US and the UK when first encountering Zwarte Piet see a very strong negative connotation with the use of blackface when portraying a black person.
There are many Dutch and those who celebrate Saint Nicholas Day in places such as Aruba, Curaçao, Indonesia, Sint Maarten, and Suriname who do not see a problem with Zwarte Piet and accept an evolution of a character to become a friend of children and a positive representation of color in the Christmas/Winter traditions. To them, he’s just black, but not necessarily of African descent and is more of a fairy tale type figure who delivers gifts and has become removed from the enslaved devil he once was.
The argument then is trying to get an awareness that how Zwarte Piet has been depicted is a caricature and very much so negative stereotypes of black people. Namely with the afro hair, thick red lips and being shown as too buffoonish.
While there are efforts to try and make changes to how Zwarte Piet is depicted, there are still protests and demonstrations against Zwarte Piet. The protesters cite the racism in Zwarte Piet’s depictions as being a very lazy, clownish black stereotype that in other settings and countries, would be very offensive. Articles have recounted examples of children from African decent being bullied. Adults and children alike of African descent who get called Zwarte Piet and any possible unspoken and underlying implications of what’s being referred to with the comment of slaves, someone who is foolish, stupid, lazy or dangerous, who’s only purpose is to be there for someone else’s entertainment.
And as has been noted in comments and articles while reading up on Zwarte Piet, it hasn’t been until the last couple of generations that there as more and more immigrants and people of other ethnic groups moving to the Netherlands that, the Dutch mindset of what is appropriate and what’s seen as racist is currently being challenged by outsiders.
Cultural & Historical Disconnect
It has been commented on by one journalist, Dimitri Tokmetzis, “”I don’t think the Dutch want to offend black people with Zwarte Piet. We don’t have a history with blackface, on the other hand, there are clearly some racist undertones that many people won’t recognize. Zwarte Piet is always depicted as stupid and one song even states that although Zwarte Piet is black, you can basically trust him because he means well. So there is this disconnect between the intentions of most people and how it comes across to those who are more sensitive to racial issues.”
Which would be the heart of it, a disconnect and denial by some who don’t see or fail to see the racist implications in the figure of Zwarte Piet as he is currently represented. Other commentary has pointed out a lack of the Netherlands own sensitivity to their colonial history and the impact it has had. Not surprising when others have pointed that in history books in school, the subject barely gets covered or glossed over.
The flip side to why many Dutch may have a hard time accepting the racist elements is that Zwarte Piet is so closely tied to a children’s celebration and it feels so much like an attack on childhood memories and nostalgia. It can be very difficult to have an ugly truth of what was once thought socially acceptable be pointed out as no it’s not.
Movie Time! – Santa & Pete
I was delighted one year when visiting an Aunt of mine during the holidays, that when searching for a Christmas movie to watch, we came across the movie of Santa & Pete with James Earl Jones staring as the Grandfather and narrator of the story as he tells his grandson of their family history.
I had already come across the figure of Zwarte Piet when reading the book of “When Santa was a Shaman.” I had been worried this would show some of the more negative associations and connotations with Piet. To my relief, the movie shows a very positive portrayal of the character and showing both Santa and Pete as friends and equals in their work to visit the children at Christmas and passing out gifts.
Which is what I see, if the more positive aspects of Zwarte Piet can get focused on, as a friend to children and gift giver, we have a positive representation of someone of color within the overall Christmas mythos and celebrations.
As it stands, when reading the various articles and controversies regarding Zwarte Piet, there are still a lot of the more negative associations attached to him and no one is quite sure how to make the appropriate changes to the character in order to keep him while others are calling for his complete banning and removal from Dutch traditions.
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 Mata ariki, “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.
Pleiades Star Lore Around The World
For many tribes in the African continent, the Pleiades mark the beginning of the agricultural season.
East Africa – In the Swahili language, the Pleiades are called: “kilimia” which means to “dig” or “cultivate.” The Pleiades appearance in the heavens is seen as being time to start digging or the arrival of rain.
North Africa – The Tuareg Berbers call the Pleiades by the name of: Cat ihed, pronounced as: shatt ihedd or Cat ahăḍ, pronounced as: shat ahadd. The name means “daughters of the night” in the Berber language. Other Berber tribes have called the Pleiades star cluster by other names such as: Amanar “the guide” and Tagemmunt “the group.”
The Tuareg Berber have a proverb that translates into English as:
“When the Pleiades fall, I wake up looking for my goatskin bag to drink. When the Pleiades rise, I wake up looking for a cloth to wear.”
It is a proverb that takes note of the changing of the seasons to prepare for the heat of summer and the colder weather that the rainy season brings.
South Africa – The Basotho call the Pleiades “Seleme se setshehadi” meaning the “female planter.” When the Pleiades leave the night sky around April, the Basotho’s tenth month, along with the appearance of the star Achernar marks the beginning of their cold season. Like many South African cultures, the Pleiades are associated with agriculture and plenty. The Khoikhoi tribe call the Pleiades by the name of Khuseti, the stars of rain or rain bearers.
The Pleiades star cluster is known by several names among many tribes.
Karatgurk – In the stories told by the Wurundjeri of Victoria, Australia, the Pleiades represent a group of seven sisters known as the Karatgurk. They were the first to hold the secrets of fire and each of the sisters carried live coals on the end of their digging stick. The sisters refused to share the coals with anyone and eventually were tricked into giving up the secret of fire to Crow who in turn brought the gift of fire to the rest of humanity. As to the sisters, they were taken up into the night sky where their glowing fire sticks became the stars of the Pleiades cluster.
Kidili – A moon god of the Mandjindja from Western Australia, he had tried to rape some of the first women on Earth. In retaliation, the lizard men, Wati-kutjara attacked and castrated him using a boomerang before leaving him to die in a watering hole. As for the women, they became the Pleiades star cluster.
Kungkarungkara – They are the ancestral women in the lore of the Pitjantjatjara tribe.
Makara – According to the Adnyamathanha tribe, the Makara (The Pleiades) are the wives of stars within the Orion constellation.
Napaltjarri – From Central Australia, they were seven sisters being chased by Jilbi Tjakamarra. He had attempted to use love magic on one of the sisters. She refused Jilbi’s advances and she and her sisters fled from him. They fled all the way to Uluru where they searched for honey ants. While there, the sisters again saw Jilbi and they went to Kurlunyalimpa and the other spirits of Uluru who transformed the sisters into stars. In response, Jilbi transformed himself into the Morning Star seen in Orion’s Belt where he continues to chase after the seven sisters.
The Seven Sisters And The Faithful Lovers – In this story of the Koori’s Dreamtime, the Pleiades or the Seven Sisters were a group of seven beautiful ice maidens. Their parents were huge mountain whose peaks were hidden by the clouds and an ice-cold stream who flowed from some snow covered hills. The Seven Sisters would wander the land, their long hair flowing out behind them like storm clouds. Their beauty was so great, that many men loved them, but the sisters were always cold in returning any affections.
One day, a man by the name of Wurrunnah, caught two of the sisters and forced them to live with him while the others continued on their journey home to the sky. Wurrunnah soon found that the sisters he caught were ice-maidens and took them to his camp fire in order to try and melt the ice off of them. This only served to put out his fire and dimming the brightness of the two sisters.
The two sisters were very lonely and sad by their captivity and every night, they would look up to the night sky where they could see their sisters calling for them. One day, Wurrunnah told the two sisters to go out and gather some pine bark. After a short trip, the two came to a big pine tree where they began with stripping the bark off of it.
As they stripped bark off the pine, whose totem was the same totem as the sisters, it began to extend upward towards the sky. The two sisters saw their opportunity and climbed up the tree to their home in the sky with their sisters. The two sisters never did regain their full brightness in the heavens and is why two of the Pleiades are dimmer than the others. The journey of the seven sisters is remembered every time it snows.
The Berai Berai Brothers And The Seven Sisters – Another story told of the Seven Sisters is that when they were on earth, of all the men in love with their beauty, the Berai Berai or two brothers were the most devoted. They always brought all the choicest catches from their hunts to the Sisters as an offering and token of their love. This love was not returned and when the Sisters wandered away, up to the mountains, the Berai Berai followed after them.
After the Sisters left for their journey to the sky, the Berai Berai mourned. A grave depression fell upon them that they eventually died. The spirits of the Dreamtime took pity on the brothers and placed them up in the sky, up where they could hear the Sisters sing. On clear nights, the Berai Berai can be seen, represented by the stars that form Orion’s Sword and Belt.
The name for this constellation in Lithuanian is Sietynas and Sietiņš in Latvian. Both of which have a root word: sietas meaning “a sieve.” In both Latvian and Lithuanian folk talks, the Pleiades constellation is shown as an inanimate object, a sieve that is stolen by the devil from the god of thunder or it is used to bring light rain by the thunder god’s wife and children. In some Lithuanian folk songs, Sietynas is depicted as a benevolent brother who helps orphaned girls to marry or he helps walk soldiers across fields.
Ben Raji Mythology
Living in western Nepal and northern India, the semi-nomadic Ban Raji refer to the Pleiades as the “Seven Sisters-In-Law and One Brother-In-Law” or “Hatai halyou daa salla.” For the Ban Raji, when the Pleiades rise up over the mountains at night, they see their ancient kinfolk. The timing for the appearance of the Pleiades over the Nepali mountains along the Kali River, marks when it is 8 p.m. local time.
Bronze Age And Celtic Mythology
In Bronze Age Europe, the Celts and possibly others may have associated the Pleiades with grief, mourning and funerals. At this period of time and history, the time of the Autumn Equinox and Solstice would have occurred around the time that the Pleiades star cluster rose in the eastern skyline as the sun set. The precession of the constellations over the centuries and millennia would have since changed for the timing of the Equinox and Solstice celebrations. This Solstice celebration is possibly a predecessor to the modern Halloween, Samhain and All Souls Day celebrations. While a good many Pagan and Wiccan sites are quick to point out such a connection, more secular sites don’t necessarily see a connection. What seems more plausible is that it does have connections as a Harvest Festival and the end of the harvest season before winter comes.
An artifact discovered in 1999 called the Nebra Sky Disc, due to where it was found in Nebra, Saxony-Anhalt in Germany, shows the Pleiades star cluster on it along with the Sun and Moon. Two golden arcs on the disk mark the solstices. It has been dated to somewhere around 1600 B.C.E. and part of the Bronze Age Unetice culture. Unlike the megaliths of much of Europe, the Nebra Sky Disc is a portable astronomical instrument.
Aztecs – The Aztecs based the beginning of year on the appearance of the Pleiades asterism when it rises in the east before the sun’s morning light became too bright. They called this star cluster by the name of Tianquiztli, meaning “marketplace.”
The Aztecs were very good astronomers and kept careful track of the heavens. Their calendar was based on a 52-year cycle. The Pleiades were carefully watched to make sure the world wouldn’t end. At the end of each 52-year cycle, the Aztecs held a religious ceremony to ensure the rebirth of the sun and continued movement of the heavens. The Aztecs strongly believed their ceremony would prevent demons of darkness from coming to the Earth and devouring mankind. For this, they offered up to the gods human sacrifices.
Mayan – During colonial times, the Pleiades were used to track the time by diving up the night.
An epic legend tells the story of the Pleiades star cluster. There had been a long standing feud between the heavenly twins Hun-Apu and Xbalanque and a giant named Zipacna. With the help of several other youth, the twins pretended that they were building a house. They started with digging a large hole in the ground. As they were digging, Zipacna came along and asked what they were doing.
The twins told Zipacna they were building a house but were having trouble with digging a hole for the foundation deep enough. Zipacna was persuaded to help and he went down into the hole. Once he was at the bottom of the hole, the twins and their helpers began to throw stones, dirt and tree trunks down on him. When the hole was completely filled in and everyone was certain that Zipacna must be dead, they continued to build a house over the spot marking his grave.
Unknown to the twins, Zipacna was still alive. Yes he had been knocked out by the weight of everything piled and thrown on him. Once he had regained consciousness, he lay there and waited, pretending to be dead until the house was completed.
With the house completed and everyone inside celebrating, Zipacna made his move. Throwing up his shoulders, Zipacna’s great strength allowed him fling the house up into the sky towards the heavens. There, the twins and everyone with them became the Pleiades, unable to get back down to the earth.
Monte Alto Culture – This also includes other cultures such as Takalik Abaj and Ujuxte who are known to have made early observatories. They used the Pleiades stars and Eta Draconis as references in the night sky. The Pleiades are called “The Seven Sisters” and thought to be where they originated from.
To the Chinese, the Pleiades are known as Mao, the Hairy Head of the White Tiger of the West. The Pleiades seem to be the first stars mentioned in astronomical literature, appearing in the Annals of 2357 B.C.E. Aside from the name Mao, the Pleiades are also known as The Blossom Stars and Flower Stars.
The ancient Egyptians recorded seven stars within Pleiades. Some scholars believe that the seven chambers of the Great Pyramid represent the seven stars of Pleiades.
The goddess Hathor has an interesting take in her role and aspect as a Mother goddess for it was believed by the ancient Egyptians that “Seven Hathors” would appear at the birth of a new baby, foretelling his fate. The reason they’re mentioned is that during the Ptolemaic Period, when Egypt was under Greek rule, the Seven Hathors became identified with the Pleiades star cluster.
Aside from Hathor, the Pleiades also represented the goddess Net or Neith, the “Divine Mother and Lady of Heaven.”
French History And Literature
La Pléiade is a post-Renaissance literary movement that references the Pleiades constellation and seven poets from the Alexandrian period during the reign of Ptolemy II. The La Pléiade title has been used by two groups of poets from Toulouse during the beginning of the 14th century and another group founded by Pierre de Ronsard in 1553. Their goal was to promote the classical literature of Greek and Rome with translations rather a perceived, outdated use of Latin. While the group were not known for being innovators, they did provide the foundations of French Classicism.
The Pleiades were considered by some ancient Greek astronomers, such as Eudoxus of Cnidos to be a distinct constellation separate from Taurus. This asterism is mentioned of by Hesiod and Homer in the Iliad and Odyssey. The ancient Greek text Geoponica mentions the rising of the Pleiades cluster. The Greek temples of Hecatompedon, built in 550 B.C.E. and Parthenon, built in 438 B.C.E. are oriented to the rising of the Pleiades.
For the Greeks, the setting of the Pleiades around October and November was a time to bring their ships in to port and to plow and sow their lands. Hesiod makes mention of the Pleiades numerous times in his “Works and Days,” alluding to their importance as a time of stormy weather and planting. Greek sailors were known to consult the heavens for the appearance of the Pleiades before setting sail.
Orion And The Pleiades
The Greek story is perhaps the most well known to many Westerners about the Pleiades star cluster.
The Pleiades is a group of seven sisters whose father is the titan Atlas. As their story goes, the Pleiades were traveling with their mother Pleïone, through Boeotia when they encountered the Greek hero Orion. He expressed such a deep infatuation and interest in them that he relentlessly pursued the sisters and even their mother. And with their father Atlas now holding the earth up on his shoulders, this very likely encouraged Orion in his antics as he thought no one could stop him.
After running from Orion for seven years, the sisters became tired of such extreme harassment and pursuit. In their desperation, they appealed to Zeus who in response, placed them up in the heavens, specifically in the Taurus constellation where they would be protected by the mighty bull from Orion’s unwanted advances. In the accounts that include Pleïone being chased by Orion, she too is placed up in the heavens, this a further punishment for the titan Atlas to be separated from not only his wife, but daughters.
In the end, being placed up in the heavens doesn’t seem to have helped them much, for when Orion died, he too was immortalized up in the heavens as a constellation. He can be seen up there still chasing after the Pleiades.
Variations to this story say the Pleiades committed suicide after the death of their brother Hyas. Other versions say that when the sisters pleaded to the gods for mercy from Orion, they were changed first into doves and then later into stars.
If the Pleiades weren’t getting chased by Orion, then they became stars after committing suicide over the fate of their father Atlas. Or the loss of their siblings the Hyades and Hyas. After their death, the god Zeus placed the sisters up into the heavens to become the famous star cluster.
Companions Of Artemis
This version of the myth follows closely the more well-known story of the Pleiades being chased by Orion. The Pleiades were the companions of the virgin goddess Artemis. She wasn’t too happy with Orion when he came upon the Pleiades while playing. In his lust and infatuation, he chased the Pleiades. On their behalf, Artemis pleaded with Zeus to intervene and he did so by transforming the sisters into doves and then into stars, becoming out of reach of both Artemis and Orion. Zeus, not to be completely without compassion for his daughter, the path of the Moon passes between the Pleiades and Orion so that she has a chance to be reunited with her friends on a regular basis.
Contrarianism – Daughters Of An Amazon Queen
While many variations of the Greek myths regarding the Pleiades are similar, especially in regards to names and parentage; Theocritus’ Idylls, using references from Callimachus differs greatly from the more familiar myths. In the Idylls, the Pleiades are the daughters of an Amazon queen. Their names are: Coccymo, Glaucia, Lampado, Maia, Parthenia, Protis and Stonychia. The sisters are supposed to have created ritual dances and nighttime festivals.
Ancestors Of Dionysus
In Nonnus’ Dionysiaca, the Pleiades appeared as an omen of victory for Dionysus’ war against India. There is further mention that the pleiad Electra was the foster-mother of Harmonia, the grandmother of the Greek god Dionysus. And thus in a way, Electra can be seen as Dionysus’ ancestor.
Indian Astronomy And Mythology
The Pleiades are known by a number of different names such Karttikeya, Kṛttikā, Kārtikā, Kumara or Subrahmanya. In both Indian astronomy and Hindu astrology, the names Krttika and Kartika translate into English as: “the cutters.” Like the ancient Greeks, India has a number of different, varying and often conflicting stories of Kṛttikā.
Hindu Mythology – A story associated with this star cluster tells how the war-god Skanda was raised by six sisters known as Kṛttikā, making it so that one of his names he is known as is Kartikeya or “Son of the Kṛttikā.” Skanda or Kartikeya was born to Agni and Svāhā after the Kṛttikā had impersonated themselves as six of the seven wives of the Saptarshi in order to make love with Agni. When the Saptarshi learned of this incident, they began to doubt their wives’ chastity and divorced them. Since then, the wives were known as the Kṛttikā.
As the six Kṛttikā, they are seen as the mothers of Skanda, his six faces represent them. Slight variations to this say that Skanda developed his six faces in order to drink the milk from his six mothers.
Hindu Astrology – Kṛttikā is the third nakṣatras or lunar mansion out of twenty seven other naksatras. The Pleiades are known as the Star of Fire and one of the most prominent of nakshatras associated with anger and stubbornness. They are ruled by the Hindu god of war, Kartikeya. Another deity associated with Kṛttikā is Agni, a god of sacred fire. Additionally, it is ruled by the sun or Surya and has the symbols of a knife or spear. There is a Hindu tradition of naming children according to the naksatra they’re born under. Each naksatra will have four syllables associated with it that is used for that start of a child’s name.
Kumarasambhava – “The Birth of the War God”
In an epic poem written by Kalidasa from the 4th and 5th centuries C.E., the gods had wished for a god to born in order take on and kill the demon Taraka who had a geas or boon that he could only be killed by a son of Shiva.
The problem, is that Shiva was deep in his meditations and not at all interested to his wife Parvati. That is, at least not until Kama, the god of love struck Shiva with an arrow. Now, after having practice abstinence for so long, Shiva’s virility was incredibly potent and the other gods fear what would happen. So they took Shiva’s seed and dropped it into a fire. It is from this, that the god Skanda, whose name means: “Spurt of Semen.”
Tamil Mythology – The Pleiades are known as Karthigai, they were the six wives of six Rishis, represented by the stars of Ursa Major. The seventh was known as Arunthadhi, associated with the star Alcor. She is the wife of Vasistha, the seventh Rishi or Sage. He is associated with the star Alcyone. Another name of the Karthigai is Saptha Kanni, meaning the “Seven Virgins.”
A variation to this story is that the Krttika had all lived together up in the heavens. One day, Agni, the god of fire fell in love with the seven Karthigai or Krttika. In trying to forget his love for them, Agni wandered the forest until he met Svaha, the star Zeta Tauri.
Svaha was immediately infatuated with Agni and disguised herself as one of the Krttika in order to seduce him. Agni truly believed he had made love with one of the Krttika. Svaha became pregnant and gave birth to Skanda.
As soon as Skanda was born, rumors began to circulate that one of the wives of the Rishis was his mother. This caused the Rishis to divorce their wives. Of them all, only Arundhati remained married. The other Krttika went on to become the Pleiades.
The Pleiades are known as Lintang Kartika in Javanese, it is a name that is from the Sanskrit word Kṛttikā, one of the nakṣatras in Hindu astrology.
In Japan, the Pleiades star cluster is known as Subaru, meaning “coming together,” “cluster” or “united.” The name and image are also the same name for a car manufacturer, Subaru.
Another name for the Pleiades is Mutsuraboshi, meaning “six stars.” This name dates from the 8th century Kojiki and Manyosyu documents. The Pleiades have also been called the Hoki Boshi, meaning “dab of paint on the sky” or “brush stars.”
A story found among the Marshall Islands in the Pacific Ocean, tells the story of Dümur, the eldest son of Ligedaner who is the mother of all the stars. Ligedaner is identified as being the star Capella in the Auriga constellation, Dümur is identified as the star Antares and the youngest son is identified as Pleiades.
Ligedaner’s sons came down from the vault of Heaven to visit with her where she lived on the atoll Alinablab. While there, a contest was proposed that who ever was the first to reach a certain island somewhere out in the East would be named the King of Stars.
The contest was agreed to and the sons prepared themselves to take off to claim the title of King. Ligedaner asked Dümur to take her with him in his canoe. Dümur refused as he saw that his mother wanted to take as many things with her as she could and thereby slow down the canoe with its weight.
Ligedaner asked each of her sons in turn to take her with them in their canoes and each in turned refused. Until she got to her youngest son, Pleiades who finally accepted her request to go with him. Ligedaner had seven objects she was taking with her and as she got into the canoe, she instructed Pleiades where to load and place each object.
When they were finally loaded up, Pleiades took his place to start rowing. He was surprised to find that instead of being weighed and slowed down by all the objects, that his canoe shot out into the water with great ease nor did he have to use his oars. The seven objects it turned out, had been previously unknown sail rigging and with his canoe driven by the wind, it took no time at all to catch up with his brothers.
As Pleiades’ canoe caught up with Dümur’s canoe, Dümur demanded, on his rights as the first-born son that his youngest brother hand over his canoe to him. Dismayed, Pleiades complied with the demands. Ligedaner proceeded to play a rather mean trick on Dümur by turning the canoe around and then when she jumped with Pleiades into the sea, she took with her the yardarm. Together, Ligedaner and Pleiades swam on towards the island to the East.
Dümur found that in order to sail Pleiades’ canoe, he had to fasten the sail to his shoulders, causing him to become bent over. By the time Dümur reached the island, he found that his youngest brother Pleiades and Ligedaner had beaten him there already and that Pleiades now claimed the title of King of the Stars. Angry, Dümur desired to never see his brother Pleiades again. This separation fo Dümur and Pleiades can be seen in the night sky of the Southern Hemisphere as when Pleiades rises in the East, Dümur (as the star Antares) sets in the West. The bent back of Dümur is also seen represented by the curved line formed by the stars outlining the bent body of Scorpius.
Also known as: Befana, Befanta
Etymology – Epifania or Epiphania – the Italian name for the religious holiday of Epiphany. It is thought by some that Befana’s name comes from the Italian mispronunciation of the Greek word “epifania” or “epiphaenia” which means “appearance” or “surface” and “manifestation.” It certainly is the source for the English word epiphany. Another line of thought is that the name Befana comes from the word Bastrina which refer to gifts given by the Sabine goddess Strina.
Perhaps I’m a bit early in posting for La Befana, the Italian Christmas Witch or Fairy. However with the holiday season, I find it easier to get her in now before January 6th arrives.
For children in Italy, Befana plays a role very similar to Santa Claus, however instead of a sleigh pulled by reindeer, she flies around on a broom, delivering her gifts of candy to good children in the first week of January. Italian children are very lucky, they not only get visited by Befana; they still get visited by Babbo Natale; both of whom bring presents and gifts.
La Befana is described as an old woman wearing a black shawl while riding a broomstick and carrying a bag of gifts. Sometimes Befana is said to ride either a goat or a donkey.
Like her counterpart of Saint Nicholas or Santa Claus, La Befana is also known for coming down the chimney to bring her gifts to children. Presents and candy for those children who have been good and coal for those who have been bad. In more modern times, the coal is actually a piece of black rock candy. Befana’s being dressed in black explains her being covered in soot from going down chimneys, which she will sweep up after she’s done with her visit and leaving gifts.
Where Santa will receive plates of cookies and a glass of milk as a treat or offering left out for him; Italian children will prepare and leave out a plate of soft ricotta cheese for La Befana as she no longer has any good teeth left. Other foods such as a glass of wine or broccoli may be left too.
Another aspect that Santa Claus and Befana share in common is that children will write letters to them, requesting a special need or want. Some cities in Italy will set up a mailbox for letters to La Befana in the same manner that Post Offices such as in the U.S. will have mailboxes set up for Santa. Some children will hide their notes or letters to Befana in their chimney for her to find.
La Befana also doesn’t like to be seen and will smack any child caught spying on her with her broomstick. Obviously this part of the story seems a way of parents keeping children in bed while gifts are left out.
The Basic Story And Legend
There are a few different versions to the legend and story behind La Befana.
On the second hill in Via della Padella, there is a village where La Befana lives. In this story, she is said to be part fairy and part witch. La Befana spends the entire year in the company of her grotesque assistants known as the Befanucci preparing coal, making candy and toys and mending old stockings which are given out during the nights of January 5th and 6th, which is said to be the longest night of the year.
The second story is a Christianized version and probably one of the more familiar ones.
When the three wise men were on their journey to visit the young Christ, they stopped at the home of an old woman with a broom who asked them where they were going. They told her that were following a star that would lead them to the newborn baby and savior Jesus.
The wise men asked the old woman if she wanted to come with them, but she replied that she was far too busy cleaning and didn’t have time to go.
Later when the old woman, La Befana had either finished her cleaning, changed her mind about going or realized that the baby whom the wise men spoke of was the prophesied redeemer, it was too late. She was too late in coming to visit the Christ child, he had already left. Other versions of this story have La Befana getting lost on the way.
Ever since then, La Befana has been searching for the baby Christ and leaving gifts in the homes where children live in hopes that one of them is the young Christ. In some retellings, Befana has come to see and realize over her many years of searching, that in a way, the Christ Child can be found in all children and this is why she will leave her gifts.
Slight variations to this story have Befana running as fast as she could to catch up with the Wise Men that she began to fly on her broom she was still holding onto.
Another variation to the flying broom is that angels appeared, coming from the bright star in the sky and enchanted Befan’s broom so she could search more easily for the Baby Jesus.
Zoroastrian Connection – With this idea mind, the Magi, Kings in their own right, were fire priests from a privileged caste in Persia. The gifts the Magi carry in the biblical story, represent thre worlds: earthly gold, celestial incense and myrrh from beyond the grave. These three elements were linked to the sacred fires of Vedica, India and Avestica, Persia. There may be a connection between them, their gifts and La Befana with them all arriving on January 6th, the Epiphany.
In a story similar to that involving the wise men, this story too has Christian connections.
With this story, La Befana was a mother who lived during the time of King Herod. When Herod made his decree that all the first born male children and male children born that year were to be killed in his efforts to try and prevent the new king, La Befana’s son was among many of those slain by Herod’s soldiers.
So traumatized by grief with the loss of her son and in deep denial to his death, La Befana became convinced that her son was merely lost. She placed all of her son’s belongings in a sack and went out searching for him, going from house to house. The stress from worry, caused La Befana to quickly age, becoming an old woman.
With what seemed liked forever for the grief stricken mother, yet only a few days, La Befana found a male baby in a manager. Certain that she had found her son, La Befana laid out all of her son’s belongings for the infant. The baby in question was Jesus Christ and he blessed the lady as “Befana,” the giver of gifts.
Every year since, on January 5th, the eve of the Epiphany, La Befana would be Mother to all of the world’s children and care for them by bringing gifts of treats, toys and clothing. While some families will leave out a plate of soft ricotta cheese for her, other families will have a plate with broccoli and spice sausage along with a small glass of wine for La Befana.
In this story, La Befana is benevolent and kindly old Witch who saw the emptiness that children suffered during the long, dark nights of winter. Because of her great love and affection for all innocents, La Befana wanted the children to know that even in the darkness of winter, that kindness and hope could still be found.
Starting with the eve of Yule, typically around December 21st, La Befana would, in secret go from door to door, leaving a basket of gifts. Inside each basket would be bread, cheese, sweets and gifts for the children. A final gift, more important and precious than the others was a colored, scented candle; a Solstice candle. Families would light this candle on the night of the Solstice, the flame of this candle both symbolized and brought the light of hope for the coming year. It is a reminder that even in the darkest cold of winter, the light and warmer days of summer would come again.
Epiphany – Little Christmas
January 6th marks the final day of the holiday season in Italy. This is the day that La Befana arrives, bringing gifts and treats for children, marking the end of the Yule Season. Epiphany or Twelfth Night is also when the 12 Wise Men are said to have finally visited the baby Jesus, bringing with them their gifts.
As Little Christmas, the Epiphany is traditionally a holiday for children in Italy. In the region of Abruzzo and other Southern areas, one festivity that children celebrate is called Pasquetta and commemorates the arrival of the Magi to Bethlehem when visiting the infant Jesus. There are parades held that feature La Befana. She is sometimes accompanied by her male companion, Befano. Children will sing songs to La Befana and leave out dolls in windows. Some families will burn the dolls as a means ending the past year and bring good luck for the coming year. Family and friends will from house to house visiting each other after opening their gifts from La Befana in the morning. Firework displays are also part of many modern Epiphany celebrations. Her arrival is also celebrated with traditional foods such as panettone, a Christmas cake.
The celebration of Befana during Epiphany is huge in Italy where she has become a national icon. In the areas of Marche, Umbria and Lazio, Befana is associated with the Papal States where Epiphany has the strongest presence. Befana’s home is thought to be Umbria.
The stories and traditions of La Befana are older than those of Babbo Natale; Santo Natale, the Italian names for Father Christmas or Santa Claus. She can be found going back centuries with some speculation that La Befana may be the goddess Hecate. Historically, La Befana first appears in writing in a poem written by Agnolo Firenzuola in 1549.
La Befana’s festival has taken over an ancient pagan feast celebrated on the Magic Night, the 6th day of the New Year. One aspect of the Epiphany celebrations as part of an ancient holiday for celebrating the New Year, is a time for purification. This is seen in Befana’s carrying a broom that she uses to sweep around the fireplaces of those whom she visits as a mean of clearing away the old, negative energies of the previous year and cleansing it for the coming New Year.
Other rites used for purification were burning effigy dolls of Befana to symbolize the death of the old year and the birth of the New Year. The end of the long winter nights and the return of the longer days of spring and summer. The coal Befana is known for leaving for naughty children has connections to sacred bonfires and is a symbol of fertility with the renewal of the earth at spring. The sacred bonfires are also seen in the ceppo or yule logs burned at this time of the year. The ashes from the burned yule log would be kept and sprinkled out in the fields for good luck and to ensure a healthy crop.
Sometimes the Ceppo is a pyramid made of wood, a tiered tree believed to have started in the Tuscan region of Italy. This tree would have three to five shelves and the frame decorated. On the bottom shelf is the family’s Nativity scene and the remaining shelves would hold greenery, fruit, nuts and present. The Nativity or Presepio represents the gift of God. The fruit and nuts represent the gifts of the Earth and the presents the gift of man. The top of the tree would have an Angel, star or a pineapple that represents hospitality. Sometimes candles are attached to the outside of each shelf, which is why the ceppo is also called the “Tree of Light.”
In Abruzzo, on the morning of Janurary 6th, sacristans would go from house to house leaving what is known as “Bboffe water.” This water was used for devotions or sprinkled around the house ward off and keep away negative energy or magic.
In the region of Romagna, the celebration of Epiphany was a time for connecting with their ancestors, which would help to ensure a successful crop and fertility for the coming year. This connection is seen in the Befanotti who represented the ancestors going from house to house singing Pasquella and in Befana coming down the chimneys to leave a gift.
The Italian anthropologists Claudia and Luigi Manciocco make a connection of Befana’s origins back to Neolithic times, beliefs and practices. They make a further connection of Befana having evolved into a Fertility and Agricultural goddess in their book “Una Casa Senza Porte” (“House without a Door”).
Ancient Sabine Goddess – Strenua
La Befana is thought to be connected to the Sabine/Roman goddess known as Strenua or Strina who was a goddess of strength and endurance. This connection has been made mention in the book “Vestiges of Ancient Manners and Customs, Discoverable in Modern Italy and Sicily” by Reverend John J. Blunt. Strenua presided over the New Year, Purifications and Well-Being. She would give gifts of figs, dates and honey. Strenua’s festivities were opposed by early Christians who viewed them as too noisy, riotous and licentious.
On January 1st, twigs were carried from Strenua’s grove, likely located in or near Via Sacra where she had a temple, in a procession to the citadel. This particular rite is first mentioned happening on New Year’s Day in 153 B.C.E. This is the year when the consuls first began assuming their office at the beginning of the year. With the switch and change over from the Julian to the Gregorian Calendars, it’s not clear if January 1st had always been the date that Strenua’s New Year celebration had been observed or if it had been held on the original New Year’s Day, a date sometimes thought in this case to have been March 1st.
The name Strenia is thought to be the origin for the word strenae, which were New-Year’s gifts that the Romans exchanged to promote good omens. Various strenae have been branches or twigs and money. Another name for these gifts is Bastrina and it is thought to have given their name to La Befana.
According to a Johannes Lydus, strenae is a Sabine word meaning “wellbeing” or “welfare”. It is unknown how accurate this may be as many words attributed to the Sabines are only singular, one word or there and no surviving scripts or inscriptions have been found. Saint Augustine says that Strenia was a goddess responsible for making a person vigorous or strong. And if you haven’t guessed it, the root for the word strenuous.
There seems to be a lot of strong agreement that Strenua rites and celebrations survive in the festivities surrounding La Befana.
Other Mythological Figures Possibly Connected To Befana
Giubiana – An old woman or crone and festival of the same name held in the Northern Italy region of Lombardy. An effigy of Giubiana and sometimes her male counterpart and spouse, Ginée who is the personification of January. An effigy of Giubiana is burned to ashes to symbolize the burning away of the old year and the end of winter.
Nicevenn – La Befana has been connected to the Scottish figure of Nicevenn as a source of inspiration for her legend and traditions. With Nicevenn or Gyre-Carling as she was also known, it was considered unlucky to leave any unfinished knitting lying around lest she steal it.
Perchta – A southern Germanic goddess from the Alpine countries. She is sometimes identified with the Germanic goddess Holda. Both goddesses are known as a “guardian of the beasts” and making an appearance during the Twelve Days of Christmas; overseeing spinning. Perchta is a goddess who went from being benevolent to more malevolent with the passage of time and rise of Christianity. At one time during the Yule Season and Epiphany, Perchta will leave a silver coin for those who have been good and she reportedly will slit open the bellies of who haven’t and stuff them with straw and pepples. Thankfully, Perchta has become more tempered again and will leave coal instead if someone’s been bad.
Befana Poems And Songs
There a number of different songs sung about Befana with slightly different versions found in different regions of Italy.
The following is one version:
“La Befana vien di notte
Con le scarpe tutte rotte
Col vestito alla romana
Viva, Viva La Befana!”
The English translation is as follows:
The Befana comes by night
With her shoes all tattered and torn
She comes dressed in the Roman way
Long life to the Befana!
A poem by Giovanni Pascoli:
“Viene, viene la Befana
Vien dai monti a notte fonda
Come è stanca! la circonda
Neve e gelo e tramontana!
Viene, viene la Befana”
The English translation is as follows:
“Here comes, here comes the Befana
She comes from the mountains in the deep of the night
Look how tired she is! All wrapped up
In snow and frost and the north wind!
Here comes, here comes the Befana!”