Category Archives: Mesopotamian
Etymology – “Big Fish” or Whale
Alternate Spellings: Κηφεύς Kepheús (Greek), Ketos, Cetea (plural)
Cetus is the name of the monstrous sea creature whom King Cepheus was to sacrifice his daughter Andromeda. The giant monster has a bit part in the overall story of Perseus and Andromeda, though it is enough to earn it a place up in the heavens to be immortalized as a constellation.
The name cetus can mean any large fish, especially a shark, whale or a sea monster. In Greek art as well as seen in the Hercules The Legendary Journeys series, the cetea were shown as large sea serpents. And yes, both Hercules and Perseus slay giant sea monsters in their adventures.
Visualizing Cetus as a huge, monstrous sea serpent makes it easier to see how it could destroy the coast of Aethieopia or rise up out of the sea to try and devour Andromeda.
Side Note – The art historian John Boardman has the idea that the images of the cetus along the silk road influenced the image of the Chinese dragons and the Indian makara.
Story Of Perseus
In the Greek story of Perseus, Cepheus was the king of Acrisios or Aethiopia, the husband of Queen Cassiopeia and the father to Andromeda. For the Greeks, Cepheus is known as the father of the Royal Family.
The story begins when Cassiopea started bragging about how Andromeda was more beautiful than the Nereids. This kind of attitude of extreme arrogance and pride, especially when a person claims to be better than the gods, creates what’s known as hubris.
Offended by Cassiopeia’s remarks, the Nereids approached Poseidon and complained, asking him to punish this mortal woman. Poseidon agreed and he sent a flood as well as the sea monster Cetus (or Kraken) to destroy the coastline of Aethiopia.
After consulting with the oracle of Ammon (identified by the Greeks with Zeus,) located at an oasis near Siwa in the Libyan desert, Cepheus was told that he would be able to end the destruction of his country by giving up his daughter Andromeda in sacrifice to Cetus. At the urging of his people, Cepheus had Andromeda chained to a rock by the sea to await her fate.
Luck was with Andromeda, for the hero Perseus was flying by on the Pegasus and on seeing her, he flew down to ask her why she was bound to the rocks. Andromeda told her story to the hero Perseus.
After hearing the story, Perseus went to Cepheus, saying he could save Andromeda from the sea monster and that in return, he wanted her hand in marriage. Cepheus told Perseus that he could have what he wanted.
At that, Perseus then, depending on the accounts given, pulled his sword and found a weak spot in the scales of the sea monster Cetus or he used the severed head of Medusa to turn the monster to stone.
In either event, the monster is slain, Perseus saved Andromeda and a grateful Cepheus and Cassiopeia welcomed them to a feast where the two were married.
The story doesn’t completely end there as it seems Andromeda had also been promised to her uncle Phineus to marry. This wouldn’t have been disputed or contested if Phineus had been the one to save Andromeda and slay Cetus himself. So Phineus picked a fight with Perseus about his right to marry Andromeda at the wedding.
After slaying a Gorgon and a Sea Monster, a mere mortal man is no challenge for Perseus who once again pulls out Medusa’s head and turns Phineus to stone. Given variations of the story, sometimes this is when Cepheus and Cassiopeia are also turned to stone when they accidentally look at the gorgon’s severed head. With Phineus now dead, Andromeda accompanies Perseus back to his home Tiryns in Argos where they eventually founded the Perseid dynasty.
Some accounts give that Perseus and Andromeda had seven sons and two daughters. Others place this count a little differently saying its seven children all together, six sons and one daughter. Most accounts agree that the eldest son, Perses founds his own kingdom and becomes the ancestor to the kings of Persia. A variation to this account is that Perses was adopted by his grandfather Cepheus and named an heir to the throne.
Eventually, years later, as the major figures of the storied died and passed away, the goddess Athena placed Cepheus and the others up into the heavens as constellations to immortalize and commemorate this story.
In another account, because Cepheus was descended from one of Zeus’ lovers, the nymph Io, that earned him a place in the night sky.
Further, it is the god Poseidon who places both Cepheus and Cassiopeia up into heavens to become a constellation.
Hyginus’ Account – By his account, Cepheus’ brother is Agenor who confronts Perseus as he was the one to whom Andromeda had been promised in marriage. This is who Perseus ends up killing instead of Phineus.
Aethiopia or Ethiopia?
The accounts can vary and much of this owes to some lack of clarity among the ancient Greek Scholars and Historians. Homer is the first to have used the term Aethiopia in his Iliad and Odyssey. The Greek historian Herodotus uses the name Aethiopia to describe all of the inhabited lands south of Egypt. The name also features in Greek mythology, where it is sometimes associated with a kingdom said to be seated at Joppa, (what would be modern-day Tel-Aviv) or it is placed elsewhere in Asia Minor such as Lybia, Lydia, the Zagros Mountains, and even India.
Modern-day Ethiopia is located on the horn of Africa and has some tentative ties to the legend of Andromeda. The Egyptian priest Manetho, who lived around 300 BCE called Egypt’s Kushite dynasty the “Aethiopian dynasty.” And with the translation of the Hebrew Bible or Torah into Greek around 200 BCE, the Hebrew usage of “Kush” and Kushite” became the Greek “Aethiopia” and “Aethiopians.” This again changes later to the modern English use of “Ethiopia” and “Ethiopians” with the arrival of the King James Bible.
Given the way that Countries, Empires, Kingdoms, and Nations rise and fall, expand and shrink, it’s very well possible that both Aethiopia and Ethiopia are one and the same and that modern-day Tel-Aviv once known as Joppa (Jaffa) may have once been part of Ethiopia. Some sources cite Joppa as having been a city of Phoenicia. There is a lot of history that has been lost to the sands of time that can only be guessed at and speculated upon.
Hercules Vs Cetus
This is a very similar story that follows much the same theme that the story of Perseus and Andromeda follows.
Now, Hesione is a Trojan princess and the daughter of King Laomedon. Being Trojan, Hesione in some versions and not Helena gets the blame as the trigger for the famous Trojan War.
Enough of that, the gods Apollo and Poseidon became angry with King Laomedon when he refused to pay his tribute to the gods for the construction of Troy’s walls. Fair enough, if you don’t pay, we’ll send a plague and a giant sea monster after you to collect.
After consulting the Oracles for what he could do to set things right, Laomedon was told he would need to sacrifice his daughter Hesione to the monster Cetus. Some versions say a series of pulling lots saw Hesione get this fate. Like Andromeda, Hesione too is chained to the rocks near the ocean for Cetus to come and get.
The hero Hercules along with Oicles and Telamon were returning from their campaign against the Amazons when they come across Hesione chained up and exposed. Hercules finds out what’s going on and goes to her father, Laomedon saying that he can save her for a price.
What price? The horses Laomedon received from Zeus as compensation when Ganymede was abducted. Though it’s Tros who is often given as the father of Ganymede and Laomedon is a nephew of said Ganymede. This story follows the lineage with Laomedon as Ganymede’s father rather than a nephew.
Back on track, Laomede agrees to Hercules’ price of giving the horse and the hero sets off to kill the sea monster Cetus.
When it came time for Hercules to collect his reward, Laomedon refused to pay. Why am I not surprised by that? Some people just don’t learn.
Hercules and his companions are angry enough that they come back to attack Troy, killing Laomedon and all his sons except for Podarces. Telamon takes Hesione for his wife and Podarces, becoming king of Troy, changes his name to Priam.
The whole famous Trojan War fits in as Priam wanted Hesione returned to Troy. When Antenor and Anchises, both sent by Priam, couldn’t get Hesione, they return. Paris is then sent to Greece to bring Hesione back and while on the way, brings back Helen, Queen of Sparta and wife to Menelaus.
Other Grecian Legends
Gates of the Underworld – With Cetus’ location under the ecliptic, it’s stars, along with those of Pisces are connected to the capture of Cerberus in The Twelve Labors of Hercules. Having written a post for Pisces, this is the first I’ve come across this story being connected to either constellation. It seems to me, part of a series of connection several constellations to the story of Hercules and his labors.
The constellation known as Cetus is one of 48 constellations listed by the 2nd-century astronomer Ptolemy in his book, Almagest. Today it remains as one of the 88 current or modern constellations. The Cetus constellation is found in region of the sky called “The Sea” with other water-based constellations of: Aquarius, Capricornus, Eridanus, Piscis Austrinus, and Pisces.
17th-century astronomer, Johannes Bayers thought Cetus resembled a dragonfish. In his star map or Uranographia, Johann Elert Bode gives an alternative name of Monstrum Marinum for Cetus. Other astronomers, Willem Jansson Blaeu and Cellarius saw a Whale in the Cetus constellation. It’s not unusual either for Cetus to be shown as a giant, monstrous fish with varying animal heads on it.
The Cetus constellation is found in the southern hemisphere where it can most likely be seen during autumn evenings, especially in November, along with several other constellations named after characters in the myth of Perseus. Because of its southern location, Cetus is visible between the 70° and -90° latitude lines and for observers farther south it lies below the horizon. It is 4th largest constellation found in the night sky. Bordering constellations to Cetus are: Aquarius, Aries, Eridanus, Fornax, Pisces, Sculptor and Taurus.
Arab astronomers were aware of Ptolemy’s constellations, in their star lore, one of the hands from the Pleiades (Al-Thurayya) is said to extend into part of the Cetus constellation. Additionally, two pearl necklaces were seen as making up the stars of Cetus. One necklace is intact and whole while the other is depicted as broken and the pearls scattered.
The Tukano and Kobeua people see a jaguar in the Cetus constellation. This jaguar is the god of hurricanes and violent storms. The stars Lambda, Mu, Xi, Nu, Gamma and Alpha Ceti make up the head. The stars Omicron, Zeta and Chi Ceti make up the body with the stars Eta Eri, Tau Ceti and Upsilon Ceti making up the legs and feet. Lastly, the stars Theta, Eta, and Beta Ceti mark the tail of the jaguar.
The stars of Cetus are located in two areas of the Chinses Night Sky, the Black Tortoise of the North or Bei Fang Xuán Wu and the White Tiger of the West or Xi Fang Bái Hu.
The area of the night sky that Cetus occupies is associated with Autumn, agriculture and the harvest season, especially with the need for storing grains and cereals.
Bakui – This is an old asterism comprised of the stars 2, 6 and 7 Ceti that represents a bird catching net. In older maps, this asterism will be placed further south in the constellations of Sculptor and Phoenix. It’s thought that perhaps Chinese astronomers have moved this asterism further north with the slow precession of stars in the night sky.
Chuhao – Or called Chugao, it is located south of Tianjun. This asterism is made up of six stars, two of which are Epsilon and Rho Ceti that border with Eridanus. This asterism represents either a measure of animal feed or medicinal herbs.
Tiancang – Is a square granary, made up of six stars from main body of Cetus, including Iota, Eta, Theta, Zeta, Tau and Upsilon Ceti form this asterism.
Tianhun – This asterism is a loop of seven stars near Eta Ceti and represents either a manure pit or pig sty.
Tianjun – Is a circular granary, made up of thirteen stars from the head and neck of Cetus, including Alpha, Gamma, Delta and Xi Ceti form this asterism.
Tianlin – Is a third granary that borders between the Cetus and Taurus constellations. It is comprised of four stars Omicron, Xi, 4 and 5 Tauri. This storehouse or granary is used to store millet or rice.
Tusikong – One star, Beta Ceti marks this asterism that represents the Minister of Works and Land Usage Overseer.
It’s thought that this constellation was called Na Kuhi and the star, Omicron Ceti might have been called Kane.
As I study the old Grecian myths and the history behind them, the stronger a connection and correlation between the Greek and Mesopotamian myths appears. The story of Andromeda and Perseus is just one set of myths the Greeks inherited from the Mesopotamian cultures.
The constellation of Cetus has been identified with Tiamat, the dragon goddess of Chaos. She bore many demons for her husband, Apsu, but eventually she decided to destroy them in a war that ended when Marduk killed her. He used her body to create the constellations as markers of time for humans.
Biblical Connection – Lost In Translation!
The Greeks weren’t the only ancient people that the Mesopotamians influenced. We see another interesting connection come in the Torah or Hebrew Bible and with the Canaanites.
Jonah and the Whale – This is the story that many people are most likely familiar with for any connection of Cetus with the Bible. If you don’t really dig any further, that can be good enough for people when linking this constellation to the Bible.
If we go a little further, yes, the Hebrew text in Jonah calls the whale a dag gadol, meaning “great fish.” And yes, when the Old Testament was translated to the Greek Bible or Septuagint, the translation is “mega ketos.” Then translated again, in the Latin Vulgate, it translates to Cetus and then later to “piscis grandis.”
Torah – What gets interesting, is another creature, Tanninim (or Tannin for singular) that gets mentioned in the Hebraic Books of Genesis, Exodus, Deuteronomy, Psalms, Job, Ezekiel, Isaiah, and Jeremiah. Now, the translation into the King James Bible will translate many of these instances to mean a serpent or whale.
Why mention one particular creature, Tannin in all of these other passages and books and call it a dag gadol in Jonah? It’s assumed that whales are what’s being mentioned. Yet when we get into Isaiah, tannin is again mentioned as a sea monster that will be slain by God or Yahweh. When we go into the King James Bible, that translation of tannin becomes dragon.
If dag gadol is a whale or rather, a great fish; then what’s tannin? Sticking to just Jewish mythology, tannin is often linked to the sea monsters Leviathan, Lotan and Rehab. In modern Hebrew, tannin means crocodile.
Canaanite Mythology – Tannin also appears in Canaanite myths, specifically the Baal Cycle. It is a story very similar to the Mesopotamian myth of Marduk (or Enlil) slaying Tiamat and the Grecian Perseus slaying Cetus.
Tannin is a monstrous servant of the sea god Yam who is defeated by Baal or is bound by his sister Anat. This serpentine sea monster is used in Canaanite, Hebrew and Phoenician mythologies as being symbolic of chaos and evil. Much like how Tiamat is equated as a symbol of chaos. It is this part of being a sea monster or dragon and chaos that has modern scholars identifying Tiamat with Tannin.
Nautical Lore & Superstitions
A ship or a ship’s maidenhead will be called Cetus to indicate a ship undaunted by the sea or a fearsome and ruthless pirate ship.
By sailors, the name Cetus is an omen and harbinger of a bad storm or misfortune. The name could also mean lost cargo, the presence of pirates or getting steered/pulled off course. The superstition was so great, that sailors would avoid mentioning the name Cetus.
Here Be Dragons! – Continuing the bit of nautical connection, some retellings of Perseus and Andromeda will refer to Cetus as being a sea serpent or outright calling it a dragon.
Release The Kraken!
Thanks to the 1981 stop-motion movie Clash of the Titans and it’s later 2010 remake, the part that Cetus played was replaced with an even scarier and compelling monster, the now famous Kraken that rises up to destroy a coastline and kill Andromeda.
Think about it, “Release the Cetus!” just doesn’t have as dramatic of flair as “Release the Kraken!” does. Even the old stop-motion Kraken is more ominous to see on the screen then a giant whale or monstrous sea serpent rising up out of the ocean. It’s more exciting for a modern audience whether seen in theaters or on the small screen to watch.
This also simply shows how Hollywood will often change the source material for what they think is more exciting and action oriented. Then, when enough people are familiar with this version as the story of Perseus and Andromeda, it shows how these stories and mythologies are still active and evolve with the different cultures that retell them.
It’s been pointed out that the Kraken isn’t even Greek in origin, it’s from Norse & Icelandic lore and mythologies.
Even in Renaissance paintings depicting Perseus, this is where we see the hero going from wearing Hermes’ flying sandals to riding the winged horse Pegasus.
All these constellations have some connection to the overall legend and myth of the Grecian hero Perseus.
Stars Of Cetus
Alpha Ceti – Also known as Menkar that means “nose.” It is a giant red star. It forms a double star with 93 Ceti. Alpha Ceti gets to have a bit of a claim to fame with it’s use in Science Fiction, particularly the original Star Trek series. It is Alpha Ceti V where Khan and his crew are exiled. Then in Star Trek: Enterprise, Alpha Ceti V is the planet that humans find refuge at after the Xindi destroy Earth.
Beta Ceti – Also known as Deneb Kaitos and Diphda is the brightest star found within Cetus. It is an orange star. The name Deneb Kaitos comes from the Arabic phrase Al Dhanab al Ḳaiṭos al Janūbīyy meaning: “the whale’s tail.” The name Diphda comes from the Arabic: “aḍ-ḍafdaʿ aṯ-ṯānī” meaning: “the second frog.” It should be noted that the star Fomalhaut found within Piscis Austrinus is the first frog.
Gamma Ceti – This a double star, the main star is yellow while the secondary star is blue.
Omicron Ceti – Also known as Mira, meaning “The Wonderful,” is the first variable star to have been discovered. Because this star seems to appear and disappear to the unaided eye, it was given the common name of “The Amazing One.” It was discovered by David Fabricius in 1596.
Tau Ceti – Is only notable for being a star similar to the Earth’s own sun. There aren’t any known planets for this star.
AA Ceti – Is a triple star system. The third star is only known by the shadow it casts when passing in front of the primary star.
NGC 246 also known as the Cetus Ring, is a planetary nebula found within the Cetus constellation. It’s roughly 1600 light-years away from Earth. It earns the nickname of Pac-Man Nebula due to how its central stars and surrounding star field appear.
There are a series of three meteor shows associated as originating out of Cetus, they are the October Cetids, the Eta Cetids and finally, the Omicron Cetids.
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.
Attis was Cybele’s young lover who had devoted himself to the goddess. He had a made a promise that he would always be faithful. As fate would have it, Attis in time fell in love with a nymph by the name of Sagaritis (or Sagaris) and they decided to marry. When Cybele learned of this marriage, she burst in on the marriage ceremony, inflicting Attis with madness and sending the other guests into a panic.
In his maddened state, Attis fled for the mountains. There, he stopped under a pine tree and proceeded to mutilate himself to the point of castrating himself and bleeding to death there beneath the pine tree.
When Cybele found her lover, the young Attis dead, she mourned her actions and deeply regretted them. She pleaded with the god Jupiter to restore Attis to life. Jupiter vowed that that pine tree would remain sacred and like the tree, Attis would live again. The blood that Attis shed is said to have become the first violets.
In the versions of the myths where Maeon is Cybele’s father – Maeon kills Attis, the baby whom he sires after committing incest with his daughter. Cybele manages, in this myth to restore Attis back to life.
Pausanias’ Version – Another story of Attis, this time with Agdistis as another name for Cybele follows much of the same story as previously mentioned. Only now, when the baby, Attis is born, he is left exposed and a ram comes, standing guard over the child. As the baby grew, his beauty became ever more apparent as more than human. Agdistis saw Attis and fell in love with him.
When Attis finally came of age, he was sent to Pessinos, a city in Phrygia to wed the King’s daughter. After the marriage ceremony was completed, Agdistis appeared, causing Attis, driving him mad in her jealously to the point of cutting off his own genitals. The madness was such, it effected other nearby, that even the king cut off his own genitals.
Shocked, Agdistis sought amends for what she had done and begged Zeus to restore Attis to life so that he would be reborn.
Ovid’s Version – In this one, Attis had fallen in love with Cybele who wanted to keep the boy at her shrine as a guardian. She commanded Attis to always be a boy. Attis declared in kind that if he lied, let the lover he cheated be his last.
As happens with these kinds of stories, Attis does cheat with the Nymph Sagaritis (or Sagaris). Her tree is cut down by Cybele, killing her the Nymph. Attis in response goes mad and hallucinates that the roof to his bedroom is collapsing on him. Attis runs towards Mount Dindymus where he calls out for Cybele to save him.
Hacking away at his own body with a sharp stone, Attis continues to cry out to Cybele that she take his blood as punishment and cuts off his genitals as that is what has caused him to cheat on Cybele.
Ultimately, this story of Attis’ self-mutilation and castration is the basis for the Galli, Cybele’s priest to castrate themselves as a show of devotion to the goddess.
Cybele & Dionysus
Similar to the story of Attis & Cybele, is the story of Dionysus & Cybele. The earliest reference to this myth in Greek mythos is around the 1st century B.C.E. in Apollodorus’ Bibliotheca.
Like Attis, Cybele also cures Dionysus of his madness. Considering she’s the one who caused Attis’ madness, I would hope she would cure it too.
Both Dionysus’ and Cybele’s cult shared many similarities. As foreign deities worshiped among the Greeks, both gods would arrive in chariots drawn by large exotic cats. Dionysus would come in his chariot pulled by tigers whereas Cybele’s chariot was drawn by lions. Both deities would be accompanied to the fanfare of wild, raucous music and a parade of exotic foreigners and lower class citizens of Greek society.
For the Hellenic Greeks, these two gods held wild temperaments that didn’t sit well with many affluent Greeks and were thus, warily worshiped.
Due to the similarities of both Dionysus’ and Cybele’s cults, in Athens, by the end of the 1st century B.C.E., the two cults were often combined.
Cybele & Sabazios
Sabazios is the Phrygian version to the Greek Dionysus. Under Greek influence, the name Sabazios is often used as an epithet for Dionysus and the two’s myths have become very intertwined.
Further Greek influences have Cybele equated with Rhea. By Phrygian traditions, Cybele is the mother of Sabazios. When Cybele is equated with Rhea, she is the nurse-maid and tutor to a young Dionysus after his mother Hera rejects him.
Orgia – It is thought that the Orgia, the Orgiastic cult of Dionysos-Sabazios may have originated with Cybele. When Sabazios had been wandering in his madness, he made his way to Cybele in Phrygia where she purified him and taught him the initiation rite for the Orgia. Sabazios is to have received his thyrsus and panther-drawn chariot while he went throughout all of Thrace to spread the Orgia. The Orgia certainly seems to have become associated with the celebrations of Cybele as the Great Mother or Mountain Mother in the writings of Strabo or as Euripides makes mention of in his play Bacchae.
As Nurse-Maid – In a story very similar to Dionysus’ being rejected by his mother Hera, it is Cybele, identified as Rhea and Grandmother to Dionysus who takes up the infant to care for him much like she did her own son Zeus. The god Hermes, tells Cybele how Dionysus will become a god later when he’s grown to manhood. Cybele’s priests the Korybantes use their loud drumming and chanting to drown out the cries of the infant in order to prevent Hera’s wrath from finding him to finish what she had started with trying to kill Dionysus when she cast him out. The story of Dionysus’ youth with Cybele continues with him grabbing lions for the Mother Goddess to hitch up to her chariots and later acquiring a lion-drawn chariot of his own.
Atalanta & Hippomenes
These two were turned into lions in myth by either Cybele or Zeus as punishment for having sex with one of their temples. The Greeks believed that lions were not able to mate with other lions. Another version of the story will have Aphrodite turn them into lions when they forgot to give her proper tribute or offerings.
Cybele was also especially noted for being a bee goddess.
Mother Of The Mountain – Goddess Of Mountains And Fortresses
As a goddess of mountains, cities and forts, Cybele’s crown was seen to take the form of a city wall, showing her role as a guardian and protector of Anatolian cities.
There is an inscription of “Matar Kubileya” found at a Phrygian rock shrine dating from the 6th century B.C.E. It is often translated to: “Mother of the Mountain.” It is a name that is consistent with Cybele and a number of other tutelary goddess who are all seen as “mother” and connected to a specific Anatolian mountain or other locations. In this sense, Cybele is seen as a goddess born from stone.
Cybele’s connection and association with hawks, lions and the mountainous regions of Anatolia show her role as a mother of the land in its wild, uninhabited state. She holds the power to rule, moderate or soften the unbridled power and ferocity of nature and to reign it in for the use of civilization.
Idaea – Mountain Goddess & Nymph
Cybele is often connected with Mount Ida in Anatolia where there is an ancient site of worship. Idaea is the name of the local mountain goddess or nymph who resided here. Where many goddess get absorbed into each, the name of one deity, Idaea in this case will become an epithet to the more well-known deity.
Goddess Of Nature And Fertility
As an ancient fertility goddess, Cybele’s worship is believed to have covered from Anatolia to Greece during the Archaic period, roughly 800 to 500 B.C.E and then into the Hellenistic era of 300 to 50 B.C.E.
Lions and sometimes leopards were shown to either side of Cybele to depict her strength.
Cybele is typically seen as a guardian and protector over all of a nature and a goddess of unbridled sex.
Along with Artemis, Cybele is seen as the “Great Huntress” and patron goddess and protector of the Amazons.
Magna Mātēr – The Great Mother
The Romans revered and knew Cyble as Magna Mātēr or the Great Mother, Rome’s protector. They also knew her as Magna Mātēr deorum Idaea, the great Idaean mother of the gods. It is a similar title to the Greek title for Cybele of Mētēr Theon Idaia, Mother of the Gods from Mount Ida. In the early 5th century B.C.E., she was known as Kubelē. In Pindar, she was known as “Mistress Cybele the Mother.” Cybele’s worship among the Greeks saw her easily identified and equated with the Minoan-Greek Goddess Rhea and the grain-goddess Demeter.
As Magna Mātēr, Cybele was symbolized by a throne and lions. She held a frame drum. A bowl used for scrying. A burning torch was also used to symbolize her bull-god husband Attis in his resurrection. For some like Lucretius, Magna Mater represented the world order. Her imagery hold overhead represented the Earth, thought to “hang in the air.” As the mother of all, the lions pulling her chariot represent the offspring’s duty of parental obedience. Magna Mater is seen as un-created and separate from and independent of all of her creations.
Under Imperial Rome, Magna Mater represented Imperial order and Rome’s religious authority throughout its empire. Emperor Augustus, like many of Rome’s leading families, claimed Trojan ancestry and a connection to Magna Mater. His spouse, empress Livia was seen as the earthly equivalent and representation of Magna Mater. Statuary of Magna Mater has Livia’s likeness.
While there are not a lot of documents or myths that survive regarding Cybele, it has been suggested that her Phrygian name of Mātēr indicated a role as a mediator between the boundaries of the known and the unknown, the civilized world and the untamed wilds, the living and the dead. The Imperial Magna Mater protected Rome’s cities and its agriculture. Ovid mentions how barren the earth was before Magna Mater’s arrival. The stories and legend of Magna Mater’s arrival to Rome are used to promote and exemplify its principles and Trojan ancestry.
Megalesia – Festival To Magna Mātēr
Also known as the Megalensia or Megalenses Ludi; under the Roman calendar, Cybele’s Spring festival of Megalesia was celebrated from April 4th to April 10th, a period of six days. This festival celebrated Cybele’s arrival in Rome along with the death and resurrection of her consort, Attis. This festival and the whole month of April were celebrated with an air of rejoicing and lavish feasts.
Exactly how the festival was celebrated is uncertain. What is known is that there were many religiously themed plays, games and activities. There are descriptions of mummery, war dancers wielding shields and knives and a lot of drumming and flute playing. As to the games, slaves were not allowed to participate. On the first day of Megalesia, there would be a feast held. These feasts were known for being very lavish and the Roman Senate passed a law limiting the amount that could be spent on these feasts. On April 10th, Cybele’s image would be publicly paraded to the Circus Maximus, chariot races would be held in her honor. A statue dedicated to Magna Mater with her seat on a lion’s back stood at the side of the race track barrier line.
Hilaria – Holy Week
In addition to the Megalesia festival, there is also a week-long festival known as Holy Week that starts from March 15th, also known as the Ides of March. That really gives a new meaning to Shakespeare’s Julius Caesar when he’s told to beware the Ides of March. The entire festival is meant to have an air of celebration for the arrival of Spring and the Vernal Equinox.
The festival itself seems to have been established by Claudius as a means of claiming and honoring Trojan ancestry. As a result, the festival very likely grew and expanded over time as a celebration for the death and resurrection of Attis.
The Reed Entered – Also known as Canna Intrat, from the 15th to the end of the month, there is festival for Cybele and Attis that starts on the 15th or Ides, with Attis’ birth and his being left along the reed bank of the Sangarius river in Phrygia before either shepherds or Cybele find him. People known as Cannophores will carry away the reeds. During this time, there is a nine-day period of abstinence from eating bread, fish, pomegranates, pork, quinces and likely wine. Only milk was allowed to be drunk during this period.
The Tree Enters – Also known as Arbor Intrat, March 22nd marks the date of Attis’ death under a pine tree. It is observed. People known as Dendrophores or “Tree Bearers,” after sacrificing a ram, will cut down a tree and carry it to Magna Mater’s temple for a mourning period of three days.
Tubilustrium – March 23rd, this is an old, archaic holiday for the Roman god Mars. The tree has now been laid to rest in Magna Mater’s temple. Mars’ priest, the Salii will do a traditional beating of their shields accompanied by trumpets and other loud music from the Corybantes. Overall, this is a day of mourning.
The Day of Blood – Also known as Sanguis, Sanguem or Dies Sanguinis March 24th. The rites can only be described as frenzied as mourners and devotees whip or scourge themselves in order to sprinkle the alters and Attis’ effigy with their blood. Some of the rites involve castration and the tree is buried, symbolizing Attis’ placing within his tomb. This day was also to honor Bellona, a war goddess. Her priests were known as the Bellonarii and practiced mutilation along with using hallucinogenic plants.
The Day of Joy – Also known as Hilaria, on the Roman Calendar this marks the Vernal Equinox. It takes place on March 25th and celebrates Attis’ resurrection. It must be noted that is a day of celebration and not the previous mournful tones and rites. I’m also not the only one to have noted a similarity to the Christian association of Jesus’ resurrection.
Day of Rest – Also known as Requietio, March 26th. What can we say? Partying is hard work.
The Washing – Also known as Lavatio, March 27th. This is when Cybele’s sacred stone, the Pessinos’ black meteor is taken from the Palatine temple to the Porta Capena along a stream called Almo. This stream is a tributary to the Tiber river. Here, the stone would be bathed by a priest. The return trip back to the temple would be conducted by torchlight. It’s noted by Ovid as being an innovation by Augustus.
Initium Caiani – March 28th. This particular part of the festival is found on the Calendar of Philocalus. It is likely an initiation ceremony that was held at the Vatican sanctuary for the mysteries of Magna Mater and Attis.
Pine cones are symbols of Cybele and the related myth of Attis. They are believed to have been worn by Cybele’s priests and followers as one of her symbols. As a protective symbol, a pine cone would be affixed to the top of a pole and placed out in vineyards to protect the crops. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A type of hand drum or tambourine, the tympanon was used by the Greeks to denote worship in a foreign cult or religion. Of the foreign deities the Greek adopted, only Cybele is ever shown holding the tympanon. On the cuirass of Ceasar Augustus’ Prima Porta statue, Cybele’s tympanon is shown lying at the goddess Tellus’ feet.
The Trojan War
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas.
The Trojan War was a major and significant war among the Greeks. Many deities got themselves involved. Cybele was one of many such gods to do so. When Prince Aeneas was attacked by Turnus, leading the Rutulians, Cybele prevented Turnus from setting fire to the Trojan fleet by turning all of the ships into nymphs.
Virgil’s Aeneid – As Berecyntian Cybele, she is the mother of Jupiter and the protector of prince Aeneas. Cybele gave the Trojans her sacred tree to use for building their ships. Cybele then pleaded with Jupiter to make the resulting ships indestructible. Aeneas and his men are able to flee Troy, heading for Italy, where Rome would be founded. Once the they arrived in Italy, the ships all turned into sea nymphs or Oceanids.
Yes, you read that correctly. During the early Roman Imperial era, the poet Manilius introduces Cybele into classic Greco-Roman zodiac. It upsets the balance as there’s already twelve zodiac houses represented by a corresponding constellation. Each of which is ruled by a different deity, the Twelve Olympians in Greek and the Di Consentes in Rome. Manilius places Cybele as a co-ruler with Jupiter over Leo the Lion, which is noted for being in direct opposition to Juno who rules Aquarius.
Some modern scholars have taken note of how, as Leo rises over the horizon, that Taurus the Bull sets. Symbolically, this is seen as the lion dominating or defeating the bull. The idea then gets put forth that the celebrations of Megalensia includes this symbolism with lions attacking bulls. As a Spring festival, the date for the celebration of Megalensia is around April 12th when farmers would dig in their vineyards to break up the soil and sow their crops. This would also be when farmers would castrate their cattle and other livestock.
It has been suggested by some scholars that Cybele’s name can be traced to that of Kubaba, a deified queen who ruled during the Kish Dynasty of Sumer. Kubaba was worshipped at Carchemish and would later be Hellenized to the name of Kybebe. Kubaba was also known to the Hittites and Hurrians in the region. There isn’t enough etymological evidence to support this. However the names Kubaba and Matar do seem to have become closely associated. Such as the genital mutilations that are found both within Cybele’s and Kybebe’s cults. Much like many other localized mountain goddesses in Anatolia, who are called “mother” and among many who would become identified with Cybele.
Christianity And The Book Of Revelation
Of interest, is that the author of the Book of Revelations, identified by modern scholars as John of Patmos is likely to have been referring to Cybele when he mentions “the mother of harlots who rides the Beast.”
Christianity – Kept to a nutshell, the early Christians, once Christianity became the state religion of Rome, began to view and regard Cybele’s cult as evil, even demonic. Under Emperor Valentinian II in the 4th century C.E., he officially banned the worship of Cybele and the goddess followers and devotees fell under a lot of hate and persecution. Under the rule of Justinian, objects of worship for Cybele and her temples were destroyed and eventually by the 6th century C.E., Cybele’s cult seems to have vanished.
It has been noted by others how the Basilica of the Vatican is apparently the same exact spot for where Cybele’s Temple once stood and that Christians celebrate the death and resurrection of Jesus Christ in the same place where Attis was once worshiped. Some will even go so far as to suggest that revering the Virgin Mary is merely another aspect of worshiping Cybele and many other ancient Mother Goddesses.
Montanism – Christianity – Also known as New Prophecy – Now I do find it fascinating that around 100 C.E. a former Galli priest of Cybele by the name of Montanus formed a Christian sect that worked to oppose Pauline Christianity.
In Pauline Christianity, those who followed the teachings of the Apostle Paul, it held a major influence into the formation of Christianity in terms of scriptural interpretations, cannon and dogma.
Montanus’ sect was considered very heretical to the Catholic Church and would eventually see all of its followers excommunicated.
In brief, Montanus believed himself to be a prophet of god and that women could also be bishops and presbyters. Where much of early Christian theology diminished the power and presence of women within religion, Montanus’ sought to keep it.
It’s also interesting to note a rather prominent example of a Pagan religion that Christianity and former followers of other religions attempting to adopt and add in their beliefs. Like Montanus equating Jesus with Attis and the celebrating of Easter with the resurrection of Jesus during Holy Week, the days between Good Friday and Easter is also the same period that Hilaria, observing and celebrating Attis’ resurrection was held.
Rhea – Greek Goddess
Just as Cybele is the Great Mother of the Roman Pantheon, Rhea, her Grecian counterpart is the Great Mother of the Greek Pantheon of Gods. Thanks greatly to the influence of the Romans, many people will identify and equate Cybele with Rhea.
The Romans were famous for subsuming many deities in their conquest across Europe, particularly the Mediterranean area, and identifying their gods with those of a conquered culture. The most famous being the Greeks, where many deities were renamed to those of Roman gods. Prominent examples like Zeus and Jupiter, Hera and Juno, Ares and Mars and so on down the line.
With the Hellenization of Latin literature, many Greek writers and even Roman writers rewrote and intertwined the myths of these two deities so that would virtually become one and the same. As the centuries have passed, the tradition of accepting both of these goddesses as one and the same has become generally accepted. Just that there are still some differences that separate the two.
Rhea’s best known story is with the birth of the Olympian gods. Cronus fearing that a son of his would kill him and take over, devoured all of his children as they were born. Rhea managed to rescue her youngest son, Zeus by tricking Cronus into swallowing a rock. She hid Zeus in the Dictean Cave in Crete. Zeus, after growing up, succeeded at overthrowing Cronus and rescuing his siblings.
Like Cybele, Rhea can help in easing the pain of childbirth and soothe the pain and difficulties that come with menstruation.
Demeter – Greek Goddess
The Greeks are who make the connection and equate Cybele with Demeter and Rhea, seeing in her a Mother Goddess. While Cybele does have her origins in Phrygian worship, when the Greeks encountered her, they just saw another deity like their own, just under a different name. Yes, all three are a Mother Goddess and Goddess of the Earth, you can see why the Greeks would equate all three together.
The Romans are clearer in acknowledging more clearly the genealogy of the Greek pantheon and equating Cybele whom they readily adopted as their own with Rhea and then equating Demeter with Ceres, a Roman Harvest goddess.
Antaea – This name and epitaph is one that is applied equally to Cybele, Demeter and Rhea by the Greeks. The meaning of the name is unclear, though it does denote a name for a goddess whom people could approach in prayer.
Other names: Catamitus (Latin), Ganymedes
Etymology: The etymology of the name Ganymede is rather uncertain with many people and sources giving different meanings. A possible Latin meaning is “Gladdening Prince” that takes from the Greek words of ganumai meaning “gladdening” and mêdon or medeôn which means “prince.” As this last word likely has a double meaning, another translation is “genitals.” In which case, Ganymede’s name is meant to have a deliberate double-meaning.
Plato gives forth the meanings of “Ganu,” meaning: “taking pleasure,” and “med,” meaning: “mind.”
Robert Graves in his “The Greek Myths” says that Ganymede comes from the words: ganyesthai and medea, meaning “rejoicing in virility.”
The story of Ganymede is one that is some three thousand years old and dates from the pre-Hellenic and Aegean myths. It’s important to note too, that Ganymede is Trojan and has his place first in the Anatolian myths before his story later becomes part of the classical Greek and Roman legends.
Ganymede’s story and myth is one that has changed too over the millennia. Later Cretan and Minoan additions to the story come some many hundreds if not a thousand years before the Greek version of the story. For many modern day readers, the Hellenic version of the story is the most familiar and well-known.
Ganymede was the son of King Tros of Dardania and who is the basis for the kingdom of Troy in Phrygia from Greek mythology. An exceptionally beautiful youth, Ganymede had caught the attention of Zeus when he was out watching over his father’s flock of sheep on Mount Ida. Now, depending on the versions of the story being told, Zeus, either in the guise of an eagle or sending his eagle Aquila, comes and carries him off to Mount Olympus.
Now, when King Tros heard of his son’s disappearance, he grieved so much that Zeus sent the messenger god Hermes to deliver two storm-footed horses as compensation. Other versions state that Zeus gave Tros a golden vine crafted by the god Hephaistos in addition to the two horses. These horses were said to be so fast that they could run over water. The legendary Heracles would ask for these same horses later as payment for destroying the sea monster sent by the god Poseidon when he attacked the city of Troy. Hermes was tasked too with assuring Tros that Ganymede would become immortal and have a place of great honor among the gods as Zeus’ cup-bearer.
Once he arrived in Olympus, Ganymede faced the wrath of Hera, the wife of Zeus. She was angry and very likely jealous that her husband had taken such a fancy to a young boy. In addition to this, Hera was also angry that Zeus intended for Ganymede to replace Hebe, her daughter as the cup-bearer, after an incident where Hebe had accidentally spilled some of the nectar of the gods.
Eos Kidnapping Ganymede & Tithonus
Another version of this myth says that it was Eos, the goddess of the Dawn who carries off Ganymede to Mount Olympus. At this same time, Eos had also kidnapped another, Tithonus. Zeus succeeded at snatching Ganymede away from Eos while making a bargain with her for Tithonus to become immortal. In her bargaining, Eos forgot to ask for Tithonus to also remain youthful. As a result, everyday Eos watched Tithonus grow older until she locked him in a room as she could no longer bear the sight of him so old or he turned into a grasshopper.
Ganymedes’ Lineage – Divine Heritage
While Ganymede is listed as the son of Tros, ruler of Dardania that would become known as Troy and Callirrhoe, the daughter of the river god Scamander.
Tros and Callirrhoe had two other sons: Assaracus and Ilus.
In Pseudo-Apollodorus’ Bibliotheca, he mentions that Tros and Callirrhoe also had a daughter, Cleopatra, a rather common name and not necessarily any of a line of Egyptian Queens.
It should be noted in some versions, Tros is the son of Erichthonius, who in turn is himself the son of Astyoche the daughter of the river god Simoeis. Following the lineage back through Tros’ grandfather of Dardanus, you find a connection to Zeus in the way of his being the great grandfather to Tros.
Ultimately, that makes Zeus Ganymede’s’ Great-Great Grandfather.
Sometimes, the genealogy of Ganymede gets confused and instead of Tros as his father, it is another king of Troy, Laomedon who is mentioned as the youth’s father. It can get rather confusing, as the genealogy will place Laomedon as a nephew to Ganymede with Ilus II as his father and thus Tros as grandfather to him. The overall story of Ganymede is still pretty much the same regardless of who’s mentioned as the father.
Cup-Bearer To The Gods
Regardless of the versions of the story told, Ganymede does become the cup-bearer to the gods and basically serves them their wine. Further variations of this story tell how Ganymede would ride Zeus’ eagle Aquila, accompanying this god on his travels. Both the Aquila constellation near Aquarius and the constellation of Crater, said to be Ganymede’s cup, are near the Aquarius constellation to complete this story.
Ganymede also becomes deified as he was given immorality and eternal youth by Zeus and ends up being the one responsible for the annual Nile River flooding and the life-giving waters of rain. Some scholars have pointed out that like the story of Capricorn, the Greeks are borrowing from other older stories and cultures as well as coming up with their own stories to explain the images and what the constellations mean.
In Roman times, the name Ganymede was sometimes used for handsome slaves who served as cupbearers. Furthering this, many have pointed out that the story of Ganymede is a clear indication and precedence for homosexuality in Greek culture. Others, like in Plato’s writings of dialogues between him and Socrates, say that it wasn’t homosexuality. Instead, they point out the meaning of the name Ganymede for “taking pleasure of the mind.” That Zeus loved Ganymede non-sexually for his mind. Still, other sources point out that this is where the Latin word for catamite originates.
Homosexuality Within Greek Myths
There is a line of thought that points out that all of Zeus’ romantic affairs have some sort of allegorical meaning. The primary one with the story of Ganymede being that of homosexuality in Greek culture.
Before the story of Ganymede and Zeus became popular, the only mention of this type of behavior is found within the worship of the goddess Cybele. Her male followers and devotees would try to attain unity with her through castration and dressing as women.
Early Versions Of The Myth – As previously stated, the earliest retellings of Ganymede’s story have no erotic overtones. It isn’t until the fifth century B.C.E. that any sort of sexual relationship between Ganymede and Zeus is mentioned. There has been found a number of Attic vases showing the erotic relationship between the two.
Pederasty – Becoming popular around 7 B.C.E. in ancient Greece, the social acceptance of pederasty appears very suddenly and the first mention of it is on a Cretan brass plaque. Even the famous philosopher Plato makes mention of pederasty having Cretan origins. Pederasty is the relationship between an older man and a younger man, often in his teens. Ancient Greek social customs say this relationship was consensual.
Plato had Socrates deny Ganymede as the catamite of Zeus. Plato goes on to say that Zeus loved the youth non-sexually and for his mind or psyche. Further, of all of Zeus’ lovers, Ganymede is the only one who is given immortality. Though this is likely overlooking the genealogy of Ganymede’s and that he’s given immortality as he’s a descendant of Zeus’. At the same time, it makes sense for Zeus to love Ganymede’s mind or intellect when he’s just bringing home a descendant of his in whom he might see a lot of potential and wants to preserve it with immortality.
Once pederasty became popular, some scholars point out that it is or was part of an initiation ritual and in line with entering into the military and the worshiping of Zeus. There would be the presenting of gifts to the youth after his being abducted and taken to the country side. When the youth returned later, he would sacrifice a bull to Zeus.
Among the different regions of ancient Greece, pederasty was viewed and seen differently. Among the Spartans and Megarians, their cultures didn’t allow for the practice. In Athens, it was a practice reserved only for the aristocracy. Thebans and Boeotians used the practice as an educational means for young boys and to curb their more aggressive tendencies. The Dorians practiced it as well.
For those who have analyzed the myth of Ganymede, they have noted that in many Greek Coming-Of-Age stories for homosexuality, such pederastic relationships didn’t take place without the father’s approval or supervision.
Artistic & Poetic Symbolism – In poetry, Ganymede is used to symbolize an attractive young male drawn towards homosexual desires and love. He is not always shown as such though. In Apollonius’ Argonautica, Ganymede gets upset with a young, god Eros when he’s cheated at a game of chance with dice. Aphrodite, goddess of Love proceeds to chastise her son Eros for cheating a beginner.
The poet Virgil uses the imagery of Ganymede’s abduction with the youth’s elderly tutors trying uselessly to pull him back to earth while his hounds howl pathetically up towards the heavens.
Fifth century Attic vases frequently show Ganymede and Zeus’ sexual relationship. Ganymede is shown as a handsome youth. In his abduction scenes, he’s shown with a rooster (a lover’s gift), a hoop (a boy’s toy) or a lyre. In these scenes, he is either being carried off by an eagle or offering food to an eagle from a patera. When Ganymede is shown as the cup-bearer to the gods, he is usually shown as pouring nectar from a jug.
Sculptures and mosaic art often shows Ganymede with a shepherd’s crook and wearing a Phrygian cap.
God Of Homosexuality
Despite what the early myths may show and as stories do change and evolve over time, Ganymede does become the god of Homosexuality. Ganymede is often shown as a companion and playmate to the other gods of love, Eros (Love) and Hymenaios (Marital Love). Plato referred to Ganymede as Himeros (Sexual Desire).
The Trojan War
Hera had once been the patron goddess of Troy and her hatred of Ganymede as another lover in a long line of Zeus’ many affairs, has been used by poets and writers to explain why in the story of the Trojan War there is a sudden shift in alliances and support by the gods.
In Quintus Smyrnaeus’ “Fall of Troy” Ganymede is horrified by the invasion of his homeland and pleads with Zeus as he mentions their relationship as kinsmen not to be allowed to see the destruction of Troy. Persuaded by Ganymede’s tears, Zeus veils the city of Priamos in a fog bank that stopped the Greeks fighting.
Patriarchy Versus Matriarchy
The ancient historian and mythographer Apollodorus has taken the stance that the story of Ganymede shows the triumph of the patriarchy over the matriarchy. That men didn’t need women or their attentions.
The famous philosopher Plato used the story of Ganymede to justify his sexual feelings with his male students. That is, loving someone for their intellect.
That certainly seems to be evident with Zeus taking in interest in Ganymede and having him replace Hebe as the cup-bearer to the gods in the accounts that remember Zeus’ and Ganymede’s genealogy and relationship to each other.
Cretan & Minoan Connection – Possible Reality
First, it helps to remember and know that the Minoan culture and civilization predates the Classical Greek culture by some two thousand years. In the Cretan accounts of the story of Ganymede, it is either Tantalus or Minos who abducts the youth. While they were chasing after Ganymede, he is killed and they end up burying him up on Mysian Olympus.
There is a story of King Minos’ brother, Rhadamanthus who loved the youth Talos. Some scholars have speculated that this may be the source of Cretan traditions and customs of homosexuality.
In Plato’s Timaeus, he has no problems blaming the Cretes for coming up with the story of Ganymede as being a lover of Zeus in order to justify their own practices of homosexuality and saying they were only following an example set out by Zeus and his laws. Many Greek authors beyond Plato tended to agree on the practices of pederasty being introduced to the Greeks from Crete.
In the Byzantine Suda, King Minos of Crete on hearing of Tros’ fame in Phrygia, he went to the city of Dardanos to stay as a guest of Tros. While there, Minos and Tros exchanged gifts with each other. After a while, Minos asked to see Tros’ sons, so that he could give them gifts too. Tros informed Minos that his sons were out hunting. Hearing that, Minos wanted to go hunting with the youths too. Tros sent an attendant out to meet his sons where they were hunting near the Granikos river. Minos however, had already sent his ships ahead of the hunting party. Minos had seen the youth Ganymede and fallen in love with him. So he had given orders to his men to the youth. Ganymede however, to escape the pain of his captivity, killed himself with a sword and Minos had him buried in a temple. From there of course, comes the later, more familiar story of Zeus abducting Ganymede and making him immortal.
Ganymede, far as Greek myths goes, is viewed as the source of the Nile river and its life sustaining waters. In Egyptian legend, this god is Hapi, who is responsible for dispensing the life sustaining waters and making the Nile valley fertile.
The story of Ganymede seems to be related or taken from a Sumerian story of Etana, who descended to the heavens with the help of an eagle while looking for a plant of birth that in turn leads to the birth of his son, Balih.
In the Roman telling of the myth, before Ganymede replaced Hebe’s role as cup-bearer, they held a competition to see who would have the honor of serving the gods. Naturally, Ganymede won, replacing Hebe and taking his place as a favorite companion to Jupiter. Apuleius, in his 2nd century C.E. novel The Golden Ass refers to Ganymede as being a country-lad rather than a prince of Troy.
A catamite in Roman usage is the younger, passive partner of a pederastic relationship between an older man and a youth. Now days in more modern slang, catamite has come to mean an effeminate homosexual man. The Latin word Catamitus comes from the Etruscan word catmite. Though the word has lost many of the mythological connections to the Greek myth. While many vulgar Latinizations of the name Ganymede change it to Catamitus or Catamite, Ovid in his Metamorphoses continues to use Ganymede’s Greek name.
Similar to the Cretan connection, a possible real world reality involves King Tantalus of Thrake mentioned in the Byzantine Suda. After Tros had won over all the local rulers or conquered them, he sent his son Ganymede with some 50 men to go out and make sacrifices in thanks to Zeus. Tantalus, certain that Ganymede was there to spy on his kingdom, sent his own men to intercept the youth. Once Tantalus, learned the truth of Ganymede’s mission, the king of Thrake tried to nurse the youth back to health. Unfortunately, Ganymede died from illness and Tantalus sent messengers to inform Tros of his son’s death. According to this account, it is later poets who are responsible for changing the story so that Zeus kidnapped Ganymede and became immortal.
Ganymede In Astronomy
Moon – In what should be no surprise to anyone, the seventh and largest moon of the planet Jupiter (the Roman counterpart to Zeus), is named Ganymede after the myth. Ganymede is the second largest moon in the Solar System and the ninth largest object as well.
Its discovery is attributed to Galileo Galilei on January 7th, 1610. However, Chinese astronomical records dating to 365 B.C.E. have a Gan De detecting with the naked eye, a moon of Jupiter. This moon is most likely to have been Ganymede.
Astrology – To commemorate Ganymede’s place among the gods and his story, Zeus placed his eagle, Aquila up into the heavens to become the constellation of the same name, along with the Aquarius Constellation representing Ganymede and the constellation Crater, representing the cup holding the nectar of the gods in it. None of which I can imagine sat well with Hera that Zeus seems to rub it into her face his new favorite mortal.
Pleiades Star Lore Around The World Continued
In Babylonian mythology and astronomy, the Pleiades are called MUL.MUL or “star of stars” in their star catalogues. The Pleiades are at the top of a list of stars along the ecliptic and close to the time of the Vernal Equinox around the time of the 23rd century B.C.E. A group of deities known as Zappu also represent the Pleiades star cluster.
Middle Eastern Mythology
Arabic – The Pleiades are known as al-Thurayya, they are mentioned in Islamic literature. The star, Aldebaran, meaning “the Follower” which is part of the Taurus constellation is seen as forever chasing al-Thurayya across the night sky.
Iran – In the Persian language, the Pleiades are known as Parvin. The name Parvin is also a very popular given name in Iran and neighboring countries.
Islam – Some Islamic scholars have thought that al-Thurayya might be the star mentioned in the sura Najm in the Quran. Muhammad is said to have counted 12 stars within the star cluster as found in Ibn Ishaq. This was in a time before telescopes and most people could only see six stars. The name al-Thurayya has been used as a female given name in Persian and Turkish culture. As seen in names such as Princess Soraya or in Iran and Thoraya as Obaid.
Judeo-Christian – In the Bible, the Pleiades are identified as being Kimah, meaning “cluster,” which is mentioned three times in relation to the constellation of Orion. Specifically in Amos 5:8; Job 9:9; and Job 38:31. In the New Testament, there is an indirect reference to this asterism found in Revelations 1:16.
The Talmud says that the Pleiades has about 100 stars. This is with the understanding that the word כימה as כמא (Kimah and pronounced as: ke’ me-ah) means just that, “about one hundred” in the Hebrew language.
The Talmud Rosh Hashanah tells that when God became with mankind’s wickedness, he went and remade Kimah, removing two of its stars and caused that this star cluster would rise with the dawn and out of season. This event is what precipitated and causes the Biblical Flood of Noah.
Pakistan – Much like Iran, the name Parvin is also a popular given name, especially for women. In recent decades the name hasn’t had as much use. In the Urdu language, the name Parvin and the stars it represents is a symbol of beauty.
Persian – The Pleiades are known as Nahid. Another name for the Pleiades that is shared by the Persiand and Urdu languages is Parvin, Parveen or Parween. It is a genderless or unisex given or family name used not just the Middle East, but Central Asia, South Asia and Azerbaijan. The name Parvin means star and is the name for the Pleiades asterism.
Native American Mythology
Several tribes have stories regarding the Pleiades star cluster.
Blackfoot – The Lost Boys – This is a story in which the Pleiades are a group of orphaned boys not taken care of by anyone, so they ended up becoming stars. Sun Man was angered by the boys’ neglect, so he punished the people with a drought, causing the buffalo to leave. The wolves, the only friends the boys had ever had, intervened for the people to have the buffalo return. Sadden by their lives on earth, the boys asked the Sun Man to allow them to play up in the heavens where they became the Pleiades. In addition, to remind the tribe of their neglect of the children, they hear the howling of the wolves calling for the friends up in the heavens.
The story represents more the time of the year and season in which the Blackfoot gather to hunt the buffalo. The buffalo herds don’t appear while the Lost Boys or Pleiades asterism is in the sky and this marks when the hunters would set out to their hunting grounds.
Another name for the Pleiades star cluster in Blackfoot legends is the Bunched stars. Instead of being orphans, the boys’ family were so poor that they couldn’t afford buffalo robes worn by other boys in the tribe. Out of grief and shame, the six boys went up into the sky to become stars.
Cheyenne – A Cheyenne legend, “The Girl Who Married a Dog,” tells how the Pleiades stars represent puppies that a Cheyenne chief’s daughter gave birth to after being visited by a dog in human form. The daughter had fallen in love with the dog-being and vowed that: “Where you go, I go.”
Cherokee – Both the Cherokee and Onondaga tribes tell a similar story about a group of seven boys who refused to any of their sacred responsibilities and only wanted to play. They ran around and ‘round the village’s ceremonial circle until all seven of the boys rose up into the sky. Only six of the boys reached the heavens where they became the Pleiades star cluster. The seventh boy was caught by his mother and pulled back to the earth so hard that he sunk into the ground, becoming a pine tree.
Crow – The Crow military societies have many songs that use a play on words referencing the Pleiades constellation. Many of the words are often difficult to translate and the stories range from stories of bravery and high ideals to many amusing or comical stories.
Hopi – The Hopi built many underground places called kivas that would get used for a variety of purposes. The most important of these kivas that was used for ceremonial meetings could only be accessed through a ladder in a small hole at the roof. During some ceremonies, the appearance of the Pleiades or Tsöösöqam, over the opening hole marked when to begin the ceremony. The Pleiades have been found shown on one wall in a kiva.
Inuit – Nanook, the Inuit Bear God was identified with the Pleiades. In the early days, a great bear threatened all of the people. This bear was chased up into the heavens by a pack of dogs where they continue to chase after the bear in the form of the Pleiades.
Kiowa – There is a legend told about how seven maidens were being chased by giant bears. The Great Spirit created Mateo Tepe, the Devil’s Tower and placed the maidens up on it. Still the bears pursued the maidens, clawing at the sides of the sheer cliffs. Such claw marks are said to be the vertical striations of the rock formation. Seeing that the bears were relentless in pursuit of the maidens, the Great Spirit placed the seven maidens up into the sky to become the Pleiades.
Lakota – There is a legend that links the origin of the Pleiades with Devils Tower. This constellation is known as Cmaamc, an archaic plural form of the noun cmaam, meaning “woman.” The stars are seven women who are giving birth.
Additionally, the Lakota hold a similar legend to the Kiowa about Mato Tipila, “Bear Tower” or Devil’s Tower to European settlers. A tribe was camped beside a river and seven of their young girls were playing nearby. The area at this time had a number of bears living there and a bear began chasing the girls. The girls started running back to the village. Just as the bear was about to catch them, the girl leaped up onto a rock. They cried out: “Rock, take pity on us; Rock, save us.” The rock heard their cries and began to rise up high out of the bear’s reach. The bear clawed at the sides of the rock, its claws breaking off. The bear kept jumping at the rock until it rose higher and higher to the point that the girls reached the sky where they became the Pleiades. The claw marks of the bear can still be seen on Mato Tipila or Devil’s Tower.
Mono – The Monache tell a story how the Pleiades are six women who loved onions more than their husbands. They were thrown out of their homes by their angry husbands and found their way up to the heavens. When the husband grew lonely and tried to find their wives, it was too late.
Navajo – The Navjo story of The Flint Boys, after the Earth had been separated from the Sky by the Black Sky God, he had a cluster of stars on his ankle. These stars were the Flint Boys. During the Black God’s first dance, with each stamp of his foot, the Flint Boys would jump up further on his body. First to the knee, then the hip, to his shoulder and finally up to his forehead. There they remained as a sign that the Black God was Lord of the Sky. The seven stars of the Pleiades or Flint Boys are shown on ceremonial masks for the Black God, sand paintings and ceremonial gourd rattles.
Nez Perce – They have a myth about Pleiades that parallels the ancient Greek myth and the Lost Pleiades. In this myth, the Pleiades are a group of sisters and one of the sisters falls in love with a man. When he died, she was so grief stricken, that she finally told her sisters about him. The other sisters mocked her, telling her how foolish she is to mourn the death of a human. This sister continued to grow in her sorrow, to the point she became ashamed of her own feelings that she pulled a veil over herself, blocking herself from view in the night sky. The Nez Perce use this myth to explain why only six of the seven stars is visible to the naked eye.
Onondaga – Their version of the story surrounding Pleiades has it the stars represented lazy children who wanted to dance instead of doing their chores. All the while as they ignored the warnings of the Bright Shining Old Man. Eventually, light headed and dizzy from hunger, the children rose up into the heavens to become the Pleiades.
Pawnee – Among the Skidi Pawnee, the Pleiades are seen as seven brothers. They observed this star cluster along with the Corona Borealis, the Chiefs through a smoke hole in Pawnee lodges in order to keep track of the time of night.
Shasta – In their stories, the Pleiades are the children of Raccoon who are killed by Coyote while avenging their father’s death. After death, they rose up to become the Pleiades star cluster. The smallest star in the asterism is seen as Coyote’s youngest child who helped Raccoon’s children.
Zuni – They used the Pleiades as an agricultural calendar. Among the Zuni, the Pleiades were known as the “Seed Stars.” When the Pleiades disappeared on the western horizon during spring, it was time for planting seeds as the danger of frost had pass. The Zuni also knew to finish all of their planting and harvesting before the Pleiades returned on the eastern horizon with the return of colder autumn weather and frost.
New Age, Western Astrology & Occult Connections
Astrology – In Western astrology, the Pleiades have come to represent coping with sorrow. In Medieval times, they were viewed as a single set of fixed stars and associated with fennel and quartz. In esoteric astrology, there are seven solar systems that revolve around Pleiades.
New Age – There’s a belief that the Sun and the Earth will pass through a Photon belft from the Pleiades star cluster. This will cause a cataclysm or a time of spiritual transition that is referred to as a “shift in consciousness,” the “Great Shift” and “Shift of the Ages.”
Occult – The Pleiades are mentioned as an astrological sign in “Three Books of Occult Philosophy” by Heinrich Cornelius Agrippa. It has a publication date of 1533, but may have appeared earlier in 1510.
Theosophy – It is believed that the seven stars of the Pleiades act as a focus for the spiritual energy of the Seven Rays from the Galactic Logos to the seven stars of the Great Bear, from there the star Sirius, on to the Sun and then to the god of the Earth, Sanat Kumara and finally that energy goes through the seven Masters of the Seven Rays to everyone else.
Ufology – Some people have described a race of Nordic aliens known as Pleiadeans who come from the Pleiades star cluster. A man by the name of Billy Meier claims to have had contact with and met these aliens.
The Pleiades were seen as the goddess Freyja’s hens. Their name in many older European languages refer to this star cluster as a hen with chicks.
The name of Hen and Chicks for Pleiades is found in Old English, Old German, Czech, Hungarian and Russian.
The Pleiades are known by various names such as Moropóro, Molopólo or Mapúlon. Christian Filipinos know this star cluster as Supot ni Hudas (Judas’ pouch) or Rosaryo (Rosary).
Hawaiian – The Pleiades are known as Makali’i. It’s rise shortly after sunset marks the beginning of the Hawaiian New Year known as Makahiki. This is four month period of peace honoring the god Lono. The Hawaiian New Year’s celebration is similar to the Maori New Year’s observances.
Maori – Among the Maori of New Zealand, the Pleiades are known as Matariki, “eyes of god” or Mata rikie, “Little Eyes”, she is a goddess who is accompanied by her six daughters: Tupu-a-Nuku, Tupu-a-Rangi, Wai-Tii, Wai-Ta, Wai-puna-Rangi, and Uru-Rangi.
From June 20 to June 22, known as Maruaroa o Takurua, marks the middle of winter. This time period comes right after the rise of the Pleiades or Matariki and is the beginning of the New Year. Tradition holds that the Sun starts his northward journey with his winter-bride Takurua, represented by the star Sirius and will make his southward journey later with his summer-bride, Hineraumati.
Another story involving Matariki, tells that one day Ranginui, the sky father and Papatūānuku, the earth mother were separated by their children. The wind god Tāwhirimātea ripped out his eyes in rage and flung them up into the heavens where they became a star cluster.
Polynesian – According to Polynesian legends, the Pleiades were once one star and had been the brightest in the night sky. The god Tane hated this star so much as it had boasted of its own beauty. The legend goes on to say that Tane proceeded to smash this star into pieces, creating the Pleiades star cluster.
The Pleiades in Rome are called The Bunch of Grapes and The Spring Virgins. Another name for these stars is Vergiliae as this asterism begins to rise after Spring and considered a sign of Summer before setting later in the Winter months. In modern day Italy, the Pleiades began rising around the beginning of May and would set around the beginning of November.
South American Mythology
Andes – Among the people of the Andes Mountains, the Pleiades were associated with abundance as this star cluster was seen as returning every year during the harvest season. Among the Quechua, the Pleiades are known as collca’ meaning storehouse.
Inca – The Pleiades were called the “Seed Scatter” or “Sower.” Another name for the Pleiades are the “Little Mothers.” The Incas held festivals when this asterism appeared in the night sky.
Paraguay – The Abipones tribe worshipped the Pleiades, believing them to be their ancestors.
Peru – The season of Verano, roughly meaning summer or Dry Season. There is a ritual coinciding with the Pleiades during the Summer Solstice. A Peruvian cosmological chart from 1613 C.E. appears to show the Pleiades asterism. An Incan nobleman, Pachacuti Yamqui drew the chart in order to show objects depicted in the Cusco temple. He added Spanish and Quechua notations to his chart.
The Pleiades are known as Dao Luk Kai in Thailand. The name translates to the “Chicken Family Stars” in English, it is name that comes from Thai folklore.
An elderly couple living in a forest of Thailand were raising a family of chickens; a mother hen and her six chicks. One day, a monk arrived at the couple’s home during his Dhutanga journey. Fearful of not having anything good enough to offer for a meal, the couple considered cooking the mother hen. The mother hen overheard the couple’s conversation, hurried back to the coup to say goodbye to her chicks. The mother hen told her chicks that they would need to take care of themselves from now on. After that, the mother hen returned to the elderly couple so they could prepare their meal for the monk.
When the mother hen was killed, her chicks threw themselves into the fire to die alongside her. The god, Indra was impressed by their great love and in remembrance, raised the chickens up into the heavens as stars.
Depending on the version of the story being told, if only six chicks are mentioned, then the mother is included as being among the stars of Pleiades. Otherwise, it is usually seven chicks who make up the stars in Pleiades.
In Turkey, the Pleiades are known as Ãlker or Ülker. According to legends, mankind was suffering a lot of suffering and evil. The creator god, Tangri Ulgen met with the Sky Spirits of the West, the Ãlker. A decision was reached and they sent an eagle, the first Shaman down to the earth to ease these afflictions and problems. The nomadic tribes of Turkey see the Pleiades as a source of both solace and the area of the heavens where the gods reside.
Kaşgarlı Mahmud. An 11th century lexicographer, the term ülker çerig refers to a military ambush. Where the word cerig means: “troops in battle formation.” The term ülker çerig has been used as a simile for the Pleiades asterism.
There are a few different names that the Pleiades are known as in traditional Ukrainian folklore. Some of these names are Stozhary, which can be traced etymologically to the word stozharnya, meaning “granary,” “storehouse for hay and crops” or it can be reduced to it’s meaning of sto-zhar, meaning “hundredfold glowing.” Other names for the Pleiades are Volosozhary and Baby-Zvizdy.
With the names Volosozhary, which means “the ones whose hair is glowing” and ‘Baby-Zvizdy which means “female-stars,” the Pleiades star clusters refers to a group of female tribal deities. In Ukrainian legend, long ago, there lived seven maids who danced their traditional dances and sing songs to honor the gods. After their death, the gods turned the seven maids into water nymphs and took them up into the Heavens where they became the now familiar star cluster. The symbol of this star cluster was used as a women’s talisman.
Etymology – The Eagle
Pronunciation: There are a few different variations – ˈækwɨlə, əˈkwɪlə and ˈækwɨli
Also known as: Αετός Δίας (Aetos Dios), Aquila Jovis, the Bird of Zeus and the King of Birds
The constellation Aquila, the Eagle has been recognized as early as 1,200 B.C.E. The Euphratean uraanographic stone, dating from the Mesopotamian cultures, depicts this constellation. The constellation lies just a few degrees north of the celestial equator. Many ancient cultures such as the Persians, Hebrews, Arabs, Greeks and Romans all saw an eagle represented in this constellation.
The constellation is seen first with a straight line of three stars that symbolize the wings. The tips of the wings are seen to extend out further to the southeast and northwest. The head of the eagle is seen as stretching out towards the southwest. In older depictions of this constellation, the Eagle is sometimes shown carrying the youth Ganymede.
The constellation known as Aquila is one of 48 constellations listed by the 2nd century astronomer Ptolemy in his book, Almagest. Aquila is also mentioned by Eudoxus in 4th century B.C.E. and by Aratus in 3rd century B.C.E. Today it remains as one of the 88 current or modern constellations. It is a large constellation, ranking 22nd in size.
Constellations bordering with Aquila are: Aquarius, Capricornus, Delphinus, Hercules, Ophiuchus, Sagitta, Sagittarius, Scutum, and Serpens Cauda. The best time to spot Aquila is during the month of August in the Northern Hemisphere.
Antinous – Obsolete Constellation
The astronomer Ptolemy catalogued nineteen stars altogether in Aquila and Antinous. The now obsolete Antinous constellation had been named during Emperor Hadrian’s rule in 132 C.E. Sometimes the cataloging of stars is erroneously attributed to Tycho Brahe who cataloged twelve stars in Aquila and seven stars in Antionus. A Hevelius cataloged some twenty-three stars in Aquila and nineteen in Antionus.
Among the Arabs, Aquila has been known as the Flying Eagle, Crow or Raven. The Persians knew Aquila by the names: the Falcon and the Flying Vulture. The Turks referred to this constellation as the Hunting Eagle.
Chinese Astronomy And Mythology
There is a rather famous and well known love story found in Chinese mythology that is related to the constellation of Aquila, or rather several of its stars. It’s a story that is also similar to the love story connected with the Cygnus constellation.
In Chinese astronomy, the modern day constellation of Aquila lies in the area of the heavens known as Běi Fāng Xuán Wǔ, the Black Tortoise of the North and the Three Enclosures or Sān Yuán that divides the night sky of the Chinese Heavens.
The star Zeta Aquilae is located in a part of the night sky seen as Tiān Shì Yuán or the Heavenly Market Enclosure. The rest of Aquila’s stars are found in the area of the night sky ruled by Běi Fāng Xuán Wǔ, the Black Tortoise of the North.
In modern day, Aquila is known by the name of Tiān Yīng Zuò, which means: “the heaven eagle constellation.”
Hegu – The Battle Drum
The star Altair and the two stars to either side of it, Beta and Gamma Aquilae form the asterism known as Hegu, a battle drum.
Tianfu – Celestial Drumsticks
The Chinese have an asterism comprising of the stars 62 Aquilae, 58 Aquilae and Eta Aquilae that they call the Celestial Drumsticks.
Youqi – Banner Flags
The stars Delta, Iota, Mu and Sigma form a banner flying to the right of Hegu.
The stars from Sagitta in the north represent a banner to the left side of Hegu.
The Three Generals
Altair, Beta and Gamma Aquilae are also known as the Three Generals with Altair representing the commanding officers with this two subordinates.
Tiabian – Trade Officials
The stars Lambda and 12 Aquilae along with the stars in the constellation Scutum represented a team of Trade Official overseeing the organization of the markets. An area of the heavens that includes the Hercules, Ophiuchus and Serpens constellations. The officials were located just outside of the market walls.
The star Zeta Aquilae formed part of this wall.
Lizhu – The Empress’s Pearls
An L-shaped pattern formed by the stars 1, 69, 70 and 71 Aquilae represent four pearls worn by the Empress. These same stars are also astrologically connected to the Emperor’s harem.
Qi Xi – The Princess And The Cowherd (Herd-Boy And Weaver-Girl)
This is a rather old story that dates as far back as at least the 6th century B.C.E. where it first appears in a collection of stories called the Book of Songs or Shih Ching. The book was possibly compiled and put together by Confucius. However, this book was later destroy a few centuries later by the emperor, Shih Huang Ti who is remembered more for his burning books instead of the construction of the Great Wall of China.
Chih Nu, identified with the star Vega was the daughter of the Sun-God. Chih Nu was known for being very good and skilled with weaving, especially her creation of tapestries. On one particular day, Chih Nu was looking out the palace window and spotted one of her father’s herdmen, Ch’ien Niu. For these two, it was love at first sight and Chih Nu’s father, the King was very happy when he discovered the news.
All started off well, for it was considered a good match, given how Ch’ien Niu was known for being a hard worker and took care of the royal flock with due diligence.
A wedding was planned in which Chih Nu wove her own wedding dress out of starlight. All started off well and the newly married couple were very happy and deeply devoted to each.
It would seem that this deep devotion was also the source of a problem, for it didn’t take long for everyone to realize that Chih Nu’s and Ch’ien Niu’s duties and responsibilities were becoming neglected. Chih Nu’s loom stood forgotten and gathering dust in a corner while the royal cattle that Ch’ien Niu was to tend, began wandering out, straying far across the heavenly plains.
Chih Nu’s father, the Sun-God and King gave the two lovers repeated warnings and still they failed to follow through with their respective obligations and responsibilities. Things got bad enough that the Sun-God finally took measures, the first of which was to banish Ch’ien Niu to the other side of the Heavens to tend the royal cattle there.
Once Ch’ien Niu had crossed the only ford, T’ien-tsin, the Sun-King then ordered that both borders of the ford be closed off so that neither lover could cross. Chih Nu begged her father, but he would not relent on his royal decree.
Eventually, Ch’ien Niu had pleaded her case to the magpies who took pity on her. They decided that once a year, on the seventh day of the seventh monty, that they would help the parted lovers. On this day, all the magpies across China would fly up to the Heavens and create a bridge with their wings. This way the two lovers can cross and be together. On this day, Chih Nu cries, at first it is tears of joy that come down as soft, gentle rain. As the day progresses and starts to end, Chih Nu’s tears become a down pour of rain as she knows the two lovers must part ways for another year.
Their task done, the magpies fly away again back to their fields. The next day, when people see the magpies, they take heart knowing that the magpies have done their duty by the way their feathers look trampled. If the magpies’ feathers aren’t trampled, then the people say that bad weather has prevented from flying up to the heavens to form their bridge. Children are also believed to throw stones at any magpies found on the seventh day of the seventh month as these birds are seen as neglecting their duty to go with the others to form the bridge for the two lovers.
Qi Xi Variations
This story is told in China, Korea and Japan, so there are a few different names and variations to the story of Qi Xi. In one version, the star Altair is identified as Niu Lang and his two children are identified as Beta and Gama Aquilae who become separated forever from their wife and mother Zhi Nu, who is identified with the star Vega, in the Cygnus constellation. This separation is represented by the river, the Milky Way.
Another version places the Herd-Boy as an orphan who observes Weaver-Girl among some seven Weavers who descend from the heavens to bathe in a nearby stream. By snatching Weaver-Girl’s robe, Herd-Boy compels her to marry him and ends up sharing her immortality.
Much like the previous version, the two slack off in their duties and it is Weaver-Girl’s grandmother, a Queen of the Heavens who separates the two. The rest of the heaven’s take pity on the young lovers and they are allowed to meet once a year on the seventh day of the seventh month with magpies forming a bridge for them to cross.
In Greek Mythology, there are a few different myths regarding the Aquila constellation. Generally, Aquila is seen as a large golden eagle who serves as Zeus’ messenger and companion animal.
Periphas was a priest of the god Apollo, he lived in Attic at the time and was an autocthon, one of the Earth-Sprung Rock. He was considered so virtuous and beloved by the people that they made him a king and began to honor him like a god.
This angered the god Zeus who was ready to strike down this insolent mortal with one of his thunderbolts. The god Apollo intervened and requested that Zeus instead transform Periphas into an eagle. Zeus went into Periphas’ house and transformed him while Periphas was with his wife. As she didn’t want to be separated from her husband, Zeus also transformed her into a bird, a vulture, represented by the constellation of Lyra, the heavenly vulture.
As Periphas had shown piety and honors to the god Apollo while he had been mortal, Zeus made him the king of birds and tasked him with guarding the sacred scepter and thunderbolts. For Periphas’ wife, Zeus made her a sign and image of good luck regarding all the matters of humankind.
During the ten-year war that Zeus and the other gods held against the Titans, Zeus had an eagle who carried the thunderbolts that he used to hurl at the Titans. In gratitude for the eagle’s service and loyalty, it was given a place up in the heavens as the constellation Aquila.
In other accounts, Zeus adopted the eagle as his bird when it first appeared to him before the Titan War as a sign of good omen while making sacrifices.
The constellation of Aquila is also tied to the story of Ganymede, Zeus’ cup-bearer.
Ganymede was the son of King Tros of Dardania and the basis for the kingdom of Troy in Greek mythology. An exceptionally beautiful youth, Ganymede had caught the attention of Zeus when he was out watching over his father’s flock of sheep. Now, depending on the versions of the story being told, Zeus, either in the guise of an eagle or sending the eagle Aquila, came and carried him off to Mount Olympus. As compensation to King Tros, Zeus gave him some horses.
Once there, Ganymede faced the wrath of Hera, the wife of Zeus, who was angry and very likely jealous that her husband had taken such a fancy for a young boy. In addition to this, she was also angry that Zeus intended for Ganymede to replace Hebe, Hera’s daughter as the cup-bearer after an incident where Hebe had accidentally spilled some nectar of the gods. And it couldn’t have set well with Hera that Zeus immortalized Ganymede in the constellation of Aquarius in addition to immortality and eternal youth.
Another version of this myth says that it was Eos, the goddess of the Dawn who carries off Ganymede to Mount Olympus and then Zeus took him from her to be the cup-bearer.
Regardless of the versions of the story told, Ganymede does become the cup-bearer to the gods and basically serves them their wine. Further variations of this story tell how Ganymede would ride Zeus’ eagle Aquila, accompanying this god on his travels. Both the Aquila constellation near Aquarius and the constellation of Crater, said to be Ganymede’s cup are near Aquarius to complete this story.
Ganymede also becomes deified as he was given immorality and eternal youth by Zeus and ends up being the one responsible for the annual Nile River flooding and the life-giving waters of rain. Some scholars have pointed out that like the story of Capricorn, the Greeks are borrowing from other older stories and cultures as well as coming up with their own stories to explain the images and what the constellations mean.
In Roman times, the name Ganymede was sometimes used for handsome slaves who served as cupbearers. Furthering this, many have pointed out that the story of Ganymede is a clear indication and precedence for homosexuality in Greek culture. Others, like in Plato’s writings of dialogues between him and Socrates say that it wasn’t homosexuality; instead, they point out the meaning of the name Ganymede for “taking pleasure of the mind.” That Zeus loved Ganymede non-sexually for his mind. Still, other sources point out that this is where the Latin word for catamite originates. Additionally, the Roman poet Ovid says that Zeus who turned into an eagle to go retrieve the youth Ganymede.
Aquila Guarding The Arrow of Eros
Another minor story of Aquila that is more attached to the constellation of Sagitta. In this one, Aquila is seen guarding the arrow of Eros that has hit the god Zeus and caused him to become love-struck.
Zeus And Nemesis
During one of Zeus’ many exploits with chasing after and raping other women, he is to have somehow enlisted the aid of the goddess of love, Aphrodite.
In this story, Aquila represents Aphrodite as she’s disguised herself as an eagle, pretending to chase after Zeus who is in the guise of a Swan. All this so he can get the goddess Nemesis to offer him shelter. It is only afterword, when Nemesis has gone to sleep that she learns the swan she thought she had rescued is really the god Zeus in disguise and he rapes her.
To commemorate this conquest, Zeus places the image of the Eagle (Aquila) and the Swan (Cygnus) up into the heavens. Really?
In Hindu mythology, the constellation of Aquila is seen as being Garuda, a half-eagle, half-human deity. Garuda is sometimes depicted as being the mount for the Hindu god Vishnu and to have been large enough to block out the sun. He is the sworn enemy of the Naga serpent race. He is a symbol of violent force, speed, and martial prowess in battle.
Alternatively, the line of three stars that also includes Altair is seen as being the footprints of the god Vishnu.
The Greek constellation of Aquila is very likely based on the Babylonian constellation of MUL.A.MUSHEN, the Eagle. The Babylonian’s constellation is also located in the same area of the night sky as the Greek’s constellation. The author, Gavin White in his book Babylonian Star-Lore, says that the Eagle carried the constellation called the Dead Man or LU.USH in its talons. It’s a story that carries a lot of connections for later Greek and Roman stories of Antinous and Ganymede.
There is a Sumerian story of the hero Etana, who descended to the heavens with the help god Shamash’s eagle while looking for a plant of birth to help ease his wife’s labor pains for the birth of their son, Balih. This plant could only be found in the higher reaches of heaven where Anu lived.
While riding on the back of the eagle, Etana noticed how the earth began to look smaller and smaller the higher they flew. This caused him to become nervous or scared and loose his grip on the eagle’s back.
One version of this story has Etana living for 1,560 years and having only two children. Another version of the story has Etana falling to the earth for daring to try and enter the realm of the god Anu. There is some thought too, that the plant in question, may refer to Mountain Arnica, which is poisonous, but when taken in the right doses, can ease labor pains during birth.
This story seems to have been the inspiration behind the Greek story of Ganymede.
There are several different myths and stories regarding Aquila among the Polynesians.
Futuna – Aquila is known as Kau-amonga, which means the “Suspended Burden.” The name is in reference to the Futunan’s name for Orion’s belt and sword, Amonga.
Hawaii – Among the Hawaiins, the star Altair is called Humu, as in the humu humu fish. The whole of the Aquila constellation is called Humu-ma, the “Humu cluster.” The Humu-ma constellation is believed to influence astrologers.
Marquesas Islands – Here, Aquila is known by the name of Pao-toa, meaning the “Fatigued Warrior.”
Māori – The Māori of New Zealand called Altair by the name of Poutu-te-rangi, meaning “Pillar of the Sky.” Due to this star’s position in the heavens, it has been used in different Māori calendars. In one, Poutu-te-rangi is the ruling star for the months of February and March. In another calendar, it is the ruling star for March and April. Poutu-te-rangi is also the star that rules over the annual sweet potato harvests.
Pukapuka – Aquila is known by the name of Tolu, meaning “three” and comprises of the stars Alpha, Beta and Gamma Aquilae. The star Altair is known by the name of Turu and was used for navigation.
Tuamotus – Aquila is known by the name of Tukituki, meaning to “Pound with a hammer.” The star Beta Aquilae is called Nga Tangata, meaning “The Men.”
Many of the Roman myths regarding the Aquila constellation are very similar to the Greek stories from which they took, borrowed or stole. There are a few additional myths and stories that can be found.
To start with, the eagle represented in the constellation is thought to be Aetos Dios, the golden eagle who serves Jupiter.
Interestingly, the constellation Aquila is known as Vultur volans, the flying vulture by the Romans. This name shouldn’t be confused with the name Vultur cadens, the Roman’s name for the constellation Lyra.
Aetos Dios & Prometheus
Keeping in mind that the Romans called Aquila a vulture, it then ties in with the story of Prometheus and his being chained and bound to the top of a mountain where a large vulture would come and eat his liver every day as punishment.
In the Greek and Roman mythology, Prometheus is the titan who took pity on humankind and gave them the gift of fire after all the other gifts had been given out. Enraged by this act, the god Zeus had Prometheus chained and bound to a mountain. Every day Prometheus would be attacked by a giant vulture or eagle who ate his liver every day as it would grow back by the next. Being immortal, Prometheus suffered a lot as his wounds would heal every day. Eventually after many years, the hero Hercules comes along and frees the mighty titan after slaying the vulture. After it’s death, the god Zeus placed the vulture up into the heavens to become the constellation Aquilla.
Aetos Dios & Psyche
A Roman novel dating to the second century C.E., The Golden Ass and written by Apuleius, there is an incidence in which the goddess Venus sends Psyche to go get a pitcher of water from the river Styx.
Given the deadly nature of the river Styx, the bird Aetos Dios, of his own freewill and his past services to Cupid, comes to aid Psyche in getting water so she wouldn’t come to harm. What seems a little odd in the story given here is that Aetos Dios lies to Psyche, claiming that Venus had sent him to come help her and mentions nothing at all about acting on his own violation, either way, Psyche has the water and returns to Venus with it.
The constellation of Aquila, along with 18 other constellations of: Ara, Centaurus, Corona Australis, Corvus, Crater, Crux, Cygnus, Hercules, Hydra, Lupus, Lyra, Ophiuchus, Sagitta, Scutum, Serpens, Sextans, Triangulum Australe, and Vulpecula.
All of these constellations have some connection to the overall legend and myth of the Grecian hero Hercules. They are the largest grouping of constellations found in the Western Hemisphere.
Aquila, along with the other avian constellations of Cygnus and Vultur cadens form a part of a significant myth of the Stymphalian Birds and one of the Twelve Labors of Hercules.
Aquila’s alpha star, Altair forms part of an asterism known as the Summer Triangle. It is the southern point of the Summer Triangle. The other stars, Deneb, found in the constellation of Cygnus, is the triangle’s northeastern point and Vega, found in the constellation of Lyra to the northwest.
Stars of Aquila
Alpha Aquilae – Also known as Altair, is the brightest star within the Aquila constellation and the 12th brightest star overall in the night sky. Altair’s name comes from the Arabic phrase: “al-nasr al-tair,” meaning “the flying eagle” or “vulture.” Ptolemy named this star Aetus, the Latin word for “eagle.” Both the ancient Babylonians and Sumerians referred to Altair as “the eagle star.”
Beta Aquilae – Also known as Alshain, it is a yellow star. Alshain’s name comes from the Perso-Arabic word: aš-šāhīn, which means “the falcon.”
Gamma Aquilae – Also known as Tarazed, it is an orange giant. Tarazed’s name comes from the Arabic phrase: “shahin-i tarazu,” meaning “the balance” or “the beam of the scale.”
Epsilon Aquilae – This star, along with Zeta Aquilae have an Arabic name of Deneb al Okab, meaning: “the eagle’s tail.” To differentiate Epsilon Aquilae from Zeta Aquilae, Epsilon Aquilae is frequently referred to as Deneb el Okab Borealis as it is north of Zeta Aquilae.
Zeta Aquilae – This star, along with Epsilon Aquilae have an Arabic name of Deneb al Okab, meaning: “the eagle’s tail.” To differentiate Zeta Aquilae from Epsilon Aquilae, Zeta Aquilae is frequently referred to as Deneb el Okab Australis as it is south of Epsilon Aquilae.
Eta Aquilae – Also known as Bezek, is a yellow-white supergiant star. Bezek’s name comes from the Hebrew word bazak which means: “lightning.”
Theta Aquilae – Also known as Tseen Foo, is a binary star. Tseen Foo’s name comes from the Mandarin word tianfu, which means: “the heavenly rafter” and “drumsticks.”
Iota Aquilae – Also known as Al Thalimain, it is a blue-white star. Al Thalimain’s name, along with Lambda Aquila, in Arabic means: “the two ostriches.”
Lambda Aquilae – Also known as Al Thalimain, it is a blue-white star. Al Thalimain’s name, along with Iota Aquila, in Arabic means: “the two ostriches.”
Rho Aquilae – Also known as Tso Ke, is a white dwarf. Tso Re’s name comes from Mandarin and means: “the left flag.” As of 1992, this star is no longer part of the Aquila constellation and has since moved into the Delphinus constellation.
Glowing Eye Nebula
Also known as NGC 6751, this nebula is one of many found within the borders and star field that makes up Aquila.
Hercules–Corona Borealis Great Wall
Aquila is home to one of the largest single mass concentration of galaxies in the Universe found so far. It is referred to as the Hercules–Corona Borealis Great Wall. It was first discovered in November of 2013 and has a size of about 10 billion light years.
Two major novae have been observed within Aquila. The first one was recorded in 389 B.C.E. and said to have been as bright as Venus. The other novae observed as the Nova Aquilae in 1918 which briefly shone brighter than Altair.
There are a couple of meteor showers associated with this constellation. They are the June Aquilids and the Epsilon Aquilids.
The June Aquilids meteor shower has only been studied by radar and are most active on June 2nd and 3rd.
The Epsilon Aquilids meteor shows is active in mid-March and is best seen using optical aids such as telescopes.
Pronounced: koo l-ah
In Mesopotamian mythology, Kulla is the god of bricks and construction, the divine builder. He was responsible for the restoration of temples as well.
Enki And The World Order
The earliest mention of Kulla is from this Sumerian myth in the first dynasty of Isin. In this story, Enki puts Kulla in charge of the pickaxe and brick-mold.
Kulla was created by Ea when he pinched off a piece of clay from the primeval ocean. This part of the story is mentioned in part of the ritual used for restoring a temple, when the god Anu created the heavens.
Kulla, along with Mušdam, the divine architect would be invoked at the start of any construction when the foundation of a building was being laid out.
Laying The Foundation
The proper time to begin laying down the foundation of a house is at sunrise. At this time, a basin of holy water is set up in which silver, gold, juniper, syrup, ghee and press oil are placed within. A ritual arrangement for the gods Ea, Shamash and Asalluhi is done followed up by a sacrifice.
For this, an adagurru-container is set up and then another ritual arrangement for the god is done. A ram is sacrificed over the foundation trench and syrup, beer, wine, oil and oil of the highest quality is poured out in libation over and into the foundations.
The incantation for the Laying of the Foundation is as follows:
“Kulla the Brick God) Lord of Foundation and Wall – oh you! X, son of X, who is building this house, by your command, by your word may he prosper! Because you are merciful, I have turned to you, because you are merciful, I seek you! The house he has built may last for a long time. This evil of the house […], you avert death, loss and evil deed from this house. At your sublime command, which cannot be altered, and by your firm consent, which cannot be changed, may X, son of X, live, prosper and sing your praises.”
The first two X’s refers to the name of who is heading the construction and building of the house. The second two X’s refer to the future owner of the house that’s being built.
The translation of the cuneiform is also not complete and there’s been good guesses to what is meant and how it should translate.
As the incantation is given, the following items will be scattered in the foundation trenches or inbetween gaps of the first layer of bricks before the foundation is laid. These items are: arsuppu-grain, garden-pea, wheat, grain at its highest growth, emmer, seed of all kinds, silver, gold, carnelian, lapis lazuli, juniper, juniper seed, the fragrant plant sumlalu, fragrant balluku-wood, sweet reed, a white cloth, a black cloth, a linen cloth and a red cloth.
Once this is done, the invoker then leaves the site. The idea is that the evil or negative energy in having disturbed the ground for building the house is taken removed. At this time, the house will gain a protective deity and a protective genius and that the proprietor or owner of the house will grow old as in have a good, long life.
Restoring A Temple
The ritual used for restoring a temple is described as needing a favorable day when the foundation is opened for laying down bricks. Offerings to Kulla were set up using a censor of juniper, the libation of fine beer, scattering pressed-out sesame, cedar resin, cypress oil, honey, milk, wine, an assortment of stone, silver, gold and various aromatics are also given to the River god. A ram was also sacrificed and its blood poured into the foundation.
Once the construction of a building was finished, both Kulla and Mušdam would then be banished in a rather elaborate incantation series of rituals. I find it interesting that it is mentioned Kulla is exorcised like some unwanted spirit and that these rituals were part of a curriculum that exorcists learned.
It was very important that at the completion of any construction to prevent Kulla’s presence from requiring that any further building be done and needed construction elsewhere was neglected.
Exorcising Kulla From A Newly Built House
One version of this exorcism of Kulla has him driven away where he is unceremoniously loaded up onto a boat and banished to the netherworld. Afterwards, the construction crew were forbidden from entering the newly constructed building for a period of three days. The tablets, 14 in total, seven on the right side and seven on the left are thrown into the river.
The incantation for this exorcism of Kulla is as follows:
“Kulla, you are torn out, driven away and expelled. Kulla, you are conjured by heaven and you are conjured by the netherworld, you are conjured by Ea and Marduk, you are conjured by Duri and Dari, you are conjured by Lahma and Lahama, you are conjured by Alala and Belili, you are conjured by the gods residing in heaven, you are conjured by the gods residing in the netherworld! You are conjured by the Apsû, you are conjured by the gods residing on the Sacred Mount! You shall be torn out, you shall go away, you shall depart, you shall withdraw, you shall move out! I conjure you by Ekur and Gar – you shall never return!”
An alternative to this is that Kull and Mušdam would be thanked for their help and asked to depart the completed construction site.
Etymology: Queen of the East
Also known as: Ninshubar, Nincubura, Nincubur or Ninšubur
In Sumerian mythology, Ninshubur is a messenger of the gods. She is also known as Inanna’s sukkal or second-in-command; a position of great importance as a high-ranking government administrator. It has been pointed out, in an essay written by Diane Wolkstein, “Interpretations of Inanna¹s Stories and Hymns,” that a sukkal often has powers and abilities far superior then those of their Liege or Master. Not only does the sukkal have their own power and abilities, but they often have that power and authority combined with power and authority of whomever they serve.
Ninshubur is a goddess herself, whose name means: “’Queen of the East.” While she is often described as a virgin, Ninshubur is also mentioned as one of Inanna’s lovers. Ninshubur is associated with the element of Air and the planet Mercury.
In later Akkadian myths, Ninshubur’s gender is changed to male. The “nin” in Ninshubur’s name has been translated to mean “female ruler.” Though, that doesn’t seem to have prevented Ninshubur’s gender from getting altered from female to male depending on whose doing the retelling or translations.
Inanna & Enki
Ninshubur is best known for accompanying Inanna on many of her exploits and adventures. Together they have fought Enki’s demons after Inanna stole the sacred me. The sacred me are the decrees of the gods essential for establishing society and civilizations, even technology.
Inanna went to her grandfather Enki, a sky-god who held the sacred mes. While visiting with him, Enki gives Inanna the me, which she accepts and proceeds to basically “drink him under the table” before she and Ninshubur take off with the mes.
When Enki wakes up, he wonders why it was he gave Inanna the mes and decides he’s going to get them back. By this time, Inanna and Ninshubur have already loaded up all the mes, we’re never told what they look like, but it is assumed the mes have a physical representation of some sort.
Enki sends a legion of varying and different demons after Inanna and Ninshubur to stop them and each time, Ninshubur defeats them, protecting the boat both physically and magically that she and Inanna are on while they return to Uruk (Sumer).
Once the two made it to Uruk, Enki relented in his efforts and gave his blessings to Inanna on having the sacred mes.
Inanna’s Decent Into The Underworld
Later on, Inanna makes a trip into the Underworld, leaving instructions with Ninshubur on what to do if she doesn’t return in three days time. When this time comes and goes, Ninshubur seeks the help of the other gods and keeps at it until she gets it.
Ninshubar starts first dressed in sack cloth like a beggar with a great weeping and howling, tearing her hair and clothing until everyone knows that Inanna is missing. Then Ninshubur proceeds to each of the houses of the gods, Enlil, Nanna, and Enki
Enlil and Nanna each told Ninshubur how Inanna sought the powers of heaven and earth and got them. If Inanna decided to go to the Underworld, she will have to face the consequences of her actions. For there are rules there and no one who ever goes there, ever returns and that Inanna will just have to stay where she is.
When Ninshubur approached Enki, to tell him of Inanna’s plight, he was troubled and decides to help his daughter. From under his fingernails, Enki pulled some dirt and created genderless creatures known as the kurgarra and the galatur. To the kurgarra, Enki gave them the food of life and to the galatur, he gave them the water of life.
That done, Enki then instructed the kurgarra and galatur to enter the Underworld like flies. Once there, they would find Ereshkigal, the Queen of the Underworld moaning like a woman in labor. He instructed them that when she cried out, that they were to echo her cries in sympathy.
Enki was sure that Ereshkigal would be pleased by the sympathy cries and reward the kurgarra and galatur. That when did offer a reward; they were to ask for the corpse of Inanna hanging on the wall. Once they had Inanna’s corpse, they were to sprinkle it with the food and water of life to bring her back.
Having received their orders, the kurgarra and galatur took off for the Underworld. There, they slipped in as flies at the cracks to the gates and found their way to Ereshkigal’s throne room.
There, they found Ereshkigal moaning as if the throes of labor pains and with nothing covering her. When Ereshkigal would cry out in pain of various aches, the kurgarra and galatur would cry in sympathy with her.
Hearing the echoing cries, Ereshkigal stopped and looked at the kurgarra and galatur, asking who they were and why they were crying with her. She offered a blessing and offered them the water-gift and then the grain-gift that the kurgarra and galatur declined in turn.
Finally Ereshkigal asked what they wanted and the kurgarra and galatur said that they desired the corpse hanging by a hook on the wall. Ereshkigal responded that the corpse was that of Inanna. They still responded that it was their wish, so Ereshkigal gave the kurgarra and galatur the corpse.
Now that they had it, the kurgarra sprinkled the food of life on the corpse and the galatur sprinkled the water of life in turn. When the food and water had been sprinkled, Inanna arose back to life. However, the Annuna, the judges of the Underworld came and told Inanna that: “No one ascends from the Underworld unmarked.” Another person would have to take Inanna’s place.
As Inanna left the Underworld, demons known as the Galla clung to her side. The Galla are demons who know no food or drink and accept no gifts. When they came upon Ninshubur, dressed in a dirty sackcloth, waiting outside the palace gates, the Galla were willing to take her in Inanna’s place.
Inanna knew of Ninshubur’s part in her rescue from the Underworld and would not let the Galla take her. They continued on to Uruk where Inanna found her husband Dumuzi sitting on the throne. Of everyone they had passed on their way, Dumuzi was the only one who had not mourned for Inanna nor was he ready to give up the throne back to his wife. On seeing him, Inanna told the Galla to: “Take him! Take Dumuzi away!”
With Dumuzi gone, Inanna reclaimed her rightful throne.
A Hymn To Nergal
In a translation of this hymn, Ninshubur is mentioned as a minister of the Underworld who greets Nergal when he arrives.
Astronomy & Astrological connection
The goddess Inanna is frequently associated with the planet Venus. Ninshubur herself is associated with the planet Mercury. From this standpoint, it makes sense that the two goddesses are associated with each other as their planetary counterparts often appear together within the night sky.
The term Pangenic or Pangenesis comes from Charles Darwin’s Theory of Evolution with trying to explain the origins of life and species.
As it relates to the study of folklore and mythology, the term and idea of Pangenic or Pangenesis connections is problematic and still very pervasive as a lot of scholars and literature try to make connections with various stories and deities as there are often very similar motifs, concepts and ideas that are very universal.
The Romans of course, are famously known for equating many of their gods with the gods of other cultures, especially those they conquered. Nearly everyone knows of the Greek-Roman counterparts and connections such as Zeus and Jupiter or Ares and Mars. To a lesser known extant, the Romans connected their deities with those of the Egyptian, Norse and even Celtic deities.
The idea of Pangenic deities and myths still continue even today and is something of a disservice and in terms of mythology. When one ethnic group or religion moves into another area, the exiting myths will get overlapped and mixed together. Sometimes it’s easy to see where and when this blending of ideas occurs. Other times, the differences should be acknowledged without trying to force a connection.
In the case of the Mesopotamian mythologies, due to similarities, the Greek god Hermes is often said to be based off of Ninshubur.
Alternate Spelling: Haji Piruz
Also called: Khawja Piruz
Etymology: The word Hajji (or Haji) is a title or honorific, much like in the English language when using “Sir” or “Mister” to address someone. It is unrelated to the Islamic word “Haajhi” or “Hajj”. The name or word Firuz/Piruz means victory. Khawja means “Master”.
The character of Hajji Firuz is a familiar and traditional figure who heralds Nowruz, the Persian New Year. He is often depicted as being covered in soot and wearing bright red clothing and felt hat. Hajji Firuz is also shown playing a tambourine as he sings: “Haji Firuz-e, sal-i-ye ruz-e.” Which translates as: “It is Hajji Firuz time, It happens one day in a year.” People of all ages gather around Hajji Firuz and his troupe of musicians to listen to as they play the drum, saz or kamancheh and dance through the streets announcing the New Year. It is an air of festivity not unlike that of Christian celebrations of Christmas.
Nowruz – The Persian New Year
Hajji Firuz’s role in the celebrations of the New Year a very likely connected to an ancient role of the Zoroastrian fire-keeper Mir-Norowzi. It would explain Hajji Firuz’s depictions and portrayals of being soot covered and wearing all red.
In the remnants of the Zoroastrian traditions, Mir-Norowzi was seen as a clownish or comical figure who would rule the municipality for the last five days of the year. As a temporary five-day king, Hajji Firuz is often seen parading through the city with a troupe of singers and dancers following him.
With Nowruz, the New Year’s Day must start off with an atmosphere of joy and happiness so that families may continue to know joy throughout the coming year. The arrival of Hajji Firuz is important for bringing the necessary spirit of joy and happiness to accompany the New Year. This same spirit of joy and happiness is necessary too, for without it, the faravahars (similar to guardian spirits or angels) will leave household, taking with them the family’s blessing and abundance.
Fire In Zoroastrianism
In Zoroastrianism, red-dressed fire-keepers would be sent out by the white-dressed moghsor priests on the last Tuesday of the year with the duty to spread the word and news for the arrival of Nowruz and Spring. The fire-keeper’s other duty was to have people burn all of their old items in a purification ritual in the holy fires in order to renew their life, vitality and energies for the coming year. The fire-keeper’s face would become darkened, due to being so near the heat caused by the holy fires.
Comparing Hajji Firuz And Black Pete
For those familiar with the Christian Santa Claus (Saint Nicholas or Sinterklaas) and his helper Black Pete, they will know of the controversies surrounding the character of Black Pete being seen as racist with his black skin and being a slave to Santa and not always as a servant, friend or companion.
The character of Hajji Firuz has also been under similar attack 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.
Just as Black Pete is paired up with Santa, so too is Hajji Firuz paired up with an Amu Nowruz.
Exactly how good of a connection there is between Santa and Black Pete with Amu Nowruz and Hajji Firuz? It’s hard to say, though the similarities between the two are interesting.
Just as Santa is known to give gifts out to children, so too does Amu Nowruz give out gifts to children on Nowruz. Amu Nowruz’s name means “Uncle Nowruz.” The Russians hold a tradition of the “Grandfathers” for both Winter and Spring with done dying and being replaced by the other or being reborn. The tradition of gift giving doesn’t become associated with some of the European deities until the arrival of Christianity.
With Hajji Firuz, he seems to be connected to the role and tradition of the “Lord of Misrule,” a mock king who would be sacrificed at the year in the Sacaea (the Persian New Year celebrations). As previously mentioned, in Zoroastrian, this figure is Mir-Norowzi who functions as a proxy for an agricultural deity and parallels the story of Murdock who is slain by Tiamat and is later resurrected.
Such stories of a sacrificial king or god at Spring dying and then being reborn are fairly common in many countries and cultures. Many of the stories include the mythological figures of Dumuzi, Tammuz, Adonis, Attis, Osiris, Dionysus, Balder, and even Jesus.
Islamic scholar, Mehrdad Baliar has put forward the idea that the character of Hajji Firuz comes from surviving ceremonies and legends in the epic of Prince Siavash. These legends and ceremonies are also very likely to come from ancient Mesopotamian deities of agriculture and flocks such as Tammuz and the Sumerian Dumuzi.
Baliar has also put forward the idea that Hajji Firuz’s blackened face symbolizes his returning from the lands of the dead. That Firuz’s red clothing represents Siavash’s red blood and his return to life as a sacrificed deity. The spirit and air of joy and celebration is seen as typical of those who bring renewal, rejuvenation and blessings with them. Baliar continues that the name Siyawaxš may mean “black man” or “dark-faced man” and related to previously mentioned Mesopotamian ceremonies or the black masks worn for the Nowruz celebrations.
Etymology – The Scales
One of twelve signs of the Classical Greek Zodiac, Libra also has the distinction of being the only zodiacal sign that doesn’t represent a living creature. Libra is often shown as a set of balancing scales or a set of scales held by a woman.
Astronomy & Astrology
Much of the foundations of Western knowledge regarding the fields of Astronomy and Astrology owe its roots to Ancient Mesopotamian cultures. Many ancient cultures studied the stars, seeing in them patterns that are called constellations. These ancient astronomers were able to make predictable, annual turnings of the heavens that they could divide and mark for the passing of the Seasons and time. For the ancients, Astrology served as a precursor to Astronomy and they believed that by studying the heavens, they could foretell future events and even a person’s life path.
These ancient cultures would also meet and exchange ideas frequently and in this fashion, when the Greeks encountered the Persians, there was an exchange of knowledge regarding Astronomy that becomes the constellations and zodiacs so many know today. Eventually, there is no clear distinction between what ancient Mesopotamian Astronomers and Greeks Philosophers knew. Or who influenced who regarding the stories and myths behind the constellations. Even in current, modern times, the influence of these ancients is still known.
Libra is Latin for the scales and is one of 48 constellations that were identified by Ptolemy, an astronomer who lived during the second century. In modern times, it is one of 88 known or recognized constellations and is located in the Northern Hemisphere. It is the 29th in size for constellations in the night sky. Other constellations close to Libra are Serpens Caput, Virgo, Hydra, Centaurus, Lupus, Scorpius and Ophiuchus.
In ancient China, the constellation was known as Show Sing, meaning “the Star of Longevity.” Later, it has become known as Tien Ching, “the Celestial Balance.”
The stars Alpha, Iota, Gamma and Beta Librae formed a constellation called Di, representing a palace for the Emperor to stay during the night with his wife and concubines. Di is also the name of the third Chinese lunar mansion and usually means “root” owing to its appearance in the morning skies of early October. Di was sometimes seen as representing the paw or chest of the Blue Dragon.
The stars Theta and 48 Librae form part of a line extending from Scorpius that from another constellation called Xixian, representing a wall used for holding and penalizing dishonest traders. In the southern part of Libra was to be a calvary camp spread out over the elliptic.
Among the Egyptians, they saw in the constellation of Libra a set of scales as well, representative of the Scales of Justice upon which a human heart would be weighed before gaining entrance into the Afterlife.
The Greeks didn’t recognize a separate constellation of Libra. For them, the constellation we know now days was part of the constellation of Scorpius and made up its two claws that they called Chelae.
In India, the constellation of Libra is known as Tula, which means “a balance.” It is often shown as being a man kneeling on one knee and holding a set of scales.
In the ancient Sumer-Babylonian astronomy, the constellation Libra was known as MUL Zibanitu, meaning “the scales” or “the claws of the scorpion.” The scales were sacred to the sun god Shamash, was also the patron god of truth and justice. The association of Libra with the law, fairness and civility has continued throughout the ages. In modern Arabic languages, the word zubānā which means “scorpion’s claws,” seems to be a word continuing its ancient use from Akkadian languages. Though some scholars says this has only been the result of possible errors and mistranslations.
The transition of the Scales becoming Scorpion claws due to changes in cultures over the years and how the stars were perceived and due to similarity of the Akkadian and Arabic words “zibanitu” and “zubānā” that mean scales and claws. Anciently, scales of the Mesopotamian region did look similar to an upside down scorpion. With the Romans, the constellation reverted back to being a set of Scales.
The Romans are sometimes given credit with having invented the constellation of Libra and to have given it importance. To them, Libra was the “Scales of Justice” held by Julius Caesar. Later on, the scales are associated with the constellation of Virgo as either Astraea or Dike, a goddess of Justice.
Demeter and Persephone
Following the story of Persephone’s abduction into the underworld by Hades in Greek myth; the constellation of Libra is sometimes seen as representing Pluto’s Golden Chariot that is pulled by four black horses.
On one of his rare trips up to the surface, Hades spotted Persephone, the daughter of Zeus and Demeter and desiring her to be his wife, Hades took her down to the underworld to become Queen.
Before this, it had always been eternal spring, never winter. So when Hades abducts Persephone, Demeter is overcome with grief, rage and anger, so much so that she destroys the crops of the Greeks and bringing about winter. Demeter swore that she would not allow the Earth to be fertile again until her daughter is returned.
With the people starving and beseeching the gods for help, Zeus intervenes, informing his brother Hades that Persephone must be returned. Such would be possible, provided that Persephone hadn’t eaten any of the Underworld food or drink.
However, by one means or another, Persephone did eat three seeds of a pomegranate and as a result; this tied her to the underworld. Eventually a compromise was reached, where Persephone agreed to marry Hades and she would spend part of the year with him, the time known as winter and the other times of the year, she would be with her mother Demeter, allowing for spring and the other seasons.
Stars of Libra
The brightest stars found in Libra from a quadrangle that makes it easy to spot in the night sky unaided by telescopes.
Alpha Librae – Also known as Zubenelgenubi which means “the southern claw.” It is a binary star with the brighter of the two being a blue-white star and the other a white star. This star is also the second brightest star found in Libra.
Beta Librae – Also known as Zubeneschamali which means “the northern claw.” It is a green-tinged star. Another name for this star is Lanx Australis, “the southern scale.” This star is the brightest star found in Libra.
Gamma Librae – Also known as Zubenelakrab which means “the scorpion’s claw” It is an orange giant.
Zubeneschamali, along with Zubenelgenubi and Zubenelakrab are easy reminders of when the Libra constellation was part of Scorpio before getting cut off and becoming associated with Virgo.
Gliese 581 – This star has a planetary system of at least six planets of which Gliese 581 d and Gliese 581 g are thought to be the most likely to hold life. At current, 581 g’s status and existence still isn’t agreed upon or confirmed by the scientific community as a whole. Gliese 581 c, discovered in 2007, is the first exo-planet found in an area known as the goldilocks zone of a star for habitability and earth-like conditions for life. Gliese 581 e is the smallest exo-planet found to date.
During the time of the Romans, they had chosen Libra and placed importance on it as at one point some 4,000 years ago, when the Sun pass through Libra, it marked the Autumn Equinox close to and around September 21st. This time is also known as the “First Point of Libra”, marking a time of the year when both day and night are perfectly balanced in terms of being equal length; before the nights started getting longer due to the earth’s axel tilt and seasonal changes for winter.
The constellation of Libra is the seventh sign of twelve signs that form the Zodiac. For those who study and are into the classical Greek Zodiacs, this time is typically said to be from September 23 to October 22. Due to the changes of the earth’s orbit and tilt, the best time to see this constellation is during June around 9 p.m. The planet Venus is said to rule this Zodiacal sign and constellation. Its element is Air, a Cardinal sign and is one of four Cardinal signs.
One of the defining traits about Libras is that they love balance; they love to do things in pairs, that is with other people. They love to work with others, have a strong sense of fair play and equality, they make excellent team players. Libras love to have everything out in the open, nothing hidden as they like too to be objective in all their decisions and interactions with everyone.
Because they like to try and get along with everyone, a Libra can be seen as indecisive. This same indecisiveness can also come about when faced with two opposing choices as they can see both sides and they can also have a hard time as to which to go with.