Category Archives: Messenger
Also Known As: Khanty, Kaltes Ankw
In Siberian mythology, Kaltes-Ekwa is a moon goddess as well as the goddess of rejuvenation among the Ugric people.
The main story surrounding Kaltes-Ekwa is that she was defeated in combat by her husband Num-Torum, the Supreme god of the Ugric pantheon. Due to this defeat, Kaltes-Ekwa gave birth to her son Mir-Susne-Hum who would go on to do several great deeds of his own and become a great hero.
Animal: Hare, Rabbit
Sphere of Influence: Childbirth, Fate, Life Cycles
Parentage and Family
Num-Torum – In myth, Num-Torum defeats Kaltes-Ekwa to become ruler of the heavens.
Mir-Susne-Hum – A hero in Ugric beliefs and mediator between humans and his father Num-Torum.
As a Moon or Lunar goddess, Kaltes-Ekwa’s role within her pantheon is very multifaceted. For there is a lot of symbolism invoked with this status.
As a Moon deity, Kaltes-Ekwa presided over numerous functions. The notable ones are life cycles as seen in the different phases of the moon, childbirth, fertility, and rejuvenation.
Kaltes-Ekwas was called upon by pregnant women, especially those about to give birth. As a moon goddess, Kaltes-Ekwas also symbolized the not just the life cycle, but the beginning of life.
Kaltes-Ekwa’s association with the beginning cycle of life has also given her this title as a Dawn Goddess, with the beginning of the day.
Goddess of Fate
Given Kaltes-Ekwa’s role as a goddess of childbirth, it was also believed she was responsible for determining the fate and destinies of people before they are even born. This association caused some people to be fearful and potentially over cautious in her presence.
Still, people call upon Kaltes-Ekwa for her compassion and wisdom to guide them through life.
The hare is Kaltes-Ekwa’s sacred animal. It makes sense, when looking at the Moon, some people see the shape of a rabbit or hare in the moon. As a result, hares and rabbits are seen as lunar animals in many beliefs. The hare in this role, acts as a messenger between a lunar deity such as Kaltes-Ekwa and humans.
As a goddess, the hare is also her preferred animal to shape-shift into.
Also called: Ananse (Trinidad and Tobago), Annancy or Anancy (Jamaica, Grenada, Costa Rica, Colombia, Nicaragua), Anansi Drew (The Bahamas), Anansi Kokroko (Wise Spider), Anancyi, Ananansa, Annecy (West Indian), Ayiyi, Kacou Ananzè, Ba Anansi (Suriname), Ba Yentay (South Carolina), Bra Anansi, Hapanzi, Nansi or bra spaida (Jamaica, Sierra Leone), Kompa Nanzi (Curaçao, Bonaire), Bru Nansi (Virgin Islands), Kwaku Anansi (Akan-Ashante), Nanzi, Nancy, Aunt Nancy (Gullah; South Carolina), Miss Nancy, Sis’ Nancy, Kuenta di Nanzi, Spider (Temne), Cha Nanzi (Aruba), Hanansi, Pablo Barnansi (S. Quanderer), Compé Anansi, Kompa Nanzi (Curaçao, Bonaire), Gede Zariyen, Zarenyen, or Ti Malice (Haiti)
Etymology: Spider (Akan)
Anansi is the spider trickster god of the Akan, Ashanti people in Ghana and several West African folklore and folktales. As a trickster, he is able to shape-shift into a human form. His presence as an important cultural figure has made his way into Caribbean mythology, spreading to Aruba, Bonaire, Curacao, over to the Netherlands Antilles, the West Indies, Suriname, Sierra Leone and likely several other places. Like a good many trickster figures, Anansi is known for causing and getting into mischief or trouble before using his wits, cunning and guile to wheedle his way out of the troubles and problems. His stories and exploits are numerous, with many regional variations to his tales. As a trickster, Anansi is just as likely to help as to hinder someone.
As with all good stories, Anansi tales began with being told in oral traditions, survived, thrived, and made their way across the Atlantic Ocean to North America during the Trans-Atlantic slave trade era. These stories would play an important part to maintaining cultural identities for many enslaved West Africans. Many of these Anansi stories would be stories and lessons of how to rise up and outsmart those who would harm and oppress the less powerful.
Animal: Fox, Rabbit, Spider
Mineral: Spider Silk
Patron of: Storytellers,
Sphere of Influence: Cunning, Freedom, Messages, Morals, Proverbs, Stories, Trickery, Wisdom, Wits
A trickster, Anansi is often shown in many different forms and representations depending on the artistic source. In many stories, Anansi is a spider while in other stories, he is more anthropomorphized as either a spider with a human face or a human with spider-like features. The original spider-man.
In the Southern United States, when the Anansi came and his named changed to Nancy and Aunt Nancy with anglicized spellings, he became a spider woman and female figure.
One story has Nyame becoming so angry with Anansi’ tricks and antics that he turns Anansi into his spider form.
What’s In A Name?
Letters, letters are in a name…
The name Anansi is the Akan word for spider. Where he is called Kwaku or Kweku Anansi, the word Kweku means Wednesday as that is the day that Anansi’s soul first appeared. Given that Wednesday is named for Woden or Odin, the Norse god of Wisdom, there’s a very good coincidence here for names and meanings.
Parentage and Family
Nyame – Father & Sky-God; some regional variations place Anansi as his son, others don’t.
Ya Nsia – Mother. Asaase Yaa, the Earth Mother is also given as Anansi’s mother.
Where Nyame is given as Anansi’s father. There’s one story where Esum the Night, Osrane the Moon, and Owia the Sun are given as Nyame’s son.
It makes sense to me that these three should be counted as Anansi’s brothers.
Okonore Yaa – Wife, she is also known by the names of Aso, Crooky, Konori or Konoro, and Shi Maria.
The name Konori likely comes from the Hausa word koki for a “female spider.”
Afudohwedohwe – Pot-bellied son.
Anansewa – Anansi’s beautiful daughter, introduced in Efua Sutherland’s stories where Anansi sets out to find his daughter a proper suitor.
Nankonhwea – Son with a spindly neck and legs.
Ntikuma – Firstborn son.
Tikelenkelen – Big-Headed son.
Singular – Obosom
In Akan Spirituality, Anansi is considered an Obosom, a minor deity and spirit. The Abosom are all considered to be children and messengers of the great creator god Nyame. They could be male, female or a mixture of both.
The term Abosom reminds me of the Greek term Daimon (not Demon!) when referring to smaller, lesser & localized gods or spirits. Especially they were likely to be tied to one place such as a river, tree, or mountain.
Abosom is also the Ashanti term for pantheon, so all the gods. Or every divine being who isn’t the great creator Nyame.
With Anansi, he isn’t necessarily revered the same way as the other Abosom in Akan Spirituality or if he’s even seen in the same light. That too can vary and can be up for debate. Which is also understandable, Anansi is a trickster figure. With many trickster figures, you are playing with fire and in Anansi’s case, that’s water that could potentially drown you if you’re not careful. When Anansi does get acknowledged, he is an Obosom of Wisdom.
Just how much of a divine being Anansi will be, varies by region and which stories about him are being told. In some, he’s a human named Spider that has done a few favors for Nyame and is granted extra powers, namely one of t hem being an extended life. He’s a son of Nyame or just one of many beings with some measure of power to separate them from being fully human. Or Anansi is the straight up animal trickster as seen in Native American lore with beings like Coyote and Raven and their stories.
In many of the Anansi stories, the spider is often Nyame’s messenger, acting as his go-between. For many of the Abosom, this is often a role they play for either Nyame, the Sky God or Asaase Yaa, the Earth.
There is a story where Anansi’ antics grew too much for Nyame and he replaced Anansi with Chameleon to be the Sky-God’s new messenger.
Maybe, most of the stories of Anansi aren’t so much as him creating the Universe, but often setting the precedence for why things happen the way they do. Anansi is credited with having created the first man and then Nyame breathing life into them. Or Anansi is convincing Nyame that people need the rain to stop a destructive fire, setting order to the course of the day, ect. Even death if Anansi hadn’t stolen from them.
Like many tricksters, Anansi also has stories revolving around him having brought agriculture, hunting and writing to the Earth for people to use. In the story where Anansi tried to hoard all the world’s wisdom and knowledge, he found it much easier to share and disperse this knowledge for everyone’s use.
As a trickster, Anansi doesn’t just rely on his wits and cunnings to get through scrapes. One of his many tricks is the ability to shape-shift. Not just physically from spider to man but the ability to take seeming weaknesses and turn them into virtues and strengths.
Weakness To Strength
That’s a vital and important lesson to learn. In many stories, Anansi is able to overcome an opponent or situation, not just by his wits but using a seeming weakness to a strength. Similarly, he will exploit an opponent’s weakness against them.
Insatiable Greed – Finding The Angles
That seems to be a reoccurring theme with several Anansi stories, where what he has, isn’t enough and he has to find some way to get more. Oftentimes, that more is food. Anansi is often looking for the angles and finding ways to get others to bring him food or he kills the other animals for food if he’s not outright stealing it.
Sometimes, in the course of Anansi’s covetous and insatiable greed, another character is able trick Anansi instead, outwitting him. That is a classic of trickster tales, where the trickster gets outwitted instead of outwitting everyone else.
Of course, it could be I’m misremembering and thinking far too much of a particular Gargoyles episode “Mark of the Panther” in season 2.
God Of Storytelling & Knowledge
Not only is Anansi the god of storytelling, but he is also the god of knowledge. This makes a lot of sense with how early in human history, much of the history involved, lessons, wisdom and knowledge imparted is through the use of stories.
Meaning Spider Stories in the Ashanti language. The Anansesem stories, like many stories began as an oral tradition. Such is the prominence of the spider stories, that the term Anansesem came to include all the different fables and stories. The Jamaican version of the Anansi stories are the most preserved of the spider stories and have close ties to their Ashanti origins. Especially with how the Anansi stories end with a proverb or moral given at the end.
Anthropologists have studied and found that humans are hard-wired for stories. Stories are important, they are an integral part and parcel of the human experience. They convey who we are as a people, where we came from, morals, lessons and how things came to be.
It seems very poignant, that stories seem very central to the Anansi tales, especially for a keeping one’s cultural identity. Especially in the face of so much adversity and the dark side of history with the Trans-Atlantic Slave Trade. The most well known of the Anansi stories are those from Jamaica.
Like all trickster tales, the Anansesem not only entertain, they are also moral stories that often highlight his greed and other flaws along with his wit. The Anansesem stories cover a wide range of stories from the mundane and the subversive. Anansi as a folk hero is both an ideal as well as a cautionary figure of downfalls to be avoided.
It seems very poignant, that one of the roles that Tricksters carry is that of Culture-Bringer. That the very first story of Anansi, or at least the one to place as chronologically first is how Anansi comes to acquire all the stories. Frequently Trickster stories tell the importance of things, how they came to be, conflicts, shenanigans and more. Without stories to tell us who we are as a people, a great many aspects of history and culture are lost. With Anansesem, all stories, regardless of genre are considered spider stories.
Anansi-Tori – This is the name for the Spider stories among the Surinam people. In the capital city of Paramaribo, the Anansi-tori are a prominent part of the death rites. It’s important that these stories are only told during the night and never during the day, lest the dead come to listen, thereby causing the death of the storyteller or their parents. The Saramaca Bush people have a tradition that during the seven days that a body lays in the village death house, they tell the Anansi-Tori to the dead as entertainment. The Anansi-tori have also come to include the dances and songs sung during these rites.
The Spider stories are called Nansi in Guyana and Kuent’i Nanzi in Curacao.
Vive La Résistance! – The importance of the Anansesem stories is seen as a symbol of resiliency with slave resistance and survival. As a trickster, Anansi is frequently able to get the better of more powerful opponents using his trickery and cunning. As such, slaves used the stories of Anansi as inspiration for finding ways to resist and gain the upper hand on plantations, to give a sense of community, connection to their past in Africa and a way to maintain their cultural identity.
As the King of Stories, Anansi is not only the patron of storytellers, but those who live by their wits. Like many Caribbean deities, Anansi can be summoned with offerings of treats, smokes, and liquor.
Just be aware, if Anansi is bored by the story, he may not hang around for long.
A traditional opening for an Anansi story goes:
“This is my story which I have related. If it be sweet, or if it be not sweet, take some elsewhere, and let some come back to me.”
Another way to traditionally start a story is:
“We do not really mean; we do not really mean that what we are about to say is true. A story, a story; let it come, let it go.”
All The Stories!
Also known as “How the Sky God’s stories became Anansi’s stories.” It is the most retold story of all the Anansi tales.
For you see, once upon a time, there were no stories. None. There were stories, but they were all kept by Nyame, the Sky God who had them all hidden away. Some versions of the story note about here how Anansi is Nyame’s son.
For Anansi, it doesn’t sit well with him that his father should be hoarding all the stories and as the world is a boring place, Anansi decides to find a way to get stories of his own. Using his silk webbing, Anansi climbs up to the heavens where his father is at and tries to buy the stories from Nyame, but Nyame refuses, he didn’t want to share the stories with anyone. Anansi kept insisting he can afford the price for Nyame’s stories. Nyame refutes Anansi still, saying that even the great kingdoms of Kokofu, Bekwai and Asumengya couldn’t afford his stories.
A sudden thought comes to Nyame and he asks Anansi, how he, someone so small and insignificant is going to be able to afford the price where others have failed. Undaunted, Anansi persists, saying he can afford the stories, just name the price.
Amused, Nyame relents and sets as high a price as he can, hoping that these impossible tasks would finally deter the spider. As to what these tasks were to be?
Anansi was to capture four of the most dangerous creatures known in the world. Onini the Python, the Mmoboro Hornets, Osebo the Leopard and lastly, the Fairy Mmoatia.
Smiling, Anansi promises Nyame that he will bring these four back and just for good measure, he will even throw in his own mother, Ya Nsia. Nyame accepted the offer, thinking that would be the end of it and told Anansi to start his quest.
Quest in hand, Anansi returns home to his family so he can consult them about his plan. Anansi talks with his mother, Ya Nsia about his plan to capture Onini the Python first. His wife, Okonore Yaa tells Anansi that he should cut a long branch from a tree and get some vines.
Anansi returns with the branch and vines and Okonore Yaa tells him to head down to the river where Onini lives. As the two pretend to argue, Onini overhears them and comes over, listening over whether Onini’s body was longer than the branch of a tree.
Onini, on hearing what Anansi and Okonore Yaa are arguing about, he quickly agrees to stretch out next to the branch to his full length to prove that he’s longer than the branch. No sooner has Onini stretched out than Anansi takes the vines to tie the python up.
As Anansi carries Onini back to Nyame, the spider cheerfully tells Onini about the bargain that he has made. Nyame nods acknowledgement to Anansi for one task accomplished and reminds the spider that there are still three other tasks to fulfill.
Anansi returns to consult with his family for the next task, which would be capturing the Mmoboro Hornets. Okonore Yaa comes up with an idea for Anansi to get a gourd and fill it with water. Carrying that gourd with him, Anansi went off to pay a visit to the Hornets. Once he arrived, Anansi looked around the bushes where the Hornets. Soon as Anansi spotted them, he carefully sprinkled water on the Hornets and then on himself. Grabbing a palm leaf from a nearby tree, Anansi covered his head just time as the swarm of angry Hornets came his direction. Holding out the wet palm leaf, Anansi explained that it had been raining and that he too was wet.
Anansi explained that this rain would be dangerous and that the Hornets might want to hide inside the gourd he brought. The Hornets agreed and soon had all flown inside to take shelter.
Once all the Hornets were in, Anansi stopped up the mouth of the gourd and proceeded to gloat for falling for his trick. Anansi continued with telling the Hornets about his bargain with Nyame as he carried the gourd with him.
Seeing that another task was completed, Nyame accepted the Hornets. He reminded Anansi that there were still two more tasks to go. Surely one of those tasks would prove to be too much for the Spider, Nyame thought.
Once more Anansi returned home triumphant. Now the task was for Osebo the Leopard. Once more Anansi and Okonore Yaa schemed together on a plan. What’s now considered the oldest trick in the book, Okonore Yaa told Anansi to dig a deep hole in the ground and cover it. Anansi caught on quickly to Okonore Yaa’s plan and told her he could take it from there.
Anansi headed off for the parts of the jungle where he knew Osebo hung around at. There, he proceeded to dig the hole and cover with brushwood as planned. Done, Anansi headed home, knowing that eventually Osebo would wander along and be likely to fall in.
Sure enough, the next morning, when Anansi returned, he found Osebo trapped down in the hole. Feigning sympathy, Anansi asked Osebo why he was trapped down there. Was it because Osebo had been drinking again? It seems this has been a problem of Osebo’s for a while. Continuing his act, Anansi asked Osebo if he wanted help. Despite Anansi’s suspicions, Osebo assured the spider that he wouldn’t eat them.
With Osebo knocked out, Anansi made a ladder and climbed down to tie up the leopard and cart him off to Nyame. All the while, Anansi gloated to Osebo when he woke about his bargain with the Sky God. Just like before, Nyame accepted Osebo from the spider and reminded Anansi that there were still more tasks to do.
Eventually Anansi agreed to “help” Osebo and got two long sticks that he cut with a knife. Anansi told Osebo to stretch out his arms, wide. This would leave Osebo vulnerable, who was unaware of Anansi’ plan. The wily spider threw his knife at Osebo when he attempted to climb out, the hilt of the knife hitting the leopard square on the head, hard enough to knock him out.
Once more Nyame accepted the latest of Anansi’s accomplishments. Just like before, Nyame reminded the spider that there were still a couple more tasks to complete. Anansi had not forgotten the deal and set off again back home.
The penultimate task, capturing the Mmoatia, the Fairy. This one won’t be so easy and Anansi sits down to think a while on the matter. After a time, Anansi goes and carves an Akua doll and then cover it the sap of a gum tree. That done, Anansi took some yams and mashed them up to place in the doll’s hand while the rest went into a bowl. Finally, Anansi took some string to tie around the doll’s waist so he could manipulate it.
Ready, Anansi took the doll down to the Odum tree where fairies were known to gather. The wily spider set up the doll and the bowl of mashed yams and then went to hide out of sight. Soon, Mmoatia appeared, lured away from her sisters by the smell of the yams.
Believing the doll to be a real person, Mmoatia asked if she could have some of the yams. Hidden, Anansi pulled on the string, making the doll nod it’s head. Delighted, Mmoatia went back to her sisters, asking if she’d be allowed to have some of the yams.
The sisters said yes and Mmoatia soon returned to the Akua doll and began to eat all the mashed yams. When she had finished, Mmoatia thanked the doll, however this time, Anansi didn’t pull on the string, so the doll didn’t respond. Infuriated at the doll’s lack of response, Mmoatia went to her sisters to complain about the lack of response.
Mmoatia’s sisters tell her to go back and slap the person for their insolence. Back she goes and on promptly slapping the doll, Mmoatia’s hand gets stuck from the sticky sap covering the doll. Stuck, Mmoatia complains again to her sisters, with one of her sisters commenting to slap the doll with her other hand. Mmoatia does so and that hand too, becomes stuck.
There is something remarkably hysterical about this, I can see the sisters realizing what’s going on, maybe they don’t like Mmoatia for some reason and she’s too insolent and arrogant to really understand that she’s getting tricked and that at this point, the sisters are getting in on it too.
I can just see where Mmoatia complains yet again that both hands are now stuck and the sisters, incredulous to the fact that she’s listened to them and gotten stuck, tell her to hit the doll again with her whole body. This has got to be a scene of where the sisters are looking to see if Mmoatia is really going to be that arrogant, insolent, even dumb enough to listen and they want to see if she’ll do it.
And yes, Mmoatia hits the Akua doll with her whole body, getting well and thoroughly stuck. Hilarity ensues, I can see all of Mmoatia’s sisters flying off in fits of laughter as Anansi emerges from where he’s been hiding to gloat over his success.
Just like the others, Anansi tied up Mmoatia and carried her off back to Nyame. Anansi also stopped on the way home to tell his mother Ya Nsia about the last task he had told the Sky-God he would do and that was to bring his own mother. I can see Mom rolling her eyes and “Yes child, of course child” as she accompanies Anansi back to Nyame.
Impressed by Anansi’ persistence, Nyame upheld his end of the bargain, bringing all the elders, the Kontire and Akwam chiefs, the Adontem, general of his army, the Gyase, the Oyoko, Ankobea and Kyidom. Nyame told all those present of Anansi’s deeds that no one else in the kingdom had been able to do. Nyame showed off each of the four, along with Anansi’ own mother. Everyone cheered as Nyame gifts all his stories, to now be known as Spider Stories to Anansi, naming him the Keeper of Stories and God of Storytelling
Variants – There are numerous variations to this story. Some retellings will omit involving Anansi’s wife and mother in the story. In some of the Caribbean stories, it is a Tiger from whom the stories originate. Other stories, the fairy Mmoatia will be solitary or a dwarf who can turn invisible. Sometimes the task of capturing the Python isn’t mentioned. In yet other stories, Osebo, the Panther is caught, getting tangled up in Anansi’ webs when trying to climb out of the pit. Or, Anansi captures Osebo when he offers to help the panther when he lowers a long branch down and tells Osebo to tie his tail to the branch. In this one, Osebo is killed and skinned by Anansi.
Anansi And The Dispersal Of Wisdom
Now that Anansi has all the stories, you’d think he’d go spread them around to tell and pass on the wisdom that they hold. Well no…
It seems Anansi was trying to hoard all that wisdom in a pot. The knowledge he has isn’t enough and he wants even more of it, just collecting it all. After a time, Anansi decides the pot isn’t safe enough to store all this wisdom and knowledge in and takes it to hide in a tall, thorny tree in the forest. Some accounts say this tree is a Silk Cotton Tree.
Anansi’s son, Ntikuma saw his father up to something and decided to follow at a distance to find out what was up. Staying hidden, Ntikuma saw that this pot was the largest one he had ever seen. As he watched, Ntikuma watched as his father struggled with carrying the pot up. Anansi tried tying the pot in front of him to no avail.
As Anansi grew ever more frustrated by his inability to carry the pot up, Ntikuma couldn’t help himself but laugh!
“Try tying the pot behind you and then climb!” Ntikuma called out.
So frustrated with his failed attempts to climb the tree, it perturbed Anansi more to realize that his own son was right behind him. In his frustration, the pot slipped from Anansi’s grip and fell, hitting the ground with all the wisdom spilling out of it.
Making matters worse, a storm was arriving, and the rain washed all the wisdom down to a nearby river stream. From there, the currents carried the wisdom out to the sea and spreading throughout the world.
Seeing what happened, an angry Anansi chased his son, Ntikuma all the way home through the downpour of rain. When Anansi caught up with his son, the spider realized what was the use of all that wisdom if all it takes is a child to put you in your place?
As for the wisdom, because it mixed with the water, that’s why everyone has a little bit within them, but not all of it.
Variation – A minor variation is that instead of getting angry with his son, Anansi listens, carrying the pot up the tree by the means suggested. While he is sitting there, Anansi comes to the realization that try as he might to know everything, there were still things that others could teach or tell him and the wily spider comes to an epiphany to dump the pot out for everyone who has need, to be able to have access to it when the wisdom mixed with the wind and water.
How Anansi Comes To Have A Long Hind End & How His Head Became Small
In this story, a famine comes to the land and Anansi tells his family that he’s going in search of food for them. On his way, Anansi comes to a stream where there are some people who end up being spirits. It seems these spirits were draining the water in hopes of being able to catch some fish. Intrigued, Anansi asks if he could join the spirits.
The spirits invited Anansi to join them and he soon saw that they were using their skulls to drain the river. That’s interesting. The spirits asked Anansi if they could remove his own skull so that he could help drain the river.
As they drained the water, the spirits sang a song: “We, the Spirits, when we splash the river-bed dry to catch fish, we use our heads to splash the water. Oh, the Spirits, we are splashing the water.”
Anansi liked the song and asked if he could sing it with them and the spirits agreed.
And so, Anansi and the spirits sang as they drained the stream enough that they could catch some fish. The spirits gave Anansi his share of the fish in a basket to take home. As they restored Anansi’s skull, the spirits warned him not to sing the song again that day or his skull would open and fall off.
Anansi assured the spirits that he wouldn’t sing that song again as he had more than enough fish. Soon, Anansi and the spirits parted ways.
The spirits began to sing their song again. Overhearing the song, Anansi began to sing along as well and presently, his skull fell off. Just as he had been warned. Anansi picked up his skull and cried out in embarrassment to the spirits that his head had fallen off!
The spirits heard him and came back. As they listened to Anansi apologize and beg for help, the spirits agreed to help him. As they restored Anansi’s skull, they warned him not to sing the song again as they would not return to help him.
No sooner had they parted ways, than the spirits began singing and Anansi over hearing them, just couldn’t help himself and started singing along. It must have had a catchy tune.
This time, as Anansi’s skull fell, he caught it with his rear end and ran from the stream. And that, is how Anansi comes to have such a small head and huge behind, due to his hard-headedness.
Nyame’s Messenger, Anansi; Why Men Commit Evil At Night, Children Play In Moonlight, And Why Disputes Are Settled During The Day
That, is a lengthy title for a story…
The Sky-God Nyame sired three children one day; Esum the Night, Osrane the Moon, and Owia the Sun. When each of the children came of age, Nyame sent them out on their own where they founded their own village. Of these children, Owia was Nyame’s favorite and decided that they should become chief.
Nyame devised a plan, wherein he secretly harvested a yam or “Kintinkyi.” The task was, that the son who could guess what Nyame had harvested, would become the next chief. In addition, the winner would receive Nyame’s royal stool.
As Nyame set about blackening his stool, his subjects were nearby and Nyame asked if any of them could guess his thoughts. Anansi happened to be there and said that he knew. Nyame then sent Anansi to go gather his sons from their villages. The plot twist here, is that Anansi didn’t really know what Nyame’s thoughts were and decided he would try to find out.
Anansi then took feathers from every known bird and covered himself with them. Then he flew high above Nyame’s village, startling the villagers. This brought Nyame out, who didn’t recognize Anansi’s disguise.
But, Nyame thought to himself, if Anansi were present, he’d know the name of this bird as the crafty spider had known that Nyame wanted his son Owia to win his royal stool. That all they had to do was guess the name of the yam. As Nyame pondered and mused to himself, it allowed for Anansi to overhear the Sky-God’s plan.
Away Anansi flew until he was far enough away to ditch his disguise. From there, Anansi went to Esum’s village and told them that their father wished to see them. Anansi made no mention of Nyami’s plans. Esum gave Anansi roasted corn by way of thanks. Soon after, Anansi made his way to Osrane’s village, delivering the same news he had told Esum. Osrane gave Anansi yam in thanks and again, shortly after, Anansi headed for Owia’s village.
Things were different at Owia’s village when Anansi arrived, bringing the news of Nyame’s desire to see his sons. Owia mentioned to Anansi that he wished his father would know of Owia’s accomplishments. Owia decided to treat Anansi as if he were his own father come and prepared the best feast that he could with sheep. With that treatment, Anansi decided to fill Owia in on what he hadn’t told the other brothers. That being the name of Nyame’s yam that he had harvested.
Anansi then fashioned a pair of drums that would beat out the yam’s name, Kintinkyi to help Owia remember. Anansi with Owia in tow, then went to collect up the other brothers as they returned to bring them to Nyame.
Nyame called an assembly as Anansi presented his three sons before everyone. The contest of guessing the yam’s name was then revealed to each of the sons. The eldest, Esum was allowed to guess first and he said “Pona.” Osrane, the second eldest then took his turn to guess and gave the name of “Asante.” Finally, it was Owia’s turn and remembering what Anansi had told him, said the name “Kintinkyi.” Everyone present cheered Owia’s success.
Nyame then took his eldest son, Esum and told him that as he had not paid attention when growing up, that Nighttime would be when evil deeds would be done. To Osrane, Nyame said that as he had not listened when growing up, only children would play during his time. To his youngest son, Owia, Nyame praised him and made him the chief, decreeing that any issue that needed to be settled, would be done so during the day. To protect himself from his brothers, Nyame gave Owia the rainbow.
Lastly, to Anansi, Nyame blessed the spider for knowing his inner-most thoughts and said that from then on, that Anansi would be Nyame’s messenger.
The Arrival Of Disease
Oh yes, Anansi appeared before Nyame one day asking if he could one of Nyame’s sheep, Kra Kwame and eat it. Anansi said that he would bring a maiden from one of the villages as a gift in exchange for the sheep. This seemed reasonable enough and Nyame agreed to the exchange, giving Anansi the sheep while he waited for the maiden’s arrival.
As it were, Anansi took the sheep home and prepared it for eating. Once he was done, Anansi then went in search of a maiden. In his search, Anansi found a village where only women lived. Seeing an opportunity, Anansi moved there and offered each woman some of the sheep and marrying everyone.
It’s not hard to see that Anansi broke his word with Nyame. It wasn’t long after, that a hunter stopped in the village and saw what happened. The hunter back to Nyame and reported what he had seen in the village. Nyame became furious on learning what Anansi had done and sent his messengers to the village to take every woman living there.
Off the messengers went, seizing every woman in the village except for one who was ill at the time to bring back to Nyame. Anansi pondered what to do, as his remaining wife was very ill. The wife told Anansi to bathe her and then fill a gourd with water from the bathwater. This water would hold all the diseases that afflicted the wife.
See his wife after she was bathed, Anansi saw how beautiful she was, more so than all the other wives in the village. Anansi remarried her right there on the spot. It wouldn’t take long for another hunter to pass by the village and to see Anansi and his wife together.
This hunter returned to Nyame, giving the Sky-God a report of this extremely beautiful woman. Obviously Anansi had tricked Nyame as this woman was more beautiful than all the other women that were taken.
Angry again, Nyame ordered his messengers to go take Anansi’s wife. When the messengers got there, Anansi confronted them and they told Anansi of what Nyame’s desires were. Anansi nodded and complied with the messengers, taking them to where his wife was at.
Anansi had his own plans once the messengers left. He found the gourd holding the diseased water and took a skin by which to fashion a drum. Anansi then set about to make a second drum. Done, Anansi called for his son, Ntikuma and together they began to beat the drums and dance around while singing vulgarities.
Another messenger of Nyame’s, Anene the crow saw what Anansi was doing and went back to report about what he saw. Intrigued, Nyame sent more messengers to ask Anansi to come and perform his songs for him.
Ah, Anansi said, he could only perform his song and dance if all of his wives were present. Anansi promised to perform for Nyame if he could have his wives and his drum. The messengers relayed Anansi’s message back to Nyame and he agreed.
Anansi was brough to the harem where all of his wives were being kept and he began to sing and beat his drum. Nyame soon joined in the merriment with Anansi while the wives joined in too.
However, Anansi’ last wife recognized the gourd that Anansi’s drum was made from. She suspected what mischief Anansi had planned and decided not to join in dancing. Nyame tried to coax the last wife into dancing, but before she could, Anansi cut open his drum and tossed all the water out. All the diseases that had once been washed away now returned and a sickness fell upon the tribe.
So out of revenge, Anansi brought illness and disease to the world. Though to be fair, if Anansi had kept his word with Nyame from the start and brought him a maiden as promised, none of this would have happened.
Kwaku Anansi Takes Aso To Wife & How Jealousy Arrives In The Tribe
In this story, Anansi isn’t yet married to Aso as she is married to another man, known as Akwasi-The-Jealous-One.
True to his name, Akwasi was very possessive of Aso and forbad anyone from seeing or talking to her. Such, that Akwasi built a small village where only the two of them lived. The reason for Akwasi’s jealousy is that he is sterile and worried that Aso would be taken from him if they lived among other people.
Well hey, somebody knew or was paying attention. Nyame got tired of Akwasi’s lack of or failure to father any children with Aso. And if Akwasi isn’t siring any children, than Aso is fair game and Nyame tells the other young men in the village about Akwasi’ marriage to Aso and tells them, that the first man to successfully take Aso away and get her with child, can marry and take her to wife.
That is very much so a cultural thing. Doesn’t Aso get a say in who she’s married to and want to be with?
The challenge proves to be more difficult than expected and all the young men who’ve tried to seize Aso, all fail. Anansi was watching all this and after the latest failure from a young man, Anansi went before Nyame. The crafty spider tells Nyame that he’ll be able to accomplish this task to capture Aso.
Just give Anansi the items he requests to help him. Specifically, medicine, rifles and and bullets.
Off Anansi goes, passing through several villages, passing out the black powder, bullets and guns, telling people how Nyame has sent those to go hunting on the god’s behalf. Sweet! Anansi says he’ll come back later to collect up the meat for Nyame.
While everyone’s off hunting, Anansi makes a basket to hold all the meat in when he returns. It’s either a basket of holding, a very large basket or there’s several small baskets to hold meat in. Either way, Anansi collects up the meat and heads off for Akwasi-The-Jealous-One’s village.
Anansi reaches the river where Akwasi and Aso get their water and he takes out some of the meat, placing it in the water. He then continues up to where Akwasi lives, carrying the basket still. Aso spots Anansi’s arrival and calls out to her husband, who is surprised that they have a visitor. Akwasi comes out to find out who this person is.
Anansi tells Akwasi that he’s been sent by Nyame to this place to rest during his journey. This pleases Akwasi as he welcomes the spider into his village. While this is happening, Aso notices the meat that Anansi left in the river and says something. Anansi tells Aso she’s welcome to it as he doesn’t need it. That she can feed it to any pets they have.
Aso comes back with the meat and shows it to Akwasi. Anansi asks Aso if she would cook some food for him and she sets about preparing a dish known as Fufu. As she is preparing the meal, Anansi tells Aso that it won’t be enough and tells her to use a bigger pot as he offers up more of the meat. The catch is, she is to cook only the thighs, of which there are 40.
With the meal prepared, everyone sits down to eat. As they’re eating, Anansi complains, saying that the fufu Aso made lacks salt. At this, Akwasi commands Aso to bring some salt. Anansi spoke up, saying that wasn’t proper, Aso is eating and that Akwasi should be the one who goes and gets the salt. When Akwasi leaves, Anansi pulls some medicine out of his pouch and puts it in Akwasi’s fufu.
Akwasi returns with the salt and Anansi announces that he’s now full and doesn’t need the salt anymore. I’m sure Akwasi may have grumbled at this, but he set down again and finished his fufu, unaware of what Anansi has done.
As he’s eating, it occurs to Akwasi that he hasn’t asked for Anansi’s name yet. Anansi responds by saying that his name is “Rise-up-and-make-love-to-Aso.” This confuses Akwasi who asks Aso if she had heard the name too. Aso assures her husband that she did and Akwasi gets up to go prepare a room for Anansi. The spider says he can’t sleep in the room, he as to sleep in a room with an open veranda as he is Nyame’s Soul-Washer. Apparently, Anansi’s parents are to have conceived him in an open room, so he can’t sleep in a closed room.
Right, so where does Anansi want to sleep then? It must be an open room in a house that belongs to Nyame and asks for a sleeping mat so he can sleep in front of their room. When Anansi was certain that the two were asleep, he pulled out his sepirewa out to play, singing: “Akuamoa Ananse, today we shall achieve something today. Ananse, the child of Nsia, the mother of Nyame, the Sky-god; today, we shall achieve something, to-day. Ananse, the Soul-washer to the Nyame, the Sky-god, today, I shall see something.” Once the song finished, Anansi went to sleep.
Anansi was awoken by Akwasi calling out for him. But as he didn’t like the name that Anansi had told him, the spider remained silent. The medicine that Anansi had put into Akwasi’s food was working. After a few more attempts to rouse a sleeping Anansi, Akwasi finally used the name “Rise-up-and-make-love-to-Aso.”
Now Anansi responded to Akwasi’s calls, asking what troubled him. Akwasi said he needed. Akwasi replied that he needed to leave for a moment and left.
Entering the room, Anansi saw that Aso was awake and he asked if she had heard what Akwasi said. Aso asked in turn of Anansi what Akwasi had said. So Anansi obliged with the name he’d given, implying that it was a command, not his name. Wink, wink.
The two then made passionate love with each other before going back to sleep and before Akwasi returned. The medicine or poison that Anansi used was rather potent and Akwasi would be getting up eight more times, where once again, Anansi and Aso would make love before he returned. Come the morning, Anansi was on his way.
Two moon later, Aso begins to start showing that she’s pregnant. This gets Akwasi suspicious of how his wife got pregnant given that he’s sterile and can’t father any children. Aso takes the opportunity to tell Akwasi that it was by his own commands that she had made love to Anansi and that the child is his.
Angry, Akwasi takes Aso with him to go to Nyame’s village to complain. On the way, Aso gave birth and the two took the baby with them. On hearing the story, Nyame didn’t believe the two, saying no one had left his village and asked them to point out the person to him.
Aso did so, looking around the village until she spotted Anansi sitting on a ridgepole. She told Nyame that’s the one who impregnated her. Anansi slid down the ridgepole, attempting to hide, but Aso found him again, causing Anansi to fall over and dirty himself.
Now Anansi complained, how Aso and Akwasi’s actions defiled him. That he was Nyame’s Soul-Washer and that his desires had been ignored. Hearing this, Akwasi was seized by Nyame’s other subjects for disobeying a god’s commands. That as punishment, Akwasi was to sacrifice a sheep as penance. Embarrased, Akwasi performed the sacrifice and then told Nyame that Anansi could take Aso as his wife.
Sadly, the baby that Anansi fathered with Aso was taken and killed, their remains scattered about Nyame’s village as a reminder. And that, is how Aso becomes Anansi’s wife and how jealousy entered the tribe.
Anansi’s Bald Head
Sometime after Anansi and Aso were married, when they returned from visiting a plantation outside of the village, a messenger arrived. Anansi greeted the messenger and asked why they had come. The messenger replied that Anansi’ mother-in-law had died the previous day. Anansi informed his Aso of what happened, and plans were made to go to the village to mourn.
The next morning, Anansi went down to the village, looking for some favors. He soon found: Odwan the Sheep, Okra the Cat, Okraman the Dog, Akoko the Fowl, and Aberekyie the Goat. Anansi told all of them how his mother-in-law had died and asked if they would accompany him to her funeral. They all agreed, and Anansi returned home to prepare for the journey.
Anansi prepared funeral clothing, consisting of a leopard skin hat and russet colored clothing. The day of the mother-in-law’s funeral came, and Anansi called upon those he’d asked to come. They brought several supplies with them as well, consisting of guns, drums, palm-wine, and other things that they would share with those attending as they celebrated his mother-in-law’s memory.
Soon they arrived at the village and they fired off their guns to signal that they had arrived. Then Anansi and his company went to the home of his mother-in-law for her wake. Anansi shared out everything that he had brought. Anansi also then presented his offerings to help pay for the funeral.
The next morning, as everyone ate, they invited Anansi to join them. Anansi declined, saying he was forbidden from doing so as it is his mother-in-law’s funeral, that he would not eat until the eighth day. Food was then gathered for his companions who accompanied him for the funeral before they departed back for their own village.
Days passed as Anansi fasted, finally on the fourth day he was too hungry, and he went into the house where he was staying to find food. In the kitchen, he found a fire going with beans in a pot boiling. Anansi ate those, scooping some into his leopard hat after making sure no one was watching. No sooner had Anansi placed his hat back on his head to hide the beans, then Aso entered. Thinking fast, Anansi told Aso that there was a Hat-Shaking Festival taking place at his father’s village and that he was going to go.
Now Aso was suspicious. Who wouldn’t be? Especially when married to a trickster. She asked Anansi why he hadn’t told before of this festival. She also reminded Anansi that he hadn’t eatten anything yet and that he really should wait for the next day. Anansi refused to wait and headed off.
Aso went and gathered up everyone in the village, telling them that Anansi was up to something and that they had to keep him from leaving. As Aso went back after her husband, Anansi grabbed his hat and sang: “Just now at my father’s village they are shaking hats! Saworowa, they are shaking hats! E, they are shaking hats, o, they are shaking hats! Saworowa!”
Anansi began to panic too, for the beans were hot and burning his scalp. He bid his wife and everyone goodbye, that he was leaving. However, everyone began to follow after him, knowing what Aso had told them. Paniced, Anansi told everyone to leave and he sang more: “Turn back, because: Just now at my father’s village they are shaking hats! Saworowa, they are shaking hats! E, they are shaking hats, o, they are shaking hats! Saworowa!”
Eventually, Anansi couldn’t stand the heat from the beans and he pulled them off his head with the hat. Now that everyone could see what Anansi had done, Aso and the villagers began to boo him, such that he took off running.
Anansi promised the road he would thank it if it helped him flee. The road agreed and Anansi mad his way back home and access to some sorely needed medicine for his head. Alas, Anansi’ hair never did grow back.
Why Anansi Runs When He’s On The Water’s Surface
With this story, Anansi goes to Okraman, the Dog and tells him how he plans to build a new village. That sounds sensible and Okraman agreed. Okraman would gather some rope-creepr vines and Anansi would also do the same and they would meet up again on the following Monday. They would also bring a gourd filled with water in case where they met up didn’t have any. As an added measure, Anansi put some honey into his gouard.
Anansi and Okraman met each other at the half-way point to their destination. As they continued to travel, they became tired and Okraman said they should rest a bit and drink some of the water they brought with them.
Now it gets a little weird. As the two rested, Anansi said they should play a game to pass the time while they rested. Well type of game Okraman wanted to know. A binding game, where they would take turns tie each other up. The one tied, would then have to escape. After a bit of disagreement on who would get tied up first, Anansi said he would go first.
Once Okraman had Anansi bound, he decided he was so hungry that he didn’t really want to play anymore. Instead, he picked up the trussed-up Spider and carried him away to go sell for food. When Anansi realized what was happening, he began to complain, making a ruckus until they reached a stream.
Odenkyem the Crocodile heard them and asked Okraman what was going on. Okraman was too frightened to answer and dropped the bound Anansi while he fled. Laughing, Odenkyem freed Anansi from his bounds while Anansi thanked him, asking if there were any way to repay the crocodile. Odenkyem declined, saying he didn’t want anything in return. Anansi insisted, saying if Odenkyem had any children, they come, and he would dress and style their hair. Odenkyem accepted this offer, not suspecting that Anansi would be up to any deception.
Anansi returns home, telling Aso that he needs palm-nuts and onions for a stew and that he’s going to bring back crocodile to provide the meat.
That does not sound like a way to repay someone for rescuing you.
Aso gathers up the ingredients asked for as Anansi sharpens a knife. He mashes up some eto and carries it down to the stream where Odenkyem lives. Anansi calls out for the crocodile, saying he’s got a reward for them and sets the eto in the water. Odenkyem comes, having heard Anansi and just as he’s about to take the gift; Anansi flings his knife at the crocodile.
Thinking he’s dealt Odenkyem a lethal blow, Anansi heads home. Aso notices this and asks where’s the crocodile meat? You didn’t get it? Anansi brushes her off, yelling at her and gives her the silent treatment the rest of the night.
The next morning, Aso went down to the river. There, she spoted the crocodile laying still with flies buzzing around him. Seeing this, Aso returned home to tell Anansi what she saw. Anansi explains that he used a special medicine to kill Odenkyem and it will take another day for the full effect and before he can collect up the meat. Anansi thanked Aso for confirming the kill.
Anansi headed down to the river, taking with him a long stick. Seeing the crocodile laying there still in the riverbank, Anansi carefully walked over and poked Odenkyem. As Anansi continued to poke the big crocodile with his stick and roll the body over, the Spider decided to edge closer. When Anansi got close enough and reached out to touch Odenkyem’s body with his hand, that’s when the big crocodile his own trap and snapped his jaws on Anansi’s arm.
That two wrestled for a while and eventually Anansi squirmed free of Odenkyem’s grasp and fled. Now, everytime Anansi crosses a river, he runs for it, never letting Odenkyem get a second chance.
That wouldn’t be the lesson I’d take from here though.
Note: My intention was to include all the Anansi stories that I could find. However, there are just so many variations and stories from Ghana to the Caribbean and even to North America. I could spend whole volumes and books on his stories and likely still not have found them all as he is still very much so active. So I find myself having to make a cutoff point of what do I include? Obviously, if you like Anansi want to read more of his stories or find a storyteller to tell his stories, you will do so.
And of course, the traditional ending to an Anansi story:
“This is my story which I have related. If it be sweet, or if it be not sweet, take some elsewhere, and let some come back to me.”
Just a few little odds & ends that I couldn’t figure out where to fit them in at.
“No one goes to the house of the spider Ananse to teach him wisdom.”
“No one tells stories to Ntikuma” refers to someone who has heard it all.
Other West African tricksters that share many similar stories to Anansi are Br’er Rabbit and Leuk Rabbit.
Br’er Rabbit – The similarities between Anansi and Br’er Rabbit, the trickster figure who originates among the Bantu speaking people of South and Central Africa. Just like Anansi, Br’er Rabbit was brought to the Americas with the slave trade where his stories thrived and became a means by which he uses his wits and cunning to outsmart larger creatures. Stories of Br’er Rabbit are found in the French-speaking islands of the Caribbean where he is known as “Compare Lapin.” The most obvious story to compare Anansi and Br’er Rabbit with is that story of Anansi and his capturing the Mmoatia fairy with the Akua doll and the story of Br’er Rabbit and the Tar Baby. The Br-er Rabbit stories were collected up into the Uncle Remus stories by the American Journalist Joel Chandler Harris between 1870 to 1906.
Gede Lwa – In Haitian Voudo, Anansi is worshipped as a loa of this name and he is the intermediary between ancestors and the living. We also see in Haitian folklore, the figures of Ti Bouki, Ti Malice or Uncle Mischief who are other variations of Anansi.
Gizo – A spider trickster-hero of the Housa. His wife is Koki. He’s been equated with Anansi stories and sometimes called the Yoruba Anansi.
Iktomi – A Native American Spider figure whom many have noted similarities with Anansi.
Nambo-Nansi – A Haitian Loa, based on the figure of Anansi.
Eagle – Sacred Bird
The Golden Eagle specifically is Zeus’ sacred bird. A giant bird that had once been the seer Phineus, was always by Zeus’ side.
The Sky Tides
They are a group of four siblings: Bia (“Force”), Kratos (“Power“), Nike (“Victory”), and Zelus (“Zeal”). They are the winged enforcers or Sky Tides for Zeus. The four siblings received this honor from Zeus as their mother, Styx was the first to come show her support during the Titanomachy or War against the Titans.
Hounds Of Zeus
Not really hounds, they were just called that, and by they, I mean the Harpies, the winged half-bird half women creatures of Greek myth.
I can only imagine that Zeus claimed the famed winged horse to hold and carry his thunderbolts after Perseus’ adventures. At least the version where Perseus tames the winged horse and isn’t using Hermes’ winged sandals.
Zeus’ Cup Bearer
Zeus’ Herald Of The Gods
Hermes is often employed by Zeus to act as his personal herald and envoy for his decrees, sometimes acting as a diplomat.
Zeus’ Messenger Of The Gods
While more modern takes on Greek mythos place Hermes to this role, it belongs to Iris, goddess of the rainbow who relayed messages and commands to the other gods word for word.
Zeus’ High Council
This was slightly surprising to come across, that Zeus would have councilors.
On this council sat Themis, the goddess of law and order, along with their daughters the Moirai or Fates and the Horai or Seasons. These goddesses were tasked with maintaining the order of the cosmos and have it function.
Themis also had the additional job of summoning all of the gods to Zeus’ courtyard when he was ready to declare a new law or edict.
Of course, if we looked at them as the real power behind the throne… but that could just be inviting hubris…
Keeper Of Fate & Divine Destiny
Before the birth of the Moirai, it was Zeus who dispensed out fate, the good and the bad that he doled out from the jars of Fate that he kept near his feet. When a mortal’s time of death was carefully weighed on a set of golden scales.
Once the Moirai were born, the task of men’s fates and their time of deaths were given to them.
Xenia – Hospitality Laws
Xenia is the Greek word for the concept of hospitality and forms the ancient customs of Hospitality. Of all the attributes that Zeus is known for, he was originally the deity who presided over this custom of Xenia. For this, he was known as Zeus Xenios and was at one time, the god of travelers.
Xenia consists of three basic rules:
1) The respect from host to guest. The host must be hospitable to the guest and provide them with food and drink and a bath, if required. It was not polite to ask questions until the guest had stated his or her needs.
2) The respect from guest to host. The guest must be courteous to their host and not be a burden.
3) The parting gift (xenion) from host to guest. The parting gift was to show the host’s honor at receiving the guest.
The custom of Xenia was really important in ancient times as people believed that the gods mingled among them. If a person played a poor host to a stranger, there was the risk of inciting the wrath of a god disguised as the stranger.
This custom of Xenia extended to include the protection of traveling musicians, known as Rhapsode who could expect to receive hospitality in the form of a place to sleep, food and possible other gifts in return for a night of entertainment and news from other parts of the world. The protection and safety of these Rhapsode was believed to be enforced by the god Zeus and any harm to them or violation of Xenia was sure to place the offender at the mercy of Zeus or any god he deemed necessary to enforce this rule.
This is one of Zeus’ symbols, it was created from the skin of the goat Amaltheia that helped raise him as an infant. It was either a breastplate or shield.
This is the stone that Cronus had swallowed was apparently set down at Pytho in the glens of Parnassus as proof to mortal people that the event really happened.
The stone would be placed at the Delphi Oracle as Zeus had wanted to find the center of the earth. In his search, Zeus sent out two eagles from either ends of the earth and where they met at would mark the center.
This variation of Zeus was worshiped in Ancient Athens as the god of farmlands and crops. He had a festival held on the 10th of Maimakterion to commemorate the start of plowing the fields. Sacrifices were also made to Zeus Georgos at the time of harvesting.
In a story that won’t end well, Antiochus IV Epiphanes erected a statue of Zeus Olympios in the Judean Temple in Jerusalem. This figure was known as Baal Shamen or “Lord of Heaven” among the Hellenized Jews of the time.
There is a story that appears in the Apocrypha, namely 2 Maccabees where the Maccabees or The Hammerers come in to reclaim the temple, tear down the statue and we get the story of Channukah or the Miracle of Lights.
Zeus did not prove almighty in this one.
Other Biblical Mentions
In the New Testament, Zeus will be mentioned twice in Acts. First in Acts 14 where two of the Apostles: Paul and Barnabas are mistaken for the gods Hermes and Zeus in the city of Lystra. Where people get excited for archeological proof, in 1909, two inscriptions were found near Lystra testifying of the worship of Hermes and Zeus.
Well sure, the Greek gods were worshiped in a lot of places around the Mediterranean, so I imagine finding mention of them in a lot of places to be common. Zeus was the head of the pantheon and All-Father, he would have been everywhere.
The other mention will occur again in Acts 28, where the ship taking the prisoner Paul to the island of Malta; the figurehead is said to of the “sons of Zeus” Castor and Pollux.
In this school of thought and philosophy, Zeus’ relation to the other gods is that of the Demiurge or the Divine Mind. This idea is found in Plotinus’ work the Enneads and the Platonic Theology of Proclus.
Grecian Flood Myth
In a myth connected to the constellation and zodiac sign Aquarius, Zeus is the one who causes a great flooding of the earth. A man by the name of Deucalion and his wife, Pyrrha are who survive a great flood that washed over the earth. Deucalion had been told by his father, Prometheus in some versions of this story, to build a boat and to fill it with provisions. The two did and they floated in the boat over the sea for nine days and nights before coming to ground on Mount Parnassus.
Safe now, the two found that they were the only survivors and began to wander more as the flood waters receded. Deucalion and his wife couldn’t have been the only survivors of this flood if they were able to consult an oracle who told them to “throw over your shoulders the bones of your mother.”
The solution seemed pretty easy to Deucalion who guessed that the bones of Mother Earth must be stones and so he and Pyrrha began picking up stones to toss over their shoulders. After a bit of this, they looked back and saw that there were now people. The stones thrown by Deucalion had become men and the stones thrown by Pyrrha had become women.
In this myth, Aquarius is seen or becomes a taker as well as giver of life. This myth of a world flood and the rebirth of life on Earth is a very common myth that can be found in numerous cultures around the world.
Sometimes in an effort to have the Grecian Flood myth story parallel the Biblical Flood story of Noah and the Ark, it is Zeus himself who tells Deucalion to build a boat and not Prometheus.
Homer’s The Iliad is the main source for the gods involvement in the Trojan War. Zeus sided with the Trojans during this war while Hera took the side of the Greeks. Zeus took a rather significant part in the story of the Trojan War.
A lesser known work, The Cypria and attributed to Stasinus, reveals the whole Trojan War was planned on by Zeus and Themis. There’s only about 50 lines of text from the Cypria and its seen as a prequel to Homer’s The Iliad and explains how the events come about.
Zeus’ part of this epic starts off with sending Agamemnon a dream and through which, the god is able to influence on Agamemnon’s decisions. Next is Zeus telling Hera that he’s going to destroy the City of Troy come the end of the war. Together, both Zeus and Poseidon destroy the Achaeans fortress.
The war hits a point where Zeus tells all the other Olympian gods that they can’t fight each other as Zeus returns to Mount Ida where he thinks over his decision on having the Greeks lose this war.
Soon it is Hera’s time to shine as she seduces her husband Zeus, distracting him with her affections while helping out the Greeks.
When Zeus wakes up, he discovers that not only has Poseidon been helping the Greeks, but Hector and Apollo have been helping to fight the Trojans. Follow it up by Zeus getting upset that he can’t save Sarpedon’s life as that would contradict an earlier decree he made. Zeus is further upset by what happens to Hector.
Now Zeus decides that yeah, the other gods can join in and help out whichever side they owe it too. Towards the end, Zeus’ last part in the story, he demands that Achilles release Hector’s body so it can have an honorable burial.
The Theogony is an 8th to 7th century B.C.E. epic poem written by Hesiod. It is perhaps the most famous, if not familiar story that tells the origins of the Greek pantheon. The most interesting parts are the story of Zeus usurping the throne from his father Cronus after having swallowed all of his other children.
It’s interesting in hindsight, come 1876 when the Enuma Elish is translated and then, later in 1946 with the translation of the Hittite Kingship of Heaven text, that we are able to see a strong Middle Eastern influence on Greek myths.
Ammon – Egyptian God
Zeus is sometimes equated with this god.
Ba’al – Canaanite God
A sun god, Ba’al was Hellenized and worshiped as Zeus Helioupolites at Heliopolis, modern-day Baalbek.
Baal Zephon – Canaanite God
A weather god of the ancient Canaanites. The Hellenized version of this god is known as Zeus Kasios where he was worshiped at a site along the Syrian-Turkish border.
Hadad – Canaanite God
Another Canaanite sun deity who was Hellenized as Zeus Adados. The Assyrian Adad also had the same Hellenized name.
Indra – Hindu God
Zeus is seen as similar to this deity in India.
Jupiter – Roman God
Where Zeus is the head of the Greek Pantheon, his Roman counterpart is Jupiter
Thanks greatly to the influence of the Romans, many people will identify and equate Zeus with Jupiter. 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 they would virtually become one and the same. And that’s the tradition passed down through the centuries and has become accepted. Just that there are still some differences that separate the two.
Odin & Thor – Norse Gods
Zeus is equated with each of these deities in Norse mythology. Odin as he is the All-Father and head of the Norse Pantheon, Thor as he is a god of Thunder & Lightning like Zeus.
Perun – Slavic God
Zeus is equated as a cognate of this god.
Sabazios – Phrygian God
As Greek culture spread throughout the Mediterranean region, absorbing the local beliefs and equating the local deities with those of the Greek pantheon, Sabazios is one deity whose attributes and role were absorbed by both Dionysus and Zeus, notably as a divine child and god of rebirth.
Teshub – Hurrian God
A storm and sky god of the Hurrians, as Zeus Labrandos, Zeus is equated with this deity, particularly in his worship at Caria. He held a sacred site at Labranda where Zeus would be shown wielding a double-edged ax known as a labrys.
Tinia – Etruscan God
A cognate for Zeus in the little-known Etruscan beliefs and mythology.
Vajrapāni – Buddhist
In Greco-Buddhist art, Zeus is depicted as Vajrapāni, the protector of the Buddha.
Velchanos – Minoan God
Zeus is equated with this deity in Crete or Minoan culture, such that the name Velchanos is used as another name or epitaph. As a separate deity, before getting Hellenized, Velchanos was very likely an Vegetation Deity or Spirit. Velchanos was likely associated with the rooster and bees, which is why the Boy-Zeus in Hellenized Crete will be shown with those animals.
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.