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.
Etymology: Yang – “goat,” “sheep,” “sun” or “Aspen”, Jing – “essence” or “clean”
Here’s another entity that caught my interest. Once I sat down to try and find more on them, I found the information to be rather sparse.
Per the few sources I can find, Yang Jing is a Chinese Goat God who is often described as wearing a goatskin and a goat’s head like a hood. He may have been viewed as a fertility god possessing a great sexual potency.
The local villagers in the mountainous areas would offer up sacrifices to Yang Jing to gain his protection of themselves, their harvest and livestock from wild animals.
That would have been it, except I found a couple other tidbits of interest in connection to the name Yang Jing that very likely cast some doubt to the authenticity of a Chinese Goat God.
Horny Goat Weed
Also, known as Epimedium, I found the name Yang Jing in connection to this herb for an herbal tonic used for restoring a person’s overall energy and for men. An alternative to using Viagra!
Any herb used for restoring male sexual energy is referred to as a Yang Jing herb.
The name Yang is the sixth most popular surname found in Mainland China. There’s a number origins for the Yang clan in China. The first family this name are the descendants of Huang Di during the Xia Dynasty. More families and Emperors from the Zhou, Song, Sui, Ji and Tang dynasties have all claimed or changed names to the Yang surname. Often this seems an effort to lay claim to the dynasty aristocracies.
I came across a few of the gods or ancestral deities for the Shilluk people. However, the information is sparse enough, I decided to combine all the deities into one article in order to expand this post. Plus, it feels more worthwhile writing it up.
First up is that Shilluk is a corruption of the word Chollo, so a lot of my research did center around looking up Shilluk and not just Chollo.
The Shilluk or Chollo people are a large, native or Luo Nilotic people living along the Nile River of modern, Southern Sudan.
Legend and traditions hold that sometime during the 15th century C.E., Nyikango, the mythical ancestor and founder of the Shilluk or Chollo nation had an argument with Dimo and other Luo groups in a place known as Bahr el Ghazel.
Taking a group of his closest family and friends, Nykango led them northwards up along the Nile in rafts and canoes until they found the place of Otango Dirum to settle. Through the use of war and diplomacy, Nykango managed to conquer over time the entire area of Otango Dirum. For each of the tribes, Nykango granted a name and ritual they were to perform. Legends and tradition hold that Nykango’s son, Dak was the most influential in establishing the Shilluk Kingdom.
Today though, the Shilluk as a nation is recognized by the Sudanese state as only part of native administrations. Since 1837, the Shilluk have never truly free except for a brief period from 1881 and 1898 during the Mahdiya. The Shilluk still have a common territory, language, tribal authority they listen to and their customs and traditions they hold to.
Diang is a cow goddess, she lived along the west bank of the Nile river. She is seen as the wife of the first human Omara that had been sent by the Creator God, Juok.
Diang and Omara have a son, Okwa who grows up and marries the crocodile goddess Nyakaya.
In Shilluk religion and beliefs, this shows a connection of the three major elements of life. Men or humans for the sky, cattle for the earth and crocodiles for water.
Juok is known by a number of other names: Jo-Uk, Joagh, Joghi, jok, Joogi, Jouk, Jok Odudu, Ju-Ok, or Jwok
He is the main Creator God of the Shilluk and other tribes along the upper areas of the Nile river. It is generally believed that Juok controls the destinies of all living creatures. The legendary Shilluk king, Nyikang is often seen as being Juok’s earthly representative or avatar much like the Egyptian pharaohs were often seen as the living god Ra in earthly form. Other tribes such as the Acholi and Lango use the name Jok to refer to local or ancestor spirits.
A crocodile goddess, she is the wife of Okwa and the mother of Nyikang.
Also known as Nyakango.
He is a fertility god and the mythical ancestor from whom all the kings of the Shilluk are descended from. Being an immortal and the avatar of Juok, Nyikang is believed not to have died, but instead, to have vanished in a whirlwind. The later kings of the Shilluk are seen as the reincarnations of Nyikang. The vitality and well-being of the tribe is closely connected to the health of Nyikang.
The son of Omara and Diang, he is the husband of Nyakaya and the father of Nyikang.
The husband of Diang, he is the first man in the mythology of the Shilluk. Omara and Diang fathered Okwa who would eventually found the lineage of Nyikang.
Etymology – hippopotamus
Mali is the name of a shape-shifting, monstrous and carnivorous hippopotamus responsible for the destruction and eating entire fields of rice.
Among the Mali and Songhay people, the hero, Fara Maka is the one who finally defeats this monster after numerous attempts. In his first attempt, Fara Maka tries throwing spears to no affect, as the spears would disintegrate or melt on contact with Mali’s skin.
In Fara Maka’s next attempt, he is joined by fellow hunter, Karadigi who set his pack of 120 black dogs on the raging monster. Karadigi’s pack were all eaten in short order by Mali.
At last, Fara Maka decided to consult with his wife, Nana Miriam. She cast a spell of paralysis on Mali. With the monster unable to move, Fara Maka was now able to destroy this monstrous hippopotamus.
In some versions of this stories, the crops eaten were Fara Maka’s. When he had failed at killing Mali, Fara Maka’s wife, Nana Miriam used the spell of paralysis to defeat the monster.
The Niger River
The third longest river on the African continent after the Nile and Congo rivers. This river is the location for where the confrontations with Mali and Fara Maka take place in traditions and legends.
Etymology – Greek – ophis (serpent), ekhein or okhos (holder), “Serpent-Bearer”
Also known as: Ὀφιοῦχος (Greek), Anguitenens, Serpentarius, Hebitsukai-Za (Japanese, “Serpent Bearer”, the Serpent-holder, the Serpent Bearer, the Serpent Wrestler, or the Snake Charmer
The constellation of Ophiuchus is represented as a man holding a snake, seen in the constellation of Serpens. The body of Ophiuchus divides the Serpens constellation in half to Serpens Caput and Serpens Cauda.
The ancient Greeks saw the god Apollo in the constellation of Ophiuchus, contending with a large snake that guarded the Delphi Oracle. Many others have seen various legendary healers from Joseph and Aaron from the Bible, Imhotep and Asclepius in this constellation.
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 could 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. Even in current, modern times, the influence of these ancients is still known.
The constellation known as Ophiuchus 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. It is a large constellation, ranking 11th in size and located near the celestial equator. Ophiuchus was previously known as Anguitenens and Serpentarius; which in Latin has the same meaning as the modern name.
Constellations bordering with Ophiuchus are: Aquila, Libra, Scorpius, Serpens and Hercules. If you know where in the night sky that Orion is, Ophiuchus on the opposite. The best time to spot Ophiuchus is during the month of July in the Northern Hemisphere.
The ancient Babylonians have a constellation known as the “Sitting Gods” that might have been in the same location of the night sky that Ophiuchus is found.
The Sumerian god, Enki has also been suggested as who the constellation is based on.
In his book, Babylonian Star-lore, Gavin White suggests that Ophiuchus has a connection to the ancient snake god, Nirah, who is sometimes depicted having the upper body of a man and snakes for legs. This idea seems a bit farfetched as there aren’t too many other scholarly works to validate or refute it.
Ophiuchus, combined with Serpens was known as Nu-tsir-da.
Arabic & Islamic Astronomy
According to 10th century C.E., Azophi’s Uranometry, the constellation of Ophiuchus is known by the name of Al-Hawwa’, the Snake-Charmer.
An Arabic title for Ophiuchus is Suille. Herodotus mentions a tribe of snake-charmers known as Psylli in North Africa. This part offered up some confusion keeping this straight. Again, as there’s some conflicting information and research. I found a “le Psylle” that refers to an insect. This may be to a lot of confusion with languages and translations.
To the ancient Chinese astronomers, Alpha Ophiuchi is known as Hou, a senior assistant to the Emperor. The Emperor’s thrown, Dizuo is located directly north in the Hercules constellation where it corresponds with the star Alpha Herculis. What exactly Hou’s role is, is rather unclear. Some have referred to him as an overseer, an usher bringing in guests and possibly an astrologer.
The stars Iota and Kappa Ophiuchi formed Hu, a measuring cup for liquids, this constellation is found further in the Hercules constellation.
For the ancient Chinese, the southern part of Hercules, most of Serpens and Ophiuchus were viewed as a celestial market place, Tianshi. To the left of Tianshi, there is an eastern wall that starts in the constellation of Hercules and heads south through Serpens Cauda and ending in Ophiuchus at Eta Ophiuchi. To the right of Tianshi, a western wall runs southward from Hercules, through Serpens Caput and ends in Ophiuchus with stars Delta, Epsilon and Zeta Ophiuchi. The stars 20 Ophiuchi and Chesi are seen as market stalls along the right wall. The stars Lambda Ophiuchi and Sigma Serpentis made up Liesi, an arcade where jewelers shops could be found.
Comprised of stars Mu, 47, 30 and a much fainter star formed a six-star loop that represents a hall or a tower housing the trading standards office. Finishing out this shape are the stars Omicron and Nu in Serpens Cauda.
Zongzheng, Zongren, and Zong
These three constellations are found to the south of Hou. Zongzheng is noted by the stars Beta and Gamma Ophiuchi and Zongren is noted by the stars 66, 67, 68 and 70 Ophiuchi. These two constellations are seen to represent a governor and his aides who are supervising the younger members of the royal family. Zong is noted by the stars 71 and 72 Ophiuchi and is seen to represent a revered ancestor to the royal family.
The stars Phi, Chi, Psi, and Omega Ophiuchi formed Dongxian found outside the market walls. Dongxian is the western door to the steward’s room, used for investigating on any trade infractions. The eastern door, Xixian is found in Scorpius and Libra.
Marked by Theta Ophiuchi and three other stars, this constellation is a celestial river, located in the Milky Way and thought to control the waterways.
Lying next to Tianjiang, this constellation is composed of eight faint stars found in Ophiuchus and Sagittarius. It is thought that Tianyue lays directly on the ecliptic and represents a keyhole or lock that the Sun must thread itself through every year. It lays directly across the heavens from Tiangun, a gate found on the ecliptic within the Taurus constellation.
In later symbolic literature for Christianity, the imagery of Ophiuchus and the serpent is used in the story of the Garden of Eden. In his Paradise Lost, John Milton uses Ophiuchus as a major simile where he compares Satan to a comet that burns through the length of the constellation.
Again, with the strong imagery of the figure holding a serpent, some astrologists have connected the story of Joseph from the Biblical Book of Genesis and his interpreting dreams for the Pharaoh. Another story connecting Ophiuchus to the bible is that of Aaron and his casting down his rod to become a snake.
Due to the rise of interest in Ophiuchus as a 13th Astrological sign, many have been quick to identify the Greek physician Asclepius in this constellation. In turn, discussion extends to an earlier Egyptian healer, Imhotep that Asclepius is based on.
The 4th century B.C.E. Greek poet, Aratus has the earliest mention of Ophiuchus in his Phaenomena, which in turn is based on earlier works by Eudoxus of Cnidus. While Aratus didn’t know much about astronomy by Greek standards of the day, he was very well known for his poetry and descriptive imagery for the constellations.
The ancient Greeks saw the god Apollo in the constellation of Ophiuchus, contending with a large snake that guarded the Delphi Oracle.
The son of the god Apollo, Asclepius is the figure most often seen and identified in the constellation of Ophiuchus. Elevated to the status of a demi or lesser god, Asclepius was greatly renowned for his healing skills to the degree that he could even bring people back from the dead.
This knowledge of healing came about after Glaucus, the son of King Minos of Crete had fallen into a jar of honey and drowned. Asclepius had been called into the scene and while there, saw a snake slithering towards Glaucus’ body. Asclepius killed the snake and then saw another snake come in and place an herb on the body of the first snake, bringing it back to life. After witnessing this, Asclepius proceeded to take the same herb and place it on Glaucus’ body and bring him back to life.
Another story of Asclepius bringing people back to life is the resurrection of Thesues’ son, Hippolytus after the king’s son had been thrown from his chariot.
Asclepius had been raised by Chiron, the immortal centaur and god in his own right. From Chiron, Asclepius learned the art of healing and in one story, Asclepius received the blood of the slain gorgon Medusa from the goddess Athena. The gorgon’s blood reportedly held some mystical qualities. The blood taken from the left side of Medusa’s body was a poison while the blood taken from the right side would be able to resurrect people, bringing them back from the dead.
This caused enough of a complaint from Hades to Zeus that humans would become immortal and that there wouldn’t be any one entering the Underworld. To prevent people from becoming immortal, Zeus agreed to kill Asclepius, doing so with a lightning bolt. Later, Zeus placed Asclepius’ image up into the heavens to become the constellation of Ophiuchus in honor and memory.
Ophiuchus is part of the Hercules Family of constellations. The myth I found making this connection, has the famous hero Hercules kill Kaikias, the Blinding One. Kaikias or Caecius is the god of the North East Wind who is shown carrying a large shield that scatters hailstones upon the earth.
Other Greek myths see the figure of Laocoön, a Trojan priest of Poseidon. Laocoön had tried to warn the other Trojans about the Trojan Horse and the fact that the Greeks were hiding within it. He would later be killed by a pair of sea serpents sent by the gods to punish Laocoön.
Another Greek myth links Phorbos with the constellation of Ophiuchus. The son of Triopas and Hiscilla, Phorbas became the hero of the island of Rhodes when he saved the people from a plague of serpents. Sometimes this is interpreted to have been dragons, but snakes is often referred to or meant in the story. An oracle had told the people to call on Phorbas who came and rid the island of snakes.
Renaissance And Early Modern Depictions
Inspired by Aratus’ description of Ophiuchus stepping on the constellation of Scorpio with his feet, others such as Renaissance artist such as Albrecht Dürer and astronomer Johannes Kepler continued this idea.
For the Romans, the legendary healer, Asclepius is Romanized to the Latin spelling of Aesculapius. The Ophiuchus constellation is known by the Latin name of Serpentarius.
The constellation of Ophiuchus, along with 18 other constellations of: Cygnus, Hercules, Sagitta, Aquila, Lyra, Vulpecula, Hydra, Sextans, Crater, Corvus, Serpens, Scutum, Centaurus, Lupus, Corona Australis, Ara, Triangulum Australe, and Crux.
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.
The connection extends from Donald H. Menzel, the director of the Harvard Observatory, who in his A Field Guide to the Stars and Planets, takes groups of constellations based on where in the night sky they are located and grouping them by the very same location.
Stars Of Ophiuchus
Alpha Ophiuchi – Also known as Rasalhagues or Ras Alhague, meaning “Head of the Snake Charmer” or “Snake Collector” in Arabic, is the brightest star in the Ophiuchus constellation. It marks the head of Ophiuchus.
Beta Ophiuchi – Also known as Celbalrai. Cheleb and Kelb Alrai, it comes from the Arabic word kalb al-rā‘ī, meaning “the shepherd dog.” Ptolemy in his Almagest, placed the right shoulder of the Serpent Holder with this star along with Gamma Ophiuchi.
The Arabs saw a Shepherd in the star Alpha Ophiuchi with his dog, the star Beta Ophiuchi guarding sheep in the area.
Delta Ophiuchi – Also known as Yed Prior, the word “yed” comes from the Arabic language meaning “the hand.” Along with the star Epsilon Ophiuchi, these two stars mark the left hand of the Serpent Bearer, holding the head of the snake.
Epsilon Ophiuchi – Also known as Yed Posterior, this star along with Delta Ophiuchi mark the left hand of the Serpent Bearer.
Eta Ophiuchi – Also known as Sabik is the second brightest star in Ophiuchus.
Gamma Ophiuchi – Ptolemy in his Almagest, placed the right shoulder of the Serpent Holder with this star along with Beta Ophiuchi.
Iota Ophiuchi – Ptolemy in his Almagest, placed the left shoulder of the Serpent Holder with this star along with Kappa Ophiuchi.
Kappa Ophiuchi – Ptolemy in his Almagest, placed the left shoulder of the Serpent Holder with this star along with Iota Ophiuchi.
Barnard’s Star – This is the second or third closest star to our own sun about 6 light-years away. The only other stars that are closer are those found in the Alpha Centauri binary star system and Proxima Centauri. Banard’s Star is located just north of a V-shaped group of stars that form a now obsolete constellation known as Taurus Poniatovii or Poniatowski’s Bull, specifically 66 Ophiuchi.
Taurus Poniatovii – Obsolete Constellation
According to Ptolemy’s The Almagest, the stars 66, 67, 68, 70, and 72 Ophiuchi made a short-lived constellation that formed a bull. The constellation has since then been combined wiwth Ophiuchus to form the right shoulder and tail of the serpent.
First off, what is a Superbubble? It’s an astronomical event that happens when area of space, often hundreds of light years in distance has been created by several stars going supernovae and stellar winds blowing in interstellar gas. It’s basically what’s left over after the star or stars have finished going nova.
2005 saw a group of astronomers using information from the Green Bank Telescope to discover and identify one such Superbubble or Supershell. This particular superbubble is so large it reaches out beyond the furthest edges of the galaxy.
Also, known as Keplar’s Star. On October 9th, 1604, Johannes Kepler observed a supernova near the star Ophiuchi. Johannes would study this nova so extensively that it would eventually be named after him. The book, De stella nova in pede Serpentarii (On the New Star in Ophiuchus’ Foot) contains all of Johannes’ studies and finding on this nova.
Galileo used this nova’s brief appearance when countering Aristotelian dogma and beliefs that the heavens were unchangeable.
Little Ghost Nebula
This is a planetary nebula found in Ophiuchus by William Herschel. It is about 2,000 light years away from the Earth.
Dark Horse Nebula
Also, known as the Great Dark Horse is a nebula found in Ophiuchus. This nebular is so named as its shape looks like the profile of a horse. It lays near the border with the constellations of Sagittarius and Scorpius. The Dark Horse Nebula is one of the largest and with the right conditions, it can be seen without the aid of binoculars.
This nebula is part of the larger Dark Horse Nebula and is considered to form the hind legs or quarters of the Dark Horse. Like the Dark Horse, the Pipe can be seen without any aid from telescopes or binoculars, but its still helpful to use them.
Yet another nebula found in Ophiuchus. Like the Pipe Nebula, the Snake Nebula is also part of the much larger Dark Horse Nebula. It is about 650 light years from the Earth. While small, the snake is easily found for its distinctive s-shape near the bowl part of the Pipe Nebula.
Twin Jet Nebula
Also, known as Minkowski’s Butterfly or the Butterfly Nebula, it was first discovered by German-American astronomer Rudolph Minkowski in 1947. The nebula is so named as it appears like either a butterfly or a pair of exhaust pipes on a jet.
There are four meteor shows associated with the constellation of Ophiuchus. They are the Ophiuchids, the Northern May Ophiuchids, Southern May Ophiuchids and Theta Ophiuchids.
Ophiuchus In Astrology?
The 13th Sign of the Zodiac!
Not so fast there! It may sound great and exciting, but such is not the case.
The idea of a 13th Sign for the Zodiac quickly caught fire in the imaginations of many aspiring astrologers, New Agers and assorted others.
Even from the expert astrologers, it must be remembered that Ophiuchus is a constellation, not a new Zodiac Sign. You don’t have to worry about going to bed, believing you were a Scorpio or Sagittarius and suddenly, everything has changed and you’re now an Ophiuchus. Nothing of the sort.
Yes, Ophiuchus is one of thirteen constellations that crosses the ecliptic as the earth makes it monthly journey around the sun and appears to move from one Zodiac Sign to the next. There is a huge difference though between a constellation and a Sign within the Zodiac. Traditionally the classical Greek Zodiac is set up into twelve Signs that stretch along the earth’s ecliptic path with each sign having roughly a month’s time. Especially in the Western traditions. The set up for the for the Signs also follow the changes of the seasons so that the March equinox will fall on the day when the celestial boundary is between Aries and Pisces.
Constellations on the other hand, vary in size and are based on the positions of the stars. Due to the precession of the equinoxes over the millennia, a Sign and constellation no longer directly line up and correlate to which Zodiac is in the heavens.
A History Lesson
Ptolemy, in his book Tetrabiblos, 170 C.E., mentions only 12 Signs. Yes Ophiuchus and some of the fixed stars got used by some of the ancient astrologers for the more significant celestial events. The 1st C.E. poet Manilius for example, in his Astronomica, describes Ohiuchus in an astrological poem. Later, Manilus goes on to discuss the astrological influence of Ophiuchus, commenting that when this constellation is rising, a person will have an affinity for snakes and be protected from their poison. Of course, a later 4th century astrologer known as Anonymous of 379 will make the association of Ras Alhague, the brightest star in Ophiuchus, as the star of doctors, healers and physicians.
Alright, so I can see where some people will jump up and down getting excited for: “See! It is the 13th Sign!”
In more modern 20th and 21st century, the IAU (International Astronomy Union) in 1930 came up with the idea of 13 astrological Signs due to “the Sun is in the sign of Ophiuchus” between November 29th and December 17th with where the constellation boundaries lay. This continues with Stephen Schmidt in 1970, when he suggested a 14-Sign Zodiac, which includes Cetus as a Sign. Later, in 1995, the 13-Sign Zodiac is put forward by Walter Berg in his “The 13 Signs of the Zodiac” and Mark Yazaki in Japan. There, the concept of Ophiuchus took off in Japanese pop culture appearing in a number of video games, notably Final Fantasy and the anime and manga series known as Fairy Tail.
People’s imaginations got fired up for a 13th Sign when an astronomy professor Parke Kunkle from the Minneapolis Community and Technical College explained to his local paper, the Minneapolis Star-Tribune about the precession of stars over time and that eventually, old markers for time with the changes of the season altered.
The specific quote is this – “Two thousand years ago the Sun was ‘in’ whatever it was in. Now it’s about a whole constellation off from that.” It’s a quote that went viral and got picked up by various media news sites. And for the lay person who first gets into Astrology or doesn’t know anything at all, there’s the assumption that it’s all based on the constellations and not the Signs.
But It Must Be A Sign!
If you’re insisting it must be a new Zodiac Sign, here we go –
The time for Ophiuchus is from November 29th to December 17th. This takes up a good chunk of the time that’s for Sagittarius that typically runs from November 23rd to December 21st. Perhaps you can see why this is problematic.
As a 13th Sign, Ophiuchus doesn’t have an opposite Sign like all the others do. Adding Ophiuchus makes the use of the Zodiacs more Constellation based or sidereal. The use of sidereal astrology is more typical of the Vedic Astrology. Walter Berg states that the Sun is the Planet associated for this Sign. Many also place a strong emphasis on Ophiuchus’ role and affinity with healing through the use of imagery with Asclepius, Imhotep and to a lesser degree others like Joseph of Biblical fame for his interpretation of dreams and the Babylonian god Enki.
Ophiuchans are described as: seekers of wisdom and knowledge, they’re known for having a flamboyant or brightly colored wardrobe, they get along will with authority and supervisors, a seeker of peace and harmony, dream interpretation, premonitions, medical affinity, likely to have a large family though possibly have left their own home at an early age and have an eye for design and construction. The number 12 is considered an Ophiuchan’s lucky number and people may or may not be a bit envious for their progress and advances in life.
Alternate Spelling: Ὀρφεύς, Greek
Etymology: There are more than a few different etymologies that have been given for the name of Orpheus. One suggestion has been orbhao, meaning “to be deprived” and another is orbh, “to put asunder or separate.” This later is in reference about Orpheus having been torn apart by the Maenads. A last word is “goao,” meaning “to lament, sing wildly or cast a spell,” this word appears to combine all the traits that Orpheus is known for as a forlorn lover, musician and priest.
Golden Age Hero
Among the Greeks, Orpheus is the name of the greatest and legendary musician and poet of mythology and religion. His music was so great that he could charm all living things and even the stones of the earth. The story that Orpheus is the most well-known for, is that of going to the Underworld to bring his wife, Eurydice back to the lands of the living. Orpheus’ other claim to fame in stories is being a member of the Argonauts.
Parentage and Family
There’s typically a couple slight variations as to who Orpheus’ parents are.
Apollo & Calliope – In this version of parentage, Orpheus is very much so a god, even if a minor god.
Oeagrus & Calliope – With this version of parentage, with his father a mortal king and his mother the muse Calliope, Orpheus is certainly considered a demigod.
The Muses (though I’d think them more like Aunts), the Graces, Linus (who goes on to Thebes, thus becoming a Theban).
Aristaeus – the son of Apollo and a potential half-brother to Orpheus if we use the parentage of Apollo and Calliope for Orpheus.
Eurydice – Sometimes known as Argiope. Some versions of the story mention her to be a Nymph. Orpheus travels to the underworld to bring her back to life after her untimely death.
Musaeus of Athens is thought to be Orpheus’ son.
Orpheus’ Lineage – Divine Heritage
There are a couple of different lines of parentage for Orpheus that are given.
In one, he is the son of the god Apollo and the muse Calliope.
In the second, he is the son of a mortal king, Oeagrus and again, the muse Calliope.
Depending on the lineage one goes with, Orpheus is either a minor god or demigod.
The ancient writer, Strabo wrote of Orpheus as a mere mortal who lived in a village near Mount Olympus. According to Strabo, Orpheus would have made his living as a wizard, likely the charlatan, street performer kind and musician.
For those interested, this city in ancient Greek and likely located where the modern village of Agia Paraskevi close to Litochoron, is reputed to be the birthplace of Orpheus. Dion and Mount Olympus also nearby to Pimpleia. There are several springs and memorials dedicated to Orpheus and the Orphic Cults. Even the Cults of the Muses were honored and known by the epithet of Pimpleids.
Early Literature & History
The ancient Greeks, except for Aristotle, seem to have accepted Orpheus as a historical personage. Neither Homer or Hesiod mention him in any of their writings. Pindar makes note of Orpheus, calling him “the father of songs” and that he is the son of the Thracian king Oeagrus and the Muse Calliope. The earliest reference to Orpheus is found in the fragments of a poem by the 6th century B.C.E. poet Ibycus. In this fragment, Orpheus is called onomaklyton Orphēn or “Orpheus famous-of-name.”
Orphism – The Orphic Mysteries
Orpheus is considered by the Greeks to be the founder of the Orphic Mysteries. He is often credited as being the composer for the Orphic Hymns, of which, only two have survived to the present day of this body of literature and hymns. Some 87 hymns have been attributed to Orpheus for the god Dionysus and sung for the Orphic and Bacchus Mystery cults. The composer, Onomacritus is likely to have written many of the early Orphic hymns.
Orphism was at its height during the 6th century B.C.E. in ancient Greece. Shrines dedicated to Orpheus reportedly containing relics of his have been regarded as Oracles. In the sanctuary of the Eleusinian Demeter in Taygetus, there was a wooden statue of Orpheus.
Orphic – The word orphic derives from Orpheus’ name and has come to have the definition of mystic, fascinating and entrancing. With the connection to the Oracle of Orpheus, the word orphic can also refer to or mean oracular. As a seer and auger, Orpheus also practiced astrology and founded cults for Apollo and Dionysus.
Orphikos – Or the “Orphic Way of Life.” Plato makes mention of a class of vagrant beggar-priests who would offer purification rites for the wealthy and have a collection of books attributed to Orpheus and Musaeus. The most devoted to the Orphic rites would frequently practice vegetarianism, refusing to eat eggs and beans as well as practicing celibacy.
Orphic Ritual & Eschatology – It’s thought that this ritual involved a symbolic or actual dismemberment of an individual who represented the god Dionysus reborn. There was a lot of Orphic eschatology doctrine centered around the rewards and punishment for the soul once the body died and being free to pursue their true purpose or life.
Wine – Wine was an important element of the Orphic religion, used in their sacrament for a sacred intoxication they believed would bring them closer to god and as a means of gaining mystic knowledge. This concept was introduced to the Greeks by Pythagoras, who was viewed as a reformer to the Orphic Mysteries that succeeded the Dionysus Mysteries. It’s easy to see or assume this concept of wine in religious sacraments makes its way into other religious practices.
Gifts Of Orpheus
Other gifts that Orpheus is thought to have given to his fellow humans is that of medicine, though that is credited as more having been Aesculapius or Apollo. Writing, often more the purview and invention of Cadmus. Lastly, agriculture, though with this role, Orpheus takes on the Eleusinian role of Triptolemus who gives Demeter’s knowledge of agriculture to humans. The ancient writers Aristophanes and Horace go so far as to state that Orpheus even taught cannibals to live on eating fruit. According to Horace, Orpheus is the one who brings order and civilization to otherwise lawless and savage people.
Other Cults And Religious Worship
Orpheus is credited with establishing the worship of different deities in other places throughout ancient Greece.
Hecate – in Aegina.
Demeter Chthonia – in Laconia
Kores Sōteiras – also in Laconia as a savior maid
Orpheus & His Lyre
While Orpheus was living with his mother Calliope and her other sisters, the muses in Parnassus, the youth met the god Apollo who was courting the muse Thalia at the time. In his role as the god of music, Apollo gave Orpheus a golden lyre and taught him how to play. Calliope, as Orpheus’ mother, taught him how to compose songs and lyrics.
A minor note though is that while Hermes is the one who invented the lyre, Orpheus is who perfected the art of music with it.
Jason and the Argonauts
In the stories of Jason and the Argonauts, Orpheus is but one of many companions who journeyed with Jason.
In his quest for the Golden Fleece, Jason had been advised by Chiron in a prophesy that he would need the famed musician Orpheus.
Feeding The Crew – Armed only with his golden lyre, Orpheus aided and helped feed the crew of the Argos by charming fish from the sea with his music.
Calming The Storm – In one episode, a storm rolled in and Orpheus played his lyre, thereby, immediately calming the seas and ending the storm.
Siren Call – This the most famous episode in the tale of Jason and the Argonauts that Orpheus is known for. When the Argonauts encountered the Sirens, Orpheus pulled out his lyre and played his music much louder than the Sirens, drowning out their voices so that the crew could bypass the danger. One account has the Sirens changing into rocks.
However, one Argonaut, Boutes is mentioned as still being affected by the Sirens’ call and leaps overboard when the Argo started sailing further away. Lucky for Boutes, the goddess Aphrodite saved him and took him to Cape Lilybaeum.
These are the same Sirens that Odysseus encounters in Homer’s epic of the Odyssey. The Sirens lived on a series of three small, rocky islands known as the Sirenum scopuli. The voices of the Sirens, when they sang or called out would cause sailors to leap to their deaths into the sea and crashing their boats on the rocks to sink beneath the waves.
Unrequited Love – The 3rd century B.C.E. poet Phanocles, wrote of Orpheus being in love with Calais, the son of Boreas, the god of the North Wind. The affection doesn’t seem to have been returned as Phanocles writes of how Orpheus would go to shady groves and sing of his unfulfilled desire and longing for Calais.
Pederasty – Since we’re on this subject of love, Ovid writes of how Orpheus eventually came to spurn the love of women due to his loss of Eurydice. Due to Orpheus fame and skill with music, many people still wanted his companionship and not just as friends either. Continuing with Ovid’s line of thought, Orpheus is to be counted as the first Thracian to engage in pederasty. Pederasty being the relationship between an older man and a younger man, often in his teens. Ancient Greek social customs say this relationship was consensual.
Orpheus & Eurydice
This is perhaps the most well-known of the stories surrounding Orpheus, the death of his wife Eurydice and Orpheus’ journey to the Underworld to try and bring her back.
There are a few different variations to how Eurydice died. Most versions agree that in one way or another, she had been bitten by a venomous snake.
When Orpheus met and fell in love Eurydice, like many couples, they decided to tie the knot and get married. Hymen, the god of marriage presided over the marriage to bless it. However, Hymen prophesied that this marriage would not last.
Sooner than anyone thought, the trouble would come. Shortly after their marriage, Eurydice went out walking in some tall grass. In one version of the story has Eurydice bitten while dancing to Orpheus’ music. In another version, a satyr jumped out and did as all satyrs do when confronted by a female, they chased after Eurydice. In her flight from the satyr, Eurydice fell into a viper’s nest where she was bitten on the heel.
Yet another version of the story, told by Virgil in his Georgics, has a man by the name of Aristaeus, a shepard chasing after Eurydice before she is bit by a viper. In Ovid’s retelling of the story, Eurydice’s death comes about by dancing with the Naiads on her wedding day. Aristaeus is also, incidentally Apollo’s son. So, potential half-brother that might have been invited to the wedding and lusting after his brother’s wife.
When her body was later discovered by Orpheus; in his overwhelming grief, he played a rather sorrowful tune. This music caused all of the nymphs and gods to grieve for Orpheus’ loss. Virgil describes Dryads as weeping from Epirus and Hebrus and as far as the land of Getae. Orpheus is further described as having wandered to Hypberborea and Tanais in his grief for Eurydice’s loss.
Moved by Orpheus’ laments, the gods and nymphs advised the great musician to go into the Underworld to bring back Eurydice. Sometimes it is just the god Apollo who advises Orpheus to make the descent. Eventually Orpheus descends into the Underworld to bringing his wife back to life. Using his famous lyre, Orpheus succeeded in charming Charon, the ferryman for the river Styx, the three-headed dog Cerberus, and both Hades and Persephone. They agreed to a bargain, that Orpheus could lead Eurydice back up to the lands of the living. However, there was one condition for this and that was that Orpheus could not look back at Eurydice until they had reached the surface.
Tragically, just before they reached the surface, Orpheus’ anxiety and love for Eurydice overwhelmed him, that he looked back at his wife. This caused Eurydice to be pulled back down to the lands of the dead, this time for good.
Ancient Views –
Interestingly, Orpheus’ visit to the Underworld is sometimes viewed in a negative light. Some, like Plato, speaking through the voice of Phaedrus in his Symposium, say that Hades never intended for Eurydice to return to the lands of the living and had presented Orpheus with an illusion or apparition of his deceased wife. Plato saw Orpheus as a coward, who instead of choosing to die and be with the one he loved, decided to defy the gods and the natural order by going to Hades and bringing his dead wife back. By Plato’s argument, Orpheus’ love wasn’t true as he did not want to die for love, so the gods’ punishment is that Orpheus would have only the illusion of getting his wife back and would than later be killed by women, the Maenads.
It has been suggested that the story of Orpheus and Eurydice might be a later addition to the Orpheus myths. One example put forward is that of the name Eurudike, meaning “she whose justice extends widely” is very probably one of Persephone’s titles.
Don’t Look Back!
This mythical theme of not looking back is a stable of many stories. It is famously known in the biblical story of Lot’s wife looking when his family fled the destruction of Sodom. Other stories are those of the hero Jason’s raising up the chthonic Brimo Hekate with Medea, Adonis’ time in the Underworld and that of Persephone’s capture by the god Hades. Even in general folklore, there is the one simple task the hero is to do to win the prize and yet, they still manage to fail, thus upsetting the gods, fay or other supernatural being.
Distraught with the loss of his wife a second time, Orpheus fell into solitude, spurning the companionship of others and even disdaining the worship of the Greek Gods. In Ovid’s telling of Orpheus and Eurydice, Orpheus went mad in his failure to bring back his wife.
An Affront To Bacchus/Dionysus
In the version of this account by Aeschylus, in his play the Bassarids, Orpheus worshiped only the sun, Apollo. One morning, when Orpheus went to the Oracle of Dionysus located near Mount Pangaion to do his morning respects to the sun, he ended up getting torn to pieces by the Maenads for failing to give proper respect to Dionysus whom he had previously been devoted to. Eventually Orpheus was buried in Pieria. The Greek writer Pausanias says that Orpheus was killed and buried in Dion. Per Pausanias, the river Helicon is to have sunk underground when the Maenads who killed Orpheus went to wash the blood off their hands.
Where it’s the god Bacchus who is mentioned, Orpheus had once been a devotee to the Bacchus’ Mysteries. So this version of the story has Bacchus punishing the Maenads for Orpheus’ death by turning them all into trees. This version of the story is disputed as whey would Bacchus punish his own followers even if Orpheus had once been a follower himself. Though an argument comes that Bacchus allows the death for Orpheus when the musician abandoned Bacchus’ Mystery Cult.
A slight variation to all of this as recounted by Dürer in his Death of Orpheus, the Ciconian women, when they set about to kill Orpheus, first did so by throwing sticks and stones at him. Due to Orpheus’ skill with music, the very stones of the earth and sticks wouldn’t hit him. It is then, that these enraged women tore Orpheus apart with their bare hands in a fit of Bacchae madness.
Orpheus’ head and lyre would eventually find their way to the shores of Lesbos where the local people buried his head and built a shrine near Antissa to honor him. Orpheus’ head would offer up prophesies. When this oracle began to become more famous than Apollo’s Delphi Oracle, the god silenced the Antissa oracle.
Sometimes the Muses are credited with having taken Orpheus’ body for burial, first in Leibethra before the river Sys flooded and eventually to Dion. It’s expected that Orpheus’ shade does return to the Underworld to be reunited with his love. In Edith Hamilton’s Mythology, Orpheus’ limbs are entombed at the base of Mount Olympus where nightingales to this day, “sing more sweetly than anywhere else.”
As to the lyre, the Muses would come claim it and place it up into the heavens to become the constellation Lyra.
Instead of being killed by a group of women, Orpheus is said to have committed suicide in his inability to bring back Eurydice, after a failed trip to the oracle found in Thesprotia. This suicide is seen as Orpheus playing his lyre, calling for the wild animals to come tear him apart. Another story says that Zeus struck Orpheus with lightning as punishment for revealing the secrets of the gods to mortal men.
Analogies To Other Greek Figures Of Myth
The story of Orpheus’ death at the hands of the Maenads has similarities with other figures of Greek myths and legends.
Dionysus – In terms of the Orphic Mystery Cult, the death of Orpheus seems to parallel the story of Dionysus’ death and their decent into the Underworld of Hades.
Pentheus – A former king of Thebes who was also torn apart by the Maenads. His story is mainly found and best retold by Euripides in his The Bacchae.
After Orpheus was murdered by either the Ciconian group or Thracian Maenads, he was turned into a swan and placed up into the heavens to become the constellation Cygnus next to his lyre, the constellation Lyra.
Also Spelled/Called: Siats
This is one of those, where I read the name along with the basic description and it got me excited about a new piece of mythology!
The biggest problem is that this may not even be correct information and there has been enough people passing this information around the internet as being authentic without doubling checking their sources. Much of the newer information out there refers to the dinosaur species inspired by this legend which follows at the end of this post.
So, what do we have?
Basically, the Siats are a monstrous humanoid described as being a cannibalistic clown who kidnaps children and eats them. Female versions of Siats are known as Bapet and their breasts are filled with milk that is poisonous to human children. The Bapet is known for kidnapping human children to suckle and kill with her poisonous milk before eating them.
The Siats supposedly originate in Eastern Utah and Southwestern Colorado from the Ute tribe. Like a good many bogeyman figures, tales of Siats and Bapets are probably told by Ute parents to their children to scare them into not straying too far away from the village and tribe.
Killing A Siat Or Bapet
The only method known for killing these monsters is the use of an obsidian arrow. Much like werewolves and silver, I imagine any item made of obsidian would be enough, not just an arrow to harm the Siats and Bapets.
Evil Clowns & Coulrophobia
Normally clowns are generally benign; seeking to make people laugh with their antics and comedy routines. When it comes to the horror genre and dark comedy, there is a strong tendency to take the ordinary, safe and familiar and subvert it so it becomes monstrous and scary.
In Europe, the use of Evil Clowns in literature has been around for a while. More modern and familiar uses of evil clowns are seen in the Harlequin, the King’s fool, Mr. Punch, Edgar Allan Poe’s “Hop-Frog” and Stephen King’s novel of “It.”
Coulrophobia – This is often seen with children who have a strong a dislike of the make-up that exaggerates the facial features. Such individuals and children suffer the effects known as Uncanny Valley where something that looks to be human doesn’t look quite right creates a feeling of dread or revulsion in some people.
Signs Of Our Times – Another observation put forward is that Clowns, like their Jester and Fool counterparts in Medieval Times as one who can make satirical comments, biting remarks and other criticisms while not having to fear any retribution.
In that light, any evil clowns would be symbolic and commentary of the late 20th century and early 21st century with the air of uncertainty, especially with the growing wealth gaps, poverty and lack of opportunities, as many people would be drawn to such a seemingly dark outsider who can speak of the truths to the ills of society.
Urban Legends – The stories of evil or Phantom Clowns have been around for a while, the first mention of them in real-life is from May 1981 when children in Brookline, Massachusetts said that some men dressed as clowns tried to lure them into a van.
Native American Clown Societies
There are several clown societies in many different Native American tribes and cultures. These clowns often have a sacred role as a trickster in their religious ceremonies. Often these sacred clowns in their rituals and behavior would pass on traditions, reinforce taboos and could make necessary critical commentary without fear of any reprisals.
Cherokee – There are the booger dances.
Pueblo – The Zuni clown society, a person into the Ne’wekwe order with the ritual of filth-eating where mud is smeared on the body for the clown performance. Other aspects of this performance involves sporting with mud or excrement, smearing or daubing it, drinking and pouring it onto each other.
Sioux – In the Lakota tribes, the Heyoka is a sacred Clown character, someone who lives outside of the constraints of normal societal roles. They are a “backwards clown” who does everything in reverse, acting as a boundary crosser who questions why different traditions and taboos hold.
Given the sacred and ritual nature of clowns and clown societies among the many Native American tribes, it seems out of place for the Siats if they are given any credence.
Jurassic World here we come!
About the only good that comes from the prolific spread for Siats is that their name has been given to a new species of Dinosaur, specifically a genus of megaraptors dating from the Late Cretaceous period. Their remains have been found in Utah. The Siats megaraptor is one of the largest theropods found in North America.
Alternate Spellings: Wani Yuu Dou
Etymology – Umbrella Ghost
The Kasa-Obake of Japan are an unusual type of ghost or yokai. Sometimes, the Kasa-Obake are considered a tsukumogami, those human tools that have managed to survive long enough and have absorbed enough energy to become animated, sentient beings. In this case, the Kasa-Obake is an old umbrella that has managed to reach 100 years old.
This yokai is described as an umbrella with one eye that jumps around one leg with it’s sole foot wearing a wooden sandal or geta. Other descriptions will give the Kasa-Obake two arms and possibly two eyes. In addition, the yokai is sometimes shown as having a long tongue. In the Hyakki Yagyo Zumaki text or yokai emaki, the Kasa-Obake are shown to have two feet instead of one.
Behavior wise, the Kasa-Obake is seen as a playful, child-like trickster that loves to frighten people.
In Japanese folklore, the tsukumogami are human tools, that over a period of time, often months and years are capable of becoming yokai. By having survived that long, that tsukumogami has gained and absorbed enough energy to become sentient as well as animated.
In the case with the Kasa-Obake, they are umbrellas that have survived one hundred years of use before becoming yokai.
Where there have been many types of tsukumogami yokai, the Kasa-Obake is the one that seems to have become the most well-known of this variety.
A Made Up Yokai
Edo Period – The Kasa-Obake with the classical appearance of being an umbrella with one eye and foot comes from this era. What I find cool, is that there is an old card game known as Obake Karuta (“Ghost” or “Monster Cards”) that people would play, wherein the players try to collect the most cards in order to win. The game is clearly a predecessor to the more modern Pokemon and Yu-Gi-Oh! Card games that people collect and showcase different, various monsters.
Hyakumonogatari Kaidankai – Or “The Gathering of One Hundred Supernatural Tales”, is another game popular during the Edo period. In this game of telling ghost stories, the Kasa-Obake likely originates from the need for story-tellers to come up with another, new story about yokai to fulfill the needs of this game with having one hundred ghosts. In other words, the Kasa-Obake is very likely made up.
Ansei Period – A board game from this era, called Mukashi-banashi Yōkai Sugoroku, the Kasa-Obake is shown and given the name of Sagazaka no Ippon Ashi or “One-footed from Sagizaka.”
Variations On A Theme
There are a couple of other very similar yokai that are also described as umbrellas, though they’re not the Kasa-Obake.
Higashiuwa Region – In the Ehime Prefecture, there is a story of a rain umbrella yokai that appears in the valleys on rainy nights. Those who are unfortunate to see this yokai are unable to move their feet as they cower before it. I’m not sure how that could be, unless there is some supernatural effect going on.
Hyakki Yagyo Emaki – Dating from the Muromachi period, the yokai found in this text or scroll have a more humanoid appearance and have umbrellas on their heads.
Mizokuchi Region – In the Tottori Prefecture, what is now the Hōki, Saihaku District, the Yureigasa or “Ghost Umbrella” also has one eye and foot much like the Kasa-Obake. They are said to go out on extremely windy days and blow people up into the skies.
Kasa-Obake continue their presence into the modern era with appearances in a good many, various video games, anime and manga; especially any making use of yokai.
Etymology – Of Mount Agdistis
Agdistis is a hermaphroditic deity who originates in Anatolian mythology. They would later be introduced and imported into the Greek and Roman myths, where they would, like a good many other local deities, become absorbed by a more popular deity.
Very simply, from what little is known from the mythological evidence, Agdistis as a hermaphrodite themselves, is the goddess of hermaphrodites and eunuchs, a goddess of healing, benevolent in nature and who’s sacred plant is the Almond tree.
Parentage and Family
Cybele – Like too many Greek stories, Zeus can’t keep his pants zipped and rapes some goddess or mortal woman, if he doesn’t seduce them.
Papas – The best I could find for this, is that the name Papas is a Greek surname meaning Priest. So perhaps one of Cybele’s priest is the parent of Agdistis. Again, by rape or seduction from Zeus, in Greek mythology.
Pausanias Version – The Sky-God Zeus and Earth-Mother Gaia are mentioned as the parents of Agdistis. Though some have noted that Ouranos should be listed as the father and not Zeus. Given the reputation that Zeus has in the mythologies, it seems like everyone is trying to make a connection, no matter how it comes across.
Attis – By way of the river nymph Nanna impregnating herself with an almond seed.
Epithet Of Cybele
The name Agdistis is generally taken as an epithet of Cybele, the Magna Mater or Great Mother Goddess of Rome.
In addition is the theory passed around by scholars that Agdistis may just be part of a continuous line of androgynous deities out of Anatolia. Some of the names are Andistis, the name of a potentially ancient Phrygian deity and Adamma that dates to the Kizzuwatna kingdom during the 2nd millennia B.C.E.
Cults Of Agdistis
This shouldn’t be too surprising Agdistis would have her own worshipers and followers before getting absorbed into the larger myth associated with Cybele.
While some like Hesychius and Strabo make the case for Agdistis being another name that Cybele is known as in their place of worship in Pessinus; there are a number of ancient inscriptions that clearly show the two gods as being separate. Some have been found in Mithymna and Paros.
As an Anatolian goddess, Agdistis’ cults and worship could be found in Attica, Egypt, Lesbos, Panticapeum, Piraeus and Rhamnus at different points in history between 250 B.C.E. and 3 B.C.E.
Agdistis’ shrine in the Philadelphia found in Asia Minor held a strict code of conduct and behavior. Interestingly enough, in other places like Sardis, inscriptions have been found that forbad the priests of Zeus from participating in Agdistis’ mysteries. Not surprising given the nature of some of the stories that would later become connected between the two.
Goddess Of Healing!
There is apparently supposed to be some evidence found among ancient inscriptions that Agdistis may have really been a goddess of healing and one who was good natured before any later myths do drastic changes to her nature.
As a deity separate from Cybele, Agdistis was a mountain deity found on Mount Dindymus near the city of Pessinus.
You Called Him A Daimon!
Yes, as in the Greek term and meaning for the word spirit. It is Christianity that takes and twists the word and meaning to Demon, for an evil spirit or being.
Among the ancient Greeks, the word daimon means spirit or “replete with knowledge.” They recognized both good (eudemons) and bad (cacodemons). The word or term daimon also means “divine power,” “fate,” or “god.” And in Greek mythology, daimons could also include deified heroes.
Daimons functioned as messengers or intermediary spirits between men and gods. The good daimons were viewed as guardian spirits who gave guidance and protection to those they watched over. The bad daimons, naturally, weren’t so nice and could mislead people, getting them into trouble.
Strange Deity In A Strange Land
Most people are familiar with Agdistis’ part in the Greek and Roman myths when she has become combined and subsumed with the myths of Cybele and Attis.
Anatolian Goddess – Before the drastic changes to her myth, Agdistis had been a benevolent goddess of healing. Accepted for as they are until later changes are made and forced to this goddess as she and many others are absorbed into the larger myth of Cybele and adopted by other cultures, namely Greece and Rome.
Agdistis is a hermaphrodite or androgynous being; having both the male and female sexual organs. This dual nature of Agdistis made them symbolic of the wild and uncontrollable nature. This is an aspect that was seen as so threatening to the other gods that they sought to destroy Agdistis. The one explanation found or given is that with Agdistis being a hermaphrodite, they held a huge sexual appetite and the gods were unable to handle it. They felt that this being could and should only be one gender or the other and for the gods, it was easier to remove the male sexual organs.
There a lot of ancient inscriptions that plainly and clearly show Agdistis as being separate from Cybele. However, later, Agdistis’ name would become one of Cybele’s many epithets. A common occurrence for many localized gods and goddess of Phrygia as the gods were imported into Greece and then Rome and many deities of a foreign place were often seen as being the same god, just under another name.
There are multiple versions of the story for how Agdistis is attacked by the other gods and is castrated, how Attis is born and that Agdistis, now Cybele falls in love with the youth, promising to make him immortal.
How in some versions, Attis is punished for falling in love with is mother, how instead of keeping his vow to Cybele to only follow her, that he falls in love with another and that a jealous, angry Cybele drives Attis and the other guests at a wedding mad. How after, regretting her actions that she pleads to Jupiter/Zeus to restore Attis. One version of the story has both Agdistis and Cybele as separate beings who both fall in love with Attis.
Getting absorbed into the greater whole and myths involving Cybele and Attis has meant a lot of changes and not necessarily for the better. The stories now turn this once benevolent goddess of healing into some sort of sex crazed monster that the other gods couldn’t handle. And when Agdistis gives birth or is part of siring a son, Attis, they’re so driven by lust and jealousy they drive their own offspring into madness and suicide. That, is not a happy way to end things.
The Greek Myths
Dionysus & Agdistis – With Agdistis being a hermaphrodite, the other deities of Mount Olympus couldn’t handle the huge sexual appetite that a being like Agdistis is perceive to have.
The solution? Make Agdistis single gender like the other gods.
Dionysus or Liber makes a potion that they mix in with Agdistis’ drink so they pass out asleep. It is then that Dionysus ties Agdistis’ genitals to a tree or sometimes their own foot. This way, when Agdistis jumps up from their sleep, they rip off their own genitals.
From Agdistis’ spilled blood that hit the earth, an almond tree is to have sprung up. The nymph Nana, the daughter of the river god Sangarius is said to have picked some of the almonds and either eats them or when laying them on her lap, becomes pregnant and gives birth to the god Attis.
Attis & Agdistis
The story continues, when Attis grew up, he was considered extremely handsome and Agdistis fell in love with him. Their own child and in many ways creepy. Attis’ adoptive relatives had plans for the youth to marry the daughter of the King of Pessinus. Other, slight variations to this story have the King punishing Attis with marriage to his daughter for the incestuous affair with his mother.
In either event, when the two are making their marriage vows and ceremony, Agdistis appears and causes all of the wedding guests to become mad. Both Attis and the King wind up castrating themselves. The Princess cuts off her own breasts. As a result of the self-inflicted wounds, Attis dies and a suddenly grieving Agdistis pleads with Zeus to restore Attis to life. Zeus intercedes with the promise that Attis won’t die and will be reborn.
Incidentally, a hill or mountain by the same name of Agdistis in Phrygia is where Attis is believed to have been buried.
Other variations to this story have both Agdistis and the goddess Cybele falling in love with Attis.
The Roman Version – In one version of the myths, Cybele, known as Agdistis is thought to have been a hermaphrodite, having been born of the earth where Jupiter’s sperm fell. The gods castrated Agdistis who then becomes the goddess Cybele. Where the severed pieces of Agdistis’ manhood fell, an almond tree grew. The fruit of this tree impregnated the nymph Nana when she placed an almond on her womb. She later gave birth to the god Attis. The baby Attis was abandoned by Nana as she was afraid of her father. The baby Attis was discovered and saved by shepherds. Attis would grow up to become Cybele’s lover.
Pausanias’ Version – Pausanias identifies the Phrygian Sky-God and Earth-Goddess as being Zeus and Gaia.
In Pausanias’ version of the story, while sleeping, Zeus had some of his sperm fall on the ground. This of course created a Daimon that was hermaphroditic having the sexual organs for both male and female. This Daimon would be called Agdistis, another name for Cybele. The other gods feared Agdistis and cut off the male organs. This proceeded to create an almond tree. The daughter of the river Saggarios then took the almond fruit and held it to her bosom where it vanished. The daughter would find later that she was pregnant and give birth to Attis.
Other Versions Of The Story
In one version of the myths, Cybele was raped by Zeus and gave birth to Agdistis. It should be noted, that Attis is very strongly and likely an invention and later addition to Cybele’s myth.
A slight variation to this story is that while Gaia, as the Great Mother slept on a rock called “Agdo,” the god Zeus raped Gaia and brought about Agdistis birth.
Depending on the version of the story read, there are different accounts to the sequences of events and who is involved, a river nymph or king’s daughter that Attis marries.
It certainly reads as a very conflicting story that will vary by which author relates it. There have been a good many changes to the story, especially considering how much Attis appears to be a later addition by the Romans. At the same time, myths are evolving and changing and shouldn’t stay completely stagnant.
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.