Heimdall
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(D)Algiz rune – Heimdall
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(D)Algiz (also Elhaz) and (T)Yr rune
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In Norse mythology, Heimdall’s role is guardian and protector. He is the watcher at the gate who guards the boundaries between the worlds and who charges all those entering and leaving with caution. He is best known for his horn, but his sword is just as important as it can be used for either offence or defence, depending upon the situation.
Heimdallr also appears as Heimdalr and Heimdali. The etymology of the name is obscure, but ‘the one who illuminates the world’ has been proposed. The prefix Heim- means world, the affix -dallr is of uncertain origin, perhaps it means pole (Yggdrasil), perhaps bright – He is described as “the brightest of the gods”.
Scholars have produced various theories about the nature of the god, including his apparent relation to rams, that he may be a personification of or connected to the world tree Yggdrasil, and potential Indo-European cognates.
He was known also by two other names – Hallinskidi and Gullintanni. Heimdall was the warder of the entrance to Asgard: the rainbow bridge called Bifröst (Bifrost or Bilrost). He dwelled in his hall Himinbjörg (Himinbiorg – “Cliff of the Hills” or “Heavenly Fall”), at the edge of Asgard, near Bifröst.
Heimdall had super-sharp eyesight and hearing. He was the never-sleeping watchman, whose duties to prevent giants from entering Asgard. His sword was called Heimdall’s Head (Hofund). He also watched and possessed the horn called Gjallahorn. When Heimdall blows Gjallahorn, it would to signify and warn the other gods of the coming of Ragnarök (Ragnarok).
Heimdall was the son of the Nine Waves (nine giantesses, who were sisters; this mean that Heimdall had nine mothers). The Nine Waves were the nine daughters of Aegir. The Nine mothers are the nine waves of the ocean, pictured as “ewes”, and the Heimdall is “the ram”, the ninth wave. Heimdall’s horn is part of that image, apparently, and he is pictured as either the father of the nine waves or as the child of the nine waves, or both.
Heimdall created the three races of mankind: the serfs, the peasants, and the warriors. It is interesting to note why Heimdall fathered them, and not Odin as might be expected. Furthermore, Heimdall is in many attributes identical with Tyr. As Heimdall, the world tree reach from the sky to the underworld so do Nergal (Tyr) as a skylord, but at the same time a god of the underworld.
Algiz rune
Algiz (also Elhaz) is the name conventionally given to the “z-rune” ᛉ of the Elder Futhark runic alphabet. Its transliteration is z, understood as a phoneme of the Proto-Germanic language, the terminal *z continuing Proto-Indo-European terminal *s. Usualy a long “Z”, as in “buzz” is the pronunciation of this rune, but occasionally “R”, or even “M”, although there are other runes that represent these sounds too.
In the physical world, Algiz is a weapon of protection such as a sword, protecting with a sharp edge. In the spiritual world, Algiz represents a faith or belief in the gods or a god and that which is beyond our five physical senses.
The form of the rune resembles an outstretched hand, probably representing the hand of Tyr, which was sacrificed for the safety of the universe. Algiz represents the divine plan as set apart from individual affairs, even in spite of human concerns entirely.
Algiz (also called Elhaz) is a powerful rune, because it represents the divine might of the universe. The white elk was a symbol to the Norse of divine blessing and protection to those it graced with sight of itself.
Algiz is the rune of higher vibrations, the divine plan and higher spiritual awareness. The energy of Algiz is what makes something feel sacred as opposed to mundane. It represents the worlds of Asgard (gods of the Aesir), Ljusalfheim (The Light Elves) and Vanaheim (gods of the Vanir), all connecting and sharing energies with our world, Midgard.
The rune is a ward of protection, a shield against negativity. The urge to defend or protect others, a guardianship, that banishing or warding off of a negative presence. Opening the pathways to connection to the gods, an awakening. A sign to follow your instincts to keep hold of a position earned.
It represents your power to protect yourself and those around you. It also connotes the thrill and joy of a successful hunt. You are in a very enviable position right now, because you are able to maintain what you have built and reach your current goals.
The symbol itself could represent the upper branches of Yggdrasil, a flower opening to receive the sun (Sowilo is the next rune in the futhark after all,) the antlers of the elk (the elk-sedge), the Valkyrie and her wings, or the invoker stance common to many of the world’s priests and shamans.
It also looks like the outstreched branches of a tree or the footprint of a bird, such as a crow or raven. In a very contemporary context, the symbol could be powerfully equated to a satellite dish reaching toward the heavens and communicating with the gods and other entities throughout this and other worlds.
Algiz is the supreme rune of healing and protection. The upright position of this rune was used to denote the date of birth on Viking tombstones. The inverted form was likewise used to give the date of death.
Protection, a shield. The protective urge to shelter oneself or others. Defense, warding off of evil, shield, guardian. Connection with the gods, awakening, higher life. It can be used to channel energies appropriately. Follow your instincts. Keep hold of success or maintain a position won or earned. Algiz Reversed: or Merkstave: Hidden danger, consumption by divine forces, loss of divine link. Taboo, warning, turning away, that which repels.
When Algiz appears in a reading merkstave, it is a warning to proceed with caution and to not act rashly or hastily. You may be vulnerable to hostile influences at this time and need to concentrate on building your strength physically, emotionally and spiritually before moving forward.
Reversed, Algiz is a sign that hidden dangers lie ahead. Ill-health may be about to strike. It may also represent a warning to get a second (or third) opinion before proceeding with anything of importance (eg. signing contracts etc).
Because this specific phoneme was lost at an early time, the Elder Futhark rune underwent changes in the medieval runic alphabets. In the Anglo-Saxon futhorc it retained its shape, but it was given the sound value of Latin x.
The name of the Anglo-Saxon rune ᛉ is variously recorded as eolx, ilcs, ilix, elux, eolhx. Manuscript tradition gives its sound value as Latin x, i.e. /ks/, or alternatively as il, or yet again as “l and x”.
This is a secondary development, possibly due to runic manuscript tradition, and there is no known instance of the rune being used in an Old English inscription. In Proto-Norse and Old Norse, the Germanic *z phoneme developed into an R sound, perhaps realized as a retroflex approximant [ɻ], which is usually transcribed as ʀ.
In the earliest inscriptions, the rune invariably has its standard Ψ-shape. From the 5th century or so, the rune appears optionally in its upside-down variant which would become the standard Younger Futhark yr shape.
There are also other graphical variants; for example, the Charnay Fibula has a superposition of these two variants, resulting in an “asterisk” shape (ᛯ). The 9th-century abecedarium anguliscum in Codex Sangallensis 878 shows eolh as a peculiar shape, as it were a bindrune of the older ᛉ with the Younger Futhark ᛦ, resulting in an “asterisk” shape similar to ior ᛡ.
The shape of the rune may be derived from that a letter expressing /x/ in certain Old Italic alphabets (𐌙), which was in turn derived from the Greek letter Ψ, which had the value of /kʰ/ (rather than /ps/) in the Western Greek alphabet.
The Elder Futhark rune ᛉ is conventionally called Algiz or Elhaz, from the Common Germanic word for “elk”. However, it is suggested that the original name of the rune could have been Common Germanic *algiz (‘Algie’), meaning not “elk” but “protection, defence”.
Manuscript tradition gives its sound value as Latin x, i.e. /ks/, or alternatively as il, or yet again as “l and x”. It has benn suggested that the eolhx (etc.) may have been a corruption of helix, and that the name of the rune may be connected to the use of elux for helix to describe the constellation of Ursa major (as turning around the celestial pole).
An earlier suggestion is that the earliest value of this rune was the labiovelar /hw/, and that its name may have been hweol “wheel”. In the 6th and 7th centuries, the Elder Futhark began to be replaced by the Younger Futhark in Scandinavia. By the 8th century, the Elder Futhark was extinct, and Scandinavian runic inscriptions were exclusively written in Younger Futhark.
The sound was written in the Younger Futhark using the Yr rune ᛦ, the Algiz rune turned upside down, from about the 7th century. This phoneme eventually became indistinguishable from the regular r sound in the later stages of Old Norse, at about the 11th or 12th century.
The Yr rune ᛦ is a rune of the Younger Futhark. Its common transliteration is a small capital ʀ. The shape of the Yr rune in the Younger Futhark is the inverted shape of the Elder Futhark rune (ᛉ). Its name yr (“yew”) is taken from the name of the Elder Futhark Eihwaz rune.
In recent Futhark rune Algiz symbolize the man, which ultimately is just an extension of its meaning of “life” is linked elk, deer, an animal very important for the people of Northern Ireland and the Celtic tradition , represents the God Cernunnos, god of fertility and abundance.
Independently, the shape of the Elder Futhark Algiz rune reappears in the Younger Futhark Maðr rune ᛘ, continuing the Elder Futhark ᛗ rune *Mannaz. *Mannaz is the conventional name of the m-rune ᛗ of the Elder Futhark. It is derived from the reconstructed Common Germanic word for “man”, *mannaz.
Younger Futhark ᛘ is maðr (“man”). It took up the shape of the algiz rune ᛉ, replacing Elder Futhark ᛗ. As its sound value and form in the Elder Futhark indicate, it is derived from the letter M (𐌌) in the Old Italic alphabets, ultimately from the Greek letter Mu (μ).
Tyr
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Týr is a Germanic god associated with law and heroic glory in Norse mythology, portrayed as one-handed. One handed, Tyr is worshipped as a pinnacle of righteousness, called upon for valor in battle, balance in law, and the fortitude to face the impossible.
As the cloud of war blackens the world, and fear grips the people, Tyr is stooped by the weight of expectation. With blade in hand, he takes the field. For he is Courage, honor, and justice. Tiw was equated with Mars in the interpretatio germanica. Tuesday is “Tīw’s Day” (also in Alemannic Zischtig from zîes tag), translating dies Martis.
Old Norse Týr, literally “god”, plural tívar “gods”, comes from Proto-Germanic *Tīwaz (cf. Old English Tīw, Old High German Zīo), which continues Proto-Indo-European *deiwós “celestial being, god” (cf. Welsh duw, Latin deus, Lithuanian diẽvas, Sanskrit dēvá, Avestan daēvō (false) “god”, Serbo-Croatian div giant). And *deiwós is based in *dei-, *deyā-, *dīdyā-, meaning ‘to shine’.
It is assumed that Tîwaz was overtaken in popularity and in authority by both Odin and Thor at some point during the Migration Age, as Odin shares his role as God of war. Dyēus is believed to have been the chief deity in the religious traditions of the prehistoric Proto-Indo-European societies. Part of a larger pantheon, he was the god of the daylit sky, and his position may have mirrored the position of the patriarch or monarch in society.
Although some of the more iconic reflexes of Dyeus are storm deities, such as Zeus and Jupiter, this is thought to be a late development. The deity’s original domain was over the daylight sky, and indeed reflexes emphasise this connection to light: Tiwaz (Stem: Tiwad-) was the Luwian Sun-god.
Tiwas rune
Tiwaz is a warrior rune named after the god Tyr who is the Northern god of law and justice. It is a rune that represents the balance and justice ruled from a higher rationality. It represents the sacrifice of the individual (self) for the well-being of the whole (society).
Honor, justice, leadership and authority. Analysis, rationality. Knowing where one’s true strengths lie. Willingness to self-sacrifice. Victory and success in any competition or in legal matters.
Tiwaz Reversed or Merkstave: One’s energy and creative flow are blocked. Mental paralysis, over-analysis, over-sacrifice, injustice, imbalance. Strife, war, conflict, failure in competition. Dwindling passion, difficulties in communication, and possibly separation.
Mannaz rune
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Mannus, according to the Roman writer Tacitus, was a figure in the creation myths of the Germanic tribes. According to Tacitus Mannus was the son of Tuisto and the progenitor of the three Germanic tribes Ingaevones, Herminones and Istvaeones. The names Mannus and Tuisto/Tuisco seem to have some relation to Proto-Germanic Mannaz, “man” and Tiwaz, “Tyr, the god”.
Mannaz represents the fundamental human qualities of all the men and the women: it is the common experience. The archetype of the humans, considered as the reflection of every thing in the existence, is represented by its shape which still evokes by its geometry the idea of the mutual support. Its legs, connected by Gebo’s cross, evoke a stiff shape identical to the stability acquired thanks to the solidarity.
Mannaz is the rune of the accomplished Man. The most positive human qualities are associated with Mannaz, this rune symbolizes the hope in a bigger accomplishment of Humanity and about its best qualities such as the kindness and the generosity. Mannaz also represents the social order necessary to every person to realize his or her human potential.
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The trident is the weapon of Poseidon, or Neptune, the god of the sea in classical mythology. In Hindu mythology it is the weapon of Shiva, known as trishula (Sanskrit for “triple-spear”). In Greek, Roman, and Hindu mythology, the trident is said to have the power of control over the ocean.
Neptune
Neptune was the god of freshwater and the sea in Roman religion. He is the counterpart of the Greek god Poseidon. Salacia, the goddess of saltwater, was his wife. As his wife, Salacia bore Neptune three children, the most celebrated being Triton, whose body was half man and half fish. She is identified with the Greek goddess Amphitrite, who is the wife of Poseidon and the queen of the sea.
In the Greek-influenced tradition, Neptune was the brother of Jupiter and Pluto; the brothers presided over the realms of Heaven, the earthly world, and the Underworld.
Neptune was also considered the legendary progenitor god of a Latin stock, the Faliscans, who called themselves Neptunia proles. In this respect he was the equivalent of Mars, Janus, Saturn and even Jupiter among Latin tribes. Salacia would represent the virile force of Neptune.
Among ancient sources Arnobius provides important information about the theology of Neptune: he writes that according to Nigidius Figulus Neptune was considered one of the Etruscan Penates, together with Apollo, the two deities being credited with bestowing Ilium or Troy situated in the southwest mouth of the Dardanelles strait and northwest of Mount Ida with its immortal walls.
Trident
A trident is a three-pronged spear. It is used for spear fishing and historically as a polearm. The trident is the weapon of Poseidon, or Neptune, the god of the sea in classical mythology. In Hindu mythology it is the weapon of Shiva, known as trishula (Sanskrit for “triple-spear”).
The word “trident” comes from the French word trident, which in turn comes from the Latin word tridens or tridentis: tri “three” and dentes “teeth”. Sanskrit trishula is compound of tri (“three”) + ṣūla (“thorn”). The Greek equivalent is “tríaina”, from Proto-Greek “trianja” (“threefold”).
In Greek, Roman, and Hindu mythology, the trident is said to have the power of control over the ocean. In relation to its fishing origins, the trident is associated with Poseidon, the god of the sea in Greek mythology, and his Roman counterpart Neptune. In Roman myth, Neptune also used a trident to create new bodies of water and cause earthquakes. A good example can be seen in Gian Bernini’s Neptune and Triton.
In Greek myth, Poseidon used his trident to create water sources in Greece and the horse. Poseidon, as well as being god of the sea, was also known as the “Earth Shaker” because when he struck the earth in anger he caused mighty earthquakes and he used his trident to stir up tidal waves, tsunamis and sea storms.
In Hindu legends and stories Shiva, a Hindu God who holds a trident in his hand, uses this sacred weapon to fight off negativity in the form of evil villains. The trident is also said to represent three gunas mentioned in Indian vedic philosophy namely sāttvika, rājasika, and tāmasika. The trishula of the Hindu god Shiva. A weapon of South-East Asian (particularly Thai) depiction of Hanuman, a character of Ramayana.
In religious Taoism, the trident represents the Taoist Trinity, the Three Pure Ones. In Taoist rituals, a trident bell is used to invite the presence of deities and summon spirits, as the trident signifies the highest authority of Heaven.
Paredrae
Salacia is known as the goddess of springs, ruling over the springs of highly mineralized waters. Salacia is represented as a beautiful nymph, crowned with seaweed, either enthroned beside Neptune or driving with him in a pearl shell chariot drawn by dolphins, sea-horses (hippocamps) or other fabulous creatures of the deep, and attended by Tritons and Nereids.
Venilia, in Roman mythology, is a deity associated with the winds and the sea. She and Salacia are the paredrae, entities who pair or accompany a god, of Neptune. According to Virgil and Ovid she was a nymph, the sister of Amata, and the wife of Janus (or Faunus) with whom she had three children, Turnus, Juturna, and Canens.
In the view of Dumézil, Neptune’s two paredrae Salacia and Venilia represent the overpowering and the tranquil aspects of water, both natural and domesticated: Salacia would impersonate the gushing, overbearing waters and Venilia the still or quietly flowing waters. Dumézil’s interpretation has though been varied as he also stated that the jolt implied by Salacia’s name, the attitude to be salax lustful, must underline a feature characteristic of the god.
Salacia and Venilia have been discussed by scholars both ancient and modern. Varro connects the first to salum, sea, and the second to ventus, wind. Festus writes of Salacia that she is the deity that generates the motion of the sea. While Venilia would cause the waves to come to the shore Salacia would cause their retreating towards the high sea.
Mermaid
In folklore, a mermaid is an aquatic creature with the head and upper body of a female human and the tail of a fish. Mermaids appear in the folklore of many cultures worldwide, including the Near East, Europe, Africa and Asia.
Mermaids are sometimes associated with perilous events such as floods, storms, shipwrecks and drownings. In other folk traditions (or sometimes within the same tradition), they can be benevolent or beneficent, bestowing boons or falling in love with humans.
The word mermaid is a compound of the Old English mere (sea), and maid (a girl or young woman). The male equivalent of the mermaid is the merman, also a familiar figure in folklore and heraldry. Although traditions about and sightings of mermen are less common than those of mermaids, they are generally assumed to co-exist with their female counterparts.
Pisces is the twelfth astrological sign in the Zodiac. It spans 330° to 360° of celestial longitude. Under the tropical zodiac the sun transits this area on average between February 18 and March 20, and under the sidereal zodiac, the sun transits this area between approximately March 13 and April 13. The symbol of the fish is derived from the ichthyocentaurs, who aided Aphrodite when she was born from the sea.
Virgo is the sixth astrological sign in the Zodiac. It spans the 150-180th degree of the zodiac. Under the tropical zodiac, the Sun transits this area on average between August 23 and September 22, and under the sidereal zodiac, the sun transits the constellation of Virgo from September 17 to October 17.
The constellation Virgo has multiple different origins depending on which mythology is being studied. The symbol of the maiden is based on Astraea. Pisces has been called the “dying god,” where its sign opposite in the night sky is Virgo, or, the Virgin Mary.
Most myths generally view Virgo as a virgin/maiden with heavy association with wheat. In Greek and Roman mythology they relate the constellation to Demeter, mother of Persephone, or Proserpina in Roman, the goddess of the harvest.
The first stories of mermaids appeared in ancient Assyria c. 1000 BC., in which the goddess Atargatis, the chief goddess of northern Syria in Classical Antiquity, transformed herself into a mermaid out of shame for accidentally killing her human lover.
Primarily Atargatis was a goddess of fertility, but, as the baalat (“mistress”) of her city and people, she was also responsible for their protection and well-being. As Ataratheh, doves and fish were considered sacred to her: doves as an emblem of the Love-Goddess, and fish as symbolic of the fertility and life of the waters.
Atargatis is seen as a continuation of Bronze Age goddesses. At Ugarit, cuneiform tablets attest the three great Canaanite goddesses:ʾAṭirat, described as a fecund “Lady Goddess of the Sea”, who is identified with Asherah, Anat, the war-like virgin goddess, andʿAțtart, the goddess of love.
These shared many traits with each other and may have been worshipped in conjunction or separately during 1500 years of cultural history. Cognates of Ugaritic ʿAțtart include Phoenician ʿAštart – hellenized as Astarte –, Old Testament Hebrew ʿAštoreth, and Himyaritic ʿAthtar. Compare the cognate Akkadian form Ištar.
Asherah in ancient Semitic religion, is a mother goddess who appears in a number of ancient sources. Sources from before 1200 BC almost always credit Athirat with her full title “Lady Athirat of the Sea” or as more fully translated “she who treads on the sea”. The name is understood by various translators and commentators to be from the Ugaritic root ʾaṯr “stride”, cognate with the Hebrew root ʾšr, of the same meaning.
Asherah is identified as the queen consort of the Sumerian god Anu, and Ugaritic El, the oldest deities of their respective pantheons, as well as Yahweh, the god of Israel and Judah. She is equated with the native Egyptian goddess Hathor. Among the Hittites this goddess appears as Asherdu(s) or Asertu(s), the consort of Elkunirsa (“El the Creator of Earth”).
Athirat in Akkadian texts appears as Ashratum (or, Antu), the wife of Anu, the God of Heaven. In contrast, ʿAshtart is believed to be linked to the Mesopotamian goddess Ishtar who is sometimes portrayed as the daughter of Anu while in Ugaritic myth, ʿAshtart is one of the daughters of El, the West Semitic counterpart of Anu.
Pisces
Neptune is the ruling planet of Pisces and is exalted in Cancer. The Pisces is the twelfth astrological sign in the Zodiac. It spans 330° to 360° of celestial longitude. Under the tropical zodiac the sun transits this area on average between February 18 and March 20, and under the sidereal zodiac, the sun transits this area between approximately March 13 and April 13. Its glyph is taken directly from Neptune’s trident, symbolizing the curve of spirit being pierced by the cross of matter.
Today, the First Point of Aries, or the vernal equinox, is in the Pisces constellation. Pisces are the mutable water sign of the zodiac. They represent emotion, intuition, imagination, escapism, romance, and impressionism. The astrological symbol shows the two fishes captured by a string, typically by the mouth or the tails. The fish are usually portrayed swimming in opposite directions; this represents the duality within the Piscean nature.
The age of Pisces began c. 1 AD and will end c. 2150 AD. With the story of the birth of Christ coinciding with this date, many Christian symbols for Christ use the astrological symbol for Pisces, the fishes.
The story of the birth of Christ is said to be a result of the spring equinox entering into the Pisces, as the Savior of the World appeared as the Fisher of Men. This parallels the entering into the Age of Pisces. Pisces has been called the “dying god,” where its sign opposite in the night sky is Virgo, or, the Virgin Mary.
Etymology
The etymology of Latin Neptunus is unclear and disputed. The ancient grammarian Varro derived the name from nuptus i.e. “covering” (opertio), with a more or less explicit allusion to the nuptiae, “marriage of Heaven and Earth”.
Among modern scholars Paul Kretschmer proposed a derivation from IE *neptu- “moist substance”. Similarly Raymond Bloch supposed it might be an adjectival form in -no from *nuptu-, meaning “he who is moist”.
Georges Dumézil though remarked words deriving root *nep- are not attested in IE languages other than Vedic and Avestan. He proposed an etymology that brings together Neptunus with Vedic and Avestan theonyms Apam Napat, Apam Napá and Old Irish theonym Nechtan, all meaning descendant of the waters.
By using the comparative approach the Indo-Iranian, Avestan and Irish figures would show common features with the Roman historicised legends about Neptune. Dumézil thence proposed to derive the nouns from IE root *nepot-, “descendant, sister’s son”.
More recently, in his lectures delivered on various occasions in the 1990s, German scholar Hubert Petersmann proposed an etymology from IE rootstem *nebh- related to clouds and fogs, plus suffix -tu denoting an abstract verbal noun, and adjectival suffix -no which refers to the domain of activity of a person or his prerogatives.
IE root *nebh-, having the original meaning of “damp, wet”, has given Sanskrit nábhah, Hittite nepis, Latin nubs, nebula, German Nebel, Slavic nebo etc. The concept would be close to that expressed in the name of Greek god Uranus, derived from IE root *hwórso-, “to water, irrigate” and *hworsó-, “the irrigator”. This etymology would be more in accord with Varro’s.
Nepet is considered a hydronymic toponym of pre Indoeuropean origin widespread in Europe and from an appellative meaning “damp wide valley, plain”, cognate with the pre-Greek word for “wooded valley”.
The god of springs
Neptune was likely associated with fresh water springs before the sea. Like Poseidon, Neptune was worshipped by the Romans also as a god of horses, under the name Neptunus Equester, a patron of horse-racing.
It has been argued that Indo-European people, having no direct knowledge of the sea as they originated from inland areas, reused the theology of a deity originally either chthonic or wielding power over inland freshwaters as the god of the sea.
This feature has been preserved particularly well in the case of Neptune who was definitely a god of springs, lakes and rivers before becoming also a god of the sea, as is testified by the numerous findings of inscriptions mentioning him in the proximity of such locations.
In the earlier times it was the god Portunus or Fortunus who was thanked for naval victories, but Neptune supplanted him in this role by at least the first century BC when Sextus Pompeius called himself “son of Neptune.”
Servius the grammarian also explicitly states Neptune is in charge of all the rivers, springs and waters. He also is the lord of horses because he worked with Minerva to make the chariot.
He may find a parallel in Irish god Nechtan, master of the well from which all the rivers of the world flow out and flow back to. Poseidon on the other hand underwent the process of becoming the main god of the sea at a much earlier time, as is shown in the Iliad.
Fertility deity and divine ancestor
Preller, Fowler, Petersmann and Takács attribute to the theology of Neptune broader significance as a god of universal worldly fertility, particularly relevant to agriculture and human reproduction. Thence they interpret Salacia as personifying lust and Venilia as related to venia, the attitude of ingraciating, attraction, connected with love and desire for reproduction.
Neptune might have been an ancient deity of the cloudy and rainy sky in company with and in opposition to Zeus/Jupiter, god of the clear bright sky. Besides Zeus/Jupiter, (rooted in IE *dei(h) to shine, who originally represented the bright daylight of fine weather sky), the ancient Indo-Europeans venerated a god of heavenly damp or wet as the generator of life.
This fact would be testified by Hittite theonyms nepišaš (D)IŠKURaš or nepišaš (D)Tarhunnaš “the lord of sky wet”, that was revered as the sovereign of Earth and men. Even though over time this function was transferred to Zeus/Jupiter who became also the sovereign of weather, reminiscences of the old function survived in literature.
The indispensability of water for its fertilizing quality and its strict connexion to reproduction is universal knowledge. The sexual and fertility significance of both Salacia and Venilia is implicated on the grounds of the context of the cults of Neptune, of Varro’s interpretation of Salacia as eager for sexual intercourse and of the connexion of Venilia with a nymph or Venus.
Similar to Caelus, he would be the father of all living beings on Earth through the fertilising power of rainwater. This hieros gamos of Neptune and Earth would be reflected in literature. The virile potency of Neptune would be represented by Salacia (derived from salax, salio in its original sense of salacious, lustful, desiring sexual intercourse, covering).
Salacia would then represent the god’s desire for intercourse with Earth, his virile generating potency manifesting itself in rainfall. While Salacia would denote the overcast sky, the other character of the god would be reflected by his other paredra Venilia, representing the clear sky dotted with clouds of good weather.
The theonym Venilia would be rooted in a not attested adjective *venilis, from IE root *ven(h) meaning to love, desire, realised in Sanskrit vánati, vanóti, he loves, Old Island. vinr friend, German Wonne, Latin Venus, venia.
The deity of the cloudy and rainy sky
Developing his understanding of the theonym as rooted in IE *nebh, it has been proposed that the god would be an ancient deity of the cloudy and rainy sky in company with and in opposition to Zeus/Jupiter, god of the clear bright sky. Similar to Caelus, he would be the father of all living beings on Earth through the fertilising power of rainwater.
This hieros gamos of Neptune and Earth would be reflected in literature, e.g. in pater Neptunus. The virile potency of Neptune would be represented by Salacia (derived from salax, salio in its original sense of salacious, lustful, desiring sexual intercourse, covering).
Salacia would then represent the god’s desire for intercourse with Earth, his virile generating potency manifesting itself in rainfall. While Salacia would denote the overcast sky, the other character of the god would be reflected by his other paredra Venilia, representing the clear sky dotted with clouds of good weather.
The theonym Venilia would be rooted in a not attested adjective *venilis, from IE root *ven(h) meaning to love, desire, realised in Sanskrit vánati, vanóti, he loves, Old Island. vinr friend, German Wonne, Latin Venus, venia. Reminiscences of this double aspect of Neptune would be “uterque Neptunus”.
In Petersmann’s conjecture, besides Zeus/Jupiter, (rooted in IE *dei(h) to shine, who originally represented the bright daylight of fine weather sky), the ancient Indo-Europeans venerated a god of heavenly damp or wet as the generator of life. This fact would be testified by Hittite theonyms nepišaš (D)IŠKURaš or nepišaš (D)Tarhunnaš “the lord of sky wet”, that was revered as the sovereign of Earth and men.
Even though over time this function was transferred to Zeus/Jupiter who became also the sovereign of weather, reminiscences of the old function survived in literature. The indispensability of water for its fertilizing quality and its strict connexion to reproduction is universal knowledge.
Hadad, Adad, Haddad (Akkadian) or Iškur (Sumerian) was the storm and rain god in the Northwest Semitic and ancient Mesopotamian religions. He was attested in Ebla as “Hadda” in c. 2500 BCE. From the Levant, Hadad was introduced to Mesopotamia by the Amorites, where he became known as the Akkadian (Assyrian-Babylonian) god Adad.
Adad and Iškur are usually written with the logogram dIM—the same symbol used for the Hurrian god Teshub. Hadad was also called “Pidar”, “Rapiu”, “Baal-Zephon”, or often simply Baʿal (Lord), but this title was also used for other gods. The bull was the symbolic animal of Hadad. He appeared bearded, often holding a club and thunderbolt while wearing a bull-horned headdress.
Hadad was equated with the Greek god Zeus; the Roman god Jupiter, as Jupiter Dolichenus; the Indo-European Nasite Hittite storm-god Teshub; the Egyptian god Amun; the Rigvedic god Indra. In Akkadian, Adad is also known as Ramman (“Thunderer”) cognate with Aramaic Rimmon, which was a byname of Hadad. Ramman was formerly incorrectly taken by many scholars to be an independent Assyrian-Babylonian god later identified with the Hadad.
Though originating in northern Mesopotamia, Adad was identified by the same Sumerogram dIM that designated Iškur in the south. His worship became widespread in Mesopotamia after the First Babylonian Dynasty. A text dating from the reign of Ur-Ninurta characterizes Adad/Iškur as both threatening in his stormy rage and generally life-giving and benevolent.
The form Iškur appears in the list of gods found at Shuruppak but was of far less importance, probably partly because storms and rain were scarce in Sumer and agriculture there depended on irrigation instead. The gods Enlil and Ninurta also had storm god features that decreased Iškur’s distinctiveness. He sometimes appears as the assistant or companion of one or the other of the two.
When Enki distributed the destinies, he made Iškur inspector of the cosmos. In one litany, Iškur is proclaimed again and again as “great radiant bull, your name is heaven” and also called son of Anu, lord of Karkara; twin-brother of Enki, lord of abundance, lord who rides the storm, lion of heaven.
In other texts Adad/Iškur is sometimes son of the moon god Nanna/Sin by Ningal and brother of Utu/Shamash and Inanna/Ishtar. Iškur is also sometimes described as the son of Enlil. The bull was portrayed as Adad/Iškur’s sacred animal starting in the Old Babylonian period (the first half of the 2nd millennium BCE).
Adad/Iškur’s consort (both in early Sumerian and the much later Assyrian texts) was Shala, a goddess of grain, who is also sometimes associated with the god Dagan. She was also called Gubarra in the earliest texts. The fire god Gibil (named Gerra in Akkadian) is sometimes the son of Iškur and Shala.
He is identified with the Anatolian storm-god Teshub, whom the Mitannians designated with the same Sumerogram dIM. Occasionally Adad/Iškur is identified with the god Amurru, the god of the Amorites.
Adad/Iškur presents two aspects in the hymns, incantations, and votive inscriptions. On the one hand he is the god who, through bringing on the rain in due season, causes the land to become fertile, and, on the other hand, the storms that he sends out bring havoc and destruction.
He is pictured on monuments and cylinder seals (sometimes with a horned helmet) with the lightning and the thunderbolt (sometimes in the form of a spear), and in the hymns the sombre aspects of the god on the whole predominate. His association with the sun-god, Shamash, due to the natural combination of the two deities who alternate in the control of nature, leads to imbuing him with some of the traits belonging to a solar deity.
Descriptions of Adad starting in the Kassite period and in the region of Mari emphasize his destructive, stormy character and his role as a fearsome warrior deity, in contrast to Iškur’s more peaceful and pastoral character. Shamash and Adad became in combination the gods of oracles and of divination in general.
In religious texts, Ba‘al/Hadad is the lord of the sky who governs the rain and thus the germination of plants with the power to determine fertility. He is the protector of life and growth to the agricultural people of the region. The absence of Ba‘al causes dry spells, starvation, death, and chaos.
Nechtan
The name could ultimately be derived from the Proto-Indo-European root *nepot- “descendant, sister’s son”, or, alternatively, from nebh- “damp, wet”. Another etymology suggests that Nechtan is derived from Old-Irish necht “clean, pure and white”, with a root -neg “to wash”, from IE neigᵘ̯- “to wash”.
As such, the name would be closely related mythological beings, who were dwelling near wells and springs: English neck (from Anglosaxon nicor), Swedish Näck, German Nixe and Dutch nikker, meaning “river monster, water spirit, crocodile, hippopotamus”, hence Old-Norse nykr “water spirit in the form of a horse”.
In Etruscan mythology, Nethuns was the god of wells, later expanded to all water, including the sea. According to Georges Dumézil the name Nechtan is perhaps cognate with that of the Romano-British god Nodens or the Roman god Neptunus, and the Persian and Vedic gods sharing the name Apam Napat.
In Irish mythology, the Well of Nechtan (also called the Well of Coelrind, Well of Connla, and Well of Segais) is one of a number of Otherworldly wells that are variously depicted as “The Well of Wisdom”, “The Well of Knowledge” and the source of some of the rivers of Ireland. The well is the home to the salmon of wisdom, and surrounded with hazel trees, which also signify knowledge and wisdom.
Nechtan or Nectan became a common Celtic name and a number of historical or legendary figures bear it. Nechtan was a frequent name for Pictish kings.
In Norse mythology, Mímisbrunnr (Old Norse “Mímir’s well”) is a well associated with the being Mímir, located beneath the world tree Yggdrasil. The well contains “wisdom and intelligence” and “the master of the well is called Mimir.
Mimir is full of learning because he drinks of the well from the horn Giallarhorn (Old Norse “yelling horn” or “the loud sounding horn”), a horn associated with the god Heimdallr and the wise being Mímir. Using Gjallarhorn, Heimdallr drinks from the well and thus is himself wise.
Urðarbrunnr (Old Norse “Well of Urðr”; either referring to a Germanic concept of fate—urðr—or the norn named Urðr) is a well in Norse mythology. Urðarbrunnr is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson.
In both sources, the well lies beneath the world tree Yggdrasil, and is associated with a trio of norns (Urðr, Verðandi, and Skuld). In the Prose Edda, Urðarbrunnr is cited as one of three wells existing beneath three roots of Yggdrasil that reach into three distant, different lands; the other two wells being Hvergelmir, located beneath a root in Niflheim, and Mímisbrunnr, located beneath a root near the home of the frost jötnar.
In the Poetic Edda, Urðarbrunnr is mentioned in stanzas 19 and 20 of the poem Völuspá, and stanza 111 of the poem Hávamál. In stanza 19 of Völuspá, Urðarbrunnr is described as being located beneath Yggdrasil, and that Yggdrasil, an ever-green ash-tree, is covered with white mud or loam.
Stanza 20 describes that three norns (Urðr, Verðandi, and Skuld) “come from” the well, here described as a “lake”, and that this trio of norns then “set down laws, they chose lives, for the sons of men the fates of men.”
Apzu
The name “Nethuns” is likely cognate with that of the Celtic god Nechtan and the Persian and Vedic gods sharing the name Apam Napat, perhaps all based on the Proto-Indo-European word *népōts “nephew, grandson.” In the Rig Veda, Apām Napāt (Lord Varuna) is the angel of rain. Apam Napat created all existential beings.
Apām Napāt in Sanskrit mean “son of waters” and grandson of Apah and Apąm Napāt in Avestan means “Fire on Water”. Sanskrit and Avestan napāt (“grandson”) are cognate to Latin nepōs and English nephew, but the name Apām Napāt has also been compared to Etruscan Nethuns and Celtic Nechtan and Roman Neptune. Apam Napat has a golden splendour and is said to be kindled by the cosmic waters.
The Abzu or Apsu (ZU.AB; Sumerian: abzu; Akkadian: apsû), also called engur (Sumerian: engur; Akkadian: engurru – lit., ab=’water’ zu=’deep’), was the name for fresh water from underground aquifers which was given a religious fertilising quality in Sumerian and Akkadian mythology.
Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the abzu. In this respect, in Sumerian and Akkadian mythology it referred to the primeval sea below the void space of the underworld (Kur) and the earth (Ma) above.
In the city of Eridu, Enki’s temple was known as E-abzu (house of the cosmic waters) and was located at the edge of a swamp, an abzu. Certain tanks of holy water in Babylonian and Assyrian temple courtyards were also called abzu (apsû). Typical in religious washing, these tanks were similar to Judaism’s mikvot, the washing pools of Islamic mosques, or the baptismal font in Christian churches.
The Sumerian god Enki (Ea in the Akkadian language) was believed to have lived in the abzu since before human beings were created. His wife Damgalnuna, his mother Nammu, his advisor Isimud and a variety of subservient creatures, such as the gatekeeper Lahmu, also lived in the abzu.
Abzu is depicted as a deity only in the Babylonian creation epic, the Enûma Elish, taken from the library of Assurbanipal (c 630 BCE) but which is about 500 years older. In this story, he was a primal being made of fresh water and a lover to another primal deity, Tiamat, who was a creature of salt water.
The Enuma Elish begins: “When above the heavens did not yet exist nor the earth below, Apsu the freshwater ocean was there, the first, the begetter, and Tiamat, the saltwater sea, she who bore them all; they were still mixing their waters, and no pasture land had yet been formed, nor even a reed marsh.”
This resulted in the birth of the younger gods, who later murder Apsu in order to usurp his lordship of the universe. Enraged, Tiamat gives birth to the first dragons, filling their bodies with “venom instead of blood”, and made war upon her treacherous children, only to be slain by Marduk, the god of Storms, who then forms the heavens and earth from her corpse.
Apkallu
Adapa, the first of the Mesopotamian seven sages (apkallu[a]), was a mythical figure who unknowingly refused the gift of immortality. The story is first attested in the Kassite period (14th century BC), in fragmentary tablets from Tell el-Amarna, and from Assur, of the late second millennium BC.
Adapa was a mortal man from a godly lineage, a son of Ea (Enki in Sumerian), the god of wisdom and of the ancient city of Eridu, who brought the arts of civilization to that city (from Dilmun, according to some versions).
Adapa is often identified as an adviser to the mythical first (antediluvian) king of Eridu, Alulim. In addition to his advisory duties, he served as a priest and exorcist, and upon his death took his place among the Seven Sages or Apkallū. (Apkallu “sage”, comes from Sumerian AB.GAL “great water”, a reference to Adapa the first sage’s association with water).
Mesopotamian myth tells of seven antediluvian sages, who were sent by Ea, the wise god of Eridu, to bring the arts of civilisation to humankind. They were seen as fish-like men who emerged from the sweet water Abzu. The first of these, Adapa, also known as Uan, the name given as Oannes by Berossus, introduced the practice of the correct rites of religious observance as priest of the E’Apsu temple, at Eridu.
The sages are described in Mesopotamian literature as ‘pure parādu-fish, probably carp, whose bones are found associated with the earliest shrine, and still kept as a holy duty in the precincts of Near Eastern mosques and monasteries. Adapa as a fisherman was iconographically portrayed as a fish-man composite.
According to the myth, human beings were initially unaware of the benefits of culture and civilization. The god Enki (or Ea) sent from Dilmun (or Abzu) amphibious half-fish, half-human divine creatures, who emerged from the oceans to live with the early human beings and teach them the arts and other aspects of civilization such as writing, law, temple and city building and agriculture. According to the Temple Hymn of Ku’ara, all seven sages are said to have originally belonged to the city of Eridu.
These creatures are known as the Apkallu. They are credited with giving mankind the Me (moral code), the crafts, and the arts, and therefore referred to at times with the epithet ‘Craftsmen’. They remained with human beings after teaching them the ways of civilization, and served as advisors to the antediluvian kings. After the Flood, Marduk banished them back to Abzu.
Apkallu and human beings were presumably capable of conjugal relationships since after the flood, the myth states that four Apkallu appeared. These were part human and part Apkallu. These Apkallus are said to have committed various transgressions which angered the gods.
These seeming negative deeds of the later Apkallu and their roles as wise councillors has led some scholars to equate them with the nephilim of Genesis 6:4. After these four post-diluvian Apkallus came the first completely human advisers, who were called ummanu.
Gilgamesh, the mythical king of Uruk, is said to be the first king to have had an entirely human adviser. In recent times, scholars have also suggested the Apkallu are the Raphaim and are the model for the biblical world human beings and flood survivors such as Enoch, the ancestor of Noah.
Apkallu reliefs appear prominently in Assyrian palaces as guardians against evil spirits, particularly during the Neo-Assyrian Empire (911-605 BC). They are one of the more prominent supernatural creatures that appear in the art of Ashurnasirpal II of the 9th century BC. They appear in one of three forms, bird-headed, human-headed or dressed in fish-skin cloaks.
In non-cuneiform sources, they find references in the writings of Berossus, the 3rd century BC, Babylonian priest of Bel Marduk. Berossus describes the appearance from the Persian Gulf of the first of these sages Oannes and describes him as a monster with two heads, the body of a fish and human feet. He then relates that more of these monsters followed. The seven sages are also referred to in an exorcistic text where they are described as bearing the likeness of carps.
Oannes (Ὡάννης) was the name given by the Babylonian writer Berossus in the 3rd century BC to a mythical being who taught mankind wisdom. Berossus describes Oannes as having the body of a fish but underneath the figure of a man. He is described as dwelling in the Persian Gulf, and rising out of the waters in the daytime and furnishing mankind instruction in writing, the arts and the various sciences.
Oannes and the Semitic god Dagon were considered identical, but not until long after those gods were formally worshiped – this belief was popularized by the medieval Jewish commentator Rashi and in Dante’s Inferno, but has been discarded by modern scholars.
The name “Oannes” was once conjectured to be derived from that of the ancient Babylonian god Ea, but it is now known that the name is the Greek form of the Babylonian Uanna (or Uan), a name used for Adapa in texts from the Library of Ashurbanipal. The Assyrian texts attempt to connect the word to the Akkadian for a craftsman, ummanu, but this is merely a pun.
Consus
Neptune does not show any direct equine character or linkage. On the other hand, Roman god Consus, the protector of grains represented by a grain seed, was associated with horses: his underground altar was located in the valley of the Circus Maximus at the foot of the Palatine, the place of horse races.
Perhaps under the influence of Poseidon Consus, whose festival entailed horse races, was reinterpreted as Neptunus equestris and for his underground altar also identified with Poseidon. Moreover, the etymology of Poseidon, understood as from Posis lord, husband and De grain or Earth, may have contributed to the identification of Consus with Neptune.
Consus became a god associated with secret conferences, as his name was also interpreted allegorically in relation to consilium (“council, assembly”). Servius says that Consus is the god of councils. This power of hidden counselling held by Consus seems to be related to the concept expressed by Dionysius and Plutarch that he is the “holder” of the Earth, an idea that makes of him a parallel to Poseidon.
So although it is certain that condere and consulere are from two different roots, it looks the character of Consus as hidden master of the Earth was at the basis of the identification with Poseidon, as well as the strict affinity of the two gods with the horse.
Sabazius
Neptune is the counterpart of the Greek god Poseidon. It has been argued that Indo-European people, having no direct knowledge of the sea as they originated from inland areas, reused the theology of a deity originally either chthonic or wielding power over inland freshwaters as the god of the sea.
This feature has been preserved particularly well in the case of Neptune who was definitely a god of springs, lakes and rivers before becoming also a god of the sea, as is testified by the numerous findings of inscriptions mentioning him in the proximity of such locations.
Like Poseidon, Neptune was worshipped by the Romans also as a god of horses, under the name Neptunus Equester, a patron of horse-racing. Poseidon was connected to the horse since the earliest times, well before any connection of him with the sea was attested, and may even have originally been conceived under equine form.
Sabazios is the horseman and sky father god of the Phrygians and Thracians. In Indo-European languages, such as Phrygian, the -zios element in his name derives from dyeus, the common precursor of Latin deus (‘god’) and Greek Zeus.
Though the Greeks interpreted Phrygian Sabazios as both Zeus and Dionysus, representations of him, even into Roman times, show him always on horseback, as a nomadic horseman god, wielding his characteristic staff of power.
It seems likely that the migrating Phrygians brought Sabazios with them when they settled in Anatolia in the early first millennium BCE, and that the god’s origins are to be looked for in Macedonia and Thrace.
The recently discovered ancient sanctuary of Perperikon in modern-day Bulgaria is believed to be that of Sabazios. The Macedonians were also noted horsemen, horse-breeders and horse-worshippers up to the time of Philip II, whose name signifies “lover of horses”.
Possible early conflict between Sabazios and his followers and the indigenous mother goddess of Phrygia (Cybele) may be reflected in Homer’s brief reference to the youthful feats of Priam, who aided the Phrygians in their battles with Amazons.
An aspect of the compromise religious settlement, similar to the other such mythic adjustments throughout Aegean culture, can be read in the later Phrygian King Gordias’ adoption “with Cybele” of Midas.
One of the native religion’s creatures was the Lunar Bull. Sabazios’ relations with the goddess may be surmised in the way that his horse places a hoof on the head of the bull, in a Roman marble relief at the Boston Museum of Fine Arts. Though Roman in date, the iconic image appears to be much earlier.
The iconic image of the god or hero on horseback battling the chthonic serpent, on which his horse tramples, appears on Celtic votive columns, and with the coming of Christianity it was easily transformed into the image of Saint George and the Dragon, whose earliest known depictions are from tenth- and eleventh-century Cappadocia and eleventh-century Georgia and Armenia.
Among Roman inscriptions from Nicopolis ad Istrum, Sabazios is generally equated with Jove and mentioned alongside Mercury. Similarly in Hellenistic monuments, Sabazios is either explicitly (via inscriptions) or implicitly (via iconography) associated with Zeus.
On a marble slab from Philippopolis, Sabazios is depicted as a curly-haired and bearded central deity among several gods and goddesses. According to Macrobius, Liber and Helios were worshipped among the Thracians as Sabazios; this description fits other Classical accounts that identify Sabazios with Dionysos.
Sabazios is also associated with a number of archeological finds depicting a bronze, right hand in the benedictio latina gesture. The hand appears to have had ritual significance and may have been affixed to a sceptre (as the one carried by Sabazios on the Philippopolis slab).
Although there are many variations, the hand of Sabazios is typically depicted with a pinecone on the thumb and with a serpent or pair of serpents encircling the wrist and surmounting the bent ring and pinky fingers.
Additional symbols occasionally included on the hands of Sabazios include a lightning bolt over the index and middle fingers, a turtle and lizard on the back of the hand, an eagle, a ram, a leafless branch, the thyrsos, and the Mounted Heros.
Transference of Sabazios to the Roman world appears to have been mediated in large part through Pergamum. The naturally syncretic approach of Greek religion blurred distinctions. Later Greek writers, like Strabo in the first century CE, linked Sabazios with Zagreus, among Phrygian ministers and attendants of the sacred rites of Rhea and Dionysos.
Strabo’s Sicilian contemporary, Diodorus Siculus, conflated Sabazios with the secret ‘second’ Dionysus, born of Zeus and Persephone, a connection that is not borne out by surviving inscriptions, which are entirely to Zeus Sabazios.
The Christian Clement of Alexandria had been informed that the secret mysteries of Sabazius, as practiced among the Romans, involved a serpent, a chthonic creature unconnected with the mounted skygod of Phrygia.
Small votive hands, typically made of copper or bronze, are often associated with the cult of Sabazios. Many of these hands have a small perforation at the base which suggests they may have been attached to wooden poles and carried in processions. The symbolism of these objects is not well known.
The first Jews who settled in Rome were expelled in 139 BCE, along with Chaldaean astrologers by Cornelius Hispalus under a law which proscribed the propagation of the “corrupting” cult of “Jupiter Sabazius,” according to the epitome of a lost book of Valerius Maximus: By this it is conjectured that the Romans identified the Jewish YHVH Tzevaot (“sa-ba-oth,” “of the Hosts”) as Jove Sabazius.
This mistaken connection of Sabazios and Sabaos has often been repeated. In a similar vein, Plutarch maintained that the Jews worshipped Dionysus, and that the day of Sabbath was a festival of Sabazius.
Plutarch also discusses the identification of the Jewish God with the “Egyptian” Typhon, an identification which he later rejects, however. The monotheistic Hypsistarians worshipped the Most High under this name, which may have been a form of the Jewish God.
Neptune, the planet
In Roman mythology, Neptune is the god of the sea, and the deep, ocean blue color of the planet Neptune reflects this. Its glyph is taken directly from Neptune’s trident, symbolizing the curve of spirit being pierced by the cross of matter. Neptune also represents the day of Friday, alongside Venus.
Astrologically speaking, Neptune is associated with idealism, dreams, dissolution, artistry, and empathy, but with illusion and vagueness too. In political terms, Neptune was linked to the rise of nationalist movements throughout Europe in countries like Germany, Italy, Hungary, Ireland, and Serbia, seeking independence for their nations inspired by an idealized past of legend. It was also linked to the rise of socialism and the beginnings of the welfare state.
Poseidon
Poseidon was one of the Twelve Olympians in ancient Greek religion and myth. He was god of the Sea and other waters; of earthquakes; and of horses. Like Dionysus, who inflamed the maenads, Poseidon also caused certain forms of mental disturbance. His Roman equivalent is Neptune.
Poseidon was the second son of titans Cronus and Rhea. In most accounts he is swallowed by Cronus at birth but later saved, with his other brothers and sisters, by Zeus. However, in some versions of the story, he, like his brother Zeus, did not share the fate of his other brother and sisters who were eaten by Cronus.
He was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have given birth to a colt, which she gave to Cronus to devour. According to John Tzetzes the kourotrophos, or nurse of Poseidon was Arne, who denied knowing where he was, when Cronus came searching; according to Diodorus Siculus Poseidon was raised by the Telchines on Rhodes, just as Zeus was raised by the Korybantes on Crete.
According to a single reference in the Iliad, when the world was divided by lot in three, Zeus received the sky, Hades the underworld and Poseidon the sea. In the Odyssey (v.398), Poseidon has a home in Aegae.
The earliest attested occurrence of the name, written in Linear B, is Po-se-da-o or Po-se-da-wo-ne, which correspond to Poseidaōn and Poseidawonos in Mycenean Greek. A common epithet of Poseidon is Enosichthon, “Earth-shaker”, an epithet which is also identified in Linear B, as E-ne-si-da-o-ne, This recalls his later epithets Ennosidas and Ennosigaios indicating the chthonic nature of Poseidon.
In the historical period, Poseidon was often referred to by the epithets Enosichthon, Seisichthon and Ennosigaios, and Gaiēochos all meaning “earth-shaker” and referring to his role in causing earthquakes.
He was closely related with the springs, and with the strike of his trident, he created springs. Many springs like Hippocrene and Aganippe in Helikon are related with the word horse (hippos). (also Glukippe, Hyperippe).
He was protector of seafarers, and of many Hellenic cities and colonies. Poseidon was a major civic god of several cities: in Athens, he was second only to Athena in importance, while in Corinth and many cities of Magna Graecia he was the chief god of the polis. In Plato’s Timaeus and Critias, the island of Atlantis was Poseidon’s domain.
Athena became the patron goddess of the city of Athens after a competition with Poseidon. Yet Poseidon remained a numinous presence on the Acropolis in the form of his surrogate, Erechtheus. The contest of Athena and Poseidon was the subject of the reliefs on the western pediment of the Parthenon, the first sight that greeted the arriving visitor.
At the dissolution festival at the end of the year in the Athenian calendar, the Skira, the priests of Athena and the priest of Poseidon would process under canopies to Eleusis. They agreed that each would give the Athenians one gift and the Athenians would choose whichever gift they preferred. Poseidon struck the ground with his trident and a spring sprang up; the water was salty and not very useful, whereas Athena offered them an olive tree.
The Athenians or their king, Cecrops, accepted the olive tree and along with it Athena as their patron, for the olive tree brought wood, oil and food. After the fight, infuriated at his loss, Poseidon sent a monstrous flood to the Attic Plain, to punish the Athenians for not choosing him.
In his benign aspect, Poseidon was seen as creating new islands and offering calm seas. When offended or ignored, he supposedly struck the ground with his trident and caused chaotic springs, earthquakes, drownings and shipwrecks. Sailors prayed to Poseidon for a safe voyage, sometimes drowning horses as a sacrifice.
According to Pausanias, Poseidon was one of the caretakers of the oracle at Delphi before Olympian Apollo took it over. Apollo and Poseidon worked closely in many realms: in colonization, for example, Delphic Apollo provided the authorization to go out and settle, while Poseidon watched over the colonists on their way, and provided the lustral water for the foundation-sacrifice.
He was connected to the horse since the earliest times, well before any connection of him with the sea was attested, and may even have originally been conceived under equine form. Such a feature is a reflection of his own chronic, violent, brutal nature as earth-quaker, as well as of the link of the horse with springs, i.e. underground water, and the psychopompous character inherent in this animal.
If surviving Linear B clay tablets can be trusted, the name po-se-da-wo-ne (“Poseidon”) occurs with greater frequency than does di-u-ja (“Zeus”). A feminine variant, po-se-de-ia, is also found, indicating a lost consort goddess, in effect the precursor of Amphitrite, a sea goddess and wife of Poseidon and the queen of the sea.
Amphitrite’s offspring included seals and dolphins. Poseidon and Amphitrite had a son, Triton who was a merman, and a daughter, Rhodos (if this Rhodos was not actually fathered by Poseidon on Halia or was not the daughter of Asopus as others claim).
Poseidon and Apollo, having offended Zeus by their rebellion in Hera’s scheme, were temporarily stripped of their divine authority and sent to serve King Laomedon of Troy. He had them build huge walls around the city and promised to reward them well, a promise he then refused to fulfill. In vengeance, before the Trojan War, Poseidon sent a sea monster to attack Troy. The monster was later killed by Heracles.
Etymology
The origins of the name “Poseidon” are unclear. One theory breaks it down into an element meaning “husband” or “lord” (Greek posis, from PIE *pótis) and another element meaning “earth” (da, Doric for gē), producing something like lord or spouse of Da, i.e. of the earth; this would link him with Demeter, “Earth-mother”. Walter Burkert finds that “the second element da- remains hopelessly ambiguous” and finds a “husband of Earth” reading “quite impossible to prove.”
Another theory interprets the second element as related to the word dâwon, “water”; this would make *Posei-dawōn into the master of waters. There is also the possibility that the word has Pre-Greek origin. Plato in his dialogue Cratylus gives two alternative etymologies: either the sea restrained Poseidon when walking as a “foot-bond”, or he “knew many things”.
Poseidon carries frequently the title wa-na-ka (wanax) in Linear B inscriptions, as king of the underworld. The chthonic nature of Poseidon-Wanax is also indicated by his title E-ne-si-da-o-ne in Mycenean Knossos and Pylos, a powerful attribute (earthquakes had accompanied the collapse of the Minoan palace-culture).
Poseidon “Wanax”, is the male companion (paredros) of the goddess of nature. In the relative Minoan myth, Pasiphaë is mating with the white bull, and she bears the hybrid creature Minotaur. The Bull was the old pre-Olympian Poseidon. The goddess of nature and her paredros survived in the Eleusinian cult, where the following words were uttered : ” Mighty Potnia bore a strong son”.
In the cave of Amnisos (Crete) Enesidaon is related with the cult of Eileithyia, the goddess of childbirth. She was related with the annual birth of the divine child. During the Bronze Age, a goddess of nature, dominated both in Minoan and Mycenean cult, and Wanax (wa-na-ka) was her male companion (paredros) in Mycenean cult. It is possible that Demeter appears as Da-ma-te in a Linear B inscription, however the interpretetion is still under dispute.
In Linear B inscriptions found at Pylos, E-ne-si-da-o-ne is related with Poseidon, and Si-to Po-tini-ja is probably related with Demeter. Tablets from Pylos record sacrificial goods destined for “the Two Queens and Poseidon” (“to the Two Queens and the King”: wa-na-soi, wa-na-ka-te). The “Two Queens” may be related with Demeter and Persephone, or their precursors, goddesses who were not associated with Poseidon in later periods.
The illuminating exception is the archaic and localised myth of the stallion Poseidon and mare Demeter at Phigalia in isolated and conservative Arcadia, noted by Pausanias (2nd century AD) as having fallen into desuetude.
Poseidon appears as a beast (horse), which is the river spirit of the underworld, as it usually happens in northern-European folklore, and not unusually in Greece. It seems that the Arcadian myth is related with the first Greek speaking people who entered the region during the Bronze Age. (Linear B represents an archaic Greek dialect). Their religious beliefs were mixed with the beliefs of the indigenous population.
It is possible that the Greeks did not bring with them other gods except Zeus, Eos, and the Dioskouroi. The horse (numina) was related with the liquid element, and with the underworld. The stallion Poseidon pursues the mare-Demeter, and from the union she bears the horse Arion, and a daughter (Despoina), who obviously had the shape of a mare too. The violated Demeter was Demeter Erinys (furious).
In Arcadia, Demeter’s mare-form was worshiped into historical times. Her xoanon of Phigaleia shows how the local cult interpreted her, as goddess of nature. A Medusa type with a horse’s head with snaky hair, holding a dove and a dolphin, probably representing her power over air and water.
In the heavily sea-dependent Mycenaean culture, there is not sufficient evidence that Poseidon was connected with the sea. We do not know if “Posedeia” was a sea-goddess. Homer and Hesiod suggest that Poseidon became lord of the sea following the defeat of his father Kronos, when the world was divided by lot among his three sons; Zeus was given the sky, Hades the underworld, and Poseidon the sea, with the Earth and Mount Olympus belonging to all three.
Given Poseidon’s connection with horses as well as the sea, and the landlocked situation of the likely Indo-European homeland, Nobuo Komita has proposed that Poseidon was originally an aristocratic Indo-European horse-god who was then assimilated to Near Eastern aquatic deities when the basis of the Greek livelihood shifted from the land to the sea, or a god of fresh waters who was assigned a secondary role as god of the sea, where he overwhelmed the original Aegean sea deities such as Proteus and Nereus.
Conversely, Walter Burkert suggests that the Hellene cult worship of Poseidon as a horse god may be connected to the introduction of the horse and war-chariot from Anatolia to Greece around 1600 BC.
Poseidon was known in various guises, denoted by epithets. In Arcadia he was known under the epithet Poseidon Hippios. He is more often regarded as the tamer of horses, but in some myths he is their father, either by spilling his seed upon a rock or by mating with a creature who then gave birth to the first horse.
It is almost sure that once Poseidon was worshiped as a horse, and this is evident by his cult in Peloponnesos. However he was originally a god of the waters, and therefore he became the “earth-shaker”, because the Greeks believed that the cause of the earthquakes was the erosion of the rocks by the waters, by the rivers who they saw to disappear into the earth and then to burst out again.
This is what the natural philosophers Thales, Anaximenes and Aristotle believed, which could not be different from the folklore belief. Later, when the Myceneans travelled along the sea, he was assigned a role as god of the sea.
In any case, the early importance of Poseidon can still be glimpsed in Homer’s Odyssey, where Poseidon rather than Zeus is the major mover of events. In Homer, Poseidon is the master of the sea.
Nereus and Proteus
In Greek mythology, Nereus was the eldest son of Pontus (the Sea) and Gaia (the Earth), who with Doris fathered the Nereids and Nerites, with whom Nereus lived in the Aegean Sea. Nereus and Proteus (the “first”), an early sea-god or god of rivers and oceanic bodies of water, one of several deities whom Homer calls the “Old Man of the Sea”, seem to be two manifestations of the god of the sea who was supplanted by Poseidon when Zeus overthrew Cronus.
Proteus is the god of “elusive sea change”, which suggests the constantly changing nature of the sea or the liquid quality of water in general. He can foretell the future, but, in a mytheme familiar to several cultures, will change his shape to avoid having to; he will answer only to someone who is capable of capturing the beast.
From this feature of Proteus comes the adjective protean, with the general meaning of “versatile”, “mutable”, “capable of assuming many forms”. “Protean” has positive connotations of flexibility, versatility and adaptability.
Anax
The figure of a goddess of nature, birth, and death, was dominant in both Minoan and Mycenean cults during the Bronze Age. Wanax was her male companion (paredros) in the Mycenean cult, and usually, this title was applied to the god Poseidon as king of the sea. Poseidon carries frequently the title wa-na-ka (wanax) in Linear B inscriptions, as king of the underworld.
The chthonic nature of Poseidon-Wanax is also indicated by his title E-ne-si-da-o-ne in Mycenean Knossos and Pylos, a powerful attribute (earthquakes had accompanied the collapse of the Minoan palace-culture).
In the cave of Amnisos (Crete) Enesidaon is related with the cult of Eileithyia, the goddess of childbirth. She was related with the annual birth of the divine child. During the Bronze Age, a goddess of nature, dominated both in Minoan and Mycenean cult, and Wanax (wa-na-ka) was her male companion (paredros) in Mycenean cult.
It is possible that Demeter appears in Linear A as da-ma-te on three documents, all three apparently dedicated in religious situations and all three bearing just the name (i-da-ma-te). It is unlikely that Demeter appears as da-ma-te in a Linear B (Mycenean Greek) inscription; the word da-ma-te, probably refers to “households”. On the other hand si-to-po-ti-ni-ja, “Potnia of the Grain”, is regarded as referring to her Bronze Age predecessor or to one of her epithets.
Demeter’s character as mother-goddess is identified in the second element of her name meter derived from Proto-Indo-European *méh₂tēr (mother). In antiquity, different explanations were already proffered for the first element of her name. It is possible that Da, a word which corresponds to Ge in Attic, is the Doric form of De, “earth”, the old name of the chthonic earth-goddess, and that Demeter is “Mother-Earth”.
This root also appears in the Linear B inscription E-ne-si-da-o-ne, “earth-shaker”, as an aspect of the god Poseidon. However, the dā element in the name of Demeter is not so simply equated with “earth” according to John Chadwick.
The element De- may be connected with Deo, an epithet of Demeter probably derived from the Cretan word dea, Ionic zeia—variously identified with emmer, spelt, rye, or other grains by modern scholars—so that she is the Mother and the giver of food generally.
Wanax (wa-na-ka) was her male companion (Greek: Paredros) in Mycenaean cult. The Arcadian cult links her to the god Poseidon, who probably substituted the male companion of the Great Goddess ; Demeter may therefore be related to a Minoan Great Goddess (Cybele).
An alternative Proto-Indo-European etymology comes through Potnia and Despoina, where Des- represents a derivative of PIE *dem (house, dome), and Demeter is “mother of the house” (from PIE *dems-méh₂tēr).
Anax (Greek: from earlier wánax) is an ancient Greek word for “tribal chief, lord, (military) leader”. It is one of the two Greek titles traditionally translated as “king”, the other being basileus. Anax is the more archaic term of the two, inherited from Mycenaean Greece, and is notably used in Homeric Greek, e.g. of Agamemnon. The feminine form is anassa, “queen” (from wánassa, itself from *wánakt-ja).
The word anax derives from the stem wanakt-, and appears in Mycenaean Greek written in Linear B script as wa-na-ka, and in the feminine form as wa-na-sa (later ánassa).
The word Anax in the Iliad refers to Agamemnon (i.e. “leader of men”) and to Priam, high kings who exercise overlordship over other, presumably lesser, kings. This possible hierarchy of one “anax” exercising power over several local “basileis” probably hints to a proto-feudal political organization of Aegean civilizations.
The Linear B adjective wa-na-ka-te-ro (wanákteros), “of the [household of] the king, royal”, and the Greek word anáktoron (“royal [dwelling], palace”) are derived from anax. Anax is also a ceremonial epithet of the god Zeus (“Zeus Anax”) in his capacity as overlord of the Universe, including the rest of the gods.
The meaning of basileus as “king” in Classical Greece is due to a shift in terminology during the Greek Dark Ages. In Mycenaean times, a *gʷasileus appears to be a lower-ranking official (in one instance a chief of a professional guild), while in Homer, Anax is already an archaic title, most suited to legendary heroes and gods rather than for contemporary kings.
The Greek title has been compared to Sanskrit vanij, a word for “merchant”, but in the Rigveda once used as a title of Indra. The word could then be from Proto-Indo-European *wen-aǵ-, roughly “bringer of spoils” (compare the etymology of lord, “giver of bread”).
The archaic plural Ánakes (“Kings”) was a common reference to the Dioskouroi, whose temple was usually called the Anakeion and their yearly religious festival the Anákeia.
The words ánax and ánassa are occasionally used in Modern Greek as a deferential to royalty, whereas the word anáktoro[n] and its derivatives are commonly used with regard to palaces.
Anakes were ancestral spirits worshipped for their government or religious service in Attica and/or Argos. Titles corresponded to their function on Earth, such as “Son of Zeus.” The clearest symbol of their existence, in Greek Mythology, was the wolf.
Nakharar (Armenian: naxarar, from Parthian naxvadār “holder of the primacy”) was a hereditary title of the highest order given to houses of the ancient and medieval Armenian nobility.
Armenia was divided into large estates, which were the property of an enlarged noble family and were ruled by a member of it, to whom the title of nahapet “chief of the family” or tanuter “master of the house” was given. Other members of a nakharar family in their turn ruled over smaller portions of the family estate. Nakharars with greater authority were recognized as ishkhans (princes).
Anakites / Nephilim
Anak (lit. ‘Giant’) is a figure in the Hebrew Bible. His descendants are mentioned in narratives concerning the conquest of Canaan by the Israelites. According to the Book of Numbers, Anak was a forefather of the Anakim.
The Bible describes them as very tall descendants of the Nephilim, the offspring of the “sons of God” and the “daughters of men” before the Deluge, according to Genesis 6:1-4 of the Bible. A similar or identical biblical Hebrew term, read as “Nephilim” by some scholars, or as the word “fallen” by others, appears in Ezekiel 32:27.
When people began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were fair; and they took wives for themselves of all that they chose. Then the Lord said, “My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years.”
The Nephilim were on the earth in those days—and also afterward—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown.
Etymologically it means “neck”, implying that the “sons of Anak” were “long-necked men.” J. C. Greenfield mentions that “it has been proposed that the tale of the Nephilim, alluded to in Genesis 6 is based on some of the negative aspects of the Apkallu tradition”.
The text states that the Anakim were Rephaites, and that Anak was a son of Arba, in Joshua 14:15 called the “greatest man among the Anakites”. In the Hebrew Bible, as well as non-Jewish ancient texts from the region, the North-West Semitic term Rephaite (Heb. plural Rephaim) refers either to a people group of greater-than-average height and stature (possibly giants), or to dead ancestors who are residents of the Netherworld.
Rephaim have also been considered the residents of the Netherworld (Sheol in the Hebrew Bible) in more recent scholarship. Possible examples of this usage appear as “shades”, “spirits” or “dead” in various translations of the Bible.
Repha’im was “dead ancestors” or “weakeners”, as opposed to Rophe’im, “doctors.” Various ancient Northwest Semitic texts are also replete with references to terms evidently cognate with Rephaim as the dead or dead kings.
The Anakites are later mentioned briefly in the books of Deuteronomy, Joshua, and Judges. Joshua, the Israelite leader and one of the twelve spies sent by Moses into Canaan, later drove out the descendants of Anak — his three sons — from Hebron, also called Kiriath Arba (Joshua 11:21).
The Egyptian Execration texts of the Middle Kingdom (2055-1650 BC) mention a list of political enemies in Canaan, and among this list are a group called the “ly Anaq” or people of Anaq. Robert Graves, considering the relationship between the Anakites and Philistia (Joshua 11:21, Jeremiah 47:5), identifies the Anakim with Anax, the giant ruler of the Anactorians in Greek mythology.
The Eleusinian Mysteries
The origins of the name “Poseidon” are unclear. One theory breaks it down into an element meaning “husband” or “lord” (Greek (posis), from PIE *pótis) and another element meaning “earth” (da), Doric for (gē), producing something like lord or spouse of Da, i.e. of the earth; this would link him with Demeter, “Earth-mother”.
In ancient Greek religion and mythology, Demeter is the goddess of the harvest and agriculture, who presided over grains and the fertility of the earth. Her cult titles include Sito, “she of the Grain”, as the giver of food or grain, and Thesmophoros, thesmos: divine order, unwritten law; phoros: bringer, bearer), “Law-Bringer”, as a mark of the civilized existence of agricultural society.
Though Demeter is often described simply as the goddess of the harvest, she presided also over the sacred law, and the cycle of life and death. She and her daughter Persephone, also called Kore (“the maiden”), were the central figures of the Eleusinian Mysteries that predated the Olympian pantheon. They are the “most famous of the secret religious rites of ancient Greece.”
Persephone held an ancient role as the dread queen of the Underworld, within which tradition it was forbidden to speak her name. This tradition comes from her conflation with the very old chthonic divinity Despoina (“the mistress”), whose real name could not be revealed to anyone except those initiated to her mysteries.
In Greek mythology, Despoina was the daughter of Demeter and Poseidon and sister of Arion. She was the goddess of mysteries of Arcadian cults who was worshipped under the title Despoina (“the mistress”), alongside her mother Demeter, one of the central figures of the Eleusinian Mysteries. Her real name could not be revealed to anyone except those initiated to her mysteries.
Her epithet, “the mistress”, has its analogue in Mycenean Greek inscriptions found at Pylos in southern Greece and at Knossos in Crete. Karl Kerenyi asserted that the cult was a continuation of a Minoan goddess, and that her name recalls the Minoan-Mycenaean goddess da-pu-ri-to-jo,po-ti-ni-ja, i.e. the unnamable “Mistress of the Labyrinth” at Knossos.
“Despoina” was an epithet for several goddesses, especially Aphrodite, Persephone, Demeter, and Hecate. It is related to the Mycenean title, “potnia” (po-ti-ni-ja), that usually referred to goddesses. This divine title could be the translation of a similar title of Pre-Greek origin, just as the title “Our lady” in Christianity is translated in several languages. It seems that the original title accompanied the Aegean mother goddess.
Writing during the second century A.D., Pausanias spoke of Demeter as having two daughters; Kore being born first, before Despoina was born, with Zeus being the father of Kore and Poseidon as the father of Despoina. Pausanias made it clear that Kore is Persephone, although he did not reveal Despoina’s proper name.
The cult of Despoina is very important in the history of ancient Greek religion. The Arcadian cults come from a more primitive religion. Evidently, the religious beliefs of the first Greek-speaking people who entered the region were mixed with the beliefs of the indigenous population.
It seems that the myths in Arcadia were connected with the first Greek-speaking people who came from the north during the Bronze Age. In Arcadia, Demeter and Persephone were often called Despoinai (“the mistresses”) in historical times. They are the two Great Goddesses of the Arcadian cults, and evidently they come from a more primitive religion.
Their basis was an old agrarian cult, and there is some evidence that they were derived from the religious practices of the Mycenean period. It was a major festival during the Hellenic era, and later spread to Rome. Similar religious rites appear in the agricultural societies of Near East and in Minoan Crete.
The two goddesses were not clearly separated and had close connections with the rivers, springs and animals. They were related to Poseidon, the god of the rivers and the springs, and especially to Artemis, the Mistress of the Animals who was the first nymph. According to the Greek tradition a hunt-goddess preceded the harvest goddess.
In the myth of the isolated land of Arcadia, Poseidon, the river spirit of the underworld, saw Demeter and desired her. To avoid him, she took her archaic form of a mare, but he took the form of a stallion (Poseidon Hippios), as was usual in northern European folklore, and mated with her.
From this union Demeter bore a daughter, Despoina, who originally had the shape of a mare too, and a fabulous horse, Arion. Due to her anger at this turn of events, Demeter also was given the epithet, Erinys (raging). Later, Despoina was conflated with Kore (Persephone), the goddess of the Eleusinian mysteries, in a life-death-rebirth cycle.
It seems that the Greek deities started as powers of nature, and then they were given other attributes. These powers of nature developed into a belief in nymphs and in deities with human forms and the heads or tails of animals. Some of them, such as Pan and the Silenoi, survived into the classical age.
The two great Arcadian goddesses, Demeter and Despoina (later Persephone), were closely related to the springs and the animals, and especially, to the goddess Artemis (Potnia Theron: “The mistress of the animals”), who was the first nymph.
On a marble relief at Lycosura is the veil of Despoina, on which human figures are represented with the heads of different animals, obviously, in a ritual dance. Some of them hold flutes. These could be a procession of women with animal masks or of hybrid creatures. Similar processions of daemons or human figures with animal masks appear on Mycenean frescoes and gold rings.
Most of the temples were built near springs, and in some of them there is evidence of a fire which always was kept burning. At Lycosura, a fire burned in front of the temple of Pan, the goat god. The megaron of Eleusis is quite similar to the “megaron” of Despoina at Lycosura.
The word, Despoina (“mistress”), is derived from *des-potnia, “lady or mistress of the house”, from PIE *dóm(ha)os, “house(hold)” [*dem(ha)-, “build”] and *potniha-, “lady, mistress”; cf. Greek domos and potnia. The masculine form is Despotes, “master of the house”; cf. posis.
Related attested forms, written in the Linear B syllabary, are the Mycenaean Greek po-ti-ni-ja, (potnia) and perhaps po-se-da-o, and po-se-da-wo-ne (Poseidon), which were inherited into classical Greece with identical or related meanings. Demeter is possibly a related word, interpreted by some, as “mother of the house” (from PIE *dems-mater).
Persephone and Demeter are two of the three goddesses of the Eleusinian mysteries. Perhaps they could be the “Two Queens” referred to in various Linear B inscriptions. At Olympia they were called, Despoinae.
The mysteries represented the myth of the abduction of Persephone, the daughter of Zeus and Demeter and is the queen of the underworld, from her mother Demeter by the king of the underworld Hades, in a cycle with three phases; the descent (loss), the search, and the ascent, with the main theme being the ascent of Persephone and the reunion with her mother.
Homer describes Persephone as the formidable, venerable majestic princess of the underworld, who carries into effect the curses of men upon the souls of the dead. She was married to Hades, the god of the underworld. In some versions, Persephone is the mother of Zeus’s sons Dionysus, Iacchus, or Zagreus. In Roman mythology, she is called Proserpina, and her mother, Ceres and her father Jupiter.
The myth of her abduction represents her function as the personification of vegetation, which shoots forth in spring and withdraws into the earth after harvest; hence, she is also associated with spring as well as the fertility of vegetation. Similar myths appear in the Orient, in the cults of male gods like Attis, Adonis, and Osiris, and in Minoan Crete.
The rites, ceremonies, and beliefs were kept secret and consistently preserved from antiquity. For the initiated, the rebirth of Persephone symbolized the eternity of life which flows from generation to generation, and they believed that they would have a reward in the afterlife.
One line of thought by modern scholars has been that the Mysteries were intended “to elevate man above the human sphere into the divine and to assure his redemption by making him a god and so conferring immortality upon him.”
Comparative study shows parallels between these Greek rituals and similar systems—some of them older—in the Near East. Such cults include the mysteries of Isis and Osiris in Egypt, the Adoniac of Syrian cults, the Persian mysteries, and the Phrygian Cabeirian mysteries.
Some useful information from the Mycenean period can be taken from the study of the cult of Despoina, (the precursor goddess of Persephone), and the cult of Eileithyia who was the goddess of childbirth.
The main theme was the ascent of Persephone and the reunion with her mother Demeter. The megaron of Despoina at Lycosura is quite similar with the Telesterion of Eleusis, and Demeter is united with the god Poseidon, bearing a daughter, the unnamable Despoina (the mistress).
In the myth Pluto abducts Persephone to be his wife and the queen of his realm. Pluto (Ploutōn) was a name for the ruler of the underworld; the god was also known as Hades, a name for the underworld itself.
The name Pluton was conflated with that of Ploutos (“wealth”), a god of wealth, because mineral wealth was found underground, and because Pluto as a chthonic god ruled the deep earth that contained the seeds necessary for a bountiful harvest. Plouton is lord of the dead, but as Persephone’s husband he has serious claims to the powers of fertility.
In the Theogony of Hesiod, Demeter was united with the hero Iasion in Crete and she bore Ploutos. This union seems to be a reference to a hieros gamos (ritual copulation) to ensure the earth’s fertility. This ritual copulation appears in Minoan Crete, in many Near Eastern agricultural societies, and also in the Anthesteria.
It is believed that the original cult of Ploutos (or Pluto) in Eleusis was similar with the Minoan cult of the “divine child”, who died in order to be reborn. The child was abandoned by his mother and then it was brought up by the powers of nature. Similar myths appear in the cults of Hyakinthos (Amyklai), Erichthonios (Athens), and later in the cult of Dionysos.
The Greek version of the abduction myth is related to grain – important and rare in the Greek environment – and the return (ascent) of Persephone was celebrated at the autumn sowing. Pluto (Ploutos) represents the wealth of the grain that was stored in underground silos or ceramic jars (pithoi), during summer months.
Similar subterranean pithoi were used in ancient times for burials and Pluto is fused with Hades, the King of the realm of the dead. During summer months, the Greek grain-Maiden (Kore) is lying in the grain of the underground silos in the realm of Hades, and she is fused with Persephone, the Queen of the Underworld.
At the beginning of the autumn, when the seeds of the old crop are laid on the fields, she ascends and is reunited with her mother Demeter, for at that time the old crop and the new meet each other. For the initiated, this union was the symbol of the eternity of human life that flows from the generations which spring from each other.
In the cave of Amnisos at Crete, the goddess Eileithyia is related with the annual birth of the divine child, and she is connected with Enesidaon ( The Earth Shaker), who is the chthonic aspect of Poseidon.
In the Linear B Mycenean Greek tablets of c. 1400–1200 BC found at Pylos, the “two queens and the king” may be related with Demeter, Persephone and Poseidon. Her Roman equivalent is Ceres.
Hebat / Hannahanna – Inara
Inara, in Hittite–Hurrian mythology, was the goddess of the wild animals of the steppe and daughter of the Storm-god Teshub/Tarhunt. She corresponds to the “potnia theron” of Greek mythology, better known as Artemis. Inara’s mother is probably Hebat and her brother is Sarruma.
After the dragon Illuyanka wins an encounter with the storm god, the latter asks Inara to give a feast, most probably the Purulli festival, a Hattian spring festival, held at Nerik, dedicated to the earth goddess Hannahanna, who is married to a new king. The corresponding Assyrian festival is the Akitu of the Enuma Elish.
Inara decides to use the feast to lure and defeat Illuyanka, who was her father’s archenemy, and enlists the aid of a mortal named Hupasiyas of Zigaratta by becoming his lover. The dragon and his family gorge themselves on the fare at the feast, becoming quite drunk, which allows Hupasiyas to tie a rope around them. Inara’s father can then kill Illuyanka, thereby preserving creation.
Inara built a house on a cliff and gave it to Hupasiyas. She left one day with instructions that he was not to look out the window, as he might see his family. But he looked and the sight of his family made him beg to be allowed to return home. It is not known what happened next, but there is speculation that Inara killed Hupasiyas for disobeying her, or for hubris, or that he was allowed to return to his family.
The mother goddess Hannahanna promises Inara land and a man during a consultation by Inara. Inara then disappears. Her father looks for her, joined by Hannahanna with a bee. The story resembles that of Demeter and her daughter Persephone, in Greek myth.
Inanna – Dumuzid
In Sumerian mythology, Dumuzid later known by the alternate form Tammuz, was the ancient Mesopotamian god of shepherds, who was also the primary consort of the goddess Inanna (later known as Ishtar). Dumuzid’s sister was Geshtinanna, the goddess of vegetation.
Inanna is the ancient Sumerian goddess of love, beauty, sex, desire, fertility, war, combat, justice, and political power. Her husband was the god Dumuzid the Shepherd (later known as Tammuz) and her sukkal, or personal attendant, was the goddess Ninshubur (who later became the male deity Papsukkal).
She was known as the “Queen of Heaven” and was the patron goddess of the Eanna temple at the city of Uruk, which was her main cult center. She was associated with the planet Venus and her most prominent symbols included the lion and the eight-pointed star.
In the ancient Sumerian poem Inanna’s Descent to the Underworld Ereshkigal (DEREŠ.KI.GAL, lit. “Queen of the Great Earth”), sometimes called Ninkigal (lit. “Great Lady of the Earth”) or (“Lady of the Great Earth”), is described as Inanna’s older sister.
Ereshkigal was the goddess of Kur, the land of the dead or underworld in Sumerian mythology. Sometimes her name is given as Irkalla, similar to the way the name Hades was used in Greek mythology for both the underworld and its ruler. In Sumerian myths, Ereshkigal was the only one who could pass judgment and give laws in her kingdom.
In later East Semitic myths she was said to rule Irkalla alongside her husband Nergal. Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun.
Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called “the king of sunset”. Over time Nergal developed from a war god to a god of the underworld.
In the late Babylonian astral-theological system Nergal is related to the planet Mars. As a fiery god of destruction and war, Nergal doubtless seemed an appropriate choice for the red planet, and he was equated by the Greeks to the war-god Ares (Latin Mars)—hence the current name of the planet.
Amongst the Hurrians and later Hittites Nergal was known as Aplu, a name derived from the Akkadian Apal Enlil, (Apal being the construct state of Aplu) meaning “the son of Enlil”. Aplu may be related with Apaliunas who is considered to be the Hittite reflex of *Apeljōn, an early form of the name Apollo.
In Inanna’s Descent into the Underworld, Dumuzid fails to mourn Inanna’s death and, when she returns from the Underworld, she allows the galla demons to drag him down to the Underworld as her replacement.
Dumuzid was associated with fertility and vegetation and the hot, dry summers of Mesopotamia were believed to be caused by Dumuzid’s yearly death. During the month in midsummer bearing his name, people all across Mesopotamia would engage in public, ritual mourning for him.
Inanna later regrets this decision and decrees that Dumuzid will spend half the year in the Underworld, but the other half of the year with her, while his sister Geshtinanna stays in the Underworld in his place, thus resulting in the cycle of the seasons.
Tammuz is widely seen as a prime example of the archetypal dying-and-rising god. The cult of Dumuzid was later spread to the Levant and to Greece, where he became known under the West Semitic name Adonis.
Inanna-Ishtar’s most famous myth is the story of her descent into and return from Kur, the ancient Sumerian underworld, a myth in which she attempts to conquer the domain of her older sister Ereshkigal, the queen of the Underworld, but is instead deemed guilty of hubris by the seven judges of the Underworld and struck dead.
Three days later, Ninshubur pleads with all the gods to bring Inanna back, but all of them refuse her except Enki, who sends two sexless beings to rescue Inanna. They escort Inanna out of the Underworld, but the galla, the guardians of the Underworld, drag her husband Dumuzid down to the Underworld as her replacement.
Uranus / Caelus-Summanus
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Uranus (meaning “sky” or “heaven”) was the primal Greek god personifying the sky. He was the brother of Pontus (“Sea”), an ancient, pre-Olympian sea-god, one of the Greek primordial deities.
In Ancient Greek literature, Uranus or Father Sky was the son and husband of Gaia, Mother Earth. According to Hesiod’s Theogony, Uranus was conceived by Gaia alone, but other sources cite Aether as his father.
Uranus and Gaia were the parents of the first generation of Titans, and the ancestors of most of the Greek gods, but no cult addressed directly to Uranus survived into Classical times, and Uranus does not appear among the usual themes of Greek painted pottery.
His name in Roman mythology was Caelus, a primal god of the sky in Roman myth and theology, iconography, and literature (compare caelum, the Latin word for “sky” or “the heavens”, hence English “celestial”).
Caelus is coupled with Terra (Earth) as pater and mater (father and mother). He has been associated with Summanus, the god of nocturnal thunder, as counterposed to Jupiter, the god of diurnal (daylight) thunder.
According to Cicero and Hyginus, Caelus was the son of Aether and Dies (“Day” or “Daylight”). Caelus and Dies were in this tradition the parents of Mercury. With Trivia, Caelus was the father of the distinctively Roman god Janus, as well as of Saturn and Ops. Caelus was also the father of one of the three forms of Jupiter, the other two fathers being Aether and Saturn.
The name Summanus is thought to be from Summus Manium “the greatest of the Manes”, or sub-, “under” + manus, “hand”. According to Martianus Capella, Summanus is another name for Pluto as the “highest” (summus) of the Manes.
Every June 20, the day before the summer solstice, round cakes called summanalia, made of flour, milk and honey and shaped as wheels, were offered to him as a token of propitiation: the wheel might be a solar symbol.
Saint Augustine records that in earlier times Summanus had been more exalted than Jupiter, but with the construction of a temple that was more magnificent than that of Summanus, Jupiter became more honored.
Uranus
The planet Uranus is very unusual among the planets in that it rotates on its side, so that it presents each of its poles to the Sun in turn during its orbit; causing both hemispheres to alternate between being bathed in light and lying in total darkness over the course of the orbit.
Astrological interpretations associate Uranus with the principles of ingenuity, new or unconventional ideas, individuality, discoveries, electricity, inventions, democracy, and revolutions. Uranus, among all planets, most governs genius.
Uranus governs societies, clubs, and any group based on humanitarian or progressive ideals. Uranus, the planet of sudden and unexpected changes, rules freedom and originality. In society, it rules radical ideas and people, as well as revolutionary events that upset established structures. Uranus is also associated with Wednesday, alongside Mercury (since Uranus is in the higher octave of Mercury).
Aquarius and Scorpio
Uranus is the ruling planet of Aquarius and is exalted in Scorpio. Aquarius is a constellation of the zodiac. It is the eleventh astrological sign in the Zodiac, originating from the constellation Aquarius.
Under the tropical zodiac, the sun is in Aquarius typically between January 21 and February 18, while under the Sidereal Zodiac, the sun is in Aquarius from approximately February 15 to March 14, depending on leap year.
Its name is Latin for “water-carrier” or “cup-carrier”, and its symbol is a representation of water. Aquarius is identified as GU.LA “The Great One” in the Babylonian star catalogues and represents the god Enki himself, who is commonly depicted holding an overflowing vase.
Aquarius is also associated with the Age of Aquarius, a concept popular in 1960s counterculture. Despite this prominence, the Age of Aquarius will not dawn until the year 2597, as an astrological age does not begin until the Sun is in a particular constellation on the vernal equinox.
Scorpio is the eighth astrological sign in the Zodiac, originating from the constellation of Scorpius. It spans 210°–240° ecliptic longitude. Under the tropical zodiac (most commonly used in Western astrology), the sun transits this area on average from October 23 to November 21. Under the sidereal zodiac (most commonly used in Hindu astrology), the sun is in Scorpio from approximately November 16 to December 15.
In ancient times, Scorpio was associated with the planet Mars. After Pluto was discovered in 1930, it became associated with Scorpio instead. Scorpio is also associated with the Greek deity, Artemis, who is said to have created the constellation Scorpius.
The Babylonians called this constellation MUL.GIR.TAB – the ‘Scorpion’, the signs can be literally read as ‘the (creature with) a burning sting’. In some old descriptions the constellation of Libra is treated as the Scorpion’s claws. Libra was known as the Claws of the Scorpion in Babylonian (zibānītu (compare Arabic zubānā)).