Saturday, 21 October 2017

Stribog

As I wrote in my post "The power of the thunder giant", the beginning of the harvest is the most critical period of the whole grain vegetative cycle. Sudden storm, heavy rain and particularly strong winds can destroy everything farmers worked for the whole year. On Summer Solstice Sun God was powerful and merciful. On the 2nd of August he is even more powerful but he is angry, angry because his reign is coming to an end. This is why 2nd of August is the real seat of the Sky God. Because this is when he is most dangerous.

And in Serbia, on the 2nd of August (according to Julian calendar) people celebrate "St Stephen the Wind maker". 

St Stephen or St Stephan is traditionally venerated as the Protomartyr or first martyr of Christianity. This means the first one to be killed in the name of Christ, Son of God. Stephen was stoned to death after he was accused by the Jewish authority of Blasphemy.



But in Serbia, this saint is just the Christianized version of Stribog, the old Slavic wind god.



In the epic "Slovo o polku Igorovu" it is said that the winds are the grandsons of Stribog. He was imagined as an old man who had a warrior’s horn with which he woke the winds up. Stribog was especially worshiped in Kievian Russia where they built idols dedicated to him...Festivities in Stribog’s honor were organized in the summer as well as in the winter.

Now I know that the Eastern Slavs worshiped Stribog as a separate deity, but I believe that Stribog was just an attribute of Perun. Here is why. 

Eagle was his sacred animal. Just like Perun's. His sacred plants were hawthorn and oak. Just like Perun's. His day was the 2nd of August. Just like Perun's.  When pledges were made, Stribog was often guarantor who would punish cheaters and wrongdoers. Just like Perun. 

Also apparently we don't officially know what Stribog means. Well in Serbian the word "trti" means "to rub in, to stomp in, to erase". The word "strti, zatrti" means "to destroy utterly, to level to the ground". The word "stri, zatri" is an imperative of "strti, zatrti" meaning "destroy utterly, level to the ground". So Stribog = Stri, Zatri + bog = destroy utterly, level to the ground + god = The one who destroys utterly, who levels to the ground. 


This is wheat field destroyed by a storm. 


All the stalks are broken by wind and rain. This is the nightmare of all grain farmers. And this is what "strti, zatrti", "to destroy utterly, to level to the ground", means. This the terrible power that the Sky God, the Thunder Giant wields. 

Basically Stribog was the destructive face of Perun. It is interesting that in Serbia Stribog was replaced by St Stefan or St Stepan. In Serbian the word "tepati" means "to hit, to beat up" and the word "stepati, zatepati" means "to destroy utterly, to level to the ground". So it is no wonder that Stribog was the favorite god of military commanders. 

Now here is something interesting. In Serbia, Croatia, Stribog was replaced by Stefan, Stepan. 

Stepan could come from stepa + on = destroy utterly, level to the ground + he = the Destoryer. Maybe the name Stepan (Stefan) is just another version of the name Stribog with "bog", meaning god, removed from it? 

But the main meaning of the word "stepan" is the one who is "destroyed utterly, who is leveled to the ground"... It is interesting that the word "stepan" means destroyed, leveled, which is what happens to someone who was stoned to death like St Stepan, Stephen...I will not even go into how come an early Palestine saint, the first martyr of Christianity who was stoned to death, has a name which in Slavic language means "the one one who was utterly destroyed, leveled, killed" which is what happens when you stone someone to death...

Funnily name Stephen or Stephan was originally a title meaning "crowned" or king, the origin of which is in the  Ancient Greek word "στέφανος" which means crown. It was the title given to many kings in medieval Serbia, Croatia, Hungary and Poland. Maybe you only get crowned as a king when you utterly destroy, level to the ground everything that stands in your way...

Or maybe Stepan, Stefan and στέφανος have nothing to do with each other and everything is just a coincidence...

And here is the best bit: Stribog was particularly popular with princes, who often built his idols and worshiped them....There is something poetic about the fact that Stribog was the favorite idol of the princes, who are waiting for their fathers to die so that they can inherit the throne. Perun as Stribog is the sun god in his most terrible, super powerful but on the way out and knowing that he is on the way out. The winter is coming and his power is vanning and in December he will die and will be replaced by his son, the "new sun", "little king of heaven", "prince of heaven". And there is nothing Old Sun God can do. This is just the way things are. 

I love this. 

Thursday, 12 October 2017

Burning rolling wheel

"At Lower Konz, a village situated on a hillside overlooking the Moselle, the midsummer festival used to be celebrated as follows. A quantity of straw was collected on the top of the steep Stromberg Hill. Every inhabitant, or at least every householder, had to contribute his share of straw to the pile. At nightfall the whole male population, men and boys, mustered on the top of the hill; the women and girls were not allowed to join them, but had to take up their position at a certain spring half-way down the slope. On the summit stood a huge wheel completely encased in some of the straw which had been jointly contributed by the villagers; the rest of the straw was made into torches. From each side of the wheel the axletree projected about three feet, thus furnishing handles to the lads who were to guide it in its descent. The mayor of the neighboring town of Sierck, who always received a basket of cherries for his services, gave the signal; a lighted torch was applied to the wheel, and as it burst into flame, two young fellows, strong-limbed and swift of foot, seized the handles and began running with it down the slope. A great shout went up. Every man and boy waved a blazing torch in the air, and took care to keep it alight so long as the wheel was trundling down the hill. The great object of the young men who guided the wheel was to plunge it blazing into the water of the Moselle; but they rarely succeeded in their efforts, for the vineyards which cover the greater part of the declivity impeded their progress, and the wheel was often burned out before it reached the river. As it rolled past the women and girls at the spring, they raised cries of joy which were answered by the men on the top of the mountain; and the shouts were echoed by the inhabitants of neighbouring villages who watched the spectacle from their hills on the opposite bank of the Moselle. If the fiery wheel was successfully conveyed to the bank of the river and extinguished in the water, the people looked for an abundant vintage that year."


This is a passage from the book "The Golden Bough" by James George Frazer.

The book then goes to say that similar custom of rolling a burning wheel down a hill side existed in many other places in Europe:


At Eisenach on the fourth Sunday in Lent young people used to fasten a straw-man, representing Death, to a wheel, which they trundled to the top of a hill. Then setting fire to the figure they allowed it and the wheel to roll down the slope.

In Germany, Austria, and Switzerland at the same season similar customs have prevailed. Thus in the Eifel Mountains, Rhenish Prussia, on the first Sunday in Lent, a great wheel was made of straw and dragged by three horses to the top of the hill. Thither the village boys marched at nightfall, set fire to the wheel, and sent it rolling down the slope.

In the Rhön Mountains, situated on the borders of Hesse and Bavaria, the people used to march to the top of a hill or eminence on the first Sunday in Lent. Children and lads carried torches, brooms daubed with tar, and poles swathed in straw. A wheel, wrapped in combustibles, was kindled and rolled down the hill;

In neighboring villages of Hesse, between the Rhön and the Vogel Mountains, it is thought that wherever the burning wheels roll, the fields will be safe from hail and storm.

Bonfires were lit in almost all the hamlets of Poitou on the Eve of St. John. People marched round them thrice, carrying a branch of walnut in their hand. Shepherdesses and children passed sprigs of mullein (verbascum) and nuts across the flames; the nuts were supposed to cure toothache, and the mullein to protect the cattle from sickness and sorcery. When the fire died down people took some of the ashes home with them, either to keep them in the house as a preservative against thunder or to scatter them on the fields for the purpose of destroying corn-cockles and darnel. In Poitou also it used to be customary on the Eve of St. John to trundle a blazing wheel wrapt in straw over the fields to fertilise them.

In Wales three or nine different kinds of wood and charred faggots carefully preserved from the last midsummer were deemed necessary to build the bonfire, which was generally done on rising ground. In the Vale of Glamorgan a cart-wheel swathed in straw used to be ignited and sent rolling down the hill. If it kept alight all the way down and blazed for a long time, an abundant harvest was expected.

In Switzerland, also, it is or used to be customary to kindle bonfires on high places on the evening of the first Sunday in Lent, and the day is therefore popularly known as Spark Sunday. In some parts of the canton also they used to wrap old wheels in straw and thorns, put a light to them, and send them rolling and blazing down hill.

All over Northern and Central Germany, from Altmark and Anhalt on the east, through Brunswick, Hanover, Oldenburg, the Harz district, and Hesse to Westphalia the Easter bonfires still blaze simultaneously on the hill-tops. In some places tar-barrels or wheels wrapped in straw used to be set on fire, and then sent rolling down the hillside.

In Swabia, lads and lasses, hand in hand, leap over the midsummer bonfire, praying that the hemp may grow three ells high, and they set fire to wheels of straw and send them rolling down the hill. At Obermedlingen, the “fire of heaven,” as it was called, was made on St. Vitus’s Day, the day of Svetovid. On the summit of a mountain, a cart-wheel, smeared with pitch and plaited with straw, was fastened on a pole twelve feet high, the top of the pole being inserted in the nave of the wheel. The wheel was then set on fire.

In Lower Austria bonfires are kindled on the heights, and the boys caper round them, brandishing lighted torches drenched in pitch. Whoever jumps thrice across the fire will not suffer from fever within the year. Cart-wheels are often smeared with pitch, ignited, and sent rolling and blazing down the hillsides.

All over Bohemia bonfires still burn on Midsummer Eve.  Sometimes an old cart-wheel is smeared with resin, ignited, and sent rolling down the hill.

The Golden Bough does not mention it, but similar customs are also known from other Central and Eastern European Slavic lands:

In Slovakia, the Midsummer Night is called "Vajana". The root of this word is verb "váľať" meaning "to roll". Basically Midsummer Night is the night when fiery wheels are rolled down the slopes of hills.


In Belarus, Ukraine and Russia one of the solar-fire rituals performed during the Kupala Night (Midsummer Night) was to roll a flaming wheel down a hill and into a river or lake at the bottom, if there was one. The wheel symbolized the wheel (circle) of the seasons, as well as the sun-disk. In this ritual, the wheel was stuffed with straw or hay (the yellowish color of which resembled the sun) so that the wheel itself was barely visible, and in many cases an axle protruded a meter or so on each side, which people used to guide it down the hill. The idea was for it to roll all the way to the bottom, into the water if any; if it did not roll all the way down, the harvest would be bad. A wheel was also burned on a long pole. Wheels were also put on high poles and then burned either alone or a bonfire was piled around the pole with the wheel and then then whole thing was set on fire.


In "THE LITHUANIANS, an ethnic portrait" by Juozas Kudirka we read that "The Midsummer Day is a festival of simple people, connected with the veneration of fire. Young girls adorn their heads with flower wreaths. A tall pole with a wooden wheel soaked in tar or filled with birch bark is hoisted at the top of the highest hill in the vicinity. Men whose names are Jonas (John) set the wheels on fire and make bonfires around it. In some places a second pole is hoisted with flowers and herbs. Young people dance round the fire, sing songs about rye, play games, men try to jump over the fire. The burning wheels on the poles are rolled down the hill into a river or a lake at its foot, men jumping over it all along."


I would like to talk about this interesting ritual. 

First I would like to say that I believe that this was originally a ritual performed only on the summer solstice night. In most parts of Europe it was still performed on that day or on the Christian saint day which replaced Summer solstice day as a holy day. The reason why this ritual was recorded to have been performed in some parts of Europe during Lent, is because Christian clergy tried to remove the original meaning from this ritual by moving it to another part of the year. 

But what was the original meaning of this ritual? 

We know that wheel is a symbol directly linked with sun. But why is the burning wheel rolled down the mountain? 

The most popular proposed explanation is that the burning wheel was rolled down the mountain on the eve of summer solstice to symbolize the decrease of the sun's declination angle which begins on that night. 



The variation of the declination angle over the year is represented by a sinusoidal line. We can see how the decrease of the declination angle can indeed be represented by the image of the sun rolling down the slope of the hill.   


The effect of the Declination variation is the variation of the height of the point the sun reaches in the sky at noon. The sun reaches the highest point in the sky at noon on the day of the summer solstice. From that day, the height of the point the sun reaches at noon gets smaller and smaller, until at the winter solstice, the sun reaches the lowest point in the sky at noon. Then the process reverses. 

So maybe this is what our ancestors wanted to symbolically represent by rolling the burning wheel down the slope of a hill. The decrease of the height of the point the sun reaches in the sky at noon. 

But there is another possibility. 

In my post "The thundering sun god" I talked about St Ilija the Thunderer. Serbian folk tradition says that every year St Ilija the Thunderer gets so angry, that he wants to  "burn the whole world down". As I already explained in my post "Two crosses", the earth climatic, vegetative cycle lags behind the solar cycle. Becauese of this, the 21st of June, the mid summer, is the day of the maximum sun light. But it is the 2nd of August the day that marks the end of summer, that is the day of maximum sun heat. And this is the day when Serbs celebrate St Ilia the Thunderer. The period three days before and the three days after the 2nd of August, is in South Slavic tradition called Kresovi meaning Fires. These are the days of wild fires and droughts. These days are also known as the dog days, because these are the days when the dog star Sirius is in the sky with the sun.


But thankfully "Ilia the thunderer" does not burn the earth. Every year, on his day, the 2nd of August, the day of St Ilija the Thunderer, he gets persuaded by his wife, Ognjena Marija (Fiary Mary) to calm down. In Serbia there is a saying: "Od svetog Ilije sunce sve milije" which means "From St Ilija the sun starts getting kinder, milder, gentler". The first part of the 2nd of August is considered summer and the second is considered to be Autumn. And thus every year on the 2nd of August the summer ends and the autumn begins.

The 2nd of August is also the day of Perun, Slavic storm god. 

As I said already, we know that wheel is a symbol directly linked with sun. But it is also linked with thunder and fire. We can see this through the symbols of Svetovid and Perun: their wheels. The wheel of Perun is "like" the wheel of Svetovid. It is actually the fiery version of the wheel of Svetovid. 


During the second part of Summer, between mid summer, the day of Svetovid, and the end of summer, the day of Perun, the sun wheel, turns into the fiery wheel. This is symbolic representation of the effect of the ever increasing heat and drought of the second part of the summer. 

But just when the world is about to be burned to cinder by the fiery sun of the late summer, Perun arrives and kills Veles. Veles, the dragon who stole Perun's celestial cows (rain clouds), is the late summer's heat that causes drought. Perun represents the first autumn storms which finally end the drought and ensure that the crops will survive and that the harvest will be successful. The rain water extinguishes sun's fire. Autumn begins. 

Now let's have a look at the ritual again. 

The wheel is lit up on top of the hill. This is Summer solstice sun just starting to get really hot. The wheel is rolled down the hill. As the wheel rolls down the wheel's fire gets stronger and stronger because of the increased air circulation around the wheel. The people handling the wheel aim to plunge the now madly burning wheel into the river which flows below the hill and extinguish the fire. 

I believe that this was actually a magic ritual. 

The rolling of a burning wheel down the hill represents the fact that the sun's temperature increases in the second part of summer even though the days are getting shorter. 
The fact that the wheel is often rolled down the side of the hill which ends in a river or a lake and that it is seen as a good luck if the burning wheel reaches the water is very significant. It shows that the ritual is actually a magic ritual performed in order to insure the "extinguishing of the sun's fire" of the late summer by the water of the autumn rains.

I think this is very very interesting. What do you think?

By the way if you know of any other place in Europe when the same ritual was performed which I didn't list, please let me know so I can update my post. 

Tuesday, 10 October 2017

The sunny part of the year

In my post "Two crosses" I talked about the solar and vegetative crosses. The Solar cross marks the cardinal solar points: solstices and equinoxes. The vegetative cross marks cardinal climatic points, the beginnings of vegetative seasons in the northern hemisphere. 

The Earth's, climate, vegetative cross is marked in Celtic calendar by four quarter days and in Serbian calendar by four major saint days, which are just Christianized old Celtic quarter days. 

Celtic calendar:

1. Imbolc- the beginning of the spring
2. Bealtaine - the beginning of the summer
3. Lughnasa - the beginning of the autumn
4. Samhain - the beginning of the winter





Serbian calendar:

1. St Sava - the beginning of the spring
2. St George - the beginning of the summer
3. St Ilija - the beginning of the autumn
4. St Mitar - the beginning of the winter




In both Serbian and Celtic calendars, the year was also divided into two periods:

The white, light, sunny, warm, dry part of the year, which starts on the 6th of May Beltane (Djurdjevdan, St Georges day) and ends on the 5th of November Samhain (Mitrovdan, St Martin's day). 


The black, dark, earthy, cold, wet part of the year, which starts on the 5th of November Samhain (Mitrovdan, St Martin's day) and ends on the 6th of May Beltane (Djurdjevdan, St Georges day). 




In the northern hemisphere

The white period consists of summer and autumn, the fertile part of the year, the bountiful part of the year, the part of the year that yields fruits of the earth, the time of feasts. 


The dark period consists of winter and spring, the infertile part of the year, the poor part of the year, the part of the year that does not yield fruits of the earth, the time of hunger. 

Now interestingly, the two boundary dates that separate the white and dark part of the year fall in the middle of the zodiac signs of Taurus (6th of May Beltane, Djurdjevdan, St Georges day) and Scorpio (5th of November Samhain, Mitrovdan, St Martin's day).

So the white, light, sunny, warm, dry, bountiful part of the year (summer and autumn) starts in Taurus and ends in Scorpio, and the black, dark, earthy, cold, wet, poor part of the year (winter and spring) starts in Scorpio and ends in Taurus.




In both Slavic and Celtic tradition the white part of the year is ruled by the sun god which is in Slavic mythology known as Belbog and in Celtic mythology as Belen, Belenos. Beli. All these god names come from the root bel, beli, beo which means white. White god, the god of the white part of the year. 

This god is represented as a man with the lion's head. Why? The man with the lion's head is the representation of the anthropomorphic sun. Sun is the strongest in Leo. The middle of Leo is also the middle of the white part of the year, half way between the Taurus and Scorpio. 

I wrote about this in my post "Radegost - welcome guest".  



This is one of the idols from the Prillwickie idols group found in Slavic part of South Baltic region. 




Now interestingly, this idol has a snake coiled around it. Why? The snake is the symbol of the sun's heat. Snakes come out of the underground when the air and soil get warm enough. They stay outside during the late spring, summer and early autumn and during that that time they are visible to people. 



This is why snake is a symbol of sun's heat and is in Slavic mythology directly linked with the sun as it's enemy, the one who "sucks the sun's heat out" and causes the arrival of winter. I wrote about this in my posts "Chimera" and "You will trample the great lion and the serpent".

Now imagine you wanted to symbolically represent this: "The white part of the year". What is "the white part of the year"? "The white part of the year" is:

1. the period of the year when plants grow and give fruit
2. the period of the year which is sunny
3. the period of the year which is warm (period of the year when warmth brings snakes out)
4. the period of the year which is dominated by the sun god
5. the period of the year between the zodiac sign of Taurus (bull) and Scorpio (scorpion)

So knowing what "the white part of the year is" you might symbolically represent it like this:



Tree, sun, bull, scorpion, snakes, man in the sky with sun as it's head.

Now have a look at this cylinder seal from Mesopotamia, dated to Late 3rd millennium BCE (Ur III period22nd to 21st century BC). British Museum. BM 122947



On the British Museum web page we can read that "design shows a palm-tree with humped bull (zebu), serpent, scorpion and recumbent human figure at the top". That's it. No explanation what the image represents. 

Let's see. We have: tree, sun, bull, scorpion, snakes, man in the sky with sun as it's head...

I wonder what this image could represent??? Maybe the vegetative season, sunny season, warm season, period between Taurus and Scorpio, the period dominated by the sun god, the white part of the year???

Now here is a biiiiiiig problem with this interpretation. Officially "The division of the ecliptic into the zodiacal signs originates in Babylonian ("Chaldean") astronomy during the first half of the 1st millennium BC." And this seal from Ur dates to the late 3rd millennium BC...

But as I already wrote in my posts "Ram and Bull", "Fishes", "Goat"... it is most likely that Zodiac is not a circle of stellar markers, but a circle of solar markers, marking significant natural events which occur every year at the same time. And that it is much much older than the Chaldean stellar zodiac. Chaldeans did nothing more than map constellations onto already existing symbols. And here on this seal we have another proof that we seriously have to reexamine what we think we know about zodiac...

Sunday, 1 October 2017

Fasting against god



Fasting  is typically a religious act; an individual deprives themselves of food to concentrate the mind better on God. However, in ancient Ireland, fasting was not only religious. It also had another purpose. The ancient Irish law books explain that a person could fast against a man who had injured him in some way and who was of a higher social rank.

The wronged individual went to the wrong-doers house and sat outside from dawn to dusk refusing to eat. By so doing he brought bad luck or ‘pollution’ to his opponent. The one fasted against then had two options. He could either admit his wrong and redress it – the fasting would stop and social harmony would be restored. Or he could counter fast to ward off the curse.

There is a story recorded in the Tripartite Life of St Patrick which describes how the saint forced God to grant him his requests through an act of ritual fasting. 

Patrick's requests were:

1. That the Irish people would not live permanently under oppression
2. That the country would be submerged seven years before the end of the world and so be spared the final devastation
3. That Patrick himself would be allowed to judge all the Irish people on the Last Day.

When Patrick asked God to grant him these wishes, God originally refused. The saint then, following the ancient Irish law, decides to fast against God, in order to force him to change his mind. 

St Patrick went to Croagh Patrick in County Mayo, the holy mountain of Ireland. There he climbed to the top, sat down and told a passing angel that he would not leave the mountain "till I am dead or until all my requests are granted".

The Tripartite Life of St Patrick then goes on to say that Patrick stayed on top of the Croagh Patrick without drink and without food, "with much badness of mind" and "singing malicious psalms" when God decides to test him, from Shrove Saturday to Easter Saturday. 

At the end of these forty days and forty nights God, faced with his servant’s fasting, gives in and grants Patrick his wishes...

Do you know of any similar customs involving fasting?

Now here is an interesting bit. According to the ancient Irish law: "The wronged individual went to the wrong-doers house and sat outside from dawn to dusk refusing to eat." Patrick went to Croagh Patrick, the mountain which was holy to Crom Dubh, the pre Christian Irish god. So technically Patrick was fasting in front of Crom Dubh's house...

Why? Who was Patrick really fasting against?