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Following on from the hugely popular Treasury of Folklore: Seasand Rivers and Woodlands and Forests comes Treasury of Folklore: Stars and Skies, an exploration of the mysteries of the stars, skies and heavens above. People have gazed up at the same stars for millennia, trading stories about them; conjuring gods and goddesses; mapping the constellations; and navigating the complex human world below. The tales, traditions and myths included here traverse countries and continents and have been chosen to highlight how humans are linked through time and place, with shared dreams, fears and ways of rationalising the unknown. Under 'Stars and Heavens' Willow delves into rosy fingered dawn and the hubris of Icarus, the Greek myths surrounding the constellations and the omen of meteors, the trials of the Hawaiian goddess Hina and the legend of the rabbit in the moon. In the section on 'Skies' we are introduced to winged Pegasus and the Firebird, the Witch of Westray and stories of storms, the mysteries of the Northern Lights and unexplained UFOs. Treasury of Folklore: Stars and Skies is a fascinating portal into a rich history of myths surrounding the sky, an aspect of the natural world that continues to fascinate and confound.
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Introduction: A Journey Through the Skies
Part One: The Stars and Heavens
The Sun, Moon and Stars
Solar Deities: Gods and Goddesses of the Sun
Amaterasu
Saule
Utu-Shamash
Huītzilōpōchtli
Sól
A Fateful Flight: Daedalus and Icarus
Sun-Got-Bit-By-Bear: Eclipses of the Sun
Why the Sun and the Moon Live in the Sky
Hina: The Woman in the Moon
Man, Rabbit, or Jack and Jill? The Many Faces of the Moon
The Man in the Moon
The Fox
The Water Carriers
The Toad
The Hare
The Morning Star and the Evening Star: A Romanian Tale
The Seven Sisters: Orion and the Pleiades
How the Milky Way Came to Be
Soaring Souls and Shooting Stars: Star Superstitions from Around the World
Shooting Stars
Wishing on a Star
Pointing at Stars
Weather and Harvests
Passing Souls
Dragons in the Sky
Part Two: Sumptuous Skies
Stallions of the Skies: Pegasus and Other Soaring Steeds
The Flying Wax Horse
Birds of Myth and Legend
Caladrius
Huginn and Muninn
Firebird
Ziz
Fenghuang
The Firebird
Come Rain or Shine: Weather Lore and Superstitions
Groundhog Day
Christening the Apples: Weather Forecasting with St Swithin
Raising Up a Storm: Witches, Tempestarii and Weather Magic
The Westray Storm Witch
Carried Away by the Wind
Somewhere Over the Rainbow: Rainbows in Myth and Legend
The Lucky Rainbow and the Indalo Myth
The Butterfly Lovers and the Colours of the Rainbow
Shimmering Lights and Walrus Heads: The Folklore and Legends of the Auroras
Flying Cryptids
The Jersey Devil
Mothman
Conclusion
Acknowledgements
References
Index
Who has not paused for at least one moment in their lives to gaze upwards in awe at the great vastness of the skies above? Whether it is to marvel at a rainbow, seek out the familiar pattern of a well-known constellation or to check whether rain is on the way, for that brief pause in our busy lives, we are at one with the cosmos, linked to every other being that has done the same since time began. During the day, the sun shines its life-giving light down upon us, while at night we are treated to the shimmering spectacle of the stars and the light of the moon. And as we look upwards in awe and perhaps a little fear, we find ourselves unwittingly linked with every other person who is doing or has ever done likewise – whether in our own times or many thousands of years ago.
For the resplendent canopy of the skies and heavens has been of monumental importance to humankind since time immemorial. First, the stars: guiding people as they travel on their way, pinpointing their location in the vastness of the sea or desert in the earliest of navigational systems. Then there is the weather: the power of the elements determining whether we have access to food and water supplies and, in the extreme of storms and blizzards, threatening our very existence. Our gods and goddesses have likewise resided in the skies in their heavenly splendour: the complex beauty of the cosmos cannot, we think, have been by accident. The constellations must have been placed and designed; there can be no other explanation in our minds, for how could something so intricate have happened by coincidence?
Tales and stories, legends and myths, sayings and superstitions have poured forth from hundreds of different cultures, belief systems and ideas, blending into a melting pot of folklore not unlike the swirling symphony of the universe itself. It is through these tales and ideas that we try to answer the all-consuming questions such as: where does the sun come from? How did the Milky Way come to be? Who are we, and what is our place is this vast, great universe? Too great to comprehend, we could spend a lifetime trying to make sense of it all and still only grasp a fragment of what is out there: through these stories and ideas we have woven ourselves a rich legacy that perfectly bears testament to the splendour of the skies.
Throughout these pages then, leave the safety of solid ground behind, and take a journey upwards to soar through the wonders that are above us. From frightening creatures and battling gods to shooting stars, constellations and brilliantly dancing lights, prepare to enter the great unknown. And as we explore this celestial realm, listen for the whispers of our ancestors, the sayings and superstitions we still follow today, the origin stories; perhaps long-forgotten, but remembered each time we follow and share them, part of us and our shared cultural heritage forever.
It would be impossible to cover every piece of folklore related to the stars and skies in one volume, and to attempt to do so would be to do a great injustice to both source material and readers alike. Regrettably, therefore, many fascinating pieces of information and stories have not made it to these pages; what you will find, however, is a carefully selected, painstakingly researched and lovingly presented selection of tales and beliefs that illuminate once again how folklore is truly the tie that binds us together across time and space.
According to the Navajo (or Diné, meaning ‘The People’) in the Fifth World, the First People had four lights. The yellow light came from the western mountains, white light rose over the eastern mountains, blue light came from the southern mountains, while darkness spread from the north. These lights had been brought from the lower world and gave out no heat, which meant the temperature was the same during both day and night.
The people were unhappy with this situation and complained that they needed more light. In answer to their complaints, First Woman found a solution. She sent out four creatures, Glow-worm to the east, Fox Fire to the south, Lightning Beetle to the west and Firefly to the north, to give extra light to anyone who might need it.
This solution proved only temporary, however, and soon the people were complaining once more. The lights, they said, were too small or too flickering or too dim, and they were not happy. First Woman again thought of how she could please them, and finally sent a messenger to Fire Man. Fire Man lit up the land around Fire Mountain, but the people were not happy with the smoke and the heat that it gave off, and again were unsatisfied with First Woman’s solution.
Realizing that she would have to find another way to light the earth, First Woman consulted with wise men to make a plan. She sent out helpers to bring back a great flat slab of rock, with the stipulation that it must be the largest, hardest, most unbreakable rock to be had. Her helpers travelled far and wide, before finally returning, bringing with them an enormous flat slab of quartz.
It was big enough for her purpose, and First Woman marked out two round wheels of equal size. Then came the task of cutting them out. It was difficult; the quartz was hard and the work was slow with their stone hammers and sharp flints, but finally it was done, and two flat discs lay ready on the ground.
First Man and First Woman then decorated each of the stones according to the powers that they would be given. The first disc was marked with blue turquoise to make heat, and red coral tied to it and set around the rim. Then a horn was placed on each side, one to hold male rain and the other male lightning. Feathers were tied to its rim so it could be carried through the sky and spread heat and light to east, west, north and south. At the top and bottom were four zigzag lines of male wind and rain, and finally four sunspots placed for guardians.
First Man declared it finished, and blessed it with mixed pollens and a song by the lark, to be known thereafter as the ‘sun’s voice’. This was all very well, pointed out First Woman, but it had still to be set in place in the sky. There was some debate over how this could be done, as no one seemed to know, but Fire Man then suggested carrying the disc to the top of the highest mountain to be placed there. From the highest peak it could shine on the whole of the earth at once. Once this was agreed, the disc was taken to the eastern mountains, and there it was attached to the sky securely with lightning darts.
Now the second disc needed to be decorated. First Woman said that, unlike the first, it would be cool and moist, as they did not need another bearing heat and light. This disc was therefore decorated differently: covered with white shell, yellow pollen in a band on its chin, and the rim decorated with red coral. Feathers were attached to take the disc’s weight, and horns attached containing female lightning and winds. At the top and bottom were placed four straight lines, giving the disc control over the summer rains. The second disc was likewise taken to the top of a mountain in the east and secured to the sky with lightning.
Although First Woman had been certain now that the people would be satisfied at last, unfortunately this was not to be, and the complaints continued. It was unfair, they said, that the sun was to stay in the same place all of the time, as this meant that one side of the land would always be summer, while the other would always be winter. It became clear from this that the two discs needed to move across the sky, but the problem was obvious: how could this be done when they were made of stone and lacked a spirit?
As all were contemplating the problem, two men, very old and very wise, came forward. They offered their own spirits to the sun and the moon, giving them the power to move across the sky as the people wanted. The spirit of one of the men entered the sun disc and was known as Jóhonaa’éí, Sun Bearer, while the other entered the moon disc and was called Tł’éé’honaa’éí, Moon Bearer. The stone discs began to shake and tremble, but there was still more to decide before they could do what they were meant to.
Both the sun and moon wanted to know how they would know where to go, which path they should take through the skies. First Man came up with the solution: each was given twelve feathers from the eagle’s tail, so they would guide them as they guided the eagle. Sun started on his journey first, while moon waited all day until sun had reached the western mountains. As moon was finally about to start on his own journey, Wind Boy decided to give a helping hand. Standing behind moon, he blew a stiff breeze; instead of helping, however, it blew the feathers across moon’s face, obscuring his view. Moon could only follow the tips of the feathers, now pointing in all different directions; and he has followed uneven paths across the sky ever since.
And so the sun and the moon took their places in the sky and made their first journeys across the heavens.
Where the two discs had been cut, there remained myriad small chips of stone, dust and debris, covering the blanket beneath them. First Woman declared that these should not be wasted: they would be used to make more lights in the sky.
They set to work once more, and the stars were shaped one by one. First Woman decided that she would use them to write the laws that would rule humankind for all eternity, as they would not be erased with time and would be visible and remembered for evermore.
Once First Woman had traced in the sand the path each star was to take, and First Man had tied a prayer feather on the upper point of each star, they were ready to be set in the sky. Some were placed alone, others in constellations, and Fire Man climbed up and down the ladder, setting each in its allotted place in the sky above.
The whole process took a great deal of time. Coyote, growing impatient, complained to First Woman that things were taking far too long. If he helped, he insisted, it would be finished much quicker. First Woman was not keen on this idea, reminding Coyote that he was prone to mistakes and that trouble often followed. Coyote promised that he would follow her exact instructions, however, and First Woman finally agreed.
Unfortunately, things did not quite go to plan. First Woman gave Coyote two identical stars, the twins, set to run on paths alongside each other. While climbing the ladder, Coyote grew dizzy and almost fell. Then Wind Boy shook the ladder, which made Coyote place both stars in one hand in order to carry on climbing. When he reached the top, alas, he could not tell which star was which, or which to place where. So Coyote placed them at random, but it was immediately clear that they were in the wrong places: a loud, terrible grating noise began as the stars tried their hardest to switch places with each other. Unable to reach them, Coyote returned down the ladder, the stars crossing in front of each other so they could run on the paths they were meant to.
First Woman was greatly displeased, and scolded Coyote and sent him away. She then continued to make more star patterns, representing nearly all the animals, birds and insects on earth. Each was given a spark of fire by the burning coals of Fire Man’s torch, so they would always be able to find their way.
Finally First Woman gave Fire Man many stone fragments, and he took them up the ladder. They were too small and there were far too many of them for him to place one by one. Instead, Fire Man gave to each a spark of fire before throwing them in handfuls against the sky.
Then Coyote intervened once more. He grasped the blanket by two corners and swung it high; the remaining fragments and dust arced across the sky, forming the Milky Way or Yikáísdáhá – ‘That Which Awaits the Dawn’, a pathway for spirits to travel between heaven and earth.
First Woman then decreed that one man from every generation should learn the laws in order to interpret them and tell others what they meant. This important knowledge would then be passed down to a younger man who would then in turn pass the laws down to another and so on and so on, in order that they would never be forgotten.
The largest object in our solar system, the sun is the source of all life on earth, looked upon with awe and fear by humankind throughout the ages. Common across many of the world’s cultures is the belief in a sun god or goddess, in many cases a personification of the fiery giant around which we orbit. From Japan’s Amaterasu to the Lithuanian Saule, here are a few of the most fascinating solar deities from world mythology.
‘Great Divinity Illuminating Heaven’, Amaterasu or, to give the goddess her full name, Amaterasu-Omikami, is one of the most important deities in the Japanese Shinto pantheon. Goddess of the rising sun, she is inextricably linked with the Shinto state and imperial family.
Amaterasu was born of Izanagi, the Japanese creator kami or god. When his wife, Izanami, died giving birth to the fire god Kagutsuchi, the grieving Izanagi journeyed to the underworld, Yomotsukuni, to try to bring her back; he was ultimately unsuccessful, however, and returned alone to the upper world. As Izanagi cleansed himself from the taint of death he washed his left eye, and thus Amaterasu was born. Amaterasu’s two siblings came forth in a similar fashion: Tsukiyomi when Izanagi washed his right eye, and Susanoo when he washed his nose. Susanoo, the storm god, was given control of the sea, and Tsukiyomi was the god of the moon.
Susanoo, mischievous and provocative by nature, proved to be a perpetual thorn in his sister Amaterasu’s side. On one occasion, Susanoo visited Amaterasu in heaven. Amaterasu was understandably wary, thinking her brother came to challenge her position, and met him with a display of military might. Susanoo, however, insisted he came in peace, suggesting instead that they procreate together in order to cement good feeling on each side. Agreeing to the plan, Amaterasu broke Susanoo’s sword into three pieces and swallowed them, before breathing out a mist from which three females were born. Susanoo, for his part, chewed the jewels that belonged to his sister, and breathed out five male children, which Amaterasu claimed as her own.
Although this was meant to increase goodwill towards each other, Susanoo soon revealed his true colours. He carried out a series of increasingly intolerable acts against his sister: breaking down the divisions in Amaterasu’s rice fields, defecating on her chair, and finally, the last straw, removing the roof of her weaving room and tossing a flayed horse inside, which led to the death of one of her attendants. This was too much for the goddess. Angry Amaterasu shut herself in a cave and refused to come out, plunging the world into terrible darkness. There she stayed, steadfastly ignoring the entreaties of the other gods. Everyone despaired, and began to think of ways to entice the goddess out into the world again.
The first attempt was to place several cocks outside the cave in the hope that when they crowed the goddess would think it was dawn and time for her to rise. When this failed, the gods tried again; this time they placed a large sakaki tree hung with bright jewels, white clothes and a mirror close to the entrance of the cave, hoping to lure her out with the magnificence of her own reflection. The goddess Ame-no-Uzume, in a trance, danced riotously and started to disrobe, making the other gods laugh and creating a great ruckus. The noise at last piqued Amaterasu’s interest and she opened the cave: as the other gods had hoped, she caught sight of herself in the mirror and was transfixed. Another god seized his chance and pulled Amaterasu out into the open, returning light to the world once more. To prevent her from returning to the cave, the gods threw down a sacred rope made of rice straw – shimenawa – in front of the entrance.
Amaterasu is also closely linked with the introduction of rice to Japan. It is said that she sent Tsukiyomi, originally meant to rule the heavens with her, down to earth to watch Ukemochi, a food goddess, to see what she was doing. Unfortunately, when the goddess offered him rice, fish and game that she had vomited from her own mouth, Tsukiyomi grew offended and slew Ukemochi. Furious, Amaterasu refused to see her brother again, and the sun and the moon were never seen at the same time from that day. There was some benefit to come from Ukemochi’s death, however: when the body of the slain goddess was inspected, it was discovered that various things had sprung forth from it, including silkworms from her eyebrows, the horse and cow from her head, rice from her stomach, and beans and wheat from her genitals. These were brought back to heaven to Amaterasu, who took the rice and created the first holy rice fields in Heaven.
The emperors of Japan to this day claim descent from Amaterasu. The first Emperor of Japan, Jimmu, was said to have descended from Ninigi, Amaterasu’s grandson. This celestial connection is reflected in the name of the emperors, Amatsuhitsugi, meaning ‘heavenly sun heir’. The Imperial regalia – the Yata no Kagami, the mirror that was used to lure Amaterasu from the cave; the Yasakani no Magatama, her jewels; and Kusanagi no Tsurugi, Susanoo’s sword – were also said to have been gifted from Amaterasu to Ninigi, and then passed to the first emperor. The nobility also claim descent from the goddess, via the deities that she and her brother Susanoo produced together.
As further evidence of her status, Amaterasu is worshipped at the most important Shinto shrine in Japan, the Ise Grand Shrine. Millions of visitors and pilgrims visit the shrine each year.
According to Latvian and Lithuanian tradition, Saule was the sun goddess and also the goddess of life and fertility. She married Menes, god of the moon, but unfortunately he didn’t remain faithful to her for long and, according to Lithuanian tradition, had an affair with Aušrinė, the goddess of the dawn. According to one version of the story, Perkūnas, the thunder god, avenged the slighted goddess, tearing the unfaithful moon god to pieces in punishment.
In Lithuania, Saule is mentioned in The Chronicle by John Malalas, one of the earliest written sources for Lithuanian mythology. Saule also appears frequently in the dainas, Latvian folk songs numbering around 300,000 in total, and which provide much of what is known about folk beliefs in Latvia: at least 1,500 mention her directly. An even greater number of the dainas refer to the sun itself, both highlighting the importance of the celestial body and the goddess associated with it, in a mythological and cultural context. It is from these songs that the majority of the information about Saule comes, although there is some debate regarding the balance between what is true inherited folk belief and later invention.
Saule is frequently associated with the colour red: overnight, she is said to don a garment of this colour, and thus rises red in the morning. She was also said to be wreathed in a garland of red flowers during the feast of Ligo, the major festival celebrating the summer solstice and honouring the goddess on 23 June. In many depictions, Saule wears national dress, in silver or gold silk, with a crown on her head, which she hangs on a tree in the evening. Saule is generally portrayed as a benevolent mother goddess, known for showing compassion and pity towards humankind.
In her solar role, Saule makes her daily journey through the forests on a chariot, drawn by inexhaustible horses of varying number: two or three yellow horses, two, five or six brown horses, two grey or even a single small horse are mentioned depending on the source. As evening comes, and the day draws to a close, Saule pauses to let her horses wash in the sea, and she sits atop a hill with their golden reins held in her hands as they do so. As night falls, she changes her mode of transportation and travels across waters such as lakes, rivers and the sea, riding a golden boat.
Saule was known to cry frequently, these episodes attributed to a number of reasons, such as the departure of her daughter for her marriage, leaves blowing from a birch tree, a golden apple falling to the ground or her boat sinking in the sea. The Žaltys snake was known to be associated with Saule; it was bad luck to kill one, and good luck to have one in your house.
According to one legend, the smith named Teliavelis created the sun in his forge, before throwing it up into the sky.
This Sumerian solar deity was known by the Mesopotamians as Utu, and later by the Akkadian name Shamash or Šamaš, and was one of the most important gods in the Mesopotamian pantheon. Mention of Utu can be found as early as around 3,500 BCE in the first Sumerian writings in existence, and he is referenced in a variety of sources, from royal hymns to documentation of business transactions. So important was he that in the law codes of the Babylonian ruler Hammurabi it is stated that the god was responsible for giving the laws to humankind.
In Sumerian tradition, Utu was the son of the moon god, Nanna, while Akkadian belief names his father as Anu or Enlil. Utu had a twin sister, Inanna, the goddess of war and love. Some sources also attribute further siblings to the god: a brother, Ishkur the god of storms; and Ereshkigal, the Queen of the Dead, is also sometimes said to be a sibling of Utu. His wife is Serida, or Aya in Akkadian, the dawn goddess. Several children were attributed to the god, including Kittum, the personification of truth, and Sisig, the god of dreams.
Utu is most commonly depicted as an old, bearded, long-armed man, with rays of light shining from his shoulders. He was also sometimes shown as a disc with wings, or the sun itself. The solar disc is portrayed as a circle, with four points in each of the four directions and four waved lines protruding diagonally between each of these points, representing the might and power of the sun. On some cylinder seals, Utu is seen holding a large pruning saw, an arc-shaped blade with large, jagged teeth; another of his emblems.