Goddess Xi Hou

“Xi Hou’s themes are kinship, longevity, unity, divination and weather. Her symbols are sunlight and gold dragons. As the Chinese mother of the sun, this Goddess joins our festivities today to celebrate Her child’s rebirth. Each morning, Xi Hou diligently bathes one of ten suns in the lake of creation so it can shine in purity, and then She puts it on top of the trees, where it’s received by a dragon chariot that moves the sun across the sky.

Consider following Chinese custom, and rejoice in the solstice by gathering in the kitchen with your housemates and leaving offerings of chopsticks, oranges, incense, and candles for unity and long life for all those gathered. Open a curtain to let the sun light flood in, than thank Xi Hou for Her child and its warmth. Also, at some point during the day, enjoy some Oriental-style dumplings (dim sum) for kinship.

Among the favorite activities today are weather prophecies. Go outside and see what direction the wind is coming from. An east wind portends trouble, west winds indicate the ripening of an effort or a good grain crop, south winds counsel watching your money, as the harvest will be poor (don’t invest in crop shares!), and north winds foretell bounty.

Red clouds reveal that your personal energy will wane and droughts may follow, black clouds predict floods, yellow clouds precede prosperity and abundant crops, and white clouds reveal arguments or war.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Hsi-Ho” by Janet Hess

The Goddess Xi Hou (pronounced SHE-hoe) is the “mother of the ten suns; this ancient Chinese heroine created the calendar by selecting the order in which She would bathe Her children – thus establishing which day came before which.  After bathing the child in the sweet waters of the Kan Yuan Gulf, She hung the day’s sun in a mulberry tree and raised it into the sky” (Monaghan, p. 156).

Also seen as Xi He and Hsi-Ho (see my February 7th entry Goddess Hsi-Ho).

 

 

Sources:

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Hsi-Ho”.

 

Suggested Links:

Cnculture.org, “Ho Yi Shoots down the Suns“.

Wikipedia, “Dōngzhì Festival“.

Goddess Naru-Kami

“Zeus Bolt” by hellsign

“Naru-Kami’s themes are offerings, excellence and the arts. Her symbols are needles, thunder & lightning and trees. In Japan this Goddess embodies the odd combination of weather magic and artistic inspiration. Perhaps this is how we come by the phrase ‘struck by lightning’ to describe a flash of creativity. In local tradition, any place hit by lightning is thereafter sacred to Naru-Kami. She is also the patroness of trees.

Participants in the Hari-kuyo [which actually takes place in February…], known as the Mass for Broken Needles, honor the ancient art of sewing by bringing broken or bent needles into temples and later consigning them to the sea with thankfulness.

We can translate this observance into a blessing for any creative tool, be it a paintbrush, clay, a musical instrument or even a computer! Take the item and wrap it in green paper (which comes from this Goddess’s sacred trees). Leave it on your altar or in your workroom for the day so Naru Kami can fill it with her inspiring energy.

For those who sew, crochet or knit, definitely take out your needles today and leave them in a special spot with an offering for the Goddess, cakes or tofu being customary. At the end of the day, take these up and use them in your craft to honour Naru Kami and commemorate this holiday with your skills.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Patricia Monaghan says that “the Japanese thunder Goddess was the protector of trees and the ruler of artisans.  Wherever She threw a bolt, that place was afterward considered sacred” (p. 227).  All the other sources I could find pretty much stated the same information.

 

Sources:

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Naru-Kami”.

 

Suggested Links:

Disano, Adriana. Helium.com, “An overview of Japanese goddesses“.

Goddess Mina Koya (Salt Woman)

“Frozen” by ~RuslanKadiev

“Mina Koya’s themes are weather, health, ghosts and blessings. Her symbol is salt. The salt Goddess of the Pueblo Native Americans, Mina Koya is often venerated during autumn festivals for Her power to cleanse, protect and preserve things, including our homes and traditions. Her healing power becomes all the more important as winter’s chilly hold gets stronger.

A New Mexican festival, Shalako is an all-night ritual of dancing and chanting to bless homes, commemorate the dead, bring good weather, and improve health for all participants. One tradition that honors Mina Koya and draws Her well-being into the sacred place of home is that of noise making. Take a flat-bottomed pan and sprinkle salt on it. Bang this once in every room of the house (so some of the salt shakes off). This banishes negativity and evil, replacing it with Mina Koya’s blessings. To improve the effect, chant and dance afterward, sweeping up the salt and keeping it for the weather charm that follows. Or, flush the salt down the toilet to flush out any maladies.

If it’s been wet or snowy and you need a reprieve, bind a little salt in a white cloth and bury it. The weather should change temporarily soon thereafter. This bundle will also protect your home and its residents from damage by harsh weather for as long as it stays in the ground nearby.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

I could find no information on a Goddess called Mina Koya.  I did however find a related Goddess (similar attributes – perhaps same Goddess, just a different name?) called Ma’l Oyattsik’i.  Ma’l Oyattsik’i is a Zuni Goddess and is called “The Salt Mother. Annual barefoot pilgrimages have been made for centuries on the trail to Her home, the Zuni Salt Lake.” [1]

Aerial photo of Zuni Salt Lake [AirPhoto]

On Preservationnation.org, it states: “Located in a remote region of western New Mexico, Zuni Salt Lake and the surrounding area (known as the Sanctuary Zone) are considered sacred ground by no less than six Native American tribes. The lake is particularly significant to members of the Zuni Tribe, who believe that it gives life to Ma’l Oyattsik’I, Salt Woman, one of the tribe’s central deities, and has long been an important source of salt for domestic and ceremonial use. In recognition of the sites’ significance, the National Park Service listed Zuni Salt Like on the National Register of Historic Places in 1999.” It is currently on the 11 Most Endangered Historic Places list. [2]

Art by josephxengraver

I found a lovely story on Sacred-texts.com about the Goddess of Salt that I’d like to share with you.  “Between Zuni and Pescado is a steep mesa, or table-land, with fantastic rocks weathered into tower and roof-like prominences on its sides, while near it is a high natural monument of stone. Say the Zunis: The Goddess of salt was so troubled by the people who lived near Her domain on the sea-shore, and who took away Her snowy treasures without offering any sacrifice in return, that She forsook the ocean and went to live in the mountains far away. Whenever She stopped beside a pool to rest She made it salt, and She wandered so long about the great basins of the West that much of the water in them is bitter, and the yield of salt from the larger lake near Zuni brings into the Zuni treasury large tolls from other tribes that draw from it.

Here She met the turquoise god, who fell in love with Her at sight, and wooed so warmly that She accepted and married him. For a time they lived happily, but when the people learned that the Goddess had concealed Herself among the mountains of New Mexico they followed Her to that land and troubled Her again until She declared that She would leave their view forever.

She entered this mesa, breaking Her way through a high wall of sandstone as She did so. The arched portal through which She passed is plainly visible. As She went through, one of Her plumes was broken off, and falling into the valley it tipped upon its stem and became the monument that is seen there. The god of turquoise followed his wife, and his footsteps may be traced in outcrops of pale-blue stone.” [3]

In another version of the story, Salt Woman gave salt to the priests who followed Her and instructed them in the proper way to gather salt.  According to the Navajo, Salt Woman was one of the Diyin Dineh, or Holy People. [4]

 

 

 

Sources:

Native American Mythology A to Z, “Salt Woman“.

Preservationnation.org, “Zuni Salt Lake and Sanctuary Zone“.

Schubert, Rebecca. Zunispirits.com, “The Salt Woman“.

Skinnner, Charles M. Sacred-texts.com, “Goddess of Salt“.

Wikipedia, “Zuni Mythology“.

 

 

Suggested Links:

Bastian, Dawn Elaine & Judy K. Mitchel. Handbook of Native American Mythology, “Salt Woman“.

Indianstories.awardspace.com, “Salt Mother Story“.

Skinner, Charles M. Myths and Legends of Our Own Land, Vol. 2, “Goddess of Salt“.

St. Clair, Jeffrey. Counterpunch.org, “The Battle for Zuni Salt Lake“.

Twinrocks.com, “Salt Woman“.

Three Kadlu Sisters

“The Three Kadlu Sisters’  themes are summer, winter, weather and banishing. Their symbols are lightning and thunder.  Among the Inuit and several other northern tribes, these divine sisters rule the weather, so watch today’s ritual closely to see what winter will be like! Children’s stories claim that when the Goddesses play together they make thunder and lightning.

Around this time of year, people in Alaska have a playful tug-of-war between winter and summer. These born in winter take winter’s side – those born in summer stand opposite. If the summer side winds, winter will be mild and goodness will prevail.

This activity is fun for children, and it reinforces the idea of seasonal cycles. Place a ribbon in the middle of the tug robe with the name of these sisters painted upon it. When the game is over, see which side the Goddess landed upon to know what the weather will be like!

If it rains today, it’s a sign of the Goddesses playing together, so get outside and join them (even if cold weather keeps this brief). Thunder on your right tells of better days ahead. Thunder on your left warns that caution is prudent. Lightning stretching across the sky symbolizes your ability to likewise stretch and grow. Lightning in front of you represents your ability to go forward boldly with your plans, knowing these Goddesses light your way.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

According to Patricia Monaghan, Kadlu, “the Eskimo thunder Goddess was originally a little girl who played so noisily that Her parents told Her and Her sisters to go outside to play.  So they did, inventing a game in which Kadlu jumped on hollow ice, causing a thunderous sound; Kweetoo rubbed flint stones together to create lightning; and an unnamed sister urinated so profusely that She created rain.

Transported to the sky, the Goddesses lived in a whalebone house far in the west, away from the sea, where the sisters wore no clothing but blackened their faces with soot.  For food, they went hunting for caribou, striking them down with lightning.

Some legends said that Kadlu made thunder by rubbing dry sealskins together or by singing.  In some areas, women were said to be able to avert thunderstorms, or to create them, by leaving offerings for the trinity of weather Goddesses: needles, bits of ivory, old pieces of sealskin” (p. 176).

 

 

 

Sources:

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Kadlu”.

 

 

Suggested Links:

Powell, J.W. Bureau of Ethnology, “Kadlu the Thunderer” (p. 600).

Wozniak, Edward. Glitternight.com, “Inuit Myth Page: The Goddess Kadlu and Her Sisters“.

Goddess Bixia Yuanjin

“Sunset Kwan Yin” by Christal

Bixia Yuanjin’s themes are air, protection, luck, freedom, birth and movement. Her symbols are wind, clouds, kites and chrysanthemum petals.  A weather Goddess who lives in cloudy high places, Bixia Yuanjin attends each person’s birth to bestow good health and luck upon the child. She is also a wind deity, helping to liberate and motivate us with fall’s gently nudging winds.

During mid-autumn, the Chinese take to nearby hills and fly kites to commemorate a sage, Huan Ching, who saved villagers from disaster by instructing them to take to high places, thereby protecting them from a mysterious plaque.  So, consider doing likewise today, even if it means just climbing a ladder! Move up off the ground, breath deeply of Bixia Yuanjin’s fresh air, and discover renewed wellness.

If you feel adventurous, chrysanthemum wine and cakes are traditional feast fare for longevity and good fortune. An alternative is steeping chrysanthemum petals in water and then adding the strained water to any soups, or other water-based foods and beverages for a similar effect.

Should the winds be with you, fly a kite named after a burden and liberate yourself in the winds. Also, carefully observe the shapes in the clouds today. If you have a pressing question on your heart, Bixia Yuanjin can answer it through these, her messengers.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Bixia Yuanjin (pronounced BEE-cha you-on-JEEN) is the Chinese Taoist Goddess of the dawn, childbirth, and destiny. As Goddess of dawn, She attends the birth of each new day from her home high in the clouds. As Goddess of childbirth, She attends the birth of children, fixing their destiny and bringing good fortune. Bixia Yuanjin is venerated in the Temple of the Purple Dawn at the summit of the holy mountain, Tai Shan, where women wishing to conceive come to ask for Her help. Her father, Tai Shan Wang, is the god of the mountain and judge of the underworld. Her name is also seen as Bixia Yuanjun, Bixia Yuan Jun, Pi Hsia Yuan Chun, and T’ien Hsien Niang Niang, and epithets for her include Princess of the Rosy Clouds, Princess of the Azure Clouds, and the Jade Woman.” [1]

“Bixia Yuanjun (Sovereign of the clouds of dawn) is a Daoist Goddess connected with Mt. Tai in Shandong province.  As the easternmost of the five sacred peaks of China, Mt. Tai was considered the gateway to the afterlife throughout Chinese history.  Bixia and Her main temple located there attained prominence in the early Ming dynasty (1368 – 1644).  Centered in northern China, the Goddess’s popularity extened from the imperial family to common people.  Bixia was granted elevated titles, such as Tianxian shengmu (Heavenly immortal, saintly mother) and Tianxian yünu (Hevenly immortal, jade maiden), but She is commonly known as Taishan niangniang (Our Lady of Mt. Tai) or Lao nainai (Granny) in Chinese popular religion.  She was charged with setting human life spans and judging the dead, but Her ability to facilitate the birth of male children made Her a particularly popular Goddess among women.

Several disparate versions of Bixia’s hagiography outline Her origins.  Elite texts preserved in the Daoist canon declare Her to be the daughter of the god of Mt. Tai whose history as a judge in the courts of hell extends back to the seventh century.  Late Ming popular sectarian scriptures, or baojuan (precious volumes), assert that Bixia was the daughter of a commoner.  According to the accounts, Her prayers to an ancient Daoist Goddess Xiwangmu (Queen of the West), along with Her practice of self-cultivation, helped Her to achieve immortality.

Temples throughout northern China include images of Bixia.  She is most readily identified by Her headdress, which features three or more phoenixes, Bixia usually appears seated with legs pendant and sometimes hold a tablet inscribed with a representiation of the Big Dipper as a symbol of Her authority.  Two Goddesses who often attend Bixia are Zisu niangniang (Goddess of children) and Yanguang niangniang (Goddess of eyesight), but Bixia can also appear with in a group of Goddesses” (Jestice, p. 128 – 129). [2]

 

 

Sources:

Jestice, Phyllis G. Holy People of the World: A Cross-Cultural Encyclopedia, Volume 1, “Bixi Yuanjun (Pi-hsia yuan-chün)“.

Sabrina. Goddess A Day, “Bixia Yuanjin“.

 

 

Suggested Links:

Goddess-guide.com, “Fertility Goddesses and Goddesses of Pregnancy and Childbirth“.

Javewu.multiply.com, “Pictures of Bi Xia Yuan Jun“.

Kohn, Livia. Daoism Handbook, “Women in Daoism” (p. 393).

Little, Stephen. Toaism and the Arts of China, “The Taoist Renaissance” (p. 278).

Naquin, Susan & Chün-Fang Yü. Pilgrims and Sacred Sites in China (Studies on China), “PI-HSIA YUAN-CHÜN” (p. 78).

Pomeranz, Kenneth. Saturn.ihp.sinica.edu.tw, “Up and Down on Mt. Tai: Bixia Yuanjun in the Politics of Chinese Popular Religion, ca. 1500 – 1949“.

Song, Eric. Ericsong.hubpages.com, “Bixia Yuanjun’s Palace“.

Tour-beijing.com, “Miao Feng Shan Goddess Temple, Miao Feng Shan Niang Niang Temple“.

Westchinatours.com, “Taishan Attractions“.

Wikipedia, “Mount Tai“.

Goddess Chup

“Autumn Harvest” by Kandra Orr

“Chup’s themes are the harvest, reason, weather and providence. Her symbols are acorns, oak, rainwater and fire.  As a Native American Goddess of food, Chup is the founder of our feast today, the Miwok Acorn Feast.*  She oversees nature’s energies, specifically those of wind, rain and fire, and teaches people to use a combination of reason and their emotions to solve difficult problems.

This is an event of the Miwok people, who gather today as they have for thousands of years to celebrate the harvest through ritual and feasting. Acorns get made into breads and soups, having been a regional staple for early peoples.

Therefore, I advocate finding some creative uses for acorns, perhaps making them into runes or using them to mark the sacred circle in the east, west and south (the elemental regions that correspond to Chup).

To increase your reasoning skills, especially for a pressing situation, try this Chup spell: The next time it rains, gather the rainwater and warm it, gently blowing over the top of the pan three times and saying:

‘By Chup’s sensible winds, let this magic begin.
Within this water I bind keenness of mind.
By the fire actuate, all confusion abates.’

To this water add some spearmint leaves and a pinch of rosemary to augment conscious thought, then drink the tea to start the transformation process.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

My goodness, this Goddess was difficult to find!  I came across a Mayan moon Goddess called Ix-Chup and an Ainu moon/sun Goddess, Chup-Kamui, but no Chup.  After searching through Miwok mythologies, stories and lists of their spirits (they seem to have had a very animistic world view), and even Miwok baby names, I came across a blog entry called “Just Call me Chup, the Chumash goddess of wind“.  Yes!  A clue!  After Googling “Chumash goddess Chup”, I came across this paper on escholarship.org entitled, “The Integration of Myth and Ritual in South-Central California: The “Northern Complex” by Travis Hudson and Thomas Blackburn.  After searching the PDF file I downloaded, I came across this piece of information:

“Gaia” by Susan Seddon Boulet

“Tsúqqit [Earth Goddess and creator of the human race with the help of Her five divine borthers], as mother of mankind and provider of knowledge, seems equivalent in some ways to earth; this suggests a secondary (or even primary?) Sky Father-Earth Mother theme with parallels elsewhere in southern California.  The apparent Chumash equivalent is Chup, described as a provider of food and an important female supernatural being.  It is interesting that Chup was frequently associated with the deer in Chumash ritual practices; for example, an ‘antap costumed as a deer opened the Earth ceremony, and deer-tibia whistles were used by the ‘antap during the ritual.  The ‘antap were also said to have played these whistles at ‘Iwihinmu, where the appearance of deer apparently had ritual significance.  The Chumash, like the Kitanemuk, also believed Sun and Earth were in balance with one another; this recalls the Kitanemuk belief that Sun and Tsúqqit were opponents in the celestial peon game…” (p. 237).

In her book, Goddess in a Box, Nancy Blair writes: “It’s nearly impossible to name only one attribute of this many-named Spirit Mother of the California Chumash people.  She is the guardian of family and nation, intelligence, creativity and weather – the basic elements of life.  She is the One in All, as so many female deities are.  Her ritual name is Hütash.  In many Native American languages, there are dozens if not hundreds of words to describe the natural World.  One name doesn’t fit all contexts” (p. 43).

Earth Mother/Sky Father

Hope B. Werness writes: “Hutash (Chup or Shup in secular contexts). The Chumash and other California natives worshipped the earth as Hutash, a feminine being, source of all sustenance.  Highly sacred, Hutash possessed will, reason, emotions and power.  Her three aspects were wind, rain and fire – white, blue or black and red respectivley, depicted in the rainbow, a sign of plenty and good luck.  Hutash was depicted as a large encompassing disk or circle in Luiseno and Diegueno sand paintings and in Chumash rock paintings.  The Chumash believed the earth and heavens were equal and complementary forces, mirroring one another” (p. 139).

“Sadness of Gaia” by Josephine Wall

“In the Chumash story ‘The Rainbow Bridge,’ the Earth Goddess Hutash created the first people on Santa Cruz Island from seeds She gathered from a magic plant. One day Hutash’s husband, the Sky Snake (the Milky Way), gave the people the gift of fire. This gift warmed them and was used to cook food, which helped the people to grow strong and thrive. Soon the island became overcrowded. Hutash decided that some of the people would have to move to the mainland, and that’s how the Chumash came to populate the coastal mainland and what are now known as the Channel Islands.” [1]

“Earth Goddess” by Robert Florczak

 

* Please note: It was pointed out to me by a person of Miwok descent that Chup is indeed a Chumash Goddess derivative of a Mayan Goddess.  There is no indication of a Goddess linked by that name to the Miwok and furthermore that there are no legends on such a Goddess. It is apparent that Patricia Telesco cross miss identified nations with the Acorn Festival and the Chumash – totally different peoples and different histories.  My only thought on this is that as with many of her posts, Telesco meant to compare and illustrate the common essences of the two different cultures.

 

 

Sources:

Blair, Nancy. Goddess in a Box, “Chup“.

Hudson, Travis & Thomas Blackburn. Escholarship.org, “The Integration of Myth and Ritual in South-Central California: The ‘Northern Complex’“.

Native-languages.org, “Kitanemuk Legends“.

Weareca.org, “The Chumash Creation Story“.

 

 

Suggested Links:

Bsahighadventure.org, “The Chumash Creation Myth“.

Ortiz, Beverly. Encyclopedia of Religion and Nature, “Miwok People” (p. 1094 – 1096).

Heizer, Robert & William C. Sturtevant. Handbook of North American Indians, Volume 8: California, “Kitanemuk“, (p. 567 – 568).

Leeming, David Adams. Creation Myths of the World: An Encyclopedia, Volume 1, “Miwok“.

Rain.org, “The Rainbow Bridge, a Chumash Legend“.

Suntree, Susan. Sacred Sites: The Secret History of Southern California.

Wikipedia, “Miwok Mythology“.

Goddess Papa

“Inward Journey” by Gilbert Williams

“Papa’s themes are providence, thankfulness, abundance, earth, fertility, weather, grounding, the harvest and the moon. Her symbols are the moon, harvested foods, rainwater and rocks.  Polynesians summon Papa to help in all earthly matters. She is, in fact, the Earth Mother who gave birth to all things by making love to the sky. To this day, the earth and sky remain lovers, the sky giving its beloved rain for fertilization. Papa is sometimes known by the alternative title Papa Raharaha, ‘supporting rock’, through which She provides foundations and sustenance for our body, mind, and spirit.

Harvest moon festivals take place during the full moon closest to the autumnal equinox. The full moon here represents the earth (Papa) in all its abundance and the crop’s maturity. If it’s raining today, skip an umbrella for a moment and enjoy a little of the sky’s love for Papa. Gather a little of the water and drink it to encourage more self-love.

Carry any crystal or stone with you today to manifest Papa’s firm foundations in all your endeavors. And definitely integrate harvested foods into your menu. Some that have lunar affiliations include cauliflower, cabbage, cucumber, grapes, lettuce, potatoes, and turnips. Thank Papa for Her providence before you eat, then ingest whatever lunar qualities you need for that day or for the rest of the year.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Papahanaumoku (literally, broad place who gives birth to islands), or Pāpā, is the name of the Kanaka Maoli creator Goddess in Hawaiian mythology. Together with Her husband Wākea (sky father) Pāpā is the ancestor of all people and Kalo, and mother of islands as the Kanaka Maoli manifestation of Mother Earth.” [1]

“Papa & Wakea” by Linda Rowell Stevens

Patricia Monaghan writes: “The word we use for father was used by the Polynesians to summon mother earth, who existed from the beginning in perpetual intercourse with Her lover, the say god Rangi.  They left no room between them, creating darkness everywhere, which stifled the gods that resulted from the divine union.  Finally, the young gods decided to separate their parents.  Although apart, the pair remained lovers still; the earth’s damp heat rose lustfully to the sky, and the rain fell from heaven to fertilize beloved Papa” (p. 248).

Kalo, also known as the taro plant.

“There are many legends surrounding Papa…According to [one] legend, Papahanaumoku was born in Halawa Valley, Oʻahu and spent Her early childhood there. She travelled throughout the islands, and eventually wed Wakea. Together they had a daughter, Hoʻohokukalani (literally, one who creates the stars of heaven). As the girl grew, Wakea fell in love with his daughter and began to have an intimate relationship with her. He tricked Papa (in some versions of the story, the institution of the kapu system was part of his scheme) in order to keep Her away, so that he could seduce Hoʻohokukalani. When Papa discovered the truth, She was furious. However, when Hoʻohokukalani gave birth to a stillborn baby, it was Papa who named the child Haloa and buried him in the soft earth; from that place sprung the first kalo. Hoʻohokukalani again mated with her father Wakea, and had a living child, who was also named Haloa. This child became the ancestor to all Kanaka Maoli, or all humans (depending upon interpretation). [2]

“Papahanaumoku is worshipped by Native Hawaiians, especially by women, as a primordial force of creation who has the power to give life and to heal. A women’s temple, called Hale o Papa, is the primary religious structure associated with Her worship. Hale o Papa are often built in connection with Luakini, or men’s temples (places of ‘official’ ceremony, which are primarily dedicated to the gods Kū and Lono), although it is believed by many practitioners that they may also exist independently.

Widespread destruction of religious structures by the forces of Kahekili II and by the Christian-converted kahuna, Hewahewa have made archaeological proof of many known sites difficult. Some also question the possibility of regular ‘covering up’ and/or ‘minimizing’ of archaeological and historical data, due to the impact of this data on development interests and other economically powerful factors.” [3]

“In the Aloha ʻAina movement, Papa is often a central figure, as Her spirit is that of the life-giving, loving, forgiving earth who nurtures human life, and who is being abused by the misdeeds of mankind, especially in regard to the abuse of nature.

Papahānaumokuākea MNM approximate boundary outlined

In 2008, Papahanaumoku and Wakea’s names inspired the newly inaugurated Papahānaumokuākea Marine National Monument.” [4]

 

 

 

Sources:

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Papa”.

Wikipedia, “Papahanaumoku“.

 

 

Suggested Links:

Donch.com, “Heiau: Native Hawaiian Temples“.

Hawaiialive.org, “Moku‘ula“.

Powersthatbe.com, “Goddess Papa“.

Sacred-texts.com, “Papa and Wakea“.

Wikipedia, “Rangi and Papa”

 

The Rousalii

“The Rousalii’s themes are humor, protection, weather, fertility, fairies and growth. Their symbols are water, linen and green robes.  A group of ill-treated women in life, these Goddesses often create mischief when they interact with humans, especially those with nasty dispositions. They do, however, have a good side. The Rousalii know the dances that make plants and people grow and thrive and sometimes they will teach them to humans. In literature, the Rousalii sometimes appear as water fairies, begging linen from passerby, which they use to make green robes for fertility rites.

In Romania, people would tell you that it is best to stay home today and leave the Rousalii offerings of bread and salt to avert their impish ways. If it’s windy, definitely stay home; this means the ladies are in a foul mood. To protect yourself, place worm wood under your pillow, pull the covers over your head and stay put! On a less drastic level, wear something green to keep them happy and try this spell to encourage the Rousalii’s growth or maturity in any area of you life: Take a little piece of linen (or cotton cloth) and dance with it in your hand, moving clockwise and saying,

‘The dance of life, the dance of power, Rousalii, join me this magic hour! To ______________bring growth and maturity; by your power this spell is freed!’

Fill in the blank with your intention. Tuck the swatch of cloth on your person, or close to the area that represents your goal.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Rusalki” by Konstantin Makovsky

In Patricia Monaghan’s book, The New Book of Goddesses and Heriones, I found references to these Goddesses as “Rusalki”.  She states, “these Russian water spirits were originally human women who drowned or committed suicide.  The company of naked, wild-haired Rusalki rose each spring from streams to beg bits of white linen from humans.  The Rusalki hung them from trees after carefully laundering them.  (One who accidently stepped on the Rusalki’s wash would be spastic thereafter.)

Their spring cleaning done, the Rusalki began their nightly dances that help plants grow and mature; sometimes for these occasions they wore long white unbelted tunics or robes of green leaves.  Humans could lose their souls by witnessing the beautiful dances of the Rusalki, which usually brought rain to the growing plants.  When summer was over, the Rusalki retreated to the feather nests at the bottom of the streams, where they hibernated until the next spring” (p. 269).

I also found that it is believed that “the Rusalka of Russian myths are the spirits of young women who were murdered before marriage and are then cursed to live in a lake in the form of a mermaid. There they will sing sweet songs to entrap men into the water and drown them. A Rusalka can be released from Her demonic form if someone avenges Her murder.

“Rusalki” by Fish-KAart

The Rusalka are slim with long, loose hair, blazing eyes and magnificent breasts. Their hair may be light brown, blond or green. They can assume the form of a fish or have legs like a human. In the latter form, they haunt the forests, dance with the moon and swing from the branches of trees. Often we see them sitting on the bank laughing with their friends the water sprites. Sometimes they visit local villages to join in the dances and entice men into their lakes to become their husbands or kill them.

If you would like to go swimming with the Rusalki (plural of Rusalka) put fern in your hair so they cannot pull you under and drown you. Some say that only witches can swim safely with Rusalki.

Another group of Russian myths claim that the Rusalka are water nymphs who marry the Wodjanoj. The Wodjanoj are male water spirits who live in great castles under the water and can change their shape at will.

Marriage alters the Rusalka. She goes from wild and lustful to sweet and demure.

I see many obvious links between the Rusalki of the Russian myths and the mermaids of Celtic myth. Both are beautiful, sexually liberated and occasionally dangerous. They are both descended from Goddesses of fertility and retain some of their characteristics. One article I read makes especial reference to the hair of the Rusalka. It is loose and uncontrolled like the Rusalka themselves. Notice how even now we associate loose, wild hair with sexuality.” [1]

 

 

 

 

Sources:

Beautiful-mermaid-art.com, “Russian Myth: The Rusalka“.

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Rusalki”.

 

 

Suggested Links:

The Bulgarian Festival Calendar, “Russalii or Roussalya: Wood nymphs (Samodivas) and water nymphs (Mermaids)“.

Tribe.net, “Rusalkie (Slavic water spirits)“.

Wikipedia, “Rusalka“.

Wikipedia, “Semik“. (“Green Week” – ancient Slavic fertility festival celebrated in early June).

Dainichi-nyorai

“Amaterasu” by Hrana Janto

“Dainichi-nyorai’s themes are beauty, cleansing, protection, spirituality and weather. Her symbols are lilies, gold-colored items and light.
This light bearing Goddess comes in answer to the the Japanese people’s prayers for sunlight. Having all the sun’s power, Dainichi-nyorai embodies pure goodness, Her name meaning ‘great illuminator.’ With this in mind, call upon this Goddess at midyear to assist your quest for enlightenment and keep the road ahead filled with radiance.

In Shinto tradition, today marks a time when people gather lilies as an offering to entreat the Goddess to stop flooding rains. This is really a form of weather magic. If you need rain in your area, burn a lily; to banish rain, wave the lily in the air to move the clouds away!

It is customary to anoint one’s hearth (the stove) today with lily (or any floral scented) oil. This welcomes Dainichi-nyorai in all Her radiant goodness into the heart of your home an the hearts of all those who live there. Wear something gold while doing this, or decorate your kitchen with a yellow or gold-toned candle. When you light the candle, whisper Dainichi-nyorai’s name so She can live through the flame, warming every corner of your life.

By the way, if you feel adventurous, lily buds are edible; they have a nutty taste. Try cooking them in butter and eating them to internalize all the positive energies of this festival and the Goddess.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Dainichi Nyorai (Skt. = Vairocana / Mahavairocana)

During my research for today’s entry, I found that Dainichi-nyorai (also seen as Vairocana, Vairochana or Mahāvairocana) was not a Goddess at all, but a celestial Buddha who is often (e.g. in the Flower Garland Sutra) interpreted as the Bliss Body of the historical Gautama Buddha. In Sino-Japanese Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of shunyata or emptiness. In the conception of the Five Wisdom Buddhas of Vajrayana Buddhism, Vairocana is at the center. His consort in Tibetan Buddhism is White Tara (for every dhyani Buddha there is an affiliated female Buddha in the Tibetan Tradition).” [1]

Upon further research, I found “Dainichi (lit. ‘Great Sun’) is worshipped as the supreme, primordial sun Buddha. Under the syncretic doctrine of honji suijaku, the Shinto sun Goddess Amaterasu was considered a manifestation of Dainichi Nyorai. The term Nyorai (lit. ‘thus-come one’) is an epithet for the enlightened Buddhas that occupy the highest rank in the Japanese Buddhist pantheon.” [2]

Calling Dainichi-nyorai a Goddess was too much of a stretch for me; but at least I see the connection between between Dainichi-nyorai and a Goddess – the Goddess Amaterasu. “With the identification of the Dainichi Nyorai with a Shinto kami so began the syncretism of Shintoism and Buddhism.” [3]

Sources:

Facts-about-japan.com, “Religion in Japan“.

Wikipedia, “Dainichi Nyorai (Enjō-ji)“.

Wikipedia, “Vairocana“.

 

 

Suggested Links:

Hoffert, Brian. North Central College, “Shingon Buddhism“.

OnMarkproductions.com, “SHINTŌ GUIDEBOOK“.

Goddess Saoquing Niang

“Rain Goddess” by Zeellis Tech

“Saoquing Niang’s themes are weather, harvest, and hope.  Her symbols are rain, clouds, stars (or light) and brooms.  Known as the Broom Lady in the Far East, Saoquing Niang lives among the stars, sweeping away or bringing rain clouds, depending on the land’s needs. From a spiritual perspective, Saoquing Niang’s moisture fills us with refreshing hope when our soul is thirsty.

A traditional rain ceremony in Laos, Bun Bang Fai is very ancient and ensures a good harvest. It includes all manner of festivities, such as fireworks that carry people’s prayers into the sky. In keeping with this, if sparklers are legal in your area, light one or two and scribe your wishes with light for Saoquing Niang to see.

For weather magic, tradition says that if you need Saoquing Niang’s literal or figurative rains, simply hang a piece of paper near your home with Her name written on it (ideally in blue pen, crayon, or marker). Take this paper down to banish a tempest or an emotional storm.

To draw Saoquing Niang’s hope into your life, take a broom and sweep your living space from the outside in toward the center. You  don’t actually have to gather up dirt (although symbolically getting rid of ‘dirt’ can improve your outlook). If you like, sing ‘Rain, rain, go away’ as you go. Keep the broom in a special place afterward to represent the Goddess.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Sao Ch’ing Niang Niang is the Chinese Goddess of good weather. Also known as the ‘Broom Lady’, She resides in the Broom-Star, Sao-Chou, and sweeps the clouds. She sweeps them in when rain is needed and out when it is not. Farmers often hang pictures of brooms on their fences when in need of Sao Ch’ing’s services. Her name, which literally means ‘broom Goddess’, is also seen as Sao Ch’ing Niang, Saoqing Niang, Sao Ching Niang Niang, and Sao-Ts’ing Niang”. [1]

Sources:

Sabrina. Goddess A Day, “Sao Ch’ing Niang Niang“.

Suggested Links:

Harmony Home, “Broom or Besom“.

Her Cyclopedia, “The Goddess Sao-Ts’ing-Niang“.

Lady of the Earth, “The Care and Feeding of the Wicca Broom“.