Tales of the Lost, the Drowned and the All-Seeing Eye – Vengeance Will Come!

Human Activity

There are many cases in recent times where towns and villages have been deliberately flooded by humans where a change in the landscape was required for purposes such as to form a reservoir for fresh water. These are usually well-documented and their history known though folklore and legends may evolve from them.

Legends

All around the world there are also legends of towns, cities and lands that have been destroyed or lost, leaving only rumor and myths of their existence and demise.  Many such places were rich and successful, well established and populous, making their loss all the more tragic and mystifying. These legends often tell of a catastrophic natural event such as a flood caused by high tides, storms or perhaps covered by sand or snow.  Sometimes it is some geological phenomenon such as an earthquake and sometimes this is combined with a natural event or act of war. The loss of such well-established and prosperous places left a deep impression on following generations.  Myths and legends evolved to explain the cataclysmic event and very often these were carefully crafted to provide a warning to following generations of the consequences of breaking God’s laws or their excessive pride or hubris.

Myth of Origin

These places were very often situated on a site that became transformed by a disastrous natural event in t a new feature of the landscape.  An inland town situated in a valley may be covered by a watery lake.   A town situated by the sea may be flooded and drowned by the waves or covered by sand becoming a massive dune.  A town in the mountains may be covered by snow and ice becoming a glacier. The story created to explain the disaster may be mostly fictional but based on some historic cataclysm like a powerful storm, earthquake or other natural disaster that actually happened.  Sometimes these myths and legends can help archaeologists and scientists investigate real disasters that happened long ago.  In some cases such disasters are well documented from the time but the legends and myths evolve after.

Cautionary Tales

These events when combined with the mysterious origin of some well known feature in the landscape create a compelling story that can have a profound and lingering effect on those it is told to.  Especially when the narrator is a local priest or who uses the story to impress upon their audience the consequences of offending the Almighty.  Although such myths and legends are often designed to uphold Christianity, other religions and philosophies have also used such techniques for this purpose. In some case it is pagan deities or spirits that have been angered in some way by rulers or citizens.  Although warnings may be given they are ignored invoking the wrath of the powerful divinity to wreak some form of divine retribution.

Divine Vengeance

Once divine retribution is invoked the fate of the town is sealed. Often it unfolds as a weather event such a rain, sand or snow storm.  Once divine retribution manifests the end is inevitable. All that will remain will be the myths and legends of a once rich and prosperous society that was drowned, buried or destroyed along with most of its population. Perhaps a lake or some other feature of the landscape appears where the town once stood.

From this a talented storyteller can weave a tale that will work quietly among following generations for centuries that impresses and extols the danger of angering the all powerful deity. In this way a naturally occurring catastrophic event such as a storm or earthquake may be transformed into something altogether more sinister and in many ways more dangerous. Very often it becomes the judgement of God that is dispensing retribution for wrongdoing on an immoral and corrupt society. This and similar themes are quite common in these legends. Warnings of impending retribution and vengeance are offered in an attempt to change people’s behaviour but are ignored. Punishment is inflicted often destroying that society in its entirety not just the perpetrators. Sometimes a few are saved but often the innocent perish along with the guilty.

Collective Guilt

There is a concept of collective guilt that runs through generations until some chosen time when punishment is enacted. Sometimes vengeance is suspended for several generations and the deviant behaviour forgotten by people.  Sometimes it becomes part of normal behaviour.  Nevertheless, the Almighty works at his own pace and punishment eventually arrives when least expected with devastating consequences. This does seem harsh on those who were not born when the original sin was committed but it seems there is an expectation to strive to recognize and put right the wrongs of the past. The message is that the sins of one, even when committed in the past, must not be tolerated either at the time, or perpetuated in the future. What is sown will eventually be reaped in a time and in a way that suits the Almighty. This obligation to right and discontinue past wrongs does not mean that they be wiped from history or that they should be.  It is important to keep records of such wrongs and our attempts to right them to monitor our own evolution and to make sure we do not make the same mistakes again.

The All-Seeing Eye

There is a sense that the individual and collective behaviour of people is being watched by some all-seeing eye.  It sees and knows all our deeds and looks into our hearts and minds making judgements upon us. Legends such as these warn that we are always being watched and judged and even our innermost thoughts are known to the Almighty.  They emphasize we must remember and obey the laws of God and will be held answerable for any transgressions at anytime in the present or future no matter how long ago the indiscretion.  Furthermore, we have a collective responsibility that runs through the past, present and future to keep ourselves and others in society on the straight and narrow. The message is the all-seeing eye sees everything and in a manner and time that suits the Almighty we will reap what we sow and then –

“Vengeance will come!”

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The Feather of the Firebird

The Fabled Firebird

The fabled Firebird from Slavic mythology and folklore is a magical, mysterious bird, both rare and elusive and the inspiration of many folk and fairy tales. Its plumage is the color of red, yellow and orange flames of fire or maybe like the setting or rising of the sun.  

According to tradition it  appears from the east lighting up the sky causing all the creatures of the world to fall silent in deference to its glory. The Firebird appears in many stories as a blessing and a bearer of good fortune but it can also be a harbinger of doom for those of a wicked disposition.  However, for Alexis, the hero of this story, the finding of the feather of the Firebird is the catalyst for inner growth and strength.  He is sent on a journey completing a set of difficult tasks bringing out his own inner resources to win through.  In doing so he rises from lowly beginnings to a prominent  position in the world.

Finding the Feather

In this story our hero is a young man who despite being rather naive is true of heart and courageous and it is he who finds the feather.  For those who find a feather of the Firebird great changes befall them.  To pick it up sets off a life changing chain of events putting their life at risk and bringing them real fear.  When Alexis finds the feather he does not listen to the warning of his horse of power and decides to pick it up and take it to the Tsar.  From then on his problems snowball and for the first time he begins to experience real fear.

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The Firebird and Princess Vasilisa

The Firebird is usually said to represent the whole truth, or enlightenment of the world.  Princess Vasilisa represents love. The finding of a single feather from the Firebird represents the finding of a single grain of truth.  If the whole truth is desired then the whole Firebird must be sought to gain enlightenment. The Tsar is not satisfied with a feather but demands the whole truth, represented by the Firebird and sends Alexis to bring it back.  Yet, he is not satisfied with the whole Firebird and demands love in the form of Princess Vasilisa.  Again, he sends Alexis to find her but does nothing himself to win her love.

Although the Tsar seeks enlightenment and love he never does anything himself to find either and consequently never finds them.   Enlightenment comes from the experience gained from completing the journey and the tasks of the quest and love is earned by the way others are treated along the way, yet he never learns this.

Animal Helper – The Horse of Power

As with other Firebird stories our hero has a  wise animal and magical helper who accompanies him on the quest.   In, The Feather and the Firebird, the magical animal helper is a horse of power who has the gift of speech and foresight and is named Perdun.

Perdun warns against picking up the feather, which is only a small part of the truth.  The horse is important to our hero as it represents his own natural wisdom – his gut instinct which he suppresses.  It is the suppression of his inner instinct that gets him into trouble in the first place.  As he learns to listen to and trust his horse of power, or gut instinct, he at last triumphs.

So when our hero embarks on his quest at the command of the Tsar who is not satisfied with part of the truth but craves the whole truth the Tsar is making a huge mistake.  He does not experience the journey and the hardships so he remains none the wiser, but the hero through the trials on his journey learns the whole truth and the world is his.  On the way he finds love while the stay-at home Tsar never does.

While the Tsar ends up with death the hero is rewarded with marriage to Princess Vasilisa and becomes the new Tsar,  His own inner resources have grown to the point where he recognizes that the Firebird, like the truth and enlightenment, is something that cannot be caged and sets it free to roam the world as it should.  Perhaps one day, somewhere, someone else will find one of its feathers and embark on their own journey of discovery.

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© 01/07/2020 zteve t evans

Beowulf: The Slaying of Grendel and the Water Witch

J. R. Skelton [Public domain]

Beowulf was originally written in Anglo-Saxon times as a poem in Old English by an anonymous writer.  It tells the story of its heroic protagonist, Beowulf, who embodies the much revered Anglo-Saxon qualities of strength, courage, heroism and virtuous behaviour.   It is these qualities, blended with fictional, legendary and historical elements that make Beowulf the ideal role model for the Anglo-Saxon warrior aristocracy.   Presented her is a retelling of the story after his arrival in Denmark to his triumphant return to Geatland drawn from the sources below.

Beowulf comes of Age

The story of Beowulf begins in a part of Scandinavia called Geatland that was a land of tall mountains,  narrow valleys and a long rugged coastline. It was populated by a brave and virtuous people called the Geats who were ruled over by King Hygelac and his wife Queen Hygd, the Wise and Fair.  At regular times King Hygelac would call his earls and warriors to his great hall for feasting and drinking.  These were popular and events that brought together his people from distant parts and helped bond his nation to him and each other.  At these events the stories of their valour and that of their of their ancestors were told by the bards and sometimes one of them might be called upon to tell of a heroic deed they had performed.  Young Beowulf would sit in the great hall taking in all of the stories. He was the son of the king’s sister who from a very young age had caught the eye of his uncle for his physical stature and strength. 

One night a great feast was held in the king’s hall and all of the bravest and renowned warriors and noble of Geatland gathered to enjoy the festivities.  As the evening progressed, King Hygelac stood up and introduced a visiting minstrel, whom he named as The Wanderer,  and asked him to sing a song.  The minstrel brought a stool before the king and sat down and began to play his harp.   He sang of the wild northern lands and of the forbidden mountains that were home to beasts and demons far more dangerous than any of those found in Geatland.  He told of terrible dragons and of their slaying by brave men and he told of the sea serpents and wild things of the sea.

The Song of Grendel

The song of The Wanderer began to change and took on a darker and more disturbing tone.  It told of King Hrothgar of Denmark and of the terrible calamity that had struck that land. He sang of a demon that was part animal, part man and part all terrible creatures and the name of the demon was Grendel. He told how Grendel had appeared one fearful night, twelve years ago after a great feast in the great hall of King Hrothgar that was called Hereot.  After all had ate and drank their fill and the king and queen retired to their own apartments his earls and warriors lay asleep in the great hall. As they had lain peacefully sleeping unaware of any pending peril, Grendel had come and forced aside the great door and carried away thirty of the sleeping earls, murdering and devouring them.

This had caused great sorrow throughout the land and although there had been many attempts to kill Grendel he violently defeated and killed all of his attackers showing no mercy at all.  Now no one dared to sleep in the great hall of Heorot because Grendel often visited it and wreaking his havoc wherever it was in use.  He has killed most of the young and vigorous warriors of the Danes who has dared to stand up to him and now all that remained were defenseless women, children and the elderly.   Beowulf was now completely taken with the song and a fire sprang up in him lighting up his blue eyes. As he listened he knew what he must do.  Springing from his seat he thumped the table shouting, 

“My King and Queen and earls of Geatland, in days gone by King Hrothgar of Denmark was the friend of Ecgtheow my father in his hour of need.  I, Beowulf, the son of Ecgtheow, will slay Grendel for King Hrothgar in thanks for his friendship to my father and the glory of Geatland!”

The Wanderer stopped his song and throughout the hall a silence fell.  King Hygelac stood up and commanded silence and turning to Beowulf said in a voice that all could hear,

“Beowulf your time has come to prove yourself.  You have been blessed with the strength and vitality of thirty men and you should use your powers to help everyone.  Hrothgar, our friend and neighbor has great need. Go now to Denmark and prove yourself and slay Grendel!”

King Hygelac ordered that Beowulf should be given suitable equipment for his purpose and told him to choose fourteen comrades to accompany him.  These should be such as Beowulf, young men who had come of age and in need of proving themselves.  At last suitable equipped and attired the company made their way to the harbour where a ship had been prepared.  At sunrise the next day Beowulf and his company set sail on their great adventure.

Their voyage across the sea was not to be an easy one as they sailed into a great storm. At last they came safely through and arriving on the shores of Denmark they pushed their ship up a beach.  There they met an old man who welcomed them and showed them the path to the great hall of King Hrothgar of Denmark and promised to stray and guard their ship until their return.

The Hall of King Hrothgar

Beowulf and his company followed  the path through dense forest for many miles until the came into a long valleyAt the far end of the valley stood the once fair hall of Heorot.  As they passed through the valley they saw the deserted farms and the homes of the people while all around there hung the stench of death like the very land rotted.  There was no sign of humans so Beowulf led his company onwards towards the great hall. until at last came to it gates.

Three times Beowulf knocked upon the gates and at last a frightened gatekeeper appeared and nervously asked what business they had at the hall.  Beowulf requested the man go to King Hrothgar telling him that a band of warriors from Geatland had arrived wishing to speak to him and were asking for food and lodging.

The gatekeeper hurried off and presently Beowulf saw the king approach in the company of a band of elderly warriors.  King Hrothgar was now an old man himself with a full beard of flowing white and eyes that told of days of fear and sorrow.  As he approached he opened his arms wide saying,

 “Welcome strangers,  I can see by your bearing you are friends and here on some errand to my sad and unhappy kingdom.  Therefore, speak of your errand and who you so that I may help you as I can.”

Stepping forward Beowulf loudly proclaimed, “I am Beowulf, son of Ecgtheow whom you befriended and KIng Hygelac of Geatland is my uncle.  We come to Denmark to slay the demon called Grendel and free you from his terror.”

Then Hrothgar looked long and hard at him and said, “Ecgtheow was my friend and brother-in-arms.  You and your friends are very welcome in Denmark but I warn you Grendel comes often to Heorot and is hungry for young men to devour.  Now come rest and tonight for the first time in twelve years there will be feasting in Heorot and Queen Wealhtheow the Beautiful will pass to you the drinking-horn as is our tradition of friendship.”

For the first time in twelve years the great hall of Heorot was made ready for a great feast and fires were lit cooking meats of every kind.  When all was ready the king and queen arrived followed by a great company and took their seats in the hall according to rank. Their number had been greatly diminished by Grendel and now it was mostly old men who sat with the king and queen.  It was not a very joyful atmosphere for fear dwelt in the hearts of all those present of the evil of Grendel.

Queen Wealtheow Pouring Wine – J. R. Skelton [Public domain]

King Hrothgar sat at the head of the assembly with Queen Wealhtheow the Beautiful.   In a place of honour below the king sat Beowulf. Beside him on the right his right sat Aescher the king’s most trusted advisor. Next to him on his left sat Unferth, whom The Wanderer had sang about that night in Geatland in his uncle’s hall.  At the word of the King the feast began and as the drinking-horns were passed around many oaths were uttered encouraging the slaying of Grendel.   It was only Beowulf’s company of Geat warriors that were joyful and as the drink flowed they began boasting of the prowess and courage of Beowulf. Aescher endorsed their praises of their leader but Unferth became increasingly sullen and silent never offering a single word of praise as was the Danish custom.

Beowulf noticed this and turning to him said, “You keep very quiet Unferth, the son of Ecglaf, tell us of your deeds of valor that we may give praise to you.  Come, tell us and then I can drink from the cup with you!”

At this Unferth stood up and slamming his fist on the table cried, “Beowulf!  Who is this Beowulf but a beardless boy who stands before us telling us he will save us from Grendel?  Who are the beardless boys who accompany him over the sea? Does anyone think that what so many good Danes have failed this stripling will succeed?  Let him and his friends return to Geatland instead of laughing at our sorrow and loss!”

Beowulf felt his anger burn hot for this was the same Unsferth the Wanderer had sung about who had not dared to fight the demon himself.  Beowulf rose, but knowing the words of his accuser to be false spoke clearly and softly without anger, “Take back your words they are dishonorable.  I come in friendship offering to rid Denmark of this vile Grendel.  Unferth, tell us of your great battle with Grendel?”

A murmur of approval of Beowulf’s words from Danes and Geats ran around the hall and KIng Hrothgar stood up and said, “Having listened to the quiet words of Beowulf I know he is a hero. There has been too much sorrow these last twelve years and makes us bitter and say things we do not mean.  Beowulf, forgive us!”

Then Queen Wealhtheow the Beautiful took up a jewelled cup and filling it with wine passed it to Hrothgar who drank from it and then she took it to Beowulf.  He drank and she went around the company of Geatland and thanked them for coming to Denmark in their time of great need and asking each to drink. When they had done so she went around the king’s earls and they also drank to the king and queen and the death of Grendel.

Then the festivities were reopened with much good will from both Danes and Geats.  While the Danes praised the glory of King Hygelac and Queen Hygd, the Wise and Fair, the Geats praised KIng Hrothgar and Queen Wealhtheow the Beautiful.  At last Hrothgar rose from his chair and taking his queen by the hand said,  “Now it is time for us Danes to go to our beds and leave Beowulf and his company alone and pray their sleep be untroubled.” 

He led his queen out through the great door of Heorot followed by all of his earls and retainers and the Geats were left to face the night as the great fires slowly burnt out.

The Demon Grendel

Grendel by J. R. Skelton [Public domain]

Beowulf ordered that the doors of the hall be secured and his companions made them so well no mortal man could have entered.  With the doors safe the company spread their cloaks over the benches and lay down to sleep. One of Beowulf’s favorite companions named Hondscio took it upon himself to lay next to the door vowing to be the first to do battle should Grendel choose to appear.   Soon all except Beowulf were sound asleep.  He had vowed to stay awake and lay still and quiet listening as silence crept over the hall.  He could hear the breathing of his comrades but little else.

Outside fog was forming and hiding the moon.  Slowly all sounds died away and even the wind stopped its sighing and all was silent.  As the fog crept across the land and wrapped itself around the hall, despite his vow, Beowulf became very drowsy.  He fought to stay awake but his limbs felt heavy and his eyes closed and he sank into a deep slumber.

Outside the fog thickened and completely obscured the moon and tightened its hold upon the hall.  For a second the fog parted and a gigantic black shape loomed and slowly moving towards the great hall and stood before the door in the weird light.

Inside, unaware of the horror that lay outside, Beowulf and  his company slept under the bewitchment Grendel had wrought upon them.  Beowulf fought hard to break the spell and desperately tried to crawl out of the nightmarish pit he found himself in.

Outside Grendel slowly brought his strength to bear silently pushing the door open despite its  securings. Beowulf, fighting hard, crawled from the pit and saw the door wide open and fog streaming in.  He saw the great shape of Grendel bend down and picking up the sleeping Hondscio tear his limbs from his body and now he saw clearly the nature of the demon he faced.  It resembled a gigantic but twisted and deformed man yet there was something beast like about it. Its body was covered in grey scales that rattled when it moved and a pale light flickered from its eyes.  Struggling to his feet he watched in horror and disgust as it crushed the body of Hondscio and greedily ate his remains. Then it turned its vile gaze around the hall until it fell upon Beowulf. Slowly the monster moved towards him.

Beowulf, full of loathing and disgust shook off the spell and ran at the beast.  Clashing together the two grappled to gain a hold on one another. Although the claws of Grendel were strong and dug into his flesh, Beowulf was quicker and slipped easily from his hold.  As Grendel sought to grasp, hold and tear his opponent apart, Beowulf moved quickly around him dodging his grabbing hands. While his company lay in spell induced sleep he and Grendel engaged in a deadly hand to hand fight for life. 

Grendel tried to grasp and crush the head of Beowulf who in turn evaded him and continued to seek some advantage or weak spot.  At last Grendel managed to grab Beowulf but his quick turn forced both of them to the ground and for a split second the demon experienced fear and doubt. Like a true warrior Beowulf sensed this and quickly took advantage of this lapse and managed to grasp him briefly by the throat, but its scales prevented him from taking a killing grip. 

Then Grendel thrashed out and almost gained the advantage but Beowulf grasped hold of his arm and giving a quick twist jumped behind the brute pushing it high up its back causing it to scream in agony.  The two fell to the floor and Beowulf continued to grip his arm wrenching this way and that until he felt the muscles and sinews weaken and give way and he pulled the arm free from its socket. Grendel stumbled up and through the door disappearing into the fog leaving the exhausted Beowulf clutching his severed and bleeding limb.  With the spell broken his companions awoke and gathered around in wonder and horror. 

As dawn broke people slowly appeared at the great hall to see how the Geats had fared though they expected the worse.  Soon a great crowd of people thronged the hall and they were astounded by what they saw. Hanging high from one of the roof beams was the massive severed and bloody arm of Grendel.  Upon the king’s dais stood Beowulf wearing a scarlet cloak his blue eyes flashing fire and his fair hair shining like gold like some god of old. 

King Hrothgar was sent for and quickly arrived and said, “Give thanks now to Beowulf, son of Ecgtheow, to be sure, this is the end of Grendel and his terror.  Hail, to Beowulf hero of Geatland!” Then Queen Wealhtheow praised him and called on the servants to prepare a great feast. The celebrations went on all day and into the night and Beowulf was greatly honored by all.

Vengeance of the Water Witch

Beowulf and the Water Witch by J. R. Skelton [Public domain]

The next day a  messenger rushed in his face white with fear, body shaking and eyes wild and kneeling before the king said in a trembling voice,   “Sire, I have just run as fast as I could from Heorot;  The good and wise Aescher has been most terribly murdered.  His head has been severed from his body and his limbs crushed to a pulp.”

With that Hrothgar and Wealhtheow, accompanied by Beowulf, hastened to the great hall. They found the mangled remains of Aescher amid a scene of great destruction and the severed arm of Grendel had been removed.  Queen Wealhtheow cried, “This is the revenge of Grendel’s mother.  In our gladness at the defeat of Grendel we had forgotten her evil presence.  Unless she too is slain she will wreak unending devastation upon us. Beowulf, we implore you to hunt her down and slay her too!”

On hearing  this Beowulf called his company to him saying, “Come, let us finish this evil once and for all before night comes,” and begged Hrothgar for horses and hounds to hunt down the monster.  Then Unferth, stepped forward from the crowd and said, “Beowulf, I am put to shame that I have ever doubted you.  Take with you my sword. Its name is Hrunting. It is a magical sword and will be of help to you.  Forgive my foolishness and let us be friends.”

Gladly, Beowulf embrace Unferth and taking the sword he and his company mounted the horses that had been brought for them.  He called for the dogs to be set loose and they soon picked up the powerful scent and raced away on the trail with Beowulf and the Geats  and King Hrothgar and the Danes following on behind. The dogs ran over hill and fen for many miles until at last they reached a small dark mere.  Strange and slimy things moved in its depths and putrid vapours rose from its surface. The dogs stopped at the water’s edge and Beowulf and his company rode up.  Throwing off his cloak and unbuckling his sword he cried, “I go into the mere alone.  Wait here until I return!”

All of his companions protested, each wanting to accompany him but he would not allow it.  He embraced his followers in turn and paid homage to King Hrothgar and turned and ran into the dark water holding Hrunting before him.  The mere covered him and he found himself sinking into the cold darkness. To his surprise the water was deep and as he sank through the darkness he entered into light. Looking down he found he was being dragged by a most vile hag. Her hair was a mass of twisting and hissing snakes. Her mouth was filled with long green fangs and her eyes  burned red like hot coals. She held him by her skinny arms and dragged him into the cave.

Quickly, looking around Beowulf saw he was in a cavern with a great fire at one end.  Huddled in one corner was a dark mass that he knew to be Grendel and now he knew this to be Grendel’s mother who now gripped him.  In that cave at the bottom of the world Beowulf grappled with the fiend striking her with his sword but it could not pierce her skin while she clawed at him trying to reach his throat.  She cast a spell and he found the strength ebb from his body. He managed to trip her off balance and threw her in the air, but she fell on top of him and he felt her claws around his throat.  Confident she had him in a death grip she relaxed a little and for a split second the spell lifted. 

Quickly, he threw her from him and staggered to his feet and moved to put his back to the wall.  There he found driven into the wall the hilt of an old sword. Grasping it he heaved with all of his might and pulled it free.  As she attacked he struck a blow that cut her clean in two. Turning to Grendel he cut off his head and then threw both bodies into the fire.  Clasping the severed head of Grendel he ran to the cave’s mouth and into the mire and surged upwards through the water until he reached the surface where his friends were waiting.

His companions were still there but King Hrothgar and the Danes had gone for he had been absent for a very long time.  He was greeted joyfully as they all crowded around wanting to hear his story, but he would tell them nothing. Instead he showed them the head of Grendel as proof of his victory.  With that he commanded them to mount their horses and they returned to Heorot and King Hrothgar. 

When the company arrived back at Heorot bearing the head of Grendel, Hrothgar was delighted Beowulf had survived and even more so to see the head of the demon he carried.   He presented all of the company with rich gifts of fine swords and weapons and chests of gold, silver and precious jewels rewarding Beowulf the greatest of all.

Having achieved all he had set out to achieve Beowulf thanked the King and Queen of Denmark and took his leave deciding to sail for home with his company. He led the company back along the forest path and at last they reached the beach where the old man still sat guarding their ship.   With all aboard he gave the order to set sail for Geatland.

Return to Geatland

King Hygelac was delighted to welcome his nephew home bearing riches from his exploits in Denmark.  After hearing of his heroics in freeing Denmark of its monsters he acclaimed Beowulf the greatest hero of his people.  The minstrels made songs of his bravery and heroism and he became famous throughout the northern lands but there were still further exploits written in the stars including a great flame dragon for him to overcome.

© 20/11/2019 zteve t evans

References, Attributions and Further Reading

Copyright November 20th, 2019 zteve t evans

Japanese Folktales: The Peony Lantern – A Ghost Tale

The Peony Lantern – Warwick Goble [Public domain] Source

This work is a retelling of a kaiden, a traditional Japanese ghost story from a collection retold by Grace James titled, Japanese Fairy Tales, and called The Peony Lantern. There are also versions  called Kaidan Botan Dōrō.  In  many ways it is passionate and  romantic yet has more than a hint of horror involving necrophilia while hinting on the consequences of the karma of the two main characters.

The Peony Lantern

It is said that by the strong bond of illusion the living and the dead are bound together. Now, there was a young samurai who lived in Yedo. His name was Hagiwara and he had reached the most honorable rank of hatamoto. He was a very handsome man, very athletic and light on his feet and his good looks made him very popular with the ladies of Yedo.  Some were very open about their affections, while others were more coy and secretive. For his part he gave little of his time and attention to love. Instead he preferred to join other young men in sports and joyous revelries. He would often be seen socializing and having fun with his favorite companions, very much the life and soul of the party.

The Festival of the New Year

When the Festival of the New Year came he was to be found in the company of laughing youths and happy maidens playing the game of battledore and shuttlecock in the streets.  They had roamed far from their own neighborhood to the other side of town to a suburb of quiet streets and large houses that stood in grand gardens.

Hagiwara was good at the game and used his battledore with impressive skill and technique.   However, the wind caught the shuttle after he had hit it taking it way over the heads of the other players and over a bamboo fence and into a garden.  He ran after it but the others cried, “Leave, Hagiwara, let it stay!  We have plenty more shuttlecocks to play with.  Why waste time on that one?”

Hagiwara heard them but answered, “No my friends, that one was special. It was the color of a dove and gilded with gold.  I will soon fetch it!”

“Let it stay!,” they cried, “we have a dozen here that are dove coloured and gilded with gold.  Let it stay!”

Hagiwara stood staring at the garden.  For some reason he felt a very strong need for that particular shuttlecock and did not know why.  Ignoring his friends he quickly climbed the bamboo fence and jumped down into the garden. He had seen exactly where the shuttlecock landed and thought he would be able to retrieve it quickly, but when he went to the spot it was not there.  For some reason he now considered that particular shuttlecock was his most valuable treasure. He searched up and down the garden, pushing aside bushes and plants, but all to no avail. His friends called him again and again but he ignored them and searched feverishly around the garden for the lost shuttlecock.  Again his friends called, but he ignored them and continued searching. Eventually, they wandered off leaving him alone searching the garden.

He continued searching into the evening ignoring the glorious spectacle of the setting sun and as dusk fell gently he suddenly looked up.  To his surprise there was a girl standing a few yards in front of him. Smiling, she motioned with her right hand while in the the palm of her left she held the shuttlecock he had been searching for.  He moved eagerly towards her but she moved back still presenting the shuttlecock to him, but keeping it out of reach, luring him into him into following her. He followed her through the garden and up three stone steps that led into the house.

On one side of the first step a plum tree stood in white blossom and on the third step stood a most beautiful lady.  She was dressed in celebration of the festival in a kimono of patterned turquoise with long ceremonial sleeves that swept the ground  Underneath she wore garments of scarlet and gold and in her hair were pins of coral, tortoiseshell and gold.

O’Tsuyu, the Lady of the Morning Dew

On seeing the the beautiful lady, Hagiwara immediately knelt before her in reverence and adoration touching his forehead to the ground as a sign of respect.  The lady smiled down on him with shining eyes and then spoke softly,  “Welcome, Hagiwara Sama, most noble samurai of the hatamoto.  Please allow me to introduce myself and my handmaiden. My name is O’Tsuyu, the Lady of the Morning Dew and this is O’Yone my handmaiden. She it it is that has brought you to me and I thank her.  Glad am I to see you and happy indeed is this hour!”

Gently raising him she led him into the house and into a room where ten mats were placed upon the floor.  He was then entertained in the traditional manner as the Lady of the Morning Dew danced for him while her handmaiden beat upon a small scarlet and gold drum.  They set the red rice for him to eat and sweet warm wine to drink as was the tradition and he ate all he was given. It was getting late when he had finished and after pleasant conversation he took his leave and as she showed him to the door the Lady of the Morning Dew whispered, “Most honourable Hagiwara, I would be most happy if you came again.”

Hagiwara was  now in high spirits and flippantly laughed, “And what would it be if I did not return?  What is it if I do not come back, what then?”

O’Tsuyu, the Lady of the Morning Dew flinched and then stiffened and her face grew pale and drawn.  She looked him directly in the eye and laid a hand upon his shoulder and whispered, “It will be death. Death for you, death for me.  That is the only way!”

Standing next to her O’Yone shuddered and hid her face in her hands.

The Charade

Perplexed and very much disturbed, Hagiwara the samurai went off into the night wandering through the  thick darkness of the sleeping city like a lost ghost, very very afraid.

He wandered long in the pitch black night searching for his home.  It was not until the first grey streaks of dawn broke the darkness that he at last found himself standing before his own door.  Tired and weary he went in and threw himself on his bed and then laughed, “Hah, and I have forgotten my shuttlecock!”

In the morning he sat alone thinking about all that had happened the day before. The morning passed and he sat through the afternoon thinking about it.  Evening began to fall and suddenly he stood up saying, “Surely, it was all a joke played on me by two geisha girls.  They will be laughing at me expecting me to turn up but I will show them.  I will not let them make a fool of me!”

Therefore dressing in his best clothes he went out into the evening to find his friends.  For the next week he spent his time sporting and partying and through all these entertainments he was the loudest, the happiest, the wittiest and the wildest, but he knew things were not right.  At last he said, “Enough, I have had enough!  I am sick and tired of all this charade!”

Fever

Leaving his friends he took to roaming the streets alone.  He wandered from one end of Yedo by day and then back again at night.  He sought out the hidden ways of the city, the lost courtyards, the back alleys and the forgotten paths that ran between the houses, searching,  always searching, for what he did not know.

Yet, he could not find the house and  garden of the Lady of the Morning Dew although his restless spirit searched and searched.  Eventually finding himself outside his own home he went to bed and fell into a sickness. For three moons he ate and drank barely enough to keep himself alive and his body grew weak, pale and thin, like some hungry, restless, wraith. Three moons later during the hot rainy season he left his sickbed and wrapping himself in a light summer robe set out into the city despite the entreaties of his good and faithful servant

“Alas, my master has the fever and it is driving him mad!” wailed the servant.

Hagiwara took no notice and looking straight ahead set out with resolve saying, “Have faith! Have faith! All roads will take me to my true love’s house!”

Eventually he came to a quiet suburb of big houses with gardens and saw before him one with a bamboo fence.  Smiling, Hagiwara quickly climbed the fence and jumped down saying, “Now we shall meet again!”

Hagiwara the samurai stood in shocked silence staring at it.  An old man appeared and asked, “Lord, is there something I can do for you?”

However, he was shocked to find the garden was overgrown and unkempt.  Moss had grown over the steps and the plum tree had lost its white blossom, its green leaves fluttered forlornly in the breeze.   The house was dark, quiet and empty, its shutters closed and an air of melancholy hung over it.

The Lady Has Gone

“I see the white blossom has fallen from the plum tree.  Can you tell me where the Lady of the Morning Dew has gone?”  Hagiwara sadly replied.

“Alas, Lord, the Lady of the Morning Dew has fallen like the blossom of the plum tree.  Six moons ago she was taken by a strange illness that could not be alleviated. She now lies dead in the graveyard on the hillside.   Her faithful handmaiden, O’Yone, would not be parted from her and would not allow her mistress to wander through the land of the dead alone and  so lies with her. It is for their sakes that I still come to this garden and do what I can, though being old now that is but little and now the grass grows over their graves.”

Devastated by the news Hagiwara went home.  He wrote the name of O’Tsuyu, the Lady of the Morning Dew, on a piece of white wood and then burned incense before it and placed offerings before it.  He made sure he did everything necessary to pay the proper respects and ensure the well being of her spirit.

The Festival of Bon

The time of the returning souls arrived, the Festival of Bon, that honors the spirits of the dead. People carried lanterns and visited the graves of those deceased.  They brought them presents of flowers and food to show they still cared. The days were hot and on first night of the festival Hagiwara unable to sleep walked alone in his garden. It was cooler than the blazing heat of the day and he was thankful for it.  All was quiet and calm and he was enjoying the peacefulness of the night. It was around the hour of the Ox, that he heard the sound of footsteps approach.  It was too dark to see who it was but he could tell there were two different people that he thought were women by the sound of their footsteps. Stepping up to his rose hedge he peered into the darkness to catch sight of who it was approaching.  In the darkness he could make out the figures of two slender women who walked along the lane hand in hand towards him. One held before them on a pole a peony lantern such as those the folk of Yedo used in their traditions to honour the dead and it cast an eerie light around them.  As they approached the lantern was held up to reveal their faces and instantly he recognized them and gave a cry of surprise. The girl holding the peony lantern held it up to light his face

Reunion

“Hagiwara Sama, it is you!  We were told that you were dead.  We have been praying daily for your soul for many moons!” she cried.

“O’Yone, is it really you?” he cried, “and is that truly your mistress, O’Tsuyu, the Lady of the Morning Dew, you hold by the hand?”

“Indeed, Lord, is is she who holds my hand,” she replied as they entered the garden, but the Lady of the Morning Dew held up her sleeve so that it covered her face.

“How did I ever lose you?” he asked, “How could it have happened?”

“My Lord, we have moved to a little house, a very little house in the part of the city they call the Green Hill.  We were not allowed to take anything with us and now we have nothing at all. My Lady has become pale and thin through want and grief,” said the handmaiden.

Hagiwara the samurai gently drew his Lady’s sleeve away from her face but she turned away.

“Oh, Lord, do not look upon me, I am no longer fair,” she sobbed.  Slowly he turned her around and looked into her face and the flame of love leapt in him and swept through him but he never said a word

As he gazed upon her the Lady of the Morning Dew shrank away saying, “Shall I stay, or shall I go?”

“Stay!” he replied without hesitation.

The Green Hill

Just before dawn Hagiwara fell into a deep slumber,  eventually awakening to find himself alone. Quickly dressing he went out and went through the city of Yedo to the place of the Green Hill.  He asked all he met if they knew where the house of the Lady of the Morning Dew was but no one could help him.  He searched everywhere but found no sign or clue as to where it could be. In despair he turned to go home, lamenting bitterly that for the second time he had lost his love.

Miserably he made his way home.  His path took him through the grounds of a temple situated on a green hill.  Walking through he noticed two graves side by side. One was small and hardly noticeable but the other was larģe and grand marked by a solemn monument.  In front of the monument was a peony lantern with a small bunch of peonies tied to. It was similar in fashion to many of those used throughout Yedo during the Festival of Bon in reverence of the dead.

Nevertheless, it caught his eye and he stood and stared.  As if in a dream he heard the words of O’Yone, the handmaiden,

“We have moved to a little house, a very little house in the part of the city they call the Green Hill.  … My Lady has become pale and thin through want and grief,”

Then he smiled and understood and he went home.  He was greeted by his servant who asked if he was alright.  The samurai tried to reassure him that he was fine emphasizing that he had never been happier.  However, the servant knew his master and knew something was wrong and said to himself, “My master has the mark of death upon him.  If he dies what will happen to me who has served him since he was a child?”

The faithful servant of Hagiwara realized someone was visiting his master in the night and grew afraid.  On the seventh night he spied on his master through a crack in the window shutters and his blood ran cold at what he saw.  His master was in the embrace of a most fearful and terrifying being whose face was the horror of the grave. He was gazing lovingly into its eyes and smiling at the loathsome thing while all the time stroking and caressing its long dark hair  with his hands.

Illusion and Death

Nevertheless, Hagiwara was happy.  Every night the ladies with the peony lantern came to visit him.  Every night for seven nights no matter how wild the weather they came to him in the hour of the Ox.  Every night Hagiwara lay with the Lady of the Morning Dew. Thus, by the strong bond of illusion were the living and dead merged and bound to each other

Just before dawn the fearful thing from the grave and its companion left. The faithful servant, fearing for his master’s soul went to seek the advice of a holy man.  After relating to him all that he had seen he asked, “ Can my master be saved?”

The holy man thought for a moment and then replied,  “Can humans thwart the power of Karma?  There is little hope but we will do what we can.”

With that he instructed the servant in all that he must do.  When he got home his master was out and he hid in his clothes an emblem of the Tathagata and placed them ready for the next morning for him to wear. After this, above all the doors and windows he placed a sacred text.   When his Hagiwara returned late in the evening he was surprised to find he had suddenly become weak and faint. His faithful servant carried him to bed and gently placed a light cover over him as he fell into a deep sleep.

The servant hid himself that he may spy on whatever might come to pass that night.  With the arrival of the hour of the Ox he heard footsteps outside in the lane. They came nearer and nearer and then slowed down and stopped close to the house and he hears a despairing voice say,

Entry is Barred

“Oh, O’Yone, my faithful handmaiden, what is the meaning of this?  The house is all in darkness. Where is my lord?”

“Come away, come away, mistress, let us go back.  I fear his heart has changed towards you,” whispered O’Yone.

“I will not go.  I will not leave until I have seen my love.  You must get me in to see him!” whispered the Lady of the Morning Dew.

“My Lady, we cannot pass into the house – see the sacred writing over the door over the windows, we cannot enter,”  warned the handmaiden.

The Lady wailed and then began sobbing pitifully, “Hagiwara, my lord, I have loved you through ten lifetimes!”  and then footsteps were heard leaving as O’Yone led her weeping mistress away.

It was the same the next night.  At the hour of the Ox, footsteps in the lane were heard and then a long pitiful wail followed by the sound footsteps disappearing back down the lane as the ghosts departed sobbing and crying.

The next day Hagiwara got up, dressed and went out into the city.  While he was out a pickpocket stole the emblem of Tathagata but he did not notice.  When night came he lay awake unable to sleep but his faithful servant, worn out with worry and lack of sleep dozed off.   In the night a heavy rain fell and and washed the sacred text from over the round window of the bedroom

The hour of the Ox crept round and footsteps were heard in the lane and entering the garden.  Hagiwara listened as they came nearer and nearer until they stopped just outside.

The Power of Karma

“Tonight is the last chance, O’Yone.  You must get me inside to my lord, Hagiwara.  Remember the love of ten lifetimes. The power of Karma is great but we must overcome it.  There must be a way you can get me in to see him!” said the Lady mournfully.

Inside Hagiwara heard them and called out, “Come to me my beloved, I await you!”

“We cannot enter. You must let us in!” she cried.

Hagiwara tried to sit up but he could not move.  “Come to me my beloved!” he called again.

“I cannot enter and I am cut in two.  Alas, for the sins of our previous life!” wailed the Lady.

Then, O’Yone grasped the hand of her mistress and pointed at the round window, “See, Lady, the rain has washed away the text!”

Holding hands the two rose gently upwards and passed  like a mist through the round window into the bedroom of the samurai as he called out, “Come to me my beloved!,”

“Verily Lord, verily, I come!” answered the Lady.

The next morning the faithful servant of Hagiwara of the most honorable rank of hatamoto found his master grey lifeless and cold.  By the side of him stood a peony lantern that still burned with a pale, yellow flame. The faithful servant seeing his master lying still and cold wept saying,  “I cannot bear it.” And so the strong bond of illusion bound together the living and the dead.

© 17/04/2019 zteve t evans

References, Attributions and Further Reading

Copyright April 17th, 2019 zteve t evans

The Arthurian Realm: The Abductions of Guinevere

Coveting Guinevere

The theme of the abduction of Queen Guinevere runs throughout Arthurian tradition and is taken up by numerous medieval writers.  Caradoc of Llancarfan mentions it in his version of the Life of Gildas, as does Geoffrey of Monmouth, in Historia Regum Brittaniae, (History of the Kings of Britain).  The theme is also taken up by medieval French poets Chrétien de Troyes and Robert de Boron, and in the work of Sir Thomas Malory, Le Morte d’Arthur.   Here we look in brief at various versions of the abduction and then discuss ideas about how they may have been influenced by pagan elements and may be distant echoes of the dramas of ancient gods and goddesses before the arrival of Christianity.

Caradoc of Llancarfan

Probably one of the earliest examples of the abduction of Guinevere comes from The Life of Gildas, By Caradoc of Llancarfan (c.1130-1150).  Guinevere’s abductor is the evil King Melwas of the Summer Country, or Somerset. He may have been an early prototype for Chrétien de Troyes Méléagant, and Malory’s Meliagrance.   In this story Guinevere is abducted and violated and Arthur, who is referred to as a tyrant, spends an entire year seeking her out.  Finally learning she was being in held by King Melwas in Glastonia, or Glastonbury. He raises a vast army intending to free his wife but as the two sides were about to clash, the cleric, Gildas and the clergy step between them. Gildas persuaded the two kings to parley and negotiated that Guinevere be returned to Arthur in peace and goodwill preventing a bloody battle to free her.

Geoffrey of Monmouth

Geoffrey of Monmouth names Mordred, Arthur’s nephew and illegitimate son, as the villain who attempts to covet  Guinevere. Arthur had left Britain in Mordred’s stewardship while he went off fighting the Procurator of Rome, Lucius Hiberius, leaving Guinevere at home.   While he was out of the country with most of his army, Mordred seduced Guinevere and claimed the crown from Arthur forcing him to return to Britain and fight.  This culminated in the catastrophic Battle of Camlann where Mordred was killed and the badly wounded Arthur taken across the sea to Avalon to recover and the end of the Arthurian realm.

Chrétien de Troyes

In Lancelot, Le Chevalier de la Charrette, also known as Lancelot, the Knight of the Cart, by Chrétien de Troyes, Lancelot is the hero of the story who saves Guinevere from the Méléagant, the evil son of King Bagdemagus.  In this story he races to the rescue of Guinevere having a series of adventures along the way. These include having to suffer the indignity, for a knight, of riding in a horse and cart driven by a dwarf that was carrying criminals to their execution.  He then had to scramble over a sword bridge whose edge was turned upright and razor sharp. Although sustaining serious wounds crossing the bridge he was still ready to combat Méléagant, but Guinevere at the request of King Bagdemagus stopped the fight.

Later he was forced to fight Méléagant after the  badly wounded Sir Kay was accused of raping Guinevere while she slept.  Sir Kay was too bad wounded and had no strength available for such exertions and had been wrongly accused.  Blood had been found on her sheets and because he was laid recuperating in the same room as her, he was blamed.  In fact the blood was from Lancelot who had kept an illicit tryst with the queen and slept with her. Lancelot, knowing, but not admitting the truth, stepped in to fight and clear Sir Kay who was too weak to defend himself.

Malory’s, Le Morte d’Arthur

In Malory’s, Le Morte d’Arthur,  wehn the month of May came, Guinevere decided she would participate in the age old tradition of a-Maying in the woods and fields of Westminster.  Therefore, she set off with a party of ladies-in-waiting, along with servants and ten lightly armed Knights, who she insists wear all wear green. Sir Meliagrance, a name probably derived from the Méléagant in Chrétien de Troyes work,  had long lusted after the queen and with 160 men-at-arms attacked the small company. Although her knights fight valiantly they are lightly armed and hopelessly outnumbered. To prevent their slaying she agreed to surrender provided they are spared and remain by her side.  Meliagrance agrees but she manages to send a messenger boy to Lancelot telling of her abduction and requesting his aid.

On hearing the news Lancelot immediately set off in pursuit.  Meliagrance, realising he would follow, set a trap for him and archers killed his horse.  Lancelot was forced to hijack a horse and cart carrying wood for the fires of Meliagrance’s castle.  From this he was given the name, Knight of the Cart. On arrival at the castle gates he shout for Meliagrance demanding he come down and face him.  On learning Lancelot is at his gates Meliagrance begs Guinevere her forgiveness for his behaviour and begs that she protect him from the enraged knight.  She agrees and persuades Lancelot to put his sword away. Lancelot agrees and she leads him to the chamber where the ten knights are kept.

They are both so glad to see each other they agree on a secret midnight tryst. Lancelot appears at her window at midnight and Guinevere tells him she would prefer it if he was inside with her.  Although the window is barred Lancelot pulls the bars out cutting himself in the process and climbs in through the window. The two slept together that night and Lancelot stole away before Sunrise, replacing the bars of the window as he left.

The next morning Meliagrance seeing blood on the sheets of Guinevere’s bed accuses her of sleeping with one, or more, of her wounded knights.  Lancelot, without revealing the truth, challenges Meliagrance to a fight to clear the queen’s name. Meliagrance brings a charge of treason against Guinevere believing she had slept with one or more of the knights.  Although innocent of this accusation, Guinevere had slept with Lancelot which is not revealed to him, but he was not one of the individuals accused. The case is brought before King Arthur and he reluctantly agrees she must be burnt at the stake unless Lancelot proves her innocence by defeating Meliagrance. In the resulting duel Lancelot slays Meliagrance proving her innocence of the charges brought against her and freeing her.

Mordred’s Attempted Abduction

In Le Morte d’Arthur, Mordred, Arthur’s illegitimate son and nephew by his sister Morgause, covets Guinevere, but does not quite manage to abduct her.  Mordred lied to Guinevere telling her4 Arthur had been killed by Lancelot and claimed the throne for himself intending to marry her. Guinevere persuaded Mordred to  allow her to go to London so she could procure all the things a wedding needed but instead locked herself in the Tower of London with her entourage.  Although Mordred tried to persuade her to come out his efforts were cut short by the news that Arthur had arrived back in Britain with his army.  Consequently, he was forced to leave Guinevere and confront Arthur, resulting in his own death and Arthur being severely wounded and taken to Avalon.

Gods of the Round Table

Some scholars of Arthurian legend and romance see many of the stories of King Arthur and his knights, in legend and medieval romance, as being dramatizations of the adventures of Celtic gods and important natural events. They believe there was a special relationship between the king and the gods and the king and the land and to ensure the fertility of the land the king was wedded to the goddess of the land.

David Dom, in his book King Arthur and the Gods of the Round Table proposes that Arthur, Guinevere and the main companions of the Round Table to be a the distant and distorted memories of the old Celtic gods and Arthur is seen as representing a Solar God.  To complicate matters, these stories were overwritten, or influenced by various culture over time, including Roman, English, French and European medieval Christianity and modern thinking. It centers around the idea that Arthurian legends and stories originally were dramatizations of the deeds and adventures of ancient pagan gods with the King Arthur and the Knights of the Round Table making up the pantheon, being a part of it.

Pagan Origins

There is an intriguing idea that the stories of the abduction of Guinevere are echoes of earlier pagan traditions centered around the annual cycle of the seasons in Northern Europe. One of the ways this annual cycle may have been dramatized was in that the seasonal changes were due to the activities and adventures of the gods. In both Malory’s version and that  of Chrétien de Troyes, Guinevere is abducted in the spring, and in Malory’s it is while she is celebrating May Day, or Beltane, the time of the renewal of vegetation. Many scholars see this as evidence that the kidnapping was originally a season myth with Guinevere being a goddess and her abductor a god. In the original versions by Chrétien de Troyes , after being abducted Guinevere was take across water – an indication that she was leaving the Earthly world for the Otherworld – and her rescuers had to cross the water to reach her in that world.  After her rescue Guinevere and Lancelot became lovers which also happened in the spring, around Beltane.

This comes after the bleak barren days of winter and is seen to represent the marriage of the god and goddess heralding the end of the dark, bleak period of winter and the greatly looked forward to renewal of vegetation and fertility to the Earth.  In the Chrétien de Troyes version the entire episode takes place over one year, tying it further to the annual seasonal cycle. The abduction stories while only hinting at pagan influence on the surface have been heavily overwritten with Christian influences which tend to cover up the inherent pagan elements of the loves and romances of the gods.  To pursue this further it is worth taking a look at the annual cycle of seasons for Northern Europe and what follows is a very simplified version of one of the many versions

Winter

In winter the days are cold, dark and short.  Vegetation dies and crops do not grow and food becomes in short supply.   In some pagan northern European societies winter was thought of as the imprisonment of the eternally young, Earth goddess in the depths of the Earth by the aging winter solar god.  As winter progressed the power of the Sun god waned as the Sun rode low in the sky. As his power waned he became more like a malignant god of the underworld and feared the arrival of a young, potent Sun god who would steal the Earth goddess from him.  Desperate to preserve his own power and survive, he imprisoned the Earth goddess in the underworld to prevent anyone from stealing her. The imprisonment of the Earth Goddess resulted in a loss of fertility and renewal being withdrawn from the Earth, causing dramatic and disastrous consequences for humanity.

Spring

In spring the young Sun god arrives and takes a higher path across the sky providing longer days, more daylight and warmer weather.  His youth, strength and virility defeats and supplants the aging Sun god and frees the Earth goddess from imprisonment.  With a  more agreeable climate and the freeing of the goddess the Earth returns to life and seeds germinate, plants bud and grow and animals breed. The young Sun god takes the eternally young Earth goddess for his bride around the time of the festival of Beltane, commonly held on the 1st of May, or halfway between the March, or vernal equinox and the summer solstice, or midsummer,  when the Sun’s power is at its height.

Summer

As the  days grew longer and warmer, with the marriage of the Sun god and the Earth goddess the Earth is fertilized, plants grow and thrive and harvest time arrives which is the product of this marriage.  The young Sun god has reached the heights of his power at midsummer and the coming days will see his power decline.

Autumn

With the decline of power of the now aging Sun god there is a steadily decrease in sunlight and warmth, the days grow steadily shorter, vegetation begins to shrivel and die.  The cycle of the previous years repeats and slowly and inevitable the aging Sun god loses his strength, vigor and virility just as his predecessors had and just as those who come after him will.

Winter Returns

As his strength and potency diminish he appears lower in the sky, days become shorter and darker as winter sets in.  In a desperate attempt to keep his beautiful and eternally young wife he imprisons her in the underground. The Sun god reaches his lowest and weakest point at midwinter, or the Winter Solstice and is defeated by the young Sun god who frees and marries the Earth goddess.  This cycle must continue eternally to bring fertility, renewal and growth to the Earth.

In the version of the abduction of Guinevere by Chrétien de Troyes the drama was played out over one year with Meleagant, Guinevere’s abductor representing the doomed and aging Sun god and Lancelot the virile and potent, young Sun god.

Goddess of Sovereignty

There is also an idea that Guinevere was either an ancient Goddess of Sovereignty, or a representative of one.  A Goddess of Sovereignty was an aspect or servant of the Earth goddess, also known as the Earth Mother or Mother Earth and Goddess of the Land, in some cultures.

Those who follow this idea point to the fact that the story begins in May which is around the festival of Beltane.  It is at this time of year the everywhere is green and fertile and in celebration Malory tells how Queen Guinevere decides she will go a-Maying.  Those who see Arthurian characters as divinities, see Guinevere as representing a Goddess of Sovereignty that bestows the sovereignty of the land onto the King, who in this case is Arthur. As such his role is taking care of the land and inhabitants ensuring it remains fertile.  To do this she needs a strong, virile king but in these stories Arthur is usually portrayed as aging and losing power. Lancelot being the younger and more potent of the two may be seen by a Goddess of Sovereignty as an ideal replacement, but despite his love for Guinevere he remains loyal to Arthur not wanting the crown.

It may also be the case that simply being in possession of a representative of the goddess would be enough to give authority to the claim of kingship. This would make Guinevere a valuable prize for anyone who would be king and helps explain her numerous abductions, especially Mordred’s interest in her.  It also explain why, for the most, part Arthur appears reluctant to acknowledge, or deal with the situation of her affair with Lancelot until he is forced into it.

The affair with Lancelot may not have been about Guinevere’s alleged sexual promiscuity but more about her fulfilling her role as representing a Goddess of Sovereignty. Furthermore her abductions may not necessarily have been about love, lust or desire for her as a woman, but more about possessing the representative of the goddess. For all of that these are just ideas and theories and it is up to each person to decide what it means to them.

© 20/11/2018 zteve t evans

References, Attributions and Further Reading

Copyright November 20th, 2018 zteve t evans

Sir Galahad the Perfect Knight

640px-arthur_hughes_-_sir_galahad_-_the_quest_for_the_holy_grail

Sir Galahad first appeared in medieval Arthurian romance in the Lancelot-Grail cycle of works and then later in Le Morte d’Arthur by Sir Thomas Malory.  He was the illegitimate son of Sir Lancelot and Elaine of Corbenic and became one of King Arthur’s Knights of the Round Table.  When he came of age he was considered the best knight in the world and the perfect knight and was renowned for his gallantry and purity becoming one of only three Knights of the Round Table to achieve the Holy Grail.  The other two were Sir Bors and Sir Percival.  Pieced together here is a brief look at his early life and how through his immaculate behavior he rose to such an exalted status  achieving the Holy Grail and a spiritual dimension which remained frustratingly out of reach of King Arthur, Sir Lancelot and most of the the other Knights of the Round Table and concludes by comparing his achievements with those of King Arthur and Sir Lancelot.

King Pelles

King Pelles the lord of Corbenic the Grail Castle, in the land of Listeneise  and was Galahad’s maternal grandfather.  He was also one of the line of the guardians of the Holy Grail. In some Arthurian romances  Joseph of Arimathea brought the Grail to Britain and gave it to Bron, his brother-in-law, to keep safe and Pelles was descended from Bron. In some versions of Arthurian romance Pelles is also known as the Fisher King or Maimed King.

Pelles had been wounded in the legs or groin resulting in a loss of fertility and his impotence was reflected in the well-being his of kingdom making it infertile and a Wasteland. This is why he was sometimes called the Maimed King.  The only activity he appeared able to do was go fishing.  His servants had to carry him to to the water’s edge and there he would spend his time fishing which is why  he is sometimes called the Fisher King.   Galahad was important to King Pelles as he was the only one who could heal his wound.

Elaine and Lancelot

King Pelles had a daughter named Elaine and he had been forewarned by magical means that Lancelot would become the father of his daughter’s child.  This child would grow to become the world’s best and most perfect knight and be chosen by God to achieve the Holy Grail.  He was the chosen one who would be the only one pure enough to be able to heal his wound.  There was a problem though. Lancelot was dedicated solely to Guinevere, his true love and would never knowingly sleep with another woman.   Nevertheless Pelles was desperate for the liaison to take place and decided to seek magical help from Dame Brusen.  She was one of Elaine’s servants who was skilled in the art of sorcery to help his cause.  She gives Pelles a magic ring for Elaine to wear which gives her the likeness of Guinevere.

Elaine wears the magic ring and transforms into the a double of Guinevere.  Lancelot is fooled by the masquerade and they sleep together.  When he discovers the deception he is angry and ashamed and threatens to kill her.  She tells hims she is with his child and he relents but leaves Corbenic.

Elaine in due course gives birth to his son who she names Galahad.  This is the name Lancelot was baptized with when he was born.   It was the Lady of the Lake who fostered and raised Lancelot in her magical realm and it was she who named him Lancelot du Lac, or Lancelot of the Lake.

The madness of Lancelot

holy_grail_tapestry_the_failure_of_sir_launcelot

Soon afterwards Elaine goes to a feast at Arthur’s court.  Although Lancelot is also there he refuses to acknowledge her, making her sorrowful and lovelorn.   She calls her servant Dame Brusen to her and tells her how she is feeling and asks for her help.  Dame Brusen tells Elaine that she will fix it so Lancelot lies with her that night.  Pretending to Lancelot that Guinevere has summoned him she leads him to her chamber, but it is Elaine waiting there for him in bed in the dark and again he sleeps with her.

While he is with Elaine, Guinevere summons him and is furious to discover he is not in his bed chamber and even more so when she discovers him lying with Elaine in hers.  She tells him that she never wants to see or talk to him again and will have nothing more to do with him.  Lancelot is so upset and disturbed at what has happened and with Guinevere’s admonishments that madness takes him and he leaps out of the window running off into the wilderness.

Lost in madness and consumed by grief and sorrow he wanders alone through the wild places before he eventually reaches Corbenic where Elaine finds him insane her garden. She takes him to a chamber in Corbenic Castle where he is allowed to view the Holy Grail, but only through a veil.  Nevertheless this veiled sight of the holy relic is enough to cure him of his insanity.  Although he sees it through the veil, having committed adultery he is not pure enough so he can never be the perfect knight that achieves the Grail.

When his son is born he finally forgives Elaine but will not marry her and instead returns to the court of King Arthur.  The child is named Galahad, after his father’s former name and given to his great aunt to bring up in a nunnery.  Merlin foretells that Galahad will be even more valiant than his father and will achieve the Holy Grail.

Galahad’s quest for the Holy Grail

It was not until Galahad became a young man that he was reunited with Sir Lancelot, his father, who makes him a knight.   Lancelot then takes Galahad to Camelot at Pentecost where he joins the court.  A veteran knight who accompanied him leads him to the Round Table and unveils an empty chair which is called the Siege Perilous or the Perilous Seat.  At the advice of Merlin this seat was kept vacant for the knight who was to achieve the Quest for the Holy Grail.

This was his first test or worthiness as this chair in the past had proved deadly for any who had previously sat there who had hoped to find the Grail.  Galahad sits in the seat and survives.  King Arthur sees this and is impressed seeing that there is something special about him and leads him down to a river  where there is a floating stone with a sword embedded in it which bears an inscription  which says,

“Never shall man take me hence but only he by whose side I ought to hang; and he shall be the best knight of the world.”

Galahad tries and takes the sword from the stone and Arthur immediately declares that he is the greatest knight ever.  Arthur invites Galahad to become a member of the Round Table which he accepts.  Not long after the mystical presence of the Holy Grail is briefly experienced by those at King Arthur’s Court and the quest to find the grail is immediately begun. All the Knights of the Round Table embark on the quest leaving Camelot virtually empty.  Arthur is sad because he knows many will die or not return and fears it is the beginning of the end of his kingdom.

640px-dante_gabriel_rossetti_-_how_sir_galahad2c_sir_bors_and_sir_percival_were_fed_with_the_sanct_grael

Galahad mainly traveled alone and became involved in many adventures. In one he saves Sir Percival when he was attacked by twenty knights and rescued many maidens in distress.  Eventually he meets up again with Sir Percival who is accompanied by Sir Bors and together they find the sister of Sir Percival who takes them to a ship that will take them over the sea to a distant shore.  Sadly when they reach the shore Percival’s sister has to die that another may live.  To ensure she gets a fit and proper burial Sir Bors takes her body back to her homeland.

Sir Galahad and Sir Percival continue the quest and after many adventures arrive at the court of King Pelles and his son Eliazar.  Pelles and Eliazar are holy men and take Sir Galahad into a room to show him the Holy Grail and they request that he take it to a holy city called Sarras. After being shown the Grail, Sir Galahad asks that he may he may choose the time of his own death which is granted.

While he is on the journey back to Arthur’s court Joseph of Arimathea comes to him and he experiences such feeling of ecstasy that he asks to die there and then.  He says his goodbyes to Sir Percival and Sir Bors and angels appear and he is carried off to heaven as his two friends watch.  Although there is nothing to say that the Holy Grail will not once again be seen on earth it was said that since the ascension to heaven of Galahad there has not been another knight with the necessary qualities of achieving the Holy Grail.

Galahad’s achievement of the Holy Grail

Sir Galahad and the quest for the Holy Grail is one of the later stories that appeared as Arthurian romances grew in popularity.   The thought is that King Arthur and the Knights of the Round Table were not pure enough to achieve such an important religious task. Galahad was introduced into the fold as one of the few who had the purity and personal qualities to qualify him as worthy enough to achieve the Holy Grail.  Just as when Arthur drew the sword from the stone and became the chosen one, Galahad did the same and also became the chosen one. He chose the kingdom of God whereas Arthur built a kingdom on earth.  In taking up the quest for the Holy Grail the priority is to the spiritual rather than the earthly life and Galahad fulfills the spiritual dimension of Arthurian romance and becomes the example for his contemporaries and those coming after him to aspire to.

© 03/05/2016  zteve t evans

References and Attributions

Copyright May 3rd, 2016 zteve t evans

Ancient symbols: The puzzle of the Three Hares

Three hares sharing three ears,

Yet every one of them has two!

Ancient German riddle

Dreihasenfenster (Window of Three Hares), Paderborn Cathedral – Author: ZeframGFDL

An ancient symbol

The three hares is an ancient symbol that is found in many religious places, buildings and caves ranging from the British Isles, Germany, France and other parts of Europe to the Middle East and parts of China in the Far East.  In Britain the symbols are mostly architectural ornaments or found in church roofs and sometimes on ceilings of private homes.  In Europe they are found mostly in churches and synagogues.   It is also used as a motif in heraldry, jewelry, ornaments, tattoos and other works of art. It has been wrought in many different materials and can be thought of as a puzzle, a topological problem, or a visual challenge, and can be found in stone sculptures, wood carvings, paintings, drawings and metal work.

Threefold rotational symmetry

Essentially the motif consists of three hares, or rabbits, chasing each other the same way around a circle.  There is a threefold rotational symmetry with each of the three ears being shared by two hares.The ears form a triangle that appears  at the centre of the circle, where, instead of there being six ears visible, there are only three, even though individually the hares all show two.  Occasionally a Four Hares motif is found in some places which is a similar but shows four ears, instead of eight, even though all the hares have two ears, making a square in the center.

The Tinners Rabbit’s

In  the county of Devon and other parts of the  south west England the motif is sometimes known as the Tinner’s Rabbits. This refers to the trade of tin mining that was once an important industry in the area. The theory was that a tin miners trade association or union that used the Three Hares motif as its emblem was the patron to a number of churches.  This might explain its high proportion of representations in churches in the area.  However, the motif is also found in parts of England with no association with tin mining, though it could have represented some other association that patronized these churches, but the theory is not accepted by everyone and the truth remains elusive.

Sacred symbols

The symbol is similar to the triskelion the triquetra and the triple spiral, or triskele. The meaning of the motif is unknown today though it is believed to have a number of symbolic and mystical associations and was possibly something to do with fertility and the cycle of the moon in paganism.   Its presence in Christian churches is thought to symbolize the Trinity though this cannot be proved and the fact that it is found in so many different countries over such a wide distance it may in fact have more than one meaning or purpose depending on the culture where it is found.

Buddhist connections

The Three Hares motif seems to have spread from the Far East westwards between 600 AD and 1500 AD.  The earliest known examples comes from the Sui Dynasty of China where it was found in sacred caves used for temples from the 6th to 7th century.  From there the motif was believed to have become connected to Buddhism and possibly spread along the Silk Road to the Middle East and eventually to Europe.

A researcher named Guan Youhui, now retired from the Dunhuang Academy, spent 50 years studying the patterns and symbols that are found in the Mogao Caves.  He believed the Three Hares motif represent “peace and tranquility” while others think they may represent “to be”.

The Three Hares can be found in “Lotus” motifs and Mongol metalwork from the 13th century.  It has been found on a copper coin from Iran dated 1281 and on other artifacts from diverse origins.

The spread of the motif

TIt is a mystery to how the Three Hares motif is found over such a large range from China the Middle East, Europe and the British Isles.  Although the earliest examples are found in China it is unknown why it occurs in so many diverse countries.It is possible it  spread along the great trading route of the Silk Road to other regions of the world but it could also have developed independently in different places with different meanings attached to it.  In the first instance it may have incorporated in the design of silks and artifacts simply because it was a pleasing design or it had some special significance.  With the second instance the majority of the occurrence of the motif are found in churches and synagogues in Germany and England, implying some religious significance was attached to it.

Christian use of the Three Hares

The Three Hares motif is found in a number of churches in some European countries.  In  Lyons, France the Basilica of Notre-Dame de Fourvière   and in Germany, the Paderborn Cathedral display excellent examples of the use of the motif.The southwestern parts of England has the most examples and the Three Hares Trail can be followed to see them.  They are often placed on carved wooden knobs, or bosses in a prominent position in the ceilings or roof of medieval churches, giving weight to the idea that they had some special significance and not just the trade symbols of masons or carpenters. The Dartmoor area has a number of Three Hares motifs found in churches. A fine example of a carved wood boss can be seen on a roof boss in the church of St Pancreas, Widecombe-in-the-Moor, near Dartmoor, Devon.

In Christianity there are at least two possible reasons why it it placed in churches.  The first is that in ancient times the hare was believed to be a hermaphrodite that reproduced without sexual intercourse and in doing so retained its virginity.  As such it became associated with the Virgin Mary and its image used in illuminated manuscripts and paintings of the Virgin Mary with the baby Jesus.

The second reason is that the motif  could be representative of the  Holy Trinity.  The three ears from the three hares form a triangle in the centre of the motif possibly representing One in Three and Three in one.  Triangles and interlocking rings were quite often used to represent the Holy Trinity.

Intriguingly the Three Hares symbol is often found next to the so called Green Man symbol.  Like the Three Hares symbol little or possibly less is known about the Green Man.  It is speculated to be an Anglo-Saxon symbol though many people think it may be a far older originating Celtic times.   What it is doing in a Christian church is unknown.  Some speculate that the two together are meant to show the difference between the divine and the earthly nature of humans.

An ancient German riddle

Curiously the motif is found in many of the more well known wooden synagogues in the Ashknaz region of Germany dating from the 17th and 18th century along with the following riddle:-

Three hares sharing three ears,

Yet every one of them has two.

Coat of Arms of Hasloch – Public Domain

The meaning of the Three Hares motif

The hare is an animal that is involved in many myths and legends in many different cultures around the world.  The Three Hares motif can be found from Britain across Eurasia to China and was found in Buddhist, Christian, Jewish and Hindu cultures.   If there was a thread that linked them all together, or a common meaning attached to the motif, it is lost now but it is intriguing to find it in such diverse places.

Symbolism of the Three Hares

But there may be something that they may all have in common. The use of symbols or icons, or imagery helps make learning and remembering important information easier especially for people who cannot read or write.  The use of images is an invaluable aid for people in such circumstances as they convey meaning and information quickly and easily.  The paintings in the caves of Mogao Caves of China to the churches in the English countryside appear to be intended to convey some, but not necessarily the same message, or idea. The symbol of the Three Hares was at least one possible way that the information was conveyed.  What exactly the message was is not known but if one looks at the places and the cultures that they are found in it could be that ideas will naturally spring to mind.   Could it be that by looking at and thinking about the puzzle the beholder is being deliberately placed in a situation where they have to use their own knowledge and experience in combination with the location and culture the symbol is found in to make sense of it in the world that they find themselves in?

One last question

There is probably no right or wrong answer, but do you think The Three Hares symbol has a meaning; does it change with culture and location, or is it just an attractive image used for decoration?

© 06/05/2015 zteve t evans

References and Attributions

Copyright 6th May, 2015 zteve t evans

Greek mythology: Gaia’s revenge

Gaia the Earth Mother

Gaia – Public Domain

In Greek mythology Gaia  appeared out of Chaos and was the primal Mother Goddess who gave birth to the Earth and the universe.  According to some sources she was seen as the personification of the Earth and the mother of all.

Ouranos the god of the skies

Ouranos was the personification of the sky or the heavens in Greek mythology and is also known by his Latinized name of Uranus. He was also known as Father Sky.  Sources differ but  Hesiod in his work Theogony says that Gaia was his mother while other sources say his father was Aether.

Gaia gave birth to Ouranos who became the sky crowned with stars and of equal splendor to her and made so as to fully cover her. She then created the mountains and the sea. After the universe had been formed the next task was to populate it.

The birth of the Titans

Ouranos was not only her son but her husband too. Gaia united with Ouranos to give birth to the twelve Titans, six male and six female and the first race upon the earth. Their sons names were Oceanus, Coeus, Crius, Hyperion, Iapetus and Cronus, and their daughters names were Theia, Rhea, Themis, Mnemosyne, Phoebe and Tethys.

The birth of the Cyclops

Ouranos and Gaia then produced the Cyclops, who were named Brontes, Steropes and Arges. These were giants with one eye in their foreheads and who possessed incredible strength.

The birth of Briareus, Cottus and Gyes

Their next offspring were three monsters who each had one hundred powerful arms and fifty heads. They were known as the Hecatonchires, or the Centimanes, and their names were Briareus, Cottus and Gyes.

Ouranos regarded his children with horror and revulsion and was also thought to be fearful of their strength, and possibly usurping him. As soon as they were born he imprisoned them in  the earth, which was inside Gaia who was the Earth goddess.

Gaia’s revenge

Victory, Janus, Chronos, and Gaea – by Giulio Romano – Public Domain

Gaia was distraught at this, and feeling great sorrow for her children and great pain for herself planned vengeance against Ouranos. From her bosom she manifested a sharp sickle and asked her children to join in with a plan she had made to set them free and wreak vengeance. The plan was to castrate Ouranos when he visited her at night. Only Cronus agreed to help her and she gave him the sickle.

When evening fell Ouranos returned to rejoin Gaia. While Ouranos was asleep, Cronus and Gaia mutilated him, cutting off his genitals and throwing them in the sea. From the blood that seeped from the terrible wound onto the earth sprang the Furies, the Giants and the ash-tree nymphs. From what was thrown into the sea the goddess of love and desire, known as Aphrodite, was born.

Cronus becomes king of the gods

With Ouranos now impotent and the sky separated from the earth, Cronus liberated his fellow Titans, but not the Cyclops and Hecatonchires, and became king of the gods. Later he too was to be deposed by his son Zeus, who became the chief god of the Greek Pantheon.

References and attributions

Copyright 25/03/2015 zteve t evans

British Folk Songs: The Ballad of John Barleycorn

Barley has a long association with human society because of its uses for food, drink and medicine that goes back some 12,000 years.   Used for animal feed and to make bread for human consumption, it is also used to make popular alcoholic drinks such as beer, barley wine, whisky and other alcoholic and non-alcoholic beverages.

Beer is the oldest and the most common of all alcoholic drinks and after water and tea the third most popular beverage.  With its ancient importance, barley has given rise to many myths and is the source of much folklore and many people think that hidden in an old traditional folk song of the British Isles  called John Barleycorn, lies the story of barley.

Barley – Public Domain Image

The Ballad of John Barleycorn

A traditional British folk ballad, called John Barleycorn, depicts the lead character as the personification of barley and its products of bread, beer and whisky.   The song is very old and there are many versions from all around the British Isles.  The song does have strong connections with Scotland with possibly the Robert Burns version the most well-known though the song goes way back to before the times of Elizabeth 1st.

Different Versions

In the song, John Barleycorn is subject to many violent, physical abuses leading to his death.  Each abuse represents a stage in the sowing, growing, harvesting, malting and preparation of barley to make beer and whisky.

In many versions there is confusion because it is brandy that is consumed even though brandy is made from grapes, rather than whisky or beer made from barley.   John Barleycorn is also a term used to denote an alcoholic drink that is distilled such as a spirit, rather than fermented like beer.

In some versions of the song there is more emphasis on the way different tradesmen take revenge on John Barleycorn for making them drunk.  The miller grinds him to a powder between two stones.  However John Barleycorn often proves the stronger character due to his intoxicating effect on his tormentors and the fact hat his body is giving sustenance to others making humans dependent upon him.

Through the savagery inflicted upon John Barleycorn the song metaphorically tells the story of the sowing, cultivating and harvesting cycle of barley throughout the year.  The ground is ploughed, seeds are sown, and the plant grows until ready for harvest. It is then cut with scythes, and tied into sheaves, which are flayed to remove the grain.

Pagan and Anglo-Saxon Associations

Wikipedia says that some scholars think that John Barleycorn has strong connections with the pagan Anglo-Saxon character of Beowa also known as Beaw, Beow, or Beo or sometimes Bedwig. In Old English ‘Beow’ means ‘barley’ and ‘Sceafa’ means ‘sheaf.’ From Royal Anglo-Saxon lineage, Beowa is the son of Scyld who is the son of Sceafa in a pedigree that goes back to Adam.

Many scholars also think that there are strong associations with Beowa and Beowulf and the general agreement is that they are the same character.  Some scholars also think that Beowa is the same character as John Barleycorn while others disagree.

The Golden Bough

Wikepedia says, Sir James George Frazer, in his book, ‘The Golden Bough: A Study in Magic and Religion’  asserts that many of the old religions of the world were derived from fertility cults which had at their core the ritual sacrifice of a Sacred king who was also known as the Corn King, who was the embodiment of the Sun god.  Each year he went through a cycle of death and rebirth in a union with the Earth goddess, dying at the harvest time to be reborn in the spring.

The Corn King

The Corn King was chosen from the men of a tribe to be the king for a year.  At the end of the year he would then dance, or perform thanksgiving and fertility rituals in the fields before being ritually killed.  So that the soil would be fertilised his body was dragged through the fields to enable his blood to run into the soil.  It may be that he may then have been eaten by the tribe in completion of the ritual.

As well as other uses, the barley was made into cakes which would be stored for the winter and were thought to hold the spirit of the Corn King.  Around the time of the winter solstice when the sun was at its weakest and as it started to strengthen, the cakes would be fed to children giving them the spirit of the corn king.

Christianity

There are also theories that possibly an earlier form of John Barleycorn represented a pagan rite before the rise of Christianity. There are suggestions that the early Christian church in Anglo-Saxon England adapted this to help the conversion of the pagan population to Christianity.  This is a tactic that was used with Yule and other pagan festivals and traditions.   In some versions of the song, John Barleycorn suffers in a similar way to Christ, especially in the version by Robert Burns.

After undergoing ritualistic suffering and death, his body is ground into flour for bread and drink. Some scholars compare this with the Sacrament and Transubstantiation of Christian belief though not all agree.

Popular Culture

We will probably never know the true origins and meaning that are hidden in the story of John Barleycorn but the song and its mysteries still have a powerful effect on people today.  Many popular musicians and folk artists have performed versions of the song in the recent past and it is still a popular song today.

In 1970, the progressive rock group, ’Traffic’ made an album entitled, John Barleycorn Must Die, featuring a song of the same name which went on to become a classic.

The song is popular with recording and performing artists and a favourite with audiences. Folk rock bands Fairport Convention and Steel-eye Span and many other rock and folk artists have recorded versions of the song ensuring the story of John Barleycorn is still sung and celebrated, so that even though the meaning may be lost in time, the story lives on.

References and Attributions
File:Hordeum-barley.jpg From Wikimedia Commons 
Read the lyrics HarvestFestivals.Net - John Barleycorn
AudioEnglish.org -John Barleycorn
The Golden Bough - from Wikipedia
Sacred king from Wikipedia
Frazer, Sir James George -  The Golden Bough: A Study in Magic and Religion
Traffic - John BarleyCorn  
Mainly Norfolk: English Folk and Other Good Music

The Popular Legend of Lady Godiva

The popular legend of how Lady Godiva rode naked on horse back through the streets of Coventry to save the people from a crippling and unjust tax known as the Heregild, is one of the most renowned stories in British folklore. The Heregild was a tax imposed on the English by the Danish King Canute to pay for his body guard.

Lady Godiva, by artist John Collier – Public Domain Image

According to the legend the event happened on a market day and had profoundly beneficial consequences for the people of Coventry.

The problem with legends is that there are often more than one versions of the same story and events that happened in the distant past get changed and exaggerated until it is difficult to discern the accuracy of accounts.  This article presents a version of the popular legend of Lady Godiva as it exists today and has been put together from a number of other versions.  It is the first of a planned series on the subject each of which will present different view points on the legend, such as the historical and pagan contexts of the story.

The Heregild Tax

Earl Leofric was a powerful lord loyal to King Canute and owed his position to his goodwill.  As such he was not prepared to risk losing that goodwill.  He strictly imposed the Heregild on the people and made sure it was collected

Lady Godiva was also rich and owned valuable land and assets in her own right in the area and was very fond of the local people.  One of those assets was the town of Coventry. She was a devout Christian and was renowned for being pious, virtuous and faithful to the Christian Church and its ideals.  In comparison, it was said that Leofric, although thought to be a Christian, did not hold quite the same religious convictions as his wife.

Leofric’s Challenge

Lady Godiva could see the suffering it was causing to her beloved people and persistently begged Leofric to put an end to the tax.  With his patience running thin through his wife’s continuous pestering he is reputed to have told her that she would have to ride naked through the streets of Coventry before he would repeal the tax.. He probably said this out of exasperation, thinking his very prim and pious wife would never do such a thing. However, Leofric badly underestimated his wife’s devotion to the people and her determination to help them.

Lady Godiva takes up the Challenge

Godiva took up the challenge and rode naked on a horse through the streets of Coventry.  There are a number of variations to the legend, but one says that the people of Coventry were so grateful to Godiva, that they kept to their homes and covered the windows and no one took advantage of the situation to try and peek at her.

Peeping Tom

Another later variation tells how she had sent out messengers to clear the streets in front of her as she rode. All the citizens of Coventry obeyed except for one who tried to peep but was immediately struck blind.  His name was Tom who was a tailor, and from that day on he became known as Peeping Tom.

In Coventry’s Cathedral Lanes Shopping Centre there is a rather peculiar carved painted wooden effigy said to be a depiction of Peeping Tom.  Its eyes are blank possibly because the paint has worn off or possibly for other reasons. Either way, Lady Godiva completed the ride veiled only by her long golden hair which was long enough to cover her body, leaving only her face and legs visible.

Leofric Keeps His Promise

It seems her husband, Leofric, was so impressed that his demure and pious wife would dare to do such a thing for the people of Coventry and so amazed that no one had seen her that he changed his own religious convictions.  He regarded it as a miracle and keeping his word to his wife he repealed the hated Heregild and founded a Benedictine monastery with her, although no trace of this remains today.

The grateful people of Coventry held an annual fair keeping alive the story of Godiva and her heroism.  Unfortunately this was banned during the Reformation.

The Godiva Procession

Around 1678 the fair was revived with a representative of Lady Godiva riding through the streets on a snow white horse accompanied by a man making lewd and suggestive gestures.  The Godiva Procession is an annual event which takes place in June.

Future Articles

Although the naked ride of Lady Godiva is one of Britain’s most famous legends there is no proof that it actually happened though Godiva and Leofric were both historical and important figures in their day. It is still debated whether this was the same Godiva or a different person.  Historically, back in the days when the event was supposed to have happened Coventry was just a small settlement and nothing like the city we know today. Many scholars think that the legend has its roots in pagan ceremonies such as the May Queen.  These and other ideas will be dealt with in future articles.

References and Attributions
Lady Godiva - From Wikipedia 
BBC – Lady Godiva 
LIBER GENTIUM MEDIEVAL BIOGRAPHY - Lady Godiva - the eleventh century Coventry legend
Image - File:Lady Godiva by John Collier.jpg - From Wikipedia - Lady Godiva, by Artist, John Collier (1850–1934) Credit line Photographer, user:Hautala

The Legend Of Madelon And The Christmas Rose

The legend of the Christmas Rose tells the story of how a young shepherdess named Madelon, through her love and devotion, came to give the baby Jesus a gift more precious than gold, frankincense or myrrh.

Madelon and the Christmas Rose - Public Domain

Madelon and the Christmas Rose – Public Domain

The Christmas Rose

The Christmas rose (helleborus niger) is actually a perennial herb and grows in the cold, snowy mountains and high valleys across Europe. The flowers are white and star-shaped and tipped with pink. It is also known as the Snow Rose and the Winter Rose as it blossoms in the mid-winter season when most other vegetation lies dormant and covered by snow.

The Legend

The tradition tells how the shepherds, while watching their flocks, were visited by an Angel who was leading the Magi to the birthplace of Jesus. The Angel told them of the birth of Jesus who would be known as the Prince of Peace, the King of Kings and the Saviour of their people. Overjoyed, the shepherds left their flocks to visit the new born king taking him such gifts as they could afford and were befitting of their status such as, honey, fruit and snow-white doves.

Madelon

Now on that cold winter night when Jesus was born, the shepherds were not the only ones out on the hillside tending their flocks. A young shepherdess, called Madelon, was also out tending her family’s flock and had witnessed the arrival of the Angel and the Magi and heard what the Angel told the shepherds.

Love And Devotion

Hearing the news, the young girl’s heart became full of love and devotion and filled with faith. At a distance she followed the Angel, the Magi and the shepherds to the stable where Jesus lay in the manger, cared for by Mary and Joseph.

The Magi Give Baby Jesus Wonderful Gifts

She watched as they entered the stable and the Magi laid their wonderful gifts of gold, myrrh and frankincense before the baby Jesus. She watched as the shepherds gave their gifts of honey, fruit and snow-white doves. Realizing she had nothing to give she rushed back to the hillside to try and find flowers that she could lay before him.

Madelon’s Tears

Finding none on the snow covered hillside she became full of shame and despair and began crying. As she cried her tears fell down her face onto the snowy ground around her. Seeing this from on high the Angel came down and touched the ground and a bush of the most beautiful winter roses sprang forth at her feet.

A Precious Gift Of Pure Blooms

The Angel told her, “No gold, no frankincense, no myrrh, is as precious, or as fitting a gift for the Prince of Peace as these pure blooms that are born from the pure tears of love, faith and devotion.”

The ancient pagan origins of Christmas – The festival of Saturnalia

Christmas in the modern world is a time of revelry, eating and overindulgence of drink, the giving of presents, carol singing and much more.  The Roman festival of Saturnalia is believed to have been a forerunner of the Christmas we know and celebrate today giving us many customs and traditions that we use and enjoy.

Dice players – Author: WolfgangRieger – Public Domain Image

The Roman Festival of Saturnalia

An early forerunner to Christmas was the ancient Roman festival of Saturnalia.  This festival was held in honour Saturn an agricultural deity who reigned during the Golden Age. This was a time of peace, when all was prosperous and plentiful.  A time when people’s needs were met with out having to work and every one lived in a state of social equality with one another.  The festival commenced on the 17th December to the 23rd of December. Saturnalia could be celebrated anywhere in the Roman Empire not just Rome.

Saturnalia was time of great feasting, making merry and revelry with copious amounts of drinking and over indulging in food. People went out in the streets singing from door to door.  It was a time for the giving and receiving of presents. The revelry was supposed to reflect the conditions of the Golden Age.

During Saturnalia leaves and branches of evergreens were fashioned into wreathes and carried by priests in processions.  Gambling and throwing dice, which in ancient Rome was discouraged became permitted for both masters and slaves over the duration of the festival.

Public buildings and squares were adorned with flowers and lit with candles. Candles may have represented the search for truth and knowledge and also the return of the sun after the winter solstice.  In later times the 25th of December by the Julian calendar, Romans celebrated Dies Natalis of Sol Invictus, or the “Birthday of the Unconquerable Sun.”

Role reversal during Saturnalia

During Saturnalia roles were reversed between master and slave, with slave becoming the master and the master, the slave.   Some reports from ancient sources say slaves and masters ate at the same table together.  Other reports say the slaves ate first and others say that the masters served the slaves their food.  No doubt it was the slaves who did the actual preparation and clearing up.

Slaves were also said to be allowed to show a certain amount of disrespect to their masters but in reality it was probably more of an act.  This is because the role reversal was temporary, only lasting through Saturnalia so slaves still needed to be wary of upsetting their master too much.

Dressing for Saturnalia

As can be expected during important festivals people like to dress up and wear their best clothes and Romans were no different.  During Saturnalia men set aside the toga, their usual garment, in favour of Greek styled clothing.  They also wore a conical cap of felt called the pilleus, which was a token of a freedman.  Even slaves were allowed to wear the pilleus during Saturnalia.

Giving presents during Saturnalia

December the 23rd was known as “The Sigillaria and on this day presents and gifts were given.  Against the spirit of the season the value of gifts given and received was a sign of social status.   These might be candles, items of pottery, wax figurines, writing tablets, combs, lamps and many other such articles. Sometimes bird or animals were given.  The rich sometimes gave a slave or an exotic animal of some kind.  Children were given toys.

The Lord of Misrule

The ruler of Saturnalia and the master of ceremonies was called Saturnalicius princeps and was chosen by lot.  A similar figure is seen in medieval times presiding over the Feast of Fools and was known as the Lord of Misrule.  He would issue absurd and whimsical commands which had to be obeyed, hence creating chaos and (mis)rule and an absurd world.

The influence of Saturnalia on Christmas today

Many historians and scholars see the festival of Saturnalia as being as one of the original sources of many of today’s Christmas practices.   The giving of presents, carol singing, the lighting of candles and the use of evergreen plants for decorations all continue to this day.   The practice of eating and drinking to excess and the carnival atmosphere that prevails over the season are reminiscent of the festival of Saturnalia.

References

BBC – Did the Romans invent Christmas? By Jayne Lutwyche  – BBC Religion and Ethics

Saturnalia – From Wikipedia, the free encyclopedia

Public Domain Image – Dice players. Roman fresco from the Osteria della Via di Mercurio (VI 10,1.19, room b) in Pompeii.Author – WolfgangRieger

Natural Folklore: The Northern and Southern Lights

The Aurora Borealis, or Northern Lights

This image or file is a work of a U.S. Air Force Airman or employee, taken or made as part of that person’s official duties. As a work of the U.S. federal government, the image or file is in the public domain.

The northern lights and the southern lights are natural phenomena that occur in the night skies over the polar regions of the planet. Today, we know they are caused by gas molecules in the atmosphere colliding with solar particles. This releases energy as light and creates colourful displays of light that display in fold-like shapes, streamers, rays, arches and many other amazing forms.

The northern lights are also known as ‘Aurora borealis’ and the southern lights as ‘Aurora australis.’ In Roman mythology Aurora was the goddess of the dawn, so Aurora borealis means ‘dawn of the north,’ and Aurora australis means dawn of the south.

They can be very beautiful and awe-inspiring and at the same time mysterious and even frightening. Many different cultural and ethnic groups who lived in places where they are seen have developed many myths and legends to try and explain and make meaning of them in their own terms.

The Fox-fires of Lapland

In the language of the Finnish people the northern lights are known as “Revontulet.” In English this means “Fox Fires” and comes from a very old Finnish myth which says that the lights were produced by magical snow foxes whose swishing tails sent snow spraying into the skies.

North of Finland, Norway and Sweden live the Lapp people in Lapland. This is a huge area within the Arctic Circle which ranges across parts of all three of these Scandinavian countries. The Lapps are closely related to the Finnish people. Their traditions say that the lights are the shining souls of the dead.

When the lights are in the skies people are expected to behave in a solemn and respectful way. Children were also expected to be solemnly too out of respect for the departed ones. To show disrespect would bring down bad luck, sickness and the risk of death.

The shamans of the Lapps painted runes representing the fires on their on their drums to help them attract and capture their magical energy. They were also believed that the lights had soothing powers over conflicts and arguments.

There was also a belief that if you whistled when the lights were active they would come to you and take you away with them.

The ride of the Valkiries

A red aurora of this magnitude is rare, and in this image it complements the green colour. Image taken at Hakoya island, just outside Tromsoe, Norway. October 25th, 2011 by photographer Frank Olsen

A red aurora of this magnitude is rare, and icomplements the green colour. Image taken Hakoya island, Norway. October 25th, 2011 by photographer Frank Olsen. This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license.

Norwegian folklore tells that they were the souls of old maids who danced and waved across the skies.

While in other parts of Scandinavia and Germany the belief was that it was the Valkiries who had taken to the air when the lights appeared.

In Scotland, which also has strong Norse links, the lights were sometimes referred to as “the merry dancers.”

Warriors battling in the skies

In other parts of the world the aurora borealis was believed to be heroes or warriors battling in the sky. In many places further from the Arctic and Antarctic Circles the lights are a rare occurrence and when they did appear they were seen as signs of coming war or sickness and were harbingers of doom.

Eskimo beliefs

Among some Eskimo tribes of Greenland the lights were connected with dancing. In some parts of Greenland the lights were thought top be the souls of children who had died at, or soon after birth.

In Labrador, young Eskimos believed the lights were the torches lit and carried by the dead as they played a kind of ball game in the skies with the skull of a walrus. They would dance as the lights played across the skies.

Spirits of animals

Aurora image taken at Hillesoy island, Norway. September 2011. Author Arctic light -Frank Olsen, This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license.

In eastern parts of Canada, the Salteaus Indians, along with the Kwakiutl and Tlingit tribes of south eastern parts of Alaska the lights were thought to the spirits of humans. Tribes living along the Yukon River thought that the lights were the spirits of animals such as elk, deer, salmon, seal and whales.

While to some Native American tribes of Wisconsin, North America, they were a bad omen as they believed the lights were the ghosts of the enemies they had killed who were now seeking revenge.

Everlasting love

Many cultures around the world looked up at them and made their own meanings and stories to explain them but here the last word goes to the Algonquin Indians. They believed the northern lights were the fires of the great creator god, Nanahbozho. After creating the world he retired to the far north. There he builds great magical campfires which light up the northern skies to remind them of the everlasting love he holds towards them.

References
 Causes of Color - Legends and myths of the aurora Folklore
 Accessed 04 September 2013
 
this is FINLAND - Beliefs on indigenous people
 Accessed 04 September 2013
 
Aurora (astronomy) - From Wikipedia, the free encyclopedia

Ghostlore: The White Lady of Blenkinsopp Castle Legend

White Lady Ghost (1)

Ghostlore

In ghostlore, the supernatural phenomenon known as the “White Lady” is a type of unquiet female spirit, or ghost, usually appearing wearing a long white dress. Reports of White Lady ghosts appear in many countries around the world. Although her complexion is usually pale, her ethnicity can be seen in her facial features and is usually that of the region she appears in, or the place of her birth. As well as their complexions and way they dress they share several other commonalities. For example, she is are often portrayed as victims of betrayal in love by a husband or fiancé, or unrequited love, and suffered a tragic, or accidental death, murder, or suicide. In addition, she is often a lady of high status who has suffered an injustice or loss and is sometimes associated with hidden or buried treasure, or some great secret that prevents her from resting in peace. Finally, she sometimes appear as a harbinger of doom before the death of a family member.

Blenkinsopp Castle, Northumberland, England is reputed to be haunted by a White Lady Ghost, who is associated with a legend of a large chest of gold of substantial value hidden somewhere in the lower rooms or grounds of the castle. According to this legend, it was hidden in a time of trouble by a lady of the castle. After her death, her unquiet spirit appeared, some say to guard the treasure, while others say she was trying to reveal its hiding place. What was agreed was that the Lady was always clad entirely in a long white flowing gown, and for this, became known as the “White Lady of Blenkinsopp Castle.”

The White Lady of Blenkinsopp Castle

However, over the last two centuries, there have been no further reported incidents, but ghastly stories of her remain part of the local folklore. Even during the time of her last appearance, many parts of the castle had long been in a dilapidated condition. Yet, a few habitable parts remained occupied by a farmer worker, known locally as a hind, and a few other estate employees until around 1820, about the time of the last sighting. 

In this legend, the hind and his wife had an eight-year-old son who slept in an adjoining room to theirs. One night they were awakened by a series of long terrifying screams from their son. Rushing to investigate, they discovered him sitting in bed, covered in sweat, pale and trembling with a look of terror on his face.

“She is here! She is here! The White Lady! The White Lady, she is here!” he shrieked, panic-stricken.

“There is no White Lady; there is nothing to fear! We are here now and will keep you safe,” replied his mother calmly.

"Oh, thank goodness! I am glad she has gone. She was angry at me because I would not go with her. She was elegant and beautiful but so very sad. She to me came and sat on my bed and cried and cried, all the time wringing her hands, tears rolling down her face. I tried to think of something to say to comfort her, but could think of nothing, and then she kissed me!

She kissed me once more and asked me to go with her, promising she would make me a wealthy man when I grew up. She told me she knew where a secret treasure chest of gold had been buried in the castle hundreds of years ago, and promised if I went with her, she would give it to me. She said that her soul could never rest in peace while it was there. I told her I could not go with her - dare not go with her!

She became angry, saying she would carry me away if I refused, put her arms around me, and began lifting me. That is when I began screaming and frightened her away."

Last Sighting

His parents were down-to-earth people and concluded their child had been dreaming. Nevertheless, it took much soothing and their continued presence by his side before he would go back to sleep. Thankfully, in the morning he awoke none the worse from his experience, and they thought it all no more than a childish nightmare. However, that night the boy again woke up screaming about the White Lady, and the same thing happened again the following night. Each time they ran to his bed and found him sat up pale and shaking, crying about the White Lady who had come to carry him away and telling the same story. The following night they decided he should sleep with them in their bedroom, and his nightmare of the White Lady, if nightmare it was, did not return.

The experience had severely affected their son. He had once been an open and energetic boy who had loved to explore and play around the ruins of the castle and its grounds. Now he had become shrinking and fearful, avoiding his old playground even in daylight, always needing the reassuring presence of one of his parents. Rather than a nightmare the incident is considered the last reported sighting of the ghostly White Lady.

A Dream Of Treasure

Another legend of a White Lady of Blenkinsopp Castle is told in the nearby village of Greenhead, though whether it is the same unquiet spirit as the one above is unknown. The story goes that one day a lady arrived and took residence at the local inn. She had confided to the lady proprietor of the inn that her visit was because of a recurring dream she had experienced on three consecutive nights. In her dream, she had discovered hidden away among the ruins of Blenkinsopp Castle, a secret vault containing a great chest full of treasure. Her dream was so lucid and realistic that she believed it was her destiny to find it.

She had wanted permission from the landowner to search the ruins and grounds, but he was abroad at the time of her stay, which forced her to await his return for several weeks. Finally, however, it seems she lost patience, or he refused and she went home with her mission unfulfilled. There is no record of anyone else finding treasure there, so if it ever existed, it remains in some hidden place awaiting some lucky finder.

Bryan De Blenkinsopp

But an older legend may be the source of the White Lady ghost of the castle the hidden treasure hoard in the castle. It concerns a former castellan named Bryan de Blenkinsopp, who owned the stronghold during the Middle Ages. He was renowned as a bold, devil-may-care risktaker who thought nothing of lawbreaking to satisfy his greed and lust. He was a committed batchelor and womanizer who declared loudly, and often, he would remain so until his dying day. He swore he would only marry a lady with a trunk of gold too heavy for ten of his strongest knights to carry into his castle. But as so often happens, our own words return to haunt us, which is what happened to Sir Bryan.

A time came when, like many other lords, he went overseas to fight the Crusades and was away from home for several years. During that time, he had met a lady in some far exotic land who had equaled and even exceeded his expectations, and he had successfully courted and married her. Some legends say she was a French woman who was very plain looking but very rich and possessed a substantial box of gold that took twelve stout men to carry. Her wealth would make her attractive to a man like Sir Bryan despite her plainness.

Another account says she was young, very beautiful and intelligent, but best of all, exceedingly wealthy, and he took her back to his castle, hoping for a life of wedded bliss. She had brought with her a strongbox filled with gold that required the strength of twelve strong men in her service to lift.

The Richest Man In The North

Either way, on his return to England with his wife and her treasure, Sir Bryan was the wealthiest man in the North. But, as is seen in so many cases where money rules over love, instead of enjoying blissful matrimonial wedlock, they were enduring nothing less than a state of dreadful enduring deadlock.

They argued and fought unceasingly with increasing hatred. Finally, after one particularly spiteful fight, Sir Bryan loudly vowed he would be rid of her once and for all. His wife, never short of words, was heard muttering something in her native language which could not be understood but believed to be words filled with seething malicious intent. Both left the room angrily through separate doors and to the servants who overheard the exchange thought that to be the end of it.

However, that night the twelve strong men in the service of the Sir Bryan’s wife who had carried her strongbox of treasure into the castle appeared. At her instruction, they buried or confined it in some secret part of the castle or grounds and there it remains hidden to this day. Since then sightings of a ghostly White Lady were seen roaming around the castle and grounds seeming to be in a distraught way, but for what reason is not clear.

Mysterious Disappearances

There are conflicting reports that on discovering the treasure gone, Sir Bryan disappeared, while other accounts say it was this wife who disappeared. However, they both went missing simultaneously for unknown reasons, in a very mysterious manner, never to be seen alive again.

Furthermore, a dark and eerie accusation was laid on his wife that she was some demonic spirit sent by the devil to ensnare for her master the soul of Sir Bryan Blenkinsopp. For evidence, they pointed out that she never was known to attend church and was often heard to mutter incantations to an unknown god. After their last vicious fight, her dark mutterings became interpreted as the utterings of a spell or curse.

From this story, the unquiet spirit of the wife of Sir Bryan Blenkinsopp became identified as the ghostly White Lady of Blenkinsopp Castle, but whether she is guarding the treasure, trying to reveal it, or has some other purpose is unknown.

© 02/06/2023 zteve t evans – All Rights Reserved


Reference, Attributions And Further Reading

Copyright June 2nd, 2023 zteve t evans – All Rights Reserved


Orcadian Folklore: The Bad to the Bone Nuckelavee

The Bad to the Bone Nuckelavee

Bad To The Bone

In the folklore of the Orkney Islands, “Nuckelavee,” meaning “Devil of the Sea,” is the Orcadian name for a malevolent, monstrous, amphibious beast in the seas of the archipelago. It is one of several mythical marine entities in the islander’s folklore. It is considered the most dangerous, with no redeeming features and utterly bad to the bone. The more powerful Sea Mither keeps it in restraint during the summer and its abhorrence of fresh water found in streams, lochs, and rain keeps it under further check. Hence, to counter this handicap it is believed to be the cause of prolonged droughts. Islanders believe Nuckelavee brings disease to the land to ravage the human population and their livestock. Its vile breath spreads the mould and mildew that blights food, crops, and anything else it touches and is blamed for driving animals over cliffs and everything wrong that happens on the islands. It hated the islander’s practice of burning seaweed for kelp and was exceptionally hostile to the folk of Stronsay who began it. In revenge, it sent a deadly disease that attacked their horses and spread throughout the other islands, making the kelp.

The form of its body takes in the sea is unknown, possibly because few folks escaped alive with an encounter with Nuckelavee. But according to local tradition, one man succeeded in escaping alive with an encounter on land and his horrific, detailed description is given below. But first, it should be explained the islanders believed any mention of the monster’s name should immediately be followed by the phrase, ‘Guid save us a’ I’, which invokes divine protection and probably means something like “God save us all!”  In addition, that phrase should be inserted in any narrative at various interludes for increased safety.

A Close Encounter with Nuckelavee

The name of this lucky escapee, was Tammas, who one late night who was walking home along a coastal road between the sea on one side, and a deep freshwater lake on the other. There was no moon that night, but the sky was filled with stars giving enough light to see a fairway. Looking up the road ahead, he saw a massive dark shape rushing towards him. It was something beyond his experience, and sensing it was evil realised he was in a dangerous position. To one side of him was the deep freshwater lake, and to the other, the salt sea. 

If he went onward, he would meet whatever was coming face to face, and he did not fancy that. But, on the other hand, if he returned the way he had come, the approaching threat would be at his back, leaving him vulnerable to attack, and he did not fancy that either. He could not go to his left because of the lake, and he could not go to the right because of the salt sea, and he had to decide. He had heard that turning your back to an evil thing was the worst possible act, therefore, all he could think of doing was uttering a quick prayer, 

The Lord be aboot me, an’ tak’ care o’ me, as I am oot on no evil intent this night! “

In fact, this was probably the most effective thing he could have done, although he had no way of knowing that at the time.

How Tammas Escaped

Nevertheless, he was not without courage and was known for being rough and ready and never backed down from a fight. Therefore, he stood tall, squared his shoulders, and marched forward to meet head-on whatever was speeding towards him, and from this point Tammas takes up the narrative,

“Unfortunately, as the thing drew near, I realised I was drawing face to face with Nuckelavee – ‘Guid save us a’ I ‘. 

Like everyone else on the islands, I had been brought up to believe it was the most savage, evil, and malicious monster that had ever stalked humankind. Now I know why!

Whether it was one terrible beast or two, I could not tell. It looked like an oversized horse with a massive misshapen man either riding on its back or as part of its back; I could not tell!

The lower horse-like part had fin-like flappers growing from its legs. It had a massive and deformed head the size of a whale and a wide, gaping maw from which breath came hot enough to boil a kettle or strip paint from the door. In the centre of its forehead, it had a large red oval eye that glowed like a red-hot coal.

On its back, either part of it or separate, I could not tell which sat what looked like a massive legless man with long thick arms that hung down to the ground. Again, I could not see if he was connected to the lower part or separate. Its terrible head rolled from side to side, giving a sick, ghastly aspect.

Yet, worst of all was its lack of skin on top of all these unworthy and frightening defects. I could see its raw flesh and muscles in motion, stretching and contracting as it moved and the blood pumping and pulsating through arteries and veins. 

I was terrified, my entire body trembling in fear and drenched in a cold sweat. 

Nevertheless, I dared not turn my back and run, knowing it would surely catch me. If I must face death, I preferred to face it head-on, so I advanced doggedly to meet it.

Fortunately, despite my fear, I managed to keep my wits and recalled from some long distant memory that Nuckelavee – ‘Guid save us a’ I ‘- hated fresh water. Therefore, I walked the side of the road that ran beside the freshwater loch.

As I and the ghastly thing met on the road, the lower head of the beast turned to me, its awful maw gaping wide open, like a black tunnel leading to hell, opened towards me!

I felt its hot, rancid breath on my face, and its elongated misshapen arms reached out to grab me! Instinctively I shrank from its reach, but in doing so, one of my feet stumbled into the loch, and a splash of freshwater hit the forelimb of the beast. 

It was only a splash, but it dramatically affected the beast. It gave out a panicked snort loud as thunder and shied over to the other side of the road. The long arms reaching out to grab me missed, brushing over my face. 

Luckily, I still had my wits about me, and despite my fear, I sprinted down the road, and I now had my back to the beast, which I had wanted to avoid but now had no other choice. Therefore, I hoped to either outpace it or jump into the loch even though I could not swim.

Glancing back as I ran, I saw, despite its initial reaction, it had quickly turned and gave chase, roaring like a hundred lions and was catching up fast. 

I knew I could not outpace it and was unsure of the depth of the loch, but I remembered the road was crossed by a small stream of fresh flowing water that drained from the loch into the sea just ahead. 

This gave me hope, as I knew if I could get across that stream, I would be safe, as it is a law of nature that no evil entity can continue to pursue a quarry that has passed over or through fresh flowing water. 

It was a law that even the Devil was bound, so I ran as fast as possible, hoping my legs and lungs would hold up long enough to get across. 

I tell ye, I was fast, but Nuckelavee – ‘Guid save us a’ I’ – was faster and nearly upon me. 

My legs were near to breaking, and my lungs nearly burst. I did not look back but could feel the beast’s hot breath on my bare neck. 

I saw the stream ahead just as I thought I would not make it.

Despite the pain in my lungs and legs, I found extra strength to surge forward. 

Just as its long arms reached to grab me, I took one almighty leap and jumped over the stream, leaving those ghastly long limbs snapping empty air. All the beast managed to catch was the cap from my head.

Landing safely on the other side, I collapsed exhausted to the ground.

 Nuckelavee – ‘Guid save us a’ I’ – pulled up sharp to avoid contact with the fresh running water and because it was bound by the law. 

If the stream had not been there, I would have been caught, but now all it could do was vent its frustration and rage in a series of unearthly screams and roars and stamp the ground, but despite its wild anger, it could not follow and thankful am I for that!” (1)

Thus, it was Tammas escaped to tell the tale.  

© 04/05/2023 zteve t evans All rights Reserved.


References, Attributions and Further Reading

Copyright May 4, 2023 zteve t evans All rights Reserved.


Passamaquoddy Tales: Sojourn in The Country of the Thunder People

“The Thunder Maiden Fastened His Purple Wings To His Shoulders And Bade Him Good-Bye” (1)
Illustrator: Dorothy Dulin

The Passamaquoddy people are Native American of the USA and First Nations of Canada, whose traditional homeland, Peskotomuhkatik, spans Maine, USA and New Brunswick Province of Canada. This was part of a region known as Dawnland, the land of the Wabanaki Confederacy, a federation of four primary Eastern Algonquian nations: the Mi’kmaq, Maliseet (Wolastoqey), Passamaquoddy (Peskotomahkati) and Penobscot. The following story retells a traditional Passamaquoddy tale called, “The Thunder People,” collected by Julia Darrow Cowles in her anthology, Indian Nature Myths


The Thunder People

One day a young warrior of the Passamaquoddy folk out hunting with bow and arrow roused a deer that sped off through the wildsExcitedly, he gave chase, knowing he could not match its speed, but noted its course and followed behind at a steady pace, hoping it would settle down and rest, giving him a chance to catch up. He tracked it steadily across the country until he found himself on a high rocky escarpment overlooking a plain. On the horizon, he saw heavy black clouds moving ominously over the plain towards him. He was far from home and sought somewhere to shelter from the storm.

Gazing around, he was surprised and pleased to see the deer sheltering under a crag of the rock. He drew his bow, notched an arrow, and took aim, but as he was about to fire, the thunder spoke, and the deer transformed into a maiden. Instead of firing, he lowered his bow and stared at her in amazement.

Then, the thunder spoke again, and he asked, “Who are you?”

She replied, “I am the Thunder Maiden, sister of the Thunder Men, daughter of the Thunder Father of the Thunder Family. I invite you to visit my home, the country of the thunder.”

The youth was utterly astonished and continued to gaze at her speechlessly as if in a dream. Once again, the thunder spoke, jolting him back to reality. His attention turned to the gathering gloom and heaviness of the air and the approaching storm that would soon unleash its fury on the world. He knew the crag the deer sheltered offered little protection as the storm would sweep in from the plain and lash hard against the cliff face. Moreover, he knew these sudden tempests could be dangerous if caught in the open. It would be a cold, wet, miserable experience, and there was also the risk of being struck by lightning. Yet, it was not just for these reasons he accepted her invitation. It mainly was to remain in the company of the beautiful, intriguing Maiden and get to know her better.

The thunder spoke once more, followed by a blinding flash of light. It was unlike yellow lightning that forks down from the sky. Instead, it was pure white and came from the air around him and the Maiden. He saw behind her a shimmering entrance, and she gestured to him to follow her and stepped through. Hesitating momentarily, the youth stepped through into a strange but intensely beautiful country beyond.

The Country of the Thunder Maiden

It was a country made of clouds of ever-changing colour and varying hues, from the lightest silvery grey to the darkest purple-black, beautiful beyond the invention of the most skilled artist. The hills, woods, rivers, lakes, and landscape appeared ethereal and vaporous. Yet, the ground was solid but with a soft velvety smoothness that made walking upon it a sheer pleasure and the world in all its entirety was made of these beautiful clouds.

The Maiden was now wearing a long gown of shimmering silver, her long midnight black hair flowing down her back. Eagerly, she led the youth through the curious, exquisitely beautiful wonderland to her father, who sat on a misty, darkly purple throne. His hair was long and flowing white, like the misty trails that floated across the sky, and he wore a black robe decorated with flashes of shining gold.

He smiled them and said to the youth, “Welcome! Would you like to live among us?”

The youth looked to the Maiden and back at him and said, “Yes, Father.” 

The Thunder Country

The Thunder Father smiled gladly and consented, and the Thunder Folk accepted the youth as one of the family. Sometime later, the Maiden’s brothers, the Thunder Men, who wore great purple wings, returned home. Hearing the news, they met the youth and invited him to play a game of spheres. The spheres were black, large, and heavy and were bowled back and forth across the tops of the clouds, causing a great rolling, rumbling, sound. The Thunder Father saw the youth was athletic and good at rolling the spheres and decided he should join his sons in causing the thunder of the storms.

The following day as the Thunder Men were putting on their great purple wings, the Maiden brought a pair for the youth and a bow and arrows of burning gold. She showed him how to fasten the wings to his shoulder, and as soon as he was ready, he joined the Thunder Men, and they all flew off. The company flew across the sky, shooting golden arrows from their bows, their wings causing powerful currents. The people on Earth experienced this as a terrific gale and heard its great roaring and rushing as it raced across the Earth. The earth folk saw lightning zigzag across the sky, followed by long, rumbling, rolling thunder crashes. 

With the darkness under the black clouds, the roaring of the wind, the pelting rain and the wild thunder and lightning, people became afraid and hid. But there was no need for fear. The Thunder Father had instructed the Thunder Men to only aim their arrows at their enemy, the Great Bird of the south, saying sternly, “Do not harm the earth folk, and do not fly too low! Be sure not to harm the trees, for they are friends.”

Therefore, the Thunder Men flew over the Earth, playing their game, taking care of where they directed their golden arrows. Eventually, they tired and flew back to their cloudland home and stripped the purple wings from their backs, ate and rested until their next game. 

Moon after moon passed, and all this time, the youth had stayed with the Thunder Maiden finding exquisite pleasure in her company. He enjoyed being one of the Thunder Men and rolling the spheres across the sky. He was humbled they has so readily accepted him as a brother and grateful for their friendship, and loved and respected the Thunder Father. Above all, he deeply loved his daughter, theThunder Maiden.

Yet, despite all the happiness he had found in the country of the Thunder Family, he began to yearn to see his own family again. He missed his mother and father, brothers and sisters and the village where he was born and grew up. He missed the hunting of the deer and the smell of fire in his lodge, tinged with the aroma of roast venison. He missed the camaraderie of other warriors as they followed their chief in battle, and for all the pain and sorrow, he missed his life on Earth.

Home

Therefore, he spoke his heart to the Thunder Father, who listened carefully and weighed up the situation thoughtfully. He decided the youth should be allowed to return to Earth if that was what he genuinely wanted. So, the Thunder Maiden brought his purple wings, fastened them around his shoulders, gave him his bow and golden arrows, and kissed him goodbye.

The youth flapped his purple wings and sped off to Earth, accompanied by the Thunder Men. As they drew closer to Earth, the people covered their ears against the crashes and rumbles, closed their eyes against brilliant flashes of gold lightning, and hurried to find shelter. Looking from within at the chaos outside, they declared there had never been such a storm. 

As the Thunder Men descended to Earth, for long seconds, it seemed like the world might end, so loud and powerful was the storm. However, the Thunder Men did not linger, leaving their adopted brother on a hill and swiftly returning to the sky. Then, as suddenly as the storm had arrived, it departed. The people on Earth came out from their shelters, saw a warrior descend from the sky to a nearby hill, and began making his way to their village.

His family saw and recognized him and ran joyfully to greet him, and everyone was curious to know where he had been for so long. Therefore, the youth called them together and told of his sojourn with the Thunder Maiden and her family in the beautiful country of clouds where the Thunder Family lived.

The End

©15/04/2023 zteve t evans All rights Reserved.


References, Attributions and Further Reading

©15/04/2023 zteve t evans All rights Reserved


Kerala Folktales: The Elephant And The Tailor

Presented here is a retelling of a folktale from the Indian state of Kerala that provides a warning to those who enjoy inflicting pain and humiliation upon others.


The Elephant and the Tailor

Many years ago in a different time, a mahout (1), as regular as the sun rose, escorted his elephant to the river to bathe and wallow in the water. Their route took them through the main street, lined with shops selling different wares and services. After his elephant had finished bathing, he returned home using the same route. The elephant was always very well-behaved becoming a popular character, and a familiar sight.

One morning, a tailor, whose shop they passed daily, offered the elephant a banana. The tailor was amused seeing the elephant take the banana in its trunk and drop it into its mouth, and the elephant enjoyed the snack. Every day after that, the tailor came out and offered the elephant a banana, which it enjoyed and grew to expect, and it became a habit. The tailor had a cruel streak to his character, being someone who gained pleasure from the pain of others, and laughed at their suffering.

One morning he had an idea that he thought would be very funny. As usual, the elephant stopped outside his shop, its trunk extended, expecting to receive a banana. But the tailor held a long sharp needle in his hand in the place of a banana and jabbed its trunk as it went to take hold, causing the poor beast sudden pain and shock. The elephant was stunned, disappointed, and bewildered at the cruel trick, but the tailor thought it was a great joke and spent the rest of the day laughing. The mahout was angry with the tailor but thought it better to continue to the river than make a scene. The other shopkeepers and their customers who saw what the cruel tailor had done were appalled.

Although the needle had hurt the elephant, it was not so much the pain as the insult it perceived it had suffered that offended. However, the elephant was intelligent. Like most intelligent beings, it was peace-loving and controlled its pain and anger, much better than lesser beings in similar situations would have done. It could have easily killed the tailor or wrecked his shop if it had wanted. Instead, the elephant took comfort from the calm, soothing words offered by his mahout, who glowered angrily at the laughing tailor. Although disappointed and humiliated, the elephant serenely continued to the river to wash and wallow as usual, as if nothing had happened.

Nevertheless, as it bathed, its thoughts dwelt on the nasty trick the cruel tailor had played and came up with an idea. As it finished bathing, it filled its trunk full of dirty water and began the return journey home through the main street with the mahout riding upon its back. Upon reaching the tailor’s shop, who was still laughing over his cruel trick, the elephant stopped as if waiting for a banana. 

In the hope of getting another good laugh, the tailor went out with the needle and held out his hand as if offering a banana, all the time chuckling in anticipation. The elephant slowly, calmly, and deliberately held out its trunk as if to accept a treat. But instead of reaching for the tailor’s hand, it aimed at his head and squirted the contents of its trunk all over the sniggering tailor, drenching him in dirty water!

Once its trunk was empty, the elephant quietly turned and walked sedately home with its mahout sitting on its back, crying with laughter. Seeing how the elephant had unexpectedly turned the tables on the cruel tailor, the other shopkeepers and customers gave a great cheer and applauded as it passed sedately. The mahout could not contain his laughter, crying to the tailor,

Ha! How does it feel now the joke’s on you!”

The End


Turning The Tables

The story carries a warning to those who mistreat animals. As an animal, the elephant’s natural instinct may caused it to react automatcilly in anger, or self defense, perhaps killing, or injuring the tailor, or wrecking his shop. However, the calm reaction of the elephant, although hurt and disappointed, elevate it above the tailor. Furthermore, its measured response in drenching him with dirty water instead of reacting violently, turned the tables completely on the spiteful tailor elevating the animal above him, and reversing the joke making him the but of humour, while the elephant earned greater respect and admiration.

© 09/03/2023 zteve t evans


References, Attributions and Further Reading

Copyright March 9th, 2023 zteve t evans


Lost Cities: Seeking Zerzuria And The Oasis Of Little Birds

The Oasis Of Little Birds

Rumours of the lost city of Zerzura have been circulating for centuries, pointing to its existence somewhere in the Sahara Desert west of the River Nile in Egypt or Libya. The first known mention of it was by Osman al-Nabulsi, the regional administrator of the Fayyum writing in the 13th century.  He referred to is as a city, “white as a dove,” and called “The Oasis of Little Birds.”  The next known reference comes from a mysterious Arab manuscript called “The Kitab al Kanuz,” or “The Book of Hidden Pearls,” from the 15th century by an unknown author who places it vaguely somewhere in the Sahara,

 “You will find palms and vines and flowing wells. Follow the valley until you meet another valley opening west between two hills. In it, you will find a road. Follow it to the City of Zerzura. You will find its gate closed. It is a white city, like a dove. By the gate, you will find a bird sculpture. Stretch up your hand to its beak and take from it a key. Open the gate with it and enter the city. You will find much wealth and the king and queen in their place, sleeping the sleep of enchantment, but do not go near them. Take the treasure, and that is all.”

This passage alone generates a wealth of romance and mystery; even more enigmatically, scholars cannot find the book if it ever existed. Many researchers suspect the lost book, either in the form of a manuscript or idea, was the creation of Hamid Keila, who we shall meet later in this work.

There are also claims the city was guarded by black giants which may have referred the Toubou, or Tebu people, a Saharan ethnic group of nomads whose ancestors raided Saharan oases and were traditionally considered warriors and spoke the Tebu languages.  Their name means “rock people.”

The Wadee Zerzoora

John Gardner Wilkinson, an English Egyptologist in 1835, provided the first European account of Zerzura based on a report from an Arab who claimed to have found the oasis while searching for a lost camel. According to him, Zerzura lay five days west of the track between Farafra and Bahariva. He described it as abundant in palm trees and springs of water with ruined buildings nearby and called it the “Wadee Zerzoora.”  The evidence was second-hand and quite vague, and stories of several secret places in the desert had been circulating for many years.

But, once again interest grew in the legendary city. Further hope of its existence strengthened later when explorers came across an undiscovered oasis believed to be the one that the Arab had referenced in the account to Wilkinson. Nevertheless, the lost city was not found, but European explorers and adventurers continued the search for Zerzura.

Seeking Zerzura

In the twentieth century Ralph Bagnold, a British pioneer of desert exploration, took up the search. Inspired by Ahmed Hassanein’s book “Lost Oasis,” he explored a vast area from Cairo to Ain Dalla in 1929,   using three motorized vehicles.  Furthermore, between 1929 and 1930, László (Ladislaus) Almásy, a Hungarian, led an expedition in search of Zerzura using trucks. In 1933 the Almásy – Patrick Clayton expedition using airplanes, found two previously unknown valleys in a region called Gilf Kebir. He speculated these to be part of Zerzura, and possibly the third of the so-called Zerzura wadis.

In 1930, the participants of the search for Zerzura, met in a bar in Wadi Haifa and formed the Zerzura Club. Many later served as British officers in World War Two in the Long-Range Desert Patrol during the North African Campaign and remained friends. However, Almásy served the Axis powers during the war.

The Account of Hamid Keila

In 1418, scribes for the emir of Benghazi, Libya, documented the case of Hamid Keil,  a camel driver, who visited a mysterious city in the desert called Zerzura after being rescued by its inhabitants. He had been traveling in a caravan from the Nile bound for the oases of Dakhla and Khaga when they ran into a powerful sandstorm. Fortunately, He had managed to shelter under a dead camel, until the storm finally abated, to find, he found he was the only survivor. Physically weakened by the storm, confused by the changes the sandstorm had brought to the landscape, he wandered around, looking for a familiar landmark. Finally, lost and alone he  ran out of water, and became delirious.

Fortunately, a group of unknown men came across him, providing aid and taking him to their home, which they called Zerzura, situated in a valley between two mountains. Keila describes Zerzura as a white city with entry gates decorated by a carving of an unknown bird. These men were unlike others in the area, being of tall stature, with fair hair, fair complexion, and blue eyes. Furthermore, their swords were long and straight rather than curved like Arab scimitars.

Inside the gates were many women and children with fair hair, fair complexion, and blue eyes. The city had many luxurious white houses, palm trees, springs, wells, and pools. Water was plentiful and used for drinking, bathing, and washing clothes. Keila claimed the people treated him kindly and spoke a form of Arabic he was unfamiliar with but could understand with difficulty. The Zerzurans, or “El Suri” did not appear to be Muslims. There were no mosques in the city, and he never heard calls to prayer by any muezzin. Moreover, the women did not wear veils.

Eventually, Keila left Zerzura and travelled to Benghazi, where he presented himself to the emir with his story. The emir was puzzled as to why he should risk a long and arduous journey to Benghazi when the Zerzurans were well looking after him. Keila became uncomfortable with the line of questioning and told the emir he had escaped one night. 

The puzzled emir wanted to know why it was necessary to escape from people who had treated him with all benevolence. Keila was becoming increasingly uncomfortable and could not give an adequate explanation making the emir suspicious. He ordered his guards to search him, and they found a beautiful gold ring set with a ruby concealed in Keila’s clothing. 

The emir asked how Keila had come into possession of the ring, but he could not give a satisfactory answer. Although he accepted Keila met the Zerzurans and visited their city, he also believed he had stolen the ring from them or someone else. The emir condemned Keila to be taken into the desert, where his hands were severed. He was then left alone at the mercy of providence. Although the emir searched for Zerzura, he never found it.

King Idris of Libya

The ring was purportedly possessed by King Idris of Libya, who Muammar al-Gaddafi dethroned in 1969. Expert opinion had concluded that it was a highly valuable work dating to the 12th century and believed to have been of European origin. From this, people speculatively assumed that the Zerzurans were a lost army of crusaders either traveling to Jerusalem or returning from it. They had either lost their way or set up home purposely in the remoteness of the desert because, for unknown reasons, they did not want to be found.

Although much romance and mystery are attached to the legend of the lost city of Zerzura, there is extraordinarily little evidence supporting it. The existence of the ring is not substantiated, and experts consider Hamid Keila was the author of the “Kitab al Kanuz” if it had ever existed.

New Exploration and Scientific Knowledge

Nevertheless, although it has not been found or proven to have ever existed, the quest yielded a great deal of new and essential information about the region’s geography and the formation and movement of sand dunes. When Nasa managed to land a remote-controlled probe on Mars, it sent back images of dunes like those found on Earth. Therefore, they sought out Zerzura Club member, desert explorer, and geologist Ralph Bagnold, by this time 81 years old, for advice. He had extensively studied Aeolian processes, which is how wind shaped and formed the landscape, especially how it created and moved sand dunes. The  Bagnold Dunes on Mars were named after him by Nasa.

Like other quests for lost cities of gold and treasure around the world, such as El Dorado in South America and the Seven Cities of Cibola in the North American continent, Zerzura has yet to be found. Nevertheless, the quests for these fabulous cities, whether driven by greed, romanticism, or curiosity, did lead to the exploration and mapping of vast unknown territories and new scientific knowledge. In recent years archaeologists and scientists using modern technology have successfully found hidden cities, temples, roads, and other products of human activity concealed in vast tangled jungles, or underneath the sea, or in the empty deserts of the world.

Maybe, lying in wait under the shifting sands of the Sahara Desert, are the ruins of a white city with a ruined gate, where a small sculpture of a bird holds a key in its beak. Maybe the key will open the gate, and somewhere inside the city, a king and queen are still sleeping through the ages. 

© 11/01/2023 zteve t evans


References, Attributions And Further Reading

Copyright January 11, 2023 zteve t evans


The Legend Of Saint Boniface And The Thunder Oak And The Origin Of The Christmas Tree

The Christmas Tree

The Christmas tree is more than a much-loved and glittering centrepiece of festive decorations and celebrations. In the home, it is a unifying symbol the family can gather around, strengthening familial ties and a place of fun and cheer. When placed in the local community it becomes a rallying point for people to sing carols, meet, and strengthen social bonds. However, its exact origin is debated, and there are different ideas of how its importance to the festival evolved. Presented here is a retelling of how Saint Boniface introduced the fir tree into traditions and celebrations of the birth of Jesus. This tells how Saint Boniface cut down a sacred oak tree that was a prominent place of pagan worship in a place now called Hesse in Germany. Saint Boniface, also known as Winfrid or Winfred, was born c. 675 in Wessex, England and died June 5, 754, in Dokkum, Frisia, now part of the Neverlands. He was an English Benedictine monk working to establish Christianity in Germany and the Frankish empire. At that time, in that place, people worshipped pagan gods under a sacred tree growing singularly or in groves. The tree in this legend was called the Thunder Oak and is sometimes known as the Donar Oak, Jove’s Oak, the Oak of Jupiter, and other similar terms in other myths and legends.

Legend Of The Thunder Oak

The story begins in a time long before the establishment of Christianity in the Germanic lands where a massive oak grew. It was a true giant of trees so tall its topmost branches were hidden by clouds. Its ancient body was broad and twisted from which a profusion of long, gnarled, stretching limbs spread, creating a vast overarching canopy of darkness centre around the tree. To the people of these lands, the great tree was sacred and venerated as the Thunder Oak of their great god Thor and one of the most important shrines of his cult. Yet, under the darkness of its great canopy, human victims died under the bloodied knife of the priests of Thor, their blood soaking into the ground to feed the ravenous roots of the ancient oak.

Even in the dead of winter, bare of leaves and acorns, the space under its vast spreading branches, clumped with mistletoe, was a place of continuous and gloomy darkness. In this dread place, an atmosphere of quiet but overwhelming fear pervaded under the great smothering branches. Animals avoided the tree, making wide detours around it, while birds would not fly near or over it or perch in its branches. Even the buzzing flies and creeping insects kept well out of the dread darkness under its canopy.

And it came to pass, one cold, white Christmas Eve, as Christians were preparing to celebrate the birth of Christ, the priests of Thor gathered under their sacred tree. They had not come to celebrate the birth of Jesus Christ or Christmas. Instead, they had come to pay homage to their god of war and thunder and witness the human sacrifice whose blood would nourish and strengthen the great tree and feed its darkness. They were joined by a great throng of their people to worship their own god, as was their tradition at this time of year.

Over the great tree rose a bright moon. The high priest chanted and made magical signs over the altar while the victim lay shivering in the cold, awaiting the stab of pain from the deadly knife that would end their life. As the high priest spread his arms out towards the Thunder Oak, his eyes adoring the sacred tree, his hand raised to strike, the air became still, all sound in the forest stopped, and silence fell. The bright moon rose to its zenith, sending her rays to find and illuminate the helpless man spread-eagled on the altar slab awaiting the stab of pain that would end their life. It never came. Instead, something extraordinary happened. As the pure rays of the brilliant moon lit the altar, the forest’s silence was broken. From the depths of the woods came the sound of Christian hymns sung by a throng of people growing louder as they drew nearer. They were led by Saint Boniface, who had come to bring Christianity and establish the church of Jesus Christ.

As the illuminating moon banished the darkness under the great Thunder Tree of Thor, Saint Boniface strode forward, wielding a shining axe. The High Priest, dagger in his hands, his raised arms poised to strike, froze. His followers parted to allow the saint to march directly up to the Thunder Oak unchallenged. Then, gathering his strength in his arms, he struck a blow that caused a great gash in the tree’s trunk with his axe. The shocked High Priest and his followers looked on in fear as he struck the oak repeatedly, causing an ever-widening gash in the its body.

Suddenly, a mighty wind swept over the forest roof, hitting the great oak with force. With an awful groan, the tree toppled backwards, crashing into the ground with such force it caused its great trunk to split into four equal portions. Behind the wreckage of the oak, a young fir tree stood, its green spire pointing the way to heaven. Dropping his axe and turning to his people, the saint pointed at the young verdant tree and joyfully cried,

“See there, the young scion of the forest, the tree of peace! See how it is shaped like a church steeple pointing to heaven. We build our houses from it to shelter us; its foliage remains evergreen. Let this tree be known as the tree of the Christ child. Let us bring it into our homes where it will encourage our loving deeds and acts of kindness and bring the peace of Jesus Christ into our hearts as we shun the wildness of the wood!”

In obedience to the saint, they took the sapling fir into their great communal meeting hall where all could see it. They abandoned the cult of Thor and the Thunder Oak and practised Christianity, and every year celebrated Christmas and the birth of Jesus Christ with a young evergreen fir tree at the centre of their home, family, and community.

© 12/12/2022 zteve t evans


References, Attributions And Further Reading

Copyright December 12th, 2022 zteve t evans


Ghostlore: The Troubled Farmhouse of Longdendale

The valley of Longdendale in the Peak District of England is one of those places where ghostly encounters, haunted houses and supernatural forces are never far away. The following is a retelling of a legend collected by Thomas Middleton, which he called “The Haunted Farm,” and included in his book “Legends of Longdendale.”

The Haunted Farm

Once, an ancient farmhouse stood on the edge of Godley Green in Godley. It was a pleasant location near the turnpike road along a country lane. From its windows looking east, there were good views of beautiful farmlands and beyond to the bleak hills where the ancient church of Mottram stood dark against the sky. At first appearance, especially from a distance, it looked charming, quaint, and homely. For centuries it had been the ancestral home of a family of farmers. Each generation had added to the building resulting in the interior having many rooms of varying sizes, giving it a curiously haphazard, though charming appearance from the outside.

Yet, as this charming house was approached, the quaintness shifted to an “oddness.” Something about it was out of place, or at least in the wrong place, and the dwelling did not seem comfortable in the landscape. Those of a sensitive nature perceived a cold, threatening air that clung around it, giving a vague sense of unhomeliness that was difficult to define, and a feeling of being watched. It was as if the house was a living sentient being with a brooding malign intent. Indeed, that was the sinister and unnerving reputation it had acquired over the long centuries from the superstitious local people.

According to local tradition, long before the arrival of Saint Augustine and the Christian church, before the first building of the farmhouse, the land was a site of pagan worship. The ancient people conducted unholy rituals and practices invoking the old gods to ensure the fertility of the land and people. The old religion had eventually been replaced by the new, resulting in the Christian version of life and death, this world and the next, becoming securely enchained into the minds of the local people.

The Old Dame

Numerous disturbing, unexplained incidents have been seen over the years in the farmhouse. These often involve the unquiet spirit of an old dame who was attributed to possessing all the typical physical characteristics of a witch. These included a hooked nose, a bent back, and a repulsive face. Now, folk can be very unkind towards someone who looks different from what is considered normal, allowing their own superstition and fear to influence their perception of the uniqueness of someone else.

Furthermore, to make matters worse, in the case of the old dame, she was also accused of displaying unusual behaviour, and to add spice to the pot, it was rumoured that hidden in the farmhouse or secretly buried somewhere on the farm was a horde of treasure. This treasure was rumoured to be the cause of her unquiet spirit. After she died, her ghost was seen roaming around the farmhouse and adjoining farmland, appearing to be searching for something. Some say she was looking for the treasure but could never find it. Others say she was the guardian of the treasure, and in her wanderings was checking the rooms, and patrolling the farm to guard against treasure hunters.

A Feeling of Being Watched

Over the centuries, the farmhouse had grown to a considerable size. The additions and extensions to its structure each generation had given it an irregular geometry that formed no standard plan. Inside it was a warren of rooms of varied sizes on four floors connected by creaking stairs, shadowy corridors, and cold passageways with dark corners.

There were probably several family members, servants, and farm hands in residence, and it was regularly visited by friends, neighbours, and people in the farming business. New visitors unfamiliar with the house’s history were often deceived into admiring its charm, warmth, and quaint interior and furnishings, especially from the outside looking in. However, on stepping inside, visitors were disturbed to sense an unhomely atmosphere that permeated certain parts of the house and an unsettling feeling of being watched by invisible eyes. At this realisation, the charm turned to repulsion, the warmth to chill, and a quick exit sought.

Uncanny Incidents

Over the generations, multiple sinister and unexplained events had been reported, and the farmhouse acquired a growing reputation for paranormal activity. Despite this, no one had ever been known to have been harmed other than receiving a terrible fright. Therefore, most of the family ignored such incidents, having grown accustomed to them over the years.

Even so, visitors unused to such incidents often took a less philosophical attitude. Hence, over the decades, an extensive collection of ghastly, sinister, and uncanny events experienced by non-family members continued to grow. These people were of good reputation, sound judgement and calm temperament and the reports were considered reliable.

For example, doors, even locked doors, groaned open as if an invisible being had passed through. In bedrooms, floorboards creaked under unseen feet in the dead hours of the night. People complained, while passing along the stone-flagged passageways of the ground floor, of experiencing a feeling of being watched and followed. Suddenly a voice behind utters their name as a cold hand is lain upon their shoulder. Then, turning fearfully around, they find no one there but are, gripped by an icy coldness and a feeling of blind panic.

Further incidents include doors opening and closing on their own and the sound of someone trudging up the stairs. Sleepers awake by an icy breath blowing upon their faces or someone breathing and whispering close to where they lay their head while asleep. Additionally, others tell how the bed begins to slowly rock, and their coverings are suddenly snatched away. Cold, unseen hands grasp their feet and wrench them from the bed onto the floor. At these times, the pale, ghastly figure of an old woman silently floating through walls or closed doors was often seen.

On occasions in ground floor rooms, furniture mysteriously moved around, and ornaments and portraits changed position. In the kitchen, pots and pans had been seen sliding across the kitchen table, tumbling, and crashing onto the floor on their own accord. Others fly across the kitchen as if thrown by some petulant, invisible hand. Sometimes a peculiar noise was heard, like someone sweeping the stone floor with a stiff brush. All these unusual and unexplained events were blamed upon the old dame.

An Eerie Poltergeist

Another poltergeist incident involved a daughter in the family who was passionately courting a local lad with a reputation for being a philanderer. One evening, to her delight and his great anticipation, he paid her a visit. The two sat before the kitchen fire, wrapped in each other’s arms, whispering sweet nothings, and dreaming of a rosy future together.

Outside, all was calm and quiet; no wind stirred in the branches of the trees or whistled through cracks in doors and windows. The same relaxed state surrounded the two lovers in the kitchen by the fire. But as their passion grew, unexpectedly, a powerful gust of air burst across the kitchen out of nowhere.

An almighty clattering of pots, pans and breaking crockery was heard as they flew from one end of the kitchen to the other. Around the house, the gust sped, knocking books, ornaments and vases from shelves, tables, and ledges, dumping them unceremoniously upon the stone floor with a resounding crash. At that same instant, every door and window in the house flew wide open and crashed back into place.

Shocked out of his amour, the young man jumped to his feet, crying, “For the love of God, what is happening!”

His sweetheart replied, calmly with a smile, “Why it is nothing but the old dame on her wanderings about the house, take no notice. Let us continue where we left off!”

But her panic-stricken lover grabbed his hat and ran out the door, which opened on its own accord, and slammed shut as he bolted through. Without a backward glance, he ran hell for leather over the fields back to his own home. With him gone, the atmosphere in the house reverted to its earlier relaxed state, but the lad never returned. In time she fell in love and married a young man who made a loving husband, and the two were very happy together. Maybe the old dame did her a favour!

A Mother’s Warning

There are also reports of cases where a strange incident at the farm resulted in the righting of a wrong that occurred somewhere else. For example, one month after this incident, the farmer employed a new farmhand who lived on the other side of the village of Charlesworth. As it was a considerable distance to walk every day, the farmer agreed to provide him with lodging in the farmhouse.

The new farmhand worked his first day, impressing his employer with his attitude and industry. Then, after supper, he went to bed, looking forward to a good night’s sleep. The following morning at daybreak, he came down to the kitchen for breakfast, his eyes wide and bloodshot, his face as white as a sheet. The farmer and his wife were shocked at his appearance and asked if he was ill.

He replied,

“I have spent every minute of last night awake, shaking in fear. I have seen a boggart – an apparition – the ghost of an old woman. It was the spirit of my mother who came to visit me. On her deathbed, I had promised to place a stone upon her grave carved with her name.

I am ashamed to admit I have failed to keep that promise. I have been too selfish and greedy to spare the money for her stone. Then, last night, she came to remind me of my promise.

I am sorry for my disrespectful and selfish behaviour. Therefore, I vow I will not rest until I have saved the money to buy a stone for my mother carved with her name and placed on her grave as should have already been done!”

He kept his promise this time, although he had to work hard. He refused to stay in the farmhouse and instead chose to live back in his old home on the other side of Charlesworth.

He needed the money, so he needed his job at the farm. So, every morning, he walked the long journey to his workplace. Then, after a hard day of work, he returned on foot to his home in the evening. To give him credit, he worked hard, and he saved the money, and although it took a long time, he saved enough for a handsome stone with his mother’s name carved upon it, which he had placed upon her grave. So, whether through fear of the supernatural or old-fashioned guilt, something good came from a paranormal incident at the farm.

Exorcism

After this incident, supernatural and unexplained happenings increased. Other farmhands and servants also reported frightening experiences while staying in the farmhouse and left their employment and the farm. This affected the farm business badly as word spread of the sinister incidents in the farmhouse, and the farmer could not get staff for love or money.

At last, in desperation, he sought advice from Reverend James Brooks, pastor of Hyde Chapel, Gee Cross, who was experienced in laying to rest the disturbed spirits of the dead. The Reverend Brookes gathered the help of several devout Christians from around the locality. Under his direction, they spent several nights in the haunted rooms and passages of the farmhouse. With their help, he performed special services and rituals designed to drive out evil or lay unquiet spirits to rest.

Initially, his efforts seemed successful as for over twelve months, no other supernatural phenomenon was reported. However, inexplicable, and alarming events eventually resumed, but these were far fewer for shorter durations, but gradually increased so the exorcism was considered to have failed.

The following reports are from a period beginning in 1880 and reported over the next decade.

The Rocking Chair Incident

One day in the mid-afternoon, the farmer’s wife, with her young son and daughter, remained in the house while her family and staff were working the farm. She had just washed a tub of clothes and taken them out in the yard to hang on the washing line. As she was busy outside pegging out the washing, her children, as children so often do, saw their chance for making mischief. So, with their mother busy outside, they snuck off to open the pantry door, where they knew they would find tasty homemade jam, cakes, and biscuits to feast upon. As they greedily ate the delicacies, getting jam all over their fingers and faces, a sudden almighty crash from the room directly above made them jump in fear and guilt.

Terrified and believing there must be intruders, they dashed out into the yard for the protection of their mother and to warn her of their fears. Seeing the sticky red jam on their face and fingers, their mother realised they had raided the pantry. But seeing the fear in their eyes and having also heard the crash decided to investigate. Being a rustic, no-nonsense woman, she seized the yard broom as a weapon and marched into the house and up the stairs to the room above the pantry, her children following.

Entering the room, she was stunned to see an old rocking chair pitching violently back and forth. It was as if some invisible person in great agitation was sitting in it. She grew even more alarmed as the chair’s motion continued unabated, and although she tried, she could not stop it. So, she sent her children to find help, and they alerted one of the farm labourers. He laughed at their tale but told them to wait outside while he investigated.

Entering the room, he found the farmer’s wife bewildered and at a loss at what to do as the chair rocked violently up and down. Although he was as fit and strong as any local man and no coward, he was highly superstitious. Seeing the pitching of the rocking chair with no one appearing to be seated in it, he was paralysed with fear, too terrified to do anything. At last, unable to think of anything better, the farmer’s wife sat in the rocking chair, finally stopping its motion.

According to local tradition, the rocking chair belonged to the old dame who had been very fond of it. She was rumoured to have died while rocking in the chair in that room, and it was claimed that her unquiet spirit had set the chair in motion.

An Uncanny Garden Plot

Although the inside of the farmhouse had an eerie reputation, strange things also happened outside. The garden was fertile and highly productive except for a mysterious patch of brown soil, which seemed as good as the rest. Strangely, no plant ever grew in this patch, and an uncanny and eerie feeling emanated from it. In the hottest summer, anyone standing on that patch experienced coldness seeping into their feet that crept into their mind. Yet, inexplicably, in winter, it never froze over or turned white with frost or snow.

Earlier owners had tried to cultivate this spot but to no avail. Despite everything they tried, not a single blade of grass, weed or flower would grow. Yet, take the soil and place it in a pot away from that patch of ground, and plants thrived. Primroses, tulips, daffodils, and all the garden flowers were planted but failed to grow in that sterile plot. Vegetables and fruits were also tried but were also unsuccessful. The best gardeners using the best fertilisers and tending this patch with all skill and care did not get a solitary shoot from that soil in that location. But place the earth in a pot away from the patch, and plants thrived. It was most mysterious!

Eventually, one gardener dug down deeper than the others and, to his shock and horror, unearthed numerous bones that proved to be of human origin. This led to a theory that it was not the fertility of the soil that was the problem. Instead, by the presence of the bones, it was guessed that some act of evil had contaminated the patch and emanated up through the ground, counteracting the soil’s natural fertility. Furthermore, the bones belonged to a victim who had been wickedly murdered and buried under the plot. Alternatively, the bones had belonged to a person who had been filled with wickedness while alive. That wickedness possessed the patch and accounted for the coldness and unnatural attributes of the plot.

The Black Cat

Another strange report tells how the wife of one of the farmers received an uncanny omen of the death of one of her family. Her brother worked on the farm and had fallen ill, and she had taken it on herself to nurse him.

One day she had been forced to leave him unattended while she walked to Gee Cross on urgent farm business. Worrying about her brother, she walked quickly to Gee Cross, completed the farm business, and set off for home. While on her way, she was startled when a black cat walked across her path. It sat down, gazing at her for a few seconds with a knowing look, then jumped up and ran off. Around the locality where she lived black cats were seen as omens of misfortune. Nevertheless, she was more concerned with her brother’s health than black cats and pushed the incident from her mind and hurried on.

To her alarm, what looked like the same black cat again crossed her path, sat, looked at her, and ran off. Thinking it very coincidental, she continued to hurry back to her brother. She had not gone far when to her disbelief, the black cat reappeared, repeating the same behaviour. She tried but could not catch it, so putting all thoughts about black cats aside, she resumed her journey home.

On reaching the narrow lane that ran to her home, she found her mother had walked up from the farmhouse to meet her. It was a lovely summer evening, warm and still, yet comfortable. There was no murmur or movement in the air, and no sound of bird, animal, or anything else could be heard near or far. The mother and daughter walked along in silence, pleasantly lost in their thoughts, enjoying the evening.

The lane was bounded here and there by hawthorn hedges. As they walked, bushes to their right-hand side suddenly began to rustle and shake violently and inexplicably. Then, as they stared in shock, they saw a figure dressed all in white flowing robes leave the farmhouse door and glide along the other side of the hedge.

Realising something had happened at the farmhouse, they hurried home. On entering, the farmer’s wife ran upstairs to the sickbed of her brother only to find to her sorrow, that he had just expired.

Laid To Rest

The incidents mentioned here are just a small selection of those that have been claimed to have witnessed at the farmhouse during its long history.  It would be comforting to think that the unquiet soul of the old dame had at lasd found peace or whatever restless spirits or disturbed presence that had lurked in its confines had passed back to where it belonged.

©16/11/2022 zteve t evans


References, Attributions and Further Reading

Copyright zteve t evans November16th, 2022


Paiute Legends: A Journey To The Ghost Land Of Shin-Au-Av

Shin-au-av

Death Valley in Eastern California is a strange, forbidden, and mysterious place of myths and legends of the First People. One legend from the Native American Paiute people of the region tells of the Ghost Land – the realm of the dead – ruled over by Shin-au-av (1), and accessed through caves and tunnels under the desert valley. This tells how a Paiute chief grieved so much by the death of his wife could not face living without her. The more he dwelt upon the memory of his dead wife, the more determined he became to join her. Finally, after much thought, he decided he would travel in his earthly body to the Ghost Land (2) to find her.

The Journey to the Ghost Land

After spiritually preparing himself, he followed the trail of his ancestors through miles of underground tunnels and passages for days. It was a perilous long, lonely, and harrowing journey through the depths and bowels of the earth. These dark places were inhabited by strange vicious beasts, evil spirits, and demons, and he had to fight off their attacks. Nevertheless, he was determined to reach the realm of Shin-au-av to reunite with his dear wife and overcome all the perils he faced. After many weary, fear-filled days, he finally came to the end of the tunnel and stepped into the most glorious light. 

As his eyes grew used to the light, he found himself on a high ledge looking down the throat of an abyss. On the far side of the chasm was a beautiful land of soft sunshine and lush green meadows. From the ledge where he stood, a narrow rock bridge arched over a dark, bottomless void and was the only way he could find to reach the other side and the beautiful land beyond. He realized he either had to go back or brave the bridge crossing. The chief was bold and determined to reach the realm of Shin-au-av and find his wife, so he carefully crossed over the bridge to the other side. 

As he stepped off the bridge, he was welcomed by a beautiful maiden who introduced herself as the daughter of Shin-au-av. She escorted him to a small valley that was very much like a giant natural amphitheater and told him to be seated. 

The Dance of the Dead

Sitting as she directed, he looked before him and saw thousands upon thousands of dead people all dancing in a great circle before him. He saw that they all seemed fit, well, and incredibly happy. This gave him great comfort thinking his wife would be happy too. But, watching intently as they all danced in the circle before him, he felt despondent and said, “How will I ever find my wife among so many?”

The daughter of Shin-au-av promised him he would find her but told him he must be patient. She went away and returned with food and drink to make his watch more bearable. After eating with him, she told him she had to go, but before leaving, she told him, 

“Your wife is one of the dancers and will dance in the circle with the others. As soon as you see her, run into the circle, take hold of her, and carry her out as quickly as you can. After that, you and she must return to the world above. Go back over the bridge and through the tunnels the way you came. Whatever you do, neither of you must look back – I repeat – do not look back!”  

He watched the dance for seven days and saw many people dancing in the circle; thousands passed before him. A number of these he recognized who had been his family or friends, while others he saw had been his enemies dancing in the circle together. But, to his frustration, his wife did not appear in the dance, and he began to despair. 

At last, she appeared, and he quickly jumped up and ran forward, embracing her and pulling her out of the circle. The two joyously ran hand in hand across the valley to the rock bridge that spanned the void. Approaching the bridge, they slowed down to cross carefully and safely. The chief nervously glanced over his shoulder to see if they were being followed. When he looked to the fore again, he was shocked to see his wife vanish before his eyes and found himself alone.

Return Home

Stunned by his foolishness and not knowing what else to do, he made his way back over the rock bridge and through the dark tunnels the way he had come. Finally, after many dangerous adventures, he found his way home and told his people of the Dance of the Dead and the wonder of the realm of Shin-au-av and the dark terrors of the tunnels he had endured in his dark, lonely journey. Despite his escape, he yearned for the day he would return to join the Dance of the Dead and reunite with his beloved wife in the Ghost Land of Shin-au-av.

© 11/10/2022 zteve t evans


Notes

(1) Shin-au-av in connection with this legend sometimes comes across as the name of a mythical underground land of the dead, or lost city, or kingdom. In this work I am interpreting Shin-au-va to be the ruler of the land of dead, which was nameded epynomynously after him, but also known as the Ghost Land or other names. There is also a cultural hero, spirit or god named Shin-au-va and sometime two siblings known as the Shin-au-va brothers appear in several legends. The elder of these is named Tabuts or similar and considerd a wolf, while the younger is Shinangway and considered a wolf. Shi-au-va is sometines associated with a spirit or hero called Na-gun-to-wip which is also sometime the name of a fabled place. (This all needs more research).

(2) It is worth noting the Paiutes are also strongly connected to the Ghost Dance religion and wonder if this legend also has associationssomewhere along the line. (This needs more research)


References, Attributions and Further Reading

Copyright October 11th, 2022 zteve t evans


The Peach Blossom Spring – Musings On Utopia

Peach Blossom Spring

Peach Blossom Shangri-la, also known as Peach Blossom Spring and the Peach Blossom Land, is a Chinese fable written in 421 CE by Tao Yuanming, one of the greatest poets of the six dynasties. He wrote it during a period of national disunity and political instability and tells how a poor fisherman chanced upon a hidden utopian village where people lived happily in peace and harmony, isolated from the outside world.

There are elements and influences from Chinese mythology and folklore and the political and social situation at the time of the author’s life and is essentially an allegorical work of fiction. Nevertheless, with millions of refugees in the modern world seeking a safe sanctuary to live in peace without fear, in the ways of their ancestors before them, this story is still very relevant today. Presented here is a translation by Rick Davis and David Steelman (1), followed by a few observations for discussion.


Peach Blossom Shangri-La: Tao Hua Yuan Ji By Tao Yuanming Translation

During the Taiyuan era of the Jin Dynasty there was a man of Wuling who made his living as a fisherman. Once while following a stream he forgot how far he had gone. He suddenly came to a grove of blossoming peach trees. It lined both banks for several hundred paces and included not a single other kind of tree. Petals of the dazzling and fragrant blossoms were falling everywhere in profusion. Thinking this place highly unusual, the fisherman advanced once again in wanting to see how far it went.

The peach trees stopped at the stream’s source, where the fisherman came to a mountain with a small opening through which it seemed he could see light. Leaving his boat, he entered the opening. At first it was so narrow that he could barely pass, but after advancing a short distance it suddenly opened up to reveal a broad, flat area with imposing houses, good fields, beautiful ponds, mulberry trees, bamboo, and the like. The fisherman saw paths extending among the fields in all directions, and could hear the sounds of chickens and dogs. Men and women working in the fields all wore clothing that looked like that of foreign lands. The elderly and children all seemed to be happy and enjoying themselves.

The people were amazed to see the fisherman, and they asked him from where he had come. He told them in detail, then the people invited him to their home, set out wine, butchered a chicken, and prepared a meal. Other villagers heard about the fisherman, and they all came to ask him questions. Then the villagers told him, “To avoid the chaos of war during the Qin Dynasty, our ancestors brought their families and villagers to this isolated place and never left it, so we’ve had no contact with the outside world.” They asked the fisherman what the present reign was. They were not even aware of the Han Dynasty, let alone the Wei and Jin. The fisherman told them everything he knew in great detail, and the villagers were amazed and heaved sighs. Then other villagers also invited the fisherman to their homes, where they gave him food and drink. After several days there, the fisherman bid farewell, at which time some villagers told him, “It’s not worth telling people on the outside about us.”

The fisherman exited through the opening, found his boat, and retraced his route while leaving markers to find this place again. Upon his arrival at the prefecture town he went to the prefect and told him what had happened. The prefect immediately sent a person to follow the fisherman and look for the trail markers, but they got lost and never found the way.

Liu Ziji of Nanyang was a person of noble character. When he heard this story he was happy and planned to visit the Shangri-la, but he died of illness before he could accomplish it. After that no one else ever looked for the place.


Peach Blossom: A Special Moment In Time

Peaches are highly regarded in Chinese mythology and tradition and are considered the fruit of immortals. Therefore, when the fisherman comes across a grove of blossoming peach trees, he is moving into a magical place, and their flowering indicates a special moment in time. Furthermore, the blossoming peach trees stop at the head of a natural water spring, further showing that something extraordinary is happening. For the Chinese, the wellsprings and sources of streams and rivers are places where water and life enter the world pure, uncontaminated, and transparent. 

A Vulnerable Paradise 

This utopian village exists in tandem with the outside world but is separated and hidden from it, only protected by a secret entrance through a cave. Here, people happily live together in the ways of their ancestors, in peaceful harmony independent of the outside world, sustained by their own efforts. This would seem an ideal way of life, a veritable paradise to many people. But is it all that it seems?   

A Sceptical Viewpoint 

While this happy utopian village society has not changed in centuries, the outside world has moved on. Unlike other examples of mythical other worlds or magical places, the time in the village runs at the same speed as the time in the outside world. We know this because when the fisherman leaves for home after several days, he is still in step with the inhabitants of the outside world.

In this Chinese example, although the two societies move in time, they have evolved in oppossing ways. Moreover, despite the conflict and chaos in the outside world, it is deemed to have progressed, yet remains dangerous. The village has remained stable, happy, peaceful, and safe. While some people see this positively because, living in this state of splendid isolation, its people have remained content and safe from interference from the rest of humanity. 

Conversely, cynics see the village as static and sterile, where no progress has been made in centuries. A hideout for people who lack the courage to face the turmoil, fear, and pain of the outside world, lacking the will to adapt to change to survive. They argue that trouble and pain make the external world dynamic, forcing and accepting change, making individuals and society tough and adaptable. 

The apparent absence of strife in the reclusive village, although bringing happiness and peace to its citizens, provides a static society vulnerable to change from natural events and interference from the outside. The villagers certainly know the dangers of the outside world and ask the fisherman not to reveal their presence. Their fear is underlined by the fisherman marking trees hoping to find his way back and by telling the Prefect of a town of his discovery.

Chop Wood, Carry Water: A Positive View

There is a well-known proverb or koan from Zen Buddhism which springs to mind,  

“Before enlightenment, chop wood, carry water. After enlightenment, chop wood, carry water.” 

Although the quote may not have influenced Tao Yuanming, it does relevant with the villager’s way of life. 

On the surface, a person appears no different after enlightenment as they were before. However, that is not necessarily so. Before enlightenment, a person focused on the outside world of “doing,” doing what ever must be done to survive. After enlightenment, the person’s inner consciousness has changed, and the focus becomes the world of “being”  and being at peace while doing the necessary mundane tasks. 

The hidden village in Tao Yuanming’s story is the inner world of being – the world of enlightenment, peace, and contentment – while the outer world – the world of their origin, the world of the fisherman, of emporers, wars, and strife that stem from the inner resistance and conflict we fight in when doing things we do like doing, despite knowing they have to be done. The villagers all appear happy and content externally to an outside observer, but it takes a great deal of inner strength and effort to accept the necessity of the everyday mundane tasks and sheer hard work necessary for survival. 

The outstanding achievement of the villagers is their acceptance allows them to carry out the mundane and demanding tasks of life happily. Conversely, people in the outside world tend to protest and oppose the tedious and challenging aspects of life even though they are necessary for survival, only to create more conflict for themselves and their society. 

The villagers may appear to look calm and living effortlessly, in a similar way a swan may appear to glide easily and serenely over the water. Yet, all the time below the waterline, out of sight, its legs constantly work hard to maintain the seemingly effortless movement across the water. 

Curiously, the fisherman chooses to return home to his own world, hoping to reveal the rare and fragile paradise he has found rather than stay and enjoy it. He leaves a trail intending to return himself or others to follow, but the trail disappears strangely. Liu Ziji of Nanyang, a man of noble character who planned to visit the village, dies suddenly, so the hidden sanctuary remains undisturbed.   

The disappearance of the trail and the nobleman’s death are fortunate for the villagers. However, the attempted betrayal of the hidden sanctuary’s whereabouts is a typical reaction by someone from the outside world, who finds somewhere special, where people have lived peacefully and happily for centuries, and feels the world must be told about it and see for themselves.   

The Mystery Of Meaning

The meaning of the work has been and still is discussed and argued over by many experts and scholars since its creation. There are many different views, and I would contend the different viewpoints are a necessary part of its mystery which is why it continues to be studied and discussed, and reminds us how,

“all the best things escape too much definition.” (2)

© 14/09/2022 zteve t evans


References, Attributions, And Further Reading

Copyright September 14th, 2022 zteve t evans


The Brujo De Chiloé – The Wild Warlocks Of The Chiloé Archipelago – For Ancient Pages

This article was first published on AncientPages.com, May 4, 2022, titled, The Brujo De Chiloé – The Wild Warlocks Of The Chiloé Archipelago, by zteve t evans.

The Brujo de Chiloé

The Brujo de Chiloé, or the Warlocks of Chiloé, were a secretive coven of male witches allegedly involved in witchcraft and crime on the islands of the Chiloé Archipelago off the coast of southern Chile. It should be emphasised that not all witches on Chiloe were males or belonged to the cult. There were male and female witches who worked for the good of people and were healers and fortune tellers. These were called Machis and considered benevolent, but there were also malevolent practitioners called Kalku, and from these the Brujos may have originated.

Brujo’s cult was believed to be a complex tight-knit, secretive organisation, drawing from indigenous superstition and tradition and using black magic in their activities. Utilizing the superstitions and beliefs of the islander to their advantage they were alleged to have used intimidation and fear to minimise opposition and to achieve their aims. They were said to be involved in blackmail, extortion, smuggling and other criminal activities.

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