Psychopomps in Breton Myths and Folktales: Entering the Afterlife

Breton Folklore

Breton myths and folktales are often a dark blend of Celtic, pagan and Christian influences that result in magic and wonder mixed with the morbid and macabre.  There are many tales, myths and legends concerning everyday and important issues such as  love and death.

For all of us, death is the great unknown and people all around the world throughout history have invented many different ways of thinking about the subject.  One of the most universal ways of representing death  was through the use of personifications.  In simple terms this the giving of human characteristics or form to abstract ideas, inanimate objects or something that is not human. 

Death itself can be personified in many other ways such as the personification known as the Grim Reaper, but there are many other representations, some as dark, others lighter.

Psychopomps

In many societies death needed a servant that would guide or bring the soul of the deceased to the place of the afterlife.  Such servants were called psychopomps and presented here is a brief discussion of two psychopomps from Breton folklore and mythology.  The first is a rather grim and forbidding entity known as the Ankou who was  a collector of souls for his master Death.  The second tells of a fair knight who came back from the dead to guide his betrothed to the afterlife.  In the course of the discussion we also look at a few folkloric motifs present in the examples given.

The Ankou

In Breton mythology and folklore the Ankou can appear in various guises in different regions of Brittany. There are also Welsh, Cornish and Anglo-Norman interpretations of him.  In some versions he is either a tall, gaunt man wearing a long black cloak or a skeleton  carrying a long scythe though earlier traditions say it was an arrow.  He is often mistaken for the Grim Reaper, but they are not the same.  In other versions he appears as an old man accompanying a horse drawn coach or cart. His role is not to judge or punish but to ensure the transition of the soul to the afterlife and will tolerate no interference in this.   

When he stops outside the house of the dying person he may knock on the door, or he may utter a low mournful wail to summon the dead to his cart.  Sometime accompanied by two ghostly assistants he will enter a home and take away the soul of the dead.

He is presented as a very grim and macabre figure and in some places he is the king of the dead.  His subjects move in processions along particular paths to the afterlife.  Some traditions say he is the last man to die in a parish in the  year who will automatically assume the role of the Ankou and the supervision of the souls of the dead.  

Nola and  Gwennolaïk

A very different kind of psychopomp appears in a Breton folktale called The Foster Brother.  This story revolves around a relationship between a young man named Nola and a young woman named Gwennolaïk. The story tells how the two fell in love when Gwennolaïk was eighteen years old after her natural mother and two sisters had passed away.   After her mother’s death her father had remarried twice and she had gained an older foster brother who was not a blood relative.  They had grown to know and love each other deeply spending all their time together.  Their relationship deepened and the two promised that they would wed with each other and no one else.

Strange Dreams

They were very happy in those days thinking and planning their future together but there came a time when Nola grew troubled.  He told Gwennolaïk that he had been experiencing strange dreams telling him he had to leave home and find his fortune.  This broke Gwennolaïk’s heart but not wanting to stand in his way she consented and gave him a ring that had belonged to her mother to remember her by.  

Promising he would return one day to marry her he took a ship to distant shores.  During his absence she missed him terribly, spending many hours pining alone and praying he would soon return to marry her.  This would release her from the awful life of drudgery and misery she now endured, partly because he was gone and partly because her step-mother treated her cruelly.  

The Stepmother

She gave poor Gwennolaïk all the hard and dirty jobs berating her with harsh words and kept her hungry all the time making her wear rags.  Six years passed in this way and Gwennolaïk was getting so run down and tired she believed she would  be better off dead.

The Fair Knight

One day while fetching water from a nearby brook she met a fair knight on horseback waiting by the water. His face was hidden and she could make out none of his features. To her surprise and embarrassment he asked her if she was betrothed.  After telling him she was not the knight reached down and placed in her hand a ring.  He told her to go back and tell her stepmother she was now betrothed to a knight from Nantes.  Furthermore, she was to say that there had been a bloody battle and her betrothed had been badly wounded but would in three days time come and claim her for his wife.

Saying no more he quickly turned and rode off leaving Gwennolaïk staring at the ring too surprised to even move.  As she gazed at the ring she realized it was the same one she had given to Nola when he departed and realized the fair knight was none other than him.

Disappointment

She waited in vain those three days and to her heartbreak and disappointment Nola did not come.  Worse still her stepmother told her she had decided that she would marry and had chosen someone for her.  Gwennolaïk was horrified by the idea and showed her the ring and told her of the knight.  She insisted it was Nola who had returned to marry her.  Her step-mother would not listen and took the ring from her.  

What they did not know was that a knight who had been mortally wounded in the battle at Nantes had been given a Christian burial in the nearby White Chapel.  

Marriage

The husband her stepmother had chosen for her  was the stable lad and to Gwennolaïk’s grief and mortification they were married.  After the marriage there was a banquet but Gwennolaïk was depressed and miserable and unable to face the reception and her guests.   Appalled and driven mad by the thought of being married to anyone other than Nola she ran off into the woods.

Fever

A thorough search of the locality was undertaken but no trace of her could be found.  In fact she had hidden herself deep in a thicket where she lay weeping and shivering in the cold and damp.  As night came black and cold she shivered more and more and weeping and crying for the hardness of the world caught a fever.  In her delirium she thought she heard something moving through the thicket towards her and cried out in fear and alarm.

Nola Returns

A voice told her that it was Nola and that he had come for her.  Disbelieving him at first she looked up and saw  a fair knight approach on a white steed.   Reaching down he easily lifted her up to sit behind.  He told her to hold on tight and he would take her to her mother and sisters in a place where they would all be together forever.  

W. Otway Cannell (Illustrator), Lewis Spence (Author), Public domain, via Wikimedia Commons

A Magical Journey

From this point she is close to death and he has appeared from beyond the grave to find her and take her back to join him and her family in the afterlife.   As her life fades he takes her on a magical journey.  They cross the land to the sea and the horse gallops over the top of the waves to a beautiful island where a celebration was being made ready.  He explains it is their wedding celebration that is being prepared.  The two were married and to her joy she was reunited with her dead mother and two sisters .   There was great singing and dancing  and at last Gwennolaïk found peace and happiness in the afterlife.

Meanwhile, as the wedding takes place, back in the earthly realm searchers finally find the expired body of Gwennolaïk and give her a proper Christian burial.

Folkloric Motifs

There are several interesting folkloric motifs in the story.  For example, the loss of Gwennolaïk’s real mother and the wicked stepmother.  There is also the foster brother as the love who goes off to find his fortune and in this case returns to die before the wedding.  The initial and inexplicable failure of Gwennolaïk to recognise Nola on his return is at first puzzling but then becomes clear that something else will happen.  It is a device used in  many fairy and folktales as is the ring given by Gwennolaïk to Nola which he gives back to identify himself. 

Nola, having had a Christian burial and Gwennolaïk a Christian marriage and finally a Christian burial become entwined in pagan and Celtic influences.

The horse he rides is interesting because it takes them on a magical journey over the sea to a magical island.  In many traditions the Celtic Otherworld could be reached by crossing the sea and in several tales such as the Irish tale of Oisin and Naimh of the Goldenhair, a magical horse is used to take them there.

Nola as a Psychopomp

Perhaps the most interesting contrast is how the soul of Gwennolaïk is taken to the afterlife by her beloved Nola who she has waited and yearned for.  Surely a much more welcome and comforting transition to the afterlife than via the macabre Ankou!

Guiding the Soul to the Afterlife

However, in cultures all around the world psychopomps appear in various forms which may be familiar and comforting taking the form of a family member or friend or they may be dark and forbidding.  In whatever form they appear they perform an important task in guiding or helping the soul of the deceased to find their place in the afterlife.

© 19/11/2020 zteve t evans

References, Attributions and Further Reading

Copyright November 19th, 2020 zteve t evans

Zoophyte Folklore: The Vegetable Lamb of Tartary

The Vegetable Lamb – Source

History of Cotton

The Vegetable Lamb of Tartary was  a very strange idea that sprang up in the middle ages to explain the origin of cotton.  People have used cotton since ancient times and it was  thought to have been first cultivated in the Indus delta and later spread from Mesopotamia, Egypt and Nubia.  In the 1st century Arab traders introduced it to Spain and Italy eventually reaching northern Europe during the medieval period becoming  a popular and valuable commodity.

The Vegetable Lamb of Tartary

During the Middle Ages the world outside Europe was relatively unknown to most Europeans.  The few intrepid explorers who did travel through unknown regions brought back mysterious and outlandish tales.  They told of exotic countries and strange things beyond the experience and imagination of most Europeans.  Fantastic claims were made that could not be verified by ordinary people as to what they had encountered and were generally believed because no one could effectively disprove  them.  

Their reports had a lasting influence on European societies.  One of the strangest stories that was brought back told of the existence of animals that had similar characteristics to plants, and vice-versa called zoophytes. There were several kinds and were claimed to exist in far and remote parts of the world.  One of the most famous of these was known as the Vegetable Lamb of Tartary, sometimes known as the Lamb Tree, or  the Borametz and as well as other names.

Sir John Mandeville

One of these early travelers was known as Sir John Mandeville.  He is credited with writing a journal of his travels called,  “The Travels of Sir John Mandeville,” which was being circulated from 1357-71.  The actual identity of Sir John Mandeville is open to debate.  He claimed to be  a knight from St. Albans in England but this is disputed by some historians today. According to his book, Mandeville traveled through many remote and unknown regions seeing many new and incredible places, animals, plants, birds and people previously unheard of in Europe.

His memoirs were very popular and translated into every European language and were believed to have influenced Christopher Columbus.  Among many strange things he reports was  the existence of the Vegetable Lamb as the source of the fluffy pods that were processed to make cotton.  Cotton had begun to reach northern Europe where there was little knowledge of how it was derived.  

Earlier Herodotus (c. 484–c. 425 BC), the 5th century Greek historian, had written in Book III of his Histories that in India there was a plant, assumed to be a  tree and not a shrub, that grew in the wild and produced wool.  Because unprocessed cotton resembles wool it was believed to have been obtained from a hybrid plant-sheep type of zoophyte and Mandeville’s  account backed up Herodotus.

Source

Zoophytes

Zoophytes are animals that closely resemble plants such as a sea anemone. The term “zoophyte” is not often used in science today but during the Middle Ages it was in popular usage.  It was not until the 17th century that the term began to be refuted. 

During medieval times and the later renaissance era many weird types of zoophytes were widely accepted.  For example the mandrake root was shaped like a human and was said to be able to run away from people.  Another weird example was the barnacle goose tree. This was supposedly a combination of a tree and a crustacean that produced barnacles each of which had baby geese growing inside of them.   

The Vegetable Lamb was supposed to be a type of these zoophytes, essentially a lamb growing from a plant either through a pod or being connected to the ground by a stem from its navel.  It was believed to have originated in Tartary which was a great region of Europe and Central Asia.  The Tartar word for “lamb” was “Borametz,” which explains one of its alternative names.

Henry Lee

As well as Mandeville other medieval writers and travelers wrote about the Vegetable Lamb.  In some texts it was described as a plant that produced pods that had unborn lambs inside. One of the more questioning of these writers was Henry Lee, a naturalist and author.   He  became sceptical while researching for other books he was writing and began delving into this bizarre notion.  He wrote another book called, “The Vegetable Lamb of Tartary: a Curious Fable of the Cotton Plant.”  In his book he gives a typical description of the day of this weird, fantastical being,

“the fruit of a tree which sprang from a seed like that of a melon, or gourd; and when the fruit or seed-pod of this tree was fully ripe it burst open and disclosed to view within it a little lamb, perfect in form, and in every way resembling an ordinary lamb naturally born… (1)

He provides other versions of the myth describing how the lamb  were attached to the plant by a stem from their navel.  The stem was flexible enough to allow the lamb to graze in a circle around the main plant while still remaining tethered to it.   When all of the grass was eaten or if the stem was broken the lamb would die,   

Source

“a living lamb attached by its navel to a short stem rooted in the earth. The stem, or stalk, on which the lamb was thus suspended above the ground was sufficiently flexible to allow the animal to bend downward, and browse on the herbage within its reach. When all the grass within the length of its tether had been consumed the stem withered and the lamb died. This plant-lamb was reported to have bones, blood, and delicate flesh, and to be a favorite food of wolves” (2)

Lee was not convinced.  Nevertheless, despite his doubts the existence of the Vegetable Lamb was widely accepted by others up until the 17th century.  The main arguments raged not over its existence, which was not widely doubted, but over the tricky question of whether it was a plant or an animal. 

Vegetable Wool

In his research Lee looked to Scythia, an area  that covered many other regions of Europe and Asia.  He looked specifically at the region bordering India, an area Alexander the Great had conquered in the 4th century.   One of Alexander’s officers named Nearchus had reported that they had found the local people wore “vegetable wool”.  He reported, 

 “Garments the material of which was whiter than any other … made of the wool like that of lambs, which grew in tufts and bunches upon trees,”

This was probably the product we know of as cotton wool but this term can be used for two different products.   The first term describes it in its unprocessed state the second is where it has been subject to increased processing especially to help increase absorbancy.  In fact, the term “cotton wool” is an anomaly with cotton coming from a plant and wool coming from sheep or other animals.

Banishing the Myth

In medieval northern Europe it was being imported  unprocessed  but people had no idea of its origin or what it was.  All they were certain of was that it was derived from some kind of a plant.  They believed this because the Greek historian, Herodotus, had written about claiming that in India it came from trees growing in the wild that produced wool.  Therefore Europeans assumed that it must be a tree that it came from.  This can be seen in the German word, Baumwolle, meaning tree wool.   With its similarity to wool, people came to the erroneous conclusion that it must have come from some kind of a plant-sheep life form and  Mandeville simply reinforced this belief.  This European myth was  banished by the end of the 16th century with cotton cultivation in Asia and the New World.

© 07/10/2020 zteve t evans

References, Attributions and Further Reading

Copyright October 07, 2020 zteve t evans

Giant Tales: Goram and Vincent and the Origin of the Avon Gorge

Public Domain – Source

Myths of Origin

All around the British Isles there are myths and legends that tell how giants and giantesses have shaped the landscape, often forming significant landmarks.   Here we look at two who are credited with forming the Avon Gorge and other parts of the landscape around the Bristol area in South West England.

The Giant Brothers 

 In the most well known version of the story there were two giants named Goram and Vincent who were brothers.  In some older tales Goram’s brother is named Ghyston and not Vincent.  There is a tradition that the change came because Bristol was an important port in the Middle Ages and had commercial connections with the Iberian wine business.  As well as wine this led to the importing of the cult of Saint Vincent who was the patron of São Vicente, Lisbon; Diocese of Algarve; Valencia; Vicenza, Italy, vinegar-makers, wine-makers; Order of Deacons of the Catholic Diocese of Bergamo (Italy) (1).

The cliff face of the Avon Gorge was once known as Ghyston Rocks or sometimes just Ghyston in earlier times and there was a cave known as either Ghyston’s Cave or the Giant’s Hole. Situated at th narrowest part of the Avon Gorge was an ancient hermitage and chapel dedicated to St. Vincent.  The cave became known as St Vincent’s cave and it seems the “Ghyston” became “Vincent” and that is the name he will be referred to this work.

Avona, the Giantess

Both brothers fell in love with a giantess from Wiltshire named Avona who the River Avon takes its name from. She was the female personification of the river and  possibly a distant memory of an ancient goddess or spirit. Avona could not decide who she preferred between Vincent and Goram so she set them a task that would display their talents.  According to this myth there was once a lake situated between Bristol and Bradford-upon-Avon in the neighboring county of Wiltshire.  She proposed that the one who managed to drain the lake first would win the right to marry her. After giving much thought to the problem the giants came up with different ideas on how to achieve the task.  Vincent chose to dig a channel on the south side of Clifton while Goram chose to dig a different channel that went through Henbury.

Both giants set to work and while Vincent toiled at a steady pace Goram worked furiously determined to be the winner.  He worked so hard that eventually he became hot and sweaty and in need of a drink.  He was a long way in front of Vincent and he thought he could afford to take a break and quench his thirst.  So he sat down in his favorite chair and quaffed a  large tankard of ale.  It tasted so good and cooled him down so much he drank another, and another and another.  He drank so much he fell asleep.   

Meanwhile Vincent, who had paced himself better, finished his channel and drained the lake.  From this story comes an explanation of how the narrow gorge the Hazel Brook flows through in Henbury and the Avon gorge which the River Avon passes through and other features of the landscape.

Goram’s Footprint

On the nearby Blaise Estate,   In woods above Henbury Gorge is a formation supposedly created when Goram stamped his foot when he found out he had lost Avona to Vincent.  He was so distraught he drowned himself in the River Severn estuary creating two islands, one called Steep Holm and the other called Flat Holm which are said to be his head and shoulder.  There are also two other features attributed to him in Henbury gorge.  The first is a short pillar topped with earth called the Soap-Dish and the second is a pool.

The Giant’s Footprint, Blaise Castle Estate – by
Mojo0306CC BY-SA 4.0

Another Version

In another version the characters of the two brother giants are as different as chalk and cheese.  Vincent was presented as being energetic and productive whereas Goram was considered to be a greedy idler.  One day Goram had the idea that they should do something so that people in the future would remember them. He suggested they build a massive monument to themselves out of rocks that were to be supplied by Vincent and the bones that were leftovers from his gorging of himself with food.

Perhaps unsurprisingly, Vincent declined but instead suggested they work together and build a most beautiful channel for the river to run through.  This seemed a bit like too much hard work for Goram who watched as his brother set about the task working steadily and energetically towards his goal.  As Goram watched his brother progress he realized that Vincent’s name would live on forever through the fruits of his labor and grew jealous.  Therefore, so that his own name would not be forgotten he began building his own channel some three miles distant from Vincent’s.

The Death of Goram

Having  no pick-axe of his own he borrowed his  brother’s and being a lazy fellow the first thing he did was use it to cut a chair in the rock so that he could sit and rest from toil.  The brothers took it in turns to use the pick-axe.  They would shout a warning and hurl it through the air the three miles or so one to the other.  One day Goram fell asleep in his chair and never heard his brother shout a warning and the pick-axe hit him on the head, breaking his skull, killing him.

Death of Vincent

Vincent was distraught at his brother’s death, entirely blaming himself.  From then on he put all of his energy into his work making the beautiful gully we know as the Avon gorge which the River Avon flows through today.  Despite his achievement and his hard labour he still felt guilty about his brother’s unfortunate death and to use up his pent up energy built a stone circle at Stonehenge and another at Stanton Drew.  Even these labors had not used  up all his energy so he swam over to Ireland and built the Giant’s Causeway which finally tired him out.  He was exhausted by his labors and still feeling guilt and grief for the death of his brother whom he missed greatly.  In despair he returned home to spend the last hours of his life sitting upon the rocks looking out over the beautiful gorge he had dug that the River Avon flowed through.

These are just two versions of the legends of how the Avon gorge and parts of the surrounding landscape were formed.  There are many other versions and many other legends from the rest of the British Isles crediting giants with making  features  of the landscape.

© 30/09/2020 zteve t evans

References, Attributions and Further Reading

Copyright September 30th, 2020 zteve t evans

The Rex Nemorensis – King of the Wood: The Ghastly Priest who Slew the Slayer

Image by Gerson Martinez from Pixabay

“From the still glassy lake that sleeps

Beneath Aricia’s trees

Those trees in whose dim shadow

The ghastly priest doth reign,

The priest who slew the slayer,

And shall himself be slain” (1)

Thomas Babbington Macaulay

These words by Thomas Babbington Macaulay succinctly sum up the deadly duel of life and death to decide the Rex Nemorensis, the legendary High Priest of Diana Nemorensis of the Sacred Grove of Lake Nemi.   The  Rex Nemorensis was a shadowy figure in ancient Greek and Roman myth and legend. Most versions of his story agree that he earned his title and role by winning a fight to the death to become the “ghastly priest” of the above verse. Here we shall briefly discuss the mythical goddess of the Sacred Grove, Diana Nemorensis, followed by a look at her high priest and his deadly duel, followed by a look at the possible origins of the cult. Finally, there will be a brief discussion centered on “The Golden Bough,” a work by Sir James George Frazer inspired by the legendary Rex Nemorensis.

Diana’s Mirror

Diana Nemorensis was an important goddess in ancient times whose sanctuary and temple were situated on the northern shore of Lake Nemi.   The lake has been referred to as “speculum Dianae” which means “Diana’s Mirror”.   The important Roman festival of Nemoralia was held on the site. 

There were also other lesser deities associated with her and the Sacred Grove.  These were Egeria, who was the spirit of a nearby stream who also shared with Diana the protection of childbirth.   The other was Virbius, the Roman counterpart of the Greek Hippolytus. A third goddess possibly worshiped at the Sacred Grove was Vesta. She was believed to have eventually become conflated with the goddess Artemis.

The Rex Nemorensis

According  to legend,  the cult of Diana Nemorensis was recognized as one of the most ruthless, brutal and mysterious cults of ancient Rome.  The high priest who was said to have presided over her rituals was known as the ‘King of the Sacred Grove’ or the ‘King of the Wood,’ or more famously the ‘Rex Nemorensis.’   According to some traditions the cult was populated by fugitives or runaway slaves who had dedicated themselves to the worship of Diana. However, there is little evidence to support this, though the role of the Rex is linked to such outsiders.

Tradition says growing inside the grove was a huge oak tree.  It was strictly forbidden for anyone to break a branch off this special tree and it was guarded to prevent this.  The only exception to this rule were runaway slaves or fugitives.  If one succeeded they were rewarded with the right to challenge the incumbent high-priest to a duel to the death.  If the incumbent killed his challenger he remained in his post and lived.  If his challenger killed the incumbent he became “the ghastly priest who slew the slayer” –  the new Rex Nemorensis – High Priest of Diana, King of the Grove, King of the Wood and Guardian of the Sacred Grove, but it came with a high price.  

Having fought for and won the post he had to remain on his guard for the rest of his life.  Should a runaway slave, or fugitive, make it to the oak and break a branch off then that slave then earned the right to fight him for his titles and his life as he had done his predecessor.  The victor would become the Rex Nemorensis, until he too was defeated, with his conqueror taking his place. There could only ever be only one Rex Nemorensis.

This murderous cycle ensured that that incumbent high-priest was always kept at the pinnacle of his powers.  As the Rex Nemorensis he was the embodiment of fertility of nature and the woods.  As such he could not succumb to either illness or old age.  Death had to be violent because the spilling of blood on the ground was seen as necessary to bring fertility to the earth.  Despite the certainty of meeting a violent death it did at least offer sanctuary, albeit temporarily, to any such fugitive.

The Cult of Diana Nemorensis

The cult of Diana Nemorensis was very ancient and its beginnings are shrouded in myth and legend.  Many scholars think that it had its roots in ancient Greece.  There are two Greek traditions of how the cult originated. One traces its origins through the story of Orestes and Iphegenia, while the other is based on the tradition of Hippolytus.

Lake Nemi by John Robert Cozens – Public domain

Orestes and Iphegenia

The first account tells how Orestes, the son of Agamemnon, a king of Mycenae and his wife Clytemnestra, brought the cult of Diana Nemoresis to Italy.   On discovering his mother’s affair with Aeegistus, Orestes murders him to avenge his father who is on his way to fight the Trojans.   Orestes was told by the god Apollo to go to Tauris to purify himself as an act of atonement.  In Tauris, Artemis was a revered goddess and it was the custom for any foreigners landing upon the shores to be brought to her temple to be ritually sacrificed before her effigy by the high priestess.

On his arrival Orestes was taken before the High Priestess of Artemis to be prepared for sacrifice.   Fortunately for him she was his long lost sister who he believed had been sacrificed by their father.  She had been saved from this fate by the goddess Artemis and transported to Tauris where she was set in place as the high priestess of her cult.  Recognizing Orestes, Iphegenia could not kill her brother and by deceiving Thoas, the King of Tauris, they both escaped by ship taking with them the effigy of Artemis.  They sailed around the coastline finding their way to the south of Italy, finally making their way to Nemi and settling there.

With the theft of the effigy of Artemis and their escape from Tauris, Orestes and Iphegenia had placed themselves outside of society and the laws as they stood and were effectively fugitives.  Once they became established at Lake Nemi, the cult grew in popularity and strength.  Unlucky foreigners who landed on the shores were brought inland to Nemi for sacrifice. Eventually the tradition evolved so that runaway slaves and fugitives could claim the right to fight the incumbent high priest and claim his position.

The Story of Hippolytus

Death of Hippolytus – Lawrence Alma-Tadema – Public domain

The second version of the origin of the Rex Nemorensis tells how Hyppolytus, the son of Theseus, became the first Rex Nemorensis.   His step-mother was Phaedra who made sexual advances towards him which he rejected.  To gain revenge she accused him of raping her.  He was cursed and banished by his outraged father and was dragged to death by his chariot’s horses after they had been frightened by a sea monster sent by Poseidon.   Ascelapius, the god of medicine, with help from the goddess Artemis returned him to life as an old man named Virbio (Vir bis is Latin for man for the second time) to prevent him being recognized. He was taken to Lake Nemi where he was installed as high priest of the cult of Diana, becoming known as Virbius. Pausanius in his “Description of Greece,” says,

“The Aricians tell a tale … that when Hippolytus (the son of Theseus) was killed, owing to the curses of Theseus, Asclepius raised him from the dead. On coming to life again he refused to forgive his father; rejecting his prayers, he went to the Aricians in Italy. There he became king and devoted a precinct to Artemis, where down to my time the prize for the victor in single combat was the priesthood of the goddess. The contest was open to no freeman, but only to slaves who had run away from their masters.” (2)

The Golden Bough

The legend was the inspiration for The Golden Bough, a comparative work of religion and mythology by Sir James George Frazer first published in 1890. Although the book was influential in its time many of the ideas he proposed are not accepted by many modern scholars.  He appears to have expected this saying, 

“Books like mine, merely speculation, will be superseded sooner or later (the sooner the better for the sake of truth) by better induction based on fuller knowledge.” (3)

Maybe he saw his role as starting the conversation for others to continue.   Many of his contemporaries appeared rather disappointed with his success and popularity though his ideas were very controversial.  Fraser appeared to favor Virbius as the origin of the legend of the Rex Nemorensis,

 “In his character of the founder of the sacred grove and first king of Nemi, Virbius is clearly the mythical predecessor or archetype of the line of priests who served Diana under the title of Kings of the Wood, and who came, like him, one after the other, to a violent end. It is natural, therefore, to conjecture that they stood to the goddess of the grove in the same relation in which Virbius stood to her; in short, that the mortal King of the Wood had for his queen the woodland Diana herself.” (4)

 Whether the legendary Rex Nemorensis was a real historical figure is difficult to say and many think not. Nevertheless, he still cuts a dramatic figure lurking in the darkness of the sacred groves at the back of our minds.

© 29/04/2020 zteve t evans

Reference, Attributions and Further Reading

Copyright April 4th, 2020 zteve t evans

Welsh Folklore: The Owl of Cwm Cowlyd

Image by Prawny from Pixabay

This article was first published on #FolkloreThursday on 28th November, 2019, as The Owl of Cwm Cowlyd and Oldest Animals in the World, by zteve t evans

The Owl of Cwm Cowlyd

In Welsh legend and myth the Owl of Cwm Cowlyd lived in the woods that once surrounded Llyn Cowlyd. Today the woods are gone but the legends live on in two tales that feature a search for the oldest and wisest animals in the world. In the first the owl is said to be among the oldest animals in the world, whereas in the second the owl is attributed as being the oldest.

Culhwch and Olwen

The first is ‘Culhwch and Olwen’, an action packed hero tale from the Red Book of Hergest, written just after 1382. It was also contained in fragments in the White Book of Rhydderch, written about 1320. Both books were sources for the Mabinogion, a compilation of early Welsh oral stories by Lady Charlotte Guest from which the first of these tales draws.

Culhwch was the son of King Cilydd and his wife, Goleuddydd, who died soon after giving birth to him. Cilydd remarried, but Culhwch became estranged from his step-mother after she tried to persuade him to marry her daughter from another marriage. Culhwch refused and she took offence, casting a spell on him so that the only woman he could marry was Olwen, the beautiful daughter of the dangerous giant, Ysbaddaden Bencawr, in the belief that it would be impossible.

Despite never having met or even seen Olwen, Culhwch became obsessed and besotted by her. His father told him he would never be able to find her alone and must seek out the assistance of his cousin, King Arthur. Culhwch visited Arthur and was given a band of heroic companions to aid him in his quest. They eventually found Ysbaddaden and Olwen but the giant insisted that to marry his daughter, Culhwch must perform a series of tasks he believed to be impossible.

One of the tasks required him to find Mabon, who was the son of Modron, whose whereabouts was unknown, but was essential to the overall success of the quest. To succeed he had to kill the legendary wild boar, the Twrch Trwyth. The only dog who could track the Twrch Trwyth is the hunting dog named Drudwyn, and the only man who could handle Drudwyn was Mabon. The problem was that Mabon was being held captive in some secret place.

The Oldest Animals in the World

In the hope that one of the oldest and wisest animals in the world might know where he  was, advice was sought from the Blackbird of Cilgwri, who led hem to the Stag of Redynfre, who led them to the Owl of Cwm Cowlyd. The owl told them …

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Warrior Women — The Battle of Britomart and Radigund the Amazon Queen

Imaged by Frederic Shields [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)] (Cropped) Wikimedia Commons
This article was first published under the title of British Legends: Warrior Women — The Battle of Britomart and Radigund the Amazon Queen on #FolkloreThursday.com, 28/02/2019 by zteve t evans

The Faerie Queen

The epic unfinished poem, The Faerie Queene by Edmund Spenser, published 1590-96, created a parallel of the medieval universe that alluded to events and people in Elizabethan society. The narrative draws on Arthurian influences, legend, myth, history, and politics, alluding to reforms and controversial issues that arose in the times of Elizabeth I and Mary I. It is an allegorical work that both praised and criticised Queen Elizabeth I, who is represented in the poem by Gloriana, the Faerie Queene. The six human virtues of holiness, chastity, friendship, temperance, justice, and courtesy are all represented by a knight. Spenser raises many questions about Elizabethan society, especially about the role of women in maintaining the patriarchal order. This is represented by a spectacular battle between Britomart, the Knight of Chastity, and Radigund, the Amazon Queen.

Britomart the Knight of Chastity

Britomart is a virginal female knight, who not only represents chastity but is also associated with English virtue, especially military power. The Brit part of her name comes from “Briton while martis comes from the Roman god of war, Mars, meaning war-like person. From an early age she refrained from the traditional activities of girls at the time, and was trained in the use of weapons and combat, preferring such typically masculine activities. She dressed in the armour of a knight, acted like a knight, fought like a knight, and wielded a magical black spear.

After a long quest and many adventures seeking him, Britomart married Artegall, the Knight of Justice whom she had seen in the magic looking glass belonging to Merlin. Yet, as was often the way with knights, Artegall was bound to a quest he could not abandon without losing his honour. Gloriana, the Faerie Queene, had given him the task of rescuing the Lady Eirena from the tyrant Grantorto. It was his chivalric duty to complete the quest or die trying. Despite her sorrow at his leaving, Britomart knew she had to allow her husband to complete his quest, and looked forward to his return.

Queen Radigund, the Warrior Queen

On his quest, Artegall, accompanied by Talos, an iron-man who helped him in the dispensation of justice, came to the country of the Amazons, ruled by the warrior Queen Radigund. She fought against any knight who arrived in her realm and would not submit to her will. After conquering them, she forced them to obey her every command or die. Radigund made all defeated knights remove their armour and against their will wear female clothing, forcing them to work by spinning thread, sewing, washing clothes, and other tasks that women usually did. If any refused or complained, she executed them.

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Khasi Folktales: The Origin of Thunder and Lightning

The Khasi People

The Khasi people live in the north-eastern Indian state of Meghalaya with populations in the neighboring state of Assam and some regions of Bangladesh. They evolved their own unique mythology and folklore and created many wonderful folktales that attempt to explain different aspects of the natural world.  There are all sorts of stories featuring monkeys, tigers, lynxes and other wild animals.  The domestication of some animals is also dealt with telling how dogs, cats, goats and oxen came to live among humans and give explanations of cosmic creation and natural phenomena. The Khasi divinities, such as the twin goddesses Ka Ngot and Ka Iam, who gave their names to the rivers Ngot and Lam respectively, are found along with other divine beings.  All this and more can be found in Folktales of the Khasis by Mrs. K. U. Rafy (1920) and presented here is a retelling of the story What Makes the Lightning?

What Makes the Lightning?

The story begins in the young days of the world when animals socialized with people. They spoke their language and tried to copy human customs and manners.  Every thirteen moons the people held a great festival where there were many sports and events.  People competed against each other and demonstrated their abilities in many different activities and one of the most popular was the sword dance.  All the people from the hills and the forest would come and take part and it was a gay and happy time.   The animals loved this event and would watch the people competing, dancing and having fun and the younger beasts began to ask the elders for a festival of their own.  After considerable thought the elders agreed and said that the animals should appoint a day when their own festival should be held.

U Pyrthat’s Drum

With great enthusiasm the animals learnt all the skills and rules for the competitions and all the moves and steps for the dances.  When they were ready they set a date for the festival to begin, but no one knew how to let everyone know the event was taking place. Someone suggested that perhaps U Pyrthat, the thunder giant, would beat his drum to tell everyone the event was beginning.   U Pyrthat  agreed and began to beat his drum summoning all the animals to their great festival.  His drum could be heard in the farthest of hills and the most remote places of the forest and the animals flocked towards the sound excitedly and a soon a great multitude gathered around U Pyrthat and his drum.

The animals had gone to great trouble to prepare  grooming and preening themselves to look their very best.  Each one carried either a musical instrument or a weapon relevant to how they intended to participate in the festival events.  There was much merriment when the squirrel marched in banging on a small drum followed by a small bird called the Shakyllia playing a flute, who was followed by a porcupine clashing cymbals together. It was a very happy day and all the animals were jolly and laughing, sharing a jokes and having fun.  The mole looked up and saw the owl trying to dance but because her eyes were not used to daylight she kept bumping into objects.  The mole laughed so much his own eyes became narrowed and his vision unclear and that is how we find him today.

The Sword Dance of U Kui, the Lynx

When the fun and merriment reached its height U Kui, the lynx appeared carrying a most splendid silver sword which he had lavished a lot of money on.  He had bought it just for the festival because he wanted to show off his skills in the sword dance.  Calling everyone to attention he began his dance leaping and stepping with energy, grace and precision.  Everyone cheered and admired his elegance of movement and technique but his success went to his head and he began to see himself as better than the others.

U Pyrthat’s Sword Dance

U Pyrthat, the thunder giant, saw the performance of the lynx and was full of admiration for his dancing skills and was very impressed with the silver sword.  He had not brought a sword himself as he had brought the drum he used to summon everyone. Thinking that he should like to try a dance or two wielding such a fine sword he asked the lynx if he could borrow it as a favor. U Kui was reluctant to allow the thunder giant to borrow his silver sword not only because it was so fine and expensive but because he did not like the idea that he might be upstaged.   The crowd seeing his reluctance began to shout,

 “Shame! shame! shame!”  

and booed and hissed thinking that it was rude and ungracious of him to refuse being as the thunder giant had beat his drum to summon them all.  In the end the lynx was shamed into lending the the giant his sword and reluctantly the handed it to him.

Taking hold of the magnificent silver sword the thunder giant prepared himself to dance.  When he was ready he suddenly burst into life leaping high and whirling the flashing blade in circles all around him.  He danced so furiously and leapt high and the flashing blade dazzled everyone.  As he danced he beat on his drum so hard the earth shook and the animals fled in terror.

Thunder and Lightning

U Pyrthat was inspired by the silver sword and danced faster and faster, leaping higher and higher.  Carried away by his dancing and the wonderful blade he leaped right into the sky with the silver sword flashing all around him while he beat on his drum, the sound rumbling and crashing down to earth.  At times, the noise of the drum and the flashing of the sword are still heard and seen by people all around the world.  They called it thunder and lightning, but the Khasis people know that it is the drum of U Pyrthat, the thunder giant and the stolen sword of U Kui, the lynx, that the people hear and see.

U Kui’s Heartbreak

U Kui was heartbroken at the loss of his fine silver sword.  Folks say that afterwards he made his home near a great hill and would sit and look at the sky when U Pyrthat danced.  He kept piling stones upon the hill hoping one day to make it high enough to reach the sky where he hoped to to  reclaim his sword from the dancing thunder giant.

© 13/03/2019 zteve t evans

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Copyright March 13th, 2019 zteve t evans

Petrification Myths: The Legend of the Creation of the Iguazú Falls

A Wonder of the World

The Iguazú Falls are a natural wonder of the world situated on the Iguazi River on the border of Argentina and Brazil.   In the Guarani/Tupi language, Iguazú, means big water and the Iguazú waterfall system is the largest in the world. People lived around the Iguazú Falls long before the arrival of the Spanish having their own long held beliefs and religion.  One of their most important rituals was the annual sacrifice of a virgin to M’Boi, the Serpent God who lived in the Iguazú River and was the son of Tupa, the Supreme God.

Naipi and Taruba

In a village on the banks of the Iguazú lived a very beautiful maiden named Naipi who was to be married to a great warrior named Taruba from a nearby tribe.  The two of them were deeply in love and looked forward to the blessed day with excitement and anticipation. One day before her wedding Napi went walking along the banks of the river and as M’Boi passed along the river he looked up and saw her.  Never had he seen a maiden of such grace and beauty before and he fell in love with her. He decided he must have her and went to the Guarani elders telling them of his desire and demanding they give her to him in the sacred ritual.

A Desperate Plan

The elders were frightened of M’Boi and rather than upset him they decided that Naipi would be sacrificed to him the day before her wedding.  Of course poor Naipi was frightened and upset and Taruba was furious and determined that she would not face such a terrible death. They knew that if the elders found out they would stop them and if M’Boi found out they would both die, but decided that death together would be better than death apart.  Therefore, they decided they would run away together and set a time and place of rendezvous to carry out their desperate plan. As Naipi and Taruba were setting off in a canoe to go down river the Serpent God saw them and chased after them furiously.

M’Boi’s Anger

Taruba rowed with all of his strength and managed to keep a few feet ahead of the angry god.  M’Boi became so angry that his serpent body expanded to the width of the river. As he twisted and turned he created new curves in the river making the canoe rock dangerously two and fro but this only increased the anger and determination of Taruba who rowed even harder refusing to give up.   Suddenly, M’Boi became so filled with rage he caused the very earth to split asunder causing the river to plummet wildly into the chasm he had created taking the vessel with it, causing it to spin uncontrollably around. The sheer force sent Taruba flying from the canoe to land onto the bank.  Trapped in the falling canoe Naipi watched helplessly as the bottom of the chasm opened up under her. As she was about to smash into the bottom M’Boi transformed her into massive rock to stop her escaping him.

Rainbow

On seeing his beloved turn to stone, Taruba attempted to climb down to her but M’Boi pulled his hands into the earth and as he stretched out his fingers to try and take hold they turned into roots and Taruba turned into a palm tree on the Brazilian side of the falls  that was forever rooted to the place above the newly formed waterfall. From this position Taruba could see Naipa on the Argentine side of the falls and she could see him but they could never ever touch, kiss or embrace. To make sure this never happens the jealous Serpent God watches them from a deep part of the river called the Devil’s Throat. Nevertheless, although Naipa and Taruba can never be reunited their love can be seen forming a rainbow from the palm tree on Brazilian side of the falls to the rock that is Naipa on the Argentine side.

© 29/08/2018 zteve t evans

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Copyright August 29th, 2018 zteve t evans

Philippine Folklore: Maria Makiling of Mount Makiling

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By kellepics – Pixabay – CC0 Creative Commons

Maria Makiling

As is often the case in many parts of the Philippines and around the world, mountains and volcanoes became associated with legends, myths and ancient traditions and Mount Makiling is strongly associated with a mythical female entity named Maria Makiling. She is also known as Mariang Makiling and is considered to be a spirit or forest nymph known as a diwata or lambana in Philippine folklore. Before the Philippines were colonized she was known as Dayang Masalanta or Dian Masalanta who could be called upon to stop or prevent natural disasters such as earthquakes, floods, or storms. She is also identified with the amount of fish caught in Laguna de Bay which is part of her realm and appears to be a spirit of abundance influencing the functioning of the natural world. She was seen as a benign spirit of nature that poor people could approach and ask for help whenever they needed it.

It is said that it is Maria who goes through the forest after a storm fixing broken branches and trees and repairing the nests of birds that have been damaged. She walks through the forest healing the broken wings of butterflies and clearing away debris from the forest floor and streams. Wherever she walks the sun shines and the birds sing and the flowers bloom and the animals frisk and play as she tidies up the forest after the storm.

Maria and the Mountain

It is not known whether Maria Makiling was named after the mountain, or whether the mountain was named after her. However, some people think that when seen from different locations Mount Makiling looks like the profile of a sleeping woman and this is said to be Maria.  In Philippine mythology, there are other similar supernatural entities who are also mountain goddesses or spirits such as Maria Sinukuan who are found on Mount Arayat, Pampanga and Maria Cacao of Mount Lantoy, Cebu.

Tradition says that Maria Makiling is a beautiful young woman in the prime of life and never grows any older. She is said to have long black shiny hair, bright sparkling eyes, and a light olive complexion. Her personality mirrors the enchantment and serenity of the mountain environment she is found in and she is also associated with the mists that often appear on Mount Makiling. In some traditions, her skin or hair is said to be white but in most stories, she wears radiant white clothes confuses people into believing the wisps of mist they saw through the trees on the mountain was Maria. According to tradition she lives in a small hut sometimes situated in a village while other traditions say her hut is on the mountain and can only ever be found if she allows it.

Tradition and Superstitions of Maria Makiling

Maria Makiling stories were part of the Philippines oral tradition long before they were written down. Some are not actual stories but more like superstitions which abound about her. One tells how that every now and then men who went into the forests on the mountain would not return. It was believed Maria had lured them away to her home hidden somewhere in the mountain wilds to be her husband. There they would spend the rest of their days in happiness and marital bliss alone with Maria in her hut hidden on the mountain.

There is another tradition that says that although anyone can go into the forest to pick and eat fruits no fruit should be taken home because this may anger Maria. Offenders have been known to lose their way and this is believed to be caused by Maria changing the paths to take them into thick thorn bushes, or become beset by stinging insects she has sent or led them into. If this happens the only thing the victim can do is leave the fruit in the forest and reverse all clothing which is seen as proof that they no longer carry the fruit of the forest with them.

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Mount Makiling – By Ramon FVelasquez (Own work) [CC Mount Makiling – BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Transforming Ginger into Gold

One of the best known stories about Maria Makiling is that she can transform ginger into gold which she does usually to help someone. In these stories, she often lives in a village as one of the community and is called upon to help one of the community in some way. Sometimes it is a mother with a sick child, or perhaps a husband may be seeking a cure for his sick wife.

However, when diagnosing the problem Maria recognizes the signs of malnutrition and poor diet rather than a disease or sickness and gives them ginger to take home. Invariably, by the time they get home the ginger has turned to gold which they can then sell or exchange. One foolish villager finding the ginger becoming heavy threw it away rather than carry it home.

In some traditions, Maria is a well-loved and respected part of the local community for her kindness and help. However, there is also a tradition that says that the villagers became greedy and went to her garden pulling up plants to see if they were gold. This distressed her so much that she ran away to live on the mountain.

A Loser in Love

In many legends, Maria Makiling is cast as a rejected lover. One story tells how she had fallen in love with a hunter who had wandered into her territory. The two soon formed a relationship and became lovers and the hunter would climb up the mountain everyday to see her and they promised eternal love to each other.  However, Maria was shocked to discover that her lover was being unfaithful and had married a mortal woman.

Naturally, Maria was devastated and concluded she could never trust the local people again realizing she was so very different to them and came to believe that they were just taking advantage of her good nature. Therefore, she withdrew her consent which allowed the trees and bushes to bear fruit and she stopped the animals and birds roaming the forest for the hunters to catch and stopped the fish from breeding in the lake. From then on she withdrew to the mountain and was seldom seen except occasionally by the light of the pale moon as she wandered through the forest alone.

Another legend tells how Maria would watch over a farmer she had fallen in love with. Because of this protection, the people said the farmer was living a charmed life or had a mutya that protected him. He was a young man of good nature though rather shy and reserved.  He would never reveal anything to his family or friends of his visits to Maria. Then one day the army came into his village recruiting single young men to fight a war. So that he would not have to enlist he decided he would marry a village girl.

Visiting Maria for the last time he tells her of his decision. She tells him,

“I believed you to be devoted and in love with me. I have the power to protect you and your family, but I now see you lack faith in me and need and earthly woman for your earthly needs.”

After telling him this she left and was never seen by the villagers again and no trace of her hut could ever be found.

The Curse of Maria Makiling

Another version of the story was supposed to have happened during the later years of the Spanish occupation. This tells how Maria was wooed by three suitors. One was a Spanish soldier named Captain Lara. Another was a student named Joselito who was studying in Manila and the third was a poor farmer named Juan.

Of the three, Maria Makiling preferred Juan despite his humble status. The two rejected men plotted together to frame Juan for the crime of setting on fire the Spanish barracks. Juan was taken and tried and sentenced to be shot as an enemy of the Spanish. As he was about to be shot he called out Maria’s name.

High up on the mountain she heard his cry but was too late to save him. Fearing her anger Joselito and Captain Lara fled to Manila. On discovering how Juan had been framed and shot she placed a curse on Joselito and Captain Lara and all men who cannot accept rejection in love. Maria’s curse quickly took effect and Joselito fell sick with an incurable illness and died and Captain Lara was killed fighting revolutionaries.

According to the legend from that time onwards Maria was never again seen by humans and whenever someone loses their way on the mountain they remember the curse of Maria Makiling and also of the great love she had for Juan.

© 30/08/2017 zteve t evans

References, Attributions and Further Reading

Copyright August 30th, 2017 zteve t evans

Petrification Myths:  Coyote and the Legend People of Bryce Canyon

Petrification Myths: Coyote and the Legend People of Bryce Canyon

In the desert of southwest Utah in the United States of America is a remarkable place known as Bryce Canyon which many, many bizarre and colorful rock formations. The canyon is named after Ebenezer Bryce, a Mormon pioneer who settled in the area in 1874.  However, the Native American Paiute people of the region who were there long before the arrival of pioneers called it Angka-ku-wass-a-wits or red painted faces.

Bryce Canyon must surely be one of the most extraordinary natural places on earth.  It is a place where strange rock formations of yellow, orange and reddish brown that change hue as the light changes and fill the mind with many fantastical shapes and forms that appear grotesquely humanoid.

In geological terms, these columns are called hoodoos a term also used in witchcraft and the supernatural.  The Paiute people tell a very different story to the geologists but both explanations are really very extraordinary.   Presented first is a brief and simplified version of the geological explanation.  This is followed by a version of the traditional explanation given by the Paiute people who believed the columns were created when a mythical race called the Legend people were punished by their divine entity Coyote.

The Creation of the Landscape

First of all Bryce Canyon is not a canyon in geological terms.  It was created in a very different way to canyons which are created by weathering and the erosive action of rivers.   Instead, the Bryce landscape was created by a natural process called frost wedging which works over a great period of time to alter and recreate the entire landscape.  This process happens in Bryce Canyon because for most days of the year the temperature fluctuates to above freezing and drops to below zero in the course of a single day.

During daytime, seasonal snow melts and the water seeps into cracks and fractures in the rock and when it freezes at night it turns to ice and expands causing it to crack and fracture further and forcing sections of it apart making wedges into the rock forcing it apart.  This happens about 200 times a year in Bryce Canyon and an another process called frost heaving also comes into play forcing rocks upward from the bottom.   These two natural actions are supplemented by wind and rainwater which is naturally slightly acidic and this gently rounds off the rocks slowly dissolving the edges. And it is these natural processes that have combined to create the fantastical landscape of Bryce Canyon and it’s weird and wonderful hoodoos that are its main feature.  So that is a very quick and simplified precis of the scientific explanation but the Paiute people have another explanation

The Legend People of Bryce Canyon

According to Paiute legend and tradition millions of years before they appeared on earth there was another people who lived in the area called To-when-an-ung-wa or the Legend people.  In those days the land was said to be different being very green and verdant with streams and rivers of fresh clean running water.  Animals and birds were plentiful and the hoodoos were not yet created.

The Legend people took the form of giant animals, reptiles, and birds and in their land of plenty gave no thought to others who shared it with them.  They would drink up all the water and despoil what was left so others could not use.  They would eat and take all the nuts, fruits and berries leaving nothing for other creatures to survive the winter on.  They never gave a thought for the other animals and birds that shared the land which became less fertile and abundant.

Coyote

At last the animals and birds began to complain loudly about the inconsiderate and selfish behavior of the legend people and how carelessly and recklessly they despoiled all the fruits and good resources of the Earth.  One day the spirit they called Coyote heard them while he was out walking and went to see what was going on.  Coyote was angry at what he saw and decided to punish the Legend people.  He had a reputation for being a trickster which was well earned and he decided there and then he would trick the Legend people.

Coyote invited them to a great feast promising them they would be served the best food and drink they had ever been given.  The Legend people were always greedy for more food and drink and readily accepted the invitation.  They put on their best clothing and painted their faces red as was their custom at such occasions and went to the great feast of Coyote to eat their fill.

When they arrived they found the best food they had ever seen all laid out and ready for them to tuck into.  Coyote was watching and just as they were about to take the first bite of food he cast a spell.   Suddenly, one, by one they all began turning to stone.  Naturally, those not yet affected began to panic and tried to escape trying to climb over the ridge of the valley. They all pushed and pulled and scrambled over one another but there was no escape and gradually they all succumbed to the spell of Coyote.   It was a scene of madness, mayhem and sheer hell.  Soon their struggling ceased and all were turned into columns of stone, their bodies and faces rigid and paralyzed in their final act of standing, sitting, crawling,  climbing, running or whatever and there they have remained through the ages as a testament to their greed and selfishness.

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By Don Graham from Redlands, CA, USA – God bless it! (Ancestors, Bryce Canyon NP, UT 9-09) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

 

The Pauite People

When the Paiute people arrived they found the hoodoos and could see their red faces in the rock columns just as they were before they were petrified.  This is why they called the place Angka-ku-wass-a-wits, which means red painted faces and these are the hoodoos we see today in Bryce Canyon.  Some people today say their faces have been eroded so much over the centuries that they cannot be recognized and people will forget the story of the Legend people.  Those who can see know Coyote still wanders the wilderness and know he has not lost his power and they will not forget why he turned red painted faces to stone.

© 23/05/17 zteve t evans

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Copyright May 23rd, 2017 zteve t evans