Queen of Heaven - Goddess in the Stars



The many stars in the night sky, which were so apparent to our forefathers before the development of artificial lighting, were sometimes referred to as spirits or minor divinities. 

When they were female, they were commonly shown as lively young ladies (Slavic Zorya), and were frequently the children of the sun and/or moon goddess (Baltic Ausrin and Valkyrin). 

Occasionally, a temptress occurs, such as African Morongo (see Massasi), who lusted for her son and, after her husband raped her, planned for his murder as a punishment. 

A star goddess may appear as an elderly lady, as in the case of South American Ceiuci, or as a young woman, as in the case of Tibetan Goddess. 


Traditionally, a few stars and star groupings have been noted for their prominence in the sky at various times. 

In Egypt, the rise of the star Sirius in the springtime corresponded with the Niger River's land-renewing floods. The star was related with rebi and was the chariot of the goddess Sothis. 

The morning and evening star, which we name Venus after a Roman goddess who was not originally related with the planet, occurs in numerous mythology (Eastern Mediterranean Ishtar and Astarte, North American Gendenwitha); she was usually connected with relationships and love. 

The sexual relationship might be catastrophic at times, as with the Baltic Saul's Meita, the cherished sun daughter raped by her moon dad. 

Occasionally, a star goddess is linked to a human enterprise other than lovemaking, such as when Celtic Sirona controlled the healing arts. 

Many civilizations saw the Pleiades as a group of sisters or playmates (North American Chehiayam and Kusi'tawa'qari, for example). There are a variety of stories for how a group of girls became stars, including being punished for doing something banned (typically little, such as whistling) or developing from a mutual attraction for males who dwell in the area. 

Violence or incest is occasionally invoked, as it was with Australian Abobi. Their father, a rapist, chased that goddess's daughters until she transformed them into s Some constellations, such as Andromeda, Cassiopeia, and Cyno, are named after Greek gods and heroines. 

Finally, the goddess Tou-Mou emerged as the pole star or North Star in China.



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Moon Goddess or Goddess on the Moon?


The moon is often characterized as the major emblem of the feminine, connected with emotion, changefulness, and fluidity, in contrast to the widespread belief that the sun is a male emblem. Moon goddesses are therefore described by scholars in terms of purportedly archetypal feminine qualities, which generally carry the imprint of human women's societal expectations. Moon goddesses who are docile, reliant, and changeable, on the other hand, are uncommon in global religion. 


The list of alleged "moon goddesses" is frequently deceiving. 

Although numerous goddesses of the moon have been created throughout history, academic bias extends the list to include goddesses whose initial meaning was far broader than the lunar orb. Diana, the Roman goddess of the open sky, was renamed Artemis, the Greek goddess of the moon, as a result of her affiliation with Artemis. 

Automatic connections of cosmic goddesses with the moon, such as Carthaginian Tanit, have erroneously confined the realm of such divinities. Juno was also known as the Lunar Goddess since her feasts were held during specific moon phases, although her domain of interest was far larger than the night. 

As a result, the phrase "moon goddess" may both correctly describe a deity and also denote a goddess whose jurisdiction has been reduced to meet scholarly views. 


When it is assumed that the moon always had a restricted, reflecting marriage connection with a masculine sun, academic misunderstanding might emerge. 

While a female sun and a male sun can be characterized as husband and wife (Mexican Coatlicue, North American Hanwi), they may also be characterized as brother and sister (Eskimo Malina, African Mweel). Other civilizations referred to the sun and moon as sisters (see Bomong in India; Hae-Soon in Korea). 

The Southeast Asian Buan, who sought to deceive the sun and was relentlessly followed by him as a result, might be considered as adversaries. 

Finally, we occasionally come across tales in which the moon was once a sun who was converted into the moon or willingly decreased her light, such as Native American P'áh-hlee-oh who gave up one of her beautiful eyes so that the earth may rest. 

The concept of a global link and antagonism between the sun/male/husband and the moon/female/wife is not culturally viable.  Where the moon is revered as a goddess, she does not have to be passive or emotional. 

Hina, a Polynesian lady, fled to the moon because she found her family to be too demanding and abandoned them as a married lady. 

Many significant lunar divinities were ruthless and self-sufficient, even deadly to mankind. Artemis, the Greek archer, protected pregnant animals from hunters who could breach her laws against killing them, and she sentenced to death any male who insulted her purity or jeopardized the virginity of her Nymphs. 

Coatlicue, an Aztec princess, wore a snake-skin skirt and a necklace made of human skulls to symbolize her power over death. Hecate, the goddess of magical abilities, was worshipped by wild dogs in Greek mythology. 


Many civilizations have a relationship between the moon goddess and animals

Sometimes, as with Artemis, the animals were wild, frequently herd animals in need of predator protection.  

In other circumstances, the animals were friendly, as as with African Abuk, the sheep protector; these people said that the moon resembled one of Abuk's herd. 

Cattle were also connected with the moon, which was shown as a beautiful white cow (Irish Bó Finne) or, on rare occasions, a bull (Greek Europa). 


Many lunar creatures are prey rather than predators, and they live in groups led by a matriarch. 

As a result, although being depicted as virginal, the goddess acts as a ‘‘mother" to the flocks she protects.  

However, there are a variety of animal connotations, such as Chinese Ch'ang O, who was represented as a toad sitting on the moon like a lily paddy. Water is associated with several moon goddesses, particularly the ocean deities. Ancient peoples were well aware of the moon's relation to the tides of the sea. Early on, it was determined that women's monthly bleeding was linked to the moon cycle. 

The African diaspora mermaid Ymoja is pictured swimming in the ocean. n. Moon goddesses are ironically linked to childbirth, with the moon represented as a cosmic midwife. 


Some goddesses, like Artemis, are both virginal and linked to midwives. 

The fact that the moon's form varies every month may have heightened its link to pregnancy, since the luminary gets rounder like a pregnant belly each month. 

In Bali, this pregnancy is connected with abundant vegetative growth, since the goddess Dewi Shri is shown as pregnant with rice during full moon (see India). 

The moon's monthly shape-shifting made it an appropriate emblem for magicians and witches who could shape-shift at will (Greek Hecate, Mexican Tlazoltéotl, Celtic Arianhro).  The transformation was sometimes attributed to an attack on the deity (Mexican Coyolxauhqu). 

However, the moon's changing appearance was portrayed as exemplifying the moon goddess's capacity to transform earthly chaos into order and measurement (North American Meni). 




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Goddess in the Sun




The sun is frequently described as a male emblem, associated with reason, consciousness, and benevolence. The antagonism between the ‘‘masculine" sun and the ‘‘feminine" moon, the latter embodying such attributes as emotion and irrationality (‘‘lunacy" is derived from the Latin word for moon) is commonly described by writers influenced by essentialist views of gender. However, cross-cultural mythical comparisons do not support such arguments. 

The sun has been regarded as a goddess by more cultures than as a deity. The Celts, pre-Hellenic Greeks, Baltic peoples such as Lithuanians and Latvians, Finns and related Hungarians, Scandinavians and Germans, and Slavic peoples all saw the sun as female in Europe (see Saul, Sól, Beiwe and Xatel-Ekwa, and Solntse in those sections, respectively). 


Sun goddesses can be found all over the world: 

In Arabia (Al-Lat), Australia (Bila, Walo), India (Bisal-Mariamna, Bomong, Kn Sgni), and Sri Lanka (Pattin); among the Hittites (Wurusemu), Egyptians (Hathor, Sekhmet), and Babylonians (Shapash); in Native America (Unelanuhi), Natchez (Wal Sil), I The sun goddess is frequently pictured as benevolent and maternal, willingly dispersing her warmth among her earthly children. n. Along the Baltic Sea coasts, Lithuanians imagined the sun as Saul, the adored sun-mother who danced in silver shoes on the hilltops on summer nights. 

The sun as a spinner or weaver, a lady who casts light strands over the s, is a similar picture. Sól, a Scandinavian, was said to sit at the edge of the globe every dawn, weaving a net of sunlight. 

The sun goddess was portrayed as active in providing for her children's needs, much like a mother in a subsistence economy. This would be food and clothes in the case of a human mother; in the case of the sun, the goddess gives the light that helps plants to grow and therefore supplies us nourishment. These sun goddesses were sometimes connected with birth, both because of the sun's mother character and because a child sees the sun for the first time at birth; Roman Lucina, "light," was one such goddess, as was Baltic Sa. 


Sun goddesses may express a variety of emotions, not just maternal love. 

Hathor, the Egyptian goddess of earthly pleasures, especially the arts and crafts, was represented as a cat. Sekhmet, a kindred goddess, portrayed the luminary's most frightening characteristics, since she could become as enraged and destructive against humankind as the furious desert sun. 

The daughter of the Hungarian sun goddess XatelEkwa, who baked young males she considered attractive, combines violence and desire. Myths interpret the sun's departure in the winter as a transgression, often an incestuous Saul's Meita, daughter of the Baltic sun goddess, was defiled by her father, the moon. 

Malina, the Inuit sun goddess, was defiled by her brother and tore off one breast before soaring into the sky to leave him; she became the sun, while he became the moon. Her brother threatened the Khasi goddess Ka Sgni with incest, but she escaped by searing his face with ashes, which may still be seen on the moon today (see image below). 

The legendary motif is sometimes not rape but the threat of violent violence, such as when the Finnish sun goddess Päivätär was kidnapped from the sky by the winter-winter gods. After being threatened with death by gremlins, the Saami Akanidi (see Finno-Ugric) withdrew from earth. 

Sometimes, like in the example of the Japanese Amaterasu, who hid in a cave after being insulted by her brother, the sun retreats on her own own. Similarly, the yearly disappearance of the Siberian Kaja é was seen as the goddess's yearly absence. 

A different version of the disappearance narrative may be found in South America, where the sun-woman Akewa was abandoned in the sky when her sister suns descended to the earth because they were curious about the men who had taken her place. The sun ladies were stuck on earth after a hairy earthling bit the solar ladder in half, and they became moms. As a result, themes of withdrawal and loss are part of the sun goddess. s mythology. 

From the dawn of time, stories about the sun shifting its location have been told. Miwok Hekoolas, who was stranded on one side of the sky, was hauled into her curre. Among the Cherokee, Kanene Ski Amai Yehi, the spider goddess, was the only animal capable of bringing the sun to this side of the globe in a hand-held vessel. But she placed it too near to the ground, and the animal elders had to push the sun away. Tso, the Tunica sun goddess, relocated herself after realizing she was roasting people with her heat (see North America). 


Sun goddesses are associated with death and ultimate rebirth, since the luminary fades into darkness each evening but reappears the next morning. 

The British Sul was personified in hot springs in Bath, where she was said to descend at nightfall to go underneath the ground, heating the thermal waters as she travelled through. Those who bathed at her temple were said to absorb the power and endurance of a goddess who might appear to die again every day. Finally, the eye is a frequent emblem for the sun goddess, as the goddess is pictured as an eye in the sky, able to view everything. She is sometimes connected with fortune reading because of her height, which allows her to view the past, present, and future. Hittite Wurusemu was linked with such activities, as were other sun goddesses; she was also a goddess of fate, regulating everyone's fate.

Despite the fact that goddesses inextricably linked to the sun may be found in many civilizations, scholarly prejudice in favor of the solar masculine has led to the misinterpretation of many goddesses with solar connotations. 

The well-known image of the Greek Medusa, whose snake-crowned countenance resembles the rayed sun, has been characterized as representing Several Irish characters, such as Griánne and ine, have solar affinities but are not generally referred to as such. 

As a result, determining which goddesses may be classified as solar divinities is a worthwhile endeavor.




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Goddess Symbolism in Nature





Goddesses have always been connected with the natural environment, no matter what culture they come from. Natural objects, whether animated or inanimate, permanent or transient, constitute the most prevalent goddess emblems. 

Goddesses are frequently shown or portrayed as having the body of a woman, although they can also take the form of an animal, plant, mountain, water supply, or heavenly object. The descriptions in this section cover both since the line between a tree signifying a goddess and the tree being the manifestation of that deity is not always evident. 

Goddesses might be connected with abstract ideals such as wisdom or wildness, in addition to natural items. Often, a deity is identified with many qualities, some of which appear to be in conflict, such as goddesses linked with both virginity and fertility. 

Other common connections include life stages and specialized human occupations like hunting and weaving. The list below provides an overview of frequent goddess affiliations, as well as examples of goddesses from each category.



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