Cradle of Civilization

A Blog about the Birth of Our Civilisation and Development

The Hexagram

Posted by Fredsvenn on June 15, 2016

The Spring Triangle is an astronomical asterism involving an imaginary triangle drawn upon the celestial sphere, with its defining vertices at Arcturus, Spica, and Regulus. This triangle connects the constellations of Boötes, Virgo, and Leo. It is visible rising in the south eastern sky of the northern hemisphere between March and May.

George Lovi of Sky & Telescope magazine had a slightly different Spring triangle, including the tail of Leo, Denebola, instead of Regulus. Denebola is dimmer, but the triangle is more nearly equilateral. These stars forms part of a larger Spring asterism called the Great Diamond together with Cor Caroli.

The Summer Triangle is an astronomical asterism involving an imaginary triangle drawn on the northern hemisphere’s celestial sphere, with its defining vertices at Altair, Deneb, and Vega, the brightest stars in the three constellations of Aquila, Cygnus, and Lyra, respectively.

The Vanir, a group of gods associated with fertility, wisdom, nature, magic, and the ability to see the future, are one of two groups of gods (the other being the Æsir) and are the namesake of the location Vanaheimr (Old Norse “Home of the Vanir”). All sources describe the deities Njörðr, Freyr and Freyja as members of the Vanir.

Numerous theories have been proposed for the etymology of Vanir. Scholar R. I. Page says that, while there are no shortages of etymologies for the word, it is tempting to link the word with Old Norse vinr (“friend”) and Latin Venus (“goddess of physical love”).

In Old Norse, ǫ́ss (or áss, ás, plural æsir; feminine ásynja, plural ásynjur) is the term denoting a member of the principal pantheon in the indigenous Germanic religion known as Norse religion. This pantheon includes Odin, Frigg, Thor, Baldr and Týr.

After the Æsir–Vanir War, the Vanir became a subgroup of the Æsir. Subsequently, members of the Vanir are sometimes also referred to as members of the Æsir.

The a-rune was named after the æsir. In the Norwegian rune poem, óss is given a meaning of “estuary” while in the Anglo-Saxon one, ōs takes the Latin meaning of “mouth”.

The Younger Futhark rune is transliterated as ą to distinguish it from the new ár rune, which continues the jēran rune after loss of prevocalic *j- in Proto-Norse *jár (Old Saxon jār).

Since the name of Gothic a.svg a is attested in the Gothic alphabet as ahsa or aza, the common Germanic name of the rune may thus either have been *ansuz “god”, or *ahsam “ear (of wheat)”.

The shape of the rune is likely from Neo-Etruscan a, like Latin A ultimately from Phoenician aleph, which is derived from an Egyptian hieroglyph depicting an ox’s head and gave rise to the Greek Alpha (Α), being re-interpreted to express not the glottal consonant but the accompanying vowel, and hence the Latin A and Cyrillic А.

Taurus (Latin for “the Bull”) is one of the constellations of the zodiac, which means it is crossed by the plane of the ecliptic. Taurus is a large and prominent constellation in the northern hemisphere’s winter sky. It is one of the oldest constellations, dating back to at least the Early Bronze Age when it marked the location of the Sun during the spring equinox. Its importance to the agricultural calendar influenced various bull figures in the mythologies of Ancient Sumer, Akkad, Assyria, Babylon, Egypt, Greece, Rome etc.

Forming the profile of a Bull’s face is a V or A-shaped asterism of stars. This outline is created by prominent members of the Hyades. In this profile, Aldebaran (α Tau, α Tauri, Alpha Tauri) forms the bull’s bloodshot eye, which has been described as “glaring menacingly at the hunter Orion”, a constellation that lies just to the southwest.

From the perspective of observers on Earth, the Hyades Cluster appears in the constellation Taurus, where its brightest stars form a “V” shape along with the still brighter red giant Aldebaran. However, Aldebaran is unrelated to the Hyades, as it is located much closer to Earth (hence its apparent brightness) and merely happens to lie along the same line of sight.

Týr is a Germanic god associated with law and heroic glory in Norse mythology, portrayed as one-handed. Corresponding names in other Germanic languages are Gothic Teiws, Old English Tīw and Old High German Ziu and Cyo, all from Proto-Germanic *Tīwaz. The Latinised name is Tius or Tio.

Old Norse Týr, literally “god”, plural tívar “gods”, comes from Proto-Germanic *Tīwaz (cf. Old English Tīw, Old High German Zīo), which continues Proto-Indo-European *deiwós “celestial being, god” (cf. Welsh duw, Latin deus, Lithuanian diẽvas, Sanskrit dēvá, Avestan daēvō (false) “god”). And *deiwós is based in *dei-, *deyā-, *dīdyā-, meaning ‘to shine’.

Istanu (Ištanu; from Hattic Estan, “Sun-god”) was the Hittite and Hattic god of the sun. In Luwian he was known as Tiwaz or Tijaz. He was a god of judgement, and was depicted bearing a winged sun on his crown or head-dress, and a crooked staff.

Týr is a god of war and will take mead, meat and blood for sacrifice. If a warrior carved the rune Tîwaz on his weapon he would be dedicating it to Týr and strengthen the outcome of a battle to be in his favor. After a warrior has dedicated his weapon to Týr he should not lose it or break it.

In the late Icelandic Eddas, Týr is portrayed, alternately, as the son of Odin (Prose Edda) or of Hymir (Poetic Edda), while the origins of his name and his possible relationship to Tuisto suggest he was once considered the father of the gods and head of the pantheon since his name is ultimately cognate to that of *Dyeus (cf. Dyaus), the reconstructed chief deity in Indo-European religion.

It is assumed that Tîwaz was overtaken in popularity and in authority by both Odin and Thor at some point during the Migration Age, as Odin shares his role as God of war.

Dyēus is believed to have been the chief deity in the religious traditions of the prehistoric Proto-Indo-European societies. Part of a larger pantheon, he was the god of the daylight sky, and his position may have mirrored the position of the patriarch or monarch in society. In his aspect as a father god, his consort would have been Pltwih Méhter, “Mother Earth”.

Rooted in the related but distinct Indo-European word *deiwos is the Latin word for deity, deus. The Latin word is also continued in English divine, “deity”, and the original Germanic word remains visible in “Tuesday” (“Day of Tīwaz”) and Old Norse tívar, which may be continued in the toponym Tiveden (“Wood of the Gods”, or of Týr).

The deity’s original domain was over the daylit sky, and indeed reflexes emphasise this connection to light: Istanu (Tiyaz) is a solar deity, Helios is often referred to as the “eye of Zeus”, in Romanian paganism the Sun is similarly called “God’s eye” and in Indo-Iranian tradition Surya/Hvare-khshaeta is similarly associated with Ahura Mazda. Even in Roman tradition, Jupiter often is only associated with diurnal lightning at most, while Summanus is a deity responsible for nocturnal lightning or storms as a whole.

To the Egyptians, the sun represented light, warmth, and growth. This made the sun deity very important, as the sun was seen as the ruler of all that he created. The sun disk was either seen as the body or eye of Ra, who by the Fifth Dynasty in the 25th and 24th centuries BC, he had become a major god in ancient Egyptian religion, identified primarily with the noon sun. The planet Mars was known by the ancient Egyptians as “Horus of the Horizon”, then later Her Deshur (“Ḥr Dšr”), or “Horus the Red”.

In later Egyptian dynastic times, Ra was merged with the god Horus, as Ra-Horakhty (“Ra, who is Horus of the Two Horizons”). He was believed to rule in all parts of the created world: the sky, the earth, and the underworld. He was associated with the falcon or hawk. When in the New Kingdom the god Amun rose to prominence he was fused with Ra as Amun-Ra.

The Sanskrit word “Shiva” means “auspicious” and it is used as an adjective only in the Rig Veda. However, some authors associate the name with the Tamil word śivappu meaning “red”, noting that Shiva is linked to the Sun (śivan, “the Red one”, in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda.

In Babylonian astronomy, the planet Mars was named after Nergal, their deity of fire, war, and destruction, most likely due to the planet’s reddish appearance, who developed from a war god to a god of the underworld. Whether the Greeks equated Nergal with their god of war, Ares, or whether both drew from a more ancient association is unclear.

Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun. Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called “the king of sunset”.

Ereshkigal is the sister and counterpart of Inanna/Ishtar, the symbol of nature during the non-productive season of the year. Ereshkigal was also a queen that many gods and goddesses looked up to in the underworld. She is known chiefly through two myths, believed to symbolize the changing of the seasons, but perhaps also intended to illustrate certain doctrines which date back to the Mesopotamia period. According to the doctrine of two kingdoms, the dominions of the two sisters are sharply differentiated, as one is of this world and one of the world of the dead.

In Mesopotamian mythology, Ereshkigal (EREŠ.KI.GAL, lit. “Queen of the Great Earth”) was the goddess of Irkalla, the land of the dead or underworld. Sometimes her name is given as Irkalla, similar to the way the name Hades was used in Greek mythology for both the underworld and its ruler, and sometimes it is given as Ninkigal, lit. “Great Lady of the Earth” or “Lady of the Great Earth”.

Ereshkigal was the only one who could pass judgment and give laws in her kingdom. In some versions of the myths, she rules the underworld by herself, sometimes with a husband subordinate to her named Gugalana. It was said that she had been stolen away by Kur and taken to the underworld, where she was made queen unwillingly.

Gugalanna (Sumerian, “the Great Bull of Heaven”), better known as the Bull of Heaven (Sumerian: gu₄, was a deity in ancient Mesopotamian religion originating in Sumer as well as the constellation known today as Taurus, one of the twelve signs of the Zodiac.

However, as a underworld god Nergal has associated with him a goddess Allatu or Ereshkigal, though at one time Allatu may have functioned as the sole mistress of Aralu, ruling in her own person.

Nergal’s fiery aspect appears in names or epithets such as Lugalgira, Lugal-banda (Nergal as the fighting-cock), Sharrapu (“the burner,” a reference to his manner of dealing with outdated teachings), Erra, Gibil (though this name more properly belongs to Nusku), and Sibitti or Seven. In astronomy, the Pleiades, or Seven Sisters, is an open star cluster located in the constellation of Taurus.

Dīs Pater was a Roman god of the underworld, later subsumed by Pluto or Hades (Hades was Greek). Originally a chthonic god of riches, fertile agricultural land, and underground mineral wealth, he was later commonly equated with the Roman deities Pluto and Orcus, becoming an underworld deity.

Dīs Pater was commonly shortened to simply Dīs. This name has since become an alternative name for the underworld or a part of the underworld, such as the City of Dis of The Divine Comedy. He may be a secondary reflex of the same god as Jupiter (Proto-Indo-European Dyeus Ph₂ter).

There is sketchy evidence of a consort, in German named Zisa: Tacitus mentions one Germanic tribe who worshipped “Isis”, and Jacob Grimm pointed to Cisa/Zisa, the patroness of Augsburg, in this connection. The name Zisa could be derived from Ziu etymologically. This Zisa would be the female consort of Ziu, as Dione was of Zeus. Dione is translated as “Goddess”, and given the same etymological derivation as the names Zeus, Diana, et al.

Diana (pronounced with long ‘ī’ and ‘ā’) is an adjectival form developed from an ancient *divios, corresponding to later ‘divus’, ‘dius’, as in Dius Fidius, Dea Dia and in the neuter form dium meaning the sky. It is rooted in Indoeuropean *d(e)y(e)w, meaning bright sky or daylight, from which also derived the name of Vedic god Dyaus and the Latin deus, (god), dies, (day, daylight), and ” diurnal”, (daytime).

In Roman mythology, Diana was the goddess of the hunt, the moon and nature being associated with wild animals and woodland, and having the power to talk to and control animals. She was eventually equated with the Greek goddess Artemis.

One of the most important goddesses of reconstructed Proto-Indo-European religion is the personification of dawn as a beautiful young woman. Her name is reconstructed as Hausōs (PIE *h₂ewsṓs- or *h₂ausōs-, an s-stem), besides numerous epithets.

Derivatives of *h₂ewsṓs in the historical mythologies of Indo-European peoples include Indian Uṣas, Greek Ēōs, Latin Aurōra, and Baltic Aušra (“dawn”, c.f. Lithuanian Aušrinė). Germanic *Austrōn- is from an extended stem *h₂ews-tro-.

The name *h₂ewsṓs is derived from a root *h₂wes / *au̯es “to shine”, thus translating to “the shining one”. Both the English word east and the Latin auster “south” are from a root cognate adjective *aws-t(e)ro-. Also cognate is aurum “gold”, from *awso-. The name for “spring season”, *wes-r- is also from the same root.

Besides the name most amenable to reconstruction, *h₂ewsṓs, a number of epithets of the dawn goddess may be reconstructed with some certainty. Among these is *wenos- (also an s-stem), whence Sanskrit vanas “loveliness; desire”, used of Uṣas in the Rigveda, and the Latin name Venus and the Norse Vanir.

The dawn goddess was also the goddess of spring, involved in the mythology of the Indo-European new year, where the dawn goddess is liberated from imprisonment by a god (reflected in the Rigveda as Indra, in Greek mythology as Dionysus and Cronus).

The abduction and imprisonment of the dawn goddess, and her liberation by a heroic god slaying the dragon who imprisons her, is a central myth of Indo-European religion, reflected in numerous traditions. Most notably, it is the central myth of the Rigveda, a collection of hymns surrounding the Soma rituals dedicated to Indra in the new year celebrations of the early Indo-Aryans.

Ushas, Sanskrit for “dawn”, is a Vedic deity, and consequently a Hindu deity as well. In one recent Hindu interpretation, Sri Aurobindo in his Secret of the Veda, described Ushas as “the medium of the awakening, the activity and the growth of the other gods; she is the first condition of the Vedic realisation. By her increasing illumination the whole nature of man is clarified; through her [mankind] arrives at the Truth, through her he enjoys [Truth’s] beatitude.”

Ushas is an exalted goddess in the Rig Veda but less prominent in post-Rigvedic texts. She is often spoken of in the plural, “the Dawns.” She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky. Due to her color she is often identified with the reddish cows, and both are released by Indra from the Vala cave at the beginning of time.

In the “family books” of the Rig Veda, Ushas is the divine daughter – a divó duhitâ – of Dyaus Pita (“Sky Father”). This is taken literally in the traditional genealogies of Hindu mythology.

In Norse mythology, Hel is a being who presides over a realm of the same name, where she receives a portion of the dead. In the Prose Edda book Gylfaginning, Hel is described as having been appointed by the god Odin as ruler of a realm of the same name, located in Niflheim.

She may have been considered a goddess with potential Indo-European parallels in Bhavani, Kali, and Mahakali or that Hel may have become a being only as a late personification of the location of the same name.

Kālī, also known as Kālikā, is a Hindu goddess who is the mighty aspect of the goddess Durga. The name Kali is derived from the Sanskrit “Kālá”, or time – she therefore represents Time, Change, Power, Creation, Preservation, and Destruction. “Kali” also means “the black one”, the feminine noun of the Sanskrit adjective Kālá.

Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; devotional movements worship Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her consort, the Hindu god Shiva, who lies calm and prostrate beneath her.

Shiva (Sanskrit: Śiva, meaning “The Auspicious One”) is one of the three major deities of Hinduism. He is the chief deity within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta Tradition, and “the Transformer”.

Tiw was equated with Mars in the interpretatio germanica. Tuesday is in fact “Tīw’s Day” (also in Alemannic Zischtig from zîes tag), translating dies Martis.

In ancient Roman religion and myth, Mars was the god of war and also an agricultural guardian, a combination characteristic of early Rome. He was second in importance only to Jupiter and he was the most prominent of the military gods in the religion of the Roman army.

His month Martius was the beginning of the season for both farming and warfare, and the festivals held in his honor during the month were mirrored by others in October, when the season for these activities came to a close.

In the mythic genealogy and founding myths of Rome, Mars was the father of Romulus and Remus with Rhea Silvia. His love affair with Venus symbolically reconciled the two different traditions of Rome’s founding; Venus was the divine mother of the hero Aeneas, celebrated as the Trojan refugee who “founded” Rome several generations before Romulus laid out the city walls.

Martius remained the first month of the Roman calendar year perhaps as late as 153 BC, and several religious observances in the first half of the month were originally new year’s celebrations. Even in late antiquity, Roman mosaics picturing the months sometimes still placed March first.

The Capitoline Triad was a group of three deities who were worshipped in ancient Roman religion in an elaborate temple on Rome’s Capitoline Hill (Latin Capitolium). Two distinct Capitoline Triads were worshipped at various times in Rome’s history, both originating in ancient traditions predating the Roman Republic.

The one most commonly referred to as the “Capitoline Triad” is the more recent of the two, consisting of Jupiter, Juno and Minerva. The earlier triad, sometimes referred to in modern scholarship as the Archaic Triad, consisted of Jupiter, Mars and Quirinus and was Indo-European in origin. Each triad held a central place in the public religion of Rome during its time.

Mars represented military power as a way to secure peace, and was a father (pater) of the Roman people. His symbol, derived from Roman mythology, is a circle with a small arrow pointing out from behind. It is a stylized representation of a shield and spear used by the Roman God Mars. This symbol is also used in biology to describe the male sex.

The Venus symbol is a depiction of a circle with a small cross below it. The symbol is historically associated with the Roman goddess Venus or the Greek goddess Aphrodite. It is used in various media to represent things associated in some way with the mythological character, including the planet Venus, the female sex, feminism in philosophy and sociology, and the female connector in a pair of mating connectors or fasteners.

Inanna’s symbol is an eight-pointed star or a rosette. She was associated with lions – even then a symbol of power – and was frequently depicted standing on the backs of two lionesses. Her cuneiform ideogram was a hook-shaped twisted knot of reeds, representing the doorpost of the storehouse (and thus fertility and plenty).

The Knot of Inanna is a stylized bundle of reeds, an emblem of the Babylonian goddess Inanna. It is related to the tyet knot of Isis, which most likely represents the flow of menstrual blood from the womb of the Goddess, and its magical properties. As a symbol of divine authority, it is the ancestor of the crozier, a staff carried by Catholic bishops.

The tyet – a conventional scholarly possibly anglicised form, or a reconstructed Egyptian form is an ancient Egyptian symbol of the goddess Isis. In many respects the tyet resembles an ankh, except that its arms curve down. The symbol can be compared with the Minoan sacral knot, a symbol of a knot with a projecting loop found in Knossos of Crete. Its meaning is also reminiscent of the ankh, as it is often translated to mean “welfare” or “life”.

The ankh. also known as breath of life, the key of the Nile or crux ansata (Latin meaning “cross with a handle”), was the ancient Egyptian hieroglyphic character that read “life”, a triliteral sign for the consonants Ayin-Nun-Het.

The ankh is an ancient Egyptian symbol of life. Also known as an Ansata (latin; handle) cross, it is a visual representation of a sandal strap. The horizontal and vertical bars of the lower tau cross represent the feminine and masculine energy, respectively. This combination of male and female symbols (the cross and circle) in the ankh suggest fertility and creative power.

The top loop also symbolises the sun on the horizon, and suggests reincarnation and rebirth. The ankh appears frequently in Egyptian writings about rebirth, and this symbolism was adopted by Coptic Christians, especially gnostic sects, to symbolize the resurrection of Christ and the heavenly marriage. The ankh was an earlier form of the cross than the better known “Latin” cross.

The Djed is a very ancient Egyptian symbol of stability. It resembles a short pillar with four horizontal, stacked platforms on top. It is a symbolic representation of the Tree that entombed the god Osiris at his death by the hand of his brother Seth. The Djed was central in a festival in honor of the god called “the Raising of the Djed.” The Djed also stood in for the phallus of the god, and represented the cosmic axis, or Tree of Life. The Djed can also be viewed as a symbolic of the human spinal cord.

The irminsul is a common symbol of the Asatru faith. The historical Norse irminsul was a solar-phallic pillar used in religious worship practices by early Anglo-Saxons, and destroyed by Charlemagne in 772 AD. Its exact meaning is unknown, although it may be connected with the Anglo-saxon deity Irmin, who is possibly related to the Norse God Tyr, a theory supported by the shape of the runeletter tyr. The Irminsul was likely related to the World Tree Yggdrasil, a symbol of the axis mundi (world axis), a symbol of man and the cosmos.

In their 2004 book The Quick and the Dead, Andrew Hunt Gordon and Calvin W. Schwabe speculated that the ankh, djed, and was symbols have a biological basis derived from ancient cattle culture (linked to the Egyptian belief that semen was created in the spine), thus the ankh, symbol of life, thoracic vertebra of a bull, the djed, symbol of stability, the base on sacrum of a bull’s spine, and the was, symbol of power and dominion, a staff featuring the head and tail of the god Set, “great of strength”.

The lingam (also linga, ling, Shiva linga, Shiv ling, meaning sign, or symbol) is an abstract or aniconic representation of the Hindu deity, Shiva, used for worship in temples, smaller shrines, or as self-manifested natural objects. In traditional Indian society, the lingam is seen as a symbol of the energy and potential of Shiva himself.

The lingam is often represented alongside the yoni (Sanskrit word, literally “origin” or “source” or “womb”), a symbol of the goddess or of Shakti, female creative energy. The union of lingam and yoni represents the “indivisible two-in-oneness of male and female, the passive space and active time from which all life originates”.

Most people today associate the six pointed star (hexagram) with the Jewish Star of David (Magen David), as it is the modern symbol of Jewish identity and Judaism. In 1948 it was even adopted on the official flag of Israel. According to Wikipedia: “Its use as a symbol of the Jewish community dates to the 17th century.”

However, like many other aspects of Armenian culture, not much has been written about the Armenian usage of the hexagram. Even though its usage in science, art, architecture, decorations and even for religious purposes has been extensive throughout the history.

That the Armenians are acquainted with this symbol from the times immemorial became once again clear when the oldest known depiction of a six pointed star (dating back to the 3rd millennium BC.) was excavated in the Ashtarak burial mound in “Nerkin Naver” (in Armenia).

This was confirmed by a series of radiocarbon analysis of artifacts, conducted in laboratories in Germany and the USA. The handle of a dagger depicts the worlds earliest decoration of a six-pointed star buried in a burial mound containing over 500 graves.

Sexagesimal (base 60) is a numeral system with sixty as its base. It originated with the ancient Sumerians in the 3rd millennium BC, it was passed down to the ancient Babylonians, and it is still used—in a modified form—for measuring time, angles, and geographic coordinates.

As with Ares and Aphrodite, Mars and Venus, Shiva and Kali, Tyr and Hel, An-Tammuz/ Gugalanna-Nergal and Inanna/Ereshkigal, Ninhursag/Enki, and Enlil/Ninlil, Dyeu Phter (“Sky father”) and Pltwih Méhter (“Earth mother”) represents the two opposites in nature.

Within Indic lore, the shape is generally understood to consist of two triangles—one pointed up and the other down—locked in harmonious embrace. The two components are called “Om” and the “Hrim” in Sanskrit, and symbolize man’s position between earth and sky.

The downward triangle symbolizes Shakti, the sacred embodiment of femininity, and the upward triangle symbolizes Shiva, or Agni Tattva, representing the focused aspects of masculinity. The mystical union of the two triangles represents Creation, occurring through the divine union of male and female.

The two locked triangles are also known as ‘Shanmukha’—the six-faced, representing the six faces of Shiva & Shakti’s progeny Kartikeya, son of Shiva and Parvati, and the Hindu god of war. This symbol is also a part of several yantras and has deep significance in Hindu ritual worship and history.


The two opposites

The Six Pointed Star of Armenia

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