dictionary of GODS AND GODDESSES second edition michael jordan For Beatrice Elizabeth Jordan Dictionary of Gods and Goddesses, Second Edition Copyright © 2004, 1993 by Michael Jordan All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information contact: Facts On File, Inc. 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Jordan, Michael, 1941– Dictionary of gods and godesses / Michael Jordan.– 2nd ed. p. cm. Rev. ed. of: Encyclopedia of gods. c1993. Includes bibliographical references and index. ISBN 0-8160-5923-3 1. Gods–Dictionaries. 2. Goddesses–Dictionaries. I. Jordan, Michael, 1941– Encyclopedia of gods. II. Title. BL473.J67 2004 202'.11'03–dc22 2004013028 Facts On File books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by David Strelecky Cover design by Cathy Rincon Printed in the United States of America VBFOF10987654321 This book is printed on acid-free paper. CONTENTS 6 PREFACE TO THE SECOND EDITION v INTRODUCTION TO THE FIRST EDITION vii CHRONOLOGY OF THE PRINCIPAL RELIGIONS AND CULTURES COVERED IN THIS BOOK xiii DICTIONARY OF GODS AND GODDESSES 1 BIBLIOGRAPHY 361 INDEX 367 PREFACE TO THE SECOND EDITION 6 It is explained in the introduction to this volume and the Maori. All of these cultures are richly that no database of deities worldwide can ever endowed with deities. In recent years some spe- hope to be comprehensive. There are just too cialized reference works, focusing on the “Pacific many regional variations amongst the larger reli- traditions,” have been published and the additional gion blocks and, equally, a vast number of very entries in the book draw on valuable resources of localized cults, each with its own idiosyncratic information that were not all widely available when pantheons of gods and goddesses. The intention the first edition was compiled. of the first edition was to cover all the major the- Away from the southern hemisphere cultures, aters of belief as extensively as was feasible at the two specific new entries deserve mention. Helen time, with the primary object of including most of of Troy was omitted from the first edition because the names of deities that the student was likely to she is widely regarded as having been a mortal come across while traveling to religious and queen made famous through Homeric legend. archaeological sites around the world, or research- According to the great Greek historian Hesiod, ing in museums and libraries. This meant that however, Helen was a goddess and as such worthy much attention was paid to the living polytheistic of inclusion here. And, in response to widespread religions, including Hindu, Buddhist, Taoist, and interest in the history of the Knights Templar, I Shinto. It was also thought constructive to include have included an entry on Baphomet, the medieval as many names as possible from Ancient Near deity allegedly worshiped by that order of knights. Eastern, Egyptian, Classical Roman and Greek, The chronology section has been re-worked Norse, Celtic, and Germanic pantheons since, and the bibliography substantially expanded to in recent decades, there has been a resurgence incorporate a large number of titles that have of interest in many of these among “alternative been published since the first edition of the religion” movements. Encyclopedia of Gods, while retaining the details As a result of these decisions, certain geograph- of older references. Many of the newer titles are ical areas were under-represented in the first edi- currently in print and widely available in book- tion. Most notably they included the Pacific islands stores and from online sources. of Hawaii, Polynesia, Melanesia and Micronesia, Numerous cross-references and a comprehen- along with Australia and New Zealand with the sive index have been added to this edition to allow venerated traditions of the Australian Aborigines easy access to the information. v INTRODUCTION TO THE FIRST EDITION 6 In compiling a book like Encyclopedia of Gods, one faiths such characters as “cloud man” and “grass is struck both by the enormous number and vari- woman,” “old man of rocks” and “reindeer child.” ety of deities that occur in different religions As this animistic style of religion develops, the around the world, and also by the way patterns rather vague ethereal spirits of clouds, rocks, trees, repeat themselves—almost every culture has its birds and animals become detached from their creator gods, gods concerned with a locally impor- temporal “shells” and take on progressively more tant aspect of the weather, goddesses of fertility, abstract associations. Thus we find a goddess of gods whose duty it is to protect the home. The childbirth, a god of storms, a god of blacksmiths same mysteries have puzzled people on every or sailors, even a deity concerned with the proper continent, the same fears have beset them and they use of pots and pans. As the scope of their respon- have all attempted to explain the mysteries sibilities broadens, the deities become more and allay the fears in the same way—through the clearly defined, more “human” personalities. We worship of gods. come to know them by their appearances, by their We know, beyond reasonable doubt, that a style of dress, by the attributes they carry. Yet world measured purely in spiritual dimensions has some of their animistic traits persist and they may been identified for at least 60,000 years—it may still be identified in inanimate symbols and have been present as an innate part of the human devices, and be represented as animals or other psyche since the very beginnings of consciousness. living things. The social infrastructure of the spirit But why does the human spirit harbor such a need world may also closely mirror our own: thus for gods? deities become arranged in hierarchical orders The beginnings of an answer to this question known as pantheons and may be separated into may be found in the beliefs of the simplest cul- groups, not only responsible for different areas of tures. Primitive peoples attribute to all of nature, worldly control, but also directing their powers everything which exists in a physical state, a toward good or evil. spiritual identity that is ever-present but unseen, To explain the precise significance in our lives of conjured or appeased by the special powers gods and goddesses is more complicated because placed upon certain individuals of the tribe, the it may alter according to environment and accord- shamans or wise ones. These spirits may be poorly ing to the stage of social and economic develop- defined, but they are endowed with human form ment. Again it necessitates a return to the template and human habits: they walk, talk, enjoy sexual provided in the most simple religions. Without relations, exhibit anger, sorrow, joy, mischief the benefit of science, technology and history, the and so on. Thus one finds in simple shamanistic natural world is a puzzling and frightening place, vii viii Introduction to the First Edition steered by great invisible forces. If every object in Although certain cultures, such as those of nature has a spiritual identity, which may be con- Greece and Rome, will be well known to most sidered to act as its protector or guardian, logic readers, others will be less familiar, and some his- dictates that mankind’s activities affect the object torical background may be useful. not only in its physical state but also in its spiritual The Sumerians were the first high civilization to dimension. Thus the approval of the relevant spirit inhabit Mesopotamia. Their style of cuneiform must be obtained before the slaughter of game, writing was only deciphered a few years ago and the felling of a tree, the commencement of a jour- much of their history and circumstance is still not ney, the building of a house. Responsibility for our properly known. In the twenty-fourth century BC actions is taken from us and given into the hands they were taken over by the Akkadians under Sar- of an all-powerful, if unseen being. gon and the style of writing changed to a Semitic The need to expiate our activities has persisted cuneiform. The names of many deities changed at down the millennia: the prime role of gods is still the same time. The Old Babylonian era began at to protect, to steer, to govern the order of life and about the end of the second millennium BC and to provide answers to conundrums which science was marked largely by the influence of the law- and the modern temporal world cannot resolve. making king Hammurabi. With some interrup- This encyclopedia contains more than 2,500 tions, the influence of Babylon continued through entries of deities derived from both ancient and the neo-Babylonian period of biblical notoriety, contemporary cultures. It does not generally until roughly two hundred years before the birth of include personalities regarded as demigods, Christ. The Hittite Empire arose in the moun- demons or mythical heroes. A demigod is defined tainous region of what is now Turkey and its period here as a personality who was once mortal but has of influence was comparatively short-lived. The been elevated to the celestial ranks. Generally Hurrians, closely linked with the Hittite Empire, speaking, and it is certainly true of the occidental were less a compact culture than a loose-knit and religions, gods are iconic figures whose “pedigree” widely traveled people who shared a common lan- belongs exclusively in the heavens.