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Zemla |
Zemla
The Earth-Mother goddess of pre-Christian Carantania
Her image has been preserved in different aspects
The figure of the Earth-Mother - Zemla, standing on the little cult chariot from Strettweg (Styria), 7th century BC.
Dr. Jožko Šavli
Research from the pre-Christian period of Carantania, the early Slovenian State in the Eastern Alps, is based on the following axiom: in this area firstly settled the Celts; in the Roman era they were Romanized and after the decay of the Roman Empire, they escaped for Istria and Friuli before the invasion of the Slavs, which after 568 AD should have occupied the area. This has never been proven! In contrast, the present article uses a different starting point; namely that the inhabitants of the Eastern Alps which are quoted in the records variously as Noricans, Carantanians and Slovenians, are an autochthon people descended from the ancient Vends or Veneti. From this point of view, a different picture of their tradition and mythology emerges. (Author's Note).
The well-known pagan pantheon of Carantania was not inherited from the »ancient Slavs« even though they supposedly originated in Russia. It has been suggested that the ancient Slavs were the ancestors of the Carantanians (Slovenians), which makes it reasonable to believe that the pagan pantheon of Carantania should be identical to the Russian one. However, such a theory of Slovenian origins, in the sense of the interpretatio Slavica, has never been proven and in all likelihood never will be.
The preserved traces from early Slovenian tradition make it possible to individuate some Carantanian pagan gods, such as Belin, Svetovid, Triglav, Jarnik. A number of these traces suggest the existence of an Earth-Mother goddess but her Slovenian name has not been handed down. What was she called? The answer is very simple: she could only have been called by the very common name: Zemla (Earth), in dialectal forms also Zem'la, Zemele, Zemle and so on.
The Great Goddess
In ancient Europe, the peoples' social organization was based on the matriarchy. This can be seen from the finds of the late Neolithic period, before 2000 BC. In this period very similar cultures of hunters and herders spread from North Africa all over Europe up to the Ural Mountains (Afro-European period). In the cultures based on this matriarchy, the Great Goddess had the role of chief deity, which in the mythology of the various peoples appeared in different shapes: birth, snake, fish, butterfly, raptor, anthropomorphic goddess of birth, etc. (Gimbutas 1989, 326). Around 2000 BC, several nomadic peoples began to invade ancient Europe from the East. Due to several similarities among them, we call them Indo-Europeans. They brought another social organization, which was based on patriarchy. In their pagan mythology they worshipped the sun or heaven as a male deity.
Between 4200 BC and 2000 BC, the first agrarian cultures in Europe developed in the basins of Oder, Vistula, and Danube, later known as the Band Ceramics culture. There the Great Goddess was personified by the earth and was known as the »earth-mother«. This concept survived the Indo-European period. The Earth-Mother goddess had several names. In the Greek mythology she was known as Demeter. Phrygians called her Zemele, and she was considered to be the mother of Dyonisus. It is possible that from the Indo-European root *dzem the names Dem(eter) and Zem(ele) derived.
The name Zemele appears in various forms in Slav languages and means »earth« and »soil«. The Slav languages derive from the older Balto-Slav linguistic group. It was an Indo-European group, which after 1500 BC very probably began to differentiate into Slav and Baltic subgroups. In Baltic languages the forms of the name Zemele have been preserved until today. In the mythology of the pagan Lithuanians she was called Žemyna, daughter of the sun and the moon. In Latvia, she was known as Zemes mâte (mother of soil) and she was highly revered in the Baltic area. Other gods and goddesses were said to be her children.
I think that the word stem zem - found in Baltic and Slav languages - is sufficient proof that a word containing this stem, such as Zemla, is a proper designation for the goddess of the Vends. The ancient Veneti or Sloveneti (Sloventi) were formed as a defined people in the Lusatian culture (ca. 1500 - 1100 BC). It seems that the Vendic language was the mother of the Slav languages. After 1200 AD, the Vends settled the area between the Baltic and Adriatic in several migration currents. The first culture that begins to show Vendic traits was the Urnfield Culture, which spread all over Europe. It was succeeded by the Hallstatt Culture (ca. 800 - 400 BC).
Mother of the Nation
In the southern part of the Baltic - Adriatic area arose several provincial Venetic cultures in the Hallstatt period to which the archaeologists gave particular names. The distinctive culture of the Eastern Alps, what later became the kingdom of Noricum and then the dukedom of Carantania, is of particular interest to us. Archaeologists call it the Eastern Hallstatt circle or culture. Numerous finds witness an ancient flourishing settlement and farming region which already had an organization on a state level. Its mythology is reflected in the symbols found there but they cannot be individuated entirely.
Some of the prehistoric finds identify the existence of the Earth-Mother, such as the famous cult chariot, which was discovered in the grave of a noble in Strettweg (Sredvik) near Judenburg, Styria (Austria). Now it is kept in the Joanneum, the Styrian provincial museum. It is a world famous discovery. It is 47 cm long and 32 cm high and orginates from the 7th century BC. On it, we see a lot of smaller figures, and among them a larger figure. The larger on is evidently the Mother-Earth goddess, which I dare call Zemla. On her head she carries a kettle. The find certainly reflects the one-time cult chariot.
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The little cult chariot found in a grave in Strettweg (close to Judenburg, Styria), 7th century BC. It shows a statue of the Earth-Mother among other symbolic figures. After the reconstruction of the find one can see that she carries a kettle on her head. It is probably a symbol of richness that the earth-mother provides. |
The Eastern Hallstatt culture was already the expression of higher social organization of a people. This is also proven by archaeological finds, in particular on situlas, which depict many figures of princes, warriors and mythological animals. The figure of Great-Mother or Zemla from Strettweg is only further proof of this. This social organization was close to, or already on, the level of a State. The finds of the later La Téne culture (400 - 15 BC), which pertains to the Celts, shows that in the Eastern Alps the Hallstatt culture, in spite of any Celtic influences, continued to exist until the Roman period.
The inhabitants of the Eastern Alps are mentioned for the first time in Roman documents. The well-known historian Livius (64 BC - 12 AD) mentioned their ruler, king Cincibilius, and calls them »Alpini populi«. He considers them Gauls because the Noricans (Vends) and Gauls (Celts) spoke nearly the same language. Around 16 BC, Noricum joined the Roman Empire as an autonomous nation.
Noreia
In that period, the Roman records quote by name three figures of Great Mother (Earth-Mother) goddesses, which represented the nations (States): Reitia (Rhaetia, now Tyrol), Histria (Istria) and Noreia (Noricum, later Carantania, now Austria and Slovenia). Because the Romans occupied Rhaetia and Histria after the battles, their social organization was destroyed and their mythology decayed. Noricum on the other hand, which voluntarily entered the Roman Empire, preserved its social structure (kingdom) and its proper law called ius gentium. Then, the ancient Earth-Mother goddess, in origin Zemla, by now called Noreia, entered the Roman pantheon of local deities and represented the goddess mother of Noricum and its people.
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The statue of the goddess-mother Isis-Noreia, found in the ruins of Virunum, the one-time Roman city (north of Klagenfurt - Celovec, Carinthia), which was the centre of the Noricum province. She is dressed in Noricum female fashion individuated with the following elements: tassel trimmings on the peplum, a broad belt around the waist is hanging down. The neckline down to the bosom is richly ornamented in the fashion of the time. Each side of the shoulder is decorated with fibulas. The cornucopia and the one-time steering wheel in her right hand are mainly attributes of Isis. |
Anyway, the Romans also called her Noreia Isis. It was probably because of the analogy with Isis. The latter was an Egyptian deity, which in a close meaning personalised the character of the mother-goddess: She bestowed life on her dead lover Osiris and had a son from him called Horus, which he installed as king. The predominance of the maternal distinguishes Isis from other great goddesses figures.
Because of the analogy one can imagine that Noreia, too, had as partner a male deity. He was probably Belin, the god of light and sky, and their divine son could only have been the mythical Fetonte (identical with Kresnik). There are no reliable records in existence. Anyway, the interpretatio Celtica concerning Noricum is kept alive through a constant repetition.
The reconstructed model of the Noreia temple on the present-day Frauenberg near the one-time Flavia Solva (Leibnitz, Lipnica), Upper Styria.
The shelters and temples of Noreia or Noreia-Isis were discovered all over the territory of the ancient Noricum. One of Noreia's temples with a basin was unearthed on Frauenberg near the one-time Roman city Flavia Solva in the proximity of Leibnitz - Lipnica (Styria). Also in Salzburg, Ivavum in Roman times, a Noreia altar was discovered when excavations were carried out in the cathedral.
Another altar consecrated to Noreia was discovered in Stenice - Tientschach (Carinthia). It bears the following inscription: Noreiae Aug(ustae) sacr(um) Q(uintus) Fabius Modestus domo Roma dec(urio) al(ae) I Aug(ustae) Thracumphialam argenti(eam) argent(eam) p(ondo) II: (Quadrantem) embl(ema) Noreiae aurea uncias duas d(onum) d(dedit). Translation: To the sublime Noreia Quintus Fabius Modestus from Rome, Decurio in the I Thracian Ala Augusta, gave as donation a silver bowl in weight of 2 pounds and three ounces as well as a golden Noreia picture in weight of 2 ounces.
In Carinthia, a further Noreia temple was found under castle Hohenstein in the proximity of Pulst village in the upper valley of Glan - Glina (Carinthia). It was a square temple with columns (2nd century AD). The temple was constructed precisely in the intersection of the lines that run between the summits: Magdalensberg - Veitsberg and Ulrichsberg - Lorenziberg. The four mountain peaks are connected with an exceptional pilgrimage tradition, called the Vierberglauf - Leteca procesija (the Four-Mountain pilgrimage) which has been passed down over generations to this very day.
mons Carantanus
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Ulrichsberg (Šenturška gora), the ancient mons Caratanus with the decayed St. Ulric church. The chief temple of Noreia, the goddess of Noricum, was found on this mountain |
In the Middle Ages, the Ulrichsberg - Šenturška gora (1015 m), which rises in the centre of present-day Carinthia, was called mons Carantanus. Today, its summit shelters the ruins of the one-time St. Ulric's church. This church has been mentioned in the records for the first time in 1485. Since then the mountain was named after the Saint.
In the ogee arch upon the western door of the ruined church, there is immured a Roman slab bearing the following inscription: NOREIAE ISIDI F A TREBONIUS PROC. It is explained as: »Noreiae Isidi f(ecit) A(ulus) Trebonius proc(urator)«. It dates into the second half of the 1st century AD. A second inscription with the name Casuontanus was also found. This name very probably pertains to a »pre-Celtic« divinity venerated by the local inhabitants (Gerndt 1973, 103). The excavations brought to light the remainders of Noreia's sanctuary, a fanum with two apses and a basin in front.
Based on the artefacts found on this location, one could come to the conclusion that in the late Antique a larger settlement was founded on the summit. It was the gathering place for many people. In the late 5th century AD Noreia's fanum was ruined. Consequently, an early Christian church was built on its place. Around 600 AD the church should have been destroyed by »Slavs« (Austrian version). However, the invasion of the »Slavs« has never been proven. The only possible explanation is, that in the late antique the Christian people were leaving Noricum, subsequently the church was abandoned and fall into decay - without a »Slav« invasion.
My conclusion is, that the »provincia Sclaborum« (Slovenian principality or dukedom, later Carantania), mentioned for the first time in 595 AD, was a continuation of the ancient Noricum. The centre of the province was originally established at the base and around this mountain. Medieval documents mention a mons Carantanus (983 AD), German documents call it Kernberg (Karnberg), in Slovenian tradition Krnska gora. The Carantanian dukes had their castle at the foot of the mountain, in the records mentioned as curtis Carantana (888 AD), later as civitas Carantana (927 AD).
The above quoted names are not topographic. They refer to the state idea and ideological centre of Carantania. Its people were Christianized after 700 AD. The question arises, which pagan deity was venerated at mons Carantanus before Christianization? I think, no one in persona. After the fall of the Roman province Noricum the figure and name of Noreia was forgotten. The original Zemla, however, the Mother-Earth has been preserved. If the mountain was one of her various aspects (Lurker, 1988, 173), than mons Carantanus itself must have symbolized the state idea of Carantania. In connection to mons Carantanus an interesting religious custom preserved itself until this very day.
The Four-Mountain Pilgrimage - It is a special pilgrimage starting at the church on the first mountain, the Magdalensberg - Štalen (1058 m), leading across the next two and finally to the fourth mountain peak. Within 24 hours the pilgrims have to pay a visit to each church located on top of these four summits, which are ca. 40 km apart from each other. The pilgrimage is carried out on the Feast of the Holy Lance and three Nails (the second Friday after Easter). The feast was introduced by Pope Inocencius VI in 1353 AD. Anyway, the Four-Mountain Pilgrimage is much older. Its origin certainly goes back into the Antiquity.
Anyway, at one-time the procession started on the Ulrichsberg - Šenturška gora (mons Carantanus). The well-known historian Hieronymus Megiser mentioned the procession in his work Annales Carinthiae (1612 AD), and he quoted among the four mountains the Ulrichsberg in first place. A sign, that at one time this was the starting point for the procession. But in 1786, under the reign of Joseph II, St. Ulric church was shut down. Since then it has to be taken for granted that the Pilgrimage started out at the church on Magdalensberg - Štalen.
This given circumstances point to the central location of the mountain called mons Carantanus (Ulrichsberg). At one time, Noreia, the goddess and mother of the country was venerated on this mountain. If the pilgrimage tradition had its origin in the Antiquity, than it is quite natural that it started on this mountain. It was a symbolic display of the State idea of Noricum and of the later Carantania. When several centuries later the centre of the Carantanian State was outside of the country, the Four-Mountain Pilgrimage gradually became only a picturesque pilgrimage.
Mother Earth
In the consciousness of men, since the beginning of the herder and agrarian cultures the earth was considered sacred, a »mother«, which bears the greenery and fruits, giving in this way life to the people. Later, mother earth was imagined as a divine figure, a goddess. And still later, it became the goddess mother of a country and its nation, as it has been ascertained in the case of Noreia. I think, however, that the farmer on the field, who works the soil every day without picturing the earth in shape of a divine figure, considered it sacred in itself.
Consequently, after the fall of Noricum the imagination of the sacred earth (soil) continued to exist in people's mind, whereas the image of the goddess Noreia in connection with the Noricum province (State) vanished. The imagination of the sacred earth lived on in early Carantania, which was still a pagan State (mentioned first 595 AD). Most probably it was called Zemla, or Mati Zemla (Earth Mother). After Christianization, in the sense of the Christian doctrine, the goddess' name was no longer tolerated. Anyway, the idea of the sacred soil was seen as God's creation and has been preserved for centuries to come. Therefore, we still find in the Carantanian - Slovenian popular tradition several aspects of the very ancient Mother-Earth. She can be seen in the symbol of a stone, cavern, field, mountain... (Lurker 1988, 173).
Concerning the stone, the idiom živa skala (living rock) found in the Slovenian language could be an indicator, that at one time this aspect of the Earth-Mother was very much alive among Carantanians. It is connected with terms like lithos zoon (living stone) and petra genetrix (parturient rock), which appears in the ancient myths concerning the Mother Earth. Traces of these myths, even though already in a Christian meaning, most likely reflect the Prince's Stone, which was used for the installation of the Carantanian dukes. In this case, as it seems, the image of the symbolic stone was once referred to the Mother-Earth, but after Christianization it was transferred to the Christian God.
The cavern, which represents Mother-Earth, very clearly reflects the tales of King Mathias (Kralj Matjaž), the Slovenian mythical hero. One of his tales says: Mathias was a pagan king, so powerful, that he challenged to fight God himself. A sacrilege, and for punishment his army was defeated on the battlefield. Since then, he with his army is sleeping in a mountain cavern (votlina) waiting for the right time to come… (Grafenauer 1951, 192, 205). Here, the symbolic mountain and cavern, which provided shelter for the king and his army, clearly reflect the aspects of Mother-Earth.
In the Slovenian popular tradition, the most significant aspect of Mother-Earth undoubtedly is the field. In spite of the fact that its original meaning was Christianized a long time ago, it appears now as God's creation. In Slovenian speaking territory we find names like God's field (božje polje). However, in the people's tradition several customs connected with the field still bear witness of the ancient pre-Christian times. Many such practices have been preserved until recent times.
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The so-called ploughmen (oraci, in Slovenian) from the vicinity of Ptuj, Lower Styria (from Monarchie, Bd. Steiermark, 1890). During Shrovetide they are visiting the court yards of each house, pulling a plough behind them. The custom dates from the pagan time, and should revive Zemla the Earth goddess. |
In this connection I would like to mention the Carnival rites and their mythological meaning. Of particular interest are those in the area of Ptuj (Pettau) in Lower Styria. Among the carnival masqueraders we find the well-known Koranti and a group called Oraci (pron. oratchi, literally: ploughmen). Symbolically dressed, the go from house to house and sing in the courtyards. Some of them have fastened to their belts little bags with chaffs called "turnips' seed". They dig furrows in the snow with the plough and plant "turnip seed".
On Sunday, Nedela in Slovenian (literally: non-working-day), in the sense of the Commandments, ploughing was prohibited. But a much more ancient law existed also, which said that the soil (Mother-Earth) rejected agricultural practices on certain days. A Slovenian fairy tale goes like this: A farmer and his farmhand went out to the field to plough the land. The first furrow (brazda) ploughed by the farmhand was bloody, the second even more. He would have unyoked the horses, but the farmer shouted: »Go on! Don't stop« In the third furrow they were all ploughed under: farmer, farmhand, oxen and plough (Möderndorfer 1946, 198).
All over Europe they celebrated harvest on Thanksgivings Day. Its end is symbolically represented by the last sheaf. In Slovenia it is generally called Baba (old woman). I think, it is a symbolic reference to the ancient "mother-earth". The harvest wreath of ears was made from the last sheaf. In some villages the wreath was hung on the door in expectance of the next harvest.
Many other customs connected with the field (Mother-Earth) could be mentioned here. They are also accompanied by many songs. One of the lyrics says: Juhej, juhej, ravnò poljé, po polju bela cesta gre… tam je, tam je moje srce… Translation: Gee, gee, the plain field, through it a white road leads, … there, there is my heart. The songs are filled with joy, and most of them carry a spiritual message: the "white road" means the path beyond. This song probably paints the most beautiful picture of a day in the life of a Slovenian man: the road toward salvation. Thus, the ancient Mother-Earth image entered as an allegory into the Christian doctrine.
Some bibliography
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Hermann Vetters: Über Glauben und Kulte der Kelten und Römer im österreichischen Raum vor der Christianisierung. Religion und Kirche in Österreich, Wien 1972 |
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Josip Sašel: Letece procesije ob Gosposvetskem polju /The Flying Processions near Zollfeld/, in: Slovenski etnograf V, Lublana 1952 |
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Vinko Möderndorfer: Koroške narodne pripovedke /People's Tales of Carinthia/, Celje 1946 |
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Helge Gerndt: Vierbergerlauf. Gegenwart und Geschichte eines Kärntner Brauchs, Klagenfurt 1973 |
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Manfred Lurker: Wörterbuch der Symbolik, Stuttgart 1988 |
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Ivan Grafenauer: Slovenske pripovedke o Kralju Matjažu /Slovenian Tales about King Mathias/, Lublana 1951 |
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Marija Gimbutas: The Language of the Goddess: Sacred Images and Symbols of Old Europe, San Francisco 1989 |
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Walter Modrijan: Frauenberg bei Leibnitz. Die frühgeschichtliche Ruine und das Heimatmuseum, Leibnitz 1955 |
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Walter Modrijan: Der Karantanisch - Köttlacher Kulturkreis, Frühmittelalterlicher Schmuck (Beiträge zur steirischen Vor- und Frühgeschichte und Münzkunde. Kleine Hefte), Graz 1975 |
