Tag Archives: Hungary

Day 2: Cosmology

Day 2 of the 30 Days of Paganism meme. I’m currently waiting for the Dead Supper to finish cooking, as it’s the eve of All Soul’s and the start to both Winter holidays and ancestor veneration. It’s not much, just a pot pie and some fruit, but it’s something decent that we can share.

Hmm, cosmology, where to begin. Well, for starters, there is the folkloric view that I’m sure many of you are familiar with. Three levels, Upper, Middle, and Lower, forming a tier that can be illustrated as a tree or a mountain. We and much of visible earth exist in the Middle realm. The Upper realm is accessed via climbing up the World tree or World mountain, and the Lower realm is accessed via going down a cave, well, or similar holes in the ground.

It’s all well and good for art and stories, but I have a problem with leaving it at that. At the very least, there’s got to be numerous intertwining “trees” and “mountains” connecting many aspects of the three realms. Falling into a hole under an ancient tree isn’t going to lead one to THE underworld, it’ll be A world. Which brings me to one of my main assumptions: the otherworlds aren’t so “other” in that they might as well be totally different planets. I believe that there are layers of reality, the different worlds so to speak, that are all here (just go watch a Miyazaki movie, something like Totoro, you’ll get what I mean).

Of course, these are not the beliefs of someone who has done anything to travel to different realms, physically or otherwise. It’s simply the views that have made the most sense to me so far.

The second main assumption comes from my ecology background: the web. Ok, ok, and it also comes from my arachnology background,  but particularly ecology. You remember those food chains or food webs? It really is like that, and EVERYTHING, from the richest human to the seemingly insignificant bacterium, are connected to numerous other beings. When you trace out all the connections, it’s like a huge, dense web and nothing is left out of it. I view the concept of worlds and realms similarly. I can’t imagine that any world exists on its own.

The third, and final, assumption is also the most simple and applicable for my case. The home vs. the wild. My home is my “land”, the forest is their land, and things happen when that border is crossed. It’s the stuff of numerous horror stories and what-not-to-do folktales, but personally I don’t mind it much (this goes back to my tendency to go to liminal spaces I mentioned in my community post). Plus, I have to enter the forests and fields anyway for work, even if there’s danger.

So there you have it, my 3 types of worlds that describe my cosmology.

Edit: I went through this post so quickly that I forgot to mention my favorite “view” of the worlds. Evidence is scanty, but in Hungarian lore there are plenty of stories of a world tree that a taltos must climb to accomplish whatever he is doing (often a young boy, which makes me wonder if these tree-climbing theme was an initiation ritual or a time to realize his powers he was born with). There is one form of that world tree that is said to grow out of a horse or deer skull. Given that antlers do look like trees, and how widespread the deer cult was across Eurasia, it’s not a stretch to imagine a body or a skull having the worlds grow out of it. Look at Norse mythology, they took it much further and cut up a giant, using various body parts to make the worlds and people.

While not always practical or applicable, for reasons I explained earlier, I do imagine the worlds most frequently as the World trees growing out of a deer skull, antler-like, in a primordial ocean. The same primordial ocean reference in the creation story from Hungarian legends. This helps me both in art and in making a loose organization of the wihts, like the gods (only done for my own sake).

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The Antlered Doe

Sometime a year or so ago I came across this website when searching for Hungarian paganism and one of their pages is about a magical stag that’s been incorporated into Hungarian mythology.

A Scythian stag the State Hermitage Museum in St. Petersburg, Russia. Dated from the 7th century B.C. from the Northern Caucasus. Image obtained from http://www.azerbaijanrugs.com/.

The stag artifacts and idea, for some reason, sparked an interest in me and I’ve been trying to dig up information on it since then. I could not tell back then if the website linked above was accurate or not, since the story of the “wondrous stag” is a children’s book on amazon.com. However, the site is correct on the prominence of the stag imagery in Scythian and neighboring cultures. There’s a whole book on this that is unfortunately out of print: The Deer Goddess of Ancient Siberia: A Study in the Ecology of Belief by Esther Jacobson (another dissertation book, aren’t they great?).

But fear not, for I have found one in a nearby library! Now I know the title says “Siberia”, but the book goes into more Western ranges of the Scythians and the cultures they interacted with. Indeed, archaeological remains of Scythian culture, including the deer imagery, have been found in Central Europe a well. This is probably why they are considered to be relevant peoples in contemporary Hungarian culture, which explains the website.

The famous Scythian Stag artifact found in modern-day Hungary, often used to support the idea that Scythians contributed to Hungarian mythology and culture. Obtained from http://users.cwnet.com/millenia/

Much of the book focuses on the Siberian peoples, with some Scythian-specific examples inserted here and there in a comparative analysis. Strikingly, there is a commonality in the image of the deer, often antlered and female, being associated with the duality of life and death with both human and other animal figures. Humans, wolves, and big cats are often depicted as the hunters of an antlered doe, presumably to coincide with that “life-death” duality. Sometimes the symbols go so far as to all be combined into one figure. A stag base, but with paws in place of hoofs, a long cat tail, a beak instead of a muzzle, and antlers becoming birds; these variations have all been seen in Scytho-Siberian artifacts.

Perhaps as a result, or because of, these associations, the doe is also connected to the “Tree of Life” concept found in many cultures throughout Eurasia (including Central European ones). On a simple level it is not hard to imagine the branching antlers as a deciduous tree, and some items depicting a stag-like figure also include leaves or birds in the antlers, as if they were trees. But on a deeper level this also gives suggestions to the role of the doe in human life and death situations. She’s a creator, and a reaper, guiding the souls throughout the major life stages. She is a guide to the various levels of the tree for the shamans (I’m referring to the specific religious/cultural role found in some Siberian cultures, also spelled saman in English). This has also been attested in Vitebsky’s The Reindeer People: Living with Animals and Spirits in Siberia, that a shaman may ride a reindeer to the different realms (also a common folktale motif in Eurasia).

One of the famous Deer Stones of Mongolia, with stylized depictions of deer as if in flight. Photo by Karin Sofie, obtained from http://www.flickr.com/photos/karneipix/2876920191/

Deer in general are an ancient target for human hunters, and the Antlered Doe is aware of that. Sometimes she acts as an Animal Mother, with hunters and shamans appealing to her for available game. Sometimes the men even have to sleep with her in order for anything useful to happen (who says folklore is for children?). It’s less clear on female relationships with the Antlered Doe, most likely because female relationships get less screentime than male ones in history. But they’re there, with women giving offerings and participating in rituals in various ways. Given that women were generally the keepers of the hearth in many Eurasian cultures (including Siberians), and therefore the family, the fact that the Antlered Doe had clan totem associations means that women must have had something special to do with her.

A final major attribute of the Antlered Doe is her association with heavenly bodies, particularly the Sun. This is the one seen in Hungarian as an old Christmas carol, where the Doe is the mother or the keeper of the Sun, holding it in her antlers. A form of the Hungarian “tree of life” is a tree growing out of a horse or deer skull, as I mentioned in a previous post. The Sun and Moon are nestled among the antler-like branches. This connection to the Sun, primarily, and the Moon is common in Siberian stories as well. Clearly a being of great importance.

In addition to the Scythian and Siberian deer imagery there are also folktales speaking of a white, golden-horned deer, chamois or ram in the Austrian and Slovenian Alps, my “ancestral home range”. Now I do not have research available to see if there is a deep connection to the Siberian antlered doe, but the folklore have similar roles/powers and storylines as the antlered doe tends to have. These golden-horned caprids are representational beings of the forest and mountains, with supernatural powers, and they often lead the hunters on an unforgettable chase that changes their lives forever. We can also see deer in general being special representatives or symbols of wild places in all sorts of folktales, including Celtic. There they are the steeds of fairies and “magical” folk, like the dwarves in Disney’s 1937 Snow White and the Seven Dwarves. There is even a deer Goddess (name varies) in the UK that is often depicted with antlers, thought to have originated from Northern European tribes (maybe Celtic). Similar to Siberian associations, this deer goddess is connected to the reindeer, as that is a species where females also have prominent antlers. Occasionally females of other deer species develop antlers as well, though not on a regular basis. So the Antlered Doe concept is not pure fantasy.

Given that we see this magical deer motif as a character in movies like Princess Mononoke and the recent Snow White and the Huntsman, and in games like Pokemon: Black and White (the deer Pokemon Sawsbuck), this type of figure still retains importance, albeit symbolically as a spirit of the forests. White animals in particular are still regarded as special, and often protected by laws and by the locals even in supposedly secular countries like the USA. If nothing else, these sacred beings are a reminder of what we have to lose should ecosystems continue to be broken by human development. As an ecologist and a pagan I am inspired by the Antlered Doe in my work to understand the wilds and help protect them. Her prominence in modern media shows that many others feel similarly, and that gives me hope.

Modern depiction of an Antlered Doe as a White-tailed Deer, by Ravenari. Obtained from http://ravenari.deviantart.com/



Monaghan, Patricia. (2004). Encyclopedia of Celtic Mythology and Folklore. Available Online: http://www.e-reading.org.ua/bookreader.php/142073/Encyclopedia_of_Celtic_mythology_and_folklore.pdf

Vitebsky, Piers. (2005). The Reindeer People: Living with Animals and Spirits in Siberia. Mariner Books.

Hamori, Fred. The Legend of the Stag. Retrieved from: http://users.cwnet.com/millenia/stagg.htm

Jacobson, Esther. The Deer Goddess of Ancient Siberia: A Study in the Ecology of Belief. Google Book Excerpt: http://books.google.com/books?id=vnlRu7CW95gC&printsec=frontcover#v=onepage&q&f=false


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Hungarian Paganism.

UPDATE 3/6/15: This post was made back in 2012, when I was just starting to explore Hungary’s past and long before I started piecing together a possible “pagan path” of Hungary’s culture and mythology. For more detailed (and better written) information use the Hungary, Magyar, 30 Days of Paganism, and Deities tags or search for those keywords to find my other posts about Hungarian paganism. I am in the process of compiling a link list for all the posts I make of that topic so that it’s all easier to find.


Hello all, it’s hard to believe that it has already been half a year since my last post here, but I really was that busy. Thankfully my thesis is done and I can do a bit of personal stuff, like this blog.

Something that I have been wrestling with this past year is the title of this post, “Hungarian Paganism”, and the fight is far from over. People have been living in Central Europe since Neanderthal times, and the land has seen many tribes migrate through and/or settle on it over the ages. These people include at least some of my ancestors, as I have two known Great-grandparents that came from Hungary in the late 1800s/early 1900s. This includes a Budapest connection, which was a pretty cosmopolitan city back then.

So naturally, in my personal quest to form a “paganism” through my heritage, Hungary’s ancient past becomes relevant. The problem is the lack of English sources, as Hungarian does not translate as well as German does into English. On top of the fact that Hungarian myth and religion does not seem to excite a lot of scholars outside of Hungary itself, so as an American my options are extremely limited. What little I have found so far, I have to be wary of, in case it’s just 19th century Romanticism and other modern bullcrap that is made to fill in the holes.

Life is just so difficult sometimes.

Frustrating aspects aside, I’m slowly piecing together some sort of cosmology, deity list, and ideas of customs. There are things from English and a few Hungarian sources that are repeated often, and can be seen in collected folklore. One idea is the concept of a Tree of Life or a World Tree, which is depicted in various ways in folklore. Often it is a gigantic tree that seem to grow up into the heavens and carries the houses and special horses of various beings in the branches. These include the Sun, Moon, witches, dragons, trapped princesses, and stopping points for the táltos or tátos (a term that is roughly translated into English as “shaman”, because the role shares some characteristics with Mongolian shamans…however, “shaman” is misleading, so I will continue to use the Hungarian term instead). The tree may also have the Turul falcon roosting at the top, alongside the Sun and Moon being carried in the branches (rather than living in houses). Supposedly the world tree is divided into 3 sections or worlds, which is basically Upper world/Heaven, Middle World/Earth’s surface, and Underwold/Hell (Heaven and Hell are mentioned because the tree has been incorporated into folk Christianity over time). The entire tree is said to grow out of the skull of a horse or a deer (Wikipedia says a reindeer, which doesn’t make much sense given the geographic location of Reindeer).

I’ve seen this World Tree concept be used as a bit of evidence for the Magyar-FinnoUgric connection theory in linguistics, because those cultures also seem to have a World Tree concept. I’m no professional in either linguistics or ancient history, so I don’t know how sturdy this theory is, but the tree does look similar to concepts usually seen in Central Asia.

This link has a translation and scanned images of some information about “Hungarian Shamanism” made in the 1800s, so it is necessary to keep a bag of salt nearby. However, there are some interesting details about the World tree and the táltos there. They have been recorded to exist up to the 20th century (and if any legit ones still exist today or realize what they are, I highly doubt they would mention it to anyone).

Deities/honored beings are a tougher area to figure out. So far the most commonly mentioned one, and the one that still maintains some relevancy to contemporary Hungary under a Catholic guise, is Boldogasszony. Apparently that name is really a title grouping 7 individuals together, and the mother of them all is called Nagy Boldogasszony. The roles ascribed to her, or them, includes common “Mother Goddess” ideas such as fertility (of family and land) and agriculture (which is basically another form of fertility concerns). She also seems to play a part in enforcing social taboos against women, such as what days to wash clothing on. Interestingly, that day is Tuesday, which is also a day linked to a being enforcing social taboos in German, Austrian, Polish, and other countries’ folklore. In a most creative fashion, these beings are called “Tuesday women”. Just something about Tuesdays I suppose, not sure why that is.

Nowadays [Nagy] Boldogasszony is another Virgin Mary, acting as the Queen of Hungary. It is unclear if this means that Mary corresponds greatly to traits that Boldogasszony already had back then, or if it is a superficial correspondence made through the two of them being (relatively) big deals in their respective cultures.

It is possible that the people of legend, such as Emeshe and Nimrod, were not humans at all but were actually the names of old deities or highly powerful ancestors. Nimrod in particular, since his name seems to suggest being a wind or storm person, but I have little evidence to support such a thing. There is a linguistics argument for Emeshe to be a reference to the magical stag of legend, as the stag is actually a horned doe in Hungarian origin stories. So perhaps a representation of another deity that once had an animalistic form, maybe like the Turul? I realize that’s grasping at straws though, given how difficult it is to understand how people viewed the world back then.

I am also not sure if the Sun and Moon would be considered deities in their own right, or just be some balls that move around in the sky. Personification does occur in folklore, but lots of things get personified in that without any deeper meaning behind the act.

The most frustrating deity discovery by far is that of Xatel-Ekwa, supposedly a sun goddess that travels across a sky by being pulled by horses. I cannot find a single scrap of information on such a being that is not a copy-pasted one-liner on personal websites. Though the horse thing I can believe, as horses were quite a big deal to the old nomads. Their economic importance is reflected in art and stories, and they may have been used in major sacrificial rites at one point. As much as filling in the blanks using cross-cultural analysis is a tricky thing to do, the prominence of horses in the lives of humans all over Eurasia (and eventually, all over the world) suggests to me that divine uses or origins of horses in Hungarian culture is not improbable.

Finally, there is a suggestion, through linguistics, that Ördög, the Devil in contemporary usage, was once a sort of underworld or death deity. Not much on that unfortunately, I don’t think there is much in the way of folklore or old texts to suggest such a thing.

Now, regarding old Hungarian/Magyar customs, I did find a few so far that seemed to have a unique purpose (i.e. not something built with later Westernized Christianity’s influence). As I mentioned before, Boldogasszony is considered to be the Virgin Mary, and so she’s taken on the church’s holidays for Mary as well. This includes a day in May (often considered Mary’s Month, as one of her titles is the Queen of May in association with the springtime), where the English translation means “fruit-grafting”. This is May 25th, a little later than the Catholic holiday for Mary that occurs in Chicago but still close. What we do here is a May crowning ceremony during the first week of May, and the specific date changes slightly each year. People would bring flowers and rosaries to be blessed, and this time of year is when planting for most food crops could occur (winter lasts until April around here). This probably isn’t unique to the city though, but I digress.

Back to holidays, there seems to be another holiday in Boldogasszony’s honor on December 26th, for families. This I find interesting, because within Germanic heathenry there is a practice called “Mothernight” (various spellings) that typically occurs on December 24th. This comes from Bede’s 8th century account of the pagans he lived with in what is now known as the UK. Many Germanic reconstructionists have adopted this practice, and it may have existed near Central Europe before Christinization occurred. So I wonder if this is one of many Germanic influences on the Magyars over time, or if it existed independently. I cannot say. I personally like the idea though, as that time of year seems to be heavily associated with ghosts and scary beasties (a la’ Wild Hunt stories).

In one origin legend, where the sons Hunor and Magor (founding fathers of the Huns and Magyars, respectively) chased the magical horned doe, they happened upon a group of women dancing in celebration of some sort of holiday. It is said that this was in celebration of the magical doe, but I’m sad to say that the date is completely unknown. This has piqued my interest though, and I will not stop searching out for this possible custom (mainly because I have a personal fondness for deer, having had many interesting interactions with our White-tailed deer when out in the fields).

That’s about it so far. If you have kept up with my ramblings then you definitely deserve a cookie. Since this is a recent attempt looking at only Hungarian/Magyar sources, I may be more fruitful later one with including other known ethnicities that may have contributed to Hungarian culture. Those like the Scythians, for one, as according to Heterodous they had a settlement in Central Europe. In addition, the Scythian stag from archeological remains found in Hungary also points to a cultural contribution (and perhaps a genetic one as well). There are also a number of journal articles regarding Hungarian culture that I have sitting around in my room unread, and there might be tidbits of info in them

I have hope that a sort of Hungarian paganism can be dug up and explored, however. It’s just a matter of being patient. There’s many sources to look into of course, but it’s the separation of Christian and outside influences from the “native” paganism (as native as possible at least) that takes a long time to do.



“Hungarian Myth and Legend”  http://users.cwnet.com/millenia/legend.htm

“Orkneyjar- Helya’s Night” http://www.orkneyjar.com/tradition/yule/yule3.htm

“Hungary- Paganism and non-Christian religion” http://christianization.hist.cam.ac.uk/regions/hungary/hungary-pagan-non-christ.html


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Hungarian History videos

I found a possible new resource to use for information: youtube. These two videos below are wonderful to watch for those interested in Hungarian legends and tales (with the timeline referring to what’s generally understood about the history of the Magyars).

The narrator is speaking Hungarian, but you should be able to follow the animation well enough to get the idea. At the very least, the animation and music is beautiful, and I look forward to when the account puts up the 3rd video in the series.

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I’m not very good at staying on schedule am I…oh well, Part II will come soon enough but I want to talk about something else real quick. This has been on my mind recently for art; nothing like digging into folklore to find inspiration.


Meet the Turul, one of the more prominent symbols and legends of Hungary as both a cultural and political entity:

Replica of a 9th century Magyar disk depicting Turul holding two small birds (meaning unknown)

While often shown in stylized representations, the real-life counterpart seems to be a falcon. In my hungarian source in the references, the specific species seems to be the Saker falcon, but in other sources the term Turul seems to refer to cognates that mean vulture, hawk, or eagle. But still, it is some sort of raptor overall, and those in general are known to be symbols of sovereignty in many countries, which does show up in Turul legends. There are two main stories that are repeated in a couple of my sources regarding the importance of Turul in establishing the Magyar people. The first regards the king’s birth.

Emese and Turul, Text and Image (c) Hunmagyar.org

A Hungarian legend tells the story of Emese, wife of Ügyek the descendant of Atilla, who once had a dream in which a Turul appeared to her. In this dream, a crystal-clear stream started to flow from her, and as it moved Westward, it grew into a mighty river. This dream represented her symbolic impregnation by the Turul, and meant that she would give birth to a line of great rulers. Emese later gave birth to Álmos, who was the father of Árpád, the great leader of the Magyars and founder of Hungary.   

The second story is chronologically later, after Magyars are already established, though the source for it is in Hungarian and google translate isn’t accurate enough to quote it. Basically, the Magyar tribe’s horses are being attacked by eagles, and the people try to drive the eagles away in vain. Up comes the Turul falcon to save the day by killing one eagle and scaring the rest off for good. The attack by the eagles was taken as a sign that the people hand to move elsewhere, and so the Turul lead them to what is now Hungary. Basically, this is a legend that says “hey, this land really does belong to us”, meaning the Pannonian plains.

So the turul is both an ancestor (to the Magyars and Huns apparently, since Turul is also Attila’s ancestor) and a guide to his descendents. Even today, in heavily Christianized Hungary, it is still a prominent symbol, as well as a source of pride and inspiration, as shown in this modern artist’s interpretation.

Turul by Isaszegen, a Hungarian folk artist. Turul is depicted carrying a shield with the stripes of Árpád and holding the moon and sun on his shoulders.

He’s said to be the messenger and symbol of the god of the Magyars, but I’ve yet to find a name, description or depiction. Later on the Turul becomes Christianized by being a messenger of the Christian God, delivering a divine sword to Attila the Hun. Personally, I have speculations that the Turul itself is the old Hungarian god, or is at least one of his forms, rather than just being an animal messenger. Of course there’s no way I can back that up so don’t take it too seriously.

One more speculation is that the Turul, in the assumption that it is a falcon-like bird that was really a significant part of the Huns’ culture, has connections to falconry. In a quick check on the history of the sport it seems that what scanty resources there are points to an origin in Central Asia, which is also the general origin of the Huns. It wouldn’t be too hard to link the scouting behavior of a living falcon with the guide-like behavior of the second Turul story.

The Turul has personal significance for me beyond the ancestral one. I’m no linguist, but according to what Wikipedia and the Hungarian source it links to, the term “turul” derives from a Turkic word meaning Peregrine Falcon. I’ve had several close encounters (I mean literally close, as in, only an arm’s distance away from my face) with the peregrine kind while walking home from school. They zoomed right in front of my face and gave a quick display of their awesome acrobatic abilities. I’ve never been so close to such an amazing animal before in the wild, and I’ve had a soft spot for falcons ever since. What’s ironic is that I want to get into parrot rescue, and apparently parrots are most closely related to the falcon family.



http://www.hunmagyar.org/main.html, Hungarian Culture and History

http://www.kiszely.hu/istvan_dr/024.html, Kiszely István: A magyar nép Őstörténete (google translate from Hungarian to English)

http://www.magyarikon.hu/kepek.html, Isaszegen’s art which includes his depictions of the Turul

http://www.stavacademy.co.uk/mimir/turulhawk.htm, The Legend of the Turul Hawk by Fred Hamori

http://www.i-a-f.org/history.html, A Brief History of Falconry

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The Horses of Death

Translated from Hungarian (from the poem of Andrew Ady: http://www.hungarianhistory.com/lib/timeless/chapter28.htm) by Godfrey Turton.

Down the white moonlit road,
While shepherds are driving
The fleecy clouds in the sky,
On soundless hooves, nearer and nearer,
The horses of Death trot by.

Noiseless, fatal steeds,
And on each a shadow,
Sad silent shadow cavalier!
O’er the white road, at their coming,
The moon herself hides in fear.

Whence do they come? Who knows?
As they halt in their stirrups
The whole world lies abed.
But one saddle always is empty,
One horse always led.

And he before whom they halt
Mounts, ashen-pale, with them,
And on down the long white way
One moonlit nights they gallop,
Death and his hunt, for prey.

A little something I ran into during a JSTOR browsing session and wanted to share. I’m reminded immensely of the Wild Hunt with this poem, although it’s less rambunctious than the old stories are.



Ady, Andrew & Turton, Godfrey (1937). The Horses of Death. The Slavonic and East European Review, Vol. 16(46), pp. 40-41


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