Bear Sanctuaries and Sacred Groves
Nature Preservation in Ancient Cultures
Within the Modern Western world there is often this pervasive sense of separateness from nature. As if we are not part of the environment, and hence nature. Hence not realizing the interconnectedness between ourselves and nature. How in that sense we are part of nature as everything within nature, which includes humans, arises together and is interdepended. Which also is beautifully captured in the Buddhist sentiment of dependent arising. This idea states that all phenomena arise in dependence upon others. The basic principle is that all things arise in dependence upon other things, so we as humans arise together with our environment. Even though we can even consciously know this, or believe in this, in the end a real shift in our perception of the world occurs when this becomes a part of our lived experience. With that also our behaviour towards the world and thus nature and the environment changing with it.
However as one would of course point out. How would we make this a lived experience, if we live in this state of separateness from nature? In ancient times ranging from the Bronze Age going back to the Neolithic there were specific practices that facilitated this deep connection with nature. Within this article I want to first go into the Finnish Goddess Mielikki and her connection to the Bear and the associated Bear Festival, and then unveil the deeper underlying shared Neolithic layer from a symbolic, mythological, and psychological lens, through Jungian Psychology, Comparative Mythology and Comparative Linguistics.
Sacred Bears and Sacred Trees: Symbolism and Significance in Finnish Culture
As probably more people are aware Mielikki is a Finnish goddess from Finnish mythology who is associated with the forests and hunting. She is often depicted as a beautiful young woman with long golden hair, and she is said to have the ability to shape-shift into various forest creatures. In Finnish folklore, Mielikki is known as the guardian of the forests and the animals that inhabit them. Mielikki is known for her nurturing and protective nature, particularly towards animals. She is said to have the ability to communicate with various forest animals, such as birds, deer, or bears. As the guardian of the forests, Mielikki is believed to oversee the well-being and balance of nature. She ensures the abundance of wildlife and protects the animals from harm. Hunters would often seek her blessings and guidance before embarking on a hunt, asking for a successful and respectful outcome.
Bears also hold a special significance in Finnish culture and mythology, and they are considered sacred animals. The bear festival, known as "karhunpeijaiset" in Finnish, is a traditional celebrations that were held in Finland to honor the bears that had been felled. The festival has its roots in ancient times when bears were revered as powerful and wise creatures. The bear was seen as a provider of strength and protection, and its spirit was believed to possess supernatural powers. During the bear festival, various rituals and ceremonies are performed to pay homage to the bear. These rituals often include dances, songs, storytelling, and offerings to Mielikki and the bear's spirit. The festival was a way for people to express their gratitude for the bear's presence in the natural world and to seek its blessings for a successful hunting season.
Mielikki's association with bears is particularly strong. Bears hold a special place in Finnish mythology and culture, and Mielikki is considered their protector. Bears were seen as powerful and wise creatures, embodying strength and the spirit of the wilderness. Mielikki's connection to bears further emphasizes her role as a guardian of nature and its inhabitants. People would offer poems, prayers, songs, and rituals to honor her and seek her favor. Her presence was believed to bring harmony and prosperity to the forests and those who respected the natural world. Sacred groves were also considered as special places dedicated to Mielikki and other nature-related deities and places were to connect with ancestors. These groves were seen as sacred sanctuaries where the natural world and the divine realm intersected. They were regarded as places of power and spiritual significance, where humans could connect with the natural forces and seek blessings, guidance, and protection. Trees sacred within Finnish culture were trees such as oak, birch, pine, and rowan. These trees represented the connection between the earthly realm and the divine, acting as conduits for communication and reverence. They were seen as living embodiments of the divine presence and held a central role in the worship and veneration of Mielikki and other nature deities.
Comparative Mythology: Nature and Wildlife Deities Across Cultures
During the Neolithic period, which began around 10,000 BCE and witnessed the transition from hunting and gathering to agriculture, humans had a deep connection with the natural world and relied heavily on hunting for survival. Many ancient cultures developed their own mythologies and deities related to hunting, nature, and fertility, as these aspects were crucial to their way of life. Mielikki's association with forests, hunting, and wild animals aligns with the primal connection ancient cultures had with the natural environment.
While Mielikki's origins and her potential connection to Neolithic practices cannot be definitively traced due to an overall lack of concrete evidence from this time period, the similarities in themes and symbolism surrounding nature, hunting, and animals suggest that there may be some ancestral echoes in Finnish mythology. From a comparative mythological lens, it is plausible that Mielikki's character and attributes have roots in ancient hunter-gatherer beliefs, where the relationship between humans and the natural world played a vital role in their survival and spiritual understanding. When examining Mielikki's role as the goddess of the forests, hunting, and wild animals, we can draw comparisons to other Indo-European deities associated with nature and wildlife. For instance, the Greek goddess Artemis, the Roman goddess Diana, The Celtic goddess Artio and the Slavic goddess Mokosh are all linked to hunting, forests, and fertility. These parallels suggest a shared cultural emphasis on the importance of nature and its role in sustenance and survival.
While there are linguistic connections between Finnish and some Indo-European languages, such as shared vocabulary and grammatical structures, the specific relationship between Finnish and Proto-Indo-European is still a subject of scholarly debate when it comes to comparative linguistics. Hence the link to Proto-Indo-European goddess *Hartṓ is speculative at best, though symbolically and thematically there is a definitive link. Which also could point at a deeper shared human theme that transcends these cultural constraints. This deity associated with deer and bears, can be seen as a precursor to the Celtic goddess Artio and the Roman goddess Diana. Also thus a potential precursor of similar later figures one of which is Artemis, which I want to go deeper into regarding the older Neolithic hunting practices, because there is more concrete evidence available as to the significance of the practices and their relationship to older hunter-gatherer beliefs and rituals.
In the case of Mielikki, her association with nature, fertility, and the wilderness aligns with the broader symbolism and archetypes found in these mythological motifs. Mielikki's connection to bears, as well as her role as the guardian of the forests and animals, resonates with the themes of fertility, the hunt, and the harmonious union between nature and humans. The links between Mielikki, Artemis, *Hartṓ, and other related goddesses illustrate the interconnectedness of mythological concepts and the diverse ways in which ancient cultures represented and revered the sacred feminine and the natural world. Artemis, the Greek goddess of the hunt, wilderness, and wild animals, shares several attributes and domains with Mielikki, such as their association with hunting and the protection of wildlife. Both goddesses are connected to the natural world and are revered for their guardianship of animals and the wilderness. Both are also deeply connected to the bear and rituals connected to the bear, despite the manifestations of these rituals being obviously culturally dependent and shaped by environmental and long term cultural influences, the shared thematic base remains clear.
Artemis: The Huntress and Protector of Wildlife
As a goddess of the hunt, Artemis was often depicted with a bow and arrows, and was believed to have the power to control wild animals. She was also associated with the moon, and was sometimes depicted as a lunar goddess. In addition to her role as a huntress and moon goddess, Artemis was also associated with childbirth and fertility. Artemis was an important goddess in ancient Greek religion and mythology, and her worship was widespread throughout the Greek world. She was often worshipped in sanctuaries in wild and remote areas, and her followers included hunters, young girls, and women. Artemis, a protector of wildlife who also happens to be a huntress, requires explanation for modern minds. However, this seeming paradox is not an issue in primal hunting societies, which view animals not as game or enemies to be slain, but as powerful beings whose spiritual protectors must be appeased. Although the cultural attitudes of classical Greek hunters differ from those of their ancestors, Artemis is derived from the religion of primal hunters, and her cult preserved beliefs and practices from Greece's early forebears.
Sacred Trees and Tree Sanctuaries
Different species of trees were also sacred to Artemis. The willow, from which the image of Artemis Orthia at Sparta was carved, is best known, but many other species were associated with her: cedar, myrtle, laurel (the special tree of her brother, Apollo), wild fig, nut-bearing trees, and pine. The very name "Artemis" may have derived from the Greek term for a sanctuary, temenos, plural temene. Artemis is the goddess of untouched nature. Dances of maidens (Arkteia girls) representing tree nymphs (dryads) were especially common in Artemis’s worship as goddess of the tree cult, a role especially popular in the Peloponnese. Dryads were originally the spirits of oak trees, but the name was later applied to all tree nymphs. It was believed that they lived only as long as the trees they inhabited.
Artemis: The Bear Sanctuary and Arkteia
Next to the connection with trees and forest sanctuaries, like Mielikki, Artemis also had a strong connection to bears, who were also sacred to her. The first part of "Artemis' ark-, derives from arktos, which means "bear," and also occurs in the names or titles Arklos and Arkas. The second element in the goddess's name, -tem-, comes from temno, a verb meaning "to cut" or "to divide, demarcate, set aside" which is the root of temenos, "sacred enclosure." Thus the etymology of the name Artemis would be ark-temnis, "bear sanctuary,' or more fully paraphrased, "she who establishes (or protects) the bear sanctuary." Such sanctuaries were commonly and most characteristically groves of trees. But Artemis also held sacred springs of water, streams, and rivers. On top of this clearing obstructions or pollution from a stream was an act of respect to Artemis.
There is also a specific dance and ritual that served as a rite of passage linked to Artemis and her connection to the bear as a sacred animal called the Arkteia. The Arkteia, a sacred ritual in ancient Greece dedicated to Artemis, involved young girls entering a transitional phase of their lives and connecting with their feminine power. This rite of passage represented the journey from childhood to adulthood and the awakening of feminine wisdom and strength. There is evidence that during the 5th century the festival at Brauron was celebrated every year.
The site at Brauron itself was flourishing as far back as the Neolithic and Mycenaen periods. During the festival young girls, and it seems that on occasion young boys, would gather to celebrate Artemis, the Great-she-bear. They did this by assuming the image of bears themselves and performing certain rituals. Vases depict images of races and dancing to honor the goddess. The site at Brauron consisted of a sacred grove with a temple dedicated to Artemis with buildings in which the young girls and priestesses would stay in and upkeep. The ritual itself was done in the sacred grove, often at dusk or even at night, with torches lighting up the sacred grove, with the flickering torchlight amidst the ancient sacred trees.
The dance itself, was made up of slow, solemn steps meant to imitate the movements of a bear and was performed to a tune from an aulos (double flute). The young girls also carried baskets of figs. The krokotos was a saffron robe associated with girls taking part in Brauronian maturation rites. During the dance the robe would be shed and that symbolized transition into womanhood. The krokotos as a robe had since the more ancient neolithic period replaced bear fur, and thus came to symbolize their connection to the bear. By moving like bears, the arktoi heightened their sense of identification with the animal. And thus the connection with the instinctual nature of the feminine.
From a Jungian perspective, the Arkteia dance and ritual associated with Artemis and the bear holds symbolic significance and represents a rite of passage and initiation into the feminine instinctual nature. By assuming the image of bears themselves and performing specific rituals, the participants sought to establish a deep connection with the bear and the instinctual aspects associated with it. This embodiment of bear-like movements allowed the arktoi (young girls) to intensify their identification with the animal. In the Jungian framework, this process of identification represents an integration of the instinctual nature, tapping into the primal and wild aspects of the feminine psyche through this sacred dance. By embracing and expressing the bear-like qualities, the participants were able to access a deeper understanding of their own instinctual nature and tap into the archetypal energy represented by the bear.
The presence of the krokotos, a saffron robe associated with the maturation rites in Brauron, is also significant. In the more ancient Neolithic period, bear fur was used, but over time, it was replaced by the krokotos robe. This transition from bear fur to the symbolic robe suggests a shift from a literal connection to the bear to a more symbolic one. The krokotos, as a garment, became a representation of the connection between the arktoi and the bear, signifying their initiation into the mysteries of the feminine instinctual nature.
Former arktoi (young women who had taken part in the ritual) had a role in the following arkteia as amphipoloi, which are former bears serving a matronly role in support of the new bears. It was also considered a vivid personal experience for young girls, who took part in rites with new acquaintances their own age and former bears of Artemis. This allowed them to form a shared identity with their peers, whilst making their transition into adulthood less daunting.
Sacred Sanctuaries and the Preservation of Nature
A major part of the Arkteia was also the presence of animal symbolism. The symbolism served to give the children (aged five to ten years old, ideally ten) an introduction to environmental education and concern for nature. This is due in large part to Artemis’s reputation as a protector of wildlife. She served as a guardian of wild animals and harshly punished those who unjustly killed them. Artemis was closely associated with wildlife and designated certain vast areas as sanctuaries and refuges where hunting or killing wildlife was either prohibited or tightly controlled. She symbolized the ethical principles of hunting and wildlife management, which were rooted in the belief of hunters and gatherers that living beings possessed sentience and intelligence, deserving of respect. Consequently, hunters were expected to approach their hunts with mindfulness, recognizing the inherent respect and reverence owed to nature and wildlife.
In Ancient and Classical Greece, rules were established to safeguard the groves of Artemis and other deities, aiming to preserve the sanctity of these sacred sites. Both civil and religious penalties were enforced to uphold these rules. Wildlife within these sacred lands was also protected, with hunting and fishing either forbidden or subject to strict regulations. The groves of Artemis were numerous and expansive, providing long-term protection for numerous species. Artemis's presence in the Greek pantheon acted as a deterrent against human encroachment into these sacred forests, thereby aiding in the preservation of extensive wilderness areas as religious reserves.
It is possible to discern then also an unspoken ancestral code among followers of Artemis, the goddess of hunting. This code would have emphasized the importance of respecting animals and plants, permitting the hunting of game solely for sustenance purposes. The commandments associated with Artemis, as well as the traditions and customs followed by hunters, aimed to exhibit reverence for life and address the consequences of taking it. Unnecessary killing and cruelty were strictly forbidden, not only due to sentimental and compassionate reasons toward animals, but also as a sacred duty. This obligation was reinforced by the formidable and severe consequences imposed by the ancient religion. Both the subconscious of hunters and Greek traditional culture supported this obligation.
Additionally, other aspects of ancient Greek religion, such as the veneration of Pan and Mother Earth, had similar conservation effects as the worship of Artemis. Which together lead to the creation of countless sacred sanctuaries spanning many hectares that lead to the preservation of many animal and plant species. Much like in ancient Rome with the obscure Roman Goddess Feronia (also connected to wild nature similarly to Artemis and Mielikki), once these deities and their connected practices started to become slowly forgotten, with it started a disconnect from our deeper sense of connection to nature. What I can though say is that even though we can't go backwards, we can learn from the past and these ancient traditions, incorporate them in our own way so we can move forward, in a different way. A way which infuses this sense of reverence for nature into our being and into our way of life.