Posted by Fredsvenn on January 19, 2016
1 (one; also called unit, unity, and (multiplicative) identity), is a number, a numeral, and the name of the glyph representing that number. It represents a single entity, the unit of counting or measurement. For example, a line segment of unit length is a line segment of length 1.
One, sometimes referred to as unity, is the integer before two and after zero. One is the first non-zero number in the natural numbers as well as the first odd number in the natural numbers.
Any number multiplied by one is that number, as one is the identity for multiplication. As a result, one is its own factorial, its own square, its own cube, and so on. One is also the result of the empty product, as any number multiplied by one is itself. It is also the only natural number that is neither composite nor prime with respect to division, but instead considered a unit.
In the philosophy of Plotinus and a number of other neoplatonists, The One is the ultimate reality and source of all existence. Philo of Alexandria (20 BC – AD 50) regarded the number one as God’s number, and the basis for all numbers.
The number 1 represents the origin of life, the creation and embodies being pure. General meanings of 1 are: strong will, strength, courage, self-responsibility, but also recklessness or selfless action.
People with a 1 in the properties are usually solitary, are determined, ambitious, dominant and confident and want freedom and independence. They have a distinct sense of self and possess leadership qualities.
In a personal year ones should start new projects. From a spiritual perspective one is the number of the unconscious and stands for everything that still lies dormant in man.
The word one can be used as a noun, an adjective and a pronoun. It comes from the Old English word an, which comes from the Proto-Germanic root *ainaz. The Proto-Germanic root *ainaz comes from the Proto-Indo-European root *oi-no-.
Compare the Proto-Germanic root *ainaz to Old Frisian an, Gothic ains, Danish een, Dutch een, German eins and Old Norse einn.
Compare the Proto-Indo-European root *oi-no- (which means one, single) to Greek oinos (which means “ace” on dice), Latin unus (one), Old Persian aivam, Old Church Slavonic -inu and ino-, Lithuanian vienas, Old Irish oin and Breton un (one).
One is a pronoun in the English language. It is a gender-neutral, indefinite pronoun, meaning roughly “a person”. For purposes of verb agreement it is a third-person singular pronoun, although it is sometimes used with first- or second-person reference. It is sometimes called an impersonal pronoun. It is more or less equivalent to the French pronoun on, the German man, and the Spanish uno. It has the possessive form one’s and the reflexive form oneself.
One may have come into use as an imitation of French on. French on derives from Latin homo, nominative singular for human, through Old French hom[me]. It is distinct from the French word for the numeral one, un(e).
The word universe derives from the Old French word univers, which in turn derives from the Latin word universum. The Latin word was used by Cicero and later Latin authors in many of the same senses as the modern English word is used.
A term for “universe” among the ancient Greek philosophers from Pythagoras onwards was τὸ πᾶν tò pân (“all, entire, whole, every, whole, all-inclusive”), defined as all matter and all space, and τὸ ὅλον tò hólon (“all things”), which did not necessarily include the void. Another synonym was ὁ κόσμος ho kósmos (meaning the world, the cosmos).
Pan comes from Greek pan-, combining form of pas (neuter pan, masculine and neuter genitive pantos) “all,” from PIE *pant- “all” (with derivatives found only in Greek and Tocharian).
Synonyms are also found in Latin authors (totum, mundus, natura) and survive in modern languages, e.g., the German words Das All, Weltall, and Natur for Universe. The same synonyms are found in English, such as everything (as in the theory of everything), the cosmos (as in cosmology), the world (as in the many-worlds interpretation), and nature (as in natural laws or natural philosophy).
Omni- is a word-forming element meaning “all,” from Latin omni-, combining form of omnis “all, every, the whole, of every kind,” of unknown origin, perhaps literally “abundant,” from *op-ni-, from PIE root *op- “to work, produce in abundance”
Opus (“a work, lbaor, composition, exertion”, source of Italian opera, French oeuvre, Spanish obra), from PIE root *op- “to work, produce in abundance” (Germanic *ob-) “to work, produce in abundance,” originally of agriculture later extended to religious acts (cognates: Sanskrit apas- “work, religious act;” Avestan hvapah- “good deed;” Old High German uoben “to start work, to practice, to honor;” German üben “to exercise, practice;” Dutch oefenen, Old Norse æfa, Danish øve “to exercise, practice;” Old English æfnan “to perform, work, do,” afol “power”).
In Mesopotamian Religion (Sumerian, Assyrian, Akkadian and Babylonian), Tiamat is a primordial goddess of the ocean, mating with Abzû (the god of fresh water) to produce younger gods. She is the symbol of the chaos of primordial creation, depicted as a woman, she represents the beauty of the feminine, depicted as the glistening one.
It is suggested that there are two parts to the Tiamat mythos, the first in which Tiamat is a creator goddess, through a “Sacred marriage” between salt and fresh water, peacefully creating the cosmos through successive generations. In the second “Chaoskampf” Tiamat is considered the monstrous embodiment of primordial chaos.
Tiamat was later known as Thalattē (as a variant of thalassa, the Greek word for “sea”) in the Hellenistic Babylonian writer Berossus’ first volume of universal history. It is thought that the name of Tiamat was dropped in secondary translations of the original religious texts (written in the East Semitic Akkadian language) because some Akkadian copyists of Enûma Elish substituted the ordinary word for “sea” for Tiamat, since the two names had become essentially the same due to association.
The Abzu (Cuneiform: ZU.AB; Sumerian: abzu; Akkadian: apsû) also called engur, (Sumerian: engur; Akkadian: engurru) literally, ab=’ocean’ zu=’deep’, was the name for the primeval sea below the void space of the underworld (Kur) and the earth (Ma) above. It may also refer to fresh water from underground aquifers that was given a religious fertilizing quality. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the abzu.
The Babylonian epic Enuma Elish is named for its incipit: “When above” the heavens did not yet exist nor the earth below, Apsu the freshwater ocean was there, “the first, the begetter”, and Tiamat, the saltwater sea, “she who bore them all”; they were “mixing their waters”.
Tiamat was the “shining” personification of salt water who roared and smote in the chaos of original creation. She and Apsu filled the cosmic abyss with the primeval waters. She is “Ummu-Hubur who formed all things”.
Omnipotence is the quality of having unlimited power. Monotheistic religions generally attribute omnipotence to only the deity of their faith. In the monotheistic philosophies of Abrahamic religions, omnipotence is often listed as one of a deity’s characteristics among many, including omniscience, omnipresence, and omnibenevolence.
The presence of all these properties in a single entity has given rise to considerable theological debate, prominently including the problem of theodicy, the question of why such a deity would permit the manifestation of evil.
Anu (also An; from Sumerian An, “sky, heaven”) is the earliest attested Sky Father deity. In Sumerian religion, he was also “King of the Gods”, “Lord of the Constellations, Spirits and Demons”, and “Supreme Ruler of the Kingdom of Heaven”, where Anu himself wandered the highest Heavenly Regions.
Anu existed in Sumerian cosmogony as a dome that covered the flat earth; Outside of this dome was the primordial body of water known as Nammu (not to be confused with the subterranean Abzu).
He was believed to have the power to judge those who had committed crimes, and to have created the stars as soldiers to destroy the wicked. His attribute was the Royal Tiara. His attendant and Overseer was the God Ilabrat.
In Sumerian, the designation “An” was used interchangeably with “the heavens” so that in some cases it is doubtful whether, under the term, the god An or the heavens is being denoted.
The Akkadians inherited An as the god of heavens from the Sumerian as Anu-, and in Akkadian cuneiform, the DINGIR character may refer either to Anum or to the Akkadian word for god, ilu-, and consequently had two phonetic values an and il. Hittite cuneiform as adapted from the Old Assyrian kept the an value but abandoned il.
The Sumerian sign DIĜIR originated as a star-shaped ideogram indicating a god in general, or the Sumerian god An, the supreme father of the gods. Dingir also meant sky or heaven in contrast with ki which meant earth. Its emesal (EME.SAL, possibly “fine tongue” or “high-pitched voice”, though often translated as “women’s language”) pronunciation was dimer.
According to one interpretation, DINGIR could also refer to a priest or priestess although there are other Akkadian words ēnu and ēntu that are also translated priest and priestess.
Dyēus (also *Dyēus phater, alternatively spelled dyēws) is believed to have been 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, “Earth Mother”.
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).
Although some of the more iconic reflexes of Dyeus are storm deities, such as Zeus and Jupiter, this is thought to be a late development exclusive to mediterranean traditions, probably derived from syncretism with canaanite deities and Perkwunos.
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. Summanus was the god of nocturnal thunder, as counterposed to Jupiter, the god of diurnal (daylight) thunder.
In religious belief, a deity is either a natural or supernatural being, who is thought of as holy, divine, or sacred. Some religions have one supreme deity, while others have multiple deities of various ranks. A male deity is a god, while a female deity is a goddess.
The word “deity” derives from the Latin deus (“god”), which is related through a common Indo-European origin to Sanskrit deva (“god”), devi (“goddess”), divya (“transcendental”, “spiritual”). The root is related to words for “sky”, such as Latin dies (“day”), and the Sanskrit div, divus, diu (“sky”, “day”, “shine”). Also related are “divine” and “divinity,” from the Latin “divinus,” from “divus.” Khoda (Persian: خدا ) translates to God from Persian.
Deus is Latin for “god” or “deity”. Latin deus and dīvus “divine”, are descended from Proto-Indo-European *deiwos, “celestial” or “shining”, from the same root as *Dyēus, the reconstructed chief god of the Proto-Indo-European pantheon.
Compare Greek Zeus (dzeus; Aeolic Greek deus) and Sanskrit deva. Latin dies (“day”) is considered to have derived from the same PIE root that originated deus. This is to say that a celestial shining body, the Sun, gives material form to the words for “day” in the Romance Languages.
In Classical Latin, deus (feminine dea) was a general noun referring to a deity, while in technical usage a divus or diva was a figure who had become divine, such as a divinized emperor.
In Late Latin, Deus came to be used mostly for the Christian God. It was inherited by the Romance languages in French Dieu, Spanish Dios, Portuguese and Galician Deus, Italian Dio, etc, and by the Celtic languages in Welsh Duw and Irish Dia.
The emergence of the concept of deities out of the ancestor or nature spirits known in animism is prehistorical, presumably taking place in Neolithic religion; at the time of the setting in of the earliest written records in the Early Bronze Age, the concept is fully developed in the religions of the Ancient Near East.
Neolithic figurines, such as the “bird goddess” type, and even paleolithic “Venus figurines” have been identified as depicting deities, but in the absence of textual evidence this is necessarily speculation based on archaeological artefacts and open to debate.
Dingir is a cuneiform sign, most commonly the determinative for “deity” although it has related meanings as well. As a determinative, it is not pronounced, and is conventionally transliterated as a superscript “D” as in e.g. DInanna. Generically, dingir can be translated as “god” or “goddess”.
The sign in Sumerian cuneiform (DIĜIR) by itself represents the Sumerian word an (“sky” or “heaven”), the ideogram for An or the word diĝir (“god”), the supreme deity of the Sumerian pantheon.
In Assyrian cuneiform, it (AN, DIĜIR) could be either an ideogram for “deity” (ilum) or a syllabogram for an, or ìl-. In Hittite orthography, the syllabic value of the sign was again an.
The concept of “divinity” in Sumerian is closely associated with the heavens, as is evident from the fact that the cuneiform sign doubles as the ideogram for “sky”, and that its original shape is the picture of a star. The original association of “divinity” is thus with “bright” or “shining” hierophanies in the sky.
In the astral theology of Babylonia and Assyria, Anu, Enlil, and Ea became the three zones of the ecliptic, the northern, middle and southern zone respectively.
The purely theoretical character of Anu is thus still further emphasized, and in the annals and votive inscriptions as well as in the incantations and hymns, he is rarely introduced as an active force to whom a personal appeal can be made. His name becomes little more than a synonym for the heavens in general and even his title as king or father of the gods has little of the personal element in it.
An/Anu is also the head of the Annunaki, a group of deities in ancient Mesopotamian cultures. The name is variously written “da-nuna”, “da-nuna-ke4-ne”, or “da-nun-na”, meaning “princely offspring” or “offspring of Anu”.
In the Sumerian myth Hymn to Enlil the Ekur (a Sumerian term meaning “mountain house”) is closely linked to Enlil whilst in the Sumerian myth Enlil and Ninlil it is the abode of the Annanuki from where Enlil is banished. It is the assembly of the gods in the Garden of the gods, parallel in Greek mythology to Mount Olympus and was the most revered and sacred building of ancient Sumer.
In mythology, the Ekur was the centre of the earth and location where heaven and earth were united. The Ekur was seen as a place of judgement and the place from which Enlil’s divine laws are issued. The ethics and moral values of the site are extolled in myths, which Samuel Noah Kramer suggested would have made it the most ethically-oriented in the entire ancient Near East.
A hymn to Urninurta mentions the prominence of a tree in the courtyard of the Ekur, reminiscent of the tree of life in the Garden of Eden: “O, chosen cedar, adornment of the yard of Ekur, Urinurta, for thy shadow the country may feel awe!”. This is suggested by G. Windgren to reflect the concept of the tree as a mythical and ritual symbol of both king and god.
Ensí (spelled PA.TE.SI in Sumerian cuneiform, hence occasionally transliterated as patesi; possibly derived from <en si-k>, “lord of the plowland”; borrowed into Akkadian as iššakkum) is a Sumerian title designating the ruler or prince of a city state.
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.
The cognate term in Old English is ōs (plural ēse) denoting a deity in Anglo-Saxon paganism. The Old High German is ans, plural ensî. The Gothic language had ans- (based only on Jordanes who glossed anses with uncertain meaning, possibly ‘demi-god’ and presumably a Latinized form of actual plural *anseis). The reconstructed Proto-Germanic form is *ansuz (plural *ansiwiz). The a-rune ᚫ was named after the æsir.
Unlike the Old English word god (and Old Norse goð), the term ōs (áss) was never adopted into Christian use and survived only in a secularized meaning of “pole, beam, stave, hill” or “yoke”.
Ansuz is the conventional name given to the a-rune of the Elder Futhark, ᚨ. The name is based on Common Germanic *ansuz “a god, one of the main deities in Germanic paganism”. The shape of the rune is likely from Neo-Etruscan a, like Latin A ultimately from Phoenician aleph, the first letter of the Semitic abjads, including Phoenician ‘Ālep, Hebrew ‘Ālef, Aramaic Ālap, Syriac ʾĀlap̄, and Arabic Alif.
The Phoenician letter 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.
In the Norwegian rune poem, óss is given a meaning of “estuary” while in the Anglo-Saxon one, ōs ᚩ takes the Latin meaning of “mouth”. The Younger Futhark rune is transliterated as ą to distinguish it from the new ár rune (ᛅ), 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 a-rune ᚫ, Younger Futhark ᚬ was probably named after the Æsir. The name in this sense survives only in the Icelandic rune poem as Óss, referring to Odin in particular, identified with Jupiter, also Jove, the god of sky and thunder and king of the gods in Ancient Roman religion and mythology.
The Romans regarded Jupiter as the equivalent of the Greek Zeus. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually but not always identified with Jupiter. Tinia is usually regarded as his Etruscan counterpart.
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.
The spear is the instrument of Mars in the same way that Jupiter wields the lightning bolt, Neptune the trident, and Saturn the scythe or sickle. A relic or fetish called the spear of Mars was kept in a sacrarium at the Regia, the former residence of the Kings of Rome.
The Spear of Mars, which represents the spear and shield of Mars, is also the symbol for the planet Mars and Male gender. The *Tiwaz rune is associated with Tyr. The rune was also compared with Mars. 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.
Týr is a 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.
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.
Teshub (also written Teshup or Tešup; cuneiform dIM; hieroglyphic Luwian (DEUS)TONITRUS, read as Tarhunzas) was the Hurrian god of sky and storm. Taru is the Hattian form derived from Teshub. His Hittite and Luwian name was Tarhun (with variant stem forms Tarhunt, Tarhuwant, Tarhunta), although this name is from the Hittite root *tarh- “to defeat, conquer”.