The goddess and their husbands
Posted by Fredsvenn on April 25, 2016
Cybele – Attis
Bronze statue of Cybele on a cart drawn by lions, Metropolitan Museum of Art. Second half of 2nd century AD. Cybele was an Anatolian (Turkish) goddess who had a popular cult. She was introduced into Roman culture and remained popular until early Christian times. She is Phrygia’s only known goddess, and was probably its state deity.
She has a possible precursor in the earliest neolithic at Çatalhöyük, where the statue of a pregnant, seated goddess was found in a granary dated to the 6th millennium BCE. This corpulent, fertile Mother Goddess appears to be giving birth on her throne, which has two feline-headed hand rests.
In Greece, Cybele met with a mixed reception. In Greece, Cybele is associated with mountains, town and city walls, fertile nature, and wild animals, especially lions. She was partially assimilated to aspects of the Earth-goddess Gaia, her Minoan equivalent Rhea, and the Harvest-Mother goddess Demeter.
Many of her Greek cults included rites to a divine Phrygian castrate shepherd-consort Attis. Attis was the consort of Cybele in Phrygian and Greek mythology. His priests were eunuchs, the Galli, as explained by origin myths pertaining to Attis and castration. Attis was also a Phrygian god of vegetation, and in his self-mutilation, death, and resurrection he represents the fruits of the earth, which die in winter only to rise again in the spring.
Inanna – Tammuz
Inanna was the Sumerian goddess of love, fertility, and warfare, and goddess of the E-Anna temple at the city of Uruk, her main centre. Inanna’s symbol is an eight-pointed star or a rosette. She was associated with lions – even then a symbol of power – and was frequently depicted standing on the backs of two lionesses. Her cuneiform ideogram was a hook-shaped twisted knot of reeds, representing the doorpost of the storehouse (and thus fertility and plenty).
Anu (in Akkadian; Sumerian: An, from 𒀭An “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. 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 vizier was the god Ilabrat.
When Enlil rose to equal or surpass An in authority, the functions of the two deities came to some extent to overlap. An was also sometimes equated with Amurru, and, in Seleucid Uruk, with Enmešara and Dumuzi.
Tammuz (Sumerian: Dumuzid (DUMU.ZI(D), “faithful or true son”) was the name of a Sumerian god of food and vegetation, also worshiped in the later Mesopotamian states of Akkad, Assyria and Babylonia. In Babylonia, the month Tammuz was established in honor of the eponymous god Tammuz, who originated as a Sumerian shepherd-god, Dumuzid or Dumuzi, the consort of Inanna and, in his Akkadian form, the parallel consort of Ishtar.
Beginning with the summer solstice came a time of mourning in the Ancient Near East, as in the Aegean: the Babylonians marked the decline in daylight hours and the onset of killing summer heat and drought with a six-day “funeral” for the god. Recent discoveries reconfirm him as an annual life-death-rebirth deity: tablets discovered in 1963 show that Dumuzi was in fact consigned to the Underworld himself, in order to secure Inanna’s release, though the recovered final line reveals that he is to revive for six months of each year.
Inanna was associated with the eastern fish of the last of the zodiacal constellations, Pisces. Her consort Dumuzi was associated with the contiguous first constellation, Aries.
Taurus – Aries
Taurus marked the point of vernal (spring) equinox in the Chalcolithic and the Early Bronze Age, from about 4000 BC to 1700 BC, after which it moved into the neighboring constellation Aries. The Pleiades were closest to the Sun at vernal equinox around the 23rd century BC.
In Babylonian astronomy, the constellation was listed in the MUL.APIN as Gugalanna (Sumerian gu.gal.an.na; “the Great Bull of Heaven”), better known as the Bull of Heaven (Sumerian: gu.an.na), a deity in ancient Mesopotamian religion originating in Sumer as well as the constellation known today as Taurus, one of the twelve signs of the Zodiac.
As this constellation marked the vernal equinox, it was also the first constellation in the Babylonian zodiac and they described it as “The Bull in Front”. The Akkadian name was Alu.
Aries is one of the constellations of the zodiac. It is located in the northern celestial hemisphere between Pisces to the west and Taurus to the east. The name Aries is Latin for ram, and its symbol represents a ram’s horns.
Although Aries came to represent specifically the ram whose fleece became the Golden Fleece of Ancient Greek mythology, it has represented a ram since late Babylonian times. Before that, the stars of Aries formed a farmhand.
Alalu is god in Hurrian mythology. He is considered to have housed “the Hosts of Sky”, the divine family, because he was a progenitor of the gods, and possibly the father of Earth.
The name “Alalu” is a compound word made up of the definite article al and the supreme deity Alu. The -u at the end of the word is an inflectional ending; thus, Alalu may also occur as Alali or Alala depending on the position of the word in the sentence. He was identified by the Greeks as Hypsistos. He was also called Alalus.
Alalu was a primeval deity of the Hurrian mythology. After nine years of reign, Alalu was defeated by his son Anu. Anuʻs son Kumarbi also defeated his father, and his son Teshub defeated him, too. Scholars have pointed out the similarities between the Hurrian creation myth and the story from Greek mythology of Uranus, Cronus, and Zeus. Alalu fled to the underworld.
Aphrodite – Adonis
Adonis (“lord”) originally was a Phoenician god of fertility representing the spirit of vegetation. It is further speculated that he was an avatar of the version of Ba’al (“lord”), worshipped in Ugarit. He was drawn into the Greek pantheon and is considered by Joseph Campbell among others to be another counterpart of Tammuz, son and consort.
Adonis is the Hellenized form of the Phoenician word “adoni”, meaning “my lord”. The Greek Adōnis was a borrowing from the Canaanite word ʼadōn, meaning “lord”, which is related to Adonaiֲָֹ, one of the names used to refer to the God of the Hebrew Bible and still used in Judaism to the present day.
Syrian Adonis is Gauas or Aos, akin to Egyptian Osiris, the Semitic Tammuz and Baal Hadad, the Etruscan Atunis and the Phrygian Attis, all of whom are deities of rebirth and vegetation.
Scholars previously associated the theonym Ba’al with solar cults and with a variety of unrelated patron deities, but inscriptions have shown that the name Baʿal was particularly associated with the storm and fertility god Hadad and his local manifestations.
The Hebrew Scriptures, compiled and curated over a span of centuries, include early use of the term in reference to their God Yahweh, generic use in reference to various Levantine deities, and finally pointed application towards Hadad, who was decried as a false god. This use was taken over into Christianity and Islam, sometimes under the opprobrious form Beelzebub.
Adonis has had multiple roles, and there has been much scholarship over the centuries concerning his meaning and purpose in Greek religious beliefs. Modern scholarship often describes him as an annually-renewed, ever-youthful vegetation god, a life-death-rebirth deity whose nature is tied to the calendar, but only one pagan author—the notoriously deceptive Lucian—actually refers to Adonis’ resurrection.
Women in Athens would plant “gardens of Adonis” quick-growing herbs that sprang up from seed and died. The Festival of Adonis was celebrated by women at midsummer by sowing fennel and lettuce, and grains of wheat and barley. The plants sprang up soon, and withered quickly, and women mourned for the death of the vegetation god.
The most prominent lover of Aphrodite is Adonis. The shade of Adonis is received in the underworld by Persephone. Aphrodite wants to return him to life. Again, she and Persephone bicker. Zeus intervenes again, decreeing that Adonis will spend six months with Aphrodite and six months with Persephone.
It is believed that the cult of Adonis was known to the Greeks from around the sixth century BC., but it is unquestionable that they came to know it through contact with Cyprus. Around this time, the cult of Adonis is noted in the Book of Ezekiel in Jerusalem, though under the Babylonian name Tammuz.
Haushos – Venus
One of the most important goddesses of reconstructed Proto-Indo-European religion is the personification of dawn as a beautiful young woman. Her name is reconstructed as Hausōs (PIE *hewsṓs- or *hausōs-, an s-stem), besides numerous epithets.
Derivatives of *hewsṓs in the historical mythologies of Indo-European peoples include Indian Uṣas, Greek Ἠώς (Ēōs), Latin Aurōra, and Baltic Aušra (“dawn”, c.f. Lithuanian Aušrinė). Germanic *Austrōn- is from an extended stem *hews-tro-.
The name *hewsṓs is derived from a root *hwes / *au̯es “to shine”, thus translating to “the shining one”. Both the English word east and the Latin auster “south” are from a root cognate adjective *aws-t(e)ro-. Also cognate is aurum “gold”, from *awso-. The name for “spring season”, *wes-r- is also from the same root.
Besides the name most amenable to reconstruction, *h₂ewsṓs, a number of epithets of the dawn goddess may be reconstructed with some certainty. Among these is *wenos- (also an s-stem), whence Sanskrit vanas “loveliness; desire”, used of Uṣas in the Rigveda, and the Latin name Venus and the Norse Vanir.
The name indicates that the goddess was imagined as a beautiful nubile woman, who also had aspects of a love goddess. As a consequence, the love goddess aspect was separated from the personification of dawn in a number of traditions, including Roman Venus vs. Aurora, and Greek Aphrodite vs. Eos.
The name of Aphrodite may still preserve her role as a dawn goddess, etymologized as “she who shines from the foam [ocean]” (from aphros “foam” and deato “to shine”).
The dawn goddess was also the goddess of spring, involved in the mythology of the Indo-European new year, where the dawn goddess is liberated from imprisonment by a god (reflected in the Rigveda as Indra, in Greek mythology as Dionysus and Cronus).
The abduction and imprisonment of the dawn goddess, and her liberation by a heroic god slaying the dragon who imprisons her, is a central myth of Indo-European religion, reflected in numerous traditions. Most notably, it is the central myth of the Rigveda, a collection of hymns surrounding the Soma rituals dedicated to Indra in the new year celebrations of the early Indo-Aryans.
Nanna – Baldr
Baldr (also Balder, Baldur; “lord”) is a god in Norse mythology, who is given a central role in the mythology. Despite this his precise function is rather disputed. He is often interpreted as the god of love, peace, forgiveness, justice, light or purity, but was not directly attested as a god of such.
He is the second son of Odin and the goddess Frigg. His twin brother is the blind god, Höðr. His wife is Nanna and their son is Forseti (Old Norse “the presiding one,” actually “president” in Modern Icelandic and Faroese).
Compiled in Iceland in the 13th century, but based on much older Old Norse poetry, the Poetic Edda and the Prose Edda contain numerous references to the death of Baldr as both a great tragedy to the Æsir and a harbinger of Ragnarök. After Baldr’s death, Nanna dies of grief. Nanna is placed on Baldr’s ship with his corpse and the two are set aflame and pushed out to sea. In Hel, Baldr and Nanna are united again.
Ereshkigal – Gugalanna/Nergal
In Mesopotamian mythology, Ereshkigal (EREŠ.KI.GAL, lit. “Queen of the Great Earth”) was the goddess of Irkalla, the land of the dead or underworld. Sometimes her name is given as Irkalla, similar to the way the name Hades was used in Greek mythology for both the underworld and its ruler, and sometimes it is given as Ninkigal (lit. “Great Lady of the Earth” or “Lady of the Great Earth”).
Ereshkigal was the only one who could pass judgment and give laws in her kingdom. In some versions of the myths, she rules the underworld by herself, sometimes with a husband subordinate to her named Gugalana. It was said that she had been stolen away by Kur and taken to the underworld, where she was made queen unwillingly.
The main temple dedicated to her was located in Kutha. The goddess Ishtar refers to Ereshkigal as her older sister in the Sumerian hymn “The Descent of Inanna” (which was also in later Babylonian myth, also called “The Descent of Ishtar”). Inanna/Ishtar’s trip and return to the underworld is the most familiar of the myths concerning Ereshkigal.
Ereshkigal is the sister and counterpart of Inanna/Ishtar, the symbol of nature during the non-productive season of the year. Ereshkigal was also a queen that many gods and goddesses looked up to in the underworld. She is known chiefly through two myths, believed to symbolize the changing of the seasons, but perhaps also intended to illustrate certain doctrines which date back to the Mesopotamia period. According to the doctrine of two kingdoms[clarification needed], the dominions of the two sisters are sharply differentiated, as one is of this world and one of the world of the dead.
One of these myths is Inanna’s descent to the netherworld and her reception by her sister who presides over it; Ereshkigal traps her sister in her kingdom and Inanna is only able to leave it by sacrificing her husband Dumuzi in exchange for herself.
The other myth is the story of Nergal, the plague god. Once, the gods held a banquet that Ereshkigal, as queen of the Netherworld, could not come up to attend. They invited her to send a messenger, and she sent her vizier Namtar in her place. He was treated well by all, but for the exception of being disrespected by Nergal. As a result of this, Nergal was banished to the kingdom controlled by the goddess. Versions vary at this point, but all of them result in him becoming her husband. In later tradition, Nergal is said to have been the victor, taking her as wife and ruling the land himself.
It is theorized that the story of Inanna’s descent is told to illustrate the possibility of an escape from the netherworld, while the Nergal myth is intended to reconcile the existence of two rulers of the netherworld: a goddess and a god. The addition of Nergal represents the harmonizing tendency to unite Ereshkigal as the queen of the netherworld with the god who, as god of war and of pestilence, brings death to the living and thus becomes the one who presides over the dead.
Hebat – Teshub
In the Hurrian language Hepa is the most likely pronunciation of the name of the goddess. In modern literature the sound /h/ in cuneiform sometimes is transliterated as kh. During Aramaean times Hebat also appears to have become identified with the goddess Hawwah, or Eve. The mother goddess is likely to have had a later counterpart in the Phrygian goddess Cybele.
Hebat is married to Teshub, 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”.
Teshub is depicted holding a triple thunderbolt and a weapon, usually an axe (often double-headed) or mace. The sacred bull common throughout Anatolia was his signature animal, represented by his horned crown or by his steeds Seri and Hurri, who drew his chariot or carried him on their backs.
The Hurrian myth of Teshub’s origin—he was conceived when the god Kumarbi bit off and swallowed his father Anu’s genitals, similarly to the Greek story of Uranus, Cronus, and Zeus, which is recounted in Hesiod’s Theogony. Teshub’s brothers are Aranzah (personification of the river Tigris), Ullikummi (stone giant) and Tashmishu.
In the Hurrian schema, Teshub was paired with Hebat the mother goddess; in the Hittite, with the sun goddess Arinniti of Arinna—a cultus of great antiquity which has similarities with the venerated bulls and mothers at Çatalhöyük in the Neolithic era. His son was called Sarruma, the mountain god.
The Hittite sun goddess Arinniti was later assimilated with Hebat. A prayer of Queen Puduhepa makes this explicit: “To the Sun-goddess of Arinna, my lady, the mistress of the Hatti lands, the queen of Heaven and Earth. Sun-goddess of Arinna, thou art Queen of all countries! In the Hatti country thou bearest the name of the Sun-goddess of Arinna; but in the land which thou madest the cedar land thou bearest the name Hebat.”
Arubani – Khaldi
Ḫaldi (also known as Khaldi or Hayk) was one of the three chief deities of Urartu (Ararat). His shrine was at Ardini (Muṣaṣir). The other two chief deities were Theispas of Kumenu, and Shivini of Tushpa. Of all the gods of the Urartian pantheon, the most inscriptions are dedicated to Khaldi. His wife was the goddess Arubani, the Urartian’s goddess of fertility and art. He was portrayed as a man with or without wings, standing on a lion.
Khaldi was a warrior god whom the kings of Urartu would pray to for victories in battle. The temples dedicated to Khaldi were adorned with weapons, such as swords, spears, bows and arrows, and shields hung off the walls and were sometimes known as ‘the house of weapons’.
Sarama – Indra
In Hindu mythology, Sarama is a mythological being referred to as the dog of the gods, or Deva-shuni. She first appears in one of Hinduism’s earliest texts, the Rig Veda, in which she helps the god-king Indra to recover divine cows stolen by the Panis, a class of demons. Sarama is often associated with Indra. One scripture further describes Sarama as the mother of all wild animals.
There are two epithets for Sarama in the original Rig Veda. Firstly, she is described as supadi, which means “having good feet”, “fair-footed” or “quick”, an epithet only used for Sarama in the text. Her other epithet is subhaga – “the fortunate one”, or “the beloved one” – a common epithet of the Ushas, the Dawn. Sarama’s other name Deva-shuni means “divine bitch” or “bitch of the gods”. It has been suggested that the Greek Hermes is a cognate of Sarama.
Enlil – Ninlil
Enlil (EN = Lord + LÍL = Wind, “Lord (of the) Storm”) is the god of breath, wind, loft and breadth (height and distance). Enlil was known as the inventor of the mattock (a key agricultural pick, hoe, ax or digging tool of the Sumerians) and helped plants to grow.
Enlil was the chief deity listed and written about in Sumerian religion, and later in Akkadian (Assyrian and Babylonian), Hittite, Canaanite and other Mesopotamian clay and stone tablets. The name is perhaps pronounced and sometimes rendered in translations as “Ellil” in later Akkadian, Hittite, and Canaanite literature. In later Akkadian, Enlil is the son of Anshar and Kishar.
The myth of Enlil and Ninlil discusses when Enlil was a young god, he was banished from Ekur in Nippur, home of the gods, to Kur, the underworld for seducing a goddess named Ninlil (“Lady of the open field” or “Lady of the Wind”). Ninlil followed him to the underworld where she bore his first child, the moon god Sin (Sumerian Nanna/Suen). After fathering three more underworld-deities (substitutes for Sin), Enlil was allowed to return to the Ekur.
By his wife Ninlil or Sud, Enlil was father of the moon god Nanna/Suen (in Akkadian, Sin) and of Ninurta (also called Ningirsu). Enlil is the father of Nisaba the goddess of grain, of Pabilsag who is sometimes equated with Ninurta, and sometimes of Enbilulu. By Ereshkigal Enlil was father of Namtar.
In a myth variously entitled by Samuel Noah Kramer as “The Deeds and Exploits of Ninurta” and later Ninurta Myth Lugal-e by Thorkild Jacobsen, Hursag is described as a mound of stones constructed by Ninurta after his defeat of a demon called Asag. Ninurta’s mother Ninlil visits the location after this great victory. In return for her love and loyalty, Ninurta gives Ninlil the hursag as a gift. Her name is consequentially changed from Ninlil to Ninhursag or the “mistress of the Hursag”.
Hursag (HUR.SAG) is a Sumerian term variously translated as meaning “mountain”, “hill”, “foothills” or “piedmont”. Thorkild Jacobsen extrapolated the translation in his later career to mean literally, “head of the valleys”.
The hursag is described here in a clear cultural myth as a high wall, levee, dam or floodbank, used to restrain the excess mountain waters and floods caused by the melting snow and spring rain. The hursag is constructed with Ninurta’s skills in irrigation engineering and employed to improve the agriculture of the surrounding lands, farms and gardens where the water had previously been wasted.
Ninhursag – Enki
In Sumerian mythology, Ninhursag was a mother goddess of the mountains, and one of the seven great deities of Sumer. She is principally a fertility goddess. Temple hymn sources identify her as the ‘true and great lady of heaven’ (possibly in relation to her standing on the mountain) and kings of Sumer were ‘nourished by Ninhursag’s milk’.
Her hair is sometimes depicted in an omega shape, and she at times wears a horned head-dress and tiered skirt, often with bow cases at her shoulders, and not infrequently carries a mace or baton surmounted by an omega motif or a derivation, sometimes accompanied by a lion cub on a leash. She is the tutelary deity to several Sumerian leaders.
Enki is a god in Sumerian mythology, later known as Ea in Akkadian and Babylonian mythology. He was originally patron god of the city of Eridu, but later the influence of his cult spread throughout Mesopotamia and to the Canaanites, Hittites and Hurrians.
The planet Mercury, associated with Babylonian Nabu (the son of Marduk) was in Sumerian times, identified with Enki. His symbols included a goat and a fish, which later combined into a single beast, the goat Capricorn, recognised as the Zodiacal constellation Capricornus.
The exact meaning of his name is uncertain: the common translation is “Lord of the Earth”. The Sumerian En is translated as a title equivalent to “lord” and was originally a title given to the High Priest. Ki means “earth”, but there are theories that ki in this name has another origin, possibly kig of unknown meaning, or kur meaning “mound”.
The cosmogenic myth common in Sumer was that of the hieros gamos, a sacred marriage where divine principles in the form of dualistic opposites came together as male and female to give birth to the cosmos.
Ninti (Lady Rib), is also a pun on “Lady Life” or “Mother of All Living”, a title of Ninhursag herself, and a title given to the later Hurrian goddess Kheba. This is also the title given in the Bible to Eve, the Hebrew and Aramaic Ḥawwah (חוה), who was made from the rib of Adam, in a strange reflection of the Sumerian myth, in which Adam — not Enki — walks in the Garden of Paradise.
Her symbol, resembling the Greek letter omega Ω, has been depicted in art from around 3000 BC, though more generally from the early second millennium BC. It appears on some boundary stones — on the upper tier, indicating her importance.
Frigg/Freyja (Venus) – Odin/Odr
Inanna – Ninshubar
Ninshubur (also known as Ninshubar, Nincubura or Ninšubur) was the sukkal or second-in-command of the goddess Inanna in Sumerian mythology. A goddess in her own right, her name can be translated as ‘Queen of the East’, and she was said to be a messenger and traveller for the other gods. As Inanna was associated with the planet Venus, Ninshubur was said to be associated with Mercury, as Venus and Mercury appear together in the sky.
Ninshubur accompanied Inanna as a vassal and friend throughout Inanna’s many exploits. She helped Inanna fight Enki’s demons after Inanna’s theft of the sacred me. Later, when Inanna became trapped in the Underworld, it was Ninshubur who pleaded with Enki for her mistress’s release.
Though described as an unmarried virgin, in a few accounts Ninshubur is said to be one of Inanna’s lovers. In later Akkadian mythology, Ninshubur was male. In “A hymn to Nergal” Ninshubur appeared as the minister of the underworld. Due to similarities between the two, some believe the later Hermes to have been based in part on Ninshubur.
Hathor/Isis – Ra/Osiris/Horus
The omega symbol is associated with the Egyptian cow goddess Hathor, and may represent a stylized womb. Hathor is at times depicted on a mountain, so it may be that the two goddesses are connected.
The first secure references to Isis date back to the 5th dynasty, when her name appears in the sun temple of king Niuserre and on the statue of a priest named Pepi-Ankh, who worshipped at the very beginning of 6th dynasty and bore the title “high priest of Isis and Hathor”.
In the typical form of her myth, Isis was the first daughter of Geb, god of the Earth, and Nut, goddess of the Sky, and she was born on the fourth intercalary day. She married her brother, Osiris, and she conceived Horus with him. Isis was instrumental in the resurrection of Osiris when he was murdered by Set. Using her magical skills, she restored his body to life after having gathered the body parts that had been strewn about the earth by Set.
This myth became very important during the Greco-Roman period. For example, it was believed that the Nile River flooded every year because of the tears of sorrow which Isis wept for Osiris. Osiris’s death and rebirth was relived each year through rituals.
The worship of Isis eventually spread throughout the Greco-Roman world, continuing until the suppression of paganism in the Christian era. The popular motif of Isis suckling her son Horus, however, lived on in a Christianized context as the popular image of Mary suckling her infant son Jesus from the fifth century onward.
Isis is often depicted as the mother of Horus, the falcon-headed deity associated with king and kingship (although in some traditions Horus’s mother was Hathor).
The name Isis means “Throne”. Her headdress is a throne. As the personification of the throne, she was an important representation of the pharaoh’s power. The pharaoh was depicted as her child, who sat on the throne she provided.
Ra is the ancient Egyptian sun god. By the Fifth Dynasty in the 25th and 24th centuries bc, he had become a major god in ancient Egyptian religion, identified primarily with the noon sun.
In later Egyptian dynastic times, Ra was merged with the god Horus, as Ra-Horakhty (“Ra, who is Horus of the Two Horizons”). He was believed to rule in all parts of the created world: the sky, the earth, and the underworld.
He was associated with the falcon or hawk. When in the New Kingdom the god Amun rose to prominence he was fused with Ra as Amun-Ra. During the Amarna Period, Akhenaten suppressed the cult of Ra in favor of another solar deity, the Aten, the deified solar disc, but after the death of Akhenaten the cult of Ra was restored.
Osiris was usually identified as the god of the afterlife, the underworld, and the dead, but more appropriately as the god of transition, resurrection, and regeneration.
Osiris was at times considered the oldest son of the earth god Geb, though other sources state his father is the sun-god Ra and the sky goddess Nut, as well as being brother and husband of Isis, with Horus being considered his posthumously begotten son.
The earliest recorded form of Horus is the patron deity of Nekhen in Upper Egypt, who is the first known national god, specifically related to the king who in time came to be regarded as a manifestation of Horus in life and Osiris in death.
The most commonly encountered family relationship describes Horus as the son of Isis and Osiris, and he plays a key role in the Osiris myth as Osiris’s heir and the rival to Set, the murderer of Osiris. In another tradition Hathor is regarded as his mother and sometimes as his wife. Horus served many functions in the Egyptian pantheon, most notably being a god of the sky, war and hunting.
By the New Kingdom period, in many places, Isis was more prominent than her spouse. She was seen as the mother of the pharaoh, and was often depicted breastfeeding the pharaoh. It is theorized that this displacement happened through the merging of cults from the various cult centers as Egyptian religion became more standardized.
When the cult of Ra rose to prominence, with its cult center at Heliopolis, Ra was identified with the similar deity, Horus. But Hathor had been paired with Ra in some regions, as the mother of the god. Since Isis was paired with Horus, and Horus was identified with Ra, Isis began to be merged with Hathor as Isis-Hathor. By merging with Hathor, Isis became the mother of Horus, as well as his wife. Eventually the mother role displaced the role of spouse. Thus, the role of spouse to Isis was open and in the Heliopolis pantheon, Isis became the wife of Osiris and the mother of Horus/Ra. This reconciliation of themes led to the evolution of the myth of Isis and Osiris.
Tyr – Hel
Týr is a Germanic 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.
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. It is assumed that Tîwaz was overtaken in popularity and in authority by both Odin and Thor at some point during the Migration Age, as Odin shares his role as God of war.
There is sketchy evidence of a consort, in German named Zisa: Tacitus mentions one Germanic tribe who worshipped “Isis”, and Jacob Grimm pointed to Cisa/Zisa, the patroness of Augsburg, in this connection. The name Zisa could be derived from Ziu etymologically. This Zisa would be the female consort of Ziu, as Dione was of Zeus.
In Norse mythology, Hel is a being who presides over a realm of the same name, where she receives a portion of the dead. The Prose Edda details that Hel rules over vast mansions with many servants in her underworld realm and plays a key role in the attempted resurrection of the god Baldr.
Scholarly theories have been proposed about Hel’s potential connections to figures appearing in the 11th century Old English Gospel of Nicodemus and Old Norse Bartholomeus saga postola, that she may have been considered a goddess with potential Indo-European parallels in Bhavani, Kali, and Mahakali or that Hel may have become a being only as a late personification of the location of the same name.
Shiva – Kali
Shiva (Sanskrit: Śiva, meaning “The Auspicious One”) is one of the three major deities of Hinduism. He is known for being the God of Gods in Hinduism. He is one of the five primary forms of God in the Smarta Tradition, and “the Transformer”. At the highest level, Shiva is regarded as limitless, transcendent, unchanging and formless.
Some authors associate the name with the Tamil word śivappu meaning “red”, noting that Shiva is linked to the Sun (śivan, “the Red one”, in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda.
Shiva forms a Tantric couple with Shakti, the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. Shakti is his transcendent feminine aspect, providing the divine ground of all being.
Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvati), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect.
The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means “Time” or “Death” (as in “time has come”).
Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally “redeemer of the universe”). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing.
Dione is translated as “Goddess”, and given the same etymological derivation as the names Zeus, Diana, et al. The goddess Dione is sometimes taken by later mythographers as a mere feminine form of Zeus.
Very little information exists about these nymphs or goddesses, although at least one is described as beautiful and is sometimes associated with water or the sea. Perhaps this same one was worshiped as a mother goddess who presided over the oracle at Dodona, Greece and was called the mother of the Roman goddess of love, Venus, or equivalently as the mother of the Greek goddess of love, Aphrodite; but Dione is also sometimes identified with Aphrodite.
The name Dione resembles the Latin name Diana, and is a feminine form of the name Zeus (cf Latin deus, god), hence meaning “goddess of the bright sky”. This association does not prevent her, however, from being worshipped along with Zeus as a deity of springs, making her a water-goddess.
In Roman mythology, Diana was the goddess of the hunt, the moon and childbirth, being associated with wild animals and woodland, and having the power to talk to and control animals. Diana was known to be the virgin goddess of childbirth and women. She was one of the three maiden goddesses — along with Minerva and Vesta — who swore never to marry.
Diana was initially just the hunting goddess, associated with wild animals and woodlands. She also later became a moon goddess, supplanting Titan goddess Luna. She also became the goddess of childbirth and ruled over the countryside. Catullus wrote a poem to Diana in which she has more than one alias: Latonia, Lucina, Iuno, Trivia, Luna.
Trivia in Roman mythology was the goddess who “haunted crossroads, graveyards, and was the goddess of sorcery and witchcraft, she wandered about at night and was seen only by the barking of dogs who told of her approach.” She was the equivalent of the Greek goddess Hecate, the goddess of witchcraft, the three-way crossroads and the harvest moon.
She was an underworld Titan-goddess who assisted Jove in the Titanomachy and was therefore able to keep her powers. She was a friend of Ceres and helped her to find her daughter Proserpina. As a part of her role as an underworld goddess, she was known as the Queen of Ghosts. Although she helped Ceres to find her daughter, she was also known to steal young maidens to assist her in her powers. These women later became nymphs.
Her association for Romans of the first century BCE with Artemis was so thorough that Lucretius identifies the altar of the goddess at the sacrifice of Iphianassa (Iphigeneia) in Aulis as Triviai virginis aram.
According to mythology (in common with the Greek religion and their deity Artemis), Diana was born with her twin brother Apollo on the island of Delos, daughter of Jupiter and Latona. She was eventually equated with the Greek goddess Artemis. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress Artemis.
Apollo is known in Greek-influenced Etruscan mythology as Apulu. Amongst the Hurrians and later Hittites Nergal was known as Aplu, a name derived from the Akkadian Apal Enlil, (Apal being the construct state of Aplu) meaning “the son of Enlil”.
In the late Babylonian astral-theological system Nergal is related to the planet Mars. As a fiery god of destruction and war, Nergal doubtless seemed an appropriate choice for the red planet, and he was equated by the Greeks to the war-god Ares (Latin Mars)—hence the current name of the planet.