The New Year – the change of nature
Posted by Fredsvenn on April 29, 2016
The connection between the stars, mythology, nature, society, archetypes, and fairytales
According to the doctrine of two kingdoms, the dominions of the two sisters are sharply differentiated, as one is of this world and one of the world of the dead:
Indra is the leader of the Devas and the lord of Svargaloka or a level of Heaven in Hinduism. He is the deva of rain and thunderstorms. He wields a lightning thunderbolt known as vajra and rides on a white elephant known as Airavata. His horse’s name is Uchchaihshrava.
Indra is the most important deity worshiped by the Rigvedic tribes and is the son of Dyaus and the goddess Savasi. His home is situated on Mount Meru in the heavens. He is celebrated as a demiurge who pushes up the sky, releases Ushas (dawn) from the Vala cave, and slays Vṛtra; both latter actions are central to the Soma sacrifice.
He is associated with Vajrapani – the Chief Dharmapala. In Vajrayana Buddhism, a dharmapāla is a type of wrathful deity. The name means “Dharma protector or defender” in Sanskrit, and the dharmapālas are also known as the Defenders of the Law (Dharma), or the Protectors of the Law.
Shiva (Sanskrit: Śiva, meaning “The Auspicious One”) is one of the three major deities of Hinduism. He is the chief deity within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta Tradition, and “the Transformer”.
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.
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. The god Shiva is not mentioned in the vedas and Shiva’s rise to a major position in the Hindu pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others. Indra, like Shiva, is likened to a bull.
In some versions of the myths, she rules the underworld by herself, sometimes with a husband subordinate to her named Gugalanna (“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.
In early Mesopotamian art, the Bull of Heaven was closely associated with Inanna, the Sumerian goddess of sexual love, fertility, and warfare. One of the oldest depictions shows the bull standing before the goddess’ standard; since it has 3 stars depicted on its back (the cuneiform sign for “star-constellation”), there is good reason to regard this as the constellation later known as Taurus.
Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun. Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called “the king of sunset”.
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.
In Assyro-Babylonian ecclesiastical art the great lion-headed colossi serving as guardians to the temples and palaces seem to symbolise Nergal, just as the bull-headed colossi probably typify Ninurta.
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”. Aplu may be related with Apaliunas who is considered to be the Hittite reflex of *Apeljōn, an early form of the name Apollo.
Over time Nergal developed from a war god to a god of the underworld. In the mythology, this occurred when Enlil and Ninlil gave him the underworld.
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.
Týr is a god of war and will take mead, meat and blood for sacrifice. If a warrior carved the rune Tîwaz on his weapon he would be dedicating it to Týr and strengthen the outcome of a battle to be in his favor. After a warrior has dedicated his weapon to Týr he should not lose it or break it.
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.
In the late Icelandic Eddas, Týr is portrayed, alternately, as the son of Odin (Prose Edda) or of Hymir (Poetic Edda), while the origins of his name and his possible relationship to Tuisto suggest he was once considered the father of the gods and head of the pantheon, since his name is ultimately cognate to that of *Dyeus (cf. Dyaus), the reconstructed chief deity in Indo-European religion.
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.
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.
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.
In the Prose Edda book Gylfaginning, Hel is described as having been appointed by the god Odin as ruler of a realm of the same name, located in Niflheim. 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.
In Mesopotamian mythology, Ereshkigal (“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. It was said that she had been stolen away by Kur and taken to the underworld, where she was made queen unwillingly.
Dione is the name of four women in ancient Greek mythology, and one in the Phoenician mythology of Sanchuniathon. Dione is translated as “Goddess”, and given the same etymological derivation as the names Zeus, Diana, et al.
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 Aphrodite.
One Dione is identified as 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 Greek goddess of love sometimes takes the name Dione: this may identify her with Aphrodite, though Homer calls Dione the mother of Aphrodite. Károly Kerényi notes in this context that 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.
Sarama is the subject of a Rig-Vedic legend (1700–1100 BCE), which is related many times in the Veda, including the first (1.62.3, 1.72.8), third (3.31.6), fourth (4.16.8) and fifth (5.45.7, 5.45.8) Mandalas (Books of the Rig Veda).
In the legend a group of Asuras (“demons”) named Panis kidnap the cattle tended by the Angirasas – the ancestors of man, who were the sons of the sage Angiras. The Panis then hide the cows in a cave, until Sarama follows the tracks of the thieves and helps Indra to recover them. Sarama is described to have found the cows “by the path of truth”. She does this on the bidding of either Indra, Brihaspati, or a combination of Indra and the Angirasas, as narrated in the variants of the legend.
Sarama is described to have found the milk of the cattle, which nourished humanity. This is interpreted as Sarama teaching man to milk cows and use the butter created from it for fire-sacrifices. Sarama also finds food for her own young in the robbers’ hide-out. However, in the thanks-giving sacrifice the Angirasas hold for the gods after the recovery of the cattle, Sarama is neither given sacrifice nor invoked. Sarama’s children, Sarameyas, are white with tawny limbs.
The Panis are a class of demons in the Rigveda, from paṇi-, a term for “bargainer, miser,” especially applied to one who is sparing of sacrificial oblations. The word pani is also applied in the Rig Veda to human beings, even respected members of the community, who are unwilling to share their wealth. In one hymn Indra himself is addressed as “pani”.
The Panis appear in as watchers over stolen cows. They are located behind the stream Rasā, and sought out by Sarama. They boast to Sarama that they are well-armed and will not yield the cows without battle, and that the cows are furthermore well hidden in a rocky chamber. Sarama threatens them with the might of Indra and the Angirasas who will recover the cows.
The “rocky treasure-chest” of the Panis is identical to Vala, the stone split by Indra to liberate Dawn. The myth is a variant of that of Indra slaying Vrtra, a serpent or dragon, the personification of drought and adversary of Indra, imagined as a stone serpent, liberating the blocked rivers.
Ushas, Sanskrit for “dawn”, is a Vedic deity, and consequently a Hindu deity as well. Ushas is an exalted goddess in the Rig Veda but less prominent in post-Rigvedic texts. She is often spoken of in the plural, “the Dawns.” Due to her color she is often identified with the reddish cows, and both are released by Indra from the Vala cave at the beginning of time. She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky.
Sanskrit uṣas is an s-stem, i.e. the genitive case is uṣásas. It is from PIE *h₂ausos-, cognate to Greek Eos and Latin Aurora, the Latin word for dawn, and the goddess of dawn in Roman mythology and Latin poetry. Like Greek Eos, Rigvedic Ushas, and Germanic Ostara, Aurora continues the name of an earlier Indo-European dawn goddess, Hausos.
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”). It has also proposed an etymology based on the connection with the Indo-European dawn goddess, from *abhor- “very” and *dhei “to shine”.
Hausos is one of the most important goddesses of reconstructed Proto-Indo-European religion. She is the personification of dawn as a beautiful young woman. The name *h₂ewsṓs is derived from a root *h₂wes / *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 dawn goddess was 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.
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. The Babylonian Akitu seems to have been a development from the earlier Sumerian myth of Inanna’s descent into the underworld, from the early Bronze Age.
Inanna’s reason for visiting the underworld is unclear. The reason she gives to the gatekeeper of the underworld is that she wants to attend the funeral rites of Ereshkigal’s husband, here said to be Gud-gal-ana. Gugalana was the Bull of Heaven in The Epic of Gilgamesh, which was killed by Gilgamesh and Enkidu.
To further add to the confusion, Ereshkigal’s husband typically is the plague god, Nergal, who is said to have raped the goddess after the disappearance of Gugalana.
Tammuz (“faithful or true son”) was the name of a Sumerian god of food and vegetation. He was the consort of Inanna. 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.
In Babylonia, the month Tammuz was established in honor of the eponymous god Tammuz, who originated as a Sumerian shepherd-god, Dumuzid or Dumuzi. 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.
Telipinu (Cuneiform: Te(-e)-li-pí-nu(-ú), Hattic: Talipinu or Talapinu, “Exalted Son”) was a Hittite god who most likely served as a patron of farming, though he has also been suggested to have been a storm god or an embodiment of crops. He was a son of the weather god Teššub and the solar goddess Arinniti according to their mythology.
The Telipinu Myth is an ancient Hittite myth about Telipinu, whose disappearance causes all fertility to fail, both plant and animal: Mist seized the windows. Smoke seized the house. On the hearth the logs were stifled. On the altars the gods were stifled. In the fold the sheep were stifled. In the corral the cows were stifled. The sheep refused her lamb. The cow refused her calf. Telipinu went off and took away grain, the fertility of the herds, growth, plenty, and satiety into the wilderness, to the meadow and the moor… Humans and gods perish from hunger.
In order to stop the havoc and devastation, the gods seek Telipinu but fail to find him. Hannahannah, the mother goddess, sent a bee to find him; when the bee did, stinging Telipinu and smearing wax on him, the god grew angry and began to wreak destruction on the world. Finally, Kamrušepa, goddess of magic, calmed Telipinu by giving his anger to the Doorkeeper of the Underworld.
In other references it is a mortal priest who prays for all of Telipinu’s anger to be sent to bronze containers in the underworld, from which nothing escapes. In either case, it is difficult to determine anything about the nature of Telipinu from this myth, as myths along the same pattern have also been found featuring the unrelated gods Anzili and Zukki.
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 is representing 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.
Aries (meaning “ram”) is the first astrological sign in the Zodiac, spanning the first 30 degrees of celestial longitude (0°≤ λ <30°). Under the tropical zodiac, the Sun transits this sign mostly between March 20 and April 19 each year. This time duration is exactly the first month of Solar Hejri calendar (Farvardin).
Pisces is the twelfth astrological sign in the Zodiac, originating from the Pisces constellation. It spans the 330° to 360° of the zodiac, between 332.75° and 360° of celestial longitude.
Under the tropical zodiac the sun transits this area on average between February 19 and March 20, and under the sidereal zodiac, the sun transits this area between approximately March 13 and April 13. The symbol of the fish is derived from the ichthyocentaurs, who aided Aphrodite when she was born from the sea.
Baldr (also Balder, Baldur) 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.
Baldr’s wife is Nanna and their son is Forseti (Old Norse “the presiding one,” actually “president” in Modern Icelandic and Faroese) is an Æsir god of justice and reconciliation.
Jacob Grimm in his Teutonic Mythology identifies Old Norse Baldr with the Old High German Baldere (2nd Merseburg Charm, Thuringia), Palter (theonym, Bavaria), Paltar (personal name) and with Old English bealdor, baldor “lord, prince, king” (used always with a genitive plural, as in gumena baldor “lord of men”, wigena baldor “lord of warriors”, et cetera).
Old Norse shows this usage of the word as an honorific in a few cases, as in baldur î brynju (Sæm. 272b) and herbaldr (Sæm. 218b), both epithets of heroes in general. Grimm traces the etymology of the name to *balþaz, whence Gothic balþs, Old English bald, Old High German pald, all meaning “white, good”.
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. In an attempt to bring back Baldr from the dead, the god Hermóðr rides to Hel and, upon receiving the hope of resurrection from the being Hel, Nanna gives Hermóðr gifts to give to the goddess Frigg (a robe of linen), the goddess Fulla (a finger-ring), and others (unspecified).
In Norse mythology, the Vanir are a group of gods associated with fertility, wisdom, nature, magic, and the ability to see the future. All sources describe the deities Njörðr, Freyr and Freyja as members of the Vanir.
Numerous theories have been proposed for the etymology of Vanir. Scholar R. I. Page says that, while there are no shortages of etymologies for the word, it is tempting to link the word with “Old Norse vinr, ‘friend’, and Latin Venus, ‘goddess of physical love.'”
In Norse mythology, Njörðr is a god among the Vanir. Njörðr, father of the deities Freyr and Freyja by his unnamed Vanir sister, was in an ill-fated marriage with the goddess Skaði, lives in Nóatún and is associated with sea, seafaring, wind, fishing, wealth, and crop fertility. In Old Icelandic translations of Classical mythology the Roman god Saturn’s name is glossed as “Njörðr.”
In Germanic paganism, Nerthus is a goddess associated with fertility. Nerthus is attested by Tacitus, the first century AD Roman historian, in his ethnographic work Germania.
Nerthus typically is identified as a Vanir goddess. Her wagon tour has been likened to several archeological wagon finds and legends of deities parading in wagons.
The name Nerthus is generally held to be a Latinized form of Proto-Germanic *Nerþuz, a direct precursor to the Old Norse deity name Njörðr. While scholars have noted numerous parallels between the descriptions of the two figures, Njörðr is attested as a male deity.
Various scholarly theories exist regarding the goddess and her potential later traces amongst the Germanic peoples, including that the figure may be identical to the unnamed sister-wife of Njörðr mentioned in two Old Norse sources.
In Germanic mythology, Odin (from Old Norse Óðinn) is a widely revered god. In Norse mythology, from which stems most of our information about the god, Odin is associated with healing, death, royalty, the gallows, knowledge, battle, sorcery, poetry, frenzy, and the runic alphabet, and is the husband of the goddess Frigg.
The weekday name Wednesday derives from Old English. Cognate terms are found in other Germanic languages, such as Old High German wōdnesdæg, Middle Low German wōdensdach (Dutch Woensdag), and Old Norse Óðinsdagr (Danish, Norwegian and Swedish Onsdag). All of these terms derive from Proto-Germanic *Wodensdag, itself a Germanic interpretation of Latin Dies Mercurii (“Day of Mercury”).
Odin has been a frequent subject of study in Germanic studies and numerous theories surround the god. Some of these focus on Odin’s particular relation to other figures, such as that Freyja’s husband Óðr appears to be something of an etymological doublet of the god, whereas Odin’s wife Frigg is in many ways similar to Freyja, and that Odin has a particular relation to the figure of Loki.
In Norse mythology, Freyja (Old Norse for “(the) Lady”) is a goddess associated with love, sex, beauty, fertility, gold, seiðr, war, and death. Freyja is the owner of the necklace Brísingamen, rides a chariot pulled by two cats, keeps the boar Hildisvíni by her side, possesses a cloak of falcon feathers, and, by her husband Óðr, is the mother of two daughters, Hnoss and Gersemi.
The name Friday comes from the Old English Frīġedæġ, meaning the “day of Frige”, a result of an old convention associating the Old English goddess Frigg with the Roman goddess Venus, with whom the day is associated in many different cultures. The same holds for Frīatag in Old High German, Freitag in Modern German, and vrijdag in Dutch.
The expected cognate name in Old Norse would be *friggjar-dagr. However, the name of Friday in Old Norse is frjá-dagr instead, indicating a loan of the week-day names from Low German. The modern Scandinavian form is Fredag in Swedish, Norwegian, and Danish, meaning Freyja’s day.
The distinction between Freyja and Frigg in some Germanic mythologies is problematic. Scholars have theorized about whether Freyja and the goddess Frigg ultimately stem from a single goddess common among the Germanic peoples.
In Greek mythology, Cronus was the leader and youngest of the first generation of Titans, the divine descendants of Uranus, the sky, and Gaia, the earth. Cronus was usually depicted with a harpe, scythe or a sickle, which was the instrument he used to castrate and depose Uranus, his father. He overthrew his father and ruled during the mythological Golden Age, until he was overthrown by his own son Zeus and imprisoned in Tartarus.
In Athens, on the twelfth day of the Attic month of Hekatombaion, a festival called Kronia was held in honour of Cronus to celebrate the harvest, suggesting that, as a result of his association with the virtuous Golden Age, Cronus continued to preside as a patron of harvest. Cronus was also identified in classical antiquity with the Roman deity Saturn.
Dagon was originally an East Semitic Mesopotamian (Akkadian, Assyrian, Babylonian) fertility god who evolved into a major Northwest Semitic god, reportedly of grain (as symbol of fertility) and fish and/or fishing (as symbol of multiplying).
According to Sanchuniathon Dagon, after he discovered grain and the plough, was called Zeus Arotrios. The word arotrios means “ploughman”, “pertaining to agriculture” (confer ἄροτρον “plow”).
In the 11th century, Jewish Bible commentator Rashi writes of a biblical tradition that the name Dāgôn is related to Hebrew dāg/dâg ‘fish’ and that Dagon was imagined in the shape of a fish: compare the Babylonian fish-god Oannes.
Oannes (Ὡάννης) was the name given by the Babylonian writer Berossus in the 3rd century BC to a mythical being who taught mankind wisdom. Berossus describes Oannes as having the body of a fish but underneath the figure of a man.
He is described as dwelling in the Persian Gulf, and rising out of the waters in the daytime and furnishing mankind instruction in writing, the arts and the various sciences. Oannes and the Semitic god Dagon were considered identical.
The name “Oannes” was once conjectured to be derived from that of the ancient Babylonian god Ea, but it is now known that the name is the Greek form of the Babylonian Uanna (or Uan) a name used for Adapa in texts from the Library of Ashurbanipal.
Adapa was a mortal man from a godly lineage, a son of Enki in Sumerian, later known as Ea in Akkadian and Babylonian mythology.
Enki was the god of wisdom and of the ancient city of Eridu, who brought the arts of civilization to that city (from Dilmun, according to some versions). He was the keeper of the divine powers called Me, the gifts of civilization. His image is a double-helix snake, or the Caduceus, sometimes confused with the Rod of Asclepius used to symbolize medicine. He is often shown with the horned crown of divinity dressed in the skin of a carp.
His symbols included a goat and a fish, which later combined into a single beast, the goat Capricorn, recognised as the Zodiacal constellation Capricornus. He was also associated with the planet Mercury in the Sumerian astrological system.
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.
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. 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.
Hursag 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”.
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”.
Ninhursag was a mother goddess of the mountains. She is principally a fertility goddess. As the wife and consort of Enki she was also referred to as Damgulanna (great wife of heaven) or Damkina (faithful wife). She had many epithets including shassuru or ‘womb goddess’, tabsut ili ‘midwife of the gods’, ‘mother of all children’ and ‘mother of the gods’.
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.
Taurus was the second sign of the zodiac established among the ancient Mesopotamians — who knew it as the Bull of Heaven — because it was the sign through which the sun rose on the vernal equinox. Due to the precession of the equinox, it now follows Aries. The Bull represents a strong-willed character with great perseverance and determination.
In Egypt, Taurus was seen as the cow goddess Hathor. Hathor was the goddess of beauty, love, and happiness, and she represented all of the riches seen in cattle as the providers of nourishment. Roman astrologers considered Taurus ruled by Venus, the goddess of beauty.
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 GU.AN.NA (“The Bull of Heaven”).
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.
To the Egyptians, the constellation Taurus was a sacred bull that was associated with the renewal of life in spring. When the spring equinox entered Taurus, the constellation would become covered by the Sun in the western sky as spring began. This “sacrifice” led to the renewal of the land. To the early Hebrews, Taurus was the first constellation in their zodiac and consequently it was represented by the first letter in their alphabet, Aleph.
In the Mesopotamian Epic of Gilgamesh, one of the earliest works of literature, the goddess Ishtar sends Taurus, the Bull of Heaven, to kill Gilgamesh for spurning her advances. Some locate Gilgamesh as the neighboring constellation of Orion, facing Taurus as if in combat, while others identify him with the sun whose rising on the equinox vanquishes the constellation.
Taurus was the constellation of the Northern Hemisphere’s March equinox from about 3200 bc. The equinox was considered the Sumerian New Year, Akitu, an important event in their religion. The story of the death of Gugalanna has been considered to represent the sun’s obscuring of the constellation as it rose on the morning of the equinox.
Between the period of the earliest female figurines circa 4500 B.C. … a span of a thousand years elapsed, during which the archaeological signs constantly increase of a cult of the tilled earth fertilised by that noblest and most powerful beast of the recently developed holy barnyard, the bull – who not only sired the milk yielding cows, but also drew the plow, which in that early period simultaneously broke and seeded the earth.
Moreover by analogy, the horned moon, lord of the rhythm of the womb and of the rains and dews, was equated with the bull; so that the animal became a cosmological symbol, uniting the fields and the laws of sky and earth.
Puruli was a Hattian spring festival, held at Nerik, dedicated to the earth goddess Hannahanna, who is married to a new king. The central ritual of the Puruli festival is dedicated to the destruction of the dragon Illuyanka by the storm god Teshub. The corresponding Assyrian festival is the Akitu of the Enuma Elish. Also compared are the Canaanite Poem of Baal and Psalms 93 and 29.
Akitu or Akitum (“the barley-cutting”, akiti-šununum, lit. “barley-sowing”; Akkadian: akitu orrêš-šattim, “head of the year”) was a spring festival in ancient Mesopotamia. The Babylonian Akitu festival has played a pivotal role in the development of theories of religion, myth and ritual, yet the purpose of the festival remains a point of contention among both historians of religion and Assyriologists.
The name is from the Sumerian for “barley”, originally marking two festivals celebrating the beginning of each of the two half-years of the Sumerian calendar, marking the sowing of barley in autumn and the cutting of barley in spring. In Babylonian religion it came to be dedicated to Marduk’s victory over Tiamat, a primordial goddess of the ocean, mating with Abzû (the god of fresh water) to produce younger gods.
Tiamat 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. Some sources identify her with images of a sea serpent or dragon.