Cradle of Civilization

A Blog about the Birth of Our Civilisation and Development

The heavely Mother and father

Posted by Fredsvenn on May 21, 2016


Dingir is a Sumerian word for “god.” Its cuneiform sign is most commonly employed as 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.

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 pronunciation was dimer.

The Assyrian sign DIĜIR could mean: the Akkadian nominal stem il- meaning “god” or “goddess”, derived acrophonically from the Semitic ʾil-, the god Anum, the Akkadian word šamû meaning “sky”, the syllables an and il, a preposition meaning “at” or “to”, and a determinative indicating that the following word is the name of a god.

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. For example, nin-dingir (lady divine) meant a priestess who received foodstuffs at the temple of Enki in the city of Eridu.


Anu (Sumerian: An, from 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, Angels 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. Ti means life in Sumerian. Ninti (Lady Rib) is the Sumerian goddess of life.

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). The earliest texts make no reference to An’s origins. Later he is regarded as the son of Anšar and Kišar, as in the first millennium creation epic Enūma eliš.

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.

This myth, also fragmentary, begins with a conversation between Inanna and her brother Utu. She laments the fact that the Eanna temple is not of their domain, and resolves to reach or secure it. The text becomes increasingly fragmentary at this point in the narrative, but appears to describe her difficult passage through a marshland to reach it, while being advised by a fisherman as to the best route.

Ultimately she reaches her father, Anu. While he is shocked by her arrogance in attempting to capture the Eanna temple for herself, he nevertheless concedes that she has succeeded and it is now her domain. The text ends with an exaltation of her qualities and powers. This myth may represent an eclipse in the authority of the priests of Anu in Uruk, and a transfer of power to the priests of Inanna.

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.

A consort Antum (or as some scholars prefer to read, Anatum) is assigned to him, on the theory that every deity must have a female associate. But Anu spent so much time on the ground protecting the Sumerians he left her in Heaven and then met Innin, whom he renamed Innan, or, “Queen of Heaven”. She was later known as Ishtar. Anu resided in her temple the most, and rarely went back up to Heaven. He is also included in the Epic of Gilgamesh, and is a major character in the clay tablets.

In Sumerian texts of the third millennium the goddess Uraš is his consort; later this position was taken by Ki, the personification of earth, and in Akkadian texts by Antu, whose name is probably derived from his own.

An/Anu frequently receives the epithet “father of the gods,” and many deities are described as his children in one context or another. Inscriptions from third-millennium Lagaš name An as the father of Gatumdug, Baba and Ningirsu.

In later literary texts, Adad, Enki/Ea, Enlil, Girra, Nanna/Sin, Nergal and Šara also appear as his sons, while goddesses referred to as his daughters include Inana/Ištar, Nanaya, Nidaba, Ninisinna, Ninkarrak, Ninmug, Ninnibru, Ninsumun, Nungal and Nusku.

An/Anu is also the head of the Annunaki, and created the demons Lamaštu, Asag and the Sebettu. In the epic Erra and Išum, Anu gives the Sebettu to Erra as weapons with which to massacre humans when their noise becomes irritating to him (Tablet I, 38ff).

The doctrine once established remained an inherent part of the Babylonian-Assyrian religion and led to the more or less complete disassociation of the three gods constituting the triad from their original local limitations.

An intermediate step between Anu viewed as the local deity of Uruk, Enlil as the god of Nippur, and Ea as the god of Eridu is represented by the prominence which each one of the centres associated with the three deities in question must have acquired, and which led to each one absorbing the qualities of other gods so as to give them a controlling position in an organized pantheon. For Nippur we have the direct evidence that its chief deity, En-lil, was once regarded as the head of the Sumerian pantheon.

The sanctity and, therefore, the importance of Eridu remained a fixed tradition in the minds of the people to the latest days, and analogy therefore justifies the conclusion that Anu was likewise worshipped in a centre which had acquired great prominence.

The summing-up of divine powers manifested in the universe in a threefold division represents an outcome of speculation in the schools attached to the temples of Babylonia, but the selection of Anu, Enlil (and later Marduk), and Ea for the three representatives of the three spheres recognized, is due to the importance which, for one reason or the other, the centres in which Anu, Enlil, and Ea were worshipped had acquired in the popular mind.

Each of the three must have been regarded in his centre as the most important member in a larger or smaller group, so that their union in a triad marks also the combination of the three distinctive pantheons into a harmonious whole.

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. 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.


Dyēus (also *Dyēus phter, alternatively spelled dyēws) is believed to have been the 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”, a mother goddess who represents, or is a personification of nature, motherhood, fertility, creation, destruction or who embodies the bounty of the Earth.

Many different goddesses have represented motherhood in one way or another, and some have been associated with the birth of humanity as a whole, along with the universe and everything in it. Others have represented the fertility of the earth.

Dyeus is not directly attested; rather, scholars have reconstructed this deity from the languages and cultures of later Indo-European peoples such as the Greeks, Latins, and Indo-Aryans. According to this scholarly reconstruction, Dyeus was addressed as Dyeu Phter, literally “Sky father” or “shining father”, as reflected in Latin Iūpiter, Diēspiter, possibly Dis Pater and deus pater, Greek Zeu pater, and Sanskrit Dyàuṣ pítaḥ.

As the pantheons of the individual mythologies related to theProto-Indo-European religion evolved, attributes of Dyeus seem to have been redistributed to other deities. In Greek and Roman mythology, Dyeus remained the chief god; however, in Vedic mythology, the etymological continuant of Dyeus became a very abstract god, and his original attributes and dominance over other gods appear to have been transferred to gods such as Agni or Indra.

Later figures etymologically connected with Dyeus is Zeus in Greek mythology, Jupiter (from Iou-pater, pronounced Iuppiter) and Dis Pater in Roman mythology, Dyauṣ Pitār in Historical Vedic religion, and Dionysus, who especially appear with the Thracians and the Sabines.

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). Both Roman god Jupiter and Norse god Týr is a form of Dyeus.

The following names which derive from the related *deiwos is Germanic Tīwaz (known as Týr in Old Norse), Latin Deus (originally used to address Jupiter, but later adopted as the name of the Christian god), Indo-Aryan deva: Vedic/Puranic deva, Buddhist deva, Iranic daeva, daiva, diw, etc., Baltic Dievas, Celtic e.g. Gaulish Dēuos, Scottish Gaelic dia, Welsh duw, Slavic div(-ese) (miracle), and Estonian Tharapita, who bears similarity to Dyaus Pita in name, although it has been interpreted as being related to the god Thor.

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.

Dyēus’s name also likely means “the daytime sky”: in Sanskrit as div- (nominative singular dyāus with vrddhi), its singular means “the sky” and its plural means “days”. Its accusative form *dyēm became Latin diem “day”, which later gave rise to a new nominative diēs. The original nominative survives as diūs in a few fixed expressions.

Finnish taivas Estonian taevas, Livonian tōvaz etc. (from Proto-Finnic *taivas), meaning “heaven” or “sky,” are likely rooted in the Indo-European word. The neighboring Baltic Dievas or Germanic Tiwaz are possible sources, but the Indo-Iranian *daivas accords better in both form and meaning. Similar origin has been proposed for the word family represented by Finnish toivoa “to hope” (originally “to pray from gods”).


In religious terms, divinity or godhead is the state of things that come from a supernatural power or deity, such as a god, supreme being, creator deity, or spirits, and are therefore regarded as sacred and holy.

Such things are regarded as “divine” due to their transcendental origins or because their attributes or qualities are superior or supreme relative to things of the Earth. Divine things are regarded as eternal and based in truth, while material things are regarded as ephemeral and based in illusion.

Such things that may qualify as “divine” are apparitions, visions, prophecies, miracles, and in some views also the soul, or more general things like resurrection, immortality, grace, and salvation. Otherwise what is or is not divine may be loosely defined, as it is used by different belief systems.

The root of the word “divine” is literally “godly” (from the Latin deus, cf. Dyaus, closely related to Greek zeus, div in Persian and deva in Sanskrit), but the use varies significantly depending on which deity is being discussed. This article outlines the major distinctions in the conventional use of the terms.


Deva is a Sanskrit word found in Vedic literature of 2000 BC. Deva means “heavenly, divine, anything of excellence”, and is also one of the terms for a deity in Hinduism.

Deva is masculine, and the related feminine equivalent is devi. Etymologically, the cognates of Devi are Latin dea and Greek thea. When capitalized, Devi or Mata refers to goddess as divine mother in Hinduism. Deva is also referred to as Devatā, while Devi as Devika.

The Sanskrit deva- derives from Indo-Iranian *dev- which in turn descends from the Proto-Indo-European word, *deiwos, originally an adjective meaning “celestial” or “shining”, which is a (not synchronic Sanskrit) vrddhi derivative from the root*diw meaning “to shine”, especially as the day-lit sky.

According to Douglas Harper, the etymological roots of Deva mean “a shining one,” from *div- “to shine,” and it is a cognate with Greek dios “divine” and Zeus, and Latin deus “god” (Old Latin deivos). Monier Williams translates it as “heavenly, divine, terrestrial things of high excellence, exalted, shining ones”. The concept also is used to refer to deity or god.

The word Deva is also a proper name or part of name in Indian culture, where it refers to “one who wishes to excel, overcome” or the “seeker of, master of or a best among-“.

In the earliest Vedic literature, all supernatural beings are called Asuras. The concepts and legends evolve in ancient Indian literature, and by the late Vedic period, benevolent supernatural beings are referred to as Deva-Asuras.

In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad. In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras. Devas along with Asuras, Yaksha (nature spirits) and Rakshasas (ghosts, ogres) are part of Indian mythology, and Devas feature in one of many cosmological theories in Hinduism.

The feminine form of *deiwos is *deiwih, which descends into Indic languages as devi, in that context meaning “female deity”. Also deriving from *deiwos, and thus cognates of deva, are Lithuanian Dievas (Latvian Dievs, Prussian Deiwas), Germanic Tiwaz (seen in English “Tuesday”) and the related Old Norse Tivar (gods), and Latin deus “god” and divus “divine”, from which the English words “divine”, “deity”, French “dieu”, Portuguese “deus”, Spanish “dios” and Italian “dio”, also “Zeys” – “Dias”, the Greek father of the gods, are derived.

It is related to *Dyeus which while from the same root, may originally have referred to the “heavenly shining father”, and hence to “Father Sky”, the chief God of the Indo-European pantheon, continued in Sanskrit Dyaus. The bode of the Devas is Dyuloka.

Finnish taivas Estonian taevas, Livonian tōvaz etc. (from Proto-Finnic *taivas), meaning “heaven” or “sky,” are likely rooted in the Indo-European word. The neighboring Baltic Dievas or Germanic Tiwaz are possible sources, but the Indo-Iranian *daivas accords better in both form and meaning. Similar origin has been proposed for the word family represented by Finnish toivoa “to hope” (originally “to pray from gods”).

Mother Earth

The idea that the fertile earth is female and nurtures humans was not limited to the Greco-Roman world. These traditions were greatly influenced by earlier cultures in the ancient Middle East. In Sumerian mythology Ki is the earth goddess. In Akkadian orthography she has the syllabic values gi, ge, qi, qe (for toponyms).

Some scholars identify her with Ninhursag (“lady of the sacred mountain”; (from Sumerian NIN “lady” and ḪAR.SAG “sacred mountain, foothill”), the earth and fertility mother goddess in Sumerian mythology.

Ninhursag was a mother goddess of the mountains. 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’. She is the tutelary deity to several Sumerian leaders.

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 had many names including Ninmah (“Great Queen”); Nintu (“Lady of Birth”); Mamma or Mami (mother); Aruru, Belet-Ili (lady of the gods, Akkadian). According to legend her name was changed from Ninmah to Ninhursag by her son Ninurta in order to commemorate his creation of the mountains. As Ninmenna, according to a Babylonian investiture ritual, she placed the golden crown on the king in the Eanna temple.

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 includingshassuru or ‘womb goddess’, tabsut ili ‘midwife of the gods’, ‘mother of all children’ and ‘mother of the gods’. In this role she is identified with Ki in the Enuma Elish. She had shrines in both Eridu and Kish.

In the text ‘Creator of the Hoe’, she completed the birth of mankind after the heads had been uncovered by Enki’s hoe. In creation texts, Ninmah (another name for Ninhursag) acts as a midwife whilst the mother goddess Nammu makes different kinds of human individuals from lumps of clay at a feast given by Enki to celebrate the creation of humankind.

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. 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.

Mami is a goddess in the Babylonian epic Atra-Hasis and in other creation legends. She was probably synonymous with Ninhursag. She was involved in the creation of humankind from clay and blood. As Nintu legends states she pinched off fourteen pieces of primordial clay which she formed into womb deities, seven on the left and seven on the right with a brick between them, who produced the first seven pairs of human embryos.

She may have become Belet Ili (“Mistress of the Gods”) when, at Enki’s suggestion, the gods slew one among themselves and used that god’s blood and flesh, mixed with clay, to create humankind. Alternative forms of her name include Mama and Mammitum.

The sun goddess of Arinna is the most important one of three important solar deities of the Hittite pantheon, besides UTUnepisas – “the sun of the sky” and UTU taknas – “the sun of the earth”. She was considered to be the chief deity in some source, in place of her husband. Her consort was the weather god, Teshub; they and their children were all derived from the former Hattic pantheon.

Arinna was perceived to be a paramount chthonic or earth goddess. She becomes largely syncretised with Hebat, the mother goddess of the Hurrians, known as “the mother of all living” and “Queen of the deities”. Ninti, the title of Ninhursag, also means “the mother of all living”, and was a title given to the later Hurrian goddess Kheba.

The mother goddess is likely to have had a later counterpart in the Phrygian goddess Cybele (perhaps “Mountain Mother”), an Anatolian mother goddess who has a possible precursor in the earliest neolithic at Çatalhöyük, where the statue of a pregnant, seated goddess who appears to be giving birth on her throne, which has two feline-headed hand rests, was found in a granary, dated to the 6th millennium BC.

Cybele is Phrygia’s only known goddess, and was probably its state deity. Her Phrygian cult was adopted and adapted by Greek colonists of Asia Minor and spread to mainland Greece and its more distant western colonies around the 6th century BCE.

Bagmashtu (also known as Bagparti, Bagvarti, Bagbartu) is an Araratian (Urartian) goddess, and the consort or wife of the chief Urartian god Haldi. Although throughout most of Urartu Arubani is known as Khaldi’s wife, at the excavation of Musasir references to “Khaldi and his wife, Bagmashtu” were found inscribed on some of the items.

It is assumed that when Urartu expanded its territories to include the area Musasir, local gods were incorporated and a new pantheon was created for that region. The locality and addition of Bagmashtu are supported by the fact that her name is of Armenian origin.

Selardi (Sielardi) is a lunar goddess of Urartu. She is counterpart to the Babylonian moon god, Sin. Nicholas Adontz theorizes that “Sielardi” name is derived from “Siela,” meaning “woman” or “Sister,” and “Ardi” which means sun. He states that in the ancient east, the moon had been considered the sister of the sun, rather than his consort.

The title “The mother of life” later was given to the Akkadian Goddess Kubau, and hence to Hurrian Hepa, emerging in Hebrew as Eve (Heva) and Phygian Kubala (Cybele). In Norse mythology the earth is personified as Jörð, Hlöðyn, and Fjörgyn and Fjörgynn. In Germanic paganism, the Earth Goddess is referred to as Nertha. In Lithuanian mythology Gaia – Žemė (Lithuanian for “Earth”) is daughter of Sun and Moon. Also she is wife of Dangus (Lithuanian for “Sky”) (Varuna).

The Irish Celts worshipped Danu, whilst the Welsh Celts worshipped Dôn. Hints of their names occur throughout Europe, such as the Don River, the Danube River, the Dnestr, and the Dnepr, suggest that they stemmed from an ancient Proto-Indo-European goddess.

In Hinduism, the Mother of all creation is called “Gayatri”. Gayatri is the name of one of the most important Vedic hymns consisting of twenty-four syllables. One of the sacred texts says, “The Gayatri is Brahma, Gayatri is Vishnu, Gayatri is Shiva, the Gayatri is Vedas” and Gayatri later came to be personified as a goddess. She is shown as having five heads and is usually seated within a lotus. The four heads of Gayatri represent the four Vedas and the fifth one represents the almighty deity. In her ten hands, she holds all the symbols of Lord Vishnu. She is another consort of Lord Brahma.

In Hinduism and Buddhism the specific local indwelling mother deity of Earth (as opposed to the mother deity of all creation) is called Bhūmi. Gautama Buddha called upon Bhumi as his witness when he achieved Enlightenment.

Only in late Egyptian Mythology does the reverse seem true. An Egyptian earth and fertility deity, Geb, was male and was considered the Earth Father. He was father of all snakes while Nut is the Sky Mother. However, the mound from which all life was created by parthenogenesis represents Mut, the primal “mother of all who was not born of any”. She the source of all life and the mother of all, and is the more appropriate figure to discuss as the mother goddess in Ancient Egyptian religion. In Theosophy, the Earth Goddess is called the “Planetary Logos of Earth”.

The number of Egyptian goddesses who are depicted as important mother deities is numerous because of regional cults of many early cultures and a major unification of two ancient countries into one.


The Sumerian word NIN (from the Akkadian pronunciation of the sign EREŠ) was used to denote a queen or a priestess, and is often translated as “lady”. Other translations include “queen”, “mistress”, “proprietress”, and “lord”.

Many goddesses are called NIN, such as NIN.GAL (“great lady”), É.NIN.GAL (“lady of the great temple”), EREŠ.KI.GAL (lit. “Queen of the Great Earth”), and NIN.TI. The compound form NIN.DINGIR (“divine lady” or “lady of [a] god”), from the Akkadian entu, denotes a priestess.

NIN originated as a ligature of the cuneiform glyphs of MUNUS and TÚG; the NIN sign was written as MUNUS.TÚG in archaic cuneiform, notably in the Codex Hammurabi. The syllable nin, on the other hand, was written as MUNUS.KA in Assyrian cuneiform. MUNUS.KU = NIN means “sister”. Basic cuneiform MUNUS sign (“woman”) Basic cuneiform TÚG sign (syllable ku).

The other major usage of NIN is for the Akkadian word eninna (nin as in e-nin-na, but also other variants). Eninna is the adverb “now”, but it can also be used as a conjunction, or as a segue-form (a transition form). NIN can also be the word for “sister”.


Ninti is one of the eight goddesses of healing who was created by Ninhursag to heal Enki’s body. Her specific healing area was the rib (Sumerian Ti means rib and to live).

Enki had eaten forbidden flowers and was then cursed by Ninhursaga, who was later persuaded by the other gods to heal him. She relents and takes Enki’s Ab (water, or semen) into her body, and gives birth to gods of healing of each part of the body; Abu for the Jaw, Nintul for the Hip, Ninsutu for the tooth, Ninkasi for the mouth, Dazimua for the side, Enshagag for the Limbs. The last one, Nint, is also a pun on Lady Life, a title of Ninhursag herself.

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. The story thus symbolically reflects the way in which life is brought forth through the addition of water to the land, and once it grows, water is required to bring plants to fruit. It also counsels balance and responsibility, nothing to excess.

Ninti, the title of Ninhursag, also means “the mother of all living”, and was 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, 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.


Uraš or Urash, in Sumerian mythology is a goddess of earth, and one of the consorts of the sky god Anu. She is the mother of the goddess Ninsun and a grandmother of the hero Gilgamesh. However, Uras may only have been another name for Antum, Anu’s wife. The name Uras even became applied to Anu himself, and acquired the meaning “heaven”. Ninurta also was apparently called Uras in later times.


Ereshkigal 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”).

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 (“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.

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, 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.

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.


In Mesopotamian mythology, Irkalla (Akkadian, also Ir-Kalla, Irkalia), Kur (Sumerian) or Ersetu (Akkadian) is theunderworld from which there is no return. It was also called earth of no return, Kurnugia in Sumerian and Erset la tariin Akkadian. Kur is ruled by the goddess Ereshkigal and her consort, the death god Nergal.

Irkalla was originally another name for Ereshkigal, who ruled the underworld alone until Nergal was sent to the underworld and seduced Ereshkigal (in Babylonian mythology). Both the deity and the location were called Irkalla, much like how Hades in Greek mythology is both the name of the underworld and the god who ruled it.

The Sumerian netherworld was a place for the bodies of the dead to exist after death. One passed through the seven gates on their journey through the portal to the netherworld leaving articles of clothing and adornment at each gate, not necessarily by choice as there was a guardian at each gate to extract a toll for one’s passage and to keep one from going the wrong way. The living spirits of the dead are only spoken of in connection with this netherworld when someone has been placed here before they are dead or wrongly killed and can be saved. The bodies of the dead decompose in this afterlife, as they would in the world above.

As the subterranean destination for all who die, Irkalla is similar to Sheol of the Hebrew Bible or Hades of classic Greek mythology. It is different from more hopeful versions of the afterlife, such as those envisioned by the contemporaneous Egyptians and the later in Platonic philosophy, Judaism, and Christianity.

However, Irkalla also differs from the Greek Tartarus and the Christian perspective of hell. Irkalla had no punishment or reward, being seen as a more dreary version of life above, with Erishkigal being seen as both warden and guardian of the dead rather than a sinister ruler like Satan or death gods of other religions. The underworld had various names, some of which were used for the earth and the surface of the earth as well.

Sumerian names are: a.rá, arali, bùr, ganzer, idim, ki, kir, kiši, kuku (darkness), kur,, kunugi/kurnugia (earth of no return), lam / lamma, lamḫu, uraš, urugal / erigal (grave / great city) and ZÉ. Akkadian names are: ammatu, arali / arallû, bīt ddumuzi (house of Dumuzi), danninu, erṣetu, erṣetu la târi (earth of no return), ganzer / kanisurra, ḫaštu, irkalla, kiūru, kukkû (darkness), kurnugû (earth of no return), lammu, mātu šaplītu en qaqqaru.


In Sumerian mythology, Kur is considered the first ever dragon, and usually referred to the Zagros mountains to the east of Sumer. The cuneiform for “kur” was written ideographically with the cuneiform sign as a pictograph of a mountain. It can also mean “foreign land”.

Although the word for earth was Ki, Kur came to also mean land, and Sumer itself, was called “Kur-gal” or “Great Land”. “Kur-gal” also means “Great Mountain” and is a metonym for both Nippur and Enlil who rules from that city. Ekur, “mountain house” was the temple of Enlil at Nippur. A second, popular meaning of Kur was “underworld”, or the world under the earth.

Kur was sometimes the home of the dead, it is possible that the flames on escaping gas plumes in parts of the Zagros mountains would have given those mountains a meaning not entirely consistent with the primary meaning of mountains and an abode of a god. The eastern mountains as an abode of the god with the farther East as the origin of all Gods popular in Ancient Near Eastern mythology.

The underworld Kur is the void space between the primeval sea (Abzu) and the earth (Ma). Kur is almost identical with “Ki-gal”, “Great Land” which is the Underworld (thus the ruler of the Underworld is Ereshkigal “Goddess of The Great Land”. In later Babylonian myth Kur is possibly an Anunnaki, brother of Ereshkigal, Inanna, Enki, and Enlil.

In the Enuma Elish in Akkadian tablets from the first millennium BC, Kur is part of the retinue of Tiamat, and seems to be a snakelike dragon. In one story the slaying of the great serpent Kur results in the flooding of the earth.

A first millennium BC cylinder seal shows a fire-spitting winged dragon—a nude woman between its wings—pulling the chariot of the god who subdued it, another depicts a god riding a dragon, a third goddess.


Ma is a Sumerian word meaning “land” that in Sumerian mythology was also used to regard Primordial Land. Ma was a local goddess at Ma and a Phrygian alternative name for Cybele.

There seems to be some loss in records as to the transition, but the same name Ma appears again later, also tied to the Earth, in Ma being referred to as “Mother of the mountain” – in this case, Kur (Mountain) the first dragon god. The underworld Kur is the void space between the primeval sea (Abzu) and the earth (Ma). Which seem a likely pairing for parentage, in a fuzzy set of records.


In Sumerian mythology, a me (Sumerian, conventionally pronounced me or ñe or Akkadian parşu) is one of the decrees of the gods foundational to those social institutions, religious practices, technologies, behaviors,mores, and human conditions that make civilization, as the Sumerians understood it, possible. They are fundamental to the Sumerian understanding of the relationship between humanity and the gods.

The mes were originally collected by Enlil and then handed over to the guardianship of Enki who was to broker them out to the various Sumerian centers beginning with his own city of Eridu and continuing with Ur, Meluhha, and Dilmun.

This is described in the poem, “Enki and the World Order” which also details how he parcels out responsibility for various crafts and natural phenomena to the lesser gods. Here the mes of various places are extolled but are not themselves clearly specified, and they seem to be distinct from the individual responsibilities of each divinity as they are mentioned in conjunction with specific places rather than gods.

After a considerable amount of self-glorification on the part of Enki, his daughter Inanna comes before him with a complaint that she has been given short shrift on her divine spheres of influence. Enki does his best to placate her by pointing out those she does in fact possess.

There is no direct connection implied in the mythological cycle between this poem and that which is our main source of information on the mes, “Inanna and Enki: The Transfer of the Arts of Civilization from Eridu to Uruk”, but once again Inanna’s discontent is a theme. She is the tutelary deity of Uruk and desires to increase its influence and glory by bringing the mes to it from Eridu.

She travels to Enki’s Eridu shrine, the E-abzu, in her “boat of heaven”, and asks the mes from him after he is drunk, whereupon he complies. After she departs with them, he comes to his senses and notices they are missing from their usual place, and on being informed what he did with them attempts to retrieve them. The attempt fails and Inanna triumphantly delivers them to Uruk.

We never learn what any of the mes look like, yet they are represented as physical objects of some sort. Not only are they stored in a prominent location in the E-abzu, but Inanna is able to display them to the people of Uruk after she arrives with them in her boat. Some of them are indeed physical objects such as musical instruments, but many are technologies like “basket weaving” or abstractions like “victory”. It is not made clear in the poem how such things can be stored, handled, or displayed.

Not all the mes are admirable or desirable traits. Alongside functions like “heroship” and “victory” we also find “the destruction of cities”, “falsehood”, and “enmity”. The Sumerians apparently considered such evils and sins an inevitable part of humanity’s lot in life, divinely and inscrutably decreed, and not to be questioned.

Although more than one hundred mes appear to be mentioned in the latter myth, and the entire list is given four times, the tablets on which it is found are so fragmentary that we have only a little over sixty of them.


In Sumerian mythology, Nammu (also Namma, spelled ideographically NAMMA = ENGUR) was a primeval goddess, corresponding to Tiamat in Babylonian mythology. Nammu was the Goddess Sea (Engur) that gave birth to An (heaven) and Ki (earth) and the first gods, representing the Apsu, the fresh water ocean that the Sumerians believed lay beneath the earth, the source of life-giving water and fertility in a country with almost no rainfall.

Nammu is not well attested in Sumerian mythology. She may have been of greater importance prehistorically, before Enki took over most of her functions. According to the Neo-Sumerian mythological text Enki and Ninmah, Enki is the son of An and Nammu, the goddess who “has given birth to the great gods”. It is she who has the idea of creating mankind, and she goes to wake up Enki, who is asleep in the Apsu, so that he may set the process going.

The Atrahasis-Epos has it that Enlil requested from Nammu the creation of humans. And Nammu told him that with the help of Enki (her son) she can create humans in the image of gods. Reay Tannahill in Sex in History (1980) singled out Nammu as the “only female prime mover” in the cosmogonic myths of antiquity.


Maat or Ma’at was the ancient Egyptian concept of truth, balance, order, harmony, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities, who set the order of the universe from chaos at the moment of creation. Pharaohs are often depicted with the emblems of Maat to emphasise their role in upholding the laws of the Creator.

Her ideological counterpart was Isfet or Asfet (meaning “injustice”, “chaos”, or “violence”; as a verb, “to do evil”) is an ancient Egyptian term from Egyptian mythology used in philosophy, which was built on a religious, social and political affected dualism.

Isfet was thought to be the counterpart of the term Ma’at (meaning “(world-) order” or “harmony”). According to ancient Egyptian beliefs, Isfet and Ma’at built a complementary and also paradoxical dualism: one could not exist without its counterpart. Isfet and Ma’at balanced each other.

An Egyptian king (pharaoh) was appointed to “achieve” Ma’at, which means that he had to keep and protect justice and harmony by destroying Isfet. The principles of the contrariness between Isfet and Ma’at are exemplified in a popular tale from the Middle Kingdom, called “the moaning of the Bedouin”: Those who destroy the lie promote Ma’at; those who promote the good will erase the evil. As fullness casts out appetite, as clothes cover the nude and as heaven clears up after a storm.

In the eyes of the Egyptians the world was always ambiguous; the actions and judgments of a king were thought to simplify these principles in order to keep Ma’at by separating order from chaos or good from evil. Coffin Text 335a asserts the necessity of the dead being cleansed of Isfet in order to be reborn in the Duat.

The earliest surviving records indicating that Maat is the norm for nature and society, in this world and the next, were recorded during the Old Kingdom, the earliest substantial surviving examples being found in the Pyramid Texts of Unas (ca. 2375 BCE and 2345 BCE).

Later, as a goddess in other traditions of the Egyptian pantheon, where most goddesses were paired with a male aspect, her masculine counterpart was Thoth, as their attributes are similar. In other accounts, Thoth was paired off with Seshat, goddess of writing and measure, who is a lesser known deity.

After her role in creation and continuously preventing the universe from returning to chaos, her primary role in Egyptian mythology dealt with the weighing of souls (also called the weighing of the heart) that took place in the underworld, Duat. Her feather was the measure that determined whether the souls (considered to reside in the heart) of the departed would reach the paradise of afterlife successfully.


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 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, *hewsṓs, 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 Άφροδίτη 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”).

J.P. Mallory and Douglas Q. Adams (1997) have also proposed an etymology based on the connection with the Indo-European dawn goddess, from *abhor- “very” and *dhei “to shine”. Other epithets include Erigone “early-born” in Greek.

The Italic goddess Mater Matuta “Mother Morning” has been connected to Aurora by Roman authors (Lucretius, Priscianus). Her festival, the Matralia, fell on 11 June, beginning at dawn.

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.


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.” 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. 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.


Hathor (Egyptian: ḥwt-ḥr, meaning “mansion of Horus”) is an Ancient Egyptian goddess who personified the principles of joy, feminine love, and motherhood. She was one of the most important and popular deities throughout the history of Ancient Egypt.

Hathor was worshiped by royalty and common people alike in whose tombs she is depicted as “Mistress of the West” welcoming the dead into the next life. In other roles she was a goddess of music, dance, foreign lands and fertility who helped women in childbirth, as well as the patron goddess of miners.

The cult of Hathor predates the historic period, and the roots of devotion to her are therefore difficult to trace, though it may be a development of predynastic cults which venerated fertility and nature in general, represented by cows.

Hathor is commonly depicted as a cow goddess with horns in which is set a sun disk with Uraeus. Twin feathers are also sometimes shown in later periods as well as a menat necklace.

Hathor may be the cow goddess who is depicted from an early date on the Narmer Palette and on a stone urn dating from the 1st dynasty that suggests a role as sky-goddess and a relationship to Horus who, as a sun god, is “housed” in her.

The Ancient Egyptians viewed reality as multi-layered in which deities who merge for various reasons, while retaining divergent attributes and myths, were not seen as contradictory but complementary. In a complicated relationship Hathor is at times the mother, daughter and wife of Ra and, like Isis, is at times described as the mother of Horus, and associated with Bast.

The cult of Osiris promised eternal life to those deemed morally worthy. Originally the justified dead, male or female, became an Osiris but by early Roman times females became identified with Hathor and men with Osiris.

The Ancient Greeks sometimes identified Hathor with the goddess Aphrodite, while in Roman mythology she corresponds to Venus. The first secure references to Isis (original Egyptian pronunciation more likely “Aset” or “Iset”) 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”.

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). Isis is also known as protector of the dead and goddess of children.

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. Her cult was popular throughout Egypt, but her most important temples were at Behbeit El-Hagar in the Nile delta, and, beginning in the reign with Nectanebo I (380–362 BCE), on the island of Philae in Upper Egypt.

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.

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.

Xi Wangmu

The Queen Mother of the West or Xi Wangmu is a Chinese goddess known from ancient times. The first historical information on her can be traced back to oracle bone inscriptions of the fifteenth century BC that record sacrifices to a “Western Mother”.

Even though these inscriptions illustrate that she predates organized Taoism, she is most often associated with Taoism. From her name alone some of her most important characteristics are revealed: she is royal, female, and is associated with the west.

The growing popularity of the Queen Mother of the West, as well as the beliefs that she was the dispenser of prosperity, longevity, and eternal bliss took place during the second century BCE when the northern and western parts of China were able to be better known because of the opening of the Silk Road.


Cel was the Etruscan goddess of the earth. On the Etruscan calendar, the month of Celi (September) is likely named for her. Her Greek counterpart is Gaia and her Roman is Tellus.

In Etruscan mythology, Cel was the mother of the Giants. A bronze mirror from the 5th century BC depicts a theomachy in which Celsclan, “son of Cel,” is a Giant attacked by Laran, the god of war. In Greek, “giant” comes from a word meaning “born from Gaia.” Another mirror depicts anguiped Giants in the company of a goddess, possibly Cel, whose lower body is formed of vegetation.

In a sanctuary near Lake Trasimeno were found five votive bronze statuettes, some male and some female, dedicated to her as Cel Ati, “Mother Cel.” The inscription on each reads mi celś atial celthi, “I [belong to, have been given] to Cel the mother, here [in this sanctuary].”

Taurus – Gugalanna – Alalu

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 2300 BC. 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”.

In Babylonian astronomy, the constellation was listed in the MUL.APIN as GU.AN.NA, “The Bull of Heaven”. The Akkadian name was Alu. 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” was borrowed from Semitic mythology and is a compound word made up of the Semitic definite article al and the Semitic 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.


Istanu (Ištanu; from Hattic Estan, “Sun-god”) was the Hittite and Hattic god of the sun. In Luwian he was known asTiwaz 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.

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.

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.

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.

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.

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.

In the Poetic Edda, Prose Edda, and Heimskringla, Hel is referred to as a daughter of Loki, and to “go to Hel” is to die. 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. In the same source, her appearance is described as half blue and half flesh-coloured and further as having a gloomy, downcast appearance.

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.

Pleiades and Hyades

Although likely compiled in the 12th or 11th century BC, the MUL.APIN reflects a tradition which marks the Pleiades as the vernal equinox, which was the case with some precision at the beginning of the Middle Bronze Age. The Pleiades were closest to the Sun at vernal equinox around the 23rd century BC.

The Babylonian star catalogues name the Pleiades MUL.MUL or “star of stars”, and they head the list of stars along the ecliptic, reflecting the fact that they were close to the point of vernal equinox around the 23rd century BC.

The Pleiades lie in the northeastern quadrant of the Taurus constellation. It is one of the best known open clusters, easily visible to the naked eye. The seven most prominent stars in this cluster are at least visual magnitude six, and so the cluster is also named the “Seven Sisters”. The celestial entity has several meanings in different cultures and traditions.

The name of the Pleiades comes from Ancient Greek. It probably derives from plein (‘to sail’) because of the cluster’s importance in delimiting the sailing season in the Mediterranean Sea: ‘the season of navigation began with their heliacal rising’.

However, the name was later mythologised as the name of seven divine sisters, whose name was imagined to derive from that of their mother Pleione, effectively meaning ‘daughters of Pleione’. In reality, the name of the star-cluster almost certainly came first, and Pleione was invented to explain it.

The Pleiades were the seven daughters of the titan Atlas and the sea-nymph Pleione born on Mount Cyllene. They are the sisters of Calypso, Hyas, the Hyades, and the Hesperides. They were nymphs in the train of Artemis, and together with the seven Hyades were called the Atlantides, Dodonides, or Nysiades, nursemaids and teachers to the infant Bacchus.

The Hyades (popularly “the rainy ones”, but probably from Greek hys, i.e. “swine”) are a sisterhood of nymphs that bring rain. The Hyades were daughters of Atlas (by either Pleione or Aethra, one of the Oceanides) and sisters of Hyas in most tellings, although one version gives their parents as Hyas and Boeotia.

The Hyades are sisters to the Pleiades and the Hesperides. The main myth concerning them is envisioned to account for their collective name and to provide an etiology for their weepy raininess: Hyas was killed in a hunting accident and the Hyades wept from their grief. They were changed into a cluster of stars, the Hyades, set in the head of Taurus.

The Ancient Egyptians may have used the names “Followers” and “Ennead” in the prognosis texts of the Calendar of Lucky and Unlucky Days of papyrus Cairo 86637. In Hinduism, the Pleiades are known as Krittika and are associated with the war-god Kartikeya (Murugan, Skanda), who derives his name from them.

The god is raised by the six Krittika sisters, also known as the Matrikas, a group of Hindu goddesses who are always depicted together. He is said to have developed a face for each of them. He is the Commander-in-Chief of the army of the Devas and the son of Shiva.

Ishara was also worshipped within the Hurrian pantheon. She was associated with the underworld. Her astrological embodiment is the constellation Scorpio and she is called the mother of the Sebitti (the Seven Stars), a group of seven minor war gods in Babylonian and Akkadian tradition. They are the children of the god Anu and follow the god Erra into battle. They are, in differing traditions, of good and evil influence.


Ishara is the Hittite word for “treaty, binding promise”, also personified as a goddess of the oath. As a goddess, Ishara could inflict severe bodily penalties to oathbreakers, in particular ascites. In this context, she came to be seen as a “goddess of medicine” whose pity was invoked in case of illness. There was even a verb, isharis- “to be afflicted by the illness of Ishara”.

Variants of the name appear as Ašḫara (in a treaty of Naram-Sin of Akkad with Hita of Elam) and Ušḫara (in Ugarite texts). In Ebla, there were various logographic spellings involving the sign AMA “mother”. In Alalah, her name was written with the Akkadogram IŠTAR plus a phonetic complement -ra, as IŠTAR-ra.

Ishtar is the Mesopotamian East Semitic (Akkadian, Assyrian and Babylonian) goddess of fertility, love, war, and sex. She is the counterpart to the earlier attested Sumerian Inanna, and the cognate for the later attested Northwest Semitic Aramean goddess Astarte. Ishtar was an important deity in Mesopotamian religion which was extant from c.3500 BCE, until its gradual decline between the 1st and 5th centuries CE in the face of Christianity.

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 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.


Ishvara is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism. In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman (Highest Reality), ruler, king or husband depending on the context. In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.

In Shaivism, Ishvara is synonymous with “Shiva”, as the “Supreme lord over other Gods” in the pluralistic sense, or as an Ishta-deva in pluralistic thought. In Vaishnavism, it is synonymous with Vishnu. In traditional Bhakti movements, Ishvara is one or more deities of an individual’s preference from Hinduism’s polytheistic canon of deities.

In modern sectarian movements such as Arya Samaj and Brahmoism, Ishvara takes the form of a monotheistic God. In Yoga school of Hinduism, it is any “personal deity” or “spiritual inspiration”. In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything.


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. 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. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles.

Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Nataraj (Shiva’s dance are the Lasya – the gentle form of dance, associated with the creation of the world, and the Tandava – the violent and dangerous dance, associated with the destruction of weary world views – weary perspectives and lifestyles).


Bhagavān is an epithet for God, particularly for Krishna and other avatars of Vishnu in Vaishnavism, as well as for Shiva in the Shaivism tradition of Hinduism. In north India, Bhagavān also represents the concept of abstract God to Hindus who are religious but do not worship a specific deity.

The term Bhagavān does not appear in Vedas, nor in early or middle Upanishads. The oldest Sanskrit texts use the termBrahman to represent an abstract Supreme Soul, Absolute Reality, while using names of deities like Krishna, Vishnu, Shiva to represent gods and goddesses. The term Ishvara appears in later Vedas and middle Upanishads where it is used to discuss spiritual concepts. The word Bhagavān is found in later era literature, such as the Bhagavad Gita and the Puranas.

In Bhakti school literature, the term is typically used for any deity to whom prayers are offered; for example, Rama, Ganesha, Kartikeya, Krishna, Shiva or Vishnu. Often the deity is the devotee’s one and only Bhagavan. Bhagavan is male in Bhakti traditions, and the female equivalent of Bhagavān is Bhagavatī. To some Hindus the word Bhagavan is an abstract, genderless God concept.

In Buddhism’s Pali scriptures, the term is used with Gautama Buddha, referring to him as Bhagavān Buddha (translated with the phrase ‘Lord Buddha’ or ‘The Blessed One’) and Bhagavān Shakyamuni. The term Bhagavān is also found in other Theravada, Mahayana and Tantra Buddhist texts.

Bhagavān is generally translated as Lord or God. In modern usage, Bhagavān is synonymous with Ishvara, Devatā, Hari or Prabhu, in some schools of Hinduism. Bhagavan is alternatively spelled as Bhagvān, Bhagwan or Bhagawan. The word is, in some sects, used as an honorific title for a spiritual leader considered fully enlightened by the sect. The word is also a proper noun and used as a first name for boys.

Khaldi – Arubani/Bagmastu

Ḫaldi, also known as Khaldi or Hayk, was one of the three chief deities of Urartu (Ararat). His shrine was at Ardini (Muṣaṣir). Hayk or Hayg, also known as Haik Nahapet (“Hayk the Tribal Chief”), is the legendary patriarch and founder of the Armenian nation. 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.  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’.

Ḫaldi or Khaldi – Chief of the pantheon in its earliest stages. Due to his name becoming a title akin to Baal (i.e. “the Khaldi/Baal of the city”, “the Khaldi/Baal of storms”), the chief deity was eventually syncretized or replaced with Ahura Mazda, becoming Aramazd (see below). Formed a triad with his sons Ardinis and Teisheba.

His wife was the goddess Arubani, the Urartian’s goddess of fertility and art. Arinna was the major cult center of the Hittite sun goddess, (thought to be Arinniti) known as UTU Arinna “sun goddess of Arinna”. Arinna was located near Hattusa, the Hittite capital. The name was also used as a substitute name for Arinniti.


Caelus or Coelus was a primal god of the sky in Roman myth and theology, iconography, and literature (compare caelum, the Latin word for “sky” or “the heavens”, hence English “celestial”). The deity’s name usually appears in masculine grammatical form when he is conceived of as a male generative force, but the neuter form Caelum is also found as a divine personification.

The name of Caelus indicates that he was the Roman counterpart of the Greek god Uranus, who was of major importance in the theogonies of the Greeks. Varro couples him with Terra (Earth) as pater and mater (father and mother), and says that they are “great deities” (dei magni) in the theology of the mysteries at Samothrace.

Although Caelus is not known to have had a cult at Rome, not all scholars consider him a Greek import given a Latin name; he has been associated with Summanus, the god of nocturnal thunder, as “purely Roman.”

Caelus begins to appear regularly in Augustan art and in connection with the cult of Mithras during the Imperial era. Vitruvius includes him among celestial gods whose temple-buildings (aedes) should be built open to the sky. As a sky god, he became identified with Jupiter, as indicated by an inscription that reads Optimus Maximus Caelus Aeternus Iup<pi>ter.

According to Cicero and Hyginus, Caelus was the son of Aether and Dies (“Day” or “Daylight”). Caelus and Dies were in this tradition the parents of Mercury. With Trivia, Caelus was the father of the distinctively Roman god Janus, as well as of Saturn and Ops.

Caelus was also the father of one of the three forms of Jupiter, the other two fathers being Aether and Saturn. In one tradition, Caelus was the father with Tellus of the Muses, though was this probably a mere translation of Ouranos from a Greek source.

Caelus substituted for Uranus in Latin versions of the myth of Saturn (Cronus) castrating his heavenly father, from whose severed genitals, cast upon the sea, the goddess Venus (Aphrodite) was born.

In his work On the Nature of the Gods, Cicero presents a Stoic allegory of the myth in which the castration signifies “that the highest heavenly aether, that seed-fire which generates all things, did not require the equivalent of human genitals to proceed in its generative work.”

For Macrobius, the severing marks off Chaos from fixed and measured Time (Saturn) as determined by the revolving Heavens (Caelum). The semina rerum (“seeds” of things that exist physically) come from Caelum and are the elements which create the world.

The divine spatial abstraction Caelum is a synonym for Olympus as a metaphorical heavenly abode of the divine, both identified with and distinguished from themountain in ancient Greece named as the home of the gods. Varro says that the Greeks call Caelum (or Caelus) “Olympus.”

As a representation of space, Caelum is one of the components of the mundus, the “world” or cosmos, along with terra (earth), mare (sea), and aer (air). In his work on the cosmological systems of antiquity, the Dutch Renaissance humanist Gerardus Vossius deals extensively with Caelus and his duality as both a god and a place that the other gods inhabit.

The ante-Nicene Christian writer Lactantius routinely uses the Latin theonyms Caelus, Saturn, and Jupiter to refer to the three divine hypostases of the Neoplatonic school of Plotinus: the First God (Caelus), Intellect (Saturn), and Soul, son of the Intelligible (Jupiter).

Celestial sphere

In astronomy and navigation, the celestial sphere is an imaginary sphere of arbitrarily large radius, concentric with Earth. All objects in the observer’s sky can be thought of as projected upon the inside surface of the celestial sphere, as if it were the underside of a dome or a hemispherical screen. The celestial sphere is a practical tool for spherical astronomy, allowing observers to plot positions of objects in the sky when their distances are unknown or unimportant.

In the field of astronomy, the sky is also called the celestial sphere. This is viewed from Earth’s surface as an imaginary dome where the sun, stars, planets, and the moon are seen to be traveling. The celestial sphere is conventionally divided into regions called constellations.

Usually, the term sky is used informally as the point of view from the Earth’s surface; however, the meaning and usage can vary. In some cases, such as in discussing the weather, the sky refers to only the lower more dense portions of the atmosphere.

The term night sky refers to the sky as seen at night. The term is usually associated with skygazing and astronomy, with reference to views of celestial bodies such as stars, the Moon, and planets that become visible on a clear night after the Sun has set.

Natural light sources in a night sky include moonlight, starlight, and airglow, depending on location and timing. The fact that the sky is not completely dark at night can be easily observed. Were the sky (in the absence of moon and city lights) absolutely dark, one would not be able to see the silhouette of an object against the sky.

The night sky and studies of it have a historical place in both ancient and modern cultures. In the past, for instance, farmers have used the state of the night sky as a calendar to determine when to plant crops.

The ancient belief in astrology is generally based on the belief that relationships between heavenly bodies influence or convey information about events on Earth. The scientific study of the night sky and bodies observed within it, meanwhile, takes place in the science of astronomy.

Within visible-light astronomy, the visibility of celestial objects in the night sky is affected by light pollution. The presence of the Moon in the night sky has historically hindered astronomical observation by increasing the amount of ambient lighting.

With the advent of artificial light sources, however, light pollution has been a growing problem for viewing the night sky. Special filters and modifications to light fixtures can help to alleviate this problem, but for the best views, both professional and amateur optical astronomers seek viewing sites located far from major urban areas.

The celestial spheres

The celestial spheres, or celestial orbs, were the fundamental entities of the cosmological models developed by Plato, Eudoxus, Aristotle, Ptolemy, Copernicus and others. In these celestial models the apparent motions of the fixed stars and the planets are accounted for by treating them as embedded in rotating spheres made of an aetherial, transparent fifth element (quintessence), like jewels set in orbs. Since it was believed that the fixed stars did not change their positions relative to one another, it was argued that they must be on the surface of a single starry sphere.

In modern thought, the orbits of the planets are viewed as the paths of those planets through mostly empty space. Ancient and medieval thinkers, however, considered the celestial orbs to be thick spheres of rarefied matter nested one within the other, each one in complete contact with the sphere above it and the sphere below. When scholars applied Ptolemy’s epicycles, they presumed that each planetary sphere was exactly thick enough to accommodate them.

By combining this nested sphere model with astronomical observations, scholars calculated what became generally accepted values at the time for the distances to the Sun (about 4 million miles), to the other planets, and to the edge of the universe (about 73 million miles).

The nested sphere model’s distances to the Sun and planets differ significantly from modern measurements of the distances, and the size of the universe is now known to be inconceivably large and possibly infinite.

Albert Van Helden has suggested that from about 1250 until the 17th century, virtually all educated Europeans were familiar with the Ptolemaic model of “nesting spheres and the cosmic dimensions derived from it”.

Even following the adoption of Copernicus’s heliocentric model of the universe, new versions of the celestial sphere model were introduced, with the planetary spheres following this sequence from the central Sun: Mercury, Venus, Earth-Moon, Mars, Jupiter and Saturn.


Caelum is a faint constellation in the southern sky, introduced in the 1750s by Nicolas Louis de Lacaille and counted among the 88 modern constellations. Its name means “chisel” in Latin, and it was formerly known as Caelum Scalptorium (“the engravers’ chisel”); a rare word, unconnected with the far more common Latin caelum, meaning “sky, heaven, atmosphere”.




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