We are one
Posted by Fredsvenn on December 8, 2016
My view of cosmos, us, is that everything is telling the same thing about our world – either it is called mythology, religion, pilosophy or science – our culture was created along with our specie in Africa, from where we moved out and spread around the world.
However, something happened at Gobekli Tepe, which is a direct translation of Armenian “Portasar” which means Mountain Navel, in the Armenian Highland for 12000 years ago, and that was the beginning of our civilization – that is why we call our self Aryans, also known as Hurrians (from Har-ri-ans), Urartians (Ar-ar-at-ians), Armenians (Ar-men-ians) etc.
Aratta, also known as Urartu (Ararat) and Armenia, is a land that appears in Sumerian myths surrounding Enmerkar and Lugalbanda, two early and possibly mythical kings of Uruk also mentioned on the Sumerian king list.
Aratta is described in Sumerian literature as a fabulously wealthy place full of gold, silver, lapis lazuli and other precious materials, as well as the artisans to craft them. It is remote and difficult to reach. It is home to the goddess Inana, who transfers her allegiance from Aratta to Uruk. It is conquered by Enmerkar of Uruk.
Muṣaṣir (Akkadian for Exit of the Serpent/Snake), in Urartian Ardini was an ancient city of Urartu, attested in Assyrian sources of the 9th and 8th centuries BC. The city’s tutelary deity was Ḫaldi (also known as Khaldi or Hayk). Hayk or Hayg, also known as Haik Nahapet (Hayk the “head of family” or patriarch) is the legendary patriarch and founder of the Armenian nation. The Armenian word haykakan or haigagan, meaning “that which pertains to Armenians”, finds its stem in this progenitor.
Of all the gods of the Urartian pantheon, the most inscriptions are dedicated to Khaldi. Khaldi was a warrior god whom the kings of Urartu would pray to for victories in battle. He was portrayed as a man with or without wings, standing on a lion.
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’. His wife was the goddess Arubani, the Urartian’s goddess of fertility and art.
In the Vedic religion, Ṛta (Sanskrit ṛtaṃ “that which is properly/excellently joined; order, rule; truth”) is the principle of natural order which regulates and coordinates the operation of the universe and everything within it.
In the hymns of the Vedas, Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders. Conceptually, it is closely allied to the injunctions and ordinances thought to uphold it, collectively referred to as Dharma, and the action of the individual in relation to those ordinances, referred to as Karma – two terms which eventually eclipsed Ṛta in importance as signifying natural, religious and moral order in later Hinduism.
Sanskrit scholar Maurice Bloomfield referred to Ṛta as “one of the most important religious conceptions of the Rig Veda”, going on to note that, “from the point of view of the history of religious ideas we may, in fact we must, begin the history of Hindu religion at least with the history of this conception”.
Asha is the Avestan language term (corresponding to Vedic language ṛta) for a concept of cardinal importance to Zoroastrian theology and doctrine. In the moral sphere, aša/arta represents what has been called “the decisive confessional concept of Zoroastrianism.” Its Old Persian equivalent is arta-. In Middle Iranian languages the term appears as ard-.
The significance of the term is complex, with a highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of ‘truth’ and ‘right(eousness)’, ‘order’ and ‘right working’. The word is also the proper name of the divinity Asha, the Amesha Spenta that is the hypostasis or “genius” of “Truth” or “Righteousness”. In the Younger Avesta, this figure is more commonly referred to as Asha Vahishta (Aša Vahišta, Arta Vahišta), “Best Truth”. The opposite of Avestan aša is druj, “lie.”
The Middle Persian descendant is Ashawahist or Ardwahisht; New Persian Ardibehesht or Ordibehesht. In the Gathas, the oldest texts of Zoroastrianism and thought to have been composed by the prophet himself, it is seldom possible to distinguish between moral principle and the divinity. Later texts consistently use the ‘Best’ epithet when speaking of the Amesha Spenta, only once in the Gathas is ‘best’ an adjective of aša/arta.
Armani was a tribe of the Armenian Highlands and Anatolia sometimes associated with the Name of Armenia. The name Armenia is connected to the Indo-European root Ar- meaning “assemble/create” which is vastly used in names of or regarding the Sun, light, or fire, found in Ararat, Aryan, Arta etc.
Armen or Armin (masc.), Armina or Armine (fem.), “a military man”, “a military woman”. Armin is an ancient Zoroastrian given name in Persian, meaning Guardian of Iran (Iran meaning Aryan land), a Germanic given name, the modern form of Arminius (18/17 BC–21 AD), who defeated a Roman army in the Battle of the Teutoburg Forest, an Ancient Greek given name, the modern form of Ariobarzanes, meaning “exalting the Aryans”, and the name of Armenia as a province of the Achaemenid Empire of Persia.
The name of the first month of the earliest Roman calendar, March, comes from Latin Martius. It was named for Mars, the Roman god of war who was also regarded as a guardian of agriculture and an ancestor of the Roman people through his sons Romulus and Remus. His month Martius was the beginning of the season for both farming and warfare, and the festivals held in his honor during the month were mirrored by others in October, when the season for these activities came to a close.
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 enters the sign of Aries when it reaches the northern vernal equinox. The Sun transits this sign mostly between March 21 and April 20 each year. Under the sidereal zodiac, the sun currently transits Aries from April 15 to May 14 (approximately).
The symbol of the ram is based on the Chrysomallus, the flying ram that provided the Golden Fleece. In Greek mythology, the Golden Fleece is the fleece of the gold-hair winged ram, which was held in Colchis. The fleece is a symbol of authority and kingship.
Maryannu is an ancient word for the caste of chariot-mounted hereditary warrior nobility which existed in many of the societies of the Middle East during the Bronze Age.
Robert Drews writes that the name ‘maryannu’ although plural takes the singular ‘marya’, which in Sanskrit means young warrior, and attaches a Hurrian suffix. He suggests that at the beginning of the Late Bronze Age most would have spoken either Hurrian or Aryan but by the end of the 14th century most of the Levant maryannu had Semitic names.
Mitanni, also called Hanigalbat in Assyrian or Naharin in Egyptian texts, was a Hurrian-speaking state in northern Syria and southeast Anatolia from ca. 1500 BC–1300 BC. The Mitanni kingdom was referred to as the Maryannu, Nahrin or Mitanni by the Egyptians, the Hurri by the Hittites, and the Hanigalbat by the Assyrians. The different names seem to have referred to the same kingdom and were used interchangeably, according to Michael C. Astour.
The Mannaeans (country name usually Mannea; Akkadian: Mannai, possibly Biblical Minniּ) were an ancient people who lived in the territory of present-day northwestern Iran south of lake Urmia, around the 10th to 7th centuries BC. At that time they were neighbors of the empires of Assyria and Urartu, as well as other small buffer states between the two, such as Musasir and Zikirta.
In the Bible (Jeremiah 51:27) the Mannaeans are called Minni. In the Jewish Encyclopedia (1906), Minni is identified with Armenia, but it could refer to one of the provinces in ancient Armenia; Minni, Ararat and Ashkenaz.
According to examinations of the place and personal names found in Assyrian and Urartian texts, the Mannaeans, or at least their rulers, spoke Hurrian, a non-Semitic and non-Indo-European language related to Urartian, with no modern language connections.
According to Tacitus’s Germania (98 CE), Tuisto (or Tuisco) is the divine ancestor of the Germanic peoples. Tacitus relates that “ancient songs” (Latin carminibus antiquis) of the Germanic peoples celebrated Tuisto as “a god, born of the earth” (deum terra editum).
These songs further attributed to him a son, Mannus, who in turn had three sons, the offspring of whom were referred to as Ingaevones, Herminones and Istaevones, living near the Ocean (proximi Oceano), in the interior (medii), and the remaining parts (ceteri) of the geographical region of Germania, respectively.
The names Mannus and Tuisto/Tuisco seem to have some relation to Proto-Germanic Mannaz, “man” and Tiwaz, “Tyr, the god”. Mannaz is the conventional name of the m-rune ᛗ of the Elder Futhark. It is derived from the reconstructed Common Germanic word for “man”, mannaz.
The Germania manuscript corpus contains two primary variant readings of the name. Root of the word is from the Hindu Vedic ‘Tvasthar’ – father of Manu. The most frequently occurring, Tuisto, is commonly connected to the Proto-Germanic root *tvai- “two” and its derivative *tvis- “twice” or “doubled”, thus giving Tuisto the core meaning “double”.
Any assumption of a gender inference is entirely conjectural, as the tvia/tvis roots are also the roots of any number of other concepts/words in the Germanic languages. Take for instance the Germanic “twist”, which, in all but the English has the primary meaning of “dispute/conflict”.
The second variant of the name, occurring originally in manuscript E, reads Tuisco. One proposed etymology for this variant reconstructs a Proto-Germanic *tiwisko and connects this with Proto-Germanic *Tiwaz, giving the meaning “son of Tiu”. This interpretation would thus make Tuisco the son of the sky-god (Proto-Indo-European *Dyeus) and the earth-goddess.
In the larger Indo-European pantheon, Tuisto is equated to the Indic/Vedic Tvastar, a solar deity in the Mahābhārata and the Harivaṃśa. The term Tvaṣṭṛ is mentioned in the Mitanni treaty, which establishes him as a proto-Indo-Iranian divinity.
Tvaṣṭṛ is mentioned in the Ṛgveda and is the former of the bodies of men and animals,’ and invoked when desiring offspring, called garbha-pati or the lord of the womb. The term, also transliterated as Tvaṣṭr, nominative Tvaṣṭā, is the heavenly builder, the maker of divine implements, especially Indra’s Vajra and the guardian of Soma. In the historical Vedic religion, Tvaṣṭṛ is the first-born creator of the universe. The Purusha Sukta refers to the Purusha as Tvastr, who is the visible form of creativity emerged from the navel of the invisible Vishvakarman.
Manu is a term found with various meanings in different mythologies of Hinduism. In early texts, it refers to the archetypal man, or to the first man (progenitor of humanity).The Sanskrit term for ‘human’, (manava) means ‘of Manu’ or ‘children of Manu’.
In later texts, Manu is the title or name of mystical sage-rulers of earth, or alternatively as the head of mythical dynasties that begin with each cyclic kalpa (aeon) when the universe is born anew. The title of the text Manusmriti uses this term as a prefix, but refers to the first Manu – Svayambhuva, the spiritual son of Brahma.
Latin aurum or ausum is from Proto-Italic *auzom, from Proto-Indo-European *hé-hus-o- (“glow”), cognate with Lithuanian áuksas, Old Lithuanian ausas, Old Prussian ausis, Tocharian A wäs, Tocharian B yasā.
The term Golden Age comes from Greek mythology and legend and refers to the first in a sequence of four or five (or more) Ages of Man, in which the Golden Age is first, followed in sequence, by the Silver, Bronze, Heroic, and then the present (Iron), which is a period of decline, sometimes followed by the Leaden Age. By definition, one is never in the Golden Age.
By extension “Golden Age” denotes a period of primordial peace, harmony, stability, and prosperity. During this age peace and harmony prevailed, people did not have to work to feed themselves, for the earth provided food in abundance.
They lived to a very old age with a youthful appearance, eventually dying peacefully, with spirits living on as “guardians”. Plato in Cratylus (397 e) recounts the golden race of humans who came first. He clarifies that Hesiod did not mean literally made of gold, but good and noble.
There are analogous concepts in the religious and philosophical traditions of the South Asian subcontinent. For example, the Vedic or ancient Hindu culture saw history as cyclical, composed of yugas with alternating Dark and Golden Ages.
The Kali yuga (Iron Age), Dwapara yuga (Bronze Age), Treta yuga (Silver Age) and Satya yuga (Golden Age) correspond to the four Greek ages. Similar beliefs occur in the ancient Middle East and throughout the ancient world, as well.
European pastoral literary tradition often depicted nymphs and shepherds as living a life of rustic innocence and peace, set in Arcadia, a region of Greece that was the abode and center of worship of their tutelary deity, goat-footed Pan, who dwelt among them.
In classical Greek mythology the Golden Age was presided over by the leading Titan Cronus. In some version of the myth Astraea also ruled. She lived with men until the end of the Silver Age, but in the Bronze Age, when men became violent and greedy, fled to the stars, where she appears as the constellation Virgo, holding the scales of Justice, or Libra.
Hesiod calls [Astraea] the daughter of Jove and Themis. Aratus says that she is thought to be daughter of Astraeus and Aurora, who lived at the time of the Golden Age of men and was their leader.
On account of her carefulness and fairness she was called Justice, and at that time no foreign nations were attacked in war, nor did anyone sail over the seas, but they were wont to live their lives caring for their fields. But those born after their death began to be less observant of duty and more greedy, so that Justice associated more rarely with men.
Finally the disease became so extreme that it was said the Brazen Race was born; then she could not endure more, and flew away to the stars. However, according to legend, Astraea will one day come back to Earth, bringing with her the return of the utopian Golden Age of which she was the ambassador.
Ushas, Sanskrit for “dawn”, is a Vedic deity, and consequently a Hindu deity as well. Sanskrit uṣas is an s-stem, i.e. the genitive case is uṣásas. It is from PIE *hausos-, cognate to Greek Eos and Latin Aurora. In the “family books” of the Rig Veda, Ushas is the divine daughter—a divó duhitâ —of Dyaus Pita (“Sky Father”). This is taken literally in the traditional genealogies of Hindu mythology.
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.
In one recent Hindu interpretation, Sri Aurobindo in his Secret of the Veda, described Ushas as “the medium of the awakening, the activity and the growth of the other gods; she is the first condition of the Vedic realisation. By her increasing illumination the whole nature of man is clarified; through her [mankind] arrives at the Truth, through her he enjoys [Truth’s] beatitude.”
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 *h₂ewsṓs 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 *h₂ews-tro-.
The name *hewsṓs is derived from a root *hwes / *au̯es “to shine”, thus translating to “the shining one”. Both the English word east and the Latin auster “south” are from a root cognate adjective *aws-t(e)ro-. Also cognate is aurum “gold”, from *awso-. The name for “spring season”, *wes-r- is also from the same root.
Besides the name most amenable to reconstruction, *h₂ewsṓs, a number of epithets of the dawn goddess may be reconstructed with some certainty. Among these is *wenos- (also an s-stem), whence Sanskrit vanas “loveliness; desire”, used of Uṣas in the Rigveda, and the Latin name Venus and the Norse Vanir. The name indicates that the goddess was imagined as a beautiful nubile woman, who also had aspects of a love goddess.
The love goddess aspect was separated from the personification of dawn in a number of traditions, including Roman Venus vs. Aurora, and Greek Aphrodite vs. Eos. The name of Aphrodite may still preserve her role as a dawn goddess, etymologized as “she who shines from the foam [ocean]” (from aphros “foam” and deato “to shine”).
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.