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Originally posted by truthiron
This now is a one world combined state and religion and so the eighth is the last great harlot system and no doubt Satan will headquarter from Jerusaleum. This will be the "great city" at the end. The great city probably when John wrote the prophecy may well have been Rome but lost Kingly power when the wound was inflicted and then went on the horns which are of this system that ends the whole affair.
The meaning of the name dnin.giš.zid.da, 'Lord of the good tree', is obscure (although Jacobsen 1973, 7, reads it as: 'the power of the tree to draw substance through its roots').
He was an Underworld deity; the Sumerian Temple-Hymn (Sjoberg, Bergmann, No.15) describes his 'house' in Gišbanda as 'a dark cellar, (an) awe-inspiring place'; Ning~išhzida himself is the 'prince who stretches his pure hand to heaven, with luxuriant and abundant hair (flowing down his) back'. "The god Ning~išhzida, "Lord of the good tree," who represented the numinous power in trees to draw nourishment and to grow, had as his basic form that of the tree's trunk and roots; however, the winding roots, embodiments of living supernatural power, free themselves from the trunk and become live serpents entwined around it."
The existence of a tradition of Ningišzida as incantation specialist is suggested further here "Lord, your mouth is that of [a pure magician] a snake with a great tongue, a magician
This seeming inconsistency of a god of trees who is also a god of serpents resolves itself once it is realized that the ancients considered the roots of trees in some ways "identical" with serpents....That they did so consider them is clear from the sign for tree root, arina, which consists of two crossed signs for serpent (MUŠ). A variant sign adds the sign for tree, g~iš. In its earlier pictographic form this sign-group would have constituted a slightly abbreviated form of the 'caduceus." which thus shows itself as representing the trunk of a tree with its roots in sepent form. In fact, the representations of Ningišzida on Gudea's monuments may well be a humanized version of the "caduceus," the serpents' heads remain, but their bodies and the tree trunk having been made into a human figure
As god of tree roots, Ningišzida naturally would have and, one would think, always would have had his abode underground, that is, in the Nether World. In the myths about him, though, he is not thus represented but rather as an Upper World deity who was taken forcibly down below. This, it will be recognized, is the standard pattern for the myths about the dying gods of vegetation."
It has been suggested that Ningishzidda was originally god of the health-giving plant, the herb of life. Yet the plant which springs from the flowing vase is not peculiar to Ningizzida, and is symbolic of abundant vegetation produced by the fertilizing waters. The crested and crowned serpent was Ningizzida's symbol from very ancient times, and later it was certainly indicative of his curative powers.
One incantation text [exorcises] fever and 'every kind of bodily evil'; 'By Ningizzida, guzalû of the wide nether World, mayest thou be exorcised!' This passage has been interpreted to mean that Ningizzida, as a chthonian divinity, received the dead who were delivered over to him by Nedû, the Chief Porter of the Underworld. The reference is not to the dead however, but to the bodily evils which Nedû was adjured to seize and bring down into the land whence there is not return; whereas Ningizzida, in his character of physician, is merely called upon to exorcise them.
Jacobsen states that, in hymns, Ningišzida is called "Grand Serpent" (muš-mah), and "Terrifying Serpent" (muš-huš). In Ninurta's return to Nibru, the storm god describes one of his weapons as "the seven-mouthed muš-mah serpent"
When he had spoken thus to him, (the lord of Aratta replied): "Messenger, speak to your king, the lord of Kulaba, and say to him: "It is I, the lord suited to purification, I whom the huge heavenly neck-stock, the queen of heaven and earth, the goddess of the numerous me, holy Inana, has brought to Aratta, the mountain of the shining me, I whom she has let bar the entrance of the mountains as if with a great door. How then shall Aratta submit to Unug? Aratta's submission to Unug is out of the question!" Say this to him."
When he had spoken thus to him, the messenger replied to the lord of Aratta: "The great queen of heaven, who rides upon the awesome me, dwelling on the peaks of the bright mountains, adorning the dais of the bright mountains