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The Wagon, Ninlil (The 7 principal stars of Ursa Major)
The star at the shaft of the Wagon, the Fox, Erra, the strong one among the gods (The star Zeta in Ursa Major)
The star at the front of the Wagon, the Ewe, Aya (Probably the star Epsilon in Ursa Major)
The Hitched Yoke, Anu, the great one of the heavens (the star Eta in Ursa Major)
The Wagon of Heaven, Damkianna (Ursa Minor)
The star on its rope, the Heir of the Sublime Temple, the first ranking son of Anu (The star Polaris in Ursa Minor)
Daughter of great Protogonus, divine, illustrious Rhea, to my prayer incline, Who drives your holy car with speed along, drawn by fierce lions, terrible and strong. Mother of Zeus, whose mighty arm can wield the avenging bolt, and shake the dreadful shield. Drum-beating, frantic, of a splendid mien, brass-sounding, honored, Kronos’ blessed queen.
"Upon the Mother depend the winds, the ocean, the whole earth beneath the snowy seat of Olympus; whenever she leaves the mountains and climbs to the great vault of heaven, Zeus himself, the son of Cronus, makes way, and all the other immortal gods likewise make way for the dread goddess,"
In the chronology of myth Kallisto lived in the time before the Great Deluge which, some say, was brought on by her father King Lykaon who had served Zeus a meal of human flesh. After the catastrophe, Arkas claimed his throne and ruled a new generation of Pelasgian tribesmen born of the oaks. His descendants ruled the kingdom right down to the time of the Trojan War.
Njörðr, father of the deities Freyr and Freyja by his unnamed sister, was in an ill-fated marriage with the goddess Skaði, lives in Nóatún and is associated with the sea, seafaring, wind, fishing, wealth, and crop fertility.
Nerthus is often identified with the van Njörðr who is attested in various 13th century Old Norse works and in numerous Scandinavian place names.
In Germania, Tacitus records that the remote Suebi tribes were united by their veneration of the goddess at his time of writing and maintained a sacred grove on an (unspecified) island and that a holy cart rests there draped with cloth, which only a priest may touch. The priests feel her presence by the cart, and, with deep reverence, attend her cart, which is drawn by heifers. Everywhere the goddess then deigns to visit, she is met with celebration, hospitality, and peace. All iron objects are locked away, and no one will leave for war. When the goddess has had her fill she is returned to her temple by the priests. Tacitus adds that the goddess, the cart, and the cloth are then washed by slaves in a secluded lake. The slaves are then drowned.
A possible mythological dimension to Saturn’s role as a “counter-sun” is furnished by the Greek myth of Phaethon, the son of Helios, who nearly destroyed the world with fire when he caused the solar chariot to crash down from the sky into the river Eridanus. Various passages indicate that Phaethon – or his soul – was eventually placed in the sky as a planet or asterism, but the sources disagree on the identity of Phaethon’s “star”. Hyginus credited Eratosthenes with the identification of Phaethon as the planet Saturn: The second star is that of Sol; others say of Saturn. Eratosthenes claims that it is called Phaethon, from the son of Sol. Many have written about him how he foolishly drove his father’s chariot and set fire to the earth. Because of this he was struck with a thunderbolt by Jove, and fell into the river Eridanus, and was conveyed by Sol to the constellations.
“… for they [the inhabitants of the southern part of Greater Asia, from India to Mesopotamia; MAS] revere the star of Venus under the name of Isis, and that of Saturn as Mithras Helios.”
Hyginus, Poetical Astronomy 2.42.2, tr. Grant 1960: 228: “The second star is that of Sol; others say of Saturn. Eratosthenes claims that it is called Phaethon, from the son of Sol.”
Macrobius, Saturnalia 1.22.8, tr. Davies 1969: 148: “And Saturn himself, the author of times and seasons (and therefore, by the change of a letter, called Κρόνος by the Greeks as though for χρόνος, time), must assuredly be understood to be the sun …”
be thou Cronos, or Phaëthon of many names, or Mithras the Sun of Babylon, in Hellas Delphic Apollo; be thou Gamos …, … painquelling Paieon, or patterned Heaven; be thou called the Starclad …”
Utu, the great lord of Arali, After he turns the dark place into light he will judge your case. Let the child of the sun-god Utu, *light up for him the netherworld, the place of darkness!
What Ninlil did, having given birth to Išum, was to set him alight. The two lines are to be translated, “Ninlil bore Išum for Šamaš, then set (him alight) and left him in the street.”
This is clearly implied in Tacitus’ statement that “of the seven planets that rule the fortunes of
mankind,Saturn moves in the highest orbit and has the greatest potency.
Manetho stated that the Titan Kronos “rules the whole aether” (pantòs … aithéros árchei) Some Neo-Platonists went so far as to associate the planet with the pole as the motive agent of the cosmos; for example, expounding on Saturn’s association with a sickle and Plato’s comparison of the cosmos to a spindle whorl, Proclus noted that the pole as the ágkistron or “hook” of the spindle was regarded as the sign of Saturn, “imitating the Mind” of the cosmos. In other contexts, the term pólos does not refer to the rotational pole but to the entire starry heaven, in its turning aspect. The latter usage of the term may underlie the adjective hypsípolos, used by Porphyry and Nonnus to describe Saturn, for which the translation “high in the (starry) sky” seems valid.Meanwhile, others interpreted the elevated position of Saturn’s sphere, adjoining that of the fixed stars, not as a sign of the god’s loftiness, but of his exile to the boundary of the cosmos – with a nod to the myth of Kronos’ banishment. Thus, Cicero explicitly stated that Jupiter had chained his father Saturn to the stars. A related concept was the late understanding, reported by Diodorus of Tarsus (d. c. 390 AD), that Saturn was actually the largest of the planets, only appearing to be small because it is further away than all the others.
As it was used by the Germanic peoples, the swastika was so closely tied to two other symbols, the sunwheel and Thor’s hammer, that the three were practically interchangeable.
It should be noted that Snorri Sturluson (1179-1241), the Icelandic writer, who wrote the Prose Edda, made an interesting comparison with the Aesir gods to the people in Asia, particular to the Trojan royal family. Snorri wrote that the Aesir had come from Asia, and he compared the Ragnarok with the Fall of Troy, so Snorri is saying that Asgard, home of the gods, was also called Troy. Several of the gods were identified with the heroes. Snorri wrote that Thor was once called Hector, Ali (Vali) was Helenus, and Vidar with Aeneas. While Loki was compared to the devious trickster Ulysses (Odysseus).
berloga-workshop.com...
Under the names of Nal and Bergelmir, Laufey and Farbauti appear as the primordial couple in the Norse version of the universal flood myth. The flood, caused by the blood of the murdered androgynous giant Ymir, covers the whole world, and destroys all the early giants; except for Nal and Bergelmir. They escaped to safety in Jotunheim by sheltering on one of the beams of the World Mill.
Now the course of the visible gods will appear through the disk of god, my father; and in similar fashion the so-called “pipe”, the origin of the ministering wind. For you will see it hanging from the sun's disk like a pipe. You will see the outflow of this object toward the regions westward.
The seven vowels celebrate me, the great imperishable God, indefatigable Father of All. I am the imperishable lyre, having tuned the lyric songs of the celestial vortex.
Just as a massive tree exists as potential energy in the tiny seed of the banyan fig, so does this world consisting of animate and inanimate things exist in the Heart-Seed
In Herodotus' Histories, Ninlil under the name Mylitta was identified as the Assyrian version of Aphrodite, the Greek goddess of love. It is possible that this identification was due to Ninlil's syncretism with Ištar as the goddess of love and war.
Very little is known about the iconography of Ninlil/Mulliltu. Some of her later iconography may overlap with that of the goddess Ištar after they were syncretised. Astronomically she is identified with the constellations Ursa Maior (mulmar-gíd-da ereqqu "wagon") and Lyra (mulUZ3 enzu "goat").
O king of all inhabited lands, creator of the world, O Hendursaja , first born of Enlil holder of the sublime scepter
Nance has placed a mighty symbol in your hand, Hendursaja. The divine mother Nance speaks confidentially with you. She has made the crook and sceptre for its plans flourish in a pure place
You are the chief constable of the dead people who are brought to the underworld. Chief herald, lord Hendursaja: after Enki had had intercourse with ..., he destined the seven sons that she had borne to him...The seven heralds stand at your service, on this very day, as evening approaches, the first of the seven is a fox with a sweeping tail.
Mullil and Mulliltu can also be analysed as words derived from the Akkadian verb "to be pure"
www.ancientworldmagazine.com...
Julius Caesar (100-44 BC) also wrote about the gods that were worshipped by Germanic tribes in his De Bello Gallico. Foremost among them, according to Caesar, was the deity that he equated with Mercury and whom modern scholars assume may have been an early form of Wotan (whom the Norse would call Odin)
When the Ephesian Artemis appears in her stiff Anatolian format, bees are often shown on her belt or tight skirt. Indeed, D.G. Hogarth, who excavated the earliest levels of the sanctuary found gold ornaments, some in the shape of bees, that could have been attached to an image's garments. Some scholars trace the Ephesian Artemis back to an earlier Anatolian goddess whom the Hittites called Hannahanna, who sent a bee to wake up the god Telepinu from sleep/death
From Porphyry's writings, scholars have also learned that Melissa was the name of the moon goddess Artemis and the goddess who took suffering away from mothers giving birth. Souls were symbolized by bees and it was Melissa who drew souls down to be born. She was connected with the idea of a periodic regeneration.
The Medusa is wearing a short skirt which allows her legs freedom of movement while she is fleeing from Perseus. Her motion is further indicated by the formulaic positioning of her legs in the so–called Knielauf position which stylistically resembles a swastika.
Snorri mentions the high seat on four occasions. In the first instance he seems to refer to it rather as a dwelling place: "There is one abode called Hliðskjálf, and when Allfather sat in the high seat there, he looked out over the whole world and saw every man's acts, and knew all things which he saw."
However, later he explicitly refers to it as the high seat itself: "Another great abode is there, which is named Valaskjálf.
He gave them twelve rǫkstólar (judgement-seats), but the high-seat was his alone
I often go on bitter nights
To Wotan’s oak in the quiet glade
With dark powers to weave a union—
The runic letters the moon makes with its magic spell
And all who are full of impudence during the day
Are made small by the magic formula!
Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.