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You, River, creatrix of every[thing], when the Great Gods dug you, on your banks [they established] goodness. In your midst Ea, king of the Apsû, built [his residence]. He gave you an irresistible flood. Fire, anger, radiance, awesomeness, did Ea and Asaluhi give to you so that you might deliver judgment over mankind.
In Babylonian theological thought this avenging fire was apparently generated by the radiance of the river god, the namurratu and puluhtu, which attributes are mentioned in the incantation alongside ißåtu. This radiance, generated by all deities, was an essential manifestation of their numinous power, and several sources indicate that the divine River was endowed with an especially powerful form of it
The guilty party appears to have experienced, at the bottom of the river, a face to face encounter with the deity, whose unsustainable aura literally set his body to fire. The people attending the ordeal would also undergo an experience of the divine aura, but to a degree which did not endanger them physically, and the entire country would witness the glow of divine radiance .
They are great warriors: their greatness is like the empty desert wastes. They are both the lords of the River, the River of the Ordeal which clears the just man.
Its divine powers ……. The seven divine powers, …… grandly established, adorned with the divine powers by the prince in the abzu, the prince …… adorned ……. The warrior qualities of Mešlamta-ea and Lord Lugal-era …… in the foreign lands; their greatness shines forth to the outer limits of heaven and earth, to the outer limits of heaven and earth. Your river is a mighty river, the river which determines destinies, an august river where the sun rises
Their power is a storm which could eradicate the Land. Mešlamta-ea and Lord Lugal-era, it is sweet to praise you!
Spirit took the form of a dove.
She made a cross in the Jordan
and she lifted up the waters in colors,
and said to the Jordan,
“You defile me and you defile my seven sons.
In December 2010, the death of Michael Faherty, a 76-year-old man in County Galway, Ireland, was recorded as "spontaneous combustion" by the coroner. The doctor, Ciaran McLoughlin, made this statement at the inquiry into the death: "This fire was thoroughly investigated and I'm left with the conclusion that this fits into the category of spontaneous human combustion, for which there is no adequate explanation."
Well, yes. A bed of piping hot coals does have a tendency to burn, as our friend David Saltzberg discovered back in 2007, when he attempted a firewalking stunt as part of UCLA physics department demonstration. Poor David ended up being escorted home with badly blistered feet, and spent the rest of the night soaking his very sore soles in cold water.
As he came to the mountain of Mashu,
whose entrance is guarded daily by monsters,
whose back extends to the dam of heaven,
and whose breast reaches down to Aralu,
Scorpion-men guard its gate;
Dreadful terror they spread, and it is death to behold them.
Their splendour is fearful, overthrowing the mountains;
From sunrise to sunset they guard the sun.
According to Mesopotamian tradition the border of the netherworld was marked by a river called Ḫubur in Akkadian and i7-kur-ra “river of the netherworld”, i7-lu2-ku2-ku2 “man-devouring river” or i7-lu2-ru-gu2 “river that runs against man” in Sumerian. Hubur, according to the dictionaries (AHW 352 and CAD H 219) a Sumerian loan-word, also occurs as a synonym for the whole of the netherworld (W. G. Lambert, AfO. 17 [1954–56] 312:9; BWL 58:7) and as the name of the place of the river-ordeal
From this Lipsinki concluded that the entrance to the Land of Darkness, beyond which was the Mountain of God, was reached through “a gate of darkness, whose geographical origin is likely to be looked for in the tunnel at the source of the Western Tigris.” This, of course, was the Reverend Marmaduke Carver’s western corner of his proposed terrestrial Paradise, its eastern corner being Lake Van, with its apex in the mountain range that included Abus Mons; that is, Bingöl Mountain.
Plutarch holds that the rex sacrorum played as a substitute for the former king of Rome in various religious rituals. The rex held no civic or military role, but nevertheless was bound to offer a public sacrifice in the Comitia on this date. The "flight of the king" was the swift exit the proxy king was required to make from that place of public business. It may be that the two versions are to be reconciled by taking the "flight" of the rex sacrorum as a reenactment of the expulsion of Tarquinius.
She wept, and a blush spread over a wife's cheeks. Her husband and her father forgave her being forced: She said: `I deny myself the forgiveness that you grant.' Then she stabbed herself with a blade she had hidden, And, all bloodied, fell at her father's feet. Even then she took care in dying so that she fell With decency, that was her care even in falling
The oldest name found in Mandaeans holy books is Zazai. In Haran Gauaita, Zazai was the first of the seven Mandaean king-archers who destroyed Judaism
Pure Waters, waters of the Tigris rising,
Waters of Euphrates, that in a pure place
are created,
Waters, that in Abzu are carefully brought up,
Pure lips of Enki have cleared.
Sons Abzu - seven they are –
Have consecrated Water, have cleared Water, have forced Water to shine.
Before the father yours Enki,
Before mother of yours Damgalnunna
Let it be pure, let it be clean, let it be shining!
On the banks of the Nepean River, rows of robed Mandaeans lined up for icy submersion.
bound is ˁUlmaya who dwells in the desert of Kulaniya. Bound is ˁIlmaya Dew who dwells in the waste lands of Ubriya (and) Amiqta. Bound is the rebellious, dog-like Lilith who dwells on the river Pišra and calls herself Mamay. Bound are all Liliths and Istartes who dwell in the fortress of Škatin (= Bīt ˁIškatil) and Šarmat and Batunia of Bīt Ulaya. Shackled is the Lord of Bīt Zaman. Bound is Istarte Amašmiš of Šuš-Birta. Bound and shackled is Ispandarmid-Lilith, who calls herself Lady (-Ispandarmid). Bound is Anahid-Lilith of Arimin of Kaldayye. Bound (and shackled) is Nanay of Borṣip and shackled is Nanay of Bīt Guzayye which is in Gahzay. Bound is Ilaha Bruqa who sits on the bank of the Tigris. Bound is the Persian Gisur … Bound is Mohbaṭ-Sahir who sits on the hill of Mura. Bound is Mlaka of Radin, the reckless Šṭurga and bound is Istarte, the Lady of Bīt Zibna. Bound is Istarte of the new town (territory), the Istarte who sits on the bank of the Euphrates and calls herself Mulit. Bound are the sixty-six Ilahas. Bound is the phalanx of Nanay, she and her seven sisters who dwell on the river Harin (or: Hurin) in Bīt Hašim (Hašum). Bound and shackled is the Istarte of Akat, she and her three hundred and sixty tribes … Bound is Nerig of Zambur and Ilaha of Bīt Tuldana, they and their imprecations and their tribes.
Upon thee by name I call, angel dwelling in Arbela that brings forth hearts and consciences, and takes away N. from N. and from the home of his father and mother and brethren and friends, and from his place and his amulet
Traditionally, the threshold guardian was a person or thing that stood in the hero’s way just as he or she enters the “new world” of the adventure. This was nearly always the first event that happened at the transition point between Act 1 and Act 2 of a story, and again between Act 2 and Act 3. An example from mythology would be Cerberus, the three-headed dog that protects the entrance to the underworld. When Orpheus travels to the underworld to retrieve his dead love, he must get past Cerberus.
The Guardian of the Threshold is a spectral figure and is the abstract of the debit and credit book of the individual. "It is the combined evil influence that is the result of the wicked thoughts and acts of the age in which any one may live, and it assumes to each student a definite shape at each appearance, being always either of one sort or changing each time
The bridegroom is coming in
Equal to Ares
Hymenaios
Happy bridegroom, your marriage has been fulfilled as you prayed, you have the girl for whom you prayed . . . Your form is graceful, your eyes . . . gentle, and love streams over your beautiful face . . . Aphrodite has honoured you outstandingly
Citing The Odyssey 8.175 , Richard Onians maintains that " Homer conceived beauty, charis, as a wreath or crown about things
Khvarenah (also spelled khwarenah or xwarra(h): is an Avestan word for a Zoroastrian concept literally denoting "glory" or "splendour" but understood as a divine mystical force or power projected upon and aiding the appointed. The neuter noun thus also connotes "(divine) royal glory", reflecting the perceived divine empowerment of kings.
Mistress, you have given your strength to him who is king. Ama-ucumgal-ana brings forth radiance for you. Inana, you have given your strength to him who is king. Ama-ucumgal-ana brings forth radiance for you.