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there is also a “black sun” featured in ancient Egyptian texts and iconography, with multiple meanings. In the tomb of Irunefer at Deir el-Medina, the deceased is shown to be illuminated by the sun, shadows who want to harm him are captured in the Netherworld, and “the darkness” in the form of a black sun aborbs all the evil which is arrayed against the deceased, thus the black sun here functions as almost a kind a sin-eater. The papyrus of Ani made for his burial depicts supernatural villains threatening the deceased and being covered with the darkness of a shining black sun, which is meant to refer to a place for the sinful dead; it seems that Christianity was not the only religion to believe in a place of punishment after death. Similar to the context of the sun god Utu, the black sun appears in connection to judgement in the Netherworld, and in monuments it appears as a devourer of the sin and evil of the damned souls, thus protecting the cosmic order and the beatified dead.
An incarnation of the pharaoh in the Pyramid Texts, in the Book of Two Ways the “Lord of Power” is one of the “judges” threatening the deceased. Viewed from different perspectives (e.g., inhabitants of the Netherworld, the pharaoh, the noble deceased, the sungod), the Black Ram and related characters of the later sources seem to be dangerous and hostile creatures not as much “by nature” but by context and situation in which the solar energy exists in a particular moment and to whom it is opposed. More generally, this essay shows that characters often perceived as demonic genetically can possess positive divine, even solar, energy, which in some contexts can receive dangerous, aggressive manifestations.
Ursa Minor, the latter would more closely relate to seven actual heroes from the mythology, but then you would have to match these up with the seven spiritual qualities or auras as related to En-lil.
He gave Humbaba's first aura to the fields.
He gave his second aura to the rivers.
He gave his third aura to the reed-beds.
He gave his fourth aura to the lions.
He gave his fifth aura to the palace. [one text has debt slaves]
He gave his sixth aura to the forests. [one text has the hills]
He gave his seventh aura to Nungal.
Without the Great Mountain Enlil . . . the carp would not . . . come straight up[?] from the sea, they would not dart about. The sea would not produce all its heavy treasure, no freshwater fish would lay eggs in the reedbeds, no bird of the sky would build nests in the spacious lands; in the sky, the thick clouds would not open their mouths; on the fields, dappled grain would not fill the arable lands, vegetation would not grow lushly on the plain; in the gardens, the spreading trees of the mountain would not yield fruit.
In post-Vedic texts, different lists appear; some of these rishis were recognized as the 'mind-born sons' of Brahma, the representation of the Supreme Being as Creator
In ancient Indian astronomy, the asterism of the Big Dipper (part of the constellation of Ursa Major) is called saptarishi, with the seven stars representing seven rishis, namely "Vashistha", "Marichi", "Pulastya", "Pulaha", "Atri", "Angiras" and "Kratu". There is another star slightly visible within it, known as "Arundhati". Arundhati and Vashishtha are married, and together form the Mizar double
Arundhati is the wife of the sage Vasishtha, one of the seven sages (Saptarshi) who are identified with the Ursa Major. She is identified with the morning star and also with the star Alcor which forms a double star with Mizar (identified as Vasishtha Maharshi) in Ursa Major. Arundhati, though the wife of one of the seven seers, is accorded the same status as the seven seers and is worshipped with them as such
Electra, although for at least two or three centuries the title of a clearly visible star, has been regarded as the Lost Pleiad , from the legend that she withdrew her light in sorrow at witnessing the destruction of Ilium, which was founded by her son Dardanos
Hyginus wrote, Electra left her place to be present at its fall, thence wandering off as a hair-star, or comet; or, reduced in brilliancy, settled down close to Mizar (in Ursa Major) as Alopex, the Fox, Ovid (43 B.C.-18?A.D.) called her Atlantis, personifying the family.
The Pirt-Kopan-noot tribe of Australia have a legend of a Lost Pleiad, making this the queen of the other six, beloved by their heavenly Crow, our Canopus, and who, carried away by him, never returned to her home.
Mizar derives from the Arabic miʼzar meaning 'apron; wrapper, covering, cover'. Alcor was originally Arabic Suhā/Sohā, meaning either the ‘forgotten’ or ‘neglected’ one; notable as a faintly perceptible companion of Mizar
As one of the brightest stars in the sky, Arcturus has been significant to observers since antiquity.
In ancient Mesopotamia, it was linked to the god Enlil, and also known as Shudun, "yoke", or SHU-PA of unknown derivation in the Three Stars Each Babylonian star catalogues and later MUL.APIN around 1100 BC.
The traditional name Arcturus is derived from the Ancient Greek Ἀρκτοῦρος (Arktouros) and means "Guardian of the Bear", ultimately from ἄρκτος (arktos), "bear" and οὖρος (ouros), "watcher, guardian". The name has been used since at least the time of Hesiod, circa 700 BC.
Up to the riche sterri briht dongoun
Astronomeers weel reherse kunne
Callid Arthuris constellacioun…
Wher he sit crowned in the heunly mansioun
Amyd the paleis of stonis cristallyne nyne
Inari's foxes, or kitsune, are pure white and act as their messengers. According to myth, Inari, as a goddess, was said to have come to Japan at the time of its creation amidst a harsh famine that struck the land. "She [Inari] descended from Heaven riding on a white fox, and in her hand she carried sheaves of cereal or grain.
Inari's female aspect is often identified or conflated with Dakiniten, a Buddhist deity who is a Japanese transformation of the Indian dakini, or with Benzaiten of the Seven Lucky Gods. Dakiniten is portrayed as a female or androgynous bodhisattva riding a flying white fox.
The classical names for amber, Latin electrum and Ancient Greek ἤλεκτρον (ēlektron), are connected to a term ἠλέκτωρ (ēlektōr) meaning "beaming Sun". According to myth, when Phaëton son of Helios (the Sun) was killed, his mourning sisters became poplar trees, and their tears became elektron, amber
In Middle Low German, amber was known as börnstēn (with etymological roots related to "burn" and to "stone". The Low German term became dominant also in High German by the 18th century, thus modern German Bernstein
Earlier in the poem of Erra and Išum, Erra’s heart explicitly identifies Išum as diparu, “a firebrand,” that the gods follow into battle . From this it follows that the light which the night watchmen Išum and Ḫendursanga shone to lead people home at night was a burning torch or firebrand. Indeed, it seems likely that Išum’s divine power was instantiated in the fiery glow of the torch, and that his name was indeed the masculine form of the Akkadian common noun išātum, “fire.
Ninlil bore Išum for Šamaš, then set (him alight) and left him in the street.”
The Seven gods are “champions without peer”, and have been called “personified weapons”. They are each assigned a destructive destiny by Anu. They are in differing traditions of good and evil influence.
"LA COMTESSE DE CAGLIOSTRO", LUPIN discovered the secret of Alcor:
A.L.C.O.R
"Ad Lapidem Currebat Olim Regina"
"The Queen ("Reine") ran towards the stone in the past."
The secret of Calor is that of the Philosopher's Stone
C.A.L.O.R.
Currebat Ad Lapidem Olim Rhedae*
Run towards the stone of the Rennes of the past.
All this story of all this treasure hidden in a block of stone, in full view of everyone who comes near it, is in all conscience strange enough. But it’s nothing, Josine, nothing at all compared with the idea which dominates the story. You cannot imagine how strange it is—and how beautiful! What poetry and what simplicity!”
Tessub demands that the city institute a debt remission. He promises that, if the city complies, it will experience great prosperity and military success. If it fails to comply, drastic judgment awaits it. In a similar manner the Judean chronicler attributed the destruction and exile of the Kingdom of Judah to her failure to observe Yahweh's sabbatical year remissions (2 Chronicles 36:17-21; cf. Leviticus 26).
Asherah is a Hebrew word for what was either a goddess or a cultic object or perhaps both.
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)
Aya functions primarily as a goddess of light and as the wife of the sun god Šamaš
In Old Babylonian administrative documents from the vicinity of the city of Sippar, Aya appears also to share her husband Šamaš's role in overseeing justice
Aya was associated with morning light and the rising sun. In this role she was called "morning-maker."
Another primary function was that of a divine bride, as exemplified by her epithet kallatum ("bride," "daughter in law")
Aya was associated with morning light and the rising sun.In this role she was called "morning-maker." As Shamash's wife she was regarded as epitome of beauty and charm
Buduhudug, a mythical mountain where the sun was believed to set, was regarded as "the entrance of Shamash to Aya" (nēreb d' Šamaš d' Aya) - the place where they were able to reunite each day after Shamash finished his journey through the sky, Manishtushu dedicated a mace head to "Nin-Aya" in Sippar
Aya was regarded as the wife of Shamash, and thus daughter in law of his parents Suen and Ningal and sister in law of Ishtar. Their daughters were Mamu (or Mamud), the goddess of dreams and Kittum ("truth")
A goddess called Aya was Šamaš’ consort, and had solar characteristics in her own right. Her name means simply lady or mistress. Šamaš’ main temple was at Sippar, and he shared his rulership of the town with Aya. In her role as wife she was a goddess of sexuality and fertility, called kallatum, “the bride” and belet-ulsazu unat “Mistress adorned with voluptuousness”
Nanaya's primary function was that of a goddess of love. She was called bēlet ru'āmi, "lady of love."
A characteristic frequently attributed to Nanaya as a goddess of love, present in the majority of royal inscriptions pertaining to her and in many other documents, was described with the Sumerian word ḫili and its Akkadian equivalent kubzu, which can be translated as charm, luxuriance, voluptuousness or sensuality.
She was also one of the deities believed to protect from the influence of the demon lamashtu, in this role often acting alongside Ishtar.
Nanaya eventually developed a distinctly warlike aspect, mostly present in relation to the so-called "Nanaya Eurshaba," worshiped in Borsippa independently from Nabu. She was instead associated with the god Mār-bīti, described as warlike and as a "terrifying hero," and, like in Uruk, with Usuramassu. Like Inanna, she could also be identified with Irnina, the deified victory
Hindu gods are generally depicted with multiple arms to visually represent their supreme powers and superiority over humankind.
According to the epic Mahabharata, the stars of the Big Dipper were the seven sages called Rishis. These seven sages are said to be those who made the Sun rise and shine. They were happily married to seven sisters named Krttika. They originally all lived together in the northern sky.
But one day, the god of fire, Agni, emerged from the flames of an offering performed by the seven Rishis and fell in love with the seven Krttika. Trying to forget his hopeless love for the Krttika, Agni wandered in the forest where he met Svaha. To conquer Agni’s love, Svaha disguised herself as six of the seven Krttika. Svaha could mimic only six of the Krttika because the seventh sister Arundhati was too devoted to her husband to be imitated.
After a while, Svaha gave birth to a child that she named Skanda. With his birth, rumors began to spread that six of the Rishis’ wives were his mother. Six of the Rishis divorced their wives. Arundhati was the only one that remained with her husband as the star Alcor. The other six Krttika went away to become the Pleiades.
Action Girl: In one of the hymns to Utu/Shamash, she was described as a "youthful leader of battle".
Green Thumb: The Chaldeans believed that Sherida/Aya's mystical union, or sacred marriage, with the sun god caused all vegetation to grow and flourish.
Hot Goddess: She was envisioned as an attractive young girl and one of her epiteths was "mistress adorned with voluptuousness".
Light 'em Up: Sherida/Aya was the goddess of light, and was particularly associated with the sunlight at dawn.
Light Is Good: Sherida/Aya was viewed as a giver and sustainer of light and life. Her light was associated with making the earth fertile, shining on the sea, and giving hope to everyone. She was invoked at all beginnings, when a potent surge of energy was needed to bring the renewing light of dawn.
[...she grasps in her hand] the naked sword, [the emblem of Nergal], and the pointed axe, appropriate to the [Pleiades]. Right and left, battle is set in lines. She is the foremost of the gods, whose play is combat, she who leads the coalition of the seven demons.
Utu, your heart may turn good (again), your liver may turn favourable, your bright countenance, your rightful judgement to the place of Šerida, your beloved (?) spouse. Šerida, your beloved (?) spouse with sweet words may she welcome you … To the couch, your (good) piece of furniture, may she (?) invite you
And Saul had a concubine, whose name was Rizpah, the daughter of Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto my father's concubine?
The reconstructed Proto-Indo-European name of the dawn, *h2éwsōs, derives the verbal root *h2(e)wes- ('to shine, glow red; a flame') extended by the suffix -ós-. The same root also underlies the word for 'gold', *h2ews-om (lit. 'glow')
A possible mythological descendant of the Indo-European dawn goddess may be Aphrodite, the Greek goddess of love and lust. Scholars posit similarities based on her connection with a sky deity as her father (Zeus or Uranus) and her association with red and gold colours. In the Iliad, Aphrodite is hurt by a mortal and seeks solace in her mother's (Dione) bosom. Dione is seen as a female counterpart to Zeus and is thought to etymologically derive from Proto-Indo-European root *Dyeus