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Originally posted by ButterCookie
reply to post by Tiger5
When i mentioned the singers and what they sing about, i did notlist them to be first hand eyewitness to creation....
sheeesh
I was just pointing out that more and more blacks are learning about this type of knowledge
Originally posted by ButterCookie
reply to post by Stormdancer777
Yep....
See when they said things like 'boat of heaven, chariots of fire, etc, they were describing these vesseles of the air/space travel.
Originally posted by Equinox99
How did you leave religion and yet still try to shove this Anunaki bull**** down our throats? This was Black Atheist vs Black Christian community. You are trolling your own threads for your agenda.
Inanna spoke:
"What I tell you
Let the singer weave into song.
What I tell you,
Let it flow from ear to mouth,
Let it pass from old to young:
My vulva, the horn,
The Boat of Heaven,
Is full of eagerness like the young moon.
My untilled land lies fallow.
As for me, Inanna,
Who will plow my vulva!
Who will plow my high field!
Who will plow my wet ground!
As for me, the young woman,
Who will plow my vulva!
Who will station the ox there!
Who will plow my vulva!"
“The Courtship of Inanna and Dumuzi”
This piece can be compared to the Song of Solomon. Both are related to the idea of the hieros gamos, or sacred marriage, wherein the king of a land and his consort (or a priestess who represents the goddess) must undergo ritual mating at least annually in order to fructify the land. This sexual connection of the health of the king with the land he rules continued through the cultures of the ancient world and the Middle Ages into the Renaissance.
(Compare also the rich sexual imagery as a parallel with the fecundity of nature in the Hebrew Song of Solomon)
Utu helps Inanna prepare for marriage and selection of a mate by assisting with the weaving of her bridal sheet and suggesting Dumuzi as her mate. He is taking the role of her male kin, assisting with preparation of her dowry and finding a proper husband for her.
Inanna wants to marry a farmer, but Dumuzi is a shepherd, and she balks at the suggestion. Perhaps this is a reference to the dispute that has been ongoing since ancient times concerning the use of land--should it be reserved for farmers to use in planting their crops, or should shepherds be allowed to range their herds over the land? (The story of Cain, a farmer, killing Abel, a shepherd, in the Old Testament may also be a reference to this dispute over land use.)
At first the young people spat, but the anger turns to desire, and they mate. The description of milk, cream, honey, etc., are all delicious, sweet references to the sweetness of the lovemaking, and the rich imagery is a euphemism for the lusciousness of the sexual experience. In turn, it suggests the land will indeed be fruitful as a result of their union.
1. I (am) the lady Adda-guppi’, mother
2. of Nabium-na’id, king of Babylon,
3. votaress of the gods Sin, Nin-gal, Nusku, and Sadarnunna, my deities
5. who, from my childhood, have sought after
6. their godheads. Whereas in the i6th year of Nabopolassar,
7. king of Babylon, Sin, king of the gods, with his city
8. and his temple was angry and went up to heaven-the city and
9. the people that (were) in it went to ruin.
10. (Now) forasmuch as the shrines of Sin, Nin-gal, Nusku,
11. and Sadarnunna I sought after and was worshipper of their godhead,
12. (and) that I laid hold on the hem of the robe of Sin, king of the gods, night and daytime
13. I had ever in mind his great godhead@aily, without ceaSing,
14. of Sin, gamag, Igtar, and Adda, so long as I am alive,
15. I (am) their votaress (both) in heaven and earth. My blesSings,
16. the goodly things which they gave me, I (too) by day, night, month, and year, gave (back) to them.
17. I laid hold on the hem of the robe of Sin, king of the gods, night and daytime
18. my two eyes were with him, in prayer and humility of face
19. was I bowed before them (and) thus (I prayed), " May thy return
30. until the 42nd year of Assurbanipal, the 3rd year of Asur-etillu-ili,
31 .his son, the 2 I St year of Nabopolassar, the 43rd year of Nebuchadrezzar,
32. the 2nd year of Awel-Marduk, the 4th year of Neriglissar,
33. in 95 years of the god Sin, king of the gods of heaven and earth,
34. (in) which I sought after the shrines of his great godhead,
35. (for) my good doings he looked upon me with a smile
36. he heard my prayers, he granted my saying, the wrath
37. of his heart calmed. Towards E-hul-hul the temple of Sin
38. which (is) in Harran, the abode of his heart’s delight, he was reconciled, he had
39. regard. Sin, king of the gods, looked upon me and
40. Nabu-na’id (my) only son, the issue of my womb, to the kingship
41. he called, and the kingship of Sumer and Akkad
42. from the border of Egypt (on) the upper sea even to the lower sea
43. all the lands he entrusted hither
44. to his hands. My two hands I lifted up and to Sin, king of the gods,
45. reverently with imploration [(I prayed) thus, " Nabu-na’id
46. (my) son, offspring of my womb, beloved of his mother,]