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Stone Hex

To give a person horrid luck for a given amount of time.

Find a smooth stone and spit on it. Whisper their name over it. Turn it thrice counterclockwise.

"With this stone, I turn your fate,

misfortune shall be your mate,

until again I turn the one

on blessed path of setting sun."

The person shall suffer misfortune on top of misfortune until you take the stone in the same hand and turn it thrice clockwise.

rhianna

Marduk was called a "shepherd" because

in the ancient Near East, the shepherd was a common metaphor for a king or a god who had the responsibility of leading, feeding, protecting, and caring for their people. The term implied benevolent rulership and a close relationship with the populace.

Key reasons for this epithet include:

A Symbol of Rulership: In Mesopotamian culture, from the end of the third millennium BCE onwards, the monarch was often described as the "shepherd of his people". This was a powerful symbol of authority and the duty to ensure the well-being of the land and its inhabitants.

Divine Appointment: Kings like Hammurabi (famous for his law code) explicitly emulated Marduk and referred to themselves as "salvation-bearing shepherds," indicating that they believed their shepherding role was divinely ordained by the gods, including Marduk, the chief god of Babylon.

Role in Creation Myth: In the Babylonian creation myth, the Enuma Elish, after Marduk defeats Tiamat and establishes order, the gods grant him kingship and decree that he should "exercise shepherdship over mankind" and "shepherd all the gods like sheep".

Provision and Justice: The role of a shepherd involved leading the flock to safe pastures and water. Similarly, Marduk, as the supreme deity and god of justice and agriculture, was seen as the provider of sustenance and the enforcer of justice who protected the weak from oppression, which aligns with the care-giving aspect of a "good" shepherd.

Approachability: Marduk's popularity grew partly because he was seen as an approachable deity who cared about human beings and their suffering, a characteristic reflected in the protective imagery of a shepherd.

Therefore, the title "good shepherd" highlighted Marduk's role as a powerful yet compassionate ruler and protector of both the gods and humanity.

chthonicdivinebard

“Rituals termed in Sumerian NAM.BÚR.BI (Akk namburbû), meaning “its undoing,” could be performed by priests, or even by Gods, to ward off the evil portended by an omen. The Gods Ea, Šamaš and Marduk (also known as Asalluhi) are said to “perform apotropaic rituals wherever there are portentous happenings and signs,” and an epithet of the Sun-God identifies Him as “the one who averts the [bad] signs and portents by means of namburbi rituals.” The seventh-century reports from the astrologers to the Kings Esarhaddon and Aššurnaṣipal reveals the use of such rituals, as in the following selected lines: “Let them perform a namburbû ritual; the halo was not a closed one.” “This is a bad sign for all lands. Let the king my lord perform a namburbû ritual and so make its evil pass by.” “Mars remained four fingers distant from Saturn, it did not come close. It did not reach it. I have copied [the omen from "Enūma Anu Enlil.”] What is the harm in it? Let the pertinent namburbû ritual be performed.“ The protection of the king was paramount, since the celestial omens (especially the lunar) most directly affected him as the representative of the state. Therefore the scholar Munnabitu warned that "the [k]ing must not become negligent about these observations of the [mo]on; let the king perform either a namburbû or [so]me ritual which is pertinent to it.””

— Heaven and Earth: Divine-Human Relations in Mesopotamian Celestial Divination by Francesca Rochberg in “Magic in History: Prayer, Magic, and the Stars in the Ancient and Late Antique World” edited by Scott Noegel, Joel Walker, and Brannon Wheeler (p 182-3)

kispu

Another Babylonian exorcism formula

anašši dipāru ṣalmīšunu aqallu ša utukku šēdu rābiṣu eṭemmu u mimma lemnu muṣabbit amēlūti ēpiš kišpī ruẖê rusê upšāšê lemnūti ina amāt Ea u Asalluẖi Girra qāmû liqmūkunūši ẖūlā zūbā u itattukā quturkunu lītelli ina šamê la'mīkunu liballi šamšu liprus ẖayyattakunu mār Ea mašmaššu

I raise the torch, I burn your figurines! Utukku demon, šēdu demon, “lurker” demon, ghost And any evil that can seize men, Those who performed witchcraft, magic, sorcery and evil machinations May Girra, the burner, burn you at the command of Ea and Asalluẖi Dissolve, melt and drip away! May your smoke steadily rise into the sky, May the Sun extinguish your embers, May Ea’s son, the exorcist, cut off the terror emanating from you!

—

I’ve previously posted a Babylonian incantation that was part of a larger ritual to get rid of evil spirits (here), and this is another of these incantations, though this one is part of the famous Maqlû (“burning”) ritual, while that other one is part of a different exoricsm rite. Here, incorporating elements of sympathetic magic, one can see the exorcist burn a figurine that represents all the evil that’s affecting the patient: the utukku (Sumerian udug) are half-made featureless shadow beings that, according to Wiggermann (see his paper “The Mesopotamian Pandemonium”), are the by-product of creation; šēdu is like the word daemon, sometimes used to describe good protective spirits (the male counterpart of the female lamassu), other times it refers to actual demons (Hebrew šed is related); the lurker, rābiṣu, waited places where people would be alone and then struck them with illness (often giving them really nasty stuff like strokes); and the eṭemmu (Sumerian gidim) are close to our idea of ghosts, angry shadows of the dead who can’t rest for some reason (some had “unfinished business” but not being properly buried was the most common case, as it deprived the spirit from joining the underworld and could even destroy the spirit’s identity, turning it into something close to an utukku).

The gods called to aid the exorcist are: Girra (also called Gibil), the Old Babylonian god of fire and light, for obvious reasons (he’s invoked, like, 50 times over the Maqlû), syncretized with Nusku/Nuska; Ea, the Babylonian name for Sumerian god Enki, creator of mankind and god of wisdom and magic, who appears in lots of exorcism formulas; and Asalluẖi, the patron god of exorcism later syncretized into Marduk.

Pronounce the š like the English sh (Hebrew shin), ṣ like ts (Hebrew tsade), ẖ like a guttural h (Hebrew chet), and ṭ as a fancy t (Hebrew tet… we call it “emphatic”). All vowels with a line above them (called a macron) indicate long vowels (like the ee in English sheep). I’ve been taught stress is usually supposed to fall on the second-to-last syllable, but it depends on whether or not there’s a longer vowel nearby (though we actually don’t really know the minutia of Akkadian pronunciation for obvious reasons)

sag-dab-sar

Adapted Sumerian Water Purification

Purification is everywhere in Mesopotamia, there is even a priest who focuses solely on purification rites. A person, a temple, ritual items, offerings and anything belonging to a Diĝir must be pure. So far I have always simply asked Enki to bless the water on my altar, but I wanted to find a more historical way, and utilized the CDLI to find one.

Incantation

Have water in container

Have empty bowl in sacred space

This is an incantation of letting cleansed water fall into the bowl.

Hold up water container

Heaven is King, Earth is Queen

Enki, Lord of the Abzu, his cleansed water purifies heaven, pure water and cleansed water he created.

When Asalluhi, princely son, let the jug of cleansed water fall into the bowl in the pure place; it is purified and brightened.

Pour water from a container into a bowl located in the sacred space.

The being with evil tongue has truly stepped out.

Hover your dominant hand over the water

Hold your other arm up, bent at the elbow, and palm facing outwards.

The water is purified and brightened.

Evil has stepped out.

The fallen water is purified and brightened.

Evil has stepped out.

The water on this altar is purified and brightened.

Evil has stepped out.

Enki's water is purified and brightened.

Praise The Abzu!

Sources, Notes, & Annotation

rhianna

Marduk was called a "shepherd" because

Key reasons for this epithet include:

Therefore, the title "good shepherd" highlighted Marduk's role as a powerful yet compassionate ruler and protector of both the gods and humanity.

mostlydeadlanguages

"Women Who Gained Wisdom in Their Work" (KAR 321, obv. 2–11/IM.132512 iii.6–21)

Image: IM.132512, col. iii

This hymnic Akkadian text from the late second millennium BCE is found in two primary places: KAR 321, a school tablet that has excerpts from multiple famous compositions, and IM.132512, a lengthy poem praising the god Marduk and his city Babylon. The first half of it appears to alternate between couplets about the good deeds of men and women, although the genders of the various "theys" can be inconsistent. The second half seems to focus on the women dedicated to religious roles who served the gods in Babylon.

The men free the prisoner; they release the captive at great cost. The women set out rations of (silver? beer?); how very reverently do they bless […]. They follow the divine law, protecting what is right: the primal boundary, the ancient blueprint. The hostesses of righteous Ningirsu, of sweet Alala: they do not act disrespectfully with them; they honor and exalt each other. They act appropriately as pleasing advisors: brightening moods, loving joy. Women who gained wisdom in their work: the ugbabtu priestesses, who stay true to their (divine) spouse; the naditu priestesses, who skillfully revive the womb; the qadištu priestesses, who put verdigris into purifying water.* They protect taboos and enforce prohibitions; they bless the kneeler and acquire prayer. They are careful, conscientious, aware of goodness; they are constantly solicitous to the gods' sanctuaries. (or: the gods' daughters are constantly solicitous.) They act well and can be appropriate: […] of all Babylon, the herd (?) of Ishtar (?). They are those liberated from service by Marduk. He shall not rob them (?) or bring accusations against them.

parafrazerofhistory

Demons Pervasive in Babylonian & Assyrian Life

“If we may judge from the fragments of their literature which have been deciphered, few people seem to have suffered more from the persistent assaults of demons than the ancient Babylonians and Assyrians, and the evil spirits that preyed on them were of a peculiarly cruel and malignant sort; even the gods themselves were not exempt from their attacks. These baleful beings lurked in solitary places, in graves, in the shadow of ruins and on the tops of mountains. They dwelt in the wilderness, in the holes and dens of the earth, they issued from the lower parts of the ground. Nothing could resist them in heaven above, nothing could withstand them on earth below. They roamed the streets, they leaped from house to house. The high and thick fences they penetrated like a flood, the door could not stay them, nor the bolt make them turn back. They glided through the door like a serpent, they pierced through the planks like the wind. There was no place, however small, which they could not invade, none so large that they could not fill. And their wickedness was equal to their power. ‘They are wicked, they are wicked,’ says an incantation. No prayers could move them, no supplications could make them relent; for they knew no pity, they hearkened not to reason, they knew no troth. To them all manner of evil was ascribed. Their presence was felt not only in the terrible winds that swept the land, in the fevers bred of the marshes, and in the diseases engendered by the damp heat of summer. All the petty annoyances of life—a sudden fall, an unlucky word, a headache, a paltry quarrel—were set down to the agency of fiends; and all the fierce emotions that rend the mind—love, hate, jealousy, and madness—were equally the work of these invisible tormentors. Men and women stood in constant danger of them. They tore the wife from the bosom of her husband, the son from the knees of his father. They ate the flesh and drank the blood of men, they prevented them from sleeping or taking food, and to adopt a metaphor from one of the texts, ‘they ground the country like flour.’ Almost every part of the human frame was menaced by a special fiend. One demon assailed the head, another the neck, another the hips, and so on. They bound a man's hands, they fettered his feet, they spat poison and gall on him. Day and night must he wander without rest; sighs and lamentations were his food. They attacked even the animals. They drove doves from their dovecotes, and swallows from their nests; they smote the bull and the ass. They pursued the cattle to their stalls: they lodged with the horses in the stable: they caused the she-ass to miscarry, and the young ass at its mother's dugs to pine away. Even lifeless things could be possessed by them; for there were demons that rushed against houses and took walls by storm, that shut themselves up in doors, and hid themselves under bolts. Indeed they threatened the whole world with destruction, and there was none that could deliver from them save only the mighty god Marduk.”

—J. G. Frazer, The Scapegoat (The Golden Bough, vol. IX, 1913, pp. 102-103)

Marduk (R) faces off against Tiamat (L) in a battle detailed in the Enuma Elish (creation myth). This relief was found in Nimrud, Nineveh (now a part of modern-day Mosul, Iraq).

(Source: Roberto Amerighi, Public domain, via Wikimedia Commons)

#marduk

astra-ravana

Meet Me At The Crossroads

Crossroads magick is one of the most ancient and powerful forms of spiritual practice, rooted in folklore, myth, and occult traditions worldwide. The crossroads serve as a liminal space where different realms meet, making them ideal for transformation, communication with spirits, and supernatural workings. Let's explore the history, myths, practices associated with crossroads magick.

The Symbolism and Power of Crossroads

Crossroads are places where two or more paths meet, symbolizing transition, choices, and the convergence of the mundane and the mystical. In magickal traditions, they are seen as:

• Liminal Spaces – Areas where the veil between worlds is thin.

• Points of Decision – Representing life's choices and personal transformation.

• Spiritual Crossroads – Where humans, spirits, and deities can interact.

• Portals to the Otherworld – Allowing access to hidden knowledge and power.

The number of roads meeting affects the energy of the crossroads:

• Two-way crossroads (simple intersection) – Often used for general spellwork and divination.

• Three-way crossroads (Y-shape) – Associated with Hekate, the Fates, and feminine wisdom.

• Four-way crossroads (traditional crossroads) – The most commonly used for summoning spirits and transformative rituals.

Myths, Legends, and Superstitions

Many cultures have legends surrounding the mystical power of crossroads. Here are some notable myths and beliefs:

Greek and Roman Mythology

Hekate – The Greek goddess of witchcraft and magic is often depicted standing at a three-way crossroads with her torches, guiding souls and granting wisdom. Her followers left offerings called Hekate’s Suppers at crossroads for her favor.

Hermes/Mercury – A trickster and messenger god, he was the protector of travelers, psychopomps, and merchants. Crossroads were sacred to him, and statues called herms were placed at intersections to bring luck.

European Folklore

The Devil at the Crossroads – In European and later American folklore, it was believed that one could meet the Devil at a crossroads at midnight to make a pact for wealth, power, or skill (as in the famous story of blues musician Robert Johnson).

The Wild Hunt – A spectral procession of spirits, often led by Odin or other deities, was said to pass through crossroads. Seeing them was an omen of death.

Burial Superstitions – In medieval Europe, criminals and suicides were buried at crossroads to confuse their spirits and prevent hauntings.

Hoodoo and African Diaspora Traditions

Papa Legba – In Haitian Vodou and New Orleans Voodoo, Papa Legba is the gatekeeper of the crossroads, facilitating communication between humans and spirits.

The Crossroads Rite – In Hoodoo, one can go to the crossroads to make a deal with a spirit (not necessarily the Devil) to gain mastery in a skill, often by leaving offerings and performing rituals.

Asian Crossroads Beliefs

Shinto and Yokai – In Japanese folklore, crossroads were believed to be haunted by yurei (ghosts) and yokai (supernatural beings).

Chinese Folk Traditions – Paper offerings for spirits are often burned at crossroads to ensure the dead find their way.

Crossroads Magick Practices

Crossroads magick can be used for various purposes, including divination, spirit communication, curses, protection, and self-transformation.

Divination and Spirit Communication

• Perform scrying with a black mirror or water bowl at a crossroads at night.

• Use crossroads dirt in divination rituals to enhance psychic abilities.

• Ask a question, listen to the first words you hear or the first sign you see as an answer.

Spellwork and Rituals

• Offerings and Petitions – Leave food, coins, or candles to spirits or deities at the crossroads for guidance.

• Banishings and Uncrossings – Discard cursed items or perform cleansing rituals at a crossroads to remove negative energy.

• Empowerment and Mastery Rites – Go to the crossroads for seven nights, performing a skill (such as playing an instrument or reciting spells) to gain supernatural mastery.

Working with Spirits and Deities

• Call upon Hekate, Hermes, Papa Legba, or local spirits while standing at a crossroads, making offerings and asking for guidance.

• Use crossroads dirt in spell jars, protection sachets, or ritual circles to enhance power.

• Summon a spirit at midnight by drawing a symbol in the dirt, lighting candles, and calling their name.

Protection and Warding

• Place a small charm or a buried protective sigil at a crossroads to guard an area.

• Scatter salt or crushed eggshells at a crossroads to cleanse spiritual residue.

Crossroads Magick in Modern Practice

Today, crossroads magick is used in:

• Witchcraft and Paganism – Honoring deities like Hekate and Hermes, performing rituals, and collecting crossroads dirt.

• Hoodoo and Folk Magick – Working with spirits for skill mastery and protection.

• Urban Magick – Using intersections in cities as modern crossroads for rituals.

• Left-Hand Path Practices – Pact-making and spirit summoning.

Considerations

• Always research cultural traditions before incorporating them.

• Be respectful when leaving offerings (avoid littering).

• Ensure you protect yourself spiritually before summoning entities.

Hekate Crossroads Ritual (Road Opener)

Hekate, the goddess of the crossroads, is a powerful ally for removing obstacles, opening new opportunities, and guiding you on your path. This ritual calls upon her to clear blockages and illuminate the road ahead.

Needed:

• Three black candles

• A key

• Garlic or onions

• Honey or wine

• A written petition

• A bowl of spring water or Florida Water

• A small torch, lantern, or flashlight

Timing:

• Midnight is Hekate’s sacred hour, making it the most potent time.

• A dark moon (for deep transformation) or a new moon (for new beginnings).

• A Wednesday (for communication and movement) or a Saturday (for removing obstacles).

Instructions:

Preparation - Locate a physical crossroads where two or more roads meet. If that’s not possible, mark a symbolic crossroads in your home using salt, chalk, or stones. Stand in the center and take a few deep breaths, grounding yourself in the moment.

Invocation - Light the three black candles in a triangle around you, saying:

“Hekate, Torchbearer, Keeper of the Crossroads, I call to you. You who walk the liminal spaces, She who opens and closes the way, Come forth and guide me now.”

Place the key at the center of your ritual space and touch it, saying:

“With this key, I ask your blessing, Hekate Enodia, to open the roads before me.”

Pour a few drops of honey or wine onto the ground as an offering, saying:

“Mighty Hekate, accept this gift, and in your wisdom, clear my path.”

Removing Obstacles - Hold your petition and read it aloud, stating what you need cleared from your path. Example:

“Before me stand barriers unseen, doubts, fears, and paths unclear.

With your torches, Hekate, burn them away!

With your hounds, chase away misfortune!

With your key, unlock the way forward!”

Dip your fingers in the bowl of water and sprinkle it over your petition, saying:

“As water washes away the past, so too are my blockages removed.”

If safe, burn the petition in a fireproof dish, releasing it to the elements. If burning isn’t possible, tear it into small pieces and scatter them at the crossroads.

Opening the Way - Hold up the key and envision a golden path unfolding before you. Light your torch or flashlight and say:

“Hekate, light my way. With your guidance, I walk forward with confidence and clarity.”

Place the key in your pocket or wear it as a charm, symbolizing the road now open.

Closing - Leave garlic, onions, or additional honey at the crossroads as a final offering, saying:

“Hekate, Queen of the Crossroads, I thank you. May your blessings remain with me as I walk this new path.”

Walk away without looking back, trusting that the road is now open.

After the Ritual:

• Keep the key with you as a talisman for continued road-opening energy.

• Pay attention to dreams, signs, and synchronicities—Hekate often communicates through symbols.

• If possible, return to the crossroads in the coming days to leave a small token of gratitude.

Crossroads magick is a powerful, ancient practice that connects the worlds of the living, the dead, and the divine. Whether seeking wisdom, transformation, or supernatural aid, the crossroads serve as a gateway to profound mystical experiences. By honoring the spirits, respecting the traditions, and practicing responsibly, one can tap into the vast power of the crossroads.

thesumeriancontrarian

Asarluhi is a lesser-known yet significant deity in Mesopotamian religion, particularly within the pantheon of Sumer and later Babylon. Originating as a god associated with the city of Kuara, Asarluhi was initially a local god of agriculture and healing. Over time, his attributes and role expanded, particularly as his identity merged with that of the more prominent god Marduk. Understanding Asarluhi offers valuable insights into the development of religious syncretism and the transformation of deities in the ancient Near East. Origins and Early Worship Asarluhi was originally venerated in the city of Kuara, near Eridu, one of the most ancient and culturally significant cities in Sumerian tradition. As a local deity, he was closely associated with agriculture, fertility, and healing. His role as a healer, in particular, became central to his worship, as he was invoked to protect against diseases and other physical ailments. Asarluhi was also linked to exorcisms, being involved in rituals to drive away evil spirits and protect individuals from harm. Syncretism with Marduk Over time, Asarluhi’s identity and attributes merged with those of Marduk, the chief god of Babylon. This process of syncretism reflects the political and religious dominance of Babylon over other Sumerian city-states. As Marduk rose to prominence, particularly after the composition of the Enuma Elish, the Babylonian creation epic, many local gods were either absorbed into Marduk's mythology or transformed into aspects of his divine personality. Asarluhi became identified with Marduk as a younger form of the god, particularly in the context of magical and healing practices. In this new role, he was seen as a divine helper and protector of those invoking Marduk, especially in rituals of exorcism and purification. Role in Magic and Healing Asarluhi maintained his association with healing and exorcism even after his syncretism with Marduk. He was invoked in rituals aimed at curing diseases, particularly those caused by demonic forces. His connection to water, particularly the sacred waters of the abzu (the watery abyss), was a central element in these rituals, symbolizing purification and renewal. Texts from the period include invocations to Asarluhi as part of exorcistic incantations and healing spells, underscoring his enduring importance in this domain. Asarluhi in Texts and Rituals In various Babylonian texts, Asarluhi is depicted as the son of Enki (or Ea), the god of wisdom and water. This lineage further solidifies his association with purification and magic. Enki, as the master of magic and crafts, was a natural counterpart to Asarluhi’s role in rituals, and the two were often invoked together. In some texts, Asarluhi is even described as a mediator between humanity and the gods, facilitating divine intervention in matters of health and protection.

sag-dab-sar

Debunk—The Goddess: Power, Sexuality, and the Feminine Divine by Shahrukh Husain

◾️◾️◾️

The goddess of a religion may be absorbed into new theologies as demons, monsters, dragons, and serpents, which are usually described as dwelling in the darkness and depth of the primordial waters. Probably the first goddess to suffer this fate was Tiamat of ancient Sumer. By the time that Akkadian had taken over from Sumerian as the main spoken language of Sumer, in the 2nd millenium BC, the goddess Tiamat had been transformed from a devoted mother into an evil breeder of dragons. This new depiction helped to justify humanity’s allegiance to Marduk, who as her enemy became defender of the right. Similarly, each night, the sun god Ra fought Apophis, the dragon of chaos, who was harboured by the goddess Nuanet in her watery abyss.

The Indo-Europeans made a virtue of the slaughter of dragons, pitting gods of light and sky against these reptilian monsters. In the 3,000-year-old Indian sacred text, the Rigveda, Indra mutilated the mighty dragon Vritra, at the same time assaulting Vritra’s mother Danu with a deadly weapon so that her “vital enery..ebbed away.” In Greek myth, Apollo killed Python, the oracle of Delphi. The struggle of the consistent, light, male deity, representing goodness, against the changeable, dark, female divinity continued into the monotheistic religions.

Source: The Goddess: Power, Sexuality, and the Feminine Divine by Shahrukh Husain. Pg. 47.

◾️◾️◾️

This is incorrect misinformation. Lets break it down: The source of the post, the image, and all its claims.

🟠The Source: Author

As always lets look at where this information is coming from. The author is Shahrukh Husain.

▪️Education

She has her Bachelor’s in Arts from the School of Oriental & African Studies University of London. No particular subject given, Class of 1979. [1]

Her fellowships were: Brunel University London 2007-08 and London College of Fashion 2003-05. Does not say what she worked on specifically during those fellowships. [2]

▪️Professions

Author: Fiction, Non-fiction, Screenplays. For both adult and child audiences. Her adult fiction, published by Virago, can be described as reworked myths reflecting a universal theme of modern relevance.

“Modern relevance” is a huge red flag basically an excuse (or explanation) for undisclosed historical inaccuracies.

Psychoanalytic psychotherapist. Specialized in Transcultural work.

Advisory role to parliament (guessing UK) for topics on marriage, race, religion, and language.

▪️Inferences on Author Credentials

No reference to study of Assyriology (Tiāmat), Egyptology (Naunet), Classics (Python), or Religious Studies (Vedic/Hinduism); nor any ancient language enough to speak historically accurately about Goddesses from varying cultures that some how all carry the same theme.

▪️Conclusion

Most likely not a voice of authority on Ancient Religion to write a scholarly level book that makes these claims. It would be slightly different if this was a book of collecting reputable sources to present but this book is not that. Its a proposition paper, in other words it sets out to prove something.

Unless you feel studying ‘Orientalism’ at the B.A level is sufficient [Hint: It’s not] and somehow being an advisor to parliament on topics including religion is qualification for a book of this nature [Hint: It’s not]

🟠The Source: Book

Just from what I can see in Google Books preview, this book is a collection of various very old sources discussing divine feminine and archtypes along with her own conclusions. A lot of it is based on things such as venus figures and ……Jung archtypes.

Old sources in and of themselves should not be thrown away because of age, I'll use old ones myself. However, new information should always be consulted and if you are going to write a BOOK about the topic, using such old sources despite the plethora of new ones is ridiculous.

▪️A Quick Examination

This is full of extremely old questionable claims. For example, the Royal Tombs of Ur indicating the worship of a “supreme fertility Goddess.” The dates of these claims are all before 1940; except one from 1974, and its not even a claim— just a date in which an archeological site was discovered.

If I’ve learn anything by studying ancient religions from actual academic sources its that any Jung approach to ancient religions will be highly inaccurate without fail. Every single book on Mesopotamian religion by them is full of inaccuracies. Jungian psychoanalysts can stop pretending they have the credentials to interpret Ancient Religions— especially Mesopotamian, non-"western", and pre-history in my experiences. A western psychologist slapping “X Archtype” onto every single damn culture is, dare I say, colonialist as hell. Not all cultures have the same concept of motherhood, it is going to be different throughout cultures both living and dead. Making any archtype of “motherhood” is completely obsolete.

And here we have the “Wicca Burning Times” bullshit. “Based on worship of a single universal Goddess for several millennia until it was eroded in the 4th millennium BC.” How convenient that the several millennia of worship was all before the invention of writing and this religion suddenly started to erode the moment it could have been recorded by writing 🤔. In the author’s defense she does discuss why the idea of matriarchies being inherently peaceful is challenged by scholars. Doesn’t make up for the rest of the content though.

▪️Conclusion on the Book

Not a good source. Using hoards of ridiculously old sources despite being published in 2003. Discusses BS like a non-provable prehistoric matriarchy, Wiccan-esq religions that survived Christianity, and Carl Jung. It’s just bad.

🟠The Image in the Post

There is no dragon or Goddess in the image. The figures are Ninurta or Adad, male Gods; plus the Anzû or Asakku, monsters.

The closest relationship between this relief and Tiāmat is:

Another important influence for the figure of Tiamat is Anzu, a mythical bird defeated by Ninurta, indeed the battle between Marduk and Tiamat has a number of parallels to the battle between Ninurta and Anzu [Oracc 1]

Note this is influnce and parallels— the relief still does not depict Tiāmat or Marduk

🟠The Claims

Base Claim

The goddess of a religion may be absorbed into new theologies as demons, monsters, dragons, and serpents, which are usually described as dwelling in the darkness and depth of the primordial waters.

First off, “the goddess of a religion”? These are polytheistic religions there isn’t a single Goddess there are many, in all of them. The idea of any pre-historical monotheistic feminine deity is an unsubstantiated claim. Second, this is also stated much too broadly, it should be narrowed to a particular region of religions or cluster of cultures. Lastly, this also seems to imply that only demons and monsters dwelled in dark premordial waters, as if placed there by these supposed new theologies.

The struggle of the consistent, light, male deity, representing goodness, against the changeable, dark, female divinity continued into the monotheistic religions.

Again, this is polytheism. There are ’light Goddesses’ and ’dark Goddesses’ AND ’light Gods’ and ’dark Gods’.

The author is fabricating a struggle of a “dark Goddess” being oppressed by an all-good male God. The author claims this is “consistent.” By using multiple different cultures as examples, this implies it is a struggle represented across the world in all (or most) cultures. Which, like Jung Archtypes, is small minded; shoving other cultures into your preferred box that fits your culture and preconceived western narrative.

Mesopotamia Claims

Probably the first goddess to suffer this fate was Tiamat of ancient Sumer. By the time that Akkadian had taken over from Sumerian as the main spoken language of Sumer, in the 2nd millenium BC, the goddess Tiamat had been transformed from a devoted mother into an evil breeder of dragons. This new depiction helped to justify humanity’s allegiance to Marduk, who as her enemy became defender of the right.

Tiāmat didn’t suffer any fate described nor was she demonized into a dragon breeder and sent to the primordial waters. She personified the primordial waters or alternatively the primordial waters were located within her. She was the first Goddess along with Apsû, the first God. She was salty sea water while he was subterranean fresh water. [Black pp. 177]

Tiāmat and Apsû waters’ mingled before heaven and earth were set into place. They then produce Gods who produce more gods and so on for many generations [Black pp. 177] [Oracc 1]. Tiāmat is depicted as a Mother in this myth who loves her offspring, but ends up being provoked shown here:

But while the aspect of parricide is thus mitigated both by making the parents remote ancestors and putting them plainly in the wrong, part of this effect is countered—deliberately, it would seem - by the stress on Ti'amat’s motherliness and by presenting her repeatedly in a sympathetic light. Her mother’s heart is much in evidence, for instance, when she refuses to side with Apsu: “Ti'amat, when she heard this, became upset, cried out against her husband, cried out, hurt, the only one indignant. She took the evilness (thereof) to heart: “How could we destroy what we (ourselves) have brought into being? Though their ways be noisome, let us bear it in good part!"’ Similarly, when she is finally roused to fatal action, it is by appealing to her motherly instincts of protection—not from lack of patience or forbearance on her part. [Jacobsen 187]

However, she is not one of "The Mother Goddesses” of Mesopotamia which there are numerous (e.g Ninhursaga, Bau, Aruru, Damkina). The closest she comes is being a possible reflection of Nammu/Namma; the primordial ocean in Sumerian cosmology and the mother of An, Ki, and Enki [Bottero pp. 75] [Black pp. 134]. However, unlike Tiāmat we know that Nammu/Namma had temples, they have yet to be located but they are attested; where as Tiāmat does not “there are only a handful of references to her outside of [The Enuma Elish],” [Oracc 2].

She cries out to her husband, as a mother, to not destroy the generations of Gods they created; then later in the myth becomes enraged and creates eleven monsters; finally when defeated she is turned into geological features [Black pp. 177]. She is not transformed from a mother to an evil breeder of dragons in a 'goddess demonized by new religion’ narrative. It’s a natural progression of her character within the same myth.

This was not “justifying humanity’s allegiance to Marduk.” The purpose of the myth was to explain why a much younger God, Marduk, became supreme among the Gods. And thus most important to humanity (or rather the Babylonian Empire's ruling elite). The story is literally theological apologetics [Bottero pp. 87].

She wasn’t some Goddess demonized by the patriarchy or whatever. She was a Goddess in a common theme of Mesopotamian Religions—Genealogies.

Here is a neat picture that outlines the story. Again, motherly primordial goddess to monster is a plot progression within a singular myth:

▪️Notes For Mesopotamian Section

Black, A Dictionary of Gods Demons and Symbols of Ancient Mesopotamia

Jaccobsen, Treasures of Darkness

Bottero, Ancient Religion in Mesopotamia

Oracc 1

Oracc 2

Egyptian Claims

Similarly, each night, the sun god Ra fought Apophis, the dragon of chaos, who was harboured by the goddess Nuanet in her watery abyss.

There is not even much to say here. Since this is a fundamental misunderstanding of Egyptian Cosmology. A/pophis is non-existence, it’s only capability is to destroy the universe. Not in a “things must be destroyed so they can be reborn,” sense. No, an actual literal undoing of the fabric of reality.

A/pophis is not harbored by any God.

Nuanet (Nunet) literally protects the Gods, she could never harbor uncreation. [1] To make the author’s ignorance worse she is mixing up the “watery abyss” who is Nun… her consort, a “"male”“ God. [2] So even if the watery abyss does harbor A/pophis (it really really does not) it would have absolutely nothing to do with an all-good god fighting and destroying a dark goddess.

▪️Notes for Egyptian Section

[1] https://henadology.wordpress.com/theology/netjeru/naunet/

[2] https://henadology.wordpress.com/theology/netjeru/nun/

(I realize these are other blog posts, so not authoritative sources, but they have numerous sources at the bottom to substantiate the claim hence why I linked to them)

Indo-European Claims

Hold up lets back up to the base claim stated in the very first quote. It sets out the entire thesis the author is trying to prove:

An original Dark Goddess ➡️

Turns into demon/snake/dragon/monster ➡️

and because of this dwells in dark promordial waters.

This means ONE being. But we have various different aspects of the Rigveda being smooshed together to attempt to try and fulfill this dark Goddess demonized by all good God theme. Its a stretch so far you have to break your arm.

🔹Point 1

A river goddess *Deh₂nu- has been proposed based on the Vedic goddess Dānu, the Irish goddess Danu, the Welsh goddess Don and the names of the rivers Danube, Don, Dnieper, and Dniester. Mallory and Adams however note that while the lexical correspondence is probable, "there is really no evidence for a specific river goddess” in Proto-Indo-European mythology “other than the deification of the concept of ‘river’ in Indic tradition”.[1]

So this is the closest idea to represent the previous pre-historic “”“dark Goddess”“” that was demonized into Danu and cast to the premordial waters. Except nothing about a river Goddess screams “darkness” and, as this mentions, there isn’t necessarily a specific Goddess

🔹Point 2

Virtra was the monster. Virtra isn’t Danu

🔹Point 3

Danu, was or controlled the premordial waters. She was NOT cast or sent there as a demon/monster, it was just who she already was (like Tiāmat). Indra kills her after defeating her son in order to release the waters she withheld. [Dexter pp. 45] Not only that— Danu wasn’t always female or personified within the literature. [Dexter pp. 46-47]

—-

This is flawed logic cherry-picking. This story is not a dark goddess demonized by a new religion turned into a monster and cast into the premordial waters.

She already was the waters, her son was the monster, her “previous form” is debatable and (if it existed) wasn’t dark.

The entire argument is literally not applicable.

▪️Notes for Indo European Section

Dexter, Reflections on The Goddess Donu. (This article explores an Indo European *Deh₂nu- goddess which she spelled Donu. While another source may say its not a specific Goddess the various linguistic connections make it worthy of analysis)

[1] Quote is wikipedia. Source is The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World by J. P. Mallory, D. Q. Adams page 434

Part of the Rigveda the story comes from: https://www.sacred-texts.com/hin/rigveda/rv01032.htm

Greek Claims

In Greek myth, Apollo killed Python, the oracle of Delphi. The struggle of the consistent, light, male deity, representing goodness, against the changeable, dark, female divinity…

First, if we are debunking this “dark goddess” theme it should be noted that Python was a female or male depending on the author. In some instances they are the son of Gaia:

Python (Πύθων), the famous dragon who guarded the oracle of Delphi, is described as a son of Gaea. He lived in the caves of mount Parnassus, but was killed by Apollo, who then took possession of the oracle. (Apollod. 1.1 ; Strab. ix. p.422.) [Smith]

Second, the Oracle of Delphi was Pythia the priestess of Apollo. A prophetess, she wasn’t even one person since it stretched over many centuries. Which deity she (or he) was a prophetess of also changed over time. The Oracle was a real human, she was not a myth and therefore not Python a 'dark Goddess’. [Ohio State]

Third, Python regardless of gender was not a 'dark Goddess’ to be destroyed by the 'light God’ Apollo. They were a monster created by Gaia.

Apollo… destroyed Tityos, a violent and lawless man who ruled there; and that the Parnassians joined him and informed him of another cruel man named Python and known as the Drakon (Dragon)’ [Strabo, Geography 9. 3. 12.] [1]

And

Leto was pursued by Python. Leto then gave birth to Apollo, who slew Python [Ovid, Metamorphosis, VI, 370.] [1]

And

Python,… was a huge draco who, before the time of Apollo, use to give oracular responses… Death was fated to come him from semen of Latona (Leto)… When Python knew that Latona was pregnant he followed her to kill her… Four days after they was born, Apollo… slew Python with his arrows [Pseudo-Hyginus, Fabulae 140.] [1]

Never is Python described as a female deity. They are always described as a snake, dragon, and/or monster. A glance at theoi.com’s page on Python clearly lays that out. Theoi.com plus the sources I already gave illustrate that which God ruled the Temple varied. Slaying the protective monster meant seizing the coveted temple/area.

Delphi was variously attributed to Gaia, Zeus, Poseidon, Themis, and Apollo as mentioned in the sources (and through my browsing to try and find sources that I’m too lazy to link), point is: it did not always belong to Apollo. At most it can be seen as Apollo conquering something so he can get what he wants— The Temple at Delphi; NOT slaying a dark Goddess.

▪️Notes for Greek Section

Smith, A Dictionary Greek and Roman Biography and Mythology

Ohio State University, Oracle of Delphi

[1] Three quotes here: https://www.journal-of-hepatology.eu/article/S0168-8278(12)00322-4/pdf

Python page https://www.theoi.com/Ther/DrakainaPython.html

🟠Conclusion

The goddess of a religion may be absorbed into new theologies as demons, monsters, dragons, and serpents, which are usually described as dwelling in the darkness and depth of the primordial waters. The struggle of the consistent, light, male deity, representing goodness, against the changeable, dark, female divinity

I quoted and analyzed this at the beginning of the claims section but let’s review it after dissecting and correcting all her other claims.

Not a single one of these examples shows a dark Goddess being turned into a monster by new theology

Not a single one of these examples shows a goddess being cast into or changed into premordial waters by new theologies

There is no proof given in these examples that the stories presented were religious TRANSITIONAL periods of a “new theology” changing the Goddess. Except saying Akkadian replaced Sumerian, which is more of a continuation of Mesopotamian traditions.

Tiāmat, Nunet, and Danu were already some form of primordial waters or related to them.

Nunet and Nun were mixed up by the author

Python isn’t a Goddess

Python and Danu don’t always appear as feminine

The male Gods in these stories aren’t exactly “light all-good”

…continued into the monotheistic religions.

What continued? If her claims don’t hold up there is no concept that can be continued.

The author proved absolutely nothing except that she is willing to publish inaccurate and misrepresented history. If this one tiny section of the book has this much misinformation and makes this many reaches I believe the book itself should be avoided.

Disclaimer: I am not an academic in the field, some things are off or need corrections later but I did my best to bring sources and knowledge to correct the misinformed claims.

October 19th, 2020— Originally a reblog to debunk something. Has been revised and edited to remain a debunk of this author and book.

thescarlettbitch

Mesopotamian Pantheon Explained

Hello! My name is Red, I am a devotee of the Mesopotamian Goddess Inanna, and it makes me sad to see that not a lot of people know about her, let alone the rest of her pantheon, so I thought I'd make a post about everyone, or at least, everyone I can. I've made a masterpost about her, and I really enjoyed it, as it gave me an "excuse" to learn about her, and this is the same. In this post I will be naming the gods and their domains and their relations with each other. If prompted, I would love to do a deep dive on every deity in this pantheon I can. Unfortunately, there are over a thousand deities across all Mesopotamian cultures, so this is by no means a complete list or anything similar.

So, first, what is Mesopotamia? Mesopotamia means "land between the rivers", the Tigris and Euphrates Rivers, and it is the term to define the whole region and the various cultures that lived there. This includes Sumer, Akkadia, and Babylon. Despite culture being different, they shared similarities in written language, religion, and attitude towards women. The gods may have had different names at different points, but they were the same deity to all, often referred to interchangeably. This region gave birth to about 50 firsts of man.

But, on to the Gods!

mostlydeadlanguages

"Women Who Gained Wisdom in Their Work" (KAR 321, obv. 2–11/IM.132512 iii.6–21)

Image: IM.132512, col. iii

scarletarosa

Marduk

Mesopotamian god of justice, compassion, war, healing, magic, storms, and agriculture. Patron god of Babylon

Marduk was the patron god of the city of Babylon, where his temple tower, the ziggurat Etemenanki, served as the model for the famous “Tower of Babel.” In the first millennium, he was often referred to as Bel, the Akkadian word for “Lord.”

In myth, Marduk is seen as a heroic figure who battled the goddess Tiamat and split her body to create Heaven and Earth. His “star” is Jupiter and he was portrayed as a man in a tunic adorned with stars, while in one hand, he holds a sceptre and in the other, he holds a spear or thunderbolt.

In my personal experiences with this god, Marduk is deeply compassionate, friendly, and noble. He is strong in spirit and has a heart of gold, with a lovely sense of humour as well. He is friends with the Canaanite god Ba’al Hadad, and are both equally cheerful.

| Historical symbolism and what I personally associate with him |

Horses

Dogs

Dragons

Eagles

Mountains

Weapons

War chariots

Lightening

Spades

Grain

Jupiter

Crowns and sceptres

| Offerings |

Daggers, bows and arrows, images of Jupiter, stones, lightning images, golden necklaces, grains, eagle or hawk feathers, coffee, strong incense, ale, beer, poetry, artwork, breads, meat, fruit, and imagery of his sacred animals.

| Devotionals |

Protect and care for others, stand up for yourself, give to the needy, embrace change, participate in volunteer work, grow gardens, face your struggles with courage, and connect with him in every storm.

scarletarosa

Mesopotamian Deities: Marduk

God of storms, justice, compassion, healing, magic, fairness, war, and agriculture. Patron of Babylon.

scarletarosa

List of Mesopotamian Gods

Not a complete listing, but this is the majority of them and their rulerships:

Primordial gods:

Nammu - mother goddess of creation, fertility, and personification of the Apsu (the freshwater ocean)

Tiamat - mother goddess of chaos, creation, dragons, and the saltwater ocean (replaced Nammu in the Akkadian pantheon)

Apsu - god personification of fresh water; begetter of the skies and earth

Lahmu and Lahamu - the twin deities of clay; children of Tiamat and Apsu.

Anshar and Kishar - twin deities of the celestial poles; offspring of Lahmu and Lahamu

The Seven who Decree:

Anu - god of the sky and the heavens; King of the gods

Enlil - god of the atmosphere, wind, healing, agriculture, and storms

Inanna (Ishtar) - Queen of Heaven and Earth. Goddess of love, sex, war, beauty, political power, passion, pleasure, desire, justice, abundance, fertility, procreation, combat, and the planet Venus. Also associated with indulgence and alcohol. Patroness of kings and queens, sex workers, and bar-tenders.

Enki (Ea) - god of fresh waters, wisdom, knowledge, magic, crafts, mischief, wit, healing, fertility, and art

Ninhursag - mother goddess of mountains, motherhood, childbirth, fertility, and vegetation. Has command over life and death.

Utu (Shamash) - god of the Sun, light, justice, truth, and morality

Nanna (Sin) - god of the Moon, wisdom, and fertility

Gods of the Underworld:

Ereshkigal - goddess of death and Queen of the Underworld (Kur/Irkalla)

Nergal - god of war, plague, disease, strife, and death. Husband of Ereshkigal.

Namtar - god of death, diseases, and pests. Minister and messenger of An, Ereshkigal, and Nergal. He commands sixty diseases in the form of demons that can penetrate different parts of the human body; offerings to Namtar were made to prevent those illnesses.

Ishara - Underworld mother-goddess of the oath, love, war, and divination; the “Queen of Judgment”; identified with Inanna

Mammetum - goddess of fate, destiny, oaths; a judge in the Underworld

Belit-tseri - scribe-goddess of the Underworld, advisor to Ereshkigal; Queen of the Desert

Lugal-irra and Meslamta-ea - twin gods who guard the entrance to the Underworld

Ningishzida - Underworld god of vegetation

Sakkan - Underworld god of cattle, fertility, and animals

Ninazu - Underworld god of agriculture, war, and snakes

Additional gods:

Ashur - King of the Gods in Babylonian pantheon

Marduk - god of justice, compassion, fairness, healing, magic, storms, and agriculture; patron god of Babylon.

Kingu - first-born son of Tiamat and the leader of her army, his blood was used to create mankind

Lamashtu - goddess of herbs, disease, healing, and revenge; eventually demonized as a “baby-killer”.

Nisaba - goddess of writing, learning, knowledge, and the harvest

Nabu - god of writing, learning, knowledge, wisdom, prophecy, and harvest

Ninlil - goddess of destiny and wind; wife of Enlil

Ninkasi - goddess of alcohol, especially beer; born from “fresh sparkling water”

Dumuzid (Tammuz) - god of shepherds and agriculture; son of either Duttur or Ninsun

Geshtinanna - goddess of agriculture, fertility, and dream-interpretation; sister of Dumuzid

Sherida (Aya) - goddess of dawn, life, light, youth, and sex; identified with Inanna

Baba - goddess of fertility; “Mistress of Animals” and “Lady of Abundance”

Bel - god of sages

Shara - god of war; son of Inanna and Anu

Gula - goddess of healing, medical practices, and doctors

Emesh - god of summer; creator of trees and fertile fields; brother of Enten

Enten - god of winter; watched over the birth and health of animals during the cold, rainy season

Enkidu - god of forests and the wilderness

Garra - god of fire and purification

Geshtu - god who sacrifices himself to create humanity

Kulitta - goddess of music; servant of Inanna

Nanshe - goddess of social justice, fairness, and divination; looked after orphans and widows; oversaw fairness, fresh water, birds and fish, fertility, and favoured prophets, giving them the ability to interpret dreams. She was also known as the “Lady of the Storerooms” and oversaw that weights and measures were correct.

Ninkilim - god of vermin and wildlife in general; known as “Lord Rodent”

Nirah - god of snakes

Silili - mother-goddess of all horses; the “Divine Mare”

Tashmetum - goddess of potency, love, and mediation; wife of Nabu

Uttu - goddess of spiders, weaving, fate, and clothing; “The Weaver of Patterns and Life Desires”

Zaqar - god of dreams

Zarpanit - goddess of fertility and sometimes the consort of Marduk; called “The Shining One”; identified with Inanna

Zaltu - goddess of strife; identified with Inanna as her destructive side.

scarletarosa

The Silent Benefactors of Constellations Circumpolar

The circumpolar constellations are the ones that always remain in the sky and act as the silent benefactors of humanity. Each person is born under a certain one of these constellations- whichever was at the centre of the sky at the time of birth. When yours is found, you need to meditate on that constellation and its energy for at least once per month, which allows you to develop more spiritual abilities. You can also potentially connect with the deity or race of beings that are connected to your constellation, allowing them to become your benefactor/guide. Your birth constellation will also have impact on your personality and what you will face in life; often bringing both hardships and assistance.

You can use any star map app (such as Stellarium) to see which constellations are visible in your sky. Those who live in the southern hemisphere will have different constellations available to them than in the northern hemisphere. The 15 signs of the complete Zodiac are not included since they aren’t circumpolar, these are: Aries, Taurus, Orion, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Ophiuchus, Sagittarius, Capricorn, Aquarius, Pisces, and Cetus.

Each constellation is linked to a specific deity, divine artifact, or a race of beings; some of these are even deities or creatures from beyond our planet. For example, some gods of the constellations are outer deities from the Void. These connections have nothing to do with how humans have made up pictures for the constellations; it only has to do with the energies of these stars. Every star has a star genii inhabiting it; these are the spirits of the stars. The combined energies of these star spirits in a constellation determines which being/deity the constellation is connected to. The names given to the constellations and the things associated with them by humans are irrelevant.

In total, there are around 88 constellations for each hemisphere. Here are some examples of the constellations and their true connections:

(Northern Hemisphere)

Auriga – The Shining Trapezohedron

Camelopardalis – The Devil-Fish God

Cassiopeia – Eurynome

Cepheus – Azathoth

Draco – Tiamat

Lynx – The Great Race of Yith

Hercules – Marduk

Perseus – The Mi-Go

Ursa Minor – The Scorpion-Men

Coma Berenices – The Black Pharaoh

Pegasus – Horus

Aquila – Poseidon’s Trident

Sculptor – Ubbo-Sathla

Delphinus – Bast

Equuleus – Thoth

(Southern Hemisphere)

Ara – Kingu

Indus – Hastur

Tucana – Eihort

Phoenix – The Mi-Go

Horologium – Mnomquah

Norma – The Altar

Crux – Nodens

Vela – The Gate

Argo – The Kinship

Columba – Osiris

Hydrus – The Nagas

Hydra – Mother Hydra

Canis Minor – Shub-Niggurath

Malus – The Caduceus

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