Untitled

[thesumeriancontrarian]

The Death of Gilgamesh: 102'. u4 ku10-ku10 nam-lu2-u18-lu-kam sa2 mi-ri-ib-du11 In this Sumerian composition, Gilgamesh is told in a dream that although he was assigned a life of kingship, that life has an expiry date. "Oh Gilgamesh! Enlil, the Great Mountain, the father of gods, has made kingship your destiny, but not eternal life....You must have been told that this is what the bane of being human involves. You must have been told that this is what the cutting of your umbilical cord involved." Keywords: u4 𒌓= day Ku10-ku10 𒈪𒈪 = dark nam-lu2-u18-lu/Nam-lu2-ulu3 𒉆𒇽𒍇= Humanity Sa2—du11 𒁲𒅗 = to arrive (compound verb) Mi 𒈪 = mu (ventive prefix - marking movement towards a speaker "hither") ri 𒊑 - 2nd person prefix (you) Ib 𒅁 - the B representative of the 3rd person inanimate object of the verbal base. (It) Breakdown: Let's start with the verbal chain: "sa2 mi-ri-ib-du11" The compound verb's meaning here is "to arrive". However, the meaning of this is flipped because of the presence of the Ventive prefix. (mu) The Ventive prefix marks motion towards a speaker "here" or "hither". It holds the ability to alter a base verb's meaning. In this example, "to arrive" flips to become "to await". The prefix "ri" is telling us who the subject (darkest days) is awaiting (you) and the b present in "ib" tells us the subject of the verbal base is being referred to as the 3rd person inanimate (It). Mi is representative of Mu (Ventive) but due to vowel assimilation of the next sign (ri) it takes the form "mi". So the translation of the verbal chain because of the grammar present tells us "it awaits you here". Finally, the beginning of the sentence is nice and simple. u4 is day, ku10-ku10 means dark, so "Darkest Days" and finally nam-lu2-ulu3 is humanity. The "kam" attached is made up of the genetive (ak) and the copula (am3) meaning "it is of" Literally "Darkest days, it is of humanity". Final translation: The darkest days of humanity, it awaits you here.

[thesumeriancontrarian]

Maintaining the cleanliness of the deity's statue and temple space. When a deity's statue becomes dirty it is customary for the devotee to physically bathe it. Following the bath, the statue is anointed with holy oil. If the statue has been mistreated, neglected, or otherwise denied in some manner, then it might also be necessary to perform the "washing of the mouth" and "opening of the mouth" rituals, or their equivalents, again as well. Like the statue, ritual space can also become unclean. Historically, exorcisms were performed once a year on the entire temple, often during a festival called Akītu that commemorated the deity's founding of the temple during mythical time. Today, we achieve the same ends by using incense as a fumigant, often accompanied by prayers or petitions for the space to be cleansed and purified. In the case of incense and holy oils, blends made with cedar, cypress, or juniper are preferred due to their attestation in historical sources as being the most pleasant and desired by the gods, but any blend you associate with the divine is acceptable. — Finally, we are also called upon to entertain our deity. Many lamentations, paeans of praise, and myths extolling the deeds of deities have survived from ancient times. These can be recited during specific holidays or when the mood is right. Musical accompaniment, both of the historical variety and modern, can be incorporated into such acts. New projects, as well as the fruits of our labor, are also valuable. Many devotees have taken up the scribal arts, and create new cuneiform tablets which they present to their deities. Others compose new poems and praises, which they then recite to their deities. Still others make models and replicas of items associated with the deity. Your imagination is the only limit. A shrine can be created to house all of these items: the statue and its lamḫuššû garment; any šurīnu and associated standards and symbols; any replicas of objects and weapons associated with the deity; newly created cuneiform tablets; gifts in the form of jewelry, coinage, and other things you wish the deity to help multiply in your life; etc.

[thesumeriancontrarian]

Acquire a fitting representation of the deity, usually in the form of a statue, although there are some who use paintings or more abstract representations as well. When the representation is a statue, there are two rituals that were historically performed on it: "washing of the mouth" (mīs-pî) and "opening of the mouth" (pīt-pî). While the contents of these rituals are known, not all of the ingredients are commercially available, and there is some element of danger to using a few of them. Many modern devotees settle for a general cleaning and purification ceremony during which the statue if dedicated to the deity in question. Part of our duty can include clothing the statue. A special garment—called either a lamḫuššû or lubuštu—is attested in offering lists as being given to both statues as well as rulers. The root of the word, written in Sumerian: tug₂-nig̃₂-lim₄, is the same as the word melemmu (me-lim₄), the "fiery radiance" emitted by deities. This has led some scholars to conclude that the purpose of a lamḫuššû garment was to externally represent the innate divinity of the deity who wore it. Emblems, called šurīnu, are also acceptable if a statue cannot be found, commissioned, or otherwise used for whatever reason. Many deities had unique symbols associated with them. The bundled-reed gatepost and eight rayed star for Inana and Ištar respectively; a spade for Marduk; a paršīgu turban superimposed with multiple sets of oxen horns for Anu, Enlil, and Ea; a four rayed nipḫu disc for Šamaš; a recumbent crescent, sometimes mounted atop a stave with bovine feet, for Sîn; etc. — Attend to the physical needs of our deity. Typically called "care and feeding of the gods" in Assyriology, this subject covers all of the mundane tasks that we perform for our deity. Providing material gifts to the deity. Usually done once a month, this act involves presenting the statue of the deity with a portion of whatever assets the household has produced or acquired during the previous month's time. The intent of the act is to share this wealth and encourage the deity to reciprocate by bringing more into being during the subsequent month. Providing offerings and libations to the deity. These are more frequent forms of sharing, and usually include things like cereal products, dairy products, fruits and vegetables, lamb and fowl, fresh water, or beer. The schedule can be as frequent or infrequent as you wish, with most modern devotees performing the act either daily or weekly. It can also be as simple or complex as you wish, taking the form of literal bowls filled with cereal and fruits beside a cup of water or beer, or a fully prepared meal shared with your deity. During festivals it was common to provide a sacrificial lamb or goat to the deity, depending on their rank in the local pantheon's hierarchy. The higher up a deity was, the more lambs were provided to Them, while those of a lesser rank tended to receive a goat. Today, these can be sourced from a local butcher, deli, or meat and seafood shop, should one wish to participate in this aspect of the ancient faith.

[thesumeriancontrarian]

The core relationship between humanity and the gods in Mesopotamian Polytheism is devotional in nature and we are called upon to perform several principal duties to honor and elevate the name and nature of our deities at regular intervals. Worship techniques are, for the most part, homogenous, meaning the same ceremonies, rites, and rituals can be used for any deity. The following sections outline our general responsibilities. — Provide a sanctuary for our deity within which all acts of veneration can be performed. Historically, sanctuaries were temples maintained by a hierarchy of administrators, clergy, and other workmen, each of whom had a predetermined set of duties. Today, we are expected to fulfill most of those duties. Some of us will specialize in specific curriculums, such as gala/kalû, who recite songs and lamentations in the eme-sal sociolect, or gudu₄/pašīšu, who specialize in the care and feeding of deities. When first beginning a devotional practice it is advised to dedicate a small space to the deity of choice, usually a table or countertop. This will initially serve as a shrine, used to collect objects associated with the deity. During this stage there is no obligation to provide libations or offerings, the goal is to create an image of the deity in your mind and a "feel" for them through the stimulus of objects collected. When you are ready, an oath of service can be sworn to the deity. At this point the shrine expands into an altar, where ceremonies, rites, and ritual associated with the deity will be performed, including the regular presentation of libations, offerings, and sacrifices. At this time it is also necessary to dedicate a larger space to the deity, as our oath of service redefine the relationship between deity and devotee as that of a parent/master to their child/servant. We can, should we choose to, name our sanctuary in the manner of ancient temples. Some examples include: e₂-an-na, “House of Heaven,” for Inana; e₂-kur, “Mountain House,” for Enlil; e₂-ninnu anzud₂-mušen-babbar₂, “House of Fifty White Thunderbirds,” for Ning̃irsu. We can also create our own title based on what kind of service we provide or how the deity has chosen to reveal themselves to us

[demonprincex]

You Might Not Recover from Burnout. Ever.

What grows from the ashes of your old life?

The data does not support the assumption that all burned out people can “recover.” And when we fully appreciate what burnout signals in the body, and where it comes from on a social, economic, and psychological level, it should become clear to us that there’s nothing beneficial in returning to an unsustainable status quo. 

The term “burned out” is sometimes used to simply mean “stressed” or “tired,” and many organizations benefit from framing the condition in such light terms. Short-term, casual burnout (like you might get after one particularly stressful work deadline, or following final exams) has a positive prognosis: within three months of enjoying a reduced workload and increased time for rest and leisure, 80% of mildly burned-out workers are able to make a full return to their jobs. 

But there’s a lot of unanswered questions lurking behind this happy statistic. For instance, how many workers in this economy actually have the ability to take three months off work to focus on burnout recovery? What happens if a mildly burnt-out person does not get that rest, and has to keep toiling away as more deadlines pile up? And what is the point of returning to work if the job is going to remain as grueling and uncontrollable as it was when it first burned the worker out? 

Burnout that is not treated swiftly can become far more severe. Clinical psychologist and burnout expert Arno van Dam writes that when left unattended (or forcibly pushed through), mild burnout can metastasize into clinical burnout, which the International Classification of Diseases defines as feelings of energy depletion, increased mental distance, and a reduced sense of personal agency. Clinically burned-out people are not only tired, they also feel detached from other people and no longer in control of their lives, in other words.

Unfortunately, clinical burnout has quite a dismal trajectory. Multiple studies by van Dam and others have found that clinical burnout sufferers may require a year or more of rest following treatment before they can feel better, and that some of burnout’s lingering effects don’t go away easily, if at all. 

In one study conducted by Anita Eskildsen, for example, burnout sufferers continued to show memory and processing speed declines one year after burnout. Their cognitive processing skills improved slightly since seeking treatment, but the experience of having been burnt out had still left them operating significantly below their non-burned-out peers or their prior self, with no signs of bouncing back. 

It took two years for subjects in one of van Dam’s studies to return to “normal” levels of involvement and competence at work. following an incident of clinical burnout. However, even after a multi-year recovery period they still performed worse than the non-burned-out control group on a cognitive task designed to test their planning and preparation abilities. Though they no longer qualified as clinically burned out, former burnout sufferers still reported greater exhaustion, fatigue, depression, and distress than controls.

In his review of the scientific literature, van Dam reports that anywhere from 25% to 50% of clinical burnout sufferers do not make a full recovery even four years after their illness. Studies generally find that burnout sufferers make most of their mental and physical health gains in the first year after treatment, but continue to underperform on neuropsychological tests for many years afterward, compared to control subjects who were never burned out. 

People who have experienced burnout report worse memories, slower reaction times, less attentiveness, lower motivation, greater exhaustion, reduced work capability, and more negative health symptoms, long after their period of overwork has stopped. It’s as if burnout sufferers have fallen off their previous life trajectory, and cannot ever climb fully back up. 

And that’s just among the people who receive some kind of treatment for their burnout and have the opportunity to rest. I found one study that followed burned-out teachers for seven years and reported over 14% of them remained highly burnt-out the entire time. These teachers continued feeling depersonalized, emotionally drained, ineffective, dizzy, sick to their stomachs, and desperate to leave their jobs for the better part of a decade. But they kept working in spite of it (or more likely, from a lack of other options), lowering their odds of ever healing all the while. 

Van Dam observes that clinical burnout patients tend to suffer from an excess of perseverance, rather than the opposite: “Patients with clinical burnout…report that they ignored stress symptoms for several years,” he writes. “Living a stressful life was a normal condition for them. Some were not even aware of the stressfulness of their lives, until they collapsed.”

Instead of seeking help for workplace problems or reducing their workload, as most people do, clinical burnout sufferers typically push themselves through unpleasant circumstances and avoid asking for help. They’re also less likely to give up when placed under frustrating circumstances, instead throttling the gas in hopes that their problems can be fixed with extra effort. They become hyperactive, unable to rest or enjoy holidays, their bodies wired to treat work as the solution to every problem. It is only after living at this unrelenting pace for years that they tumble into severe burnout. 

Among both masked Autistics and overworked employees, the people most likely to reach catastrophic, body-breaking levels of burnout are the people most primed to ignore their own physical boundaries for as long as possible. Clinical burnout sufferers work far past the point that virtually anyone else would ask for help, take a break, or stop caring about their work.

And when viewed from this perspective, we can see burnout as the saving grace of the compulsive workaholic — and the path to liberation for the masked disabled person who has nearly killed themselves trying to pass as a diligent worker bee. 

I wrote about the latest data on burnout "recovery," and the similarities and differences between Autistic burnout and conventional clinical burnout. The full piece is free to read or have narrated to you in the Substack app at drdevonprice.substack.com

[headspace-hotel]

Yes this happened to me

It was about 3 years ago. It took about a year after I hit the wall to be able to reliably work at volunteer jobs ~9 hours a week. My tolerance for sensory input, social stamina and resilience to stress still haven't fully rebounded and i no longer engage in many of the activities and hobbies that I used to enjoy.

It's taken the past 3 years to regain the unhealthy amount of weight that I lost (when I dropped out of school I was the same size I had been at age 14 and my vision went completely black every time I stood up) and my overall health and immune functioning is worse than it used to be.

Even with a lesser work load my performance in school is also much lower nowadays, which hurts.

[headspace-hotel]

Clinical burnout seems to be basically a long-lasting health crisis caused by ignoring distress and exhaustion signals in the body for a long time.

The Arno van Dam article defining clinical burnout EXACTLY describes what happened to me in every last detail, but mine wasn't because of a heavy work load necessarily, it was because of chronic and extreme stress related to being autistic in a world that isn't made for people with my needs.

Having a different experience of stressors means things that are not very stressful for others are often extremely stressful for me. This led me to calibrate my internal distress scale to ignore most things hurting me, aligning with others' expectations.

Therapy techniques like CBT unfortunately encouraged this and destroyed my ability to be in touch with my body 

I am eternally furious about how ignoring distress is encouraged in people and how my constant feelings of terror and fear my whole life were designated as "anxiety" and something to be ignored, squashed down, locked away, censored from my brain by regulating my thoughts. Turns out the Fear was the part of me that was caring for me whole time, protecting me and affirming that my needs were important.

Therapy never considered that I might be reacting to the actual reality my body and mind were experiencing

[thesumeriancontrarian]

Fate

The civilizations of ancient Mesopotamia, including the Sumerians and Akkadians, were deeply rooted in the belief that all of life, from birth to death, was shaped by the gods' will. The Mesopotamians held a profound respect for fate, a concept they believed was unchangeable and dictated by divine powers. This worldview, deeply embedded in their religion, mythology, and daily life, centered on the acceptance of fate—whether for better or worse—and the acknowledgment that human beings had little control over the grand design set forth by the gods. Through their mythology, omens, prayers, and rituals, Mesopotamians sought to understand their place within the divine plan, striving to harmonize their lives with cosmic order.

In both Sumerian and Akkadian societies, the concept of fate was expressed through terms like šīmtu (Akkadian) and NAM (Sumerian), which signified destiny or a divine decree. The Mesopotamians viewed fate not as something malleable by human will but as a fixed outcome decreed by the gods. Once set, fate was largely beyond alteration, with humans expected to accept whatever was destined for them—whether fortune or disaster. Fate, therefore, encompassed the dual possibilities of life: prosperity and suffering, wealth and poverty, health and death. The neutrality of the term reflects that fate, like the gods themselves, could be benevolent or harsh, but it was always beyond the control of mere mortals.

The attitude of "for better or worse" was not just a philosophical acceptance but a central tenet of the Mesopotamian understanding of life. Life’s outcomes were governed by divine forces, and it was the role of humans to live in accordance with their decreed fate, recognizing that they had little power to change it. This perspective closely mirrors modern expressions like "it will be what it will be," emphasizing the inevitability of fate. In Mesopotamian mythology, fate was often viewed as being decreed by the gods, particularly by those with supreme authority, such as Anu, Enlil, and Marduk. Anu, the father of the gods in Sumerian tradition, was seen as the ultimate arbiter of divine decrees, while Enlil, the god of storms, frequently played a direct role in determining the fate of cities and nations. Marduk, in Babylonian tradition, took on the role of establishing order after his victory over Tiamat, symbolizing the god’s power to decree the fate of the universe itself.

In the Enuma Elish, Marduk's victory over chaos represents not just the triumph of order over disorder but the establishment of a divine authority that controls the fates of gods and humans alike. Fate in Mesopotamia was not something that humans could escape or alter, even through their rituals and prayers; rather, it was determined in divine assemblies where gods decided the future of individuals, cities, and even the cosmos. This divine control over fate was absolute, reinforcing the Mesopotamian understanding that human beings were subject to the whims of a higher power, for better or worse.

The Mesopotamians placed great importance on divination and omens to interpret the will of the gods and foresee their decreed fate. Divination practices were crucial to their society, as they believed that the gods communicated their intentions through celestial signs, natural phenomena, and even the behavior of animals. Astrology, for example, was a prominent method of interpreting the gods' will, with the movements of the stars and planets offering insight into the future.

However, while divination provided a glimpse into one’s destiny, it did not offer a means to escape fate. Priests and kings would use these omens to prepare for what was to come but understood that even with this foreknowledge, the outcome remained in the hands of the gods. This acknowledgment of the futility in attempting to change fate is deeply resonant with the idea of "it will be what it will be." While humans could attempt to mitigate the harshness of their destiny through rituals and offerings, the larger arc of fate remained beyond their control. The Epic of Gilgamesh, one of the oldest and most famous pieces of Mesopotamian literature, offers a profound reflection on the human desire to overcome fate and the ultimate realization that death and destiny are inescapable. Gilgamesh, after the death of his close companion Enkidu, embarks on a quest to find immortality, driven by the fear of his own mortality. His journey is marked by encounters with gods and mortals who reveal to him the futility of trying to escape his fate.

Despite his heroic efforts, Gilgamesh ultimately fails to secure eternal life and returns to Uruk, where he finally accepts his mortal destiny. This narrative mirrors the Mesopotamian understanding that fate is inescapable and that even kings, who are part-divine, must submit to the will of the gods. Fate, in this sense, is not just a decree of life or death but a fundamental law of the universe that all beings, divine and human alike, must accept.

While fate was seen as largely immutable, Mesopotamians did believe in the power of rituals and prayers to win favor with the gods and possibly alter the course of minor aspects of their lives, such as health or prosperity. Rituals like the Mīs Pî (washing of the mouth) were performed to invoke divine intervention or establish a direct connection with the gods. However, these rituals were not designed to alter the larger fate decreed by the gods but rather to seek mercy or mitigation of immediate suffering.

Prayers to deities like Shamash (the god of justice) or Marduk often took the form of appeals for protection, health, and prosperity. Yet, even these prayers acknowledged that the gods’ will was supreme and that human intervention could only go so far. This approach is consistent with the attitude of resignation reflected in the phrase “for better or worse”: while rituals and prayers were acts of faith and hope, they were also acknowledgments of the limits of human power in the face of divine will. The lamentation texts of Mesopotamia provide further evidence of the deep-rooted belief in fate and the acceptance of divine will. These texts, which mourn the destruction of cities or the suffering of individuals, often attribute disasters to the withdrawal of divine favor. The Lament for the Destruction of Ur, for instance, expresses the city’s devastation as the will of the gods, a fate decreed despite the righteousness of its people.

These lamentations reveal that the Mesopotamians viewed both fortune and misfortune as part of the natural order, determined by the gods and beyond the influence of human effort. The destruction of cities or the death of kings was seen as part of the divine plan, further reinforcing the idea that humans must accept their fate, for better or worse, as a part of the grand cosmic design.

In Sumerian belief, the concept of Me represented the divine decrees or principles that governed all aspects of life. These decrees were believed to originate from the gods and dictated everything from kingship to agriculture. Humans, and even the gods, were bound by these cosmic laws, which ensured the order of the universe. Fate, as decreed by the gods, was thus an extension of Me, ensuring that the world followed a divine plan.

To deviate from these decrees or attempt to alter fate was to invite chaos into the world. The Mesopotamians, therefore, viewed their lives as intertwined with the divine will, and their rituals and prayers were acts of submission to this higher order. Acceptance of fate was not just a personal matter but a cosmic one, ensuring the balance of the universe. šīmtu ūbilšu- fate took him away ana šīmtišu illik- he went to his fate Šumma ina ūmēšu- what wiibe will be There are two destinies; the Mutable and the Fixed. The fixed destiny is those factors of life that cannot be altered such as who your parents are, when and where you were born, the color of your eyes, your gender and so on. The Mutable destiny is that which your eternal soul requested from 'God' prior to your birth. This requested life path can be found and harmonized with, or it can be missed. Our death is included in the mutable destiny, because while our time of death was ordained, our actions can lead us to die early. If one finds and lives their destiny, they will make it to the appointed hour of death and thus complete this lives destiny. In theory having done so will cause them to learn lessons that will help them to evolve as a eternal soul. You will find that this ideal of spiritual evolution did not develope until late in Assyria's existence. Earlier it was thought that the person decended to the underworld eternaly. Later through Median, Persian, and Indian influences brought into play by the world empires of the Persians and Macedonians, reincarnation and 'evolution of being' entered the popular mind set.Theurgy sat down hip to hip with Thaumaturgy until the popularity of christian and muslim faiths subdued it as a 'sin'.

[thesumeriancontrarian]

ahhh so many people have been enjoying the sumeria!

[thesumeriancontrarian]

Prayers to the Gods of the Night pullulū rubû wašrū sikkūrū šīrētum šaknā habrātum nišū šaqummā petûtum uddulū bābū ilī mātim ištarāt mātim šamaš sîn adad u ištar īterbū ana utul šamê ul idinnū dīnam ul iparrasū awâtim pussumat mušītim ekallum šaḫurša kummu adrū ālik urhim ilam išassi u ša dīnim ušteberre šittam dayyān kīnātim abi ekiātim šamaš īterub ana kummišu rabûtum ilī mušītim nawrum girra qurādum erra qaštum nīrum šitaddarum mušḫuššum eriqqum enzum kusarikkum bašmum lizzizūma ina têrti eppušu ina puḫād akarrabu kittam šuknān Translation The princes are closely guarded, The bolts are lowered, rings set in place. The noisy people are fallen silent, Gates once opened are locked. The gods of the land, goddesses of the land, Šamaš, Sîn, Adad and Ištar Have gone off into the lap of heaven. They will give no judgment, they will decide no cases. Veiled is the night. The palace, its chapel, and sanctuary are dark. The wayfarer calls out to the god, the petitioner keeps on sleeping. The judge of justice, father of the destitute, Šamaš has gone into his sanctuary. May the great gods of the night, brilliant Girra, warrior Erra, the Bow, the Yoke, Orion, the Dragon, the Wagon, the She-Goat, the Bison, the Horned Serpent, stand by! In the extispicy which I am performing, In the lamb which I am offering, place for me the truth!

[transqueerwitchking]

You aren't.

No one is. That's not how this shit works. Depending on your culture you might have a few generations back but that's not your blood that's you choosing to participate in a family tradition. It doesn't make you more powerful or more knowledgeable. Most of this has been cobbled together from other religions, especially if you practice Wicca.

[breelandwalker]

Literally every time I see these damn things, I report them as broken or malicious. Because the concept is bullshit and the ad is 100% there to scrape someone's data.

[friend-crow]

I wasn't gonna put this on tumblr, but I guess now I am.

[thesumeriancontrarian]

its Wytchblud season again y'all, buckle in I guess

[thesumeriancontrarian]

[thesumeriancontrarian]

[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​​.

[thesumeriancontrarian]

O Dumuzi, Shepherd of Whispering Winds and Verdant Fields, Guardian of the Cycle of Life, Keeper of Earth's Secrets, I call upon you, with reverence and hope, To cross the veils of time and space, to stand by my side. In the glow of the crescent moon, under the canopy of stars, I seek your guidance, O Beloved of Inanna, Let your voice merge with the rustling leaves, Let your wisdom flow with the waters of ancient rivers. Dumuzi, who walks the paths between the worlds, Whose presence heralds growth and whose absence marks reflection, I invite you into this space, sanctified and open, Ready to receive your words, to learn from your journey. As the seasons cycle from birth to growth, from decline to rebirth, So too, I seek the rhythm of understanding, The knowledge of when to act and when to rest, Guided by your footsteps, inspired by your resilience. With the burning of this incense, as its fragrance rises, Let it be a beacon for you, O Dumuzi, to find your way here. In the circle of stones, in the heart of the earth, I await our meeting, with an open heart and a listening soul. Let this invocation be the bridge that connects us, A pathway for your energy, a channel for your insights. Dumuzi, Great Shepherd, in your wisdom and grace, Join me in communion, speak to me, that I may understand deeper truths

[thesumeriancontrarian]

A Babylonian hymn to the sun god Shamash (To be sang or incanted) surbû gitmālu apil Namraṣīt nūru eddēššû pētû pān nišī mukallim nūra Šamaš muštēšir mīti u balāṭi bār kal mimma šumšu Šamaš nūr šamê u erṣetim šarūr mātāti bēl Sippar ṣulūl E-babbar talīm Marduk tuklat Bābili ana nūrīka upaqqā tenīšētum ana qibītīka utaqqû ilū Igigî nišī rapšati ṣalmát qaqqadi idallalа̄ qurdika eṭlu ēda tappâ tušarši ana lа̄ išari tanamdin aplu edlūti sikkūr šamê tupatti ana lа̄ naṭili tašakkan nuru ṭuppa arma lā petâ tašassi ina libbi immeri tašaṭṭar šīra tašakkan dīna dayyān ilī bēl Igigî Šamaš bēl šīmat māti attā-ma anāku Name mār ilīšu ša ilšu Name ištaršu Name  siḫilti šīri šaknam-ma irteneddanni ina lumun mimma ḫuṣāb narkabtīya ša iššebru ina lumun kulbābī sāmūti ša ina bītīya innamru ina lumun idāti ittāti lemnēti lā ṭābāti ša ina bītīya ibšâ ana pānīya ipparkā palḫāku adrāku u šutādurāku šīmtī šīm alaktī dummiq līširā idātūya lidmiqā šunātūya šunat aṭṭula ana damqāti šukna išariš lullik tappê lukšud ša ūmīya lū damqāti šutlimam-ma egirrê dumqi ina sūqi lū magir qabûya ilu u šarru lišāqirūʾinni kabtu u rubû ša qabîya līpuš ina ulṣi u rīšāti lubil ūmu Kittu lizziz ina imittīya Mīšar lizziz ina šumēlīya littallak ilu mušallimu ina idīya ayy–ipparku rābiṣu šulmu ina arkīya lītamūka Bunene sukkalka damiqti Aya ḫīrtu narāmtaka šilim liqbīka Šamaš ašarēd ilī attā rišâ rēmu šamû liḫdūka erṣetim lirīška ilū ša kiššati likrubūka ilū rabûtu libbaka liṭibbū Translation  O most exalted perfect one, heir of Namratsit, O ever-renewing light, who brings happiness to the people, who sets free, O Shamash, who brings order to the dead and the living, who sees everything, O Shamash, light of heaven and earth, radiance of the lands, Lord of Sippar, protection of the Ebabbar, Beloved brother of Marduk, the trust of Babylon, Humanity pays heed to your light. The Igigi gods are attentive to your command. The widespread, black-headed people praise your heroic deeds. You provide the lone man with a friend. You give an heir to the impotent. You open the locked bolts of the heavens. You provide light for the blind You can read an encased tablet, (still) unopened. On the exta of a sheep you inscribe the omen; you place judgment. Judge of the gods, lord of the Igigi, O Shamash, you are lord of the land’s destiny. I (am) (Name), son/daughter of his/her god, Whose god is (Name), whose goddess is (Name). The sting of the flesh (omen) has befallen me, and it continually pursues me. On account of the evil of (i.e., associated with) some wooden part of my chariot which broke, On account of the evil of red ants, which appeared in my house, On account of the evil of signs, unfortunate (and) untoward omens, Which are in my house (and) confront me, I am afraid, anxious, and constantly in fear. Decree my destiny; make my course favorable. May my signs be favorable. May my dreams be good. Make the dream I saw good news for me. May I prosper; may I acquire friends. During my days, may there be good fortune. Grant me good portents! In the street, may my speech be acceptable. May god and king esteem me. May the influential and noble do what I say. May I spend (my) days in pleasure and rejoicing. May Kittu (Truth) stand at my right; May Mishar (Justice) stand at my left. May a protecting god go ever at my side. May a guardian of well-being not cease (being) behind me. May Bunene, your vizier, speak to you a good (word concerning me). May Aya, your beloved wife, say to you, “Peace!” O Shamash, you are foremost of the gods, show mercy! May the heavens rejoice in you; may the earth be jubilant in you. May the whole pantheon bless you. May the great gods make your heart content

[thesumeriancontrarian]

Divination in Mesopotamia was a highly sophisticated and essential practice, deeply embedded in the religious and cultural framework of the society. It was the primary method by which people sought to understand the will of the gods, predict future events, and navigate the uncertainties of life. Mesopotamian diviners, known as baru, were specialized in interpreting signs from the gods, and their role was critical in both personal and state decisions. One of the most important forms of divination in Mesopotamia was celestial divination. The Mesopotamians believed that the gods communicated through the heavens, particularly via the movements of celestial bodies such as the sun, moon, and stars. The extensive text Enuma Anu Enlil, which recorded thousands of celestial omens, was used as a guide for interpreting these signs. For instance, the phases of the moon were meticulously studied to understand whether a particular period was favorable or if it foreshadowed disaster. Eclipses, in particular, were viewed as ominous, often indicating a pending threat to the king or the nation. Celestial divination formed the basis of what would later evolve into the astrological traditions of other civilizations. Terrestrial divination also played a crucial role in Mesopotamian society. This form of divination involved interpreting signs from natural occurrences on earth, such as the behavior of animals, dreams, or even the patterns found in the entrails of sacrificed animals, particularly the liver. The liver was considered the seat of life and was believed to be a mirror of the cosmos. Diviners would examine its structure and interpret any irregularities or markings as divine messages. This practice, known as hepatoscopy, was used to gain insight into both personal matters and broader state affairs, such as the outcome of a battle or the future of a ruler. Another significant divination method was extispicy, the examination of the internal organs of sacrificed animals. The detailed analysis of these organs, especially the liver and lungs, helped diviners interpret the gods' will. Each part of the organ was associated with a specific deity or realm of life, and any abnormality or deviation from the norm was considered a direct message from the divine. For example, a blemish in a particular section of the liver might signify that a military campaign would fail or that a ruler’s health was in jeopardy. Divination was also conducted through omens, which were spontaneous events or occurrences that were seen as direct messages from the gods. Omens could come in many forms, such as the birth of a deformed animal, an unusual natural phenomenon, or even the way smoke rose from a fire. Diviners compiled extensive lists of these omens and their interpretations, which served as a reference for understanding the gods’ favor or displeasure. These omen lists were not static but evolved over time, reflecting the society’s shifting concerns and experiences. Dreams were another vital source of divinatory knowledge in Mesopotamia. It was believed that the gods or spirits communicated directly with humans through dreams, providing guidance or warnings. Dream interpretation was a specialized skill, and diviners would analyze the content, symbols, and emotions present in a dream to provide insight into the dreamer's future. This form of divination was often personal, but it could also have political implications, especially when kings or high officials experienced significant dreams.

[rainbow-jello-wizard-man]

This is your friendly reminder that herbs aren't inherently safe.

Natural doesn't mean Safe.

Lightning is natural. Opium, therefore heroin and opiate drugs are derived from poppies. Cinnamon oil will burn your skin. Lilies are toxic to cats and will cause organ failure. Activated charcoal will neutralize your prescription medications and literally anything else in your system. St. John's Wort will destroy your serotonin production and mess with your happiness threshold if it DOESNT KILL YOU FIRST.

So anyway.

Do some damn good research every time you go to eat, breathe, bring around your pets, bathe in, or smoke something. Be safe please.

[amilkyway]

fireflies lighting up a rural Pennsylvania field at dusk

[spaghettinatural]

As a european i sometimes forget furefkied are actually real and not american folklore/cryptids. Like you’ve got friendly little bugs that glow in the dark….. b r uh

[roach-works]

in case europeans were worried: we love them very much! even tho they’re clumsy and slow and sometimes bump into you, no one swats fireflies here, or takes them for granted. even grownups sometimes reach out in the summer and gently catch a firefly for a minute before letting it go.

[actualaster]

By “reach out” that’s meant quite literally–you just kinda. Stick your hand in their flight path and they land on you and will sit on your hand for a bit. Sometimes if you’re just walking or standing outside while they’re active you have to shoo them off you because they’ll just. Sit on you.

They’re harmless and very pretty and it’s always a treat to see because they’re out for a relatively short time each year.

[headspace-hotel]

The larvae live for 1-2 years in damp leaves or wet ground eating slugs and snails. If you want to see them they need leaf litter and pesticide free habitat…

[breelandwalker]

Fireflies (or lightning bugs) are harmless and sweet and beautiful and let me tell you from personal experience that few things feel more magical than gently catching one in your hand and watching it glow then having it take off and hover around your fingers for a moment before going on its’ way.