https://therealsamizdat.com/2019/01/13/revelation-a-screed-on-dreams-and-worlds-without-end/https://therealsamizdat.com/wp-content/uploads/2019/01/revelation-hafftka-cover-treatment.jpgrevelation hafftka cover treatment2024-01-03T01:45:00+00:00monthlyhttps://therealsamizdat.com/2024/01/01/sleep-as-a-gateway-to-absolute-consciousness/2024-01-02T07:19:38+00:00monthlyhttps://therealsamizdat.com/2016/09/03/eco-the-gift-to-adam/https://therealsamizdat.com/wp-content/uploads/2016/09/ibn-hazm-tawq-al-hamama-fi-al-ulfa.jpegIbn Hazm, Tawq al-hamama fi al-ulfa2023-12-13T02:08:16+00:00monthlyhttps://therealsamizdat.com/youtube/2020-04-12T20:12:29+00:00weekly0.6https://therealsamizdat.com/2019/09/12/cicada-files-schoenberger-1/https://therealsamizdat.com/wp-content/uploads/2019/09/monkas-richard-z3301-defango-issue-of-authenticity-ip-intellectual-property-pre-2014-sony-deal-pitch-april-19-2018-1.jpegMonkaS Richard Z3301 Defango Issue of Authenticity IP intellectual Property pre-2014 SONY Deal Pitch April 19 2018https://therealsamizdat.com/wp-content/uploads/2019/09/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.5.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.5https://therealsamizdat.com/wp-content/uploads/2019/09/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.4.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.4https://therealsamizdat.com/wp-content/uploads/2019/09/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.3.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.3https://therealsamizdat.com/wp-content/uploads/2019/09/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.2.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.2https://therealsamizdat.com/wp-content/uploads/2019/09/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.1.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.1https://therealsamizdat.com/wp-content/uploads/2019/09/final-email-me-and-z-summed-up-the-debacle-conclude-with-this-11-16-19-1.pngFinal Email Me and Z Summed Up the Debacle Conclude with This 11-16-19https://therealsamizdat.com/wp-content/uploads/2019/09/edited-sock-accounts-thomas-schoenberger-ts-courtesy-of-jet.pngEdited Sock Accounts Thomas Schoenberger TS Courtesy of JET!https://therealsamizdat.com/wp-content/uploads/2019/09/thomas-schoenberger-case-cr155849-felony-stalking-2011-4.jpegThomas Schoenberger Case CR155849 Felony Stalking 2011-4https://therealsamizdat.com/wp-content/uploads/2019/09/thomas-schoenberger-case-cr155849-felony-stalking-2011-3.jpegThomas Schoenberger Case CR155849 Felony Stalking 2011-32025-05-19T14:30:53+00:00monthlyhttps://therealsamizdat.com/2014/06/22/from-gabriel-garcia-marquez-one-hundred-years-of-solitude/2020-01-24T03:38:30+00:00monthlyhttps://therealsamizdat.com/2019/10/23/cicada-files-brotherbox-speaks/https://therealsamizdat.com/wp-content/uploads/2019/10/cicada-lestat-alchemical-phoenix-aquila-hebrew-logo-titled-ss33-from-his-gdrive-august-10-2019.jpegCicada Lestat Alchemical Phoenix Aquila Hebrew Logo Titled SS33 from his GDrive August 10 2019https://therealsamizdat.com/wp-content/uploads/2019/10/beth-melissa-blackburn-bogaerts-to-ts-yoko-cheated-with-john-nd.pngBeth Melissa Blackburn Bogaerts to TS Yoko Cheated With John, ndhttps://therealsamizdat.com/wp-content/uploads/2019/10/fox-beth-bogaerts-yoko-ono-of-3301-blocks-me-nov-14-2019.jpegFox Beth Bogaerts Yoko Ono of 3301 Blocks Me Nov 14 2019https://therealsamizdat.com/wp-content/uploads/2019/10/beth-bogaerts-foxfire2112-tweet-leave-marcus-alone-oct-28-2019-1.pngBeth Bogaerts Foxfire2112 Tweet Leave Marcus Alone Oct 28 2019https://therealsamizdat.com/wp-content/uploads/2019/10/wehrmeyer-tells-me-to-ditch-writing-no-more-asking-oct-29-2019.pngWehrmeyer Tells Me to Ditch Writing No More ASKING Oct 29 2019https://therealsamizdat.com/wp-content/uploads/2019/10/wehrmeyer-alibis-threatened-fox-or-jet-his-problem-not-mine-oct-29-2019.pngWehrmeyer Alibis THREATENED FOX? Or Jet? His Problem Not Mine Oct 29 2019https://therealsamizdat.com/wp-content/uploads/2019/10/what-search-twitter.pngWHAT? Search Twitterhttps://therealsamizdat.com/wp-content/uploads/2019/10/sacred-geometry-fox-dm-marcus-box-doxxing-her-esteban-not-lying.pngSacred Geometry Fox DM Marcus & box Doxxing Her Esteban Not Lyinghttps://therealsamizdat.com/wp-content/uploads/2019/10/wehrmeyer-apologizes-after-raising-a-ruckus-i-decline.pngWehrmeyer Apologizes After Raising a Ruckus--I DECLINEhttps://therealsamizdat.com/wp-content/uploads/2019/10/wehrmeyer-is-an-idiot-fox-wehrmeyer-wanners-z-oct-29-2019.pngWehrmeyer is an Idiot Fox Wehrmeyer Wanners Z Oct 29 20192020-01-23T13:19:12+00:00monthlyhttps://therealsamizdat.com/2020/01/09/cicada-files-prelude/https://therealsamizdat.com/wp-content/uploads/2020/01/cicada-lestat-lunar-horns-july-4-2019.jpgCicada Lestat Lunar Horns July 4 2019https://therealsamizdat.com/wp-content/uploads/2020/01/john-dees-glyph-transparent.jpgJohn Dees Glyph Transparent!https://therealsamizdat.com/wp-content/uploads/2020/01/cicada-lestat-logo-transparent.jpgCicada Lestat Logo Transparent2020-01-23T12:53:50+00:00monthlyhttps://therealsamizdat.com/2019/10/24/cicada-files-marcus-wanner-speaks/https://therealsamizdat.com/wp-content/uploads/2019/10/thomas-schoenberger-tweet-i-am-key-to-an-op-smear-piece-interviews-defango-lestat-coordinated-so-what-idiot-2020-01-05.pngThomas Schoenberger Tweet I am Key to an op? 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Idiot 2020-01-05https://therealsamizdat.com/wp-content/uploads/2019/10/brigid-40brigidcovey-youtube-comment-nails-marcus-wanners-larp-wars-the-cicada-3301-history-trademark-battle-heats-up-youtube-oct-29-2019.pngBrigid (@BrigidCovey) YouTube Comment Nails Marcus Wanners Larp Wars, The cicada 3301 history trademark battle heats up, YouTube, Oct 29, 2019https://therealsamizdat.com/wp-content/uploads/2019/10/tweet-me-no-more-confidentiality-reciprocal-privacy-violations-screen-shot-2019-12-28.pngTweet Me No More Confidentiality Reciprocal Privacy Violations Screen Shot 2019-12-28https://therealsamizdat.com/wp-content/uploads/2019/10/brigid-40brigidcovey-youtube-comment-re-larp-wars-video-wanner-immaturity-oct-29-2019.pngBrigid (@brigidcovey) YouTube comment re LARP Wars Video Wanner Immaturity Oct 29 2019https://therealsamizdat.com/wp-content/uploads/2019/10/cicada-ts-obese-suitcase-undated-sept-2019-defango-gabe-hoffman-interview.pngCicada TS Obese Suitcase Undated Sept 2019 Defango Gabe Hoffman Interviewhttps://therealsamizdat.com/wp-content/uploads/2019/10/ts-inadvertent-self-portrait-in-the-mirror-cat-lady-gang-stalkers-yt-oct-2-2019.pngTS Inadvertent Self-Portrait in the Mirror, Cat lady gang stalkers, YT, Oct 2, 2019https://therealsamizdat.com/wp-content/uploads/2019/10/marcus-wanner-email-part-2-oct-15-2019.png*Marcus Wanner Email Part 2 Oct 15 2019https://therealsamizdat.com/wp-content/uploads/2019/10/marcus-wanner-email-part-1-oct-15-2019.png*Marcus Wanner Email Part 1 Oct 15 2019https://therealsamizdat.com/wp-content/uploads/2019/10/hoffman-v.-schoenberger-lawsuit-defamation-filed-oct-28-2019.pngHoffman v. 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(L) & Nephthys (R), Anubis Ministers to the Deceased, Winged Isis at top 13th century BCE, reign of Ramesses IIhttps://therealsamizdat.com/wp-content/uploads/2018/11/relief-of-lady-isis-at-the-foot-of-the-sarcophagus-of-ramses-iii-louvre-public-domain-wiki.jpgRelief of Lady Isis at the foot of the sarcophagus of Ramses III (Louvre) Public Domain Wiki2020-01-14T18:33:47+00:00monthlyhttps://therealsamizdat.com/2019/01/03/an-old-post-on-babylonian-composite-creatures/2020-01-14T18:31:53+00:00monthlyhttps://therealsamizdat.com/2019/01/05/revelation-revisited/https://therealsamizdat.com/wp-content/uploads/2019/01/miniature-monas-2.pngminiature monas 2https://therealsamizdat.com/wp-content/uploads/2019/01/john-dee-monas-transparent-2-copy.jpegjohn dee monas transparent 2 copyhttps://therealsamizdat.com/wp-content/uploads/2019/01/john-dee-monas-transparent-2.jpgjohn dee monas transparent 2https://therealsamizdat.com/wp-content/uploads/2019/01/john-dees-glyph-transparent.jpgjohn dees glyph transparent!https://therealsamizdat.com/wp-content/uploads/2019/01/xipe-totec-flayed-god-aztec-photo-credit-héctor-montañoinah.jpegxipe totec flayed god aztec photo credit: héctor montaño:inahhttps://therealsamizdat.com/wp-content/uploads/2019/01/john-dee-monas-hieroglyphica.pngjohn dee monas hieroglyphicahttps://therealsamizdat.com/wp-content/uploads/2019/01/sigils-of-new-isis-lodge-steffi-grant-copyright-kenneth-grant-parareligion.ch-courtesy-starfire.gifsigils of new isis lodge steffi grant copyright kenneth grant parareligion.ch courtesy starfirehttps://therealsamizdat.com/wp-content/uploads/2019/01/helena_petrovna_blavatsky.jpghelena_petrovna_blavatskyhttps://therealsamizdat.com/wp-content/uploads/2019/01/david-k.-lewis.jpgOLYMPUS DIGITAL CAMERAOLYMPUS DIGITAL CAMERAhttps://therealsamizdat.com/wp-content/uploads/2019/01/johnstewartbell.jpgjohnstewartbell2020-01-14T18:26:21+00:00monthlyhttps://therealsamizdat.com/2019/05/18/q-files-interview-with-paul-furber/https://therealsamizdat.com/wp-content/uploads/2019/05/q-screenshot-qntmpkts-twitterfeed-may-18-2019.jpgQ Screenshot qntmpkts Twitterfeed May 18 2019https://therealsamizdat.com/wp-content/uploads/2019/05/q-screenshot-cbts_stream-wayback-machine.jpgQ Screenshot CBTS_Stream WayBack Machinehttps://therealsamizdat.com/wp-content/uploads/2019/05/qmoderators-cbts_stream-one-month.pngQModerators CBTS_Stream One Monthhttps://therealsamizdat.com/wp-content/uploads/2019/05/q-crooked-hillary-deplanes-smiling-posobiec-q-anon-expose.pngQ Crooked Hillary Deplanes Smiling Posobiec Q Anon Exposehttps://therealsamizdat.com/wp-content/uploads/2019/05/q-cicada-3301-global-locations-for-a-clue.pngQ Cicada 3301 Global Locations For a Cluehttps://therealsamizdat.com/wp-content/uploads/2019/05/q-cicada-dod-program-fbi-anon-end-of-thread-1.pngQ Cicada = DOD Program FBI Anon End of Thread 1https://therealsamizdat.com/wp-content/uploads/2019/05/q-arturo-tafoya-interview-schoenberger-entertainment-contract-2019-04-14.pngQ Arturo Tafoya Interview Schoenberger Entertainment Contract 2019-04-14https://therealsamizdat.com/wp-content/uploads/2019/05/q-announcement-by-pam-anon-of-drew-interview-in-infowars-on-27-dec-17.pngQ Announcement by Pam Anon of Drew Interview in InfoWars on 27 Dec 17https://therealsamizdat.com/wp-content/uploads/2019/05/q-ltc-roy-potter-screenshot-appeal-to-baruch-paul-furber-aug-10-2018.pngQ LTC Roy Potter ScreenShot Appeal to Baruch Paul Furber Aug 10 2018https://therealsamizdat.com/wp-content/uploads/2019/05/q-unirock-youtube-q-exposes-september-10-2018.pngQ UniRock YouTube Q Exposes September 10, 20182022-04-24T11:32:28+00:00monthlyhttps://therealsamizdat.com/2019/08/12/cicada-files-arturo-tafoyovsky-interviewed/https://therealsamizdat.com/wp-content/uploads/2019/08/large-me-silhouette-military-channel-documentary-2005.pngLarge Me Silhouette Military Channel Documentary 2005https://therealsamizdat.com/wp-content/uploads/2019/08/denise-matteau-dallas-pd-blue-checkmark-no-dwayne-holloway-aug-17-2019.pngDenise Matteau Dallas PD Blue Checkmark No Dwayne Holloway Aug 17 2019https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-defango-lestat-douchebag-fool-aug-13-2019-1-20-06-timestamp.pngCicada Defango Lestat Douchebag Fool Aug 13 2019 1-20-06 Timestamphttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-arturo-tafoyovsky.pngCicada Arturo Tafoyovskyhttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-pinterest-john-magnus-august-13-2019.pngCicada TS Pinterest John Magnus August 13 2019https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-iam-zero-yes-he-is-2-faces-june-29-2016.pngCicada iam zero (yes he is) 2 faces June 29, 2016https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-lestat-tweet-ts-a858-to-corsi-pimobi-connection-confirmed-use-1.jpgCicada Lestat Tweet TS = A858 to Corsi = PiMobi Connection Confirmed USEhttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-q-a858-ts-bernie4ever-socks-72-seconds-use-1.jpgCicada Q A858 TS Bernie4Ever Socks 72 Seconds USEhttps://therealsamizdat.com/wp-content/uploads/2019/08/q-corsi-codemonkey-q-both-compromised-5-may-18-take-over.pngQ Corsi CodeMonkey & Q Both Compromised 5 May 18 Take Overhttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-lestat-cracks-up-interview-timestamp-35-33-may-24-2019.pngCicada Lestat Cracks Up Interview Timestamp 35-33 May 24 20192020-01-14T18:23:18+00:00monthlyhttps://therealsamizdat.com/2019/08/30/cicada-files-ghost3301-interview/https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-lestat-logo-transparent.jpgCicada Lestat Logo Transparenthttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-3301-copyright-research-report-sony-levine-lech-compumark-p.4.pngCicada 3301 Copyright Research Report SONY Levine Lech CompuMark p.4https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-iona-miller-the-count-stupid-failed-movie-project.jpgCicada TS Iona Miller The Count Stupid Failed Movie Projecthttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-schoenberger-levine-nd-use.jpgCicada Schoenberger & Levine nd USE!https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-lestat-ts-levine-lech-insurgent-media-sony-ts-criminal-record-1.pngCicada Lestat TS Levine Lech Insurgent Media SONY TS Criminal Recordhttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-stolen-valor-pathetic-piece-of-shit.jpgCicada TS Stolen Valor Pathetic Piece of Shithttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-insurgent-media-michael-levine-defango-jan-12-2018-1.jpgCicada TS Insurgent Media Michael Levine Defango Jan 12 2018https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-threatens-thomas-w-pgp-message-richard-lestat.jpgCicada TS Threatens Thomas w PGP Message Richard & Lestathttps://therealsamizdat.com/wp-content/uploads/2019/08/cicada-lestat-liber-primus-hints-3-dots-june-27-2019.pngCicada Lestat Liber Primus Hints 3 Dots June 27 2019https://therealsamizdat.com/wp-content/uploads/2019/08/cicada-ts-sony-kathy-march-8-2018.jpgCicada TS SONY Kathy March 8 20182020-01-14T18:22:12+00:00monthlyhttps://therealsamizdat.com/2018/02/25/excerpt-the-great-secret-maeterlinck-1922/https://therealsamizdat.com/wp-content/uploads/2018/02/maurice_maeterlinck_2.jpgMaurice_Maeterlinck_2Maurice Maeterlinck (1862-1949).2018-02-25T16:16:34+00:00monthlyhttps://therealsamizdat.com/2016/09/02/eco-translation/https://therealsamizdat.com/wp-content/uploads/2016/09/diego-de-torres-rubio-de-la-copania-de-jesus-1616.pngDiego de Torres Rubio de la Copania de Jesus, 1616https://therealsamizdat.com/wp-content/uploads/2016/09/umberto-eco-the-search-for-the-perfect-language-figure-17-1-p-348.pngUmberto Eco, The Search for the Perfect Language, Figure 17.1, p. 3482017-03-27T23:24:29+00:00monthlyhttps://therealsamizdat.com/2015/11/23/smoke-signals/https://therealsamizdat.com/wp-content/uploads/2015/11/imagen_de_la_teoria_de_la_eternidad__18881.pngimagen_de_la_teoria_de_la_eternidad__1888This is a colorized version of Camille Flammarion’s woodcut, L’Atmosphere–Météorologie Populaire, Paris, 1888. Colorization was executed by Hugo Heikenwaelder, 1998. I prefer its Spanish name, “imagen de la teoría de la eternidad.” This enigmatic woodcut was not done by Flammarion, he allegedly just commissioned and published it. A missionary peers through the curtained firmament of the earth to perceive the mechanisms of the spheres and the phantasmagoria of the universe. The original caption, “A medieval missionary finds the point where heaven and earth meet,” is attributed to Voltaire. This file is licensed under the Creative Commons Attribution-Share Alike 2.5 Generic license. https://en.wikipedia.org/wiki/File:Universum.jpghttps://therealsamizdat.com/wp-content/uploads/2015/11/london-demotic-magical-papyrus-1.jpgLondon Demotic Magical Papyrus-1The London Magical Papyrus, British Museum number EA10070,2. On the recto are a series of spells and recipes arranged in 29 columns, including spells for divination, love spells, poisons, and healing. On the verso are “apparently discontinuous memoranda, prescriptions and short invocations.” Column 4 famously features a spell for a revelation, including a recitation in Greek that is is intended to be read in the opposite direction as the demotic (4/9-19). The British Museum entry notes that the papyrus was sold in two parts in Thebes, with the first part going to London and the second to Leiden. Griffith and Thompson state that the 3d century CE manuscript is closely connected with the Greek magical papyri from Egypt of the same era, but is heavy in Egyptian mythology. Discovered at Thebes, it was purchased by Anastasi, then Swedish consul at Alexandria. It is believed that it was already torn when he acquired it, as the two halves were later sold separately, with the Leiden MS going to the Dutch government in 1828, and the London MS to the British Museum in 1857, as Number 1072 in Lenormant’s Catalogue. The Leiden half was first introduced to the world in 1830 by C.J.C. Reuvens (Lettres à M. Letronne sur les papyrus bilingues et grecs, Leide, 1830), with a lithograph appearing courtesy of Conrad Leemans in 1839. The London papyrus languished in the British Museum until 1892, when JJ Hess reproduced it in Freiburg. Professor Reuvens focused on the gnostic nature of the MS, which includes names of spirits, gods and demons from Egyptian, Syrian and Jewish traditions, but closer scrutiny revealed that it was not so thoroughly gnostic as initially perceived. The combined MS is consequently termed The Magical Papyrus of London and Leiden, or Pap. mag. LL. London MS: Papyrus Number 10070, formerly Anastasi 1072. Leiden MS: I.383, or Anastasi MSS A.65. © The Trustees of the British Museum. http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?assetId=933551001&objectId=114184&partId=1#more-views http://www.etana.org/sites/default/files/coretexts/15139.pdf F.LL. Griffith and Herbert Thompson, The Demotic Magical Papyrus of London and Leiden, 1904. http://www.sacred-texts.com/egy/dmp/https://therealsamizdat.com/wp-content/uploads/2015/11/william_blake_the_marriage_of_heaven_and_hell__1790.pngwilliam_blake_the_marriage_of_heaven_and_hell__1790William Blake, The Marriage of Heaven and Hell, 1790 CE, object 6 (Bentley 6, Erdman 6, Keynes 6). The Blake Archive's note on this etching states that Blake's name as the publisher is "nowhere stated in the work, but the attribution is certain." Acquired from Francis Douce in 1834 by the Bodleian Library, this etching is held in the Rare Books Department in the Douce Collection under Accession Number: Arch. G d.53. http://www.blakearchive.org/exist/blake/archive/copyinfo.xq?copyid=mhh.bhttps://therealsamizdat.com/wp-content/uploads/2015/11/william-blake-the-marriage-of-heaven-and-hell-1790.jpgWilliam Blake The Marriage of Heaven and Hell, 1790William Blake, The Marriage of Heaven and Hell, 1790 CE, object 6 (Bentley 6, Erdman 6, Keynes 6). The Blake Archive's note on this etching states that Blake's name as the publisher is "nowhere stated in the work, but the attribution is certain." Acquired from Francis Douce in 1834 by the Bodleian Library, this etching is held in the Rare Books Department in the Douce Collection under Accession Number: Arch. G d.53. http://www.blakearchive.org/exist/blake/archive/copyinfo.xq?copyid=mhh.bhttps://therealsamizdat.com/wp-content/uploads/2015/11/mhh-b-p6-100.jpgmhh.b.p6.100William Blake, The Marriage of Heaven and Hell, 1790 CE, object 6 (Bentley 6, Erdman 6, Keynes 6). The Blake Archive's note on this etching states that Blake's name as the publisher is "nowhere stated in the work, but the attribution is certain." Acquired from Francis Douce in 1834 by the Bodleian Library, this etching is held in the Rare Books Department in the Douce Collection under Accession Number: Arch. G d.53. http://www.blakearchive.org/exist/blake/archive/copyinfo.xq?copyid=mhh.bhttps://therealsamizdat.com/wp-content/uploads/2015/11/god-judging-adam-blake-1795.jpgGod judging adam blake 1795William Blake (1757-1827 CE), God Judging Adam, 1795. Presented by W. Graham Robertson to the Tate Gallery in 1939. This work is in the public domain in the United States, and in those countries with a copyright term of life of the author plus 100 years or less. 2016-09-30T10:30:05+00:00monthlyhttps://therealsamizdat.com/2016/08/30/eco-conclusion/https://therealsamizdat.com/wp-content/uploads/2016/08/the-confusion-of-tongues-by-gustave-dorecc81-1865.jpgthe-confusion-of-tongues-by-gustave-dorecc81-18652016-08-29T20:11:42+00:00monthlyhttps://therealsamizdat.com/2016/08/28/eco-limits-and-effability-of-an-ial/https://therealsamizdat.com/wp-content/uploads/2016/08/dante_domenico_di_michelino_duomo_florence.jpgDante_Domenico_di_Michelino_Duomo_Florence2016-08-28T13:57:47+00:00monthlyhttps://therealsamizdat.com/2016/08/28/eco-the-political-possibilities-of-an-ial/https://therealsamizdat.com/wp-content/uploads/2016/08/fontenellehistoryoracles.jpgFontenelleHistoryOracles2016-08-28T13:08:36+00:00monthlyhttps://therealsamizdat.com/2016/08/22/eco-theoretical-objections-and-counter-objections/https://therealsamizdat.com/wp-content/uploads/2016/08/projet_dc3a9lc3a9ments_didc3a9ologie_par_le_-destutt_de_bpt6k10455061.jpegProjet_d'éléments_d'idéologie_par_le_[...]Destutt_de_bpt6k104550612016-08-22T13:18:13+00:00monthlyhttps://therealsamizdat.com/2016/08/20/eco-an-optimized-grammar/https://therealsamizdat.com/wp-content/uploads/2016/08/dr-esperanto-an-attempt-towards-an-international-language-1889.pngDr. Esperanto, An Attempt Towards An International Language, 18892016-08-20T15:32:56+00:00monthlyhttps://therealsamizdat.com/2016/08/19/eco-esperanto/https://therealsamizdat.com/wp-content/uploads/2016/08/1908-kl-t-zamenhof.jpg1908-kl-t-zamenhof2016-08-19T16:38:48+00:00monthlyhttps://therealsamizdat.com/2016/08/14/eco-the-babel-of-a-posteriori-languages/https://therealsamizdat.com/wp-content/uploads/2016/08/giuseppe_peano.jpgGiuseppe_Peano2016-08-14T16:05:53+00:00monthlyhttps://therealsamizdat.com/2016/08/09/eco-the-mixed-systems/https://therealsamizdat.com/wp-content/uploads/2016/08/jmschleyer1888.pngJMSchleyer18882016-08-09T13:10:42+00:00monthlyhttps://therealsamizdat.com/2016/08/08/eco-the-international-auxiliary-languages/https://therealsamizdat.com/wp-content/uploads/2016/08/couturat-leau-histoire-de-la-langue-universelle-1903.pngCouturat & Leau, Histoire de la Langue Universelle, 19032016-08-08T17:33:26+00:00monthlyhttps://therealsamizdat.com/2016/08/04/eco-some-ghosts-of-the-perfect-language/https://therealsamizdat.com/wp-content/uploads/2016/08/gregor-reisch-margarita-philosophica-pearl-of-wisdom-1503.pngGregor Reisch, Margarita philosophica, Pearl of Wisdom, 15032016-08-04T14:55:57+00:00monthlyhttps://therealsamizdat.com/2016/08/04/eco-artificial-intelligence/https://therealsamizdat.com/wp-content/uploads/2016/08/the-arecibo-message-svg.pngThe Arecibo Message.svg2016-08-04T10:50:19+00:00monthlyhttps://therealsamizdat.com/2016/07/31/eco-space-languages/https://therealsamizdat.com/wp-content/uploads/2016/07/hansfreudenthal.jpghansfreudenthal2016-07-31T16:34:23+00:00monthlyhttps://therealsamizdat.com/2016/07/29/eco-the-last-flowering-of-philosophic-languages-2/https://therealsamizdat.com/wp-content/uploads/2016/07/giovan-giuseppe-matraja-genigrafia-italiana-1831.pngGiovan Giuseppe Matraja, Genigrafia italiana, 18312016-07-30T07:32:14+00:00monthlyhttps://therealsamizdat.com/2016/07/27/eco-the-last-flowering-of-philosophic-languages/https://therealsamizdat.com/wp-content/uploads/2016/07/anne-pierre-jacques-de-vismes-pasilogie-ou-de-la-musique-consideree-comme-langue-universelle-1806.pngAnne-Pierre-Jacques De Vismes, Pasilogie, ou de la musique, consideree comme langue universelle, 18062016-07-27T16:45:52+00:00monthlyhttps://therealsamizdat.com/2016/07/27/eco-eighteenth-century-projects-2/https://therealsamizdat.com/wp-content/uploads/2016/07/fenelon-adventures-of-telemachus.jpgFenelon Adventures of Telemachus2016-07-27T10:54:32+00:00monthlyhttps://therealsamizdat.com/2016/07/27/ecoeighteenth-century-projects/https://therealsamizdat.com/wp-content/uploads/2016/07/telemaque_1st_page.jpgTelemaque_1st_page2016-07-27T07:09:06+00:00monthlyhttps://therealsamizdat.com/2016/07/18/eco-the-library-of-leibniz-and-the-encyclopedie/https://therealsamizdat.com/wp-content/uploads/2016/07/enc_systeme_figure.jpegENC_SYSTEME_FIGURE2016-07-18T03:59:52+00:00monthlyhttps://therealsamizdat.com/2016/07/15/eco-side-effects-2/https://therealsamizdat.com/wp-content/uploads/2016/07/leipzig_leibniz_denkmal_02.jpgLeipzig_Leibniz_Denkmal_022016-07-15T16:10:12+00:00monthlyhttps://therealsamizdat.com/2016/07/15/eco-the-i-ching-and-the-binary-calculus/https://therealsamizdat.com/wp-content/uploads/2016/07/diagram_of_i_ching_hexagrams_owned_by_gottfried_wilhelm_leibniz_1701.jpgDiagram_of_I_Ching_hexagrams_owned_by_Gottfried_Wilhelm_Leibniz,_1701https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-14-2-p-286.pngUmberto Eco, The Search for the Perfect Language, figure 14.2, p. 286https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-14-1-p-285.pngUmberto Eco, The Search for the Perfect Language, figure 14.1, p. 2852016-07-14T18:02:45+00:00monthlyhttps://therealsamizdat.com/2016/07/14/eco-blind-thought-2/https://therealsamizdat.com/wp-content/uploads/2016/07/ludwig_wittgenstein.jpgWittgenstein, Ludwig2016-07-14T16:09:48+00:00monthlyhttps://therealsamizdat.com/2016/07/14/eco-blind-thought/https://therealsamizdat.com/wp-content/uploads/2016/07/lambert_organon01_1764_0005_800px.jpglambert_organon01_1764_0005_800px2016-07-14T01:44:15+00:00monthlyhttps://therealsamizdat.com/2016/07/12/eco-the-problem-of-the-primitives/https://therealsamizdat.com/wp-content/uploads/2016/07/gottfried-wilhelm-von-leibniz-dissertatio-de-arte-combinatoria-frontispiece.pngGottfried Wilhelm von Leibniz, Dissertatio de Arte Combinatoria, frontispiece2016-07-12T08:22:40+00:00monthlyhttps://therealsamizdat.com/2016/07/12/eco-the-encyclopedia-and-the-alphabet-of-thought/https://therealsamizdat.com/wp-content/uploads/2016/07/encyclopedie_frontispice_section_256px.jpgEncyclopedie_frontispice_section_256px2016-07-11T23:58:26+00:00monthlyhttps://therealsamizdat.com/2016/07/10/eco-characteristica-and-calculus/https://therealsamizdat.com/wp-content/uploads/2016/07/gottfried-wilhelm-von-leibniz-dissertatio-de-arte-combinatoria.pngGottfried Wilhelm von Leibniz, Dissertatio de Arte Combinatoria2016-07-10T14:57:51+00:00monthlyhttps://therealsamizdat.com/2016/07/10/eco-from-leibniz-to-the-encyclopedie/https://therealsamizdat.com/wp-content/uploads/2016/07/gottfried_wilhelm_leibniz_c1700.jpgGottfried_Wilhelm_Leibniz_c1700https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-p-270.pngUmberto Eco, The Search for the Perfect Language, p. 2702016-07-10T11:25:08+00:00monthlyhttps://therealsamizdat.com/2016/07/09/eco-francis-lodwick/https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-13-1-p-261.pngUmberto Eco, The Search for the Perfect Language, Figure 13.1, p. 261https://therealsamizdat.com/wp-content/uploads/2016/07/41_full.jpg41_full2016-07-10T11:05:36+00:00monthlyhttps://therealsamizdat.com/2016/07/09/eco-francis-lodwick-2/https://therealsamizdat.com/wp-content/uploads/2016/07/john-wilkins-an-essay-towards-a-real-character-p-311.pngJohn Wilkins, An Essay Towards a Real Character, p. 3112016-07-09T14:57:09+00:00monthlyhttps://therealsamizdat.com/2016/07/08/eco-the-hypertext-of-wilkins/https://therealsamizdat.com/wp-content/uploads/2016/07/gerando.jpgGerando2016-07-08T10:56:27+00:00monthlyhttps://therealsamizdat.com/2016/07/08/ecothe-limits-of-classification-2/https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-6-p-257.pngUmberto Eco, The Search for the Perfect Language, Figure 12.6, p. 257https://therealsamizdat.com/wp-content/uploads/2016/07/john-wilkins-an-essay-the-lords-prayer-ch-ii-p-8.pngJohn Wilkins, An Essay, the Lords Prayer, Ch.II, p. 82016-07-08T10:29:51+00:00monthlyhttps://therealsamizdat.com/2016/07/07/eco-the-limits-of-classification/https://therealsamizdat.com/wp-content/uploads/2016/07/john-wilkins-an-essay-the-lords-prayer-ch-ii-p-7.pngJohn Wilkins, An Essay, the Lords Prayer, Ch.II, p. 72016-07-07T12:29:03+00:00monthlyhttps://therealsamizdat.com/2016/07/07/eco-an-open-classification/https://therealsamizdat.com/wp-content/uploads/2016/07/john-wilkins-an-essay-towards-a-real-character-1668-p-a-from-the-epistle.pngJohn Wilkins, An Essay towards a Real Character, 1668, p. a from the Epistle2016-07-07T11:28:57+00:00monthlyhttps://therealsamizdat.com/2016/07/05/eco-the-dictionary-synonyms-periphrases-metaphors/https://therealsamizdat.com/wp-content/uploads/2016/07/v0_web.jpgv0_web2016-07-06T10:34:14+00:00monthlyhttps://therealsamizdat.com/2016/07/05/eco-the-real-characters/https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-5-p-245.pngUmberto Eco, The Search for the Perfect Language, Figure 12.5, p. 245https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-4-p-244.pngUmberto Eco, The Search for the Perfect Language, Figure 12.4, p. 244https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-3-p-243.pngUmberto Eco, The Search for the Perfect Language, Figure 12.3, p. 2432016-07-05T15:32:49+00:00monthlyhttps://therealsamizdat.com/2016/07/05/eco-john-wilkins/https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-2-p-242.pngUmberto Eco, The Search for the Perfect Language, Figure 12.2, p. 242https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-1-2-p-241.pngUmberto Eco, The Search for the Perfect Language, Figure 12.1-2, p. 241https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-12-1-p-240.pngUmberto Eco, The Search for the Perfect Language, Figure 12.1, p. 240https://therealsamizdat.com/wp-content/uploads/2016/07/wilkins_an_essay_towards_a_real.jpgWilkins_An_Essay_towards_a_real2016-07-05T14:56:39+00:00monthlyhttps://therealsamizdat.com/2016/07/05/eco-george-delgarno-2/https://therealsamizdat.com/wp-content/uploads/2016/07/george-delgarno-didascalocophus-theater-in-oxford-1680.pngGeorge Delgarno, Didascalocophus, Theater in Oxford, 1680https://therealsamizdat.com/wp-content/uploads/2016/07/dalgarno_table_of_contents.jpgdalgarno_table_of_contentshttps://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-11-1-p-231.pngUmberto Eco, The Search for the Perfect Language, Figure 11.1, p. 2312016-07-05T13:48:00+00:00monthlyhttps://therealsamizdat.com/2016/07/04/eco-george-dalgarno/https://therealsamizdat.com/wp-content/uploads/2016/07/dalgarno_ars_signorum.jpgDalgarno_Ars_Signorum2016-07-04T16:19:48+00:00monthlyhttps://therealsamizdat.com/2016/07/04/eco-primitives-and-organization-of-content/https://therealsamizdat.com/wp-content/uploads/2016/07/the_tyger_bm_a_1794.jpgThe_Tyger_BM_a_1794https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-10-1-p-224.pngUmberto Eco, The Search for the Perfect Language, Figure 10.1, p. 224https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-p-222.pngUmberto Eco The Search for the Perfect Language p. 2222016-07-04T02:47:27+00:00monthlyhttps://therealsamizdat.com/2016/07/04/eco-primitives-and-organization-of-content-2/https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-10-3-p-226.pngUmberto Eco, The Search for the Perfect Language, Figure 10.3, p. 226https://therealsamizdat.com/wp-content/uploads/2016/07/umberto-eco-the-search-for-the-perfect-language-figure-10-2-p-225.pngUmberto Eco, The Search for the Perfect Language, Figure 10.2, p. 225https://therealsamizdat.com/wp-content/uploads/2016/07/ramon-llull-arbor-naturalis-et-logicalis-liber-de-logica-nova-valencia-alonso-de-proaza-1512.jpgRamon Llull, Arbor naturalis et logicalis, Liber de logica nova, Valencia, Alonso de Proaza, 15122016-07-04T02:44:50+00:00monthlyhttps://therealsamizdat.com/2016/06/30/eco-the-english-debate-on-character-and-traits/https://therealsamizdat.com/wp-content/uploads/2016/06/gerardus_johannes_vossius_1577-1649_by_anonymous.jpgGerardus_Johannes_Vossius_(1577-1649),_by_Anonymous*oil on panel *58.3 x 51 cm *inscribed (verso): GERH.JOH. VOSSIUS CANONICUS CANTUARIENSIS PROFESSOR HISTORIARII AMSTELO...AET LX Ao 16362016-07-01T12:08:39+00:00monthlyhttps://therealsamizdat.com/2016/04/23/umberto-eco-search-for-the-perfect-language/2016-06-30T10:52:33+00:00monthlyhttps://therealsamizdat.com/2016/06/29/eco-descartes-and-mersenne/https://therealsamizdat.com/wp-content/uploads/2016/06/renc3a9_descartes_1644_principia_philosophiae.jpgRené_Descartes_1644_Principia_philosophiae2016-06-29T04:21:13+00:00monthlyhttps://therealsamizdat.com/2016/06/28/eco-comenius/https://therealsamizdat.com/wp-content/uploads/2016/06/labyrint.jpgLabyrint2016-06-27T17:32:49+00:00monthlyhttps://therealsamizdat.com/2016/06/27/eco-bacon/https://therealsamizdat.com/wp-content/uploads/2016/06/francis_bacon_viscount_st_alban_from_npg_2.jpgFrancis_Bacon,_Viscount_St_Alban_from_NPG_(2)2016-06-27T15:54:01+00:00monthlyhttps://therealsamizdat.com/2016/06/27/eco-a-priori-philosophical-languages/https://therealsamizdat.com/wp-content/uploads/2016/06/beck_universal_character.jpgBeck_Universal_Character2016-06-27T12:59:36+00:00monthlyhttps://therealsamizdat.com/2016/06/26/eco-first-attempts-at-a-content-organization/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_108.jpgkircher_1082016-06-26T11:41:38+00:00monthlyhttps://therealsamizdat.com/2016/06/25/eco-beck-and-becher/https://therealsamizdat.com/wp-content/uploads/2016/06/umberto-eco-the-search-for-the-perfect-language-figure-9-2-p-203.pngUmberto Eco, The Search for the Perfect Language, Figure 9.2, p. 203https://therealsamizdat.com/wp-content/uploads/2016/06/umberto-eco-the-search-for-the-perfect-language-figure-9-1-p-202.pngUmberto Eco, The Search for the Perfect Language, Figure 9.1, p. 202https://therealsamizdat.com/wp-content/uploads/2016/06/umberto-eco-the-search-for-the-perfect-language-p-201.pngUmberto Eco, The Search for the Perfect Language, p. 201https://therealsamizdat.com/wp-content/uploads/2016/06/cave-beck-the-universal-character-london-1657.pngCave Beck, The Universal Character, London, 16572016-06-24T19:03:28+00:00monthlyhttps://therealsamizdat.com/2016/06/24/eco-kirchers-polygraphy/2016-06-23T18:43:39+00:00monthlyhttps://therealsamizdat.com/2016/06/21/eco-polygraphies/https://therealsamizdat.com/wp-content/uploads/2016/06/umberto-eco-table-the-search-for-the-perfect-language-polygraphies-trithemius-p-195.pngUmberto Eco, Table, The Search for the Perfect Language, Polygraphies, Trithemius, p. 195https://therealsamizdat.com/wp-content/uploads/2016/06/chart_in_the_hand_of_dr_john_dee-_steganographiae.jpgChart_in_the_hand_of_Dr_John_Dee._Steganographiae2016-06-21T15:48:22+00:00monthlyhttps://therealsamizdat.com/2016/06/21/eco-perfection-and-secrecy/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher-athanasius-1667-magneticum-naturae-regnum-frontispiece.jpgKircher Athanasius, 1667 Magneticum naturae regnum, Frontispiece2016-06-21T12:01:26+00:00monthlyhttps://therealsamizdat.com/2016/06/20/eco-dees-magic-language/https://therealsamizdat.com/wp-content/uploads/2016/06/bpt6k5401042m.jpegbpt6k5401042mhttps://therealsamizdat.com/wp-content/uploads/2016/06/true-faithful-relation.jpgtrue-faithful-relation2020-10-02T11:39:53+00:00monthlyhttps://therealsamizdat.com/2016/06/20/eco-hypotheses/https://therealsamizdat.com/wp-content/uploads/2016/06/bc3b6hme_philosophische_kugel.jpgBöhme_Philosophische_Kugel2016-06-20T06:56:28+00:00monthlyhttps://therealsamizdat.com/2016/06/20/eco-magic-language/https://therealsamizdat.com/wp-content/uploads/2016/06/speculum-01.jpgspeculum 012017-03-02T19:48:38+00:00monthlyhttps://therealsamizdat.com/2016/06/19/eco-images-for-aliens/https://therealsamizdat.com/wp-content/uploads/2016/06/physical_data.jpgPhysical_Data2016-06-19T14:27:11+00:00monthlyhttps://therealsamizdat.com/2016/06/18/eco-the-egyptian-vs-the-chinese-way-3/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_100-639x1024.jpgkircher_100-639x10242016-06-18T11:17:37+00:00monthlyhttps://therealsamizdat.com/2016/06/16/eco-the-egyptian-vs-the-chinese-way-2/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_099-590x1024.jpgkircher_099-590x10242016-06-16T08:38:23+00:00monthlyhttps://therealsamizdat.com/2016/06/16/eco-the-egyptian-vs-the-chinese-way/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_093-653x1024.jpgkircher_093-653x10242016-06-16T06:39:08+00:00monthlyhttps://therealsamizdat.com/2016/06/10/eco-later-critics/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_119-659x1024.jpgkircher_119-659x10242016-06-10T12:04:50+00:00monthlyhttps://therealsamizdat.com/2016/06/09/eco-the-kircherian-ideology/https://therealsamizdat.com/wp-content/uploads/2016/06/original.jpgoriginal2016-06-09T11:06:16+00:00monthlyhttps://therealsamizdat.com/2016/06/08/eco-kirchers-chinese-2/2016-06-09T10:06:09+00:00monthlyhttps://therealsamizdat.com/2016/06/06/eco-kirchers-chinese/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_049-826x1024.jpgkircher_049-826x10242016-06-06T11:09:31+00:00monthlyhttps://therealsamizdat.com/2016/06/04/eco-kirchers-egyptology/https://therealsamizdat.com/wp-content/uploads/2016/06/kircher_008.jpgkircher_0082016-06-04T09:39:46+00:00monthlyhttps://therealsamizdat.com/2016/05/30/eco-the-egyptian-alphabet-3/https://therealsamizdat.com/wp-content/uploads/2016/05/pe40_h78_f84_horapollo_p128-9_hieroglyphica.jpgPE40_H78_F84_Horapollo_p128-9_Hieroglyphica2016-05-30T16:09:42+00:00monthlyhttps://therealsamizdat.com/2016/05/29/eco-the-egyptian-alphabet-2/https://therealsamizdat.com/wp-content/uploads/2016/05/ngcs-staatsbibliothek-berlin-de.jpegngcs.staatsbibliothek-berlin.dehttps://therealsamizdat.com/wp-content/uploads/2016/05/sm659-1_0028-0029wf.jpgSM659.1_0028-0029wf2016-05-29T05:12:56+00:00monthlyhttps://therealsamizdat.com/2016/05/27/eco-the-egyptian-alphabet/2016-05-26T20:30:12+00:00monthlyhttps://therealsamizdat.com/2016/05/24/eco-bruno-ars-combinatoria-infinite-worlds-3/https://therealsamizdat.com/wp-content/uploads/2016/05/b263063a82f44eff07e1cdb2b38780b0.jpgb263063a82f44eff07e1cdb2b38780b02016-05-25T22:33:08+00:00monthlyhttps://therealsamizdat.com/2016/05/25/eco-horapollos-hieroglyphica/https://therealsamizdat.com/wp-content/uploads/2016/05/1-_durer_sun_moon_basilisk.jpgDuerer, Albrecht (1471-1528)"The Sun,the Moon and a Basilisk", around 1512. The sun, the moon and the basilisk (half eagle, half serpent,hatched from a cock's egg by a serpent), together represent Eternity. This small drawing is a fragment from a translation of the "Hieroglyphica" by Horapollo, translated by Willibald Pirkheimer, a foremost humanist and close friend of Duerer. PD 1932-7-9-22016-05-25T16:13:13+00:00monthlyhttps://therealsamizdat.com/2016/05/25/eco-the-perfect-language-of-images/https://therealsamizdat.com/wp-content/uploads/2016/05/original.jpgoriginal2016-05-25T16:00:34+00:00monthlyhttps://therealsamizdat.com/2016/05/25/eco-infinite-songs-locutions-2/https://therealsamizdat.com/wp-content/uploads/2016/05/50arbreu_fig3_escorial.jpg50arbreu_fig3_escorial2016-05-25T10:56:11+00:00monthlyhttps://therealsamizdat.com/2016/05/25/eco-infinite-songs-locutions/https://therealsamizdat.com/wp-content/uploads/2016/05/cover_issue_206_en_us.jpgcover_issue_206_en_US2016-05-25T08:55:47+00:00monthlyhttps://therealsamizdat.com/2016/05/24/eco-bruno-ars-combinatoria-infinite-worlds-2/https://therealsamizdat.com/wp-content/uploads/2016/05/giordano-bruno-de-umbris-163.pngGiordano Bruno, De umbris, 163https://therealsamizdat.com/wp-content/uploads/2016/05/1280px-6665_-_roma_-_ettore_ferrari_monumento_a_giordano_bruno_1889_-_foto_giovanni_dallorto_6-apr-2008.jpg1280px-6665_-_Roma_-_Ettore_Ferrari,_Monumento_a_Giordano_Bruno_(1889)_-_Foto_Giovanni_Dall'Orto,_6-Apr-20082016-05-24T10:46:14+00:00monthlyhttps://therealsamizdat.com/2016/05/24/eco-bruno-ars-combinatoria-and-infinite-worlds/https://therealsamizdat.com/wp-content/uploads/2016/05/1280px-relief_bruno_campo_dei_fiori_n1.jpg1280px-Relief_Bruno_Campo_dei_Fiori_n12016-05-23T18:48:00+00:00monthlyhttps://therealsamizdat.com/2016/05/23/eco-lullian-kabbalism-2/https://therealsamizdat.com/wp-content/uploads/2016/05/636px-opera_didactica.jpg636px-Opera_didactica2016-05-23T16:29:48+00:00monthlyhttps://therealsamizdat.com/2016/05/23/eco-lullian-kabbalism/https://therealsamizdat.com/wp-content/uploads/2016/05/roma1493.jpgRoma14932016-05-23T16:22:40+00:00monthlyhttps://therealsamizdat.com/2016/05/22/eco-kabbalism-lullism-in-the-steganographies/https://therealsamizdat.com/wp-content/uploads/2016/05/060224.jpg0602242016-05-22T14:43:54+00:00monthlyhttps://therealsamizdat.com/2016/05/22/eco-magic-names-kabbalistic-hebrew-3/https://therealsamizdat.com/wp-content/uploads/2016/05/john-dee-painting-originally-had-circle-of-human-skulls-x-rays-show.jpgJohn-Dee-painting-originally-had-circle-of-Human-Skulls-X-Rays-Show2016-05-22T02:15:01+00:00monthlyhttps://therealsamizdat.com/2016/05/22/eco-magic-names-kabbalistic-hebrew-2/2016-05-22T00:35:20+00:00monthlyhttps://therealsamizdat.com/2016/05/22/eco-magic-names-and-kabbalistic-hebrew/https://therealsamizdat.com/wp-content/uploads/2016/05/c681ae646961f196b2a03b422d05f00c.jpgc681ae646961f196b2a03b422d05f00c2016-05-21T17:22:45+00:00monthlyhttps://therealsamizdat.com/2016/05/21/eco-kabbalism-and-lullism-in-modern-culture/https://therealsamizdat.com/wp-content/uploads/2016/05/marsilio_ficino.jpgMarsilio_Ficino2016-05-21T13:21:42+00:00monthlyhttps://therealsamizdat.com/2016/05/21/eco-new-prospects-for-the-monogenetic-hypothesis/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_021.jpgkircher_0212016-05-21T11:51:54+00:00monthlyhttps://therealsamizdat.com/2016/05/18/eco-a-dream-that-refused-to-die-2/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_132.jpgkircher_1322016-05-18T16:26:09+00:00monthlyhttps://therealsamizdat.com/2016/05/18/eco-a-dream-that-refused-to-die/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_117.jpgkircher_1172016-05-17T20:30:11+00:00monthlyhttps://therealsamizdat.com/2016/05/17/eco-philosophers-against-monogeneticism-2/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_009.jpgkircher_0092016-05-16T17:14:13+00:00monthlyhttps://therealsamizdat.com/2016/05/16/eco-philosophers-against-monogeneticism/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_126.jpgkircher_1262016-05-16T15:35:14+00:00monthlyhttps://therealsamizdat.com/2016/05/15/eco-the-indo-european-hypothesis-2/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_079.jpgkircher_0792016-05-15T15:04:31+00:00monthlyhttps://therealsamizdat.com/2016/05/15/eco-the-indo-european-hypothesis/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_011.jpgkircher_0112016-05-15T14:26:05+00:00monthlyhttps://therealsamizdat.com/2016/05/14/eco-the-nationalistic-hypothesis-4/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_058.jpgkircher_0582016-05-14T11:23:47+00:00monthlyhttps://therealsamizdat.com/2016/05/14/eco-the-nationalistic-hypothesis-3/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_062.jpgkircher_0622016-05-14T10:05:48+00:00monthlyhttps://therealsamizdat.com/2016/05/12/eco-the-nationalistic-hypothesis-2/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_087.jpgkircher_0872016-05-12T15:16:07+00:00monthlyhttps://therealsamizdat.com/2016/05/11/eco-the-nationalistic-hypothesis/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_122.jpgkircher_1222016-05-11T14:55:26+00:00monthlyhttps://therealsamizdat.com/2016/05/09/eco-conventionalism-epicureanism-and-polygenesis-2/https://therealsamizdat.com/wp-content/uploads/2016/05/tumblr_n455agxmea1rtynt1o1_r2_1280.jpgtumblr_n455agXMeA1rtynt1o1_r2_12802016-05-11T12:08:14+00:00monthlyhttps://therealsamizdat.com/2016/05/10/eco-the-pre-hebraic-language/https://therealsamizdat.com/wp-content/uploads/2016/05/kircher_099.jpgkircher_0992016-05-10T16:10:30+00:00monthlyhttps://therealsamizdat.com/2016/05/08/eco-the-etymological-furor-2/https://therealsamizdat.com/wp-content/uploads/2016/05/wls0041_enlarge.jpgwls0041_enlargehttps://therealsamizdat.com/wp-content/uploads/2016/05/tower-to-the-moon.jpgtower-to-the-moon2016-05-09T09:50:57+00:00monthlyhttps://therealsamizdat.com/2016/05/08/eco-conventionalism-epicureanism-and-polygenesis/https://therealsamizdat.com/wp-content/uploads/2016/05/joseph_justus_scaliger_-_imagines_philologorum.jpgJoseph_Justus_Scaliger_-_Imagines_philologorum2016-05-08T18:33:13+00:00monthlyhttps://therealsamizdat.com/2016/05/07/eco-the-etymological-furor/https://therealsamizdat.com/wp-content/uploads/2016/05/956px-conrad_gesner_-_conradi_gesneri_historia_plantarum_walderbeere.jpg956px-Conrad_Gesner_-_Conradi_Gesneri_Historia_plantarum_Walderbeere2016-05-07T14:18:34+00:00monthlyhttps://therealsamizdat.com/2016/05/06/eco-postels-universalistic-utopia-2/https://therealsamizdat.com/wp-content/uploads/2016/05/746_2.jpg746_22020-10-02T11:30:36+00:00monthlyhttps://therealsamizdat.com/2016/05/05/eco-postels-universalistic-utopia/https://therealsamizdat.com/wp-content/uploads/2016/05/guillaume-postel-the-great-key-eliphas-levi-the-key-of-the-great-mysteries-1861.gifGuillaume Postel, The Great Key, Eliphas Levi, The Key of the Great Mysteries, 18612016-05-06T05:00:40+00:00monthlyhttps://therealsamizdat.com/2016/05/05/eco-the-return-to-hebrew/https://therealsamizdat.com/wp-content/uploads/2016/05/hildegard_von_bingen_liber_divinorum_operum.jpgHildegard_von_Bingen_Liber_Divinorum_Operum2016-05-05T12:55:35+00:00monthlyhttps://therealsamizdat.com/2016/05/05/eco-the-monogenetic-hypothesis-and-the-mother-tongues/https://therealsamizdat.com/wp-content/uploads/2016/05/05-06-stitched-together.jpg05-06-stitched-together2016-05-05T10:31:23+00:00monthlyhttps://therealsamizdat.com/2016/05/04/eco-the-concordia-universalis-of-nicholas-of-cusa/https://therealsamizdat.com/wp-content/uploads/2016/05/tafel18.jpgTafel182016-05-04T09:55:57+00:00monthlyhttps://therealsamizdat.com/2016/05/02/eco-the-arbor-scientarium-2/https://therealsamizdat.com/wp-content/uploads/2016/05/ramon-llull-arbor-scientiae-rome-1295.pngRamon Llull, Arbor Scientiae, Rome, 12952016-05-02T15:54:31+00:00monthlyhttps://therealsamizdat.com/2016/05/02/eco-the-arbor-scientarium/https://therealsamizdat.com/wp-content/uploads/2016/05/ramon-llull-liber-de-ascensu-et-decensu-intellectus-1304-first-published-1512.jpgRamon Llull, Liber de ascensu et decensu intellectus, 1304, first published 15122016-05-02T12:54:50+00:00monthlyhttps://therealsamizdat.com/2016/05/02/eco-the-alphabet-and-the-four-figures-3/https://therealsamizdat.com/wp-content/uploads/2016/05/12544152-0001-001-00000019.jpg12544152.0001.001-000000192016-05-02T11:03:12+00:00monthlyhttps://therealsamizdat.com/2016/05/02/eco-the-alphabet-and-the-four-figures-2/https://therealsamizdat.com/wp-content/uploads/2016/05/arsmagnasciendi1.jpgArsMagnaSciendi1https://therealsamizdat.com/wp-content/uploads/2016/05/arsmagnasciendi.jpgArsMagnaSciendihttps://therealsamizdat.com/wp-content/uploads/2016/05/raymond-llull-combinations-strasbourg-ed-1598.pngRaymond Llull, Combinations, Strasbourg ed 15982016-05-02T09:00:00+00:00monthlyhttps://therealsamizdat.com/2016/05/01/eco-the-alphabet-and-the-four-figures/https://therealsamizdat.com/wp-content/uploads/2016/05/illuminatisacrep00llul_0040.jpgilluminatisacrep00llul_0040https://therealsamizdat.com/wp-content/uploads/2016/05/illuminatisacrep00llul_0034.jpgilluminatisacrep00llul_0034https://therealsamizdat.com/wp-content/uploads/2016/05/illuminatisacrep00llul_0039.jpgilluminatisacrep00llul_0039https://therealsamizdat.com/wp-content/uploads/2016/05/llull3.jpgLlull3https://therealsamizdat.com/wp-content/uploads/2016/05/illuminati_sacre_pagine_p-fessoris_amplissimi_magistri_raymundi_lull-_ars_magna_generalis_et_vltima_-_quarucunq3_artium_et_scientiarum_ipsius_lull-_assecutrix_et_clauigera_-_et_ad_e.jpgIlluminati_sacre_pagine_p.fessoris_amplissimi_magistri_Raymundi_Lull._Ars_magna,_generalis_et_vltima_-_quarucunq3_artium_(et)_scientiarum_ipsius_Lull._assecutrix_et_clauigera_-_(et)_ad_eas_aditum_(14591005828)2016-05-01T14:08:18+00:00monthlyhttps://therealsamizdat.com/2016/05/01/eco-the-elements-of-the-ars-combinatoria/https://therealsamizdat.com/wp-content/uploads/2016/05/ramon_llull-ars-magna-fig_1.pngRamon_Llull, Ars Magna, Fig_12016-05-01T09:36:06+00:00monthlyhttps://therealsamizdat.com/2016/05/01/eco-the-ars-magna-of-raymond-lull/https://therealsamizdat.com/wp-content/uploads/2016/05/raymond-lull-tabula-generalis-pg-57-eco-search-for-a-perfect-language-1995.pngRaymond Lull, Tabula Generalis, pg. 57, Eco, Search for a Perfect Language, 19952019-11-06T14:20:35+00:00monthlyhttps://therealsamizdat.com/2016/04/30/eco-dante-and-abulafia-2/https://therealsamizdat.com/wp-content/uploads/2016/04/1280px-bartolomeu_velho_1568.jpg1280px-Bartolomeu_Velho_15682016-04-30T14:15:25+00:00monthlyhttps://therealsamizdat.com/2016/04/29/eco-dante-and-abulafia/https://therealsamizdat.com/wp-content/uploads/2016/04/1280px-the_hay_wain_by_hieronymus_bosch.jpg1280px-The_Hay_Wain_by_Hieronymus_Bosch2016-04-29T15:21:56+00:00monthlyhttps://therealsamizdat.com/2016/04/29/eco-the-illustrious-vernacular/https://therealsamizdat.com/wp-content/uploads/2016/04/lucas_valkenborch_il_giovane_attr-_costruzione_della_torre_di_babele_1620_ca-_02.jpgLucas_valkenborch_il_giovane_(attr.),_costruzione_della_torre_di_babele,_1620_ca._022016-04-29T13:47:07+00:00monthlyhttps://therealsamizdat.com/2016/04/29/eco-dante-and-universal-grammar/2016-04-29T11:38:34+00:00monthlyhttps://therealsamizdat.com/2016/04/29/eco-the-first-gift-to-adam/2016-04-29T10:10:56+00:00monthlyhttps://therealsamizdat.com/2016/04/28/eco-language-and-linguistic-behavior/https://therealsamizdat.com/wp-content/uploads/2016/04/2c221f4c363032be84d30c19fff8c532.jpg2c221f4c363032be84d30c19fff8c5322016-04-27T17:47:06+00:00monthlyhttps://therealsamizdat.com/2016/04/27/eco-latin-and-the-vernacular/https://therealsamizdat.com/wp-content/uploads/2016/04/inferno_canto_7_lines_8-9.jpgInferno_Canto_7_lines_8-9https://therealsamizdat.com/wp-content/uploads/2016/04/dantedetail.jpgDanteDetail2016-04-27T14:28:10+00:00monthlyhttps://therealsamizdat.com/2016/04/26/eco-the-perfect-language-of-dante/https://therealsamizdat.com/wp-content/uploads/2016/04/bdante001.jpgbdante0012016-04-27T12:59:08+00:00monthlyhttps://therealsamizdat.com/2016/04/24/umberto-eco-search-for-the-perfect-language-3/2016-04-26T14:59:16+00:00monthlyhttps://therealsamizdat.com/2016/04/24/eco-from-adam-to-confusio-linguarum/https://therealsamizdat.com/wp-content/uploads/2016/04/wereldbol.jpegwereldbol2016-04-26T14:47:28+00:00monthlyhttps://therealsamizdat.com/2016/04/26/eco-the-mother-tongue/https://therealsamizdat.com/wp-content/uploads/2016/04/1130px-hebrew_alphabet-svg.jpg1130px-Hebrew_Alphabet.svg2016-04-26T13:25:21+00:00monthlyhttps://therealsamizdat.com/2016/04/26/eco-cosmic-permutability-and-the-kabbala-of-names-2/https://therealsamizdat.com/wp-content/uploads/2016/04/athanasius-kircher-1602-80-the-bembine-table-of-isis-oedipus-aegypticiacus.jpgAthanasius Kircher (1602-80), The Bembine Table of Isis, Oedipus Aegypticiacus2016-04-26T11:47:51+00:00monthlyhttps://therealsamizdat.com/2016/04/25/eco-cosmic-permutability-and-the-kabbala-of-names/https://therealsamizdat.com/wp-content/uploads/2016/04/c135465f172396fd741c7ad7b26331cc.jpgc135465f172396fd741c7ad7b26331cc2017-12-14T11:30:59+00:00monthlyhttps://therealsamizdat.com/2016/04/25/eco-the-kabbalistic-pansemioticism-2/https://therealsamizdat.com/wp-content/uploads/2016/04/ilan-sefirot-kabbalistic-divinity-map-amsterdam-18th-century-nli.jpgIlan Sefirot - Kabbalistic Divinity map. Amsterdam, 18th century, NLI2016-04-25T10:30:39+00:00monthlyhttps://therealsamizdat.com/2016/04/25/eco-the-kabbalistic-pansemioticism/https://therealsamizdat.com/wp-content/uploads/2016/04/lucas_van_valckenborch_torre_di_babele_1594_02.jpgLucas_van_valckenborch,_torre_di_babele,_1594,_022016-04-25T09:37:52+00:00monthlyhttps://therealsamizdat.com/2016/04/25/eco-side-effects/https://therealsamizdat.com/wp-content/uploads/2016/04/valckenborch_babel_1595_grt.jpgvalckenborch_babel_1595_grt2016-04-25T08:28:34+00:00monthlyhttps://therealsamizdat.com/2016/04/25/eco-before-and-after-europe-4/https://therealsamizdat.com/wp-content/uploads/2016/04/1280px-kmska_tobias_verhaecht_1561e280931631_en_jan_brueghel_de_oude_1568-1625_-_toren_van_babel_28-02-2010_14-02-24.jpg1280px-Kmska_Tobias_Verhaecht_(1561–1631)_en_Jan_Brueghel_de_Oude_(1568-1625)_-_Toren_van_Babel_28-02-2010_14-02-242016-04-25T06:13:02+00:00monthlyhttps://therealsamizdat.com/2016/04/24/eco-before-and-after-europe-3/https://therealsamizdat.com/wp-content/uploads/2016/04/francisco_de_holanda-de_aetatibus.jpgFrancisco_de_holanda-de_aetatibus2016-04-24T16:03:27+00:00monthlyhttps://therealsamizdat.com/2016/04/24/eco-before-and-after-europe-2/https://therealsamizdat.com/wp-content/uploads/2016/04/babel.jpgbabel2016-04-24T13:17:33+00:00monthlyhttps://therealsamizdat.com/2016/04/24/eco-before-and-after-europe/https://therealsamizdat.com/wp-content/uploads/2016/04/cleve-van_construction-tower-babel.jpgCleve-van_construction-tower-babel2016-04-24T12:04:10+00:00monthlyhttps://therealsamizdat.com/2016/04/24/eco-from-adam-to-confusio-linguarum-2/https://therealsamizdat.com/wp-content/uploads/2016/04/confusion_of_tongues.jpgConfusion_of_Tongues2016-04-24T08:21:34+00:00monthlyhttps://therealsamizdat.com/2016/04/23/eco-search-for-the-perfect-language-2/2016-04-23T11:53:30+00:00monthlyhttps://therealsamizdat.com/2015/10/18/gane-composite-beings-in-neo-babylonian-art/https://therealsamizdat.com/wp-content/uploads/2015/10/j-black-green-gods-demons-symbols-of-ancient-mesopotamia-1992-p-64.pngJ. Black & Green, Gods, Demons & Symbols of Ancient Mesopotamia, 1992, p. 64Demons, monsters, and minor apotropaic deities, from Jeremy Black and Anthony Green, Demons & Symbols of Ancient Mesopotamia, 1992, p. 64. https://books.google.co.th/books?id=pr8-i1iFnIQC&redir_esc=yhttps://therealsamizdat.com/wp-content/uploads/2015/10/bird-headed-apkallu-from-nimrud.jpgBird-Headed Apkallu from NimrudWall relief depicting a winged and eagle-headed Apkallu (Sage). This protective spirit holds a cone and a bucket for religious ceremonial purposes. From the North-West Palace of Ashurnasirpal II at Nimrud (Biblical Calah; ancient Kalhu), modern day Ninawa Governorate, Iraq (Mesopotamia). Neo-Assyrian period, 865-850 BCE. The British Museum, London. Photo by Osama Shukir Muhammed Amin. This file is licensed under the Creative Commons Attribution-Share Alike 4.0 International license. https://commons.wikimedia.org/wiki/File:Wall_relief_depicting_an_eagle-headed_and_winged_man,_Apkallu,_from_Nimrud..JPG2016-04-21T03:19:52+00:00monthlyhttps://therealsamizdat.com/2015/11/26/arthur-c-clarke-the-nine-billion-names-of-god/2015-11-26T15:16:48+00:00monthlyhttps://therealsamizdat.com/2015/10/22/gane-review-of-the-literature-on-monsters-demons-and-gods/2015-11-25T09:55:04+00:00monthlyhttps://therealsamizdat.com/2015/06/22/editorial-note-on-the-apkallu-and-the-roadmap-ahead/2018-01-25T18:29:06+00:00monthlyhttps://therealsamizdat.com/2015/11/20/gane-applying-blacks-theory-of-metaphor/https://therealsamizdat.com/wp-content/uploads/2015/11/god-walking-human-headed-lion-black-green-1992-p-39.pngGod Walking Human-Headed Lion, Black & Green, 1992, p. 39This illustration of a god walking his human-headed lion lacks the wings on the lion mentioned in Watanabe's example. A detail from a cylinder seal of the Akkadian period, this exemplar is from Jeremy Black and Anthony Green, Gods, Demons & Symbols of Ancient Mesopotamia, 1992, p. 39. https://therealsamizdat.com/wp-content/uploads/2015/10/babylonian-map-of-the-world.jpgBabylonian Map of the WorldThis cuneiform inscription and map of the Mesopotamian world depicts Babylon in the center, ringed by a global ocean termed the “salt sea.” The map portrays eight regions, though portions are missing, while the text describes the regions, and the mythological creatures and legendary heroes that live in them. Sippar, Babylonia, 700 - 500 BCE. Photo by Osama Shukir Muhammed Amin. Licensed under the Creative Commons: Attribution-NonCommercial-ShareaAlike license. http://www.ancient.eu/image/2287/ 2015-11-20T16:33:23+00:00monthlyhttps://therealsamizdat.com/2015/08/09/timeline-sumer/https://therealsamizdat.com/wp-content/uploads/2015/08/ur-nammu-code-istanbul.jpgUr Nammu Code, Istanbul"In all probability I would have missed the Ur-Nammu tablet altogether had it not been for an opportune letter from F. R. Kraus, now Professor of Cuneiform Studies at the University of Leiden in Holland... His letter said that some years ago, in the course of his duties as curator in the Istanbul Museum, he had come upon two fragments of a tablet inscribed with Sumerian laws, had made a "join" of the two pieces, and had catalogued the resulting tablet as No. 3191 of the Nippur collection of the Museum... Since Sumerian law tablets are extremely rare, I had No. 3191 brought to my working table at once. There it lay, a sun-baked tablet, light brown in color, 20 by 10 centimeters in size. More than half of the writing was destroyed, and what was preserved seemed at first hopelessly unintelligible. But after several days of concentrated study, its contents began to become clear and take shape, and I realized with no little excitement that what I held in my hand was a copy of the oldest law code as yet known to man." 

Samuel Noah Kramer, History begins at Sumer, pp. 52–55.

CC0 File:Ur Nammu code Istanbul.jpg Uploaded by Oncenawhile Created: 1 August 2014

 https://en.wikipedia.org/wiki/Code_of_Ur-Nammu#/media/File:Ur_Nammu_code_Istanbul.jpghttps://therealsamizdat.com/wp-content/uploads/2015/08/vat4956-astronomical-diary-berlin-museum.jpgVAT4956 Astronomical Diary Berlin MuseumAstronomical Diary VAT 4956 in the collection of the Berlin Museum sets the precise date of the destruction of Jerusalem. This tablet details the positions of the moon and planets during the year 37 of the reign of Nebuchadnezzar, king of Babylon, which was 567 BCE. Jerusalem was destroyed in 586 BCE. http://www.lavia.org/english/archivo/vat4956en.htmhttps://therealsamizdat.com/wp-content/uploads/2015/08/venus-tablet-of-ammisaduqa.jpgVenus Tablet of AmmisaduqaVenus Tablet Of Ammisaduqa, 7th Century The Venus Tablet of Ammisaduqa (Enuma Anu Enlil Tablet 63) refers to a record of astronomical observations of Venus, as preserved in numerous cuneiform tablets dating from the first millennium BC. This astronomical record was first compiled during the reign of King Ammisaduqa (or Ammizaduga), with the text dated to the mid-seventh century BCE. The tablet recorded the rise times of Venus and its first and last visibility on the horizon before or after sunrise and sunset in the form of lunar dates. Recorded for a period of 21 years, this Venus tablet is part of Enuma anu enlil ("In the days of Anu and Enlil"), a long text dealing with Babylonian astrology, which mostly consists of omens interpreting celestial phenomena. http://fineartamerica.com/featured/2-venus-tablet-of-ammisaduqa-7th-century-science-source.html https://therealsamizdat.com/wp-content/uploads/2015/08/victory-stele-of-naram-sin.jpg08-02-04/ 1Victory Stele of Naram-Sin. The original Akkadian states that the six foot tall stele commemorates the victory of King Naram-Sin of Akkad over King Satuni, ruler of the Lullubi people of the mountainous Zagros. Naram-Sin was the grandson of Sargon, founder of the Akkadian empire, and the first potentate to unite the entirety of Mesopotamia in the late 24th century BCE. Naram-Sin was the fourth sovereign of his line, following his uncle Rimush and his father Manishtusu. The Sumerian King List ascribes his rule of 36 years to 2254 BCE to 2218 BCE, a long reign not otherwise confirmed by extant documents. The stele depicts the Akkadian army climbing the Zagros Mountains, eradicating all resistance. The slain are trampled underfoot or thrown from a precipice. Naram-Sin is portrayed wearing the horned crown of divinity, symbolic of a ruler who aspires to divinity himself. In official documentation, the name of Naram-Sin was preceded by the divine determinative. He styled himself the King of the Four Regions, or King of the World. The stele was removed from Sippar to Susa, Iran a thousand years later by the Elamite King Shutruk-Nahhunte, as a war prize after his victorious campaign against Babylon in the 12th century BCE. Alongside the preexisting cuneiform inscription, King Shutruk-Nahhunte appended another one glorifying himself, recording that the stele was looted during the pillage of Sippar. Jacques de Morgan, Mémoires, I, Paris, 1900, p. 106, 144 sq, pl. X. Victor Scheil, Mémoires, II, Paris, 1900, p. 53 sq, pl. II. Victor Scheil, Mémoires, III, Paris, 1901, p. 40 sq, pl. II. André Parrot, Sumer, Paris, 1960, fig. 212-213. Pierre Amiet, L’Art d'Agadé au musée du Louvre, Paris, Ed. de la Réunion des musées nationaux, 1976 - p. 29-32. Louvre Museum Accession number Sb 4 Found by J. de Morgan Photo: Rama This work is free software; you can redistribute it or modify it under the terms of the CeCILL. The terms of the CeCILL license are available at www.cecill.info. https://commons.wikimedia.org/wiki/File:Victory_stele_of_Naram_Sin_9068.jpg http://www.louvre.fr/en/oeuvre-notices/victory-stele-naram-sinhttps://therealsamizdat.com/wp-content/uploads/2015/08/water-basin-assur-temple-assur-vorderasiatisches-museum-berlin.jpgWater Basin, Assur Temple, Assur, Vorderasiatisches Museum, BerlinThis stone water basin in the collection of the Vorderasiatisches Museum, Berlin came from the forecourt of the Temple of Aššur at Assur. The sides are inscribed with images of Enki / Ea, the Mesopotamian god of wisdom and exorcism, and puradu-fish apkallu. The textual references on the basin refer to the Assyrian king Sennacherib. The Temple of Aššur was known as the Ešarra, or Temple of the Universe. The Corpus of Mesopotamian Anti-Witchcraft Rituals online notes that water was rendered sacred for ritual purposes by leaving it exposed outside overnight, open to the stars and the purifying powers of the astral deities. The subterranean ocean, or apsû, was the abode of Enki / Ea, and the source of incantations, purification rites and demons, disease, and witchcraft. Adapted from text © by Daniel Schemer 2014, (CC BY-NC-ND license). http://www.cmawro.altorientalistik.uni-wuerzburg.de/magic_witchcraft/gods_stars/ https://books.google.co.th/books?id=LSaeT9CloGIC&pg=PA19&lpg=PA19&dq=water+basin+assur+temple+assur+vorderasiatisches+Museum+Berlin&source=bl&ots=9fw1d16kjb&sig=4ufIF4Ev9MiZl1QUQ8Rv3QU_BZU&hl=en&sa=X&ved=0CB8Q6AEwAGoVChMIysSB25rYyAIVUFmOCh1G7QKS#v=onepage&q&f=falsehttps://therealsamizdat.com/wp-content/uploads/2015/08/bm-90978-adad-nirari-stele-contrast.jpgBM 90978 Adad-Nirari Stele ContrastA gypsum memorial slab from the Middle Assyrian Period (1300 - 1275 BCE), findspot Kalah Shergat, Aššur. The inscription records the name, titles and conquests of King Adad-Nirari, his father Arik-den-ili, his grandfather Enlil-nirari, and his great-grandfather Ashur-uballit I. Memorializing the restoration of the Temple of Aššur in the city of Aššur, the text invokes curses upon the head of any king or other person who alters or defaces the monument. The artifact was purchased from the French Consul in Mosul in 1874 for £70, the British Museum notes reference Mr. George Smith and The Daily Telegraph with an acquisition date of 1874. Bezold, Carl, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum, IV, London, BMP, 1896. Furlani, G, Il Sacrificio Nella Religione dei Semiti di Babilonia e Assiria, Rome, 1932. Rawlinson, Henry C; Smith, George, The Cuneiform Inscriptions of Western Asia, IV, London, 1861. Budge, E A W, A Guide to the Babylonian and Assyrian Antiquities., London, 1922. Budge, E A W, The Rise and Progress of Assyriology, London, Martin Hopkinson & Co, 1925. Grayson, Albert Kirk, Assyrian Rulers of the Third and Second Millennia BC (to 1115 BC), 1, Toronto, University of Toronto Press, 1987. http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?assetId=32639001&objectId=283138&partId=1https://therealsamizdat.com/wp-content/uploads/2015/08/sumerian-flood-story-1740-bce-nippur-the-metropolitain-museum-of-art.jpgSumerian Flood Story, 1740 BCE, Nippur, The Metropolitain Museum of ArtCuneiform tablet with the Sumerian tale of The Deluge, dated to circa 1740 BCE, from the ruins of Nippur. From the permanent collection of the University of Pennsylvania Museum of Archeology and Anthropology, Philadelphia. Text and photo © The Metropolitan Museum of Art. All rights reserved. https://therealsamizdat.com/wp-content/uploads/2015/08/enuma-elish-fragments-in-bm.jpgEnuma Elish Fragments in BMEnuma Elish means “when above”, the two first words of the epic. This Babylonian creation story was discovered among the 26,000 clay tablets found by Austen Henry Layard in the 1840's at the ruins of Nineveh. Enuma Elish was made known to the public in 1875 by the Assyriologist George Adam Smith (1840-76) of the British Museum, who was also the discoverer of the Babylonian Epic of Gilgamesh. He made several of his findings on excavations in Nineveh. http://www.creationmyths.org/enumaelish-babylonian-creation/enumaelish-babylonian-creation-3.htmhttps://therealsamizdat.com/wp-content/uploads/2015/08/code-de-hammurabi-1.jpgCode of HammurabiThe Code of Hammurabi was discovered by archaeologists in 1901, with its editio princeps translation published in 1902 by Jean-Vincent Scheil. This nearly complete example of the Code is carved into a diorite stele in the shape of a huge index finger, 2.25-metre (7.4 ft) tall. The Code is inscribed in Akkadian, using cuneiform script. It is currently on display in the Louvre, with exact replicas in the Oriental Institute at the University of Chicago, the library of the Theological University of the Reformed Churches (Dutch: Theologische Universiteit Kampen voor de Gereformeerde Kerken) in The Netherlands, the Pergamon Museum of Berlin and the National Museum of Iran in Tehran. CC BY-SA 2.0 fr File:Code-de-Hammurabi-1.jpg Uploaded by Rama Uploaded: 8 November 2005

 https://en.wikipedia.org/wiki/Code_of_Hammurabi#/media/File:Code-de-Hammurabi-1.jpghttps://therealsamizdat.com/wp-content/uploads/2015/08/tablet_of_shulgi.jpgTablet of ShulgiThis tablet glorifies king Shulgi and his victories over the Lullubi peoples. It mentions the city of Erbil and the district of Sulaymaniayh. 2111-2004 BCE. The Sulaymaniyah Museum, Iraq. 

CC BY-SA 4.0 File:Tablet of Shulgi.JPG Uploaded by Neuroforever Created: 20 January 2014

 https://en.wikipedia.org/wiki/Shulgi#/media/File:Tablet_of_Shulgi.JPG2015-10-23T13:18:29+00:00monthlyhttps://therealsamizdat.com/2015/10/20/gane-neo-babylonian-monsters-demons-dragons-from-a-narrow-slice-of-time-space/https://therealsamizdat.com/wp-content/uploads/2015/10/k2987b-from-wiggermann.pngK2987B+ from WiggermannAn excerpt from the introduction to F.A.M. Wiggermann's Mesopotamian Protective Spirits: The Ritual Texts, 1992, p. xi. https://therealsamizdat.com/wp-content/uploads/2015/10/fig-2-k2987b-k9968-wiggermann-mps-trt-1992-pp-195-7.pngFig.2, K2987B+ K9968+, Wiggermann, MPS-TRT, 1992, pp. 195-7This is Figure 2, K2987B+ and K9968+, from Professor F.A.M. Wiggermann, Mesopotamian Protective Spirits: The Ritual Texts, 1992, pp. 195-7. 2015-10-20T03:01:54+00:00monthlyhttps://therealsamizdat.com/2015/10/20/gane-a-study-of-mischwesen-in-the-neo-babylonian-period/https://therealsamizdat.com/wp-content/uploads/2015/10/anthony-green-mischwesen-b-1994-p-261.pngAnthony Green, Mischwesen B, 1994, p. 261Anthony Green, Mischwesen. B, Reallexikon der Assyriologie, 1994, p. 261.https://therealsamizdat.com/wp-content/uploads/2015/10/anthony-green-mischwesen-b-1994-p-260.pngAnthony Green, Mischwesen B, 1994, p. 260Anthony Green, Mischwesen. B, RlA, 1994, p. 260.https://therealsamizdat.com/wp-content/uploads/2015/10/anthony-green-mischwesen-b-1994-p-246.pngAnthony Green, Mischwesen B, 1994, p. 246Anthony Green, Mischwesen. B, RlA, 1994, p. 246.https://therealsamizdat.com/wp-content/uploads/2015/10/anthony-green-mischwesen-b-1994-p-245.pngAnthony Green, Mischwesen B, 1994, p. 245Anthony Green, Mischwesen. B, RlA, 1994, p. 245.2015-10-20T01:07:04+00:00monthlyhttps://therealsamizdat.com/2015/10/12/selz-plant-of-birth-or-plant-of-life-in-the-etana-legend/https://therealsamizdat.com/wp-content/uploads/2015/10/etana-tablet-morgan-library.jpgEtana Tablet, Morgan LibraryThis Akkadian clay tablet, dated to circa 1900-1600 BCE, preserves a partial version of the Sumerian Legend of Etana. Held by the Morgan Library. http://www.codex99.com/typography/1.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/10/bm-89767.jpgBM 89767BM 89767, Limestone cylinder seal illustrating the myth of Etana, shepherd and legendary king of Kish, who was translated to heaven by an eagle to obtain the plant of life. This seal portrays Etana’s ascent, witnessed by a shepherd, a dog, goats and sheep. Dated 2250 BCE, this seal was excavated by Hormuz Rassam, and came from an old, previously unregistered collection acquired before 1884. Dominique Collon, Catalogue of the Western Asiatic Seals in the British Museum: Cylinder Seals II: Akkadian, Post-Akkadian, Ur III Periods, II, London, British Museum Press, 1982. R.M. Boehner, Die Entwicklung der Glyptic wahrend der Akkad-Zeit, 4, Berlin, 1965. Alfred Jeremias, Das Alte Testament im Lichte des Alten Orients: Handbuch zur biblisch-orientalischen Altertumskunde, Leipzig, JC Hinrichs, 1906. Also AN128085001, 1983, 0101.299. This image is released under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0) license. © The Trustees of the British Museum. http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?partid=1&assetid=128085001&objectid=368707https://therealsamizdat.com/wp-content/uploads/2015/10/k-19530-etana-legend-british-museum.jpgK. 19530 Etana Legend, British MuseumBritish Museum K. 19530, Library of Ashurbanipal (reigned 669-631 BCE), excavated from Kouyunjik by Austen Henry Layard. Neo-Assyrian 7th Century BCE, Nineveh. This cuneiform tablet details the legend of Etana, a mythological king of Kish. http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=287204&partId=1&searchText=WCT28297&page=1 http://www.britishmuseum.org/explore/highlights/highlight_objects/me/c/cuneiform_the_legend_of_etana.aspx This image is released under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0) license. 2015-10-12T01:34:01+00:00monthlyhttps://therealsamizdat.com/2015/10/11/selz-the-dream-of-gudea/https://therealsamizdat.com/wp-content/uploads/2015/10/cylinders-of-the-sumerian-ruler-gudea-with-cuneiform-louvre.jpgCylinders of the Sumerian Ruler Gudea with Cuneiform, LouvreCylinders of the Sumerian ruler Gudea with cuneiform texts, now in the Louvre. Dated to 2125 BCE, they recount the Building of Ningursu’s temple in Sumerian. The cylinders were made by Gudea, ruler of Lagash, and excavated in 1877 during digs by Ernest de Sarzec beneath the Eninnu temple complex at Telloh (ancient Girsu). The complete name of the temple complex was “E-Ninnu-Imdugud-babbara,” meaning “House Ninnu, the Flashing Thunderbird,” a reference to a thunderbird in the second dream that compelled Gudea to build the temple. They are now in the permanent collection of the Louvre Museum. They are the largest cuneiform cylinders to-date, and they contain the longest known text written in the Sumerian language. Labelled cylinders A and B, the cuneiform was intended to be read with the cylinders in a horizontal position with a perforation in the middle for mounting. The text has been translated by Jeremy Black, G. Cunningham, E. Robson and G. Zólyomi, available from The Electronic Text Corpus of Sumerian Literature, Oxford, 1998. http://etcsl.orinst.ox.ac.uk/section2/tr217.htm Accession numbers MNB 1511 and MNB 1512. Photo by Ramessos. I, the copyright holder of this work, release this work into the public domain. This applies worldwide. In some countries this may not be legally possible; if so: I grant anyone the right to use this work for any purpose, without any conditions, unless such conditions are required by law. https://en.wikipedia.org/wiki/Gudea_cylinders2015-10-11T23:21:25+00:00monthlyhttps://therealsamizdat.com/2015/10/10/selz-victory-steles-dreams-and-the-erra-epic/https://therealsamizdat.com/wp-content/uploads/2015/10/stele_of_vultures_mythological_side.jpgStele_of_Vultures_mythological_sideReconstitution of the victory stele of the king Eannatum of Lagash over Umma, called « Stele of Vultures ». Mythological side. Limestone, circa 2450 BC, Sumerian archaic dynasties. Found in 1881 in Girsu (now Tello, Iraq), Mesopotamia, by Édouard de Sarzec. AO 16 IO9, AO 50, AO 2246 and AO 2348 (for the whole stele) https://commons.wikimedia.org/wiki/File:Stele_of_Vultures_mythological_side.jpg Eric Gaba (User:Sting), July 2005. Any use of this photograph can be made as long as you credit me (Eric Gaba – Wikimedia Commons user: Sting) as the author and distribute the copies and derivative works under the same license(s) that the one(s) stated below. A message with a reply address would also be greatly appreciated. Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.2 or any later version published by the Free Software Foundation; with no Invariant Sections, no Front-Cover Texts, and no Back-Cover Texts. A copy of the license is included in the section entitled GNU Free Documentation License.https://therealsamizdat.com/wp-content/uploads/2015/10/stele_of_vultures_historical_side.jpgStele_of_Vultures_historical_sideReconstitution of the victory stele of the king Eannatum of Lagash over Umma, called « Stele of Vultures ». Historical side. Limestone, circa 2450 BC, Sumerian archaic dynasties. Found in 1881 in Girsu (now Tello, Iraq), Mesopotamia, by Édouard de Sarzec. AO 16 IO9, AO 50, AO 2246 and AO 2348 (for the whole stele) https://commons.wikimedia.org/wiki/Category:Stele_of_the_Vultures#/media/File:Stele_of_Vultures_historical_side.jpg Eric Gaba (User:Sting), July 2005. Any use of this photograph can be made as long as you credit me (Eric Gaba – Wikimedia Commons user: Sting) as the author and distribute the copies and derivative works under the same license(s) that the one(s) stated below. A message with a reply address would also be greatly appreciated. Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.2 or any later version published by the Free Software Foundation; with no Invariant Sections, no Front-Cover Texts, and no Back-Cover Texts. A copy of the license is included in the section entitled GNU Free Documentation License.https://therealsamizdat.com/wp-content/uploads/2015/10/stele_of_vultures_detail_02.jpgStele_of_Vultures_detail_02One fragment of the victory stele of the king Eannatum of Lagash over Umma, called « Stele of Vultures ». Historical side. Limestone, circa 2450 BC, Sumerian archaic dynasties. Found in 1881 in Girsu (now Tello, Iraq), Mesopotamia, by Édouard de Sarzec. Louvre Museum. Department of Mesopotamian antiquities, Richelieu, ground floor, room 1a AO 16 IO9, AO 50, AO 2246 and AO 2348 (for the whole stele) Donation of the British Museum. Eric Gaba (User:Sting), July 2005. Any use of this photograph can be made as long as you credit me (Eric Gaba – Wikimedia Commons user: Sting) as the author and distribute the copies and derivative works under the same license(s) that the one(s) stated below. A message with a reply address would also be greatly appreciated. Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.2 or any later version published by the Free Software Foundation; with no Invariant Sections, no Front-Cover Texts, and no Back-Cover Texts. A copy of the license is included in the section entitled GNU Free Documentation License. https://therealsamizdat.com/wp-content/uploads/2015/10/victory_stele_of_naram_sin_9068.jpgVictory_stele_of_Naram_Sin_9068Victory Stele of Naram-Sin Brought back from Sippar to Susa as a war prize in the 12th century BCE. Louvre Museum Accession number Sb 4 Found by J. de Morgan Photo: Rama This work is free software; you can redistribute it or modify it under the terms of the CeCILL. The terms of the CeCILL license are available at www.cecill.info. https://commons.wikimedia.org/wiki/File:Victory_stele_of_Naram_Sin_9068.jpg2015-10-11T23:19:59+00:00monthlyhttps://therealsamizdat.com/2015/10/09/selz-on-sacred-marriage/https://therealsamizdat.com/wp-content/uploads/2015/10/hierogamus-beautiful.jpg08-02-11/60Bed with a geometrical pattern, bed with a couple embracing (hierogamus), both from Susa, Iran, 14th-12th BCE SB 11206 geometrical pattern, terracotta 3,1 x 11,8 cm Sb 5888 bed with couple, terracotta, 3 x 9,5 cm, Louvre. http://www.lessingimages.com/viewimage.asp?i=08021160+&cr=691&cl=1#https://therealsamizdat.com/wp-content/uploads/2015/10/hierogamus-again.jpg08-02-11/59Couple embracing (hierogamus). From Susa, 14th-12th BCE Terracotta, 11,3 x 6 cm SB 6609, Louvre. http://www.lessingimages.com/viewimage.asp?i=08021159+&cr=569&cl=1#https://therealsamizdat.com/wp-content/uploads/2015/10/hierogamus-couple-of-bed.jpg08-02-11/58Couple on a bed (hierogamus). From Susa, 14th-12th BCE Terracotta, 11,2 x 5,8 cm SB 7979, Louvre. http://www.lessingimages.com/viewimage.asp?i=08021158+&cr=523&cl=1#https://therealsamizdat.com/wp-content/uploads/2015/10/hierogamus-copulating-couple.jpg08-02-11/12Hierogamus, bed and couple. Period of the Amorite dynasties, early 2nd millennium BCE Baked clay, H: 11,3 cm AO 8662, Louvre. http://www.lessingimages.com/viewimage.asp?i=08021112+&cr=413&cl=1#2015-10-09T16:41:20+00:00monthlyhttps://therealsamizdat.com/2015/10/09/selz-connects-the-apkallu-with-the-fallen-angels/https://therealsamizdat.com/wp-content/uploads/2015/10/gustave-dorc3a9-fall-of-the-rebellious-angels-illustration-for-miltons-paradise-lost-1866.jpgGustave Doré, Fall of the Rebellious Angels, Illustration for Milton's Paradise Lost, 1866Paul Gustave Doré (1832-1883 CE), Michael Casts out all of the Fallen Angels, Illustration for Milton's Paradise Lost, 1866. This is a faithful photographic reproduction of a two-dimensional, public domain work of art. The work of art itself is in the public domain for the following reason: This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author's life plus 100 years or less.2015-10-09T13:15:24+00:00monthlyhttps://therealsamizdat.com/2015/10/08/selz-patriarchs-and-sages/https://therealsamizdat.com/wp-content/uploads/2015/10/gerard-hoet-1728-figures-de-la-bible-god-took-enoch.jpgGerard Hoet, 1728 Figures de la Bible, God took EnochGerard Hoet (1648-1733 CE), Illustrators of the Figures de la Bible, P. de Hondt, The Hague, 1728 CE. God took Enoch, as in Genesis 5:24: "And Enoch walked with God: and he was not; for God took him." (KJV) illustration from the 1728 Figures de la Bible; illustrated by Gerard Hoet (1648–1733) and others, and published by P. de Hondt in The Hague; image courtesy Bizzell Bible Collection, University of Oklahoma Libraries. This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author's life plus 70 years or less. https://commons.wikimedia.org/wiki/File:Figures_God_took_Enoch.jpghttps://therealsamizdat.com/wp-content/uploads/2015/10/giovanni-lanfranco-elie-nourri-par-le-corbeau-1624-4-ce-musee-des-beaux-arts-de-marseille-ba-451.jpgGiovanni Lanfranco, Elie nourri par le corbeau, 1624-4 CE, Musee des Beaux-Arts de Marseille, BA 451Giovanni Lanfranco (1582-1647 CE), Elie nourri par le corbeau, 1624-5 CE. Oil on canvas, held at the Musée des Beaux-Arts de Marseille, Accession number BA 451, photographed by Rvalette. This faithful photographic reproduction of an original two-dimensional work of art is in the public domain where the copyright term is the author’s life plus 100 years or less. https://therealsamizdat.com/wp-content/uploads/2015/10/seleucid-text-uruk-w-200307-selz-heroes-and-sages.pngSeleucid Text, Uruk, W 20030,7, Selz, Heroes and SagesSeleucid text, Uruk, W 20030,7. Excerpt from Selz, Of Heroes and Sages, 2011, p. 793. 2015-10-08T02:34:35+00:00monthlyhttps://therealsamizdat.com/2015/10/05/selz-tracking-gilgamesh-throughout-history-and-literature/https://therealsamizdat.com/wp-content/uploads/2015/10/joseph-anton-koch-landschaft-mit-dankopfer-noahs-1803.jpgJoseph Anton Koch, Landschaft mit Dankopfer Noahs, 1803Joseph Anton Koch (1768-1839 CE), Landschaft mit Dankopfer Noahs, 1803. Copyright 2010 Stäfel Museum. http://www.altertuemliches.at/termine/ausstellung/die-chronologie-der-bilder-staedel-werke-vom-14-bis-21-jahrhunderthttps://therealsamizdat.com/wp-content/uploads/2015/10/biblical-patriarchs-berossos-weld-blundell-prism.pngBiblical Patriarchs, Berossos, Weld-Blundell PrismBiblical patriarchs of Genesis 5 and Genesis 4, compared to antediluvian rulers from Berossos and the Weld-Blundell prism. Gebhard Selz, Of Heroes and Sages: Considerations of the Early Mesopotamian Background of Some Enochic Traditions, Brill, 2011, p. 790. 2018-03-05T16:29:30+00:00monthlyhttps://therealsamizdat.com/2015/10/05/selz-no-connection-between-the-biblical-patriarchs-and-the-babylonian-antediluvian-kings/https://therealsamizdat.com/wp-content/uploads/2015/10/winter-or-flood-nicolas-poussin-1660-4-ce.jpgWinter or Flood, Nicolas Poussin, 1660-4 CEWinter or Flood, by Nicolas Poussin (1594-1665 CE), executed between 1660 and 1664. This oil on canvas work is in the permanent collection of the Louvre, hanging in room 16, Richelieu, 2d floor. Accession number INV 7306. Courtesy of The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH. The work of art depicted in this image and the reproduction thereof are in the public domain worldwide. The reproduction is part of a collection of reproductions compiled by The Yorck Project. The compilation copyright is held by Zenodot Verlagsgesellschaft mbH and licensed under the GNU Free Documentation License. https://en.wikipedia.org/wiki/The_Four_Seasons_(Poussin)#The_Deluge2015-10-04T21:19:42+00:00monthlyhttps://therealsamizdat.com/2015/10/01/selz-enuma-anu-enlil-and-mul-apin/https://therealsamizdat.com/wp-content/uploads/2015/10/neo-assyrianstarchart.jpgNeo-Assyrian Star Map K 8538The Neo-Assyrian star map K 8538, from H. Hunger, ed., Astrological Reports to Assyrian Kings (SAA 8, Helsinki: Helsinki University Press: 1992), p. 46. K8538 is held in the British Museum collection, excavated by Austen Henry Layard from the Library of Ashurbanipal in Nineveh. The curator's comments state that the text and depicted constellations are interpreted in Koch, 1989. A celestial planisphere with eight sections, representing the night sky of 3-4 January 650 BCE over Nineveh. Also Figure 1, Gebhard Selz, Of Heroes and Sages, p. 785.2015-10-03T05:52:19+00:00monthlyhttps://therealsamizdat.com/2015/10/03/selz-the-debate-over-mesopotamian-influence-on-jewish-pre-history-is-2000-years-old/https://therealsamizdat.com/wp-content/uploads/2015/10/hieronymus-bosch-complete-tryptich.jpgHieronymus Bosch, Complete TryptichHieronymus Bosch, The Garden of Earthly Delights, 1480-1505 CE, the complete triptych. It is in the collection of the Museo del Prado, Madrid. https://commons.wikimedia.org/wiki/File:Jheronimus_Bosch_023.jpg This work is in the public domain in the United States and those countries with a copyright term of life of the author plus 100 years or less. https://therealsamizdat.com/wp-content/uploads/2015/10/hieronymus-bosch-left-frame-the-garden-of-earthly-delights-the-earthly-paradise-garden_of_eden.jpgHieronymus Bosch-Left Frame, The Garden of Earthly Delights-The Earthly Paradise (Garden_of_Eden)Hieronymus Bosch, The Garden of Earthly Delights, The Earthly Paradise (Garden of Eden). Hieronymus Bosch (1450-1516 CE) painted The Garden of Earthly Delights with oil on panel between 1480 and 1505 CE. This is the leftmost panel of three. It was acquired by the Museo del Prado, Madrid, in 1939. https://commons.wikimedia.org/wiki/File:Jheronimus_Bosch_023.jpg This work is in the public domain in the United States and those countries with a copyright term of life of the author plus 100 years or less. https://therealsamizdat.com/wp-content/uploads/2015/10/the-fall-of-babylon-by-john-martin.jpgThe Fall of Babylon by John MartinThe Fall of Babylon, John Martin, 1831 CE. http://www.britishmuseum.org/explore/highlights/highlight_objects/pd/j/john_martin,_the_fall_of_babyl.aspx John Martin (1789-1854 CE) first exhibited his painting The Fall of Babylon at the British Institution in 1819. He later supervised mezzotint reproductions, hence the date 1831 CE for this print. Held by the British Museum. This image is included under the terms of the Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0) license. 2015-10-03T05:07:08+00:00monthlyhttps://therealsamizdat.com/2015/10/02/selz-on-the-astronomical-diaries-of-babylon/https://therealsamizdat.com/wp-content/uploads/2015/10/venus-tablet-of-ammisaduqa.jpgVenus Tablet of AmmisaduqaThe Venus Tablet of Ammisaduqa, which is tablet 63 in the Enuma Anu Enlil sequence, preserves the astronomical observations of Venus during the 1st Millennium BCE. This tablet is dated back to the mid-7th Century BCE, during the reign of King Ammisaduqa. http://fineartamerica.com/featured/2-venus-tablet-of-ammisaduqa-7th-century-science-source.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/10/vat4956-astronomical-diary-berlin-museum.jpgVAT4956 Astronomical Diary Berlin MuseumTablet VAT 4956 in the Berlin Museum details the positions of the moon and the planets during the year 37 of the reign of Nebuchadnezzar, king of Babylon, 567 BCE. This tablet is famous for confirming the destruction of Jerusalem in 586 BCE. http://www.lavia.org/english/archivo/vat4956en.htm2015-10-03T03:26:04+00:00monthlyhttps://therealsamizdat.com/2015/09/26/selz-on/https://therealsamizdat.com/wp-content/uploads/2015/09/nephilim-giants.jpgThe NephilimTitled "The Nephilim," the artist is said to be unknown. http://doctorwoodhead.com/days-noah-corruption-demonic-activity-part/https://therealsamizdat.com/wp-content/uploads/2015/09/translation-of-king-etana.pngTranslation of King EtanaThis seal appears to portray the translation of King Etana at upper left. I am not sure where this seal is held. If you can assist, please do. https://therealsamizdat.com/wp-content/uploads/2015/09/william-blake-enoch-walked-with-god.jpgWilliam Blake, Enoch Walked with God, 1780-85 CECourtesy of The Blake Archive and the Cincinnati Museum, William Blake's <> Executed sometime between 1780-85 CE, this illustration is Cincinnati Museum Accession Number 1977.214. "As always, the William Blake Archive is a free site, imposing no access restrictions and charging no subscription fees. The site is made possible by the University of North Carolina at Chapel Hill with the University of Rochester, the continuing support of the Library of Congress, and the cooperation of the international array of libraries and museums that have generously given us permission to reproduce works from their collections in the Archive." https://blakearchive.wordpress.com/2014/07/25/publication-announcement-thel-copy-n-and-enoch-walked-with-god/2019-03-04T23:03:46+00:00monthlyhttps://therealsamizdat.com/2015/09/30/selz-an-excerpt-from-the-book-of-giants/https://therealsamizdat.com/wp-content/uploads/2015/09/greaat-isaiah-scroll-qumran-2d-century-bce-the-israel-museum.jpgGreat Isaiah Scroll Qumran 2d Century BCE The Israel MuseumThis is a photograph of the Great Isaiah Scroll, from the biblical scrolls recovered from Qumran. It contains the entire known Book of Isaiah in Hebrew, probably written by an Essene scribe circa 2d century BCE. The Israel Museum. Photo by Ardon Bar Hama. The original author, and the identity of the scribe, is not known. This work is in the public domain in the US and those countries where a copyright term of 100 years plus the life of the author prevails. 2015-09-30T16:24:38+00:00monthlyhttps://therealsamizdat.com/2015/09/24/selz-enoch-derives-from-3d-millennium-bce-mesopotamia/https://therealsamizdat.com/wp-content/uploads/2015/09/eliano-opera-quae-extant-omnia-1556.jpgEliano Opera quae extant omnia 1556Frontispiece of Claudius Aelianus, dated 1556. Born circa 175 CE and died circa 235 CE, he was born at Praeneste. A Roman author and teacher of rhetoric, his two chief works are cherished for their quotations from earlier authors, whose works are lost to history. He wrote De Natura Animalium and Varia Historia, though significant fragments of other works, On Providence and Divine Manifestations, are also preserved in the early medieval encyclopedia, The Suda. http://www.summagallicana.it/lessico/e/Eliano%20o%20Claudio%20Eliano.htmhttps://therealsamizdat.com/wp-content/uploads/2015/09/william-blake-jacobs-dream.jpgWilliam Blake Jacob's DreamWilliam Blake, Jacob's Dream, c. 1805 AD. Currently held at the British Museum, London. Commissioned and acquired from William Blake by Thomas Butts. Also available at the William Blake Archive. This work is in the public domain in the United States, and those countries with a copyright term of life of the author plus 100 years or less. https://commons.wikimedia.org/wiki/File:Blake_jacobsladder.jpghttps://therealsamizdat.com/wp-content/uploads/2015/09/book-of-enoch1.jpgBook of Enochhttps://therealsamizdat.com/wp-content/uploads/2015/09/william-blake-enoch-lithograph-1807.jpgWilliam Blake Enoch Lithograph 1807William Blake, Enoch, lithograph, 1807 (four known copies). William Blake's only known lithograph illustrating Genesis 5:24, "Enoch walked with God; then was no more, because God took him away." This work is in the public domain in the United States, and those countries with a copyright term of life of the author plus 100 years or less. https://en.wikipedia.org/wiki/Bereshit_(parsha)#/media/File:William_Blake_Enoch_Lithograph_1807.jpg 2015-09-27T12:34:35+00:00monthlyhttps://therealsamizdat.com/2015/09/23/melvin-human-knowledge-is-sinful/https://therealsamizdat.com/wp-content/uploads/2015/09/thomas-cole-expulsion-from-the-garden-of-eden.jpgThomas Cole-Expulsion from the Garden of EdenClick to zoom. Thomas Cole (1801-48), Expulsion from the Garden of Eden, 1828. Held by the Waleska Evans James Gallery 236, generous gift of Martha C. Karolin for the M. and M. Karolin Collection of American Paintings, 1815-1865 AD. http://www.mfa.org/collections/object/expulsion-from-the-garden-of-eden-33060https://therealsamizdat.com/wp-content/uploads/2015/09/god-judging-adam-blake-1795.jpgGod Judging Adam William Blake 1795William Blake (1757-1827 AD), God Judging Adam, 1795 AD. Currently held at the Tate Gallery, generous gift of W. Graham Robertson, 1939. Also held by the William Blake Archive. This work is in the public domain in the United States, and those countries with a copyright term of life of the author plus 100 years or less. http://www.blakearchive.org/exist/blake/archive/object.xq?objectid=but294.1.cprint.01&vg=cpd&vcontext=cpd&java=no2015-09-23T10:28:24+00:00monthlyhttps://therealsamizdat.com/2015/09/23/melvin-divine-knowledge-is-transcendent/https://therealsamizdat.com/wp-content/uploads/2015/09/lucas-cranach-the-elder-adam-und-eva-im-paradies-sc3bcndenfall-google-art-project.jpgLucas Cranach the Elder-Adam und Eva im Paradies (Sündenfall)-Google Art ProjectLucas Cranach the Elder (1472-1553 AD), Adam und Eva im Paradies (Sündenfall), Adam and Eve in Paradise (The Fall), 1533 AD. Held at the Gemäldegalerie, Berlin. This work is in the public domain in the United States, and those countries with a copyright term of life of the author plus 100 years or less. https://commons.wikimedia.org/wiki/File:Lucas_Cranach_the_Elder_-_Adam_und_Eva_im_Paradies_(Sündenfall)_-_Google_Art_Project.jpghttps://therealsamizdat.com/wp-content/uploads/2015/09/michelangelo_sc3bcndenfall.jpgMichelangelo_SündenfallMichelangelo (1475-1564 AD), Sündenfall und Vertreibung aus dem Paradies, Cistine Chapel, Rome. This is a faithful photographic reproduction of a two-dimensional, public domain work of art. The work of art itself is in the public domain because it is outside the copyright term of life of the author plus 100 years. https://commons.wikimedia.org/wiki/File:Michelangelo_Sündenfall.jpg2015-09-23T09:29:32+00:00monthlyhttps://therealsamizdat.com/2015/09/22/melvin-divine-knowledge-was-sexual-knowledge/https://therealsamizdat.com/wp-content/uploads/2015/09/gilgamesh-the-serpent-eats-the-sacred-reed-of-immortality_thumb.jpgGilgamesh and the Plant of Eternal YouthIn the Epic of Gilgamesh, Gilgamesh finds a plant that renews youth at the bottom of the ocean. Taking it back to Erech, he falls asleep, and a serpent, again, a serpent, eats the plant and promptly sheds its skin. While the serpent is the agent of evil in the Eve myth, the serpent denies human immortality in Gilgamesh. https://konekrusoskronos.wordpress.com/2013/07/22/dreams-and-myths-crossing-the-waters-of-knowledge-archetypes-of-wisdom-an-inner-journey/ https://therealsamizdat.com/category/serpent/https://therealsamizdat.com/wp-content/uploads/2015/09/adam-eve-tree-of-knowledge-the-serpent-albrecht-dc3bcrer.jpgAdam & Eve & Tree of Knowledge & the serpent--Albrecht DürerAlbrecht Dürer (1471-1528), Adam and Eve, dated 1504, currently held in the British Museum (1868,0822.167). At top left on the plate, it states: "ALBERT DVRER NORICVS FACIEBAT AD 1504." Which means: "Albrecht Dürer of Nuremberg made this 1504." https://commons.wikimedia.org/wiki/File:Adam_and_Eve_standing_on_either_side_of_the_tree_of_knowledge_with_the_serpent_by_Albrecht_Dürer.jpg2015-09-22T12:04:16+00:00monthlyhttps://therealsamizdat.com/2015/09/21/melvin-divine-instruction-reappears-in-1-enoch/https://therealsamizdat.com/wp-content/uploads/2015/09/enkidu-gilgamesh-inanna.jpgEnkidu-Gilgamesh-InannaAt far left, Enkidu grapples with Gilgamesh, wearing a horned crown of divinity. Enkidu fights a bull in the center, and a goddess, Ishtar, wearing a crown of divinity and weapons at her back, flanks a small female figure, possibly the priestess Shamhat, who tamed Enkidu. https://en.wikipedia.org/wiki/Shamhat2015-09-22T10:45:47+00:00monthlyhttps://therealsamizdat.com/2015/09/21/melvin-on-the-tower-of-babel/https://therealsamizdat.com/wp-content/uploads/2015/09/pieter-bruegel-the-elder-the-tower-of-babel-vienna-google-art-project.jpgPieter Bruegel the Elder-The Tower of Babel (Vienna)-Google Art ProjectPieter Brueghel the Elder (1526/1530-1569 CE), The Tower of Babel. Brueghel painted three versions of the Tower of Babel. One is kept in the Museum Bojimans Van Beuningen in Rotterdam, the second, this one, is held in the Kunsthistoriches Museum in Vienna, while the disposition of the third version, a miniature on ivory, is unknown. Faithful reproductions of two-dimensional public domain works of art are public domain.2015-09-22T10:45:11+00:00monthlyhttps://therealsamizdat.com/2015/09/20/melvin-who-built-the-first-city-cain-enoch-chousor-or-nimrod/2015-09-20T11:25:44+00:00monthlyhttps://therealsamizdat.com/2015/09/19/melvin-human-civilization-is-a-gift-of-the-gods/https://therealsamizdat.com/wp-content/uploads/2015/09/eridu-genesis.jpgEridu GenesisA portion of the Eridu Genesis. 2015-09-19T13:08:44+00:00monthlyhttps://therealsamizdat.com/2015/09/16/melvin-on-the-role-of-divine-counsel/2015-09-16T10:42:34+00:00monthlyhttps://therealsamizdat.com/2015/09/15/melvin-divine-or-semi-divine-intermediaries/2015-09-15T10:00:00+00:00monthlyhttps://therealsamizdat.com/2015/09/15/melvin-origins-of-human-civilization-divine-mediation-or-human-endeavor/https://therealsamizdat.com/wp-content/uploads/2015/09/pieter_bruegel_the_elder_-_the_tower_of_babel_rotterdam_-_google_art_project.jpgPieter_Bruegel_the_Elder_-_The_Tower_of_Babel_(Rotterdam)_-_Google_Art_ProjectPieter Brueghel the Elder (1526/1530-1569), The Tower of Babel (circa 1563-1565, oil on panel, Museum Bojimans Van Beuningen, Room 06, Rotterdam. Accession number 2443 (OK). Bequeathed to the Museum Bojimans Van Beuningen by Daniël George van Beuningen. Brueghel painted three versions of the Tower of Babel. This one is in the collection of the Museum Bojimans Van Beuningen in Rotterdam. A second version is in the collection of the Kunsthistorisches Museum in Vienna. A third version, a miniature on ivory, is apparently held by a private collector. Its disposition is unknown. The official position taken by the Wikimedia Foundation is that "faithful reproductions of two-dimensional public domain works of art are public domain”. https://commons.wikimedia.org/wiki/File:Pieter_Bruegel_the_Elder_-_The_Tower_of_Babel_(Rotterdam)_-_Google_Art_Project.jpg2015-09-15T08:23:47+00:00monthlyhttps://therealsamizdat.com/2015/09/11/kvanvig-on-the-correspondences-between-antediluvian-myths/2015-09-15T07:01:25+00:00monthlyhttps://therealsamizdat.com/2015/09/14/izreel-listing-the-fragments/https://therealsamizdat.com/wp-content/uploads/2015/09/k15072-british-museum.jpgK15072 British MuseumAnother extremely sparse entry for this Akkadian cuneiform tablet, provenance Nineveh, modern Kuyunjik. http://www.cdli.ucla.edu/cdlisearch/search_beta/search_results.php?SearchMode=Text&ObjectID=401152https://therealsamizdat.com/wp-content/uploads/2015/09/k10147-british-museum.jpgK10147 British MuseumNotes on this fragment are sparse. It was sourced at Nineveh, modern Kyunjik, and marked Neo-Assyrian (ca. 911-612 BC). http://www.cdli.ucla.edu/cdlisearch/search_beta/archival_view.php?ObjectID=P3985162015-09-15T00:38:01+00:00monthlyhttps://therealsamizdat.com/2015/09/13/izreel-the-tale-of-the-adapa-myth/2015-09-14T22:49:56+00:00monthlyhttps://therealsamizdat.com/2015/09/14/izreel-adapa-and-the-south-wind-as-mythos/https://therealsamizdat.com/wp-content/uploads/2015/09/delugecuneiformoriginal2.jpgdelugecuneiformoriginal2These cuneiform originals are from Albert T. Clay, A Hebrew Deluge Story in Cuneiform. New Haven: Yale University Press, 1922. This particular photograph states, "Early Atrahasis Cuneiform Original --Reverse Adapa Version - Obverse (Reverse is destroyed)." http://www.cumorah.com/index.php?target=view_other_articles&story_id=59&cat_id=7https://therealsamizdat.com/wp-content/uploads/2015/09/mlc-1296-akkadian-fragment-epic-of-adapa-morgan-library-and-museum.jpgMLC 1296 Akkadian Fragment Epic of Adapa Morgan Library and MuseumThis is MLC 1296, an Akkadian fragment of the Adapa Myth in the collection of the Morgan Library and Museum. http://corsair.themorgan.org/cgi-bin/Pwebrecon.cgi?BBID=2158152015-09-14T22:40:48+00:00monthlyhttps://therealsamizdat.com/2015/09/10/kvanvig-divine-origin-of-antediluvian-texts/https://therealsamizdat.com/wp-content/uploads/2015/09/mesopotamian-gods-pantheon-3.jpgMesopotamian Gods Pantheon 3This is one of the few representations of a Mesopotamian pantheon that I have seen, allegedly adapted from a rock relief at Malatia (Anti-Taurus range). From Professor Morris Jastrow's Aspects of Religious Belief and Practice in Babylonia and Assyria, G.P. Putnam's & Sons, 1911. https://archive.org/details/aspectsofreligio00jast http://wisdomlib.org/mesopotamian/book/myths-and-legends-of-babylonia-and-assyria/d/doc7167.html Another version of this pantheon observes that Aššur is at the head of the procession, standing on two animals, including a snake-dragon or muššuššu. The rod and ring of sovereignty are in his right hand. I am not sure what he holds in his left hand. Ištar (of Nineveh) is depicted seated on a throne, carried as usual by a lion, her sacred animal. She carries what Black and Green term a "chaplet," a ring of temporal authority. The objects on the rear of her throne evoke her common depiction with maces and weaponry, appropriate for a goddess of love and war. Her throne is supported by indistinct figures of the Mesopotamian pandemonium. Winged scorpion-men, perhaps. The third figure from right to left is said to be Sin, the Moon-god, mounted upon a winged bull. Like Aššur, he holds an object which could be the horn from a bull in his left hand, and the rod and ring of temporal sovereignty in his right. The fourth figure from the right is believed to be Enlil or Marduk, like Aššur standing on a Muššuššu dragon. While this figure's left hand is empty, raised in the gesture of greeting, he holds the rod and ring in his right hand. The next figure is said to be Shamash, the sun god, mounted on a horse. He holds the rod and ring in his right hand, and greets with his left hand. Adad is second from the left, with lighting bolts in his hands. Adad stands on a pair of winged bulls. The final figure is believed to be a depiction of Ištar on a lion, either Ištar of Arbela or Ištar of Babylon. See Place, Ninive et VAssyrie, Pl. 45, from which it would appear that the design was repeated three times on the monument. See also Luschan, Ausgrabungen in Sendschirli , p. 23 seq. For another procession of gods (on an alabaster slab found at Nimroud) see Layard, Monuments of Nineveh, i., Pl. 65. http://www.wisdomlib.org/mesopotamian/book/aspects-of-religious-belief-and-practice-in-babylonia-and-assyria/d/doc7258.html Finally, Jeremy Black and Anthony Green observe, "The best preserved of four similar panels of rock reliefs at Maltai, carved on the cliff face on the southern side of the Dehok valley, by the road leading from Assyria to the Upper Zab valley. (This reads as though Black & Green had actually visited the site). Black and Green note that an Assyrian king, "probably Sennacherib (704-681 BCE)," flanks the seven depicted deities. The version in Black and Green is reversed, with the procession facing to the left. From left to right, Black and Green identify Aššur on Muššuššu, followed by "his consort Mullisu enthroned on a lion," Enlil or Sin on a lion-dragon, Nabu on a snake-dragon, Šamaš on a horse, Adad with lightening bolts, and Istar on a lion. Jeremy Black and Anthony Green, Gods, Demons and Symbols of Ancient Mesopotamia, 1992, p. 40. https://books.google.co.th/books?id=pr8-i1iFnIQC&redir_esc=y2025-10-15T15:24:01+00:00monthlyhttps://therealsamizdat.com/2015/09/13/izreel-origins-of-the-adapa-myth/https://therealsamizdat.com/wp-content/uploads/2015/09/k-5519-british-museum.pngK 5519 British MuseumK 5519, British Museum. E.A. Wallis Budge, ed., Cuneiform Texts from Babylonian Tablets in the British Museum, part XXX, British Museum, London, 1911. Plate 8. http://www.etana.org/sites/default/files/coretexts/17079.pdf2015-09-13T06:38:21+00:00monthlyhttps://therealsamizdat.com/2015/09/11/kvanvig-dates-the-apkallu-to-the-beginning-of-the-1st-millennium-bce/https://therealsamizdat.com/wp-content/uploads/2015/09/anthony-green-mischwesen-b-fish-garbed-figure-p-252.pngAnthony Green, Mischwesen. B, (fish-garbed figure) p. 252Excerpt from Anthony Green, "Mischwesen. B." (Fish-garbed figure). Reallexikon der Assyriologie, 1994, p. 252. 2015-09-11T11:42:44+00:00monthlyhttps://therealsamizdat.com/2015/09/11/kvanvig-earthly-counterparts-of-the-divine-watchers/2015-09-11T10:13:42+00:00monthlyhttps://therealsamizdat.com/2015/09/11/kvanvig-at-the-brink-of-legendary-time-and-historical-time/https://therealsamizdat.com/wp-content/uploads/2015/09/william-blake-nebuchadnezzar.jpgNebuchadnezzar 1795/c.1805 by William Blake 1757-1827Nebuchadnezzar. 1795/c.1805 William Blake (1757-1827). Presented by W. Graham Robertson 1939 http://www.tate.org.uk/art/work/N05059https://therealsamizdat.com/wp-content/uploads/2015/09/sulgi.jpgKing SulgiA stone bust of the King Šulgi (2094 BCE - 2047 BCE), possibly recovered from the ruins of Tello, ancient Girsu. Third dynasty of Ur 2120 BCE. Colecciones Burzaco © Jose Latova. http://press.lacaixa.es/socialprojects/photo.html?noticia=17853&imagen=142015-09-11T09:42:10+00:00monthlyhttps://therealsamizdat.com/2015/09/09/kvanvig-initiation-is-a-restriction-of-marduk/https://therealsamizdat.com/wp-content/uploads/2015/09/k4023-antdiluvian-medical-text.jpgK4023 Antdiluvian Medical Texthttps://therealsamizdat.com/wp-content/uploads/2015/09/tablet-of-uruk-daily-ritual-sacrifice-in-temple-of-anu.jpg08-02-13/21Tablet of Uruk. The ritual of daily sacrifices in the temple of the god Anu in Uruk. Seleucid period, 3rd-2nd Centuries BCE, Hellenistic, from Uruk. Baked clay, 22,3 x 10,4 cm Louvre, AO 6451.2015-09-09T09:10:03+00:00monthlyhttps://therealsamizdat.com/2015/09/08/kvanvig-antediluvian-scribes-of-the-gods/https://therealsamizdat.com/wp-content/uploads/2015/09/solid-basalt-tub-temple-of-ishtar-at-nineveh-pergamon-museum.pngSolid Basalt Tub Temple of Ishtar at Nineveh Pergamon MuseumA solid basalt tub recovered from outside the Temple of Ishtar at Nineveh, now in the collection of the Pergamon Museum. Ea is readily identified at the center with water flowing from his shoulders. Ea is surrounded by apkallu, puradu-fish apkallu. The purred-fish apkallu have a fish head and fish skin flowing down their backs. They raise rectangular objects of unknown etiology in their right hands, in their traditional acts of purification and blessing. The banduddu buckets are, as usual, in their lowered left hands. This tub probably portrays the Seven Sages of antediluvian Sumeria. 2015-09-09T05:02:03+00:00monthlyhttps://therealsamizdat.com/2015/09/08/kvanvig-transmission-of-antediluvian-revelation/https://therealsamizdat.com/wp-content/uploads/2015/09/etana-myth-tablet-british-museum-me-k19530-an33047001.jpgEtana Myth Tablet, British Museum, ME K19530, AN33047001A tablet containing parts of the Etana Myth. British Museum, ME K 19530, AN 33047001. http://www.britishmuseum.org/explore/highlights/highlight_objects/me/c/cuneiform_the_legend_of_etana.aspx2015-09-08T04:58:46+00:00monthlyhttps://therealsamizdat.com/2015/09/08/kvanvig-the-apkallus-as-watchers-and-guardians/https://therealsamizdat.com/wp-content/uploads/2015/09/ummanu-and-bird-apkallu-tend-the-sacred-tree.pngUmmanu and Bird-Apkallu Tend the Sacred TreeUmmanu and bird-apkallu tend the sacred tree. The bird-apkallu are portrayed in the iconic act of purifying or pollinating the sacred tree with mullilu cones and banduddu buckets. A fleur de lis is clearly portrayed at the base of the sacred tree. It is not known whether the fleur de lis was also portrayed atop the horned headdresses of the ummanu in the top register. It is worth noting that the ubiquitous rosette pattern is portrayed at the base of the sacred tree in the top register. The same detail is apparent upon scrutiny of the sacred tree in the lower register, partially occluded by a mount or platform for the tree. One further detail which may be of no import: the bird-apkallu on the right wears a bracelet, but unlike all other bracelets on the left wrist portrayed in this frieze, the rosette is not present. For whatever reason, this apkallu wore his rosette bracelet oriented towards his body. This could be no more than an oversight by the original artist. From Kalhu, Northwest Palace of Assurnasirpal II, Room I, Slab 30, inscribed wall relief, Metropolitan Museum 32.143.3. Photo Metropolitan Museum of Art, Gift of John D. Rockefeller, Jr., 1932. John Malcolm Russell, The Writing on the Wall: Studies in the Architectural Context of Late Assyrian Palace Inscriptions, Eisenbrauns, 1999. P. 18. https://therealsamizdat.com/wp-content/uploads/2015/09/detail-apkallus-with-sick-man.pngDetail Apkallus with Sick ManDetail from a drawing of a bronze plaque held in the Louvre. Puradu-fish apkallu minister to an ill patient in bed. The lamp of Nusku is depicted at far left, and ugallu attack with upraised fists in concert with Lulal, identified by Wiggerman as "a minor apotropaic god." I believe that this plaque portrays an exorcism. Drawn by Faucher-Gudin, from a bronze plaque of which an engraving was published by Clermont-Ganneau. The original, which belonged to M. Péretié, is now in the collection of M. de Clercq. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00392023-07-13T09:12:50+00:00monthlyhttps://therealsamizdat.com/2015/09/07/kvanvig-the-sacred-tree/https://therealsamizdat.com/wp-content/uploads/2015/09/room-i-northwest-palace-of-ashurnasirpal-ii-at-nimrud.pngRoom I, Northwest Palace of Ashurnasirpal II at NimrudThis reproduction of the bas reliefs in Room I of the Northwestern Palace of King Ashurnasirpal at Nimrud is remarkable for the sheer number of apkallus portrayed interacting with endless renditions of the sacred tree. All apkallu are winged, even the beardless specimens in I-16. All others are either bearded males, or griffin-headed bird apkallus. Samuel M. Paley and R.P. Sobolewski, The Reconstruction of the Relief Representations and Their Positions in the Northwest Palace at Kalhu (Nimrud) II. (The Principal Entrances and Courtyards). Mainz am Rhein: Verlag Philipp von Zabern, 1992. From Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, Cambridge University Press, 2010, p. 100.https://therealsamizdat.com/wp-content/uploads/2015/09/apkallu-with-poppies-and-tree-of-life.jpgApkallu with Poppies and Sacred TreeThis appears to be an ummanu without wings, blessing the sacred tree with his right hand raised in the greeting gesture and his lowered left hand holding drooping poppy bulbs. This depiction of an apkallu wears a dual-horned tiara indicative of divinity or semi-divinity, but lacks all other indicators like wings. This could portray a king. The horned tiara is atypical with a distinctive fleur de lis at the apex. Indeed this frieze is remarkably detailed, with three separate bands visible on the rosette bracelets, and individual strands visible on the tasseled garment. (Génie tenant une fleur de pavot - Genie carrying a poppy flower.) Bas-relief, 144 x 17cm. Louvre, AO 19869https://therealsamizdat.com/wp-content/uploads/2015/09/sacred-tree-depictions.jpg08-05-05/67Three superposed lotus flowers forming a "Sacred tree". Ivory (open-work, fragment) Right: Lotus flower with 5 petals. 11.3 x 3 cm, Louvre AO 11481; Left: Ivory plaque with top and bottom border from Arslan Tash, ancient Hadatu, Northern Syria. 7.6 x 2.1 cm, Louvre AO 11482. I believe that the sacred tree fragment on the left is upside down. The blossoms should be oriented upwards. https://therealsamizdat.com/wp-content/uploads/2015/09/cult-of-the-sacred-tree.jpgCult of the Sacred TreeOn the imprint from this chalcedony cylinder seal dated to the 9th Century BCE, an umu-apkallu, an ummanu, winged with mullilu and banduddu bucket, blesses (or pollinates) the sacred tree with an undefined female figure. Note that this rendition of the sacred tree is mounted on a pedestal with bulbs that resemble cones. This tree is more or less symmetrical. Cylinder seal and imprint: Cult of the sacred tree. Chalcedony, H: 3,2 cm Louvre: AO 223482015-09-07T12:25:44+00:00monthlyhttps://therealsamizdat.com/2015/09/06/kvanvig-five-specialties-of-sages-communicating-with-the-divine/https://therealsamizdat.com/wp-content/uploads/2015/09/nimrud-northwest-palace-brit-6642-2009-1000.jpgnimrud-northwest-palace-brit-6642-2009-1000An umu-apkallu at far left, with horned tiara indicative of divinity. The mullilu cone and banduddu bucket are in their customary places, and this ummanu is winged. On the right side, an otherwise undistinguishable figure, perhaps a lesser order of ummanu, a specialist sage in service to the king. From the Northwest Palace at Nimrud, in the collection of the British Museum. BM 6642. https://therealsamizdat.com/wp-content/uploads/2015/09/nimrud-northwest-palace-brit-6657-2009-1000.jpgnimrud-northwest-palace-brit-6657-2009-1000A king depicted with the sacred tree and his ummanu standing behind him with mullilu cone and banduddu bucket. Some analysts consider the cone blessing gesture to be fertilization or polarization of the stylized date palm. It is interesting to note that the depictions of the king mirror one another, but with differences. In both, symbols of sovereignty are grasped in their left hands. A scepter or mace, in either case. The other hand, the right hand, plucks or blesses the tree. The winged conveyance hovers above the tree. Note that the kings wear indistinct caps, while the ummanus wear horned crowns indicative of divinity. Also, the ummanu have wings. From the Northwest palace at Nimrud. Held in the collection of the British Museum, BM 6657. https://therealsamizdat.com/wp-content/uploads/2015/09/assurnasirpal_ii_relief_4.jpgAssurnasirpal_II_Relief_4An ummanu, or perhaps a king. 2015-09-07T05:53:02+00:00monthlyhttps://therealsamizdat.com/2015/09/06/kvanvig-surpassing-the-wisdom-of-the-abyss-or-not/https://therealsamizdat.com/wp-content/uploads/2015/09/cylinder-of-nabonidus-temple-of-shamash-at-larsa-mesopotamia.jpgCylinder of Nabonidus, Temple of Shamash at Larsa, MesopotamiaCylinder of Nabonidus, Temple of Shamash at Larsa. This terra-cotta cylinder records the renovations by king Nabonidus of the Temple of the Sun god Shamash at Larsa. Neo-Babylonian Period, 555 BCE - 539 BCE. Held at the British Museum, London. https://commons.wikimedia.org/wiki/File:Cylinder_of_Nabonidus_from_the_temple_of_Shamash_at_Larsa,_Mesopotamia..JPGhttps://therealsamizdat.com/wp-content/uploads/2015/09/cylinder-of-nabonidus-from-the-temple-of-the-moon-god-sin-at-ur-mesopotamia.jpgCylinder of Nabonidus from the temple of the Moon god Sin at UR, MesopotamiaThe cuneiform on this clay cylinder mentions the renovations of the temple of the Moon god Sin undertaken at Ur by King Nabonidus. It includes a prayer for the king and for his son, Belshazzar. From Ur, southern Mesopotamia, Neo-Babylonian Period, 555 BCE - 539 BCE. Held at the British Museum, London. Photo by Osama Shukir Muhammed Amin, released into the public domain by the author. https://therealsamizdat.com/wp-content/uploads/2015/09/nabonidus_cylinder_sippar_bm1.jpgNabonidus_cylinder_sippar_bm1Nabonidus Cylinder, Sippar, The British Museum. Photo by Marco Prins and Jona Lendering, Livius.org. Currently held in the British Museum. Released into the public domain (by the author). 2015-09-06T04:36:53+00:00monthlyhttps://therealsamizdat.com/2015/09/06/kvanvig-assurbanipal-studied-inscriptions-on-stone-from-before-the-flood/https://therealsamizdat.com/wp-content/uploads/2015/09/prism-of-sennacherib-oriental-institute-university-of-chicago-from-luckenbill-annals-of-sennacherib-1924.pngPrism of Sennacherib, Oriental Institute, University of Chicago, from Luckenbill, Annals of Sennacherib, 1924Prism of Sennacherib, the Oriental Institute at the University of Chicago. Daniel David Luckenbill, The Annals of Sennacherib, University of Chicago Press, Chicago, 1924. https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip2.pdf2015-09-06T02:49:48+00:00monthlyhttps://therealsamizdat.com/2015/09/05/kvanvig-the-mis-pi-and-pit-pi-rituals-of-mouth-washing-and-mouth-opening/https://therealsamizdat.com/wp-content/uploads/2015/09/erra-epic-amulet-from-wiki.jpgErra Epic Amulet from WikiBlack stone amulet against plague. A quotation from the Akkadian Epic of Erra. BM 118998, British Museum, Room 55. Registration: 1928,0116.1. Photo by Fae. This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license. You are free: to share – to copy, distribute and transmit the work to remix – to adapt the work Under the following conditions: attribution – You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). share alike – If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one.https://therealsamizdat.com/wp-content/uploads/2015/09/girra-gerra-gibil-fire-from-black-and-green-p-88.pngGirra, Gerra, Gibil, Fire, from Black and Green, p. 88Entry on Girra, or Gerra, as Kvanvig prefers, from J. Black & A. Green, Gods, Demons and Symbols of Ancient Mesopotamia, p. 88.https://therealsamizdat.com/wp-content/uploads/2015/09/tablet-iv-poem-of-erra.jpgTablet IV Poem of ErraThis photograph of Tablet IV of the Poem of Erra is dated to 629-539 BCE. https://tourguidegirl.files.wordpress.com/2014/11/img_0744.jpg2015-09-05T23:06:35+00:00monthlyhttps://therealsamizdat.com/2015/09/04/kvanvig-the-maqlu-ritual-against-witchcraft/https://therealsamizdat.com/wp-content/uploads/2015/09/excerpt-personal-gods-black-green-p-148.pngExcerpt, personal gods, Black & Green, p. 148Excerpt from the entry on personal gods, Jeremy Black and Anthony Green, Gods, Demons and Symbols of Ancient Mesopotamia, p. 148. https://therealsamizdat.com/wp-content/uploads/2015/09/excerpt-nusku-black-green-p-145png.pngExcerpt, Nusku, Black & Green, p. 145pngExcerpt from the entry on Nusku, Jeremy Black and Anthony Green, Gods, Demons and Symbols of Ancient Mesopotamia, 1992, p. 145.2015-09-04T09:10:49+00:00monthlyhttps://therealsamizdat.com/2015/09/04/kvanvig-the-ilu-musiti-are-the-stars-of-the-night/2015-09-04T05:22:41+00:00monthlyhttps://therealsamizdat.com/2015/09/04/kvanvig-on-sep-lemutti-averting-evil/2015-09-04T05:22:33+00:00monthlyhttps://therealsamizdat.com/2015/08/23/kvanvig-the-bit-meseri-ritual/2015-09-04T01:57:49+00:00monthlyhttps://therealsamizdat.com/2015/09/04/curnow-atrahasis-is-more-historical-than-noah/https://therealsamizdat.com/wp-content/uploads/2015/09/book-of-enoch.jpgBook of EnochBook of Enoch.https://therealsamizdat.com/wp-content/uploads/2015/09/instructions-of-shuruppak.jpgInstructions of ShuruppakMS in Sumerian on clay, Sumer, ca. 2600 BC. Context: For the Old Babylonian recension of the text, see MSS 2817 (lines 1-22), 3352 (lines 1-38), 2788 (lines 1-45), 2291 (lines 88-94), 2040 (lines 207-216), 3400 (lines 342-345), MS 3176/1, text 3, and 3366. Commentary: This Early Dynastic tablet represents the earliest literature in the world. Only three texts are known from the dawn of literature: The Shuruppak instructions, The Kesh temple hymn, and various incantations (see MS 4549). The instructions are addressed by the antediluvian ruler Shuruppak to his son Ziusudra, who was the Sumerian Noah, cf. MS 3026, the Sumerian Flood Story, and MS 2950, Atra-Hasis, the Old Babylonian Flood Story. The Shuruppak instructions can be considered the Sumerian antecedents of the Biblical Ten Commandments and proverbs of the Bible: Line 50: Do not curse with powerful means (3rd Commandment); lines 28: Do not kill (6th Commandment); line 33-34: Do not laugh with or sit alone in a chamber with a girl that is married (7th Commandment); lines 28-31: Do not steal or commit robbery (8th Commandment); and line 36: Do not spit out lies (9th Commandment).

 http://www.uned.es/geo-1-historia-antigua-universal/new%20website/IRAK/CIUDADES/instrucciones_de_shurupak.htm2015-09-04T01:33:09+00:00monthlyhttps://therealsamizdat.com/2015/09/03/curnow-ziusudra-divides-invented-myth-from-mythologized-fact/2015-09-03T06:32:31+00:00monthlyhttps://therealsamizdat.com/2015/09/03/curnow-boundaries-of-legend-and-history/2015-09-03T05:31:24+00:00monthlyhttps://therealsamizdat.com/2015/09/03/dalley-apkallu-7-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/09/umu-apkallu-with-deer-ashurnasirpal-ii-nimrud.pngUmu-Apkallu with Deer, Ashurnasirpal II, Nimrud"Sometimes animal hybrids ... appear to take part in rituals....some types are clearly minor deities, since they wear the horned cap as a mark of their divinity...others may be human. A ...winged god, standing or kneeling, holds a bucket and cone ... in the scenes of "ritual" centered on the stylized tree. A similar female figure holds a chaplet of beads....A third figure carries a flowering branch, sometimes also a sacrificial (?) goat. Sometimes he wears the horned cap, and even when does not he often has wings. Presumably, therefore, such figures are also non-mortal; they may represent the Seven Sages in human guise." From Jeremy Black and Anthony Green, Gods, Demons and Symbols of Ancient Mesopotamia, 1992, pp. 86-8.2015-09-03T03:39:37+00:00monthlyhttps://therealsamizdat.com/2015/08/29/dalley-apkallu-6-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/room-i-slab-30-nw-palace-of-assurnasirpal-ii-kalhu-met-32-143-3.pngRoom I, Slab 30, NW Palace of Assurnasirpal II, Kalhu, Met 32.143.3Umu-apkallu are portrayed in the top register, tending to a sacred tree. In the lower register avian-headed apkallu use mullilu cones and banduddu buckets to bless the sacred tree. John Malcolm Russell, The Writing on the Wall: Studies in the Architectural Context of Late Assyrian Palace Inscriptions, Eisenbrauns, 1999.https://therealsamizdat.com/wp-content/uploads/2015/08/lamashtu-amulet-k126942-1.jpgLamashtu Amulet k126942 (1)Amulet with a figure of Lamashtu, Mesopotamia, around 800 BC. A demonic divinity who preys on mothers and children. This protective image of Lamashtu, a fearsome female divinity of the underworld, was intended to keep evil at bay. Although she is usually described in modern works as a demon, the writing of her name in cuneiform suggests that in Babylonia and Assyria she was regarded as a kind of goddess. Unlike the majority of demons, who acted only on the commands of the gods, Lamashtu practised evil apparently for its own sake and on her own initiative. There is a cuneiform incantation on the reverse side of this amulet to frighten her away. Lamashtu's principal victims were unborn and new-born babies. Slipping into the house of a pregnant woman, she tries to touch the woman's stomach seven times to kill the unborn baby, or she kidnaps the child. Magical measures against Lamashtu included wearing a bronze head of Pazuzu. Some plaques show a bedridden man rather than a pregnant woman, so in some contexts Lamashtu is considered a bringer of disease. Lamashtu is described in texts as having the head of a lion, the teeth of a donkey, naked breasts, a hairy body, stained hands, long fingers, long finger nails, and the talons of a bird. Plaques also show her suckling a piglet and a whelp while she holds snakes in her hands, as in this case. She stands on her sacred animal, the donkey, which is sometimes shown in a boat, riding through the underworld. H.W.F. Saggs, Babylonians (London, The British Museum Press, 1995) J. Black and A. Green, Gods, demons and symbols of -1 (London, The British Museum Press, 1992) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/a/amulet_with_figure_of_lamashtu.aspxhttps://therealsamizdat.com/wp-content/uploads/2015/08/lahmu-hairy.jpgLahmu (Hairy)Lahmu, “Hairy,” is a protective and beneficent deity, a first-born son of Apsu and Tiamat. He and his sister Laḫamu are the parents of Anshar and Kishar, the sky father and earth mother, who birthed the gods of the Mesopotamian Pantheon. Laḫmu is depicted as a bearded man with a red sash--usually with three strands--and four to six curls on his head. He is often associated with the Kusarikku or “Bull-Man.” In Sumerian times Laḫmu may have meant “the muddy one”. Lahmu guarded the gates of the Abzu temple of Enki at Eridu. He and his sister Laḫamu are primordial deities in the Babylonian Epic of Creation-–Enuma Elis. http://foundfact.com/portfolio-view/lahmu/#!prettyPhoto http://foundfact.com/library/beings-people-and-gods/page/6/#!prettyPhotohttps://therealsamizdat.com/wp-content/uploads/2015/08/2014052221530934f.jpgAnzu BirdThis lion-headed eagle was called Anzu in Akkadian and Imdugud in Sumerian. It was symbolic of the god Ningursu. In the Myth of Anzu, the Anzu steals the me, the Tablet of Destinies, from the god Ea, when he disrobed to bathe. The Tablet of Destinies was a cuneiform tablet upon which the fates of all creatures were written, granting its holder supreme power. It was Ningursu who defeated the Anzu and recovered the me. Other versions of the myth claim that Anzu stole the me from Enlil, with Ninutra recovering it. Source: Stephanie Dalley, Myths From Mesopotamia: Creation, The Flood, Gilgamesh, and Others, Oxford University Press, 1991. http://www.piney.com/Babmythanzu.html This panel was excavated from the ruins at the base of the Temple of Goddess Ninhursag at Tell-Al-Ubaid in Southern Mesopotamia (Iraq). Dated to the Early Dynastic Period, circa 2500 BCE, this artifact is currently held by The British Museum. Photo by Osama Shukir Myhammed Amin, this file is licensed under the Creative Common Attribution-Share Alike 4.0 International license. https://commons.wikimedia.org/wiki/File:Frieze_of_Imdugud_(Anzu)_grasping_a_pair_of_deer,_from_Tell_Al-Ubaid..JPG 2015-08-29T03:18:51+00:00monthlyhttps://therealsamizdat.com/2015/08/28/dalley-apkallu-5-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-75-dally-idd.pngApkallu 75 Dalley, IDDApkallu type 3, illustration 75, Stephanie Dalley, IDD. This illustration, number 75, is unique in portraying a type 3 avian-headed apkallu harvesting a leaf or a cone from the sacred tree. The apkallu goes so far as to plant his left leg against the tree for leverage. This bird-apkallu is significant for his lone curl at the forehead, and for the emphasis placed on the tassels of his garment. It should also be observed that this portrayal of the sacred tree depicts leaves, which is unusual. I also cannot escape the nagging idea that the tree appears to blossom from a vase, with symbology evocative of the fleur-de-lis. https://therealsamizdat.com/wp-content/uploads/2015/08/detail-apkallu-rosettes-ashurnasirpal-ii-palace1.pngDetail Apkallu Rosettes Ashurnasirpal II PalaceThis detail of an umu-apkallu from Panel 12, Room G, Northwest Palace of Ashurnasirpal II at Nimrud focuses on the rosette design of his bracelets. Note that in this example the bracelets are not matching. In the upper version, the rosette is mounted on a bracelet with no border. On the example below, the rosette design is circled by a border. The number of petals on the design varies, as well, with eleven petals above and 13 below, by my count. Armlets at the elbow are clearly visible, as is the fine detailing on the whetstone and the dual daggers in the waistband. London, British Museum, ANE 124568. From Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, Cambridge University Press, 2010, p. 109. Photograph by Professor Atac. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-78-dalley.pngApkallu 78 DalleyApkallu type 3, illustration 78, Stephanie Dalley, IDD. Professor Dalley states that this illustration portrays a bird-headed type 3 apkallu with a plant, which I regretfully do not see. The hand on this illustration is broken off, so whatever was held in the hand is unknown. The hand in fact appears to be in the prototypical gesture of blessing with a mullilu cone in hand, though we cannot be certain. Professor Dalley also states that the "figure appears to pluck a bud or sprig from the sacred tree." Perhaps. This illustration, number 78 from IDD, is remarkable for other reasons. For one, the ringlets terminating in a curl at the side of its head are unusual, and the neck area appears to reflect the lone attempt to depict a beard on a bird-headed apkallu. This apkallu wears a fringed kilt, but in all other respects it is indicative of the two-winged bird-headed apkallu, with banduddu bucket in the lowered left hand. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-71-dally-idd.pngApkallu 71, Dally IDDApkallu type 3, illustration 71, Stephanie Dalley, IDD. Professor Dalley cites illustration 71 as an example where a nisroc bird-headed apkallu holds a sprig in the raised right hand. I believe that she also cites it as an example with three curls atop its head. This assertion is problematic, as the middle "curl," is surmounted by a circle. Other anomalies abound with this illustration, which depicts a type 3 avian-headed apically nude, with an absence of detail on the body. The banduddu bucket, however, is in its typical place, in the lowered left hand. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-76-dalley.pngApkallu 76 DalleyApkallu type 3, illustration 76, Stephanie Dalley, IDD. Stephanie Dalley cites illustration 76 as an exemplar "with a long, high crest ... with two ringlets falling to the shoulder," which it indeed does portray. She also writes, "For jewelry the figure may wear a necklace with seven strands (76*), which may also only be single-stranded with pendants. With my apologies to the professor, I detect no necklace or pendants on this illustration. This illustration does depict a type 3 Nisroc apkallu in the apparent act of uttering a cry, with a visible tongue, though Professor Dalley does not cite it as an example of that. Finally, she asserts the "so-called "fish-tail fringe" dangling from the kilt (76*) is not a fish part, and so does not indicate that the type is a fish composite." With this statement, I am in utter agreement. This particular illustration, its find site unknown to me, is atypical in other respects. The portrayal of the avian head is perhaps unique, and at variance with the typical versions from the palace walls of Ashurnasirpal II, for example. The lone curl at the top of the head is unique, I think, as are the curls which Professor Dalley identified above. In no other example does a nisroc-bird apkallu stand in front of a sacred tree, occluding it from view. The armlet on this apkallu is unusual, as well, with a design that I have not seen elsewhere. In all other respects, this depiction of a type 3 bird-headed apkallu is typical, with mullilu cone and banduddu bucket in their customary places. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-monument-room-n-ashurnasirpal-palace.pngApkallu Monument Room N Ashurnasirpal Palacehttps://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-39-dally-idd-rooms-s23-26.pngApkallu 39, Dalley IDD Rooms S23-26Apkallu type 3, Stephanie Dalley, IDD. Dalley cites this illustration as an example of mirror imaging. More interesting to me is the fact that the small apkallu depicted in the upper right side of this illustration is wearing a headband rather than the horned tiara seen on the others. This umu-apkallu also holds a sprig of what appear to be poppy bulbs. In all other respects, the apkallu portrayed on this large wall frieze are typical of the type, except that the detailing of their tassels is atypically fine. As usual, they bless or exorcise the sacred tree at the center of the design with the mulillu cone, banduddu buckets in their left hands. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-36-anu-dally-idd.pngApkallu 36 (Anu?), Dally IDDApkallu type 3, illustration 36, Stephanie Dalley, IDD. Professor Dalley cites this illustration, number 36, for the apkallu standing at the flanks of a deity. In the first case, it is far from certain that the figure on the left of the central deity is an apkallu at all, as it lacks all indicators of divinity and most crucially, wings. This figure does raise what appears to be a mullilu cone in its right hand, and it does hold the usual banduddu bucket in his left hand, though it must be admitted that depictions of cones with leaves still attached are irregular. Unfortunately Professor Dalley does not identify the deity in the center of the illustration, though I am encouraged that she does consider it to be a deity, rather than an apkallu of high rank, which I will provisionally attempt to do. I have discussed elsewhere in captions to these illustrations the possibility that the deity at the center of this composition, which appears to adorn a necklace or breastplate, is the god Anu, who is allegedly never depicted in Mesopotamian iconography. The circular device at the apex of his crown, which is appropriately horned, is apparent in only one other example, a bronze face protector or frontal helmet. In that example, the circular device or disc is so worn that the lower portion of its mount mimics the inverted crescent of the Moon god Sin. The context is inappropriate for Sin, however, and it is more likely that the disc mount is simply worn from great age, with the circular portion along the top gone. In any case, a bird-headed type 3 Nisroc apkallu is on the right, with banduddu bucket in the left hand and an indistinct item in his raised right hand. It appears to be a mullilu cone, but with leaves or sprouting, as noted. As mentioned, the figure on the left side of the deity lacks wings, though it mimics the blessing gesture, cone and banduddu bucket of the right-side apkallu. The left side figure may not be an apkallu at all. Perhaps it is a priest. Or a human umu-apkallu. It lacks all symbols of divinity or semi-divinity. The central figure remains problematic for me, wearing a crown which reminds me of a depiction of the god Anu. The problem is that Assyriologists aver that no representations of Anu exist. Also significant for me, this figure, whether it is a deity or an apkallu, wears a large ring around the torso. My suspicion is that this ring would be decorated with rosettes, were sufficient detail available. This figure also holds a ring in his left hand, an item typically reserved for deities, while raising his right hand in the classical gesture of greeting. 2015-08-28T23:40:33+00:00monthlyhttps://therealsamizdat.com/2015/08/27/dalley-apkallu-3-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/whisk-detail-ashurnasirpal-ii-palace.pngWhisk Detail Ashurnasirpal II PalaceDetail on the whisk and the cup in the hands of a priest. This bas relief is singular in its fine detail and superb preservation. The individual strands of the fly whisk are readily apparent, as is the detail of the lion headed handle beneath the hand of a beardless priest. A snake-headed handle from what appears to be a ladle is apparent in the lower hand. From Panels 2-3, Room G, Northwest Palace of Ashurnasirpal II at Nimrud. London, British Museum ANE 124564-124565. Photo: Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, p. 99.https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-14-dally-idd.pngApkallu 14, Dalley IDDApkallu type 1, illustration 14, Stephanie Dalley, IDD. As Dalley notes, these type 1 apkallu have banduddu buckets in their left hands and appear to be gesturing with empty right hands. They are remarkable for crowns or tiaras with three horns, an indicator of divinity, or in the case of the umu-apkallu, of semi-divinity. The central figure appears to be suspended beneath a winged disk. Unlike the apkallu, the central figure is beardless and without wings. The wiggly lines probably portray water, flowing between what appear to be jugs. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-12-dalley-idd.pngApkallu 12, Dalley IDDApkallu type 1 and type 2, Illustration 12, Stephanie Dalley, IDD. Daley emphasizes the "winged disc" in this exemplar. This may be a case where we are programmed to expect a winged disc, but in this case, the "winged disc" appears to portray a stylized eye. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-9-dally-idd.pngApkallu 9, Dally IDDApkallu type 1, Illustration 9, Stephanie Dalley, IDD. Dalley compares this seal portrayed as illustration 9 with illustration 8 above, as "another West Semitic (or rather South Semitic) seal with this type of apkallu standing alone." For me, the indistinct head gear stands out, as does the portrayal of the poppy bulbs in the left hand. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-8-dally-idd.pngApkallu 8, Dally IDDApkallu type 1, Illustration 8, Stephanie Dalley, IDD. Dalley notes that this "Hebrew seal" may not be genuine, as it features a winged, man-faced bull "Aladlammu" serving as a "pedestal animal for a divine figure." Dalley compares illustration 8 to illustration 9, below, as "another West Semitic or (or rather South Semitic) seal with this type of apkallu standing alone."https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu_3-horned_w_4_wings_and_poppy_bulbs.jpgapkallu_3-horned_w_4_wings_and_poppy_bulbsThis um-apkallu wears a three-horned headdress indicative of divinity, raises poppy bulbs in his right hand, and holds a mace in his left. Ada Cohen & Steven E. Kangas, eds., Assyrian Reliefs from the Palace of Ashurnasirpal II: A Cultural Biography, UPNE, 2010, p. 6. https://books.google.co.th/books?id=uRKU0YXBWtgC&pg=PA252&lpg=PA252&dq=D.+Kolbe+Die+Reliefprogramme+full+text&source=bl&ots=c4EZtivZGc&sig=2MJlM039UK3pZ0ituhzBzLBys4M&hl=en&sa=X&ved=0CCoQ6AEwBWoVChMIipCB8K--xwIVDlqOCh2O_wYD#v=onepage&q&f=false2019-10-30T16:25:56+00:00monthlyhttps://therealsamizdat.com/2015/08/27/dalley-apkallu-4-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/selection-of-monsters-from-wiggermann.pngSelection of Monsters from WiggermannFive monsters from The Mesopotamian Pandemonium (SMSR 77, 2 / 2011) courtesy of F.A.M. Wiggermann. The Akkadian mušhuššu derives from the Sumerian muš-huš, "fearsome serpent," or "snake-dragon," an apotropaic "companion of certain gods and their ally against evil." F.A.M. Wiggermann, Mušhuššu, Reallexikon der Assyriologie (RLA), 1989, p. 456.https://therealsamizdat.com/wp-content/uploads/2015/08/pazuzu-bronze-ao-22205-louvre.jpg08-02-11/23This is the actual bronze frieze from which the illustration above is extracted, held in the collection of the Louvre as AO 22205. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-41-dally-idd.pngApkallu 41, Dally IDDApkallu type 2, illustration 41, Stephanie Dalley, IDD. Stephanie Dalley observes that the apkallu in this illustration "may function as a filling motif in a scene with an offerings table and divine symbols." Indeed the apkallu is not the focus of this illustration at all, which appears to portray a king (or a divinity?) receiving the blessings of a beardless priest with what appears to be a whisk in his raised left hand. The king, or divinity, wears a horned cap with three tusks at the apex. This illustration is significant for its repetitive eight-rayed stars, evocative of Ištar, the seven heavenly entities of Mesopotamian cosmogony, the god in the winged conveyance generally considered a reference to Aššur, the inverted crescent of the Moon god Sin, and the wedge mounted upon a stand, which I believe represents Nabu. On this wedge symbol, Wiggermann, The Mesopotamian Pandemonium, is mute. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-62-dally-idd.pngApkallu 62, Dally IDDApkallu type 2, illustration 62, Stephanie Dalley, IDD. Dalley notes the forked beard on this paradu-fish apkallu. In all other respects, this apkallu is representative of the clay figurines which were buried in foundation boxes for apotropaic purposes. Indeed, it has to be wondered whether Dalley is astray when she describes the fish details as a cloak. Depictions like this one are clearly of a composite figure. The apkallu does not appear to be wearing a garment, as it is often portrayed elsewhere. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-52-dally-idd.pngApkallu 52, Dalley IDDApkallu type 2, illustration 52, Stephanie Dalley, IDD.<br /> The puradu-fish variant apkallu in this illustration wears a full-length fish cloak. The apkallu appears to be beardless, and raises his right hand in the classic gesture of exorcism though no cone is apparent. The banduddu bucket is in his left hand. An indistinct but bearded figure faces the apkallu from the right, with an irregular depiction of the sacred tree in the center. While the water flowing down into jugs from the winged conveyance at the top is seen in other examples, the sacred tree is perhaps unique in design, with leaves. It is possible that this plant is not a sacred tree at all. Or it could be one, but portrayed differently. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-42-dally-idd.pngApkallu 42, Dalley IDDApkallu type 2, illustration 42, Stephanie Dalley, IDD. In this depiction the type 2 apkallu is the puradu-fish variant with banduddu bucket in the left hand and an indistinct object in the right. The apkallu's horned headdress has three horns, and he appears beneath the eight-pointed star typically associated with Ištar. Portrayed in an obviously supporting role, the apkallu stands behind a deity standing upon a bull, facing another divinity, probably Ištar owing to her weaponry and stance atop what appears to be a winged bull. Atypically, the inverted crescent of the Moon god Sin appears above Ištar. Both deities hold rings in their hands and appear to hold leashes controlling their mounts. They face a central sacred tree, in a typical stylization, beneath a winged conveyance. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-34-dally-idd.pngApkallu 34, Dalley IDDApkallu type 2, illustration 34, Stephanie Dalley, IDD. As noted by Stephanie Dalley, the fish-cloak of the puradu-fish variant of the apkallu is worn over the naked figure or a full-length flounced robe. In this depiction the apkallu cloak, as Dalley describes it, ends just below the waist. Fishtails are apparent at the knees, and the banduddu bucket appears in its usual place, the left hand. 2023-02-21T05:51:27+00:00monthlyhttps://therealsamizdat.com/2015/08/25/dalley-apkallu-2-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/detail-banduddu-bucket-ashurnasirpal-ii-palace.jpgDetail, Banduddu Bucket, Ashurnasirpal II PalaceThis detailed portrayal of the banduddu bucket is from the Palace of Ashurnasirpal II at Nimrud. British Museum ANE 124564. Photograph by Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, Cambridge University Press, 2010, p. 100.https://therealsamizdat.com/wp-content/uploads/2015/08/detail-apkallu-rosettes-ashurnasirpal-ii-palace.pngDetail Apkallu Rosettes Ashurnasirpal II PalaceThis detailed portrayal of the rosette bracelets is from Panel 12, Room G, Northwest Palace of Ashurnasirpal II at Nimrud. This photograph is from Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, Cambridge University Press, 2010, p. 110. British Museum ANE 124568. https://therealsamizdat.com/wp-content/uploads/2015/08/detail-girdle-knives-whetstone-sacred-tree-scene.pngDetail Girdle Knives ? & Whetstone ? Sacred Tree SceneThis illustration depicts girdle knives and what is alleged to be a stylized whetstone. This photograph is from p. 110, Mehmet-Ali Atac, The Mythology of Kingship in Neo-Assyrian Art, Cambridge University Press, 2010. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-36-detail-anu-dally-idd.pngApkallu 36 (Detail, Anu?), Dalley IDDApkallu type 3, Stephanie Dalley, IDD. The bird-headed type 3 Nisroc apkallu is on the right, with banduddu bucket in the left hand and an indistinct item in his raised right hand. The figure on the left lacks wings, though it mimics the blessing gesture and the banduddu bucket of the right-side apkallu. The left side figure may not be an apkallu at all. Perhaps it is a priest. Or a human umu-apkallu. It lacks all symbols of divinity or semi-divinity. The central figure is problematic for me, wearing a crown which reminds me of a depiction of the god Anu. The problem is that Assyriologists aver that no representations of Anu exist. Like the atypical illustration below, this one wears a large ring around the torso. This figure also holds a ring in his left hand, raising his right hand in the classical gesture of greeting. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-33-dally-idd.pngApkallu 33, Dalley IDDApkallu type 2, Stephanie Dalley, IDD. This puradu-fish apkallu on the left holds the banduddu bucket in his left hand. The central figure appears to be a type 1 umu-apkallu, holding the reins to a winged conveyance. I am unsure of the right side figures, as they both lack horned headdresses indicative of divinity and they stand on the ground, rather than on animals. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-6-dally-idd.pngApkallu 6, Dalley IDDApkallu type 1, illustration 6, Stephanie Dalley, IDD. This classical depiction of an umu-apkallu includes the mullilu in the raised right hand in the gesture of blessing or exorcism and the banduddu bucket in the left hand. The horned tiara indicative of divinity may reflect the semi-divine status of the apkallu. Armlets at the elbow are present, as are wristbands with the typical rosette pattern. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-1-beardless-dally-idd.pngApkallu 1 (beardless), Dalley IDDStephanie Dalley's "beardless" type 1 apkallu. Aside from being beardless, these apkallu wear atypical necklaces and hold what appear to be looped stones or prayer beads in their left hands. Typical rosette bracelets adorn their wrists, and they wear armlets at the elbow as is common. Both umu-apkallu wear the horned tiara indicative of divinity, as they salute a sacred tree in its prototypical configuration. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-15-dally-idd.pngApkallu 15, Dally IDDApkallu type 1, Illustration 15, Stephanie Dalley, IDD. Four umu-apkallu flank a fifth one wearing the horned tiara indicative of divinity. Apkallu are often portrayed wearing this crown, but this illustration may be unique with just one. The two bottom apkallu hold mullilu and banduddu in their appropriate hands, while the central apkallu holds what appear to be poppy bulbs. 2015-08-26T00:41:51+00:00monthlyhttps://therealsamizdat.com/2015/08/25/dalley-apkallu-idd-2011/https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-50-dally-idd.pngApkallu 50, Dalley IDDApkallu type 2, illustration 50, Stephanie Dalley, IDD. Another example of puradu-fish apkallu as a filling motif in Dalley's reference to a "contest scene in which a hero dominates winged scorpion men," composite beings which fought "in Tiamat's army in the Epic of Creation." Scorpion men are actually attested often in Mesopotamian art. Wiggermann and Green call this composite being "Scorpion-tailed bird-man." He has a human upper torso, an avian body, and a scorpion tail. In this drawing from Dalley's article on the Apkallu, puradu-fish apkallu can be seen beneath them. Anthony Green, "Mischwesen. B," Reallexikon der Assyriologie, 1994, pp. 254-5. figure 15.https://therealsamizdat.com/wp-content/uploads/2015/08/enuma-anu-enlil.jpgEnuma anu enlilEnuma Anu Enlil is a series of about 70 tablets dealing with Babylonian astrology. These accounts were found in the early 19th century by excavation in Ninive, near present day Bagdad. The bulk of the work is a substantial collection of omens, estimated to number between 6500 and 7000, which interpret a wide variety of celestial and atmospheric phenomena in terms relevant to the king and state. The tablets presumably date back to about 650 BC, but several of the omens may be as old as 1646 BC. Many of the reports found on the tablets represents ‘astrometeorological’ forecasts (Rasmussen 2010). http://www.climate4you.com/ClimateAndHistory%205000-0%20BC.htmhttps://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-44-dally-idd.pngApkallu 44, Dalley IDDApkallu type 44. Stephanie Dalley, IDD. A puradu-fish apkallu appears to the left of the sacred tree, with two fish-men, apparently a merman and a mermaid, on the right. Wiggermann identified these composite beings as kullilu. https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-12-dally-idd.pngApkallu 12, Dalley IDDApkallu type 12, Stephanie Dalley, IDD. Two forms of Apkallu are depicted here, the umu-apkallu or ummanu on the left, holding what appears to be a branch with poppy bulbs, and the puradu-fish type with banduddu bucket in left hand. The sacred tree appears at center, beneath a winged device whose meaning is unclear to me. The figure on the right is probably a king, as the rich garment is not topped by a horned tiara, indicative of a deity. 2015-08-25T02:26:49+00:00monthlyhttps://therealsamizdat.com/2015/08/23/kvanvig-the-apkallus-as-protective-spirits/2015-08-23T07:37:44+00:00monthlyhttps://therealsamizdat.com/2015/08/22/kvanvig-limitations-of-human-wisdom-and-the-loss-of-eternal-life/2015-08-22T10:12:55+00:00monthlyhttps://therealsamizdat.com/2015/08/22/kvanvig-human-knowledge-is-dangerous-to-the-cosmic-order/2015-08-22T09:34:18+00:00monthlyhttps://therealsamizdat.com/2015/08/22/kvanvig-the-apkallu-are-on-the-borderline-between-the-human-and-the-divine/2015-08-22T06:54:37+00:00monthlyhttps://therealsamizdat.com/2015/08/20/kvanvig-adapa-breaks-the-wings-of-the-south-wind/https://therealsamizdat.com/wp-content/uploads/2015/08/solid-basalt-tub-temple-of-ishtar-at-nineveh-pergamon-museum.pngSolid Basalt Tub Temple of Ishtar at Nineveh Pergamon MuseumThis water basin carved from a solid block of basalt was found in Nineveh near the temple of Ishtar. It is decorated with reliefs of apkallu – puradu-fish antediluvian sages. (Pergamon Museum, Berlin)

 http://www.arcalog.com/image-library/museums/assyria/sennacherib/2015-08-21T00:47:20+00:00monthlyhttps://therealsamizdat.com/2015/08/21/kvanvig-on-the-destiny-of-adapa/2015-08-21T00:40:04+00:00monthlyhttps://therealsamizdat.com/2015/08/16/kvanvig-the-adapa-myth-symbolizes-the-initiation-of-humanity-into-civilization/https://therealsamizdat.com/wp-content/uploads/2015/08/fish-apkallu-drawn-by-a-h-layard-temple-of-ninurta-at-kalhu-british-museum.pngFish-Apkallu Drawn by A.H. Layard Temple of Ninurta at Kalhu, British MuseumA fish-apkallu drawn by A.H. Layard from a stone relief, one of a pair flanking a doorway in the Temple of Ninurta at Kalhu. This example is identical to illustration 55 in Dalley's article on the apkallu, which she cites for the dual daggers in his waistband. British Museum. 

Reproduced in Schlomo Izre'el, Adapa and the South Wind: Language Has the Power of Life and Death, Eisenbrauns, 2001.

 https://books.google.co.th/books?id=MbwwROVGl7UC&pg=PA3&source=gbs_selected_pages&cad=3#v=onepage&q&f=false2015-08-20T12:45:37+00:00monthlyhttps://therealsamizdat.com/2015/08/16/kvanvig-bit-meseri-and-the-adapa-myth/2015-08-16T05:59:01+00:00monthlyhttps://therealsamizdat.com/2015/08/15/kvanvig-the-apkallus-had-a-cosmic-function/2015-08-16T03:56:59+00:00monthlyhttps://therealsamizdat.com/2015/08/14/kvanvig-introducing-the-apkallu-odakon/2015-08-14T01:55:32+00:00monthlyhttps://therealsamizdat.com/2015/08/14/kvanvig-berossos-and-primeval-history/2015-08-13T23:57:11+00:00monthlyhttps://therealsamizdat.com/2015/08/14/kvanvig-introducing-ahiqar/2015-08-13T22:45:31+00:00monthlyhttps://therealsamizdat.com/2015/08/13/kvanvig-discrepancies-between-the-lists/2015-08-13T20:28:01+00:00monthlyhttps://therealsamizdat.com/2015/08/12/kvanvig-the-apkallu-list-from-bit-meseri/2015-08-12T01:03:07+00:00monthlyhttps://therealsamizdat.com/2015/08/12/kvanvig-the-lists-of-the-seven-apkallus/2015-08-12T00:15:45+00:00monthlyhttps://therealsamizdat.com/2015/08/09/lenzi-the-uruk-list-of-kings-and-sages-renewed-the-anu-cult/https://therealsamizdat.com/wp-content/uploads/2015/08/nisroc-apkallu-with-king.jpgNisroc Apkallu with KingA Nisroc bird-Apkallu with a king. 2015-08-10T07:38:02+00:00monthlyhttps://therealsamizdat.com/2015/08/05/lenzi-authority-rooted-in-divinity/https://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-sealings-from-uruk-no-23.pngApkallu Sealings from Uruk, No. 23From Ronald Wallenfels, Apkallu-Sealings from Hellenistic Uruk, 1993. Seal number 23. A fish-apkallu, a paradu-fish apkallu, depicted on a personal seal. https://www.academia.edu/1368825/Apkallu-Sealings_from_Hellenistic_Urukhttps://therealsamizdat.com/wp-content/uploads/2015/08/apkallu-sealings-from-uruk-no-3.pngApkallu Sealings from Uruk, No. 3From Ronald Wallenfels, Apkallu-Sealings from Hellenistic Uruk, 1993. Seal number 3. A fish-apkallu, a paradu-fish apkallu, depicted on a personal seal. https://www.academia.edu/1368825/Apkallu-Sealings_from_Hellenistic_Urukhttps://therealsamizdat.com/wp-content/uploads/2015/08/map-of-cities-of-sumer-and-elam.jpgMap of Main Cities of Sumer and ElamMap of the Main Cities of Sumer and Elam

 Based on Wikipedia content that has been reviewed, edited, and republished. Original image by Phirosiberia. Uploaded by Jan van der Crabben, published on 26 April 2012 under the following license: Creative Commons: Attribution-ShareAlike. This license lets others remix, tweak, and build upon your work even for commercial reasons, as long as they credit you and license their new creations under the identical terms. IMAGE LICENSE Creative Commons: Attribution-ShareAlike: This license lets others remix, tweak, and build upon your work even for commercial reasons, as long as they credit you and license their new creations under the identical terms. http://www.ancient.eu/uploads/images/359.png?v=1431034297https://therealsamizdat.com/wp-content/uploads/2015/08/ruins-of-ur.jpgRuins of UrRuins of Ur

 http://www.ancient.eu/sumer/2015-08-10T07:33:57+00:00monthlyhttps://therealsamizdat.com/2015/08/05/lenzi-more-on-the-exaltation-of-the-anu-cult/https://therealsamizdat.com/wp-content/uploads/2015/08/ziggurat-at-ur-aerial-view.jpgZiggurat at Ur Aerial ViewAn aerial view of the Ziggurat of Ur. https://therealsamizdat.com/wp-content/uploads/2015/08/uruk-remains.jpgUruk RemainsA schematic of remains at Uruk. https://therealsamizdat.com/wp-content/uploads/2015/08/ziggurat-at-ur.jpgZiggurat at UrZiggurat at Ur. 2015-08-10T07:24:12+00:00monthlyhttps://therealsamizdat.com/2015/08/05/lenzi-the-exaltation-of-the-god-anu/https://therealsamizdat.com/wp-content/uploads/2015/08/temple-of-anu-at-uruk.jpgTemple of Anu at UrukRuins and Plan of the Anu Ziggurat and the White Temple. Uruk ( Present-day Warka, Iraq). c. 3300-3000 BCE.

 https://www.pinterest.com/pin/168814686005734256/https://therealsamizdat.com/wp-content/uploads/2015/08/samsi-adad-v.jpgSamsi-Adad VA stele of the Assyrian king Šamši-Adad V (c.815 BCE), standing in the gesture of blessing before five divine emblems: (1) the crown of the sky-god Anu, with three horns; (2) the winged disk, often associated with Marduk or Assur; (3) the disk and crescent associated with the Moon god Sin; (4) the fork associated with Nabu (?); (5) the eight-pointed star of Ishtar. It is now apparent that the horned crown of Anu is portrayed on numerous depictions of ummanū, or human apkallū. This write up bluntly states, "His animal is the bull.” The cross worn as an amulet is a symbol of the sun god.
 BM 118892, photo (c) The British Museum.
2015-08-04T21:44:22+00:00monthlyhttps://therealsamizdat.com/2015/08/02/lenzi-on-the-restoration-of-the-temples/https://therealsamizdat.com/wp-content/uploads/2015/08/scheil-dynastic-tablet.jpgScheil Dynastic TabletThe Scheil dynastic tablet or "Kish Tablet" is an ancient Mesopotamian cuneiform text containing a variant form of the Sumerian King List. The Assyriologist Jean-Vincent Scheil purchased the Kish Tablet from a private collection in France in 1911. The tablet is dated to the early 2d millennium BCE. https://en.wikipedia.org/wiki/Scheil_dynastic_tablet2015-08-03T15:18:43+00:00monthlyhttps://therealsamizdat.com/2015/08/03/lenzi-on-nikarchos-and-kephalon/https://therealsamizdat.com/wp-content/uploads/2015/08/inschrift-aus-dem-dolichenus-heiligtum-in-praetorium-latobicorum-zu-j-sasel-s-203ff.pngInschrift aus dem Dolichenus-Heiligtum in Praetorium Latobicorum, zu J. Sasel S.203ffFrom: S. M. Sherwin-White Aristeas Ardibelteios: Some Aspects of the Use of Double Names in Seleucid Babylonia Zeitschrift für Papyrologie und Epigraphik Bd. 50 (1983), pp. 209-221 http://www.jstor.org/stable/20183777?&seq=14#page_scan_tab_contentshttps://therealsamizdat.com/wp-content/uploads/2015/08/inschrift-in-ton-yale-babylonian-collection-zu-s-m-sherwin-white-s-209-ff.pngInschrift in Ton (Yale Babylonian Collection), zu S.M. Sherwin-White S. 209 ffClay jar lid, incised with a Greek inscription; diameter 0.165, maximum thickness 0.015. Letters 0.005 - 0.01. Now in the Yale Babylonian Collection (MLC 2632). Courtesy of the Yale Babylonian Collection. S.M. Sherwin-White, Zeitschrift fur Papyrologie und Epigraphik, Bd. 50 (1983), p. 221. http://www.jstor.org/stable/20183777 2015-08-03T15:17:38+00:00monthlyhttps://therealsamizdat.com/2015/08/01/lenzi-strabo-pausanias-and-pliny-all-have-agendas/https://therealsamizdat.com/wp-content/uploads/2015/08/dynastic-prophecy-bm40623_cols_vi_v.jpgDynastic Prophecy BM40623_cols_vi_vThe relevant lines are quoted below in a translation by Bert van der Spek.

[Column 5] 4 For two years [he will exercise kingship]. [1]. 5 That king a eunuch [will murder]. 6 A certain prince [......] [2] 7 will set out and [seize] the thr[one] 8 Five years [he will exercise] king[ship] 9 Troops of the land of Hani [......] [3] 10 will set out a[nd? .. ]./-ship? th[ey will? ...] 11 [his] troop[s they will defeat;] 12 booty from him they will take [and his spoils] 13 they will plunder. Later [his] tr[oops ...] 14 will assemble and his weapons he will ra[ise (...)] 15 Enlil, Šamaš and [Marduk(?)] [4] 16 will go at the side of his army [(...);] 17 the overthrow of the Hanaean troops he will [bring about]. 18 His extensive booty he will car[ry off and] 19 into his palace he [will bring it] 20 The people who had [experienced] misfortune 21 [will enjoy] well-being. 22 The heart of the land [will be happy] 23 Tax exemption [he will grant to Babylonia]

 http://www.livius.org/aj-al/alexander/alexander_t49.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/08/dynastic-prophecy-bm40623_cols_i_ii_s.jpgDynastic Prophecy, BM 40623 (1)According to some interpretations, the death of the Persian king Darius III Codomannus in July 330 CE was foretold in the Dynastic Prophecy written on a clay tablet found at Babylon. Heralding the end of the Achaemenid empire, the Macedonian conquerer Alexander the Great took over. The tablets containing the Dynastic Prophecy are now in the British Museum, BM40623. https://therealsamizdat.com/wp-content/uploads/2015/07/antiochus-cylinder.jpgAntiochus CylinderThe Cylinder of Antiochus I Soter from the Ezida Temple in Borsippa (Antiochus Cylinder) is an historiographical text from ancient Babylonia. It describes how the Seleucid crown prince Antiochus, the son of king Seleucus Nicator, rebuilt the Ezida Temple. 

The cuneiform text itself (BM 36277) is now in the British Museum.

The document is a barrel-shaped clay cylinder, which was buried in the foundations of the Ezida temple in Borsippa. The script of this cylinder is inscribed in archaic ceremonial Babylonian cuneiform script that was also used in the well-known Codex of Hammurabi and adopted in a number of royal inscriptions of Neo-Babylonian kings, including. Nabopolassar, Nebuchadnezzar and Nabonidus (cf. Berger 1973). The script is quite different from the cuneiform script that was used for chronicles, diaries, rituals, scientific and administrative texts.

 Another late example is the Cyrus Cylinder, commemorating Cyrus' capture of Babylon in 539 BCE (Schaudig 2001: 550-6). This cylinder, however, was written in normal Neo-Babylonian script. The Antiochus Cylinder was found by Hormuzd Rassam in 1880 in Ezida, the temple of the god Nabu in Borsippa, in what must have been its original position, "encased in some kiln-burnt bricks covered over with bitumen" in the "doorway" of Koldewey's Room A1: probably this was built into the eastern section of the wall between A1 and Court A, since the men of Daud Thoma, the chief foreman, seem to have destroyed much of the brickwork at this point. Rassam (1897: 270) mistakenly records this as a cylinder of Nebuchadnezzar II (Reade 1986: 109). The cylinder is now in the British Museum in London.

 (BM 36277). http://www.livius.org/cg-cm/chronicles/antiochus_cylinder/antiochus_cylinder1.html2015-08-02T03:07:47+00:00monthlyhttps://therealsamizdat.com/2015/07/31/lenzi-the-ummanu-were-the-scribal-heirs-of-the-antediluvian-sages/2015-07-31T08:57:56+00:00monthlyhttps://therealsamizdat.com/2015/07/29/lenzi-a-fault-line-where-legend-and-history-collides/https://therealsamizdat.com/wp-content/uploads/2015/07/apkallua-man-with-wings1.jpg08-02-12/20Now compare this Nimrud bas relief from the Louvre: an ummânū sprinkles water with a mullilu cone in his right hand, holding his banduddu bucket in his left. This ummânū wears bracelets with a concentric circular design, and rosettes are not apparent. This ummânū also wears the common horned headdress of Anu, but with three stacked layers of horns. As noted elsewhere, this headdress is surmounted by an object that resembles a partial fleur de lis. From Nimrud, capital of king Ashurnarzipal. Louvre, AO 19845https://therealsamizdat.com/wp-content/uploads/2015/07/nimrud-relief-with-2-panels.jpgA Nimrud Relief with Two PanelsIn this bas relief from Nimrud, human apkallū, the ummánū, kneel and tend to a sacred tree. Both ummânū wear horned tiaras and display rosette bracelets on their wrists. Bracelets are also apparent on their upper arms. In the lower register, bird-apkallū raise mulillu cones to sprinkle water in a gesture of exorcism and liberation of sin. As is typical, the banduddu buckets are in their left hands. Interestingly in this case, the bracelets of the bird-apkallū are atypical. No rosettes are apparent.2015-07-29T10:34:45+00:00monthlyhttps://therealsamizdat.com/2015/07/29/lenzi-the-antediluvian-medical-tablet-from-ashurbanipals-library-k-4023/https://therealsamizdat.com/wp-content/uploads/2015/07/2708.jpg2708This depiction of a fish-apkallū of the parādu-fish type guarded the entrance to the temple of Ninurta at Nimrud. A fish's head can be seen on the Apkallu's head, and its skin hangs down over the back of his body. It is important to recall that the so-called Seven Sages of Sumeria were apkallū of this type. Neo-Assyrian era, 865-860 BCE. From the Temple of Ninurta, Nimrud (ancient Kalhu; Biblical Calah), northern Mesopotamia, Iraq. (The British Museum, London). Osama Shukir Muhammed Amin FRCP (Glasg) http://www.ancient.eu/image/2708/https://therealsamizdat.com/wp-content/uploads/2015/07/k4023-antdiluvian-medical-text.jpgK4023 Antdiluvian Medical TextAM-102 ; No. #1 (K4023) British Museum of London 

Tablet K.4023 COL. I [Starting on Line 38] . . . Root of caper which (is) on a grave, root of thorn (acacia) which (is) on a grave, right horn of an ox, left horn of a kid, seed of tamarisk, seed of laurel, Cannabis, seven drugs for a bandage against the Hand of a Ghost thou shalt bind on his temples. FOOTNOTES: [1] - The American Journal of Semitic Languages and Literatures, Vol. 54, No. 1/4 (Oct., 1937), pp. 12-40; Assyrian Prescriptions for the Head By R. Campbell Thompson 

 http://antiquecannabisbook.com/chap2B/Assyria/K4023.htm2015-07-29T03:51:48+00:00monthlyhttps://therealsamizdat.com/2015/07/29/lenzi-the-apkallu-and-the-ummanu-may-be-artificially-related/https://therealsamizdat.com/wp-content/uploads/2015/07/apkallu-with-poppies-and-tree-of-life.jpg39-19-16/49Finally compare this representation. Wings are missing. The horned headdress has two levels of horns, and is again surmounted with what appears to be a fleur-de-lis. Like other examples, this figure holds what appear to be poppy bulbs, and raises his right hand in the greeting gesture. Bracelets with rosettes are present, as are armlets on the upper arms. The sacred tree before the figure varies from other depictions, as well. It is not certain that this figure depicts an ummânū at all. It could portray a king. The lack of wings is clearly deliberate. Bas-relief, Louvre, AO 19869https://therealsamizdat.com/wp-content/uploads/2015/07/anunnakiwatch12.jpgUmmânū Greeting with PoppiesThis exemplar of an Ummânū raises his right hand in the greeting gesture and holds what appear to be poppy bulbs in his left hand. Rosette bracelets are apparent on his wrists, and he wears the horned tiara indicative of divinity. 2015-07-29T02:39:49+00:00monthlyhttps://therealsamizdat.com/2015/07/28/lenzi-human-apkallu-are-a-later-inclusion/https://therealsamizdat.com/wp-content/uploads/2015/07/apkalu11.jpgHuman Apkallu or Ummanu with FeatherThis ummânū uniquely presents with a feather in the raised right hand, and a kid goat held in the left. I am unaware of any other depiction like this one. The bracelets of rosette design appear bilaterally on both wrists, as do bracelets around the upper arms. The tassels are finely detailed, and a tassel can be discerned on the ummânū's upper back. This depiction is also perhaps unique in the degree of fine detail lavished on the wings, and on the fringe of the garment. This ummânū also wears a headband with the rosette design, rather than the horned tiara. https://therealsamizdat.com/wp-content/uploads/2015/07/anunnakiwatch11.jpgUmannu Apkallu Holding PlantsAn ummânū, or sage of human descent. The ummânū raises his right hand in the iconic gesture of greeting, with uncertain plants in his left hand. The rosette design on his wristband is perhaps uniquely not reflected on the opposite wrist. Bracelets appear on the upper arms. The horned tiara headdress, indicative of divinity, is often worn by such figures. https://therealsamizdat.com/wp-content/uploads/2015/07/protective_spirit1366583985611.jpgUmânnū Kneeling with Sacred TreeThis ummâanū kneels before the sacred tree, apparently depicted in the act of tending to it. This bas relief is perhaps unique in its fine detail which survived a long period of time. Note the care focused on the fingernails and toenails. The rosette design is mirrored on the bracelets, while this umâannū wears the horned tiara of divinity. The tassels from the apparel are finely detailed, and another tassel appears behind umâannu's neck, beneath his braided hair. The earrings are of an unknown design. https://therealsamizdat.com/wp-content/uploads/2015/07/065503159424d2893e4a96b7e9f25aa31.jpgYet Another Human Apkallū or UmmanūThis portrayal of a human apkallū, or ummanū, wears the horned headdress indicative of divinity, and raises his right hand in the greeting gesture. Uniquely, this depiction carries an er'u stick, emblazoned with an un-circled rosette design that reflects the bracelet on the ummanū's wrist. It also strikes me as possible that the stick is a mace. It should be noted that these rosette designs feature nine petals. This ummanū is unique, perhaps, in that bracelets on the upper arms are depicted. Likewise noteworthy are the tassels hanging from the apparel, which appear in other depictions but not, perhaps, with this degree of fine detail. Note the attention to detail revealed in the thumbnail of each hand. The wings, indicative of divinity, also portray uncommon detail. https://therealsamizdat.com/wp-content/uploads/2015/07/genie3a.jpgAnother Human Apkallū or UmmanūThis depiction of a human apkallū, or ummanū raises the mullilu cone in the right hand, in the prototypical gesture of blessing and exorcism, releasing all sin. The gesture is one of sprinkling water, with the water contained in the banduddû bucket in the left hand. This ummanū wears wristbands with the undefined rosette design, but in this example the headdress is the horned tiara indicative of divinity. Wings reflecting divinity or semi-divinity are also present. In the bas relief, the ummanū is blessing or purifying a sacred tree. It is possible that the blossoms on the sacred tree are related to the rosette design on the wristbands, though I am unaware at this time of any scholarship drawing the similarity. https://therealsamizdat.com/wp-content/uploads/2015/07/genie51.jpgHuman Apkallū or UmmanūThis depiction of a human apkallū, or ummanū, portrays the right hand raised in the greeting gesture, and the banduddū bucket in the left hand. This ummanū displays the rosette design on both bilateral wristbands and on a headband, which differs from the usual horned headdress. The wings are typical, further indicative of divinity or partial divinity. https://therealsamizdat.com/wp-content/uploads/2015/07/3-anu-father-of-the-gods-on-earth3.jpgAnu or Human Apkallu?This design is perplexing. I am uncertain whether it depicts a human apkallū, an ummanu, or, as earlier analysts determined, the god Anu. The problem is that Assyriologists assert that Anu is never represented in illustrations or bas reliefs. The iconography is correct for an apkallū. The horned headdress is indicative of divinity, the plants held in both hands are not unprecedented, though they are not common. I believe that they are poppy bulbs. The rosette design in the large ring appears elsewhere in Neo-Assyrian symbolism, though its significance is undetermined. The large ring around the torso appears in the illustration above, as well. The wings on the figure are typical of an apkallu. The fact that the figure stands on a bull, however, suggests that this is a depiction of a deity, rather than a human apkallū. Further, the disc atop the headdress is problematic. In no other example does a human apkallū appear with a disc surmounting a horned headdress. The device at the top of the figure in the illustration above resembles this ring. Indeed, it is unclear whether the disc is just worn, or whether the lower part of the disc portrays the inverted horns of the Moon, indicative of the Moon god Sin. Or, it could just be a damaged ring, similar to the device above. This is one of the most dramatic examples of Neo-Assyrian art, but my scholarship is too meager to explicate it. http://transfixussednonmortuus.tumblr.com/image/323820207292023-11-19T12:36:01+00:00monthlyhttps://therealsamizdat.com/2015/07/27/lenzi-on-the-apkallu-ummanu-association/https://therealsamizdat.com/wp-content/uploads/2015/07/abgal.jpgPurādu-fish ApkallūPurādu-fish apkallū were antediluvian sages, the famous Seven Sages of Sumeria were purādu-fish. The genotype is also attested in Berossus, as the form of the mentor of mankind, Oannes. https://therealsamizdat.com/wp-content/uploads/2015/07/the-apkallu-of-the-seven-sages.jpgThe Apkallu of The Seven SagesThe three types of apkallū are portrayed, with the human ummânū at far left, the Nisroch bird-apkallū type in the middle, and the antediluvian purādu-fish type at far right. The human ummânū is attested in the Uruk List of Kings and Sages, while other references to bird-apkallū are legion, as documented in Wiggermann and other authorities. The purādu-fish apkallū is principally attested in Berossus, though other authorities confirm them, as well. The anthropomorphic qualities of the purādu-fish and the Nisroch apkallū remain unexplained, though the eagle is sacred to Enki / Ea. https://therealsamizdat.com/wp-content/uploads/2015/07/oannes2.jpgOannes2The god Ea at far left, wearing the horned headdress indicative of divinity, with water coursing from his shoulders. 

A fish-apkallū is in the iconic posture with right hand raised in blessing or exorcism, with the banduddu bucket in his left hand. 

The next apkallū wields an indistinct and as yet undefined angular object in his right hand, with the typical banduddu bucket in his left. 

The entity at far right, which appears to be wearing a horned tiara indicative of divinty, remains unidentified and undefined. 2015-07-27T13:35:05+00:00monthlyhttps://therealsamizdat.com/2015/07/26/lenzi-the-mythology-of-scribal-succession/https://therealsamizdat.com/wp-content/uploads/2015/07/ms-2855-list-of-antediluvian-kings-and-cities.jpgMS 2855 List of Antediluvian Kings and CitiesText: "IN ERIDU: ALULIM RULED AS KING 28,800 YEARS. ELALGAR RULED 43,200 YEARS. ERIDU WAS ABANDONED. KINGSHIP WAS TAKEN TO BAD-TIBIRA. AMMILU'ANNA THE KING RULED 36,000 YEARS. ENMEGALANNA RULED 28,800 YEARS. DUMUZI RULED 28,800 YEARS. BAD-TIBIRA WAS ABANDONED. KINGSHIP WAS TAKEN TO LARAK. EN-SIPA-ZI-ANNA RULED 13,800 YEARS. LARAK WAS ABANDONED. KINGSHIP WAS TAKEN TO SIPPAR. MEDURANKI RULED 7,200 YEARS. SIPPAR WAS ABANDONED. KINGSHIP WAS TAKEN TO SHURUPPAK. UBUR-TUTU RULED 36,000 YEARS. TOTAL: 8 KINGS, THEIR YEARS: 222,600" MS in Sumerian on clay, probably Larsa Babylonia, 2000-1800 BC, 1 tablet, 8,1x6,5x2,7 cm, single column, 26 lines in cuneiform script. 5 other copies of the Antediluvian king list are known only: MS 3175, 2 in Oxford: Ashmolean Museum, one is similar to this list, containing 10 kings and 6 cities, the other is a big clay cylinder of the Sumerian King List, on which the kings before the flood form the first section, and has the same 8 kings in the same 5 cities as the present. A 4th copy is in Berkeley: Museum of the University of California, and is a school tablet. A 5th tablet, a small fragment, is in Istanbul. The list provides the beginnings of Sumerian and the world’s history as the Sumerians knew it. The cities listed were all very old sites, and the names of the kings are names of old types within Sumerian name-giving. Thus it is possible that correct traditions are contained, though the sequence given need not be correct. The city dynasties may have overlapped. It is generally held that the Antediluvian king list is reflected in Genesis 5, which lists the 10 patriarchs from Adam to Noah, all living from 365 years (Enoch) to 969 years (Methuselah), altogether 8,575 years. It is possible that the 222,600 years of the king list reflects a more realistic understanding of the huge span of time from Creation to the Flood, and the lengths of the dynasties involved. The first of the 5 cities mentioned , Eridu, is Uruk, in the area where the myths place the Garden of Eden, while the last city, Shuruppak, is the city of Ziusudra, the Sumerian Noah. Jöran Friberg: A remarkable Collection of Babylonian Mathematical Texts. Springer 2007. Sources and Studies in the History of Mathematics and Physical Sciences. Manuscripts in the Schøyen Collection, vol. 6, Cuneiform Texts I. pp. 237-241. Andrew George, ed.: Cuneiform Royal Inscriptions and Related Texts in the Schøyen Collection, Cornell University Studies in Assyriology and Sumerology, vol. 17, Manuscripts in the Schøyen Collection, Cuneiform texts VI. CDL Press, Bethesda, MD, 2011, text 96, pp. 199-200, pls. LXXVIII-LXXIX. Andrew E. Hill & John H. Walton: A survey of the Old Testament, 3rd ed., Grand Rapids, Mi., Zondervan Publ. House, 2009, p. 206. Zondervan Illustrated Bible, Backgrounds, Commentary. John H. Walton, gen. ed. Grand Rapids, Mich., Zondervan, 2009, vol 1, p. 482, vol. 5, p. 398. 2016-08-19T19:30:19+00:00monthlyhttps://therealsamizdat.com/2015/07/26/lenzi-the-uruk-list-of-kings-and-sages/https://therealsamizdat.com/wp-content/uploads/2015/07/anunnakiwatch1.jpgHuman ApkalluAn ummânu, or sage of human descent. The ummânu raises his right hand in the iconic gesture of greeting, with uncertain plants in his left hand. Note the rosette design on his wristband, and the horned tiara headdress, indicative of divinity. 

Such human apkallū are invariably portrayed with wings. https://therealsamizdat.com/wp-content/uploads/2015/07/uruk-king-list.jpgUruk King ListThe cuneiform tablet (IM 65066) is in the Bagdad Museum.

 A.K. Grayson, from the Reallexikon der Assyriologie, s.v. "Königslisten und Chroniken". A.K. Grayson, 'Assyrian and Babylonian King Lists,' in: Lišan mithurti. (Festschrift Von Soden) (Kevelaer : Neukirchen-Vluyn : Butzon & Bercker; 1969) Plate III.

 http://www.livius.org/source-content/uruk-king-list/2015-07-26T05:12:57+00:00monthlyhttps://therealsamizdat.com/2015/07/26/nakamura-magic-enchants-us-with-the-possible-made-real/https://therealsamizdat.com/wp-content/uploads/2015/07/procession-lg.jpgprocession-lgA pantheon. https://therealsamizdat.com/wp-content/uploads/2015/07/two-apkallu-holding-a-sacred-palm-tree.jpg08-02-11/15Two Kusarikku, or "bull-men," holding a sacred palm tree surmounted by the eight-pointed star of Ištar. Note the horned headdresses, indicative of divinity. From Eshnunna (Tell Asmar near Baghdad,Iraq). Early 2nd millennium BCE. Louvre, AO 124462015-07-26T03:07:30+00:00monthlyhttps://therealsamizdat.com/2015/07/25/nakamura-the-figurines-as-magical-objects/https://therealsamizdat.com/wp-content/uploads/2015/07/lahmu-headshot-e1437818136864.jpgLahmu HeadshotLaḫmu (also romanized Lakhmu) is a deity from Akkadian mythology, first-born son of Apsu and Tiamat. He and his sister Laḫamu were the parents of Anshar and Kishar, the sky father and earth mother, who begat the first gods. Laḫmu was sometimes depicted as a snake, and sometimes as a bearded man with a red sash and six curls on his head. In Sumerian times Laḫmu meant "the muddy one" and it was a title given to the gatekeeper of the Abzu temple of Enki at Eridu. In the latter form, he is called Laḫmu the Hairy. He and Laḫamu are never mentioned separately. Symbolically, Laḫmu referred to the silt islands that appeared where the Fresh water (Abzu) met the Salt water (Tiamat) of the Persian Gulf. [source: http://en.wikipedia.org/wiki/Lahmu] https://therealsamizdat.com/wp-content/uploads/2015/07/oannes.jpgKulullûAnother depiction of the Kulullû, or fish-man. https://therealsamizdat.com/wp-content/uploads/2015/07/943a3199b1fa5fb55e29d09302cec596.jpg943a3199b1fa5fb55e29d09302cec596Fish-man known as a Kulullû. Terracotta figurine (8th-7th BCE) in the Louvre collection, Nr. 3337. The Kulullû is distinct from the fish-Apkallū. They are not the same. https://therealsamizdat.com/wp-content/uploads/2015/07/nakamura-figure-2-2.pngNakamura Figure 2.2Figure 2.2 (from Nakamura). Apotropaic figures with associated features. 1. Drawing after Richards in Black and Green (1992:65). 2. The identification of the lahmu figure is controversial; it names both a cosmogonic deity and one of Tiamat’s creatures (Wiggermann 1992:155–156), and may also represent an apkallu sage (Ellis 1995:165; Russell 1991:184, fn. 27). 3. In register 2, ugallu, kusarikku and kulullu are portrayed. 2015-07-25T10:27:31+00:00monthlyhttps://therealsamizdat.com/2015/07/25/nakamura-the-asipu-was-master-of-the-figurines/https://therealsamizdat.com/wp-content/uploads/2015/07/images.jpegimagesAs noted by Professor Dalley, "The type occurs as a group of six or more clay figurines placed in brick boxes in foundations at Assur, Nimrud, and Nineveh," citing Dessa Rittig as her source (Assyrisch-babylonische Kleinplastik magischer Bedeutung vom 13.-6. Jh. v. Chr. München, 1977). 2015-07-25T08:36:57+00:00monthlyhttps://therealsamizdat.com/2015/07/24/nakamura-humans-make-up-the-gods-who-make-them/2015-07-24T08:31:30+00:00monthlyhttps://therealsamizdat.com/2015/07/24/nakamura-an-idiom-of-protection-arises-in-the-material-enactment-of-memory/2015-07-24T08:14:19+00:00monthlyhttps://therealsamizdat.com/2015/07/23/nakamura-the-common-terrain-shared-by-myth-and-iconography/https://therealsamizdat.com/wp-content/uploads/2015/07/bm-epic-g.jpgAtrahasis EpicCuneiform tablet with the Atrahasis Epic. Babylonian, about 17th century BCE. From Sippar, southern Iraq. A version of the Flood story. The story outlines the structure of the universe according to Babylonian beliefs. Heaven is ruled by the god Anu, the earth by Enlil and the subterranean sweet water by Enki. The text then explains how the minor gods work in the fields but then rebel. As a result, humans are made from clay, saliva and divine blood to act as servants of the gods. This does not prove a perfect solution, as the humans reproduce and their noise disturbs Enlil's sleep. He decides to destroy them with plague, famine, drought and finally a flood. However, each time Enki instructs one of the humans, Atrahasis, to survive the disasters. The god gives Atrahasis seven days warning of the flood, and he builds a boat, loads it with his possessions, animals and birds. He is subsequently saved while the rest of humankind is destroyed. However, the gods are unhappy as they no longer receive the offerings they used to. There is a gap in the text at this point but it does end with Atrahasis making an offering and Enlil accepting the existence and usefulness of humans. Copies of this story have survived from the seventeenth to the seventh century BCE showing that it was copied and re-copied over the centuries. This is the most complete version. There are clear similarities between this Flood story and others known in Mesopotamian literature, for example, the Epic of Gilgamesh. T.C. Mitchell, The Bible in the British Museum (London, The British Museum Press, 1988) S. Dalley, Myths from Mesopotamia (Oxford University Press, 1991) W.G. Lambert and A.R. Millard, Atra-hasis (Oxford, Clarendon Press, 1969) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/c/cuneiform_the_atrahasis_epic.aspx2015-07-24T07:50:45+00:00monthlyhttps://therealsamizdat.com/2015/07/23/nakamura-clay-pit-ritual/2015-07-23T16:03:35+00:00monthlyhttps://therealsamizdat.com/2015/07/23/nakamura-magics-perception-and-performance/2015-07-23T15:04:45+00:00monthlyhttps://therealsamizdat.com/2015/07/19/nakamura-magic-as-mimesis-in-mesopotamia/2015-07-19T15:55:37+00:00monthlyhttps://therealsamizdat.com/2015/07/19/nakamura-magic-produces-wonder/2015-07-19T15:22:27+00:00monthlyhttps://therealsamizdat.com/2015/07/19/nakamura-more-on-magic-and-archeology/2015-07-19T14:39:20+00:00monthlyhttps://therealsamizdat.com/2015/07/19/nakamura-rimbauds-derangement-of-all-the-senses-magic-and-archeology/2015-07-19T13:40:52+00:00monthlyhttps://therealsamizdat.com/2015/07/19/carolyn-nakamura-on-the-figurines/https://therealsamizdat.com/wp-content/uploads/2015/07/figure-2-1-from-nakamura-2005.pngFigure 2.1 from Nakamura 2005Apotropaic figurine deposit found in room S57 of Fort Shalmaneser at Nimrud. Adapted from Curtis and Read (1995:112). 2015-07-19T12:32:10+00:00monthlyhttps://therealsamizdat.com/2015/07/18/green-defines-numerous-figures/https://therealsamizdat.com/wp-content/uploads/2015/07/plate-xive-nd-3209-green.pngPlate XIVe ND 3209 GreenND 3209. Copper or bronze figurine of a dog, discovered with six others down a well at the S. end of room NN of the N.W. Palace at Nimrud. Left ear chipped, and tip of tail broken in antiquity. Previously unpublished: see J.E. Curtis, Dissertation, II; Cf. also Mallowan, ILN 1952; Iraq 15 (1953); N&R I, 103. Plate XIVe. https://therealsamizdat.com/wp-content/uploads/2015/07/plate-xv-green-9-1796-and-9-1795-lowie-museum-berkeley.pngPlate XV Green 9-1796 and 9-1795 Lowie Museum, BerkeleySowie Museum 9-1796, sun-dried clay figurine of a suhurmaššu, probably from Aššur. Previously published: H.F. Lutz, University of California Publications in Semitic Philology 9/7 (1930), Rittig, 97. Sowie Museum 9-1795, sun-dried figurine of a kilīlu, allegedly from Aššur. Previously published: Lutz, op. cit., Rittig, 95f. Plate XV.https://therealsamizdat.com/wp-content/uploads/2015/07/plate-xivd-nd-8194.pngPlate XIVd ND 8194ND 8194 (MMA 59.107.27). Sun-dried clay figurine of a mušhuššu, discovered in the same foundation box as the figure of Plate XIa. Previously published: D. Oates, Iraq 21 (1959), Mallowan, N&R II. Double-catalogued by Rittig. Plate XIVd.https://therealsamizdat.com/wp-content/uploads/2015/07/plate-xivb-green-reverse-plate-xiiic.pngPlate XIVb Green Reverse Plate XIIIcND 7901. Sun-dried clay figurine of a scorpion-tailed, bird-footed creature, discovered with figures of other types in the fill of room SE 5 of Fort Shalmaneser, Nimrud. Reverse of Plate XIIIc. This image is Plate XIVb.https://therealsamizdat.com/wp-content/uploads/2015/07/nd-7901-green-plate-xiiic.pngND 7901 Green Plate XIIIcND 7901. Sun-dried clay figurine of a scorpion-tailed, bird-footed human creature, discovered with figures of other types in the fill of room SE 5 of Fort Shalmaneser, Nimrud. Plate XIIIc.https://therealsamizdat.com/wp-content/uploads/2015/07/relief-at-pasargadae-green-plate-xivc.pngRelief at Pasargadae, Green Plate XIVcRelief at Pasargadae, in situ. Palace S. photograph by Dr. M.R. Edwards, Plate XIVc. Limestone relief at one jamb of a doorway of Palace S. at Pasargadae. Achaemenid period. Previously published: D. Stronach, Pasargadae (Oxford 1978), Pl. 59.https://therealsamizdat.com/wp-content/uploads/2015/07/nd-9523-im-65138-british-school-of-archeology-in-iraq-green-plate-xiiid.pngND 9523 (IM 65138) British School of Archeology in Iraq Green Plate XIIIdND 9523 (IM 65138), British School of Archeology in Iraq, photograph by David A. Loggie. Plate XIIId. Sun-dried clay figurine of "bull-man" type, discovered in a foundation box on the E. side of the N.E. courtyard, at the N. jamb of the doorway leading to room NE 21, Fort Shalmaneser, Nimrud. Previously unpublished. Cf. D. Oates, Iraq 23 (1961), 14. https://therealsamizdat.com/wp-content/uploads/2015/07/nd-4114-green-plate-xiva.pngND 4114 Green Plate XIVaLimestone relief from the N.W. Palace at Nimrud. Previously published: E.F. Weiner, Die Reliefs der assyrischen Könige, I: Die Reliefs in England, in der Vatikan-Stadt und in Italien. AfO Beiheft 4 (Osnabrück 1967); Paley, King of the World: Ashur-nasir-pal II of Assyria (883-859 BCE) (New York 1976), 49 f.2015-07-18T13:19:57+00:00monthlyhttps://therealsamizdat.com/2015/07/18/green-identifies-the-lahmu-and-the-ugallu/https://therealsamizdat.com/wp-content/uploads/2015/07/ox-1924-701-green-plate-xic.pngOx 1924, 701 Green Plate XIcOxford 1924.701, Ashmolean Museum. Plate XIc. Sun-dried clay figurine of a deity, one of a pair discovered in foundation boxes in a room of the so-called "Library" of Nabonidus at Kish. When found the figure wore a copper girdle and shoulder -band and held a copper staff in one hand and a copper weapon in the other. Late Babylonian. https://therealsamizdat.com/wp-content/uploads/2015/07/nd-4111-im-59290-green-plate-xiiib.pngND 4111 (IM 59290) Green Plate XIIIbND 4111 (IM 59290), British School of Archeology in Iraq, photograph by David A. Loggie. Green, Plate XIIIb. Sun-dried clay figurine of a lahmu, discovered in a foundation box at the E. jamb of the S. doorway of room 7 of the Burnt Palace at Nimrud. Previously unpublished. For the position of the box, cf. Oates, Iraq 18 (1956), 27, Fig. 2.https://therealsamizdat.com/wp-content/uploads/2015/07/nd-7847-royal-ontario-museum-green-plate-xiiia.pngND 7847 Royal Ontario Museum Green Plate XIIIaGreen states that these figurines are inscribed with statements that they represent lahmu. ND 7847, Royal Ontario Museum. Plate XIIIa. ROM 959.91.40. Sun-dried clay figurine of "superman" type, probably representing a lahmu, discovered in a foundation box in the S.W. corner of throne room S 5 of Fort Shalmaneser, Nimrud. Previously unpublished. D. Oates, Iraq 21 (1959), Pl. XXXIIa; Cf. also Mallowan, N&R II 433; Rittig, 62, Nr. 3.2.7.https://therealsamizdat.com/wp-content/uploads/2015/07/nd-5296-metropolitan-museum-of-art-rogers-fund-1957-green-plate-xiib.pngND 5296 Metropolitan Museum of Art Rogers Fund 1957 Green Plate XIIbND 5296, Metropolitan Museum of Art, Rogers Fund, 1957. Green terms this figurine "Janus-faced," with both leonine and human faces. Plate XIIb. Sun-fried clay figurine with human and leonine faces, discovered in a foundation box at the W. jamb of a doorway of a room in building "DD" of the outer town at Nimrud. Previously unpublished. Cf. D. Oates, Iraq 19 (1957), 24, n. I. See also the inaccurate assumptions of Rittig, 128 f., Nr. 21.1.https://therealsamizdat.com/wp-content/uploads/2015/07/bm-136773-british-museum-green-plate-xiic.pngBM 136773 British Museum Green Plate XIIcBM 136773, British Museum, a clear representation of the ugallu or "lion-man." Plate XIIc. Limestone relief from the Central Palace at Nimrud. Previously unpublished: Weidner, Die Reliefs ... R.D. Barnett and M. Faulkner, The Sculptures of Aššur-nasir-apli II (883-859 BCE), Tiglath-pileser III (745-727 BCE), Esarhaddon (681-669 BCE) from the Central and South-west Palaces at Nimrud (London 1962); barnett, Assyrian Sculpture in the British Museum, pl. 51; Chrinque des Arts, mars 1977, no. 273. https://therealsamizdat.com/wp-content/uploads/2015/07/nd-9342-metropolitan-museum-of-art-rogers-fund-green-plate-xiia.pngND 9342 Metropolitan Museum of Art Rogers Fund Green Plate XIIaND 9342, Metropolitan Museum of Art, Rogers Fund, 1957. Plate XIIa. Sun-dried clay figurine of a human figure in a lion's pelt and mask, discovered in a foundation box in the N.E. corner of room S 37 of Fort Shalmaneser, Nimrud. Previously unpublished: Ellis, Essays...Finkelstein, 70 f., no. 7, Fig. 8. Cf. Oates Iraq 23 (1961), 9. Mallowan, N&R II, 390. Misclassified by Rittig, 103, Nr. 12.1.3.https://therealsamizdat.com/wp-content/uploads/2015/07/inscription-nd-8181-im-61854-iraq-from-green-plate-xib.pngInscription ND 8181 (IM 61854) Iraq from Green Plate XIbInscription on the right side of ND 8181 (IM 61854), British School of Archeology in Iraq, photograph by David A. Loggie. Plate XIb. Inscription on sun-dried clay figurine of an ugallu, discovered in a foundation box at the N. jamb of the same doorway. The figurine is unpublished: cf. Oates, Iraq 21 (1959), 117, n. 29; Rittig, 103 f., Nr. 12.1.4; see original for references to Mallowan and Rittig. https://therealsamizdat.com/wp-content/uploads/2015/07/nd-8190-brussells-from-green-plate-xia.pngND 8190 Brussells from Green Plate XIaND 8190, courtesy of the Musées Royaux d'Art et d'Histoire, Brussels, Plate XIa. Sun-dried clay figurine of an ugallu, discovered together with the figure of Plate XIVd in a foundation box at the S. jamb outside the W doorway of corridor E of Fort Shalmaneser, Nimrud. Previously published: D. Oates, Iraq 21 (1959), Pl. XXXIIf; Mallowan, N&R II, 389; Cf. also Rittig, 103f. https://therealsamizdat.com/wp-content/uploads/2015/07/bm-118918-from-anthony-green-plate-xid.pngBM 118918 from Anthony Green Plate XIdBM 118918, courtesy of the British Museum, plate XId. Green identifies the ugallu at the center, the "lion-man," and lahmu at left. He speculates that the "House god" appears at far right. Limestone relief, one of a pair flanking a doorway in the N. Palace at Nineveh. Previously published: H.R. Hall, Babylonian and Assyrian Sculptures in the British Museum, Pls. VI-IX; Cf. also Gadd, The Stones of Assyria, 191.2015-07-18T10:03:05+00:00monthlyhttps://therealsamizdat.com/2015/07/18/figurines-excavated-from-the-burnt-palace-and-fort-shalmaneser/https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-figure-from-anthony-green-plate-xa.pngFish Apkallu Figure from Anthony Green, Plate XaBM 124573, courtesy of the Trustees of the British Museum. Plate Xa. This fish apkallū appears to have his right hand raised in the gesture of blessing with the mullilu cone, with the banduddu bucket in his left hand. Limestone relief from the N.W. Palace at Nimrud. Previously published: E.F. Weiner, Die Reliefs der assyrischen Könige, I: Die Reliefs in England, in der Vatikan-Stadt und in Italien. AfO Beiheft 4 (Osnabrück 1967), 112 ff. Cf. also S.M. Paley, King of the World: Ashur-nasir-pal II of Assyria 883-859 BCE (New York 1976), 49 f.https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-figure-from-anthony-green-plate-xd.pngFish Apkallu Figure from Anthony Green, Plate XdND 7903B. Courtesy of the British School of Archeology in Iraq, photograph by David A. Loggie. Plate Xd. Sun-dried clay figurine of a fish-apkallu, one of seven discovered in the fill of a room SE 5 of Fort Shalmaneser, Nimrud. Head and dorsal fin missing. Previously unpublished. Cf. Oates, Iraq 21 (1959); Mallowan, N&R II, 423 f; Rittig, 82. https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-figure-from-anthony-green-plate-xc.pngFish Apkallu Figure, from Anthony Green, Plate XcND 4123 (IM 59291), Plate Xc, courtesy of the British School of Archeology in Iraq. Photograph: David A. Loggie. Sun-dried clay figurine of a fish-apkallu, one of seven discovered in a foundation box in room 30 of the Burnt Palace at Nimrud. Previously unpublished. https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-from-anthony-green-plate-xb.pngFish Apkallu, from Anthony Green, Plate XbFish-Apkallū figure, Plate Xb. ND 4118, courtesy of the British School of Archeology in Iraq, photograph by David A. Loggie. Sun-dried clay figurine of a fish-apkallu, one of seven discovered in a foundation box in room 20 of the Burnt Palace at Nimrud. Previously unpublished. Cf. plan of boxes in room 20: D. Oates, Iraq 18 (1956), 27, Fig. 2.2015-07-18T00:29:29+00:00monthlyhttps://therealsamizdat.com/2015/07/17/from-anthony-green-neo-assyrian-apotropaic-figures-1983/https://therealsamizdat.com/wp-content/uploads/2015/07/plate-ixa-from-green.pngPlate IXa from GreenA bird-apkallū, the so-called Nisroch or "Griffin-demon). Plate IXa. Limestone relief from the N.W. Palace at Nimrud. Previously published: E.F. Weiner, Die Reliefs der assyrischen Könige, I: Die Reliefs in England, in der Vatikan-Stadt und in Italein. AfO Beiheft 4 (Osnabrück 1967), 112 ff; See also S.M. Paley, King of the World: Ashur-nasir-pal II of Assyria 883-859 BCE (New York 1976), 49 f. https://therealsamizdat.com/wp-content/uploads/2015/07/plate-ixb-from-anthony-green.pngPlate IXb from Anthony GreenA bird-apkallū of the Nisroc kind, plate IXb. Sun-dried clay plaque-figurine of a bird-apkallu, one of seven discovered in a foundation box in the S.W. corner of room 27 of the Burnt Palace at Nimrud. Previously published: Mallowan, ILN Aug 15, 1953, Fig. 8, bottom left; Iraq 16 (1954), N&R I, 229; Cf. also Rittig, 71. 2015-07-17T15:27:38+00:00monthlyhttps://therealsamizdat.com/2015/07/17/why-no-canonical-literature-regarding-the-apkallu/https://therealsamizdat.com/wp-content/uploads/2015/07/genie5.jpgUmu-ApkalluUmu-Apkallū with right hand raised in greeting, and left hand holding a banduddu bucket. This um-apkallū wears rosettes on his headpiece and at his wrists, their significance remains unknown. 2015-07-17T13:30:31+00:00monthlyhttps://therealsamizdat.com/2015/07/17/on-the-ummanu/2015-07-17T11:55:04+00:00monthlyhttps://therealsamizdat.com/2015/07/17/each-king-had-his-apkallu/2015-07-17T11:09:06+00:00monthlyhttps://therealsamizdat.com/2015/07/16/erica-reiner-on-the-etiological-myth-of-the-seven-sages/2015-07-17T10:01:43+00:00monthlyhttps://therealsamizdat.com/2015/06/19/on-the-apkallu/https://therealsamizdat.com/wp-content/uploads/2015/06/apkallu.jpgApkalluAntediluvian apkallū portrayed as fish-men, such mixed-species creatures were the teachers of men, with Oannes and Odakon from Berossos the exemplars. These specific statuettes were buried in the foundations of the home of an exorcist, where they were positioned beneath doorways and against particular walls to exert a prophylactic effect, warding off evil. The antediluvian type of apkallū, the so-called paradu fish, are often grouped in sevens. https://therealsamizdat.com/wp-content/uploads/2015/06/apkallu-with-ea.jpgApkallu with EaThe god Ea at far left, wearing the horned headdress indicative of divinity, with water coursing from his shoulders. 

A fish-apkallū is in the iconic posture with right hand raised in blessing or exorcism, with the banduddu bucket in his left hand. 

The next apkallū wields an indistinct and as yet undefined angular object in his right hand, with the typical banduddu bucket in his left. 

The entity at far right, which appears to be wearing a horned tiara indicative of divinty, remains unidentified and undefined. https://therealsamizdat.com/wp-content/uploads/2015/06/utnapishtim-lowering-gilgamesh.jpgUtnapishtim Lowering GilgameshA modern depiction of Gilgamesh harvesting the Plant of Life from the ocean floor, guided by Utnapishtim, the deified survivor of the Deluge. http://www.mediahex.com/Utnapishtimhttps://therealsamizdat.com/wp-content/uploads/2015/06/ummianu-human-apkalla.jpgUmmianu, Human ApkallaPostdiluvian advisors to kings who were men, the ummianu, were the successors of the antediluvian mixed-species Apkallu who were portrayed as fish-men. In this frieze now held in the British Museum they tend to a tree of life or a tree of knowledge. The antediluvian Apkallu were the so-called seven sages of Sumeria.https://therealsamizdat.com/wp-content/uploads/2015/06/table-from-anne-draffkorn-kilmer-the-mesopotamian-counterparts-of-the-biblical-nephilim-1985.pngTable from Anne Draffkorn Kilmer, The Mesopotamian Counterparts of the Biblical Nephilim, 1985https://therealsamizdat.com/wp-content/uploads/2015/06/apkallu-tending-tree-of-life.jpgApkallu Tending Sacred TreeIn Neo-Assyrian art these bird-headed "genies," as they were long described, are now known to be apkallū, "bird-apkallū," in this case, mixed-feature exorcists and creatures of protection created by the god Ea. They traditionally served as advisors to kings. Their association with sacred trees, as they are often portrayed, remains somewhat perplexing. This apkallū makes the iconic gesture of exorcism and liberation of sin with the mullilu cone in his raised right hand, and the banduddu water bucket in his left hand. There are three known types of apkallū: the human, with wings; the avian-headed, with wings, and the fish-apkallū, with carp skin draped over their heads. https://www.flickr.com/photos/lanpernas2/8606000868/2020-03-07T22:17:04+00:00monthlyhttps://therealsamizdat.com/2015/07/16/wiggermann-defines-the-lamassu/https://therealsamizdat.com/wp-content/uploads/2015/07/ashurnasirpal-and-attendants21.jpgAshurnasirpal-and-attendants2The umu-apkallū at far left has his right hand raised in the iconic gesture of purification and exorcism, but no mullilu cone appears to be present. The banduddû bucket is present in the left hand. This umu-apkallū wears a horned tiara, indicative of divinity. The next entity lacks wings, and so is probably not an umu-apkallū. The mace in the right hand could be an e'ru, as it is not yet clear precisely what e'ru means. I do not understand the object in his left hand. The mace could be an indicator of sovereignty, of kingship. The next entity holds a bowl and the curved staff, known as the gamlu-curved staff. While this entity wears a headdress, it is not horned, and wings are absent, suggesting that it is human rather than umu-apkallū. This is probably a king, Museum notes suggest Ashurnasirpal. The entity at far right wields a curved stick in his right hand, I am unsure how Wiggermann defines it, and I am completely stumped by the object in his left hand, which appears to be a ladle. The entity appears to be a priest, blessing an offering from the king in a bowl. Overall, this frieze supports one theme of Erica Reiner's article on the Seven Sages of Sumeria, which is that each king had his associated advisor in the form of an apkallū. https://therealsamizdat.com/wp-content/uploads/2015/07/apkalu1.jpgUmu-Apkallu with GoatThis um-apkallū holds a feather in his right hand, raised, and holds a small goat in his left hand. The tassels on his robe are distinct, as are the bracelets on his upper arms, just above his elbows. The headdress is unknown to me. Wiggermann appears to favor the ür-term "lamassu" for all such apkallu figures. https://therealsamizdat.com/wp-content/uploads/2015/07/065503159424d2893e4a96b7e9f25aa3.jpgUmu-Apkallu in a Greeting gesture with E'ru StickThis umu-apkallū makes the iconic greeting gesture with his right hand while holding an e'ru stick in his left. The tassels of his robe are clear around his ankles, as are bracelets just above his elbows. Note the detail of the individually feathered wings. The rosette insignia on the e'ru and his wrist is not yet understood. The headdress is a horned tiara, indicative of divinity. 2015-07-16T08:00:04+00:00monthlyhttps://therealsamizdat.com/2015/07/15/on-the-fish-apkallu/https://therealsamizdat.com/wp-content/uploads/2015/07/seals_3.jpgseals_3A "fish-man" / kulullû is depicted at left, and a fish-apkallū at right. Wiggermann distinguishes these two entities. 2015-07-15T11:32:19+00:00monthlyhttps://therealsamizdat.com/2015/07/15/bird-apkallu-characterized-as-griffin-demons/https://therealsamizdat.com/wp-content/uploads/2015/07/7165847407_1109561628_b.jpg7165847407_1109561628_bBird-apkallū, with hands on their chests, and banduddu buckets in their left hands. https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu.pngFish Apkalluhttps://therealsamizdat.com/wp-content/uploads/2015/07/bird-apkallu.pngBird-apkallu2025-07-03T13:49:16+00:00monthlyhttps://therealsamizdat.com/2015/07/06/on-the-names-of-the-umu-apkallu/https://therealsamizdat.com/wp-content/uploads/2015/07/bird-apkallu-statuettes.jpgBird Apkallu StatuettesBird-Apkallū statuettes in characteristic poses, right hands on their breasts, banduddu buckets in their left hands. https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-statuettes.jpgFish Apkallu StatuettesFish-Apkallū statuettes of the type that were buried in the foundations of buildings. The so-called purādu-fish apkallū were the seven antediluvian sages of Sumeria. https://therealsamizdat.com/wp-content/uploads/2015/07/fish-apkallu-on-cistern.jpgFish Apkallu on CisternFish-Apkallū depicted on a cistern. The fish iconography is unmistakable, as are the banduddu buckets in their left hands. Objects in their right hands are indistinct, but the traditional gestures of warding or blessing seem clear. 2015-07-06T03:59:43+00:00monthlyhttps://therealsamizdat.com/2015/07/06/things-that-apkallu-hold/https://therealsamizdat.com/wp-content/uploads/2015/07/winged-apkallu-statuettes.jpgWinged Apkallu StatuettesThe banduddu buckets are discernible in the left hands of these bird-apkallu statuettes. https://therealsamizdat.com/wp-content/uploads/2015/07/umu-apkallu-kneeling-with-sacred-tree.jpgUmu-Apkallu Kneeling with Sacred TreeThis well-preserved bas relief retains incredible detail. The daggers carried in the Umu-Apkallu's waistband are clear, as is the rosette styling on his wristbands. The earrings are more distinct than most other examples, and the headdress appears to be of the horned-tiara type. The umu-apkallu appears to wear bracelets on his upper arms. Tassels are apparent on the fringes of his robe, as well as behind the neck. https://therealsamizdat.com/wp-content/uploads/2015/07/umu-apkallu-empty-handed.jpgUmu-Apkallu Empty HandedUmu-Apkallu, with right hand raised in greeting. The banduddu bucket is in the left hand. Later analysts focus on the rosette patterns on the headdress and bracelets of um-apkallu, and their earrings. https://therealsamizdat.com/wp-content/uploads/2015/07/apkallu-statuettes-winged-and-fish.jpgApkallu Statuettes Winged and FishBird Apkallū and Fish Apkallū, the so-called purādu-fish, side by side. Apkallū statuettes of this design were buried in appropriate places in the home of a Babylonian exorcist. They were believed to have prophylactic qualities, guarding the home from evil. https://therealsamizdat.com/wp-content/uploads/2015/07/umu-apkallu-anthropomorphic-and-winged.pngUmu-Apkallu Anthropomorphic and Winged2015-07-06T03:02:02+00:00monthlyhttps://therealsamizdat.com/2015/07/05/on-the-mullilu-the-cleaner-the-purification-instrument-of-the-apkallu-exorcist/https://therealsamizdat.com/wp-content/uploads/2015/07/006.jpgBird Apkallu with Mullilu and BandudduA bird-apkallu with mullilu and banduddu. Drawn by Faucher-Gudin from an Assyrian bas-relief from Khorsabad. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-0011https://therealsamizdat.com/wp-content/uploads/2015/07/apkallua-man-with-wings.jpgUmu-Apkallu with Mullilu and BandudduUmu-Apkallū in the characteristic act of purification, sprinkling sacred water from the Banduddu bucket with the Mullilu cone. From Nimrud, capital of king Ashurnarzipal. AO 198452015-07-05T11:16:14+00:00monthlyhttps://therealsamizdat.com/2015/07/05/on-the-banduddu-or-bucket/https://therealsamizdat.com/wp-content/uploads/2015/07/isztar-i-gilgamesz-na-wazie.jpgIshtar and other deitiesIshtar at far left, with weaponry on her back, knife in hand. She is acknowledging the greeting of a worshipper, with an animal sacrifice in hand. I am unsure about the divinity portrayed in the center, she is a goddess, the horned headdress confirms it, and she appears to hold the hegallu, a flowing vase, which is synonymous with "abundance." My scholarship is yet too meager to hazard a guess about the remaining figures depicted. https://therealsamizdat.com/wp-content/uploads/2015/07/apkallu-attributes.pngApkallu Attributes2015-07-05T09:58:52+00:00monthlyhttps://therealsamizdat.com/2015/07/05/statues-in-private-rooms-the-apkallu-sages/2015-07-05T08:34:34+00:00monthlyhttps://therealsamizdat.com/2015/07/05/apkallu-details-excerpt-from-wiggermann/https://therealsamizdat.com/wp-content/uploads/2015/07/elam_r_30.jpgApkallu Man with WingsHuman apkallu, known as umânnū, distinguished with two pairs of wings. In a gesture of ritual purification, he holds a "cleaner" cone in one hand, and a bucket in the other. The cone is called a mullilu, the bucket a banduddu. From Nimrud, capital of king Ashurnarzipal. Louvre. AO 19845 https://therealsamizdat.com/wp-content/uploads/2015/07/ashurnasirpal-and-attendants2.jpgashurnasirpal-and-attendants2A King, Ashurnasirpal, interacts with an attendant at far right. An apkallu is depicted at far left, denoted by his wings and his characteristic pose, with raised right hand and left hand holding a bucket. Apkallu in this pose typically have a cone in their right hands, which they use to ritually sprinkle water. 2015-07-05T06:07:48+00:00monthlyhttps://therealsamizdat.com/2015/06/29/lahmu-the-hairy-one-is-not-apkallu/https://therealsamizdat.com/wp-content/uploads/2015/06/lahmu_headshot.jpglahmu_headshotLahmu is an Akkadian deity, the mythological first-born son of Apsu and Tiamat. With his sister Lahamu, they were the parents of Anshar and Kishar, the father of the sky and the mother of the earth, who begat the first gods. Lahmu is depicted as a snake, or as a bearded man with six hair curls. For the Sumerians, Lahmu was “the muddy one,” and this title was ever after given to the gatekeeper of the Abzu temple of Enki at Eridu. As gatekeeper, he is termed Lahmu the Hairy, or sometimes “the Hairy One.” http://en.wikipedia.org/wiki/Lahmuhttps://therealsamizdat.com/wp-content/uploads/2015/06/lahmu_protecting.jpglahmu_protectingLahmu, “Hairy,” is a protective and beneficent deity, the first-born son of Apsu and Tiamat. He and his sister Laḫamu are the parents of Anshar and Kishar, the sky father and earth mother, who birthed the gods of the Mesopotamian Pantheon. Laḫmu is depicted as a bearded man with a red sash-usually with three strands- and four to six curls on his head. He is often associated with the Kusarikku or “Bull-Man.” In Sumerian times Laḫmu may have meant “the muddy one”. Lahmu guarded the gates of the Abzu temple of Enki at Eridu. He and his sister Laḫamu are primordial deities in the Babylonian Epic of Creation –Enuma Elis and Lahmu may be related to – or identical with- ‘Lahamu’ one of Tiamat’s Creatures in that epic. http://foundfact.com/portfolio-view/lahmu/#!prettyPhoto http://foundfact.com/library/beings-people-and-gods/page/6/#!prettyPhotohttps://therealsamizdat.com/wp-content/uploads/2015/06/lahmu-headshot-e1435575440265.jpgLahmu HeadshotLahmu, “Hairy,” is a protective and beneficent deity, a first-born son of Apsu and Tiamat. He and his sister Laḫamu are the parents of Anshar and Kishar, the sky father and earth mother, who birthed the gods of the Mesopotamian Pantheon. Laḫmu is depicted as a bearded man with a red sash--usually with three strands--and four to six curls on his head. He is often associated with the Kusarikku or “Bull-Man.” In Sumerian times Laḫmu may have meant “the muddy one”. Lahmu guarded the gates of the Abzu temple of Enki at Eridu. He and his sister Laḫamu are primordial deities in the Babylonian Epic of Creation-–Enuma Elis. http://foundfact.com/portfolio-view/lahmu/#!prettyPhoto http://foundfact.com/library/beings-people-and-gods/page/6/#!prettyPhotohttps://therealsamizdat.com/wp-content/uploads/2015/06/lamashtu-amulet-k126942.jpgLamashtu Amulet k126942Amulet with a figure of Lamashtu From Mesopotamia, around 800 BC A demonic divinity who preys on mothers and children This is a protective image of Lamashtu, a fearsome female divinity of the underworld, intended to keep evil at bay. Although she is usually described in modern works as a demon, the writing of her name in cuneiform suggests that in Babylonia and Assyria she was regarded as a kind of goddess. Unlike the majority of demons, who acted only on the commands of the gods, Lamashtu practised evil apparently for its own sake and on her own initiative. There is a cuneiform incantation on the reverse to frighten her away. Lamashtu's principal victims were unborn and new-born babies. Slipping into the house of a pregnant woman, she tries to touch the woman's stomach seven times to kill the unborn baby, or she kidnaps the child. Magical measures against Lamashtu included wearing a bronze head of Pazuzu. Some of these plaques show a bedridden man rather than a pregnant woman, so they seem to relate to Lamashtu as a bringer of disease. Lamashtu is described in texts as having the head of a lion, the teeth of a donkey, naked breasts, a hairy body, stained hands, long fingers and finger nails, and the talons of a bird. Plaques also show her suckling a piglet and a whelp while she holds snakes in her hands. She stands on her sacred animal, the donkey, which is sometimes shown in a boat, riding through the underworld. H.W.F. Saggs, Babylonians (London, The British Museum Press, 1995) J. Black and A. Green, Gods, demons and symbols (London, The British Museum Press, 1992) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/a/amulet_with_figure_of_lamashtu.aspx2015-06-30T02:32:55+00:00monthlyhttps://therealsamizdat.com/2015/06/29/mesopotamian-apotropaic-gods-and-monsters/https://therealsamizdat.com/wp-content/uploads/2015/06/lamashtu-demon.jpgLamashtu DemonLamashtu demon amulet, ca. early 1st millennium B.C., Mesopotamia or Iran, Obsidian. James N. Spear Gift, 1984 Accession Number: 1984.348 Metropolitan Museum of Art. http://www.metmuseum.org/collection/the-collection-online/search/326961https://therealsamizdat.com/wp-content/uploads/2015/06/pazuzudemonassyria1stmil_2.jpgPazuzu Demon Assyria 1st MillenniumPazuzu: a demon-god of the underworld, sometimes invoked for beneficial ends. The inscription covering the back of his wings states: "I am Pazuzu, son of Hanpa, king of the evil spirits of the air which issue violently from mountains, causing much havoc.” Pazuzu was particularly associated with the west wind which brought the plague. Under certain circumstances Pazuzu was a protective spirit, particularly to drive his wife Lamashtu back to the underworld. Lamashtu was a demoness who infected men with various diseases. Pazuzu first appeared in the 1st millennium BC with the body of a man and the head of a scowling dragon-snake, with two pairs of wings and talons of a bird of prey. He has a scorpion's tail and his body is covered in scales. http://wayback.archive.org/web/20090628125910/http://www.louvre.fr/llv/oeuvres/detail_notice.jsp?CONTENT%3C%3Ecnt_id=10134198673225951&CURRENT_LLV_NOTICE%3C%3Ecnt_id=10134198673225951&FOLDER%3C%3Efolder_id=9852723696500800&baseIndex=56&bmLocale=en Bronze statuette of Pazuzu, circa 800 BC –- circa 700 BC, Louvre Museum.https://therealsamizdat.com/wp-content/uploads/2015/06/pazuzu-demon-bronze-statue.jpgPazuzuPazuzu: a demon-god of the underworld, sometimes invoked for beneficial ends. The inscription covering the back of his wings states: "I am Pazuzu, son of Hanpa, king of the evil spirits of the air which issue violently from mountains, causing much havoc.” Pazuzu was particularly associated with the west wind which brought the plague. Under certain circumstances Pazuzu was a protective spirit, particularly to drive his wife Lamashtu back to the underworld. Lamashtu was a demoness who infected men with various diseases. Pazuzu first appeared in the 1st millennium BC with the body of a man and the head of a scowling dragon-snake, with two pairs of wings and talons of a bird of prey. He has a scorpion's tail and his body is covered in scales. http://wayback.archive.org/web/20090628125910/http://www.louvre.fr/llv/oeuvres/detail_notice.jsp?CONTENT%3C%3Ecnt_id=10134198673225951&CURRENT_LLV_NOTICE%3C%3Ecnt_id=10134198673225951&FOLDER%3C%3Efolder_id=9852723696500800&baseIndex=56&bmLocale=en Bronze statuette of Pazuzu, circa 800 BC –- circa 700 BC, Louvre Museum.https://therealsamizdat.com/wp-content/uploads/2015/06/stele-of-ashurbanipal.jpgStele of AshurbanipalStela of Ashurnasirpal II, BM ME 118805 Neo-Assyrian, about 883-859 BC From Nimrud (ancient Kalhu), northern Iraq The Assyrian king worshipping gods and recording his achievements. This freestanding gypsum monument was erected by King Ashurnasirpal II (reigned 883-859 BC). Stelas were erected inside and outside temples. This example, which weighs over four tons, was erected outside the Temple of Ninurta, built by the king in his capital of Kalhu. Most stelas depict the king before the symbols of his principal gods. He extends his right hand, with the forefinger outstretched, as if he has just snapped his fingers. This is the typical Assyrian gesture of respect and supplication towards the gods. The gods are shown in symbolic form. The helmet with horns represents the supreme god Ashur; the winged disc stands for the sun god, Shamash; the crescent within a full circle is the emblem of the moon god, Sin; the fork is the thunderbolt of the storm god, Adad; and a star, the planet Venus, signifies Ishtar, goddess of love and war. The king wears a row of similar symbols on his chest, with a Maltese cross for the sun. The inscription has a prayer to the gods, a description of the rebuilding of Kalhu, and ends with curses on anybody who damages the stela. A.K. Grayson, Assyrian royal inscriptions (Wiesbaden, O. Harrassowitz, 1972) J.E. Reade, Assyrian sculpture-1 (London, The British Museum Press, 1998) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/s/stela_of_ashurnasirpal_ii.aspx2015-06-29T08:55:31+00:00monthlyhttps://therealsamizdat.com/2015/06/27/2329/2015-06-27T03:32:01+00:00monthlyhttps://therealsamizdat.com/2015/06/26/2299/https://therealsamizdat.com/wp-content/uploads/2015/06/bm-epic-g.jpgAtrahasis EpicCuneiform tablet with the Atrahasis Epic, Babylonian, about 17th century BC From Sippar, southern Iraq A version of the Flood story The story outlines the structure of the universe according to Babylonian beliefs. Heaven is ruled by the god Anu, the earth by Enlil and the subterranean sweet water by Enki. The text then explains how the minor gods work in the fields but then rebel. As a result, humans are made from clay, saliva and divine blood to act as servants of the gods. This does not prove a perfect solution, as the humans reproduce and their noise disturbs Enlil's sleep. He decides to destroy them with plague, famine, drought and finally a flood. However, each time Enki instructs one of the humans, Atrahasis, to survive the disasters. The god gives Atrahasis seven days warning of the flood, and he builds a boat, loads it with his possessions, animals and birds. He is subsequently saved while the rest of humankind is destroyed. However, the gods are unhappy as they no longer receive the offerings they used to. There is a gap in the text at this point but it does end with Atrahasis making an offering and Enlil accepting the existence and usefulness of humans. Copies of this story have survived from the seventeenth to the seventh century BC showing that it was copied and re-copied over the centuries. This is the most complete version. There are clear similarities between this Flood story and others known in Mesopotamian literature, for example, the Epic of Gilgamesh. T.C. Mitchell, The Bible in the British Museum (London, The British Museum Press, 1988) S. Dalley, Myths from Mesopotamia (Oxford University Press, 1991) W.G. Lambert and A.R. Millard, Atra-hasis: the Babylonian story (Oxford, Clarendon Press, 1969) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/c/cuneiform_the_atrahasis_epic.aspxhttps://therealsamizdat.com/wp-content/uploads/2015/06/1024px-library_of_ashurbanipal_the_flood_tablet.jpg1024px-Library_of_Ashurbanipal_The_Flood_TabletLibrary of Ashurbanipal / The Flood Tablet / The Gilgamesh Tablet Date 15 July 2010 Current location: British Museum wikidata:Q6373 Source/Photographer Fæ (Own work) Other versions File:British Museum Flood Tablet 1.jpg British Museum reference K.3375 Detailed description: Part of a clay tablet, upper right corner, 2 columns of inscription on either side, 49 and 51 lines + 45 and 49 lines, Neo-Assyrian., Epic of Gilgamesh, tablet 11, story of the Flood. ~ Description extract from BM record. Location Room 55

 https://commons.wikimedia.org/wiki/File:Library_of_Ashurbanipal_The_Flood_Tablet.jpg2015-06-27T00:12:37+00:00monthlyhttps://therealsamizdat.com/archives/2015-06-26T11:01:35+00:00weekly0.6https://therealsamizdat.com/2015/06/26/the-sexual-mingling-of-gods-and-humans/2015-06-26T06:24:15+00:00monthlyhttps://therealsamizdat.com/2015/06/25/asherah-astarte-anat-athirat-in-ancient-ugarit/https://therealsamizdat.com/wp-content/uploads/2015/06/ugarit-pendant.jpgUgarit-pendantGold pendant, possibly Astarte. Ugarit. 1500-1200/1150 BCE. Drawing © Stéphane Beaulieu, after Toorn 1998:86, #31 http://www.matrifocus.com/IMB04/spotlight.htmhttps://therealsamizdat.com/wp-content/uploads/2015/06/bm_an00035764.jpgBM_AN00035764British Museum EA 191, upper register of limestone stele of chief craftsman Qeh. Naked goddess identified as 'Ke(d)eshet, lady of heaven' flanked by the ithyphallic Egyptian god Min and Syro-Palestinian god Reshep. Deir el-Medina (Dynasty 19). Photograph © Trustees of the British Museum. Her name Qdš(-t) simply means 'holy'. As such, it can be attached to almost any goddess, including the whole of the A-team: Anat, Astarte, Asherah and Athirat. The question is: did there exist an independent goddess named Qedeshet at all? She is not known from any Canaanite or Ugaritic texts or inscriptions. Rather, she only appears as a named goddess in Egypt. There, she is honoured with such typical titles as 'Lady of heaven' and 'Mistress of all the gods' -- which are not specific to her but could equally apply to any goddess in Egypt. What seems to have happened is this. From the late Middle Bronze Age (ca. 1600 BCE) onwards, Canaan was under Egyptian rule. Gods and goddesses moved with the armies back and forth in both directions. Canaanites were envious (I would imagine) of the power of Egyptian deities and freely borrowed their attributes -- in our case, all those Hathor curls and lily-lotus flowers. In return, Canaanite gods travelled to Egypt on the backs of soldiers, POW's and slaves. Once installed there, some became very popular with native Egyptians as well and were integrated with interesting local deities (as above, the Canaanite naked goddess with Egyptian Min on her left). So, when we see a picture of the naked goddess in Egypt inscribed with words such as Qedeshet, lady of heaven, great of magic, mistress of the stars, we wonder if the artists were illustrating the Canaanite Q-lady, or a generic Canaanite naked goddess that had been taken over and developed in Egypt itself. In other words, when the Egyptians borrowed the naked-female, did they mistake 'holy' for her own name? In which case, the goddess may have been baptized in Egypt and not in her original Canaanite home. http://judithweingarten.blogspot.com/2014_01_01_archive.html2015-06-26T00:50:52+00:00monthlyhttps://therealsamizdat.com/2015/06/25/correspondences-between-apkallu-and-the-nephilim/https://therealsamizdat.com/wp-content/uploads/2015/06/nimrud-relief-with-2-panels.jpgnimrud-relief-with-2-panelsIn the top register, Ummiamu, human apkallū that are postdiluvian, tend to a sacred tree. In the lower register, antediluvian apkallū with avian heads tend to a sacred tree. The cones and buckets in their hands are now understood to be standard devices used to sprinkle water. Called mullilu and banduddu, respectively, the water sprinkling ritual was intended to liberate sin, or as part of a rite of exorcism.2022-04-24T20:08:54+00:00monthlyhttps://therealsamizdat.com/2015/01/15/the-pillars-of-seth/2023-04-23T02:31:14+00:00monthlyhttps://therealsamizdat.com/2015/06/22/the-children-of-el-in-ancient-ugarit/https://therealsamizdat.com/wp-content/uploads/2015/06/a-statuette-of-baal.gifA Statuette of BaalA Statuette of Baal. http://www.american-buddha.com/bible.ugarit.htmhttps://therealsamizdat.com/wp-content/uploads/2015/06/ugaritic-postcard.jpgUgaritic Postcard"<a href="https://commons.wikimedia.org/wiki/File:22_alphabet.jpg#/media/File:22_alphabet.jpg">22 alphabet</a>" by <a href="Chaos" title="User:Chaos">Chaos</a> - self-scan of old picture more than 10 years in syria (PD in syria). Licensed under Public Domain via <a href="https://commons.wikimedia.org/wiki/">Wikimedia Commons</a>.2015-07-28T17:52:43+00:00monthlyhttps://therealsamizdat.com/2015/06/17/on-the-date-of-the-flood/https://therealsamizdat.com/wp-content/uploads/2015/06/apkallu-from-nimrud-head.jpghttp://non-aliencreatures.wikia.com/wiki/ApkalluDetail, Apkallu head, from a frieze in Nimrud. http://non-aliencreatures.wikia.com/wiki/Apkalluhttps://therealsamizdat.com/wp-content/uploads/2015/06/taylor-prism.jpgTaylor PrismThe Taylor Prism ME 91032 Room 55: Mesopotamia Neo-Assyrian, 691 BC From Nineveh, northern Iraq Recording the first eight campaigns of King Sennacherib (704-681 BC) This six-sided baked clay document (or prism) was discovered at the Assyrian capital Nineveh, in an area known today as Nebi Yunus. It was acquired by Colonel R. Taylor, British Consul General at Baghdad, in 1830, after whom it is named. The British Museum purchased it from Taylor's widow in 1855. As one of the first major Assyrian documents found, this document played an important part in the decipherment of the cuneiform script. The prism is a foundation record, intended to preserve King Sennacherib's achievements for posterity and the gods. The record of his account of his third campaign (701 BC) is particularly interesting to scholars. It involved the destruction of forty-six cities of the state of Judah and the deportation of 200,150 people. Hezekiah, king of Judah, is said to have sent tribute to Sennacherib. This event is described from another point of view in the Old Testament books of 2 Kings and Isaiah. Interestingly, the text on the prism makes no mention of the siege of Lachish which took place during the same campaign and is illustrated in a series of panels from Sennacherib's palace at Nineveh. T.C. Mitchell, The Bible in the British Museu (London, The British Museum Press, 1988) D. Luckenbill, Ancient records of Assyria and (, 1927 (reprinted 1989)) J.B. Pritchard, Ancient Near Eastern texts rel, 3rd ed. (Princeton University Press, 1969) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/t/the_taylor_prism.aspxhttps://therealsamizdat.com/wp-content/uploads/2015/06/weld-blundell-prism.jpgWeld-Blundell PrismAmong all the extant exemplars of the Sumerian King List, the Weld-Blundell prism in the Ashmolean Museum cuneiform collection represents the most extensive version as well as the most complete copy of the King List. In this depiction, all four sides of the Sumerian King List prism are portrayed. http://cdli.ox.ac.uk/wiki/doku.php?id=the_sumerian_king_list_sklid=the_sumerian_king_list_skl2015-06-22T01:59:37+00:00monthlyhttps://therealsamizdat.com/2015/06/18/recalculating-the-antediluvian-reigns-of-sumerian-kings/https://therealsamizdat.com/wp-content/uploads/2015/06/weld-blundell-prism2.jpgWeld-Blundell Prism2Among all extant exemplars of the Sumerian King List, the Weld-Blundell prism in the Ashmolean Museum contains the most extensive version as well as the most complete copy of the King List. The prism contains four sides with two columns on each side. Perforated, the prism had a wooden spindle so that it might be rotated and read on all four sides. http://cdli.ox.ac.uk/wiki/doku.php?id=the_sumerian_king_list_sklid=the_sumerian_king_list_sklhttps://therealsamizdat.com/wp-content/uploads/2015/06/recalculated-actual-reign-of-years-and-months.pngRecalculated Actual Reign of Years and Monthshttps://therealsamizdat.com/wp-content/uploads/2015/06/formula-for-calculating-actual-reign.pngFormula for Calculating Actual Reignhttps://therealsamizdat.com/wp-content/uploads/2015/06/antediluvian-rulers-and-regnal-years.pngAntediluvian Rulers and Regnal YearsCf. J. Finegan, Light From the Ancient Past (Princeton: Princeton University, 1946), p. 25.2020-09-04T07:23:28+00:00monthlyhttps://therealsamizdat.com/2015/06/17/on-the-mythic-reigns-of-antediluvian-kings-in-sumeria/2015-06-20T05:16:18+00:00monthlyhttps://therealsamizdat.com/2015/06/18/is-the-saru-the-solution-to-the-impossibly-long-antediluvian-reigns/https://therealsamizdat.com/wp-content/uploads/2015/06/calculation-of-surface-area-ur-iii-tablet.jpg08-02-06/12Calculation of the surface area of terrain at Umma, Mesopotamia (Iraq). Ur III Clay tablet (2100 BCE) 7 x 5.8 cm AO 5677, Louvre Museum. http://www.lessingimages.com/viewimage.asp?i=08020612+&cr=328&cl=1https://therealsamizdat.com/wp-content/uploads/2015/06/revised-king-list-of-berossos-2.pngRevised King List of Berossos 2https://therealsamizdat.com/wp-content/uploads/2015/06/revised-king-list-of-berossus-1.pngRevised King List of Berossus 12017-05-02T16:31:32+00:00monthlyhttps://therealsamizdat.com/2015/06/16/oannes-and-the-apkallu-the-seven-sages-of-sumeria/https://therealsamizdat.com/wp-content/uploads/2015/06/display-2708.jpgdisplay-2708This depiction of a fish-apkallū (Apkallu, Abkallu) guarded the entrance to the temple of Ninurta at Nimrud. A fish's head can be seen on Apkallu's head, and its skin hangs down over the back of Apkallu's body. Neo-Assyrian era, 865-860 BCE. From the Temple of Ninurta, Nimrud (ancient Kalhu; Biblical Calah), northern Mesopotamia, Iraq. (The British Museum, London). Osama Shukir Muhammed Amin FRCP (Glasg) http://www.ancient.eu/image/2708/https://therealsamizdat.com/wp-content/uploads/2015/06/p384786_d.jpgp384786_dAmong the extant exemplars of the Sumerian King List, the Weld-Blundell prism in the Ashmolean Museum cuneiform collection represents the most extensive version as well as the most complete copy of the King List. Listing rulers from the antediluvian dynasties to Suen-magir, the fourteenth ruler of the Isin dynasty (ca. 1763–1753 B.C.), the prism has four sides with two columns on each side. The prism is perforated, and it originally stood on a wooden spindle going through its centre so that it could be rotated and read on all four sides. http://cdli.ox.ac.uk/wiki/doku.php?id=the_sumerian_king_list_sklid=the_sumerian_king_list_skl2021-12-26T11:30:17+00:00monthlyhttps://therealsamizdat.com/2015/06/17/an-excerpt-from-the-fall-of-the-angels/https://therealsamizdat.com/wp-content/uploads/2015/06/pieter_bruegel_the_elder_-_the_fall_of_the_rebel_angels_-_rmfab_584_derivative_work.jpgPieter_Bruegel_the_Elder_-_The_Fall_of_the_Rebel_Angels_-_RMFAB_584_(derivative_work)The Fall of the Rebel Angels is an oil-on-panel by Flemish renaissance artist Pieter Bruegel the Elder, painted in 1562. It is currently held and exhibited at the Royal Museums of Fine Arts of Belgium in Brussels. Bruegel's depiction of this subject is taken from a passage from the Book of Revelation (12, 2-9) and reveals the artist's profound debt to Hieronymous Bosch, especially in the grotesque figures of the fallen angels, shown as half-human, half-animal monsters. Together with Dulle Griet and The Triumph of Death, which have similar dimensions, it was probably painted for the same collector and destined to become part of a series. https://en.wikipedia.org/wiki/The_Fall_of_the_Rebel_Angels_(Bruegel)2015-06-17T07:03:02+00:00monthlyhttps://therealsamizdat.com/2015/06/15/barbarian-wisdom-and-berossus/https://therealsamizdat.com/wp-content/uploads/2015/06/1574447664787dd5990dee73544984fb12e4e808-1.jpg1574447664787dd5990dee73544984fb12e4e808 (1)Oannes. 2015-06-15T13:02:22+00:00monthlyhttps://therealsamizdat.com/2015/06/08/2191/https://therealsamizdat.com/wp-content/uploads/2015/06/833b283184cac300003fe30ac1fe2c60.jpg833b283184cac300003fe30ac1fe2c60A bas relief in the Louvre. In this case the bird-apkallū tends to a sacred tree. Considering the mullilu in his right hand and the banduddu in his left, (tree cone and water bucket), he is engaged in a water ritual intended to sanctify the sacred tree. This is a common motif in Sumerian and Neo-Assyrian idols. This bas relief is in the Louvre. Primary publication Nimrud NW Palace I-24 = RIMA 2.0.101.023, ex. 189 (f) Collection Nimrud, Iraq (a); British Museum, London, UK (b); Louvre Museum, Paris, France (c); Nimrud, Iraq (d); Detroit Institute of Arts, Detroit, Michigan, USA (e); British Museum, London, UK; Louvre Museum, Paris, France Museum no. Nimrud fragment no. 42 (a); BM 098061 (b); AO 22198 (c); Nimrud fragment no. 43 and 45 (d); DIA 47.181 (e) (photo: DIA); AO 19849 Accession no. 1903-10-10, 0002 (b) Provenience Kalhu (mod. Nimrud) Period Neo-Assyrian (ca. 911-612 BC) 2015-06-09T13:22:30+00:00monthlyhttps://therealsamizdat.com/2015/06/08/the-priest-of-bel-was-actually-a-greek-philosopher/https://therealsamizdat.com/wp-content/uploads/2015/06/1280px-cylinder_seal_mythology_louvre_ao30255.jpg1280px-Cylinder_seal_mythology_Louvre_AO30255Segell cilíndric i la seva impressió, representant una escena mitològica: Asshur atacant un monstre és aclamat per una deessa. Segles IX-VIII aC http://ca.wikipedia.org/wiki/Asshur#/media/File:Cylinder_seal_mythology_Louvre_AO30255.jpg British Museum 89589. A black serpentinite cylinder seal portrays a snout-nosed, horned Tiamat as a dragon. A bearded god, Ninurta or Bel-Marduk, runs along the reptile’s body with crossed, wedge-tipped quivers on his back. In his right hand he holds a six-pronged thunderbolt below which is a rhomb, while in his left he holds two arrows. Behind the god, a smaller bearded god in a horned head-dress holds a spear. On the tail of the dragon stands a goddess, to the left of her head is the eight-rayed star of Istar and the inverted crescent of the Moon God Sin. The seal may illustrate a scene from the epic of creation in which the forces of chaos, led by Tiamat, are defeated by a god representing cosmic order, Ninurta, or Bel-Marduk. © The Trustees of the British Museum http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?assetId=159863&objectId=277961&partId=12015-06-08T08:46:08+00:00monthlyhttps://therealsamizdat.com/2015/06/08/babyloniaca-book-1/https://therealsamizdat.com/wp-content/uploads/2015/06/an00159863_001_l.jpgTiamat v. Bel-MardukBritish Museum 89589. A black serpentinite cylinder seal in the linear style portrays a snout-nosed, horned reptile, probably Tiamat as a dragon. The upper third of its long body rises from two front paws or hands, one of which is raised; the remainder of the body runs around the bottom of the seal and supports three figures; there are no hind legs. A bearded god, Ninurta or Bel-Marduk, runs along the reptile's body with crossed, wedge-tipped quivers on his back. In his right hand he holds a six-pronged thunderbolt below which is a rhomb, while in his left he holds two arrows. Behind the god, a smaller bearded god in a horned head-dress holds a spear before him. On the tail of the reptile stands a goddess, who holds her arms open to seize the snout of the reptile. To the left of her head is the eight-rayed star of Istar and the inverted crescent of the Moon God Sin. The seal may illustrate a scene from the epic of creation in which the forces of chaos, led by Tiamat, are defeated by a god representing cosmic order, Ninurta, or Bel-Marduk. © The Trustees of the British Museum http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?assetId=159863&objectId=277961&partId=1https://therealsamizdat.com/wp-content/uploads/2015/06/800px-chaos_monster_and_sun_god.jpg800px-Chaos_Monster_and_Sun_GodBattle between Marduk (Bel) and Tiamat. Drawn from a bas-relief from the Palace of Ashur-nasir-pal, King of Assyria, 885-860 B.C., at Nimrûd. British Museum, Nimrûd Gallery, Nos. 28 and 29. http://bharatkalyan97.blogspot.com/2013/06/tablet-of-destinies.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/06/011.jpgBel v DragonBattle between Marduk (Bel) and the Dragon. Drawn from a bas-relief from the Palace of Ashur-nasir-pal, King of Assyria, 885-860 B.C., at Nimrûd. [Nimrûd Gallery, British Museum Nos. 28 and 29.] http://sacred-texts.com/ane/blc/img/011.png2015-06-08T05:11:24+00:00monthlyhttps://therealsamizdat.com/2015/06/07/babyloniaca-book-1-enuma-elis-enuma-anu-ellil/https://therealsamizdat.com/wp-content/uploads/2015/06/enuma-anu-enlil.jpgEnuma anu enlilEnuma Anu Enlil is a series of 70 tablets addressing Babylonian astrology. The bulk of the work is a substantial collection of 6500 to 7000 omens, interpreting celestial and atmospheric phenomena relevant to the king and state. The tablets date back to 650 BC, but some omens may be as old as 1646 BC. Many reports represent ‘astrometeorological’ forecasts (Rasmussen 2010). http://www.climate4you.com/ClimateAndHistory%205000-0%20BC.htm2015-06-07T11:49:11+00:00monthlyhttps://therealsamizdat.com/2015/06/07/the-three-books-of-the-babyloniaca/https://therealsamizdat.com/wp-content/uploads/2015/06/antiochus_cyl1.jpgAntiochus Cylinder BM36277The Cylinder of Antiochus I Soter from the Ezida Temple in Borsippa (Antiochus Cylinder) is an historiographical text from ancient Babylonia, dated 268 BCE, that recounts the Seleucid crown prince Antiochus, the son of king Seleucus Nicator, rebuilding the Ezida Temple. 
Lenzi: “The opening lines read: “I am Antiochus, great king, strong king, king of the inhabited world, king of Babylon, king of the lands, the provider of Esagil and Ezida, foremost son of Seleucus, the king, the Macedonian, king of Babylon.” https://therealsamizdat.com/category/alan-lenzi/ 
The cuneiform text itself (BM 36277) is now in the British Museum.

 The document is a barrel-shaped clay cylinder, which was buried in the foundations of the Ezida temple in Borsippa. The script of this cylinder is inscribed in archaic ceremonial Babylonian cuneiform script that was also used in the well-known Codex of Hammurabi and adopted in a number of royal inscriptions of Neo-Babylonian kings, including. Nabopolassar, Nebuchadnezzar and Nabonidus (cf. Berger 1973). The script is quite different from the cuneiform script that was used for chronicles, diaries, rituals, scientific and administrative texts.
 (Another late example is the Cyrus Cylinder, commemorating Cyrus’ capture of Babylon in 539 BCE (Schaudig 2001: 550-6). This cylinder, however, was written in normal Neo-Babylonian script.) The Antiochus Cylinder was found by Hormuzd Rassam in 1880 in Ezida, the temple of the god Nabu in Borsippa, in what must have been its original position, “encased in some kiln-burnt bricks covered over with bitumen” in the “doorway” of Koldewey’s Room A1: probably this was built into the eastern section of the wall between A1 and Court A, since the men of Daud Thoma, the chief foreman, seem to have destroyed much of the brickwork at this point. Rassam (1897: 270) mistakenly records this as a cylinder of Nebuchadnezzar II (Reade 1986: 109). The cylinder is now in the British Museum in London.

 (BM 36277). http://www.livius.org/cg-cm/chronicles/antiochus_cylinder/antiochus_cylinder1.html2015-06-07T03:21:49+00:00monthlyhttps://therealsamizdat.com/2015/06/05/the-historicity-of-berossus/https://therealsamizdat.com/wp-content/uploads/2015/06/seleucid-const.jpgseleucid-constA drawing of VAT 7847 (= VAN 784 Staatliche Museen zu Berlin).https://therealsamizdat.com/wp-content/uploads/2015/06/constell.jpgconstellLeo with Corvus standing on Hydra (VAT 7847 (= VAN 784 Staatliche Museen zu Berlin) VAT 7847, Obverse. A Seleucid era astrological tablet. Two astrological texts from Uruk, VAT 7847 and Louvre Museum's AO 6448, have long been recognized as two pieces of one large tablet (zodiac compilation tablet). The tablet deals with the division of Zodiac into subzodiacs, and the connection of these subzodiacs to different cities/towns, temples plants, trees and stones. (In tabular form, for each constellation of the zodiac, a tradition of the connection of each constellation of the zodiac with a certain city, temple name, and the designations for wood and stones are dealt with.) AO6448 has drawings of the constellations Corvus and Virgo with the planet Mercury in attendance. VAT 7847 (= VAN 784 Staatliche Museen zu Berlin) contains drawings with names of stars/constellations. VAT 7847, Obverse. Constellation depiction on a Seleucid astrological tablet (from 2nd-century BCE Uruk). The depiction shows a lion standing on the back of a winged serpent. The two constellations depicted are Hydra and Leo. (They are shown "from the other side" - facing left instead of right.) The eight-pointed star to the left is captioned dingirSAG.ME.GAR (Jupiter). (However, some persons have mistakenly identified the bright star as Procyon.) VAT 7847 is a part of a larger tablet that had broken into two parts. The join for VAT 7847 appeared in Textes cunéiformes du Louvre by François Thureau-Dangin, Tome XII (Tablettes d'Uruk, à l'usage des prêtres du temple d'Anu au temps des Séleucides), 1922, catalogued as AO 6448. VAT 7847 is in the State Museum, Berlin, and AO 6448 is in the Louvre Museum, Paris. Both sides show in their upper part drawings of labelled drawings of constellations. As a completed tablet VAT 7847 and AO 6448 form an astrological calendar. The text contains omens and hemerological predictions. The tablet deals with the Babylonian zodiac and depicts 12 divisions corresponding to the months and the signs of the zodiac and is concerned with lunar eclipses near zodiacal constellations. The tablet is dated to the Hellenistic period circa 200 BCE by one source and circa 323-363 by Klaus Wagensonner, University of Oxford, and originates from Uruk (modern Warka). http://members.westnet.com.au/gary-david-thompson/page11-10.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/06/thureau-dangin_uruktablets.jpgThureau-Dangin_UrukTabletsThe Bull of Heaven, Taurus, is drawn on an "esoteric tablet" dated to the Seleucid era. See Textes cuneiform du Louvre by Francois Thureau-Dangin, Tome VI (Tablets d'Uruk, a la usage des pretres du temple d'Anu au temps des Seleucides), (Plate 91), 1922. The same plate is reproduced in Astrological Reports to Assyrian Kings, Herman Hunger, 1992, p. 40. http://members.westnet.com.au/gary-david-thompson/page11-10.html2015-06-06T13:01:18+00:00monthlyhttps://therealsamizdat.com/2015/06/05/the-chaldaica-and-the-babyloniaca/2015-06-06T12:30:56+00:00monthlyhttps://therealsamizdat.com/2015/06/05/berossus-and-a-sibyl/2015-06-05T08:37:56+00:00monthlyhttps://therealsamizdat.com/2015/05/30/tracing-the-doctrine-of-cataclysms-of-berossus/2015-06-02T05:18:25+00:00monthlyhttps://therealsamizdat.com/2015/05/31/babylon-fallen/https://therealsamizdat.com/wp-content/uploads/2015/05/babylonian_marriage_market.jpgBabylonian_marriage_marketEdwin Long (1829–1891) wikidata:Q3042629 The Babylonian Marriage Market Royal Holloway College (London). 23 May 2007 (original upload date). Original uploader was Briangotts at en.wikipedia Permission (Reusing this file) PD-US. http://en.wikipedia.org/wiki/File:Babylonian_marriage_market.jpg The Babylonian Marriage Market is an 1875 painting by the British painter Edwin Long of young women being auctioned into marriage. It received attention for its provocative depiction of women being sold and its attention to historical detail. It was inspired by a passage in the Histories by Herodotus, and the artist painstakingly copied some of the images from Assyrian artifacts. It is currently held in the Picture Gallery of Royal Holloway College, after being bought by Thomas Holloway in 1882, where it fetched a then-record price for a painting by a living artist at £6,615. http://en.wikipedia.org/wiki/The_Babylonian_Marriage_Markethttps://therealsamizdat.com/wp-content/uploads/2015/05/2u5voq59k3codncgd_l_couc62wsxxny3h-rtbnjalo.png2u5voQ59k3CODNCGd_l_coUc62wSXXnY3h-RTbnJaLohttps://therealsamizdat.com/wp-content/uploads/2015/05/6vbq5vjampgzoqtsazp-knbuay87tdxat0dh1j1nou0.png6VBq5vJAmPGzoQtSaZp-KnBuAy87TDxAT0Dh1j1NOu02015-06-02T05:01:13+00:00monthlyhttps://therealsamizdat.com/2015/06/01/berossus-was-a-historian-and-a-priest-of-bel-not-a-babylonian-astronomer/https://therealsamizdat.com/wp-content/uploads/2015/06/steve_ford_zodiakus_www-kepfeltoltes-hu_.jpgSteve_ford_zodiakus_www.kepfeltoltes.hu_Even though it is not possible to connect each and every chapter (of the Epic of Gilgamesh) with a single star sign, the zodiac does form an excellent backdrop for telling the story. There are clear references to constellations in the zodiac, as well as to others which are directly next to the zodiac. To illustrate this, (above) is the Babylonian star chart, based on the Mul.Apin tablets, as reconstructed by Gavin White in his book Babylonian Star Lore. http://thesecretofthezodiac.hu/node/1https://therealsamizdat.com/wp-content/uploads/2015/06/pla3.jpgPLA3A drawing of British Museum (K8538). As stated above, "La scrittura cuneiforme cita chiaramente i nomi di stelle e di pianeti. Insomma la mappa era un planisfero a 360 gradi, ossia la riproduzione di una superficie sferica su un piano dei cieli con al centro la Terra." http://www.lavia.org/italiano/archivio/calendarioakkadit.htmhttps://therealsamizdat.com/wp-content/uploads/2015/06/pla2.jpgPLA2Di seguito possiamo vedere una tavoletta della collezione Kuyunjik, rinvenuta fra le rovine della biblioteca reale di Ashurbanipal (668-627 a.C.) a Ninive, capitale dell'antica Assiria, ed è attualmente esposta al British Museum di Londra (K8538). La scrittura cuneiforme cita chiaramente i nomi di stelle e di pianeti. Insomma la mappa era un planisfero a 360 gradi, ossia la riproduzione di una superficie sferica su un piano dei cieli con al centro la Terra. http://www.lavia.org/italiano/archivio/calendarioakkadit.htmhttps://therealsamizdat.com/wp-content/uploads/2015/06/mul_apinen.jpgMUL_APINenI MUL.APIN sono testi antichi su tavolette di argilla, comprendono un elenco di trentasei stelle, tre stelle per ogni mese dell’anno. Le stelle sono quelle aventi ciascuna la levata eliaca in un particolare mese. Si ha perciò questo schema: nella prima riga sono elencate tre stelle, che hanno la levata eliaca nel primo mese dell'anno, Nīsannu (quello associato all'epoca dell'equinozio di primavera). Nella seconda riga sono elencate altre tre stelle, ancora ciascuna avente levata eliaca nel secondo mese, Ayyāru, e così via. http://www.lavia.org/italiano/archivio/calendarioakkadit.htmhttps://therealsamizdat.com/wp-content/uploads/2015/06/mapa-estelar-sumerio.jpgMapa-estelar-sumerioLos sumerios dividían su cielo en tres “caminos” que transcurrían paralelos al ecuador celeste y que daban la vuelta al cielo: el camino de Ea , el camino de Anu y el camino de Enlil . Estos caminos eran las esferas de influencia de tres supradeidades abstractas que jamás se representaban corporalmente: la divina trinidad. Eran las esferas del mundo material (Ea), el mundo humano (Anu) y el mundo divino (Enlil). A través de estas tres bandas serpenteaba “el camino de la Luna” (Charranu), que también era el camino de los planetas: el zodíaco. De esta forma, una parte del zodíaco se encuentra en el camino de Enlil (los signos de verano), una parte en el camino de Anu (signos de primavera y otoño) y una parte en el camino de Ea (los signos de invierno). El mapa estelar adjunto preparado por Werner Papke según el mul.apin muestra esta división para el período de 2340 a.C. En ese momento de la historia, los sumerios ya conocían el movimiento de desplazamiento precesional de las constelaciones. Las representaciones anteriores siempre hablan de 11 signos zodiacales (todavía falta Libra). En cambio, el mul.apin describe las imágenes de 12 constelaciones y explica claramente que Zibanium (Libra) se construyó a partir de las pinzas del escorpión, para dar al comienzo del otoño su propio signo. Anteriormente, el zodíaco siempre se basaba en dos estrellas: Aldebarán (en Tauro) marcaba el equinoccio (duración del día y de la noche iguales) de primavera y Antares (en Escorpio) determinaba el punto de inicio del otoño. Pero esto sólo es cierto alrededor del 3200 a.C. Probablemente, un poco antes de que se escribiera el mul.apin, se descubrió que el punto de misma duración del día y de la noche se había desplazado hacia el oeste: de Aldebarán a las Pléyades y de Antares hacia las pinzas del escorpión. http://www.escuelahuber.org/articulos/articulo13.htm2015-06-02T04:39:39+00:00monthlyhttps://therealsamizdat.com/2015/06/01/who-was-berossus/https://therealsamizdat.com/wp-content/uploads/2015/06/bchp_seleucus_iii_obv.jpgBCHP_seleucus_iii_obvBCHP 12: Seleucus III Chronicle (BM 35421 obv.) (British Museum).** https://www.google.co.th/imgres?imgurl=http%3A%2F%2Fwww.livius.org%2Fa%2F1%2Fmesopotamia%2FBCHP_seleucus_iii_obv.jpg&imgrefurl=http%3A%2F%2Fwww.livius.org%2Fcg-cm%2Fchronicles%2Fbchp-seleucus_iii%2Fseleucus_iii_01.html&docid=aLxHuKS411dd6M&tbnid=cit1JdGy3hkJpM&w=700&h=385&ei=jGdsVa7hM9O6uATukoLgAg&ved=0CAQQxiAwAg&iact=c2015-06-01T14:54:23+00:00monthlyhttps://therealsamizdat.com/2015/05/31/sacred-prostitution-is-an-amalgam-of-misconceptions/2015-05-31T06:46:34+00:00monthlyhttps://therealsamizdat.com/2015/05/31/controversy-over-sacred-prostitution-in-mesopotamia/https://therealsamizdat.com/wp-content/uploads/2015/05/6jldv7m5fkw9gxsaqzbeonvyf_6nxgamdvy-no3wtpy.png6jldV7m5Fkw9GXSaqZbeOnvYF_6NXGaMDVY-No3wtPY2015-05-31T05:41:05+00:00monthlyhttps://therealsamizdat.com/2015/05/30/epigenes-and-berosus/2015-05-30T11:04:47+00:00monthlyhttps://therealsamizdat.com/2015/05/30/hesiod-fragment-304/2015-05-30T03:57:32+00:00monthlyhttps://therealsamizdat.com/2015/05/30/hesiod-the-great-year-and-the-phoenix/https://therealsamizdat.com/wp-content/uploads/2015/05/dendarah-025.jpgZodiac of DenderaThe zodiac is a planisphere or map of the stars on a plane projection, showing the 12 constellations of the zodiacal band forming 36 decans of ten days each, and the planets. These decans are groups of first-magnitude stars. These were used in the ancient Egyptian calendar, which was based on lunar cycles of around 30 days and on the heliacal rising of the star Sothis (Sirius). The celestial arch is represented by a disc held up by four pillars of the sky in the form of women, between which are inserted falcon-headed spirits. On the first ring 36 spirits symbolize the 360 days of the Egyptian year. On an inner circle, one finds constellations, showing the signs of the zodiac. Some of these are represented in the same Greco-Roman iconographic forms as their familiar counterparts (e.g. the Ram, Taurus, Scorpio, and Capricorn, albeit most in odd orientations in comparison to the conventions of ancient Greece and later Arabic-Western developments), whilst others are shown in a more Egyptian form: Aquarius is represented as the flood god Hapy, holding two vases which gush water. Rogers noted the similarities of unfamiliar iconology with the three surviving tablets of a "Seleucid zodiac" and both relating to kudurru, "boundary-stone" representations: in short, Rogers sees the Dendera zodiac as "a complete copy of the Mesopotamian zodiac". http://en.wikipedia.org/wiki/Dendera_zodiac2015-05-30T02:44:40+00:00monthlyhttps://therealsamizdat.com/2015/05/30/the-great-year-doctrine-of-world-catastrophe/https://therealsamizdat.com/wp-content/uploads/2015/05/tumblr_mqrtsn67ap1s1fgejo1_5001.jpgtumblr_mqrtsn67Ap1s1fgejo1_500BM102485 - Boundary stone (kudurru) Kassite dynasty, about 1125-1100 BC Probably from southern Iraq A legal statement about the ownership of a piece of land The cuneiform inscription on this kudurru records the granting by Eanna-shum-iddina, the governor of the Sealand, of five gur of corn land in the district of Edina in south Babylonia to a man called Gula-eresh. The boundaries of the land are laid out; the surveyor is named as Amurru-bel-zeri and the transfer completed by two high officials who are also named. Nine gods are invoked to protect the monument, along with seventeen divine symbols. The symbols of the important Mesopotamian gods are most prominent: the solar disc of the sun-god Shamash, the crescent of the moon-god Sin and the eight-pointed star of Ishtar, goddess of fertility and war. The square boxes beneath these signs represent altars supporting the symbols of gods, including horned headdresses, the triangular spade of Marduk, and the wedge-shaped stylus of Nabu, the god of writing. A prominent snake is shown on many kudurru and may, like many of the symbols, be related to the constellations. The text ends with curses on anyone who removes, ignores or destroys the kudurru. L.W. King, Babylonian boundary stones and (London, Trustees of the British Museum, 1912) © The Trustees of the British Museum http://www.britishmuseum.org/explore/highlights/highlight_objects/me/b/boundary_stone_kudurru-6.aspx2021-11-12T01:05:11+00:00monthlyhttps://therealsamizdat.com/2015/05/22/from-uz-to-baphomet/https://therealsamizdat.com/wp-content/uploads/2015/05/baphomet.jpgBaphomet, Eliphas LeviA depiction of Baphomet by Eliphas Levi, Transcendental Magic, (Figure IX), p. 296. https://therealsamizdat.com/wp-content/uploads/2015/05/image048.jpgSun God ShamashLimestone tablet depicting king Nabu-aplu-iddina being led into the presence of Šamaš, the sun god; 860 BCE-850 BCE. Šamaš sits in the E-babbar shrine and holds the rod and ring symbols of kingship (BM 91000). © The British Museum. http://oracc.museum.upenn.edu/amgg/listofdeities/utu/ Alternative interpretation, from Lewis Spence, Myths and Legends of Babylonia and Assyria, London, 1917, p. 292. "A god called Uz has for his name the Akkadian word for goat. Mr Hormuzd Rassam found a sculptured stone tablet in a temple of the sun-god at Sippara on which was an inscription to Sin, Shamash, and Ishtar, as being “set as companions at the approach to the deep in sight of the god Uz.” This god Uz is depicted as sitting on a throne watching the revolution of the solar disc, which is placed upon a table and made to revolve by means of a rope or string. He is clad in a robe of goat-skin." http://www.wisdomlib.org/mesopotamian/book/myths-and-legends-of-babylonia-and-assyria/d/doc7171.html2015-05-21T19:56:13+00:00monthlyhttps://therealsamizdat.com/2015/05/22/on-divination-in-ancient-babylonia/https://therealsamizdat.com/wp-content/uploads/2015/05/divinatory_livers_louvre_ao19837.jpgDivinatory Livers from the Louvre AO19837Divinatory clay liver models for training soothsayers. The one in the middle foretells the destruction of small cities. Baken clay, 19th–18th centuries BC, from the royal palace at Mari (now in Syria). Louvre Museum wikidata:Q19675 Department of Oriental Antiquities, Richelieu, ground floor, room 3 Accession number AO 19837 Excavated by André Parrot, 1935–1936 Source/Photographer Jastrow (2005) http://commons.wikimedia.org/wiki/File:Divinatory_livers_Louvre_AO19837.jpghttps://therealsamizdat.com/wp-content/uploads/2015/05/clay-object.jpgclay-objectSimulacrum of a sheep’s liver, inscribed with magical formulae for purposes of divination by the priests of Babylon. Photo W. A. Mansell and Co. Lewis Spence, Myths and Legends of Babylonia and Assyria, London, 1917. P. 281. http://www.wisdomlib.org/uploads/images/clay-object.jpg2015-05-21T17:44:22+00:00monthlyhttps://therealsamizdat.com/2015/05/21/spence-on-babylonian-religion-and-magic/2015-05-21T11:11:51+00:00monthlyhttps://therealsamizdat.com/2015/05/21/lewis-spence-on-the-great-temples-of-babylonia/2015-05-21T10:13:34+00:00monthlyhttps://therealsamizdat.com/2015/05/20/boaz-and-jachin-and-pillars-of-emerald-and-gold-in-the-temple-of-melkarth-in-herodotus/2015-05-20T08:47:39+00:00monthlyhttps://therealsamizdat.com/2015/05/20/divinity-of-the-high-places-and-sacred-stones/2015-05-20T08:25:14+00:00monthlyhttps://therealsamizdat.com/2015/05/19/was-the-birs-i-nimrud-the-historical-tower-of-babel/https://therealsamizdat.com/wp-content/uploads/2015/05/birs-i-nimrud-tower-of-babel.jpgBirs-i-Nimrud Tower of BabelThe Birs-i-Numrud, alleged to be the ruined remains of the historical Tower of Babel. Current dimensions are 150 feet high with a circumference of 2300 ft. https://www.pinterest.com/pin/206180489165185035/2015-05-19T05:05:58+00:00monthlyhttps://therealsamizdat.com/2015/05/18/babylonian-astro-theology/https://therealsamizdat.com/wp-content/uploads/2015/05/mardukdragon.jpgMarduk and DragonMarduk, the supreme god of Babylon. At his feet the Mushhushshu Serpent-dragon, which he overpowered when he defeated Tiamat, mother of the gods, who sought to destroy the land-dwelling gods. In this myth the Serpent-dragon was a creature of Tiamat's (for the image cf. p. 301. Stephen Herbert Langdon. The Mythology of All Races- Semitic. Vol. 5. Boston. Marshall Jones Company. 1931). This drawing is after a 9th century BCE Babylonian cylinder seal. The Assyrians later declared their God Asshur as the god who defeated Tiamat, and Marduk's serpent-dragon was portrayed as accompanying Asshur. Marduk's robe depicts the heavenly night sky with all its stars. I believe that the circular medallions hanging from his neck are among the few portrayals of the me, the tablets of destiny, in all Assyrian art. Marduk was also called "the son of the Sun," "the Sun" and "bull-calf of the Sun" (Babylonian amar-utu). http://www.bibleorigins.net/SerpentDragonMardukAsshur.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/05/mvc_220s.jpgConstellations Leo and HydraThe star constellation of Hydra as a Babylonian Serpent-Dragon called Mushussu meaning "furious snake," with horns and wings from a clay cuneiform tablet of the Persian period. According to Professor Langdon, Tammuz (Sumerian Dumuzi) was called a "Heavenly Serpent-dragon," he also noted that Ningishzida whose name means "Lord of the Good Tree" according to some scholars, was an aspect of Dumuzi/Tammuz, Dumuzi being called in hymns "Damu, the child Ningishzida." (For the drawing cf. p. 286. Stephen Herbert Langdon. The Mythology of All Races- Semitic. Vol. 5. Boston. Marshall Jones Company. 1931). http://www.bibleorigins.net/SerpentDragonMardukAsshur.html2015-05-18T12:32:29+00:00monthlyhttps://therealsamizdat.com/2015/05/18/babylonian-astrology/2015-05-18T11:46:46+00:00monthlyhttps://therealsamizdat.com/2015/05/18/digression-on-berossus-and-the-babyloniaca-continued/https://therealsamizdat.com/wp-content/uploads/2015/05/annunaki10.jpgBabylonian ZodiacI have been unable to source the origin of this illustration, which resembles the Boundary Stone of Ritti-Marduk, British Museum No. 90,858, in so many details. It is possible that the illustration is a modern artifice, integrating components from the Boundary Stone, which is dated to the reign of Nebuchadnezzar I, circa 1120 BCE. The subject matter is obviously of the Babylonian zodiac. If you locate the source of this illustration, please advise me so that I may update this page. Along the top is stretched a serpent, signifying a particular constellation. Beneath its tail is the inverted crescent of the Moon God Sin, the Four-Pointed Star or rosette of Shamash, the Sun God, and the Eight-Pointed Star of Ishtar. Celestial figures, seven in number, perhaps illustrating the cosmos as understood by the Babylonians of that era, are followed by the Scorpion, which is opposite the Zodiacal Bull in Taurus, not depicted. The remaining features in the lower register exceed my scholarship, which is meager. If you can interpret them, I would be grateful for assistance. I observe that the composite creatures in the lower register are seven in number, perhaps corresponding to the chthonic creatures associated with Tiamat. It also occurs to me that they may portray the great temples of the gods in their various cities and cult centers. I found this illustration on this page: http://www.google.co.th/imgres?imgurl=http://www.redicecreations.com/specialreports/2006/01jan/annunaki10.jpg&imgrefurl=http://pixshark.com/babylonian-zodiac.htm&h=206&w=480&tbnid=UtiwYm8SfNjwcM:&zoom=1&docid=BJ1iXAxTrNnHSM&ei=mTA9VbaUIILJuATc7YBA&tbm=isch&ved=0CCgQMygJMAk The link below is to the Boundary Stone of Ritti-Marduk. http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?partid=1&assetid=135127&objectid=3693642015-05-18T11:31:43+00:00monthlyhttps://therealsamizdat.com/2015/05/18/end-of-the-digression-on-berossus-and-the-babyloniaca/https://therealsamizdat.com/wp-content/uploads/2015/05/07asrev2.jpg07asrev2This illustration is cited as appearing as Figure 446 in “Cook (1964 Vol. 1 p.576-7),” which I take to refer to Cook H. J., “Pekah," Vetus Testamentum 14 1964, figure 446, "Ramman the Bellowing One,” pp. 576-7. I have not been able to confirm this. It allegedly portrays Ramman, “The Bellowing One,”or Adad, who is “commonly represented on the cylinders as standing on the back of a bull (Figure 446) or as planting one foot on a bull.” To my eye, this illustration portrays the Moon God, Sin, whose inverted crescent appears above his head. The Assyrian national god Ashur appears in his winged conveyance, next to the seven celestial bodies of Babylonian cosmogony. The goddess Ishtar appears at far right, her eight-pointed star at her head, and her typical warlike regalia on her back. Before her is a tree of life, or a tree of knowledge. I do not know who the figure at the center of this illustration portrays. 2015-05-18T11:26:25+00:00monthlyhttps://therealsamizdat.com/2015/05/18/a-digression-on-berossus-and-the-babyloniaca/https://therealsamizdat.com/wp-content/uploads/2015/05/sumerian-king-list-prism.jpgSumerian King List PrismA prism containing the Sumerian King List. Borossus cites ten antediluvian rulers.https://therealsamizdat.com/wp-content/uploads/2015/05/fish_demon_neo-assyrian_700bce_apm.jpgfish_demon_neo-assyrian_700BCE_apmEa, or Oannes, depicted as a fish-man. 2015-05-18T08:09:55+00:00monthlyhttps://therealsamizdat.com/2015/05/18/the-babylonian-zodiac-is-1000-years-older-than-sargon-of-accad/https://therealsamizdat.com/wp-content/uploads/2015/05/016.jpgBoundary Stone of Ritti-Marduk (Brit. Mus., No. 90,858The accompanying illustration, which is reproduced from the Boundary Stone of Ritti-Marduk (Brit. Mus., No. 90,858), supplies much information about the symbols of the gods, and of the Signs of the Zodiac in the reign of Nebuchadnezzar I, King of Babylon, about 1120 B.C.. Thus in Register 1, we have the Star of Ishtar, the crescent of the Moon-god Sin, and the disk of Shamash the Sun-god. In Reg. 2 are three stands (?) surmounted by tiaras, which represent the gods Anu, Enlil (Bel) and Ea respectively. In Reg. 3 are three altars (?) or shrines (?) with a monster in Nos. 1 and 2. Over the first is the lance of Marduk, over the second the mason's square of Nabû, and over the third is the symbol of the goddess Ninkharsag, the Creatress. In Reg. 4 are a standard with an animal's head, a sign of Ea; a two-headed snake = the Twins; an unknown symbol with a horse's head, and a bird, representative of Shuḳamuna and Shumalia. In Reg. 5 are a seated figure of the goddess Gula and the Scorpion-man; and in Reg. 6 are forked lightning, symbol of Adad, above a bull, the Tortoise, symbol of Ea (?), the Scorpion of the goddess Ishkhara, and the Lamp of Nusku, the Fire-god. Down the left-hand side is the serpent-god representing the constellation of the Hydra. http://sacred-texts.com/ane/blc/img/016.png http://sacred-texts.com/ane/blc/blc07.htm2015-05-18T04:19:11+00:00monthlyhttps://therealsamizdat.com/2015/05/18/nergal-the-destroyer/https://therealsamizdat.com/wp-content/uploads/2015/05/bee_new2.jpgbee_new2"Bird men" are depicted. https://therealsamizdat.com/wp-content/uploads/2015/05/221.jpgNergal, reverse sideThe reverse side of the god Nergal, drawn by Faucher-Gudin. This is the back of the bronze plate above; the animal-head of the god appears in relief at the top of the illustration. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-0018 https://therealsamizdat.com/wp-content/uploads/2015/05/220.jpgNergal and the Infernal QueenA depiction of the underworld, or alternatively, a portrayal of an exorcism. Wiggermann identifies Pazuzu appearing at the top, leering over a top register which contains the eight-pointed star of Ishtar, the inverted half-moon crescent of the Moon God Sin, and the lamp of Nusku. The seven celestial objects of Babylonian cosmogony are at far right, above Nusku's lamp. Earlier analysts identified the leering monster as Nergal. In the second register, seven exemplars of the Mesopotamian pandemonium appear to support the heavens. These composite creatures include ugallu, lion headed monsters with an apotropaic function, among others. The middle register could portray burial rites for new arrivals in the underworld, presided over by two fish-apkallū, or the scene could be a typical exorcism for apkallu, who played a role in banishing demons from the ill. In this register Wiggermann identifies the lion headed monsters as ugallu and the human-appearing entity as Lulal, a “minor apotropaic god.” The lower register may depict the goddess Allat, or Ereshkigal, sister of Ishtar, who reigns in the underworld. She kneels upon a horse or a donkey, which appears to be oppressed by her burden, in a boat which floats upon the waters of life. Note the lion pups suckling at her breast. Wiggermann prefers Lamaštu, and considers this 1st millennium amulet a portrayal of a Lamaštu exorcism. Drawn by Faucher-Gudin, from a bronze plaque of which an engraving was published by Clermont-Ganneau. The original, which belonged to M. Péretié, is now in the collection of M. de Clercq. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00392015-05-18T01:09:01+00:00monthlyhttps://therealsamizdat.com/2015/05/17/conflation-of-languages/2015-05-17T05:56:33+00:00monthlyhttps://therealsamizdat.com/2015/05/17/lenormant-on-the-great-babylonian-work-on-magic/2015-05-17T05:39:02+00:00monthlyhttps://therealsamizdat.com/2015/05/17/an-excerpt-from-lenormants-chaldean-magic-contrasted-with-egyptian-magic/2015-05-17T05:21:14+00:00monthlyhttps://therealsamizdat.com/2015/05/17/babylonian-magical-incantations/2015-05-17T04:49:12+00:00monthlyhttps://therealsamizdat.com/2015/05/17/the-sacred-books-of-chaldea-and-the-long-shadow-cast-by-francois-lenormant/2015-05-17T03:35:48+00:00monthlyhttps://therealsamizdat.com/2015/05/17/sins-of-man/2015-05-17T02:32:29+00:00monthlyhttps://therealsamizdat.com/2015/05/17/a-babylonian-incantation/2015-05-17T01:59:05+00:00monthlyhttps://therealsamizdat.com/2015/05/17/on-assyrian-curses/2015-05-17T01:24:51+00:00monthlyhttps://therealsamizdat.com/2015/05/16/the-power-and-magic-of-names/https://therealsamizdat.com/wp-content/uploads/2015/05/sargon-nimrud-cylinder1.jpgsargon-nimrud-cylinder1In 1847 archaeologists discovered a prism of Sargon dated to the early 8th century BC reading: "At the beginning of my royal rule, I…the town of the Samarians I besieged, conquered (2 Lines destroyed) [for the god…] who let me achieve this my triumph… I led away as prisoners [27,290 inhabitants of it (and) equipped from among them (soldiers to man)] 50 chariots for my royal corps…. The town I rebuilt better than it was before and settled therein people from countries which I had conquered. I placed an officer of mine as governor over them and imposed upon them tribute as is customary for Assyrian citizens." (Nimrud Prism IV 25-41) https://theosophical.files.wordpress.com/2011/08/sargon-nimrud-cylinder1.jpghttps://therealsamizdat.com/wp-content/uploads/2015/05/733px-sargon_ii_and_dignitary.jpg733px-Sargon_II_and_dignitarySargon II and dignitary, said to be his marshal Tartan. Low-relief from the L wall of the palace of Sargon II at Dur Sharrukin in Assyria (now Khorsabad in Iraq), c. 716–713 BC. Fouilles de Paul-Émile Botta en 1843–1844. Dimensions H. 3.30 m (10 ft. 9 ¾ in.), W. 2.30 m (7 ft. 6 ½ in.), D. 33 cm (12 ¾ in.) Current location (Inventory) Louvre Museum Department of Oriental Antiquities, Richelieu wing, ground floor, room 4 Accession number AO 19873 & AO 19874 Credit line Excavations of Paul-Émile Botta, 1843–1844 Source/Photographer Jastrow (2006) http://commons.wikimedia.org/wiki/File:Sargon_II_and_dignitary.jpg2015-05-16T05:47:36+00:00monthlyhttps://therealsamizdat.com/2015/05/16/augury-through-the-flights-of-birds-and-the-voice-of-the-thunder/2015-05-16T03:55:42+00:00monthlyhttps://therealsamizdat.com/2015/05/16/the-gods-fear-zu/2015-05-16T02:45:13+00:00monthlyhttps://therealsamizdat.com/2015/05/16/tales-of-the-storm-god-zu/2015-05-16T02:14:15+00:00monthlyhttps://therealsamizdat.com/2015/05/16/the-knowledge-of-fire-and-prognostication-were-stolen-from-the-gods/https://therealsamizdat.com/wp-content/uploads/2015/05/relief_im-dugud_louvre_ao2783.jpgRelief_Im-dugud_Louvre_AO2783Zu or Anzu (from An 'heaven' and Zu 'to know' in Sumerian language), as a lion-headed eagle, ca. 2550–2500 BCE, Louvre. Votive relief of Ur-Nanshe, king of Lagash, representing the bird-god Anzu (or Im-dugud) as a lion-headed eagle. Alabaster, Early Dynastic III (2550–2500 BCE). Found in Telloh, ancient city of Girsu. H. 21.6 cm (8 ½ in.), W. 15.1 cm (5 ¾ in.), D. 3.5 cm (1 ¼ in.) http://bharatkalyan97.blogspot.com/2013/07/legend-of-anzu-which-stole-tablets-of.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/05/genatrixan-zu.jpgGenatrixAn.ZuThe Zu Bird dominates the top of this bas relief, while the head of the figure on the right is missing, common vandalism committed by grave robbers: defacing the heads and the eyes of idols crippled their efficacy. 2015-05-16T01:41:09+00:00monthlyhttps://therealsamizdat.com/2015/04/30/more-on-ibn-wahshiyyah-and-magic/2015-05-14T13:01:04+00:00monthlyhttps://therealsamizdat.com/2015/05/13/sargon-and-the-observations-of-bel/https://therealsamizdat.com/wp-content/uploads/2015/05/015.jpgBritish Museum 77821In the Fifth Tablet of the Creation Series (l. 2) the Signs of the Zodiac are called Lumashi 12 , but unfortunately no list of their names is given in the context. Now these are supplied by the little tablet (No. 77,821) of the Persian Period of which a reproduction is here given. It has been referred to and discussed by various scholars, and its importance is very great. The transcript of the text, which is now published (see p. 68) for the first time, will be acceptable to the students of the history of the Zodiac. Egyptian, Greek, Syriac and Arabic astrological and astronomical texts all associate with the Signs of the Zodiac twelve groups, each containing three stars, which are commonly known as the "Thirty-six Dekans." The text of line 4 of the Fifth Tablet of the Creation Series proves that the Babylonians were acquainted with these groups of stars, for we read that Marduk "set up for the twelve "months of the year three stars apiece." In the List of Signs of the Zodiac here given, it will be seen that each Sign is associated with a particular month. http://www.sacred-texts.com/ane/blc/blc07.htm http://www.sacred-texts.com/ane/blc/img/015.pnghttps://therealsamizdat.com/wp-content/uploads/2015/05/astrology_manual_2.jpgastrology_manual_2This illustration is from a page on Babylonian astronomy hosted by the science faculty of the Mathematical Institute of Utrecht University. http://www.staff.science.uu.nl/~gent0113/babylon/babybibl_fixedstars.htm A dedicated work assessing the influences of Chaldean astrology on later Greek and Roman knowledge can be found in Franz Cumont, Astrology and Religion Among the Greeks and Romans, 1912. Full text available for download at several locations on the net, including: http://theosnet.net/dzyan/miscpubs/Astrology_and_Religion.pdfhttps://therealsamizdat.com/wp-content/uploads/2015/05/assyrian-star-map-from-nineveh.jpgAssyrian Star Map from Ninevehhttp://doormann.tripod.com/asssky.htm Assyrian star map from Nineveh (K 8538). Counterclockwise from bottom: Sirius (Arrow), Pegasus + Andromeda (Field + Plough), [Aries], the Pleiades, Gemini, Hydra + Corvus + Virgo, Libra. Drawing by L.W.King with corrections by J.Koch. Neue Untersuchungen zur Topographie des Babilonischen Fixsternhimmels (Wiesbaden 1989), p. 56ff.2015-05-13T08:42:18+00:00monthlyhttps://therealsamizdat.com/2015/03/07/sargon-conquerer-librarian/https://therealsamizdat.com/wp-content/uploads/2015/03/babylonian_hematite_cylinder_naram-sin.jpgbabylonian_hematite_cylinder_naram-sinA god in horned cap brandishes a mace and the forked lightening of Iva-Vul, Thunder God, and sets foot on a recumbent bull. Behind him is a leaping ibex. In front, a man, perhaps the king, in a short coat, standing full face. Behind him a man on bended knee, possibly the owner of the cylinder. Above him, a small deer is recumbent and inverted. Then a figure in a long garment, and 3 rows of cuneiform writing: "Arba Istar: son of Ibu Beled: servant of the god Naram-Sin." The king Naram-Sin, to whom a divine determinative prefix is given here, reigned in Babylonia no later than 2600 BCE. Cyprus, plate 4300. John L. Myres, Handbook of the Cesnola Collection of Antiquities from Cyprus, 1914.https://therealsamizdat.com/wp-content/uploads/2015/03/victory_stele_of_naram-sin__large.jpgVictory Stele of Naram-Sin, LouvreThe brilliance of Naram-Sin's reign is reflected in the execution of this stele, which commemorated his victory over Satuni, king of the Lullubi. The Akkadian army is climbing the steep slopes of the Zagros Mountains, home to the Lullubi. This upward march sweeps aside all resistance. To the right of a line of trees clinging to the mountainside, defeated enemies are depicted in a posture of submission. Those who have been killed are trampled underfoot by the Akkadian soldiers or drop over the precipice. These mountain people are clad in a tunic of hide and wear their long hair tied back. The composition is dominated by the lofty figure of the king, to whom all eyes - those of the Akkadian soldiers and of their Lullubi enemies - are turned. The triumphant sovereign, shown taller than the other men in the traditional manner, leads his army in the attack on the mountain. He is followed by standard bearers who march before helmeted soldiers carrying bows and axes. Naram-Sin tramples the bodies of his enemies, while a kneeling Lullubi tries to tear out the arrow piercing his throat. Another raises his hands to his mouth, begging the Akkadian king for mercy. But the conqueror's gaze is directed toward the top of the mountain. Above Naram-Sin, solar disks seem to radiate their divine protection toward him, while he rises to meet them. The Akkadian sovereign wears a conical helmet with horns - a symbol traditionally the privilege of the gods - and is armed with a large bow and an axe. This victorious ascension chiseled in stone thus celebrates a sovereign who considers himself on an equal footing with the gods. In official inscriptions, Naram-Sin's name was therefore preceded with a divine determinative. He pushed back the frontiers of the empire farther than they had ever been, from Ebla in Syria to Susa in Elam, and led his army "where no other king had gone before him.” He now appears as a universal monarch, as proclaimed by his official title "King of the Four Regions" - namely, of the whole world. http://www.louvre.fr/en/oeuvre-notices/victory-stele-naram-sin2015-05-13T07:22:48+00:00monthlyhttps://therealsamizdat.com/2015/05/13/more-totemism/https://therealsamizdat.com/wp-content/uploads/2015/05/isztar-i-gilgamesz-na-wazie.jpgisztar i gilgamesz na wazieIshtar is depicted at far left, wearing the horned headdress of divinity, with weapons on her back and a long knife in her hand. A worshipper presents a sacrificial animal, next to an uncertain goddess depicted with water flowing from her vase. Ea appears with a fishtail hanging behind him, and an antelope bucking beside him. I am not certain which goddess appears at far right. 2015-05-13T06:36:48+00:00monthlyhttps://therealsamizdat.com/2015/05/13/totemic-depictions-of-the-gods/https://therealsamizdat.com/wp-content/uploads/2015/05/tumblr_mqrtsn67ap1s1fgejo1_500.jpgtumblr_mqrtsn67Ap1s1fgejo1_500A boundary stone. The eight-pointed star of Ishtar appears at top left, the crescent moon of the Moon God Sin is at top center, and the symbol of the Sun God Shamas appears at top right. https://therealsamizdat.com/wp-content/uploads/2015/05/img_43261.jpgIMG_4326Winged bulls with human faces guard the approach to the god Nebo. 2015-05-13T05:50:13+00:00monthlyhttps://therealsamizdat.com/2015/05/13/semiramis-queen-of-assyria/https://therealsamizdat.com/wp-content/uploads/2015/05/assyrian-ishtar.jpgIshtar AssyriaIshtar receives the worship of an Amazon. Ishtar stands on a lion, holding a bow with arrows at her back. Her eight-pointed star is atop her head. Lusty antelopes rear on the right side, perhaps signifying the god Ea. The portrayal of the tree is somewhat problematic, as it differs from the iconic depictions of the sacred tree common in Neo-Assyrian art. https://therealsamizdat.com/wp-content/uploads/2015/05/ishtar-tammuz.jpgIshtar-TammuzTammuz and Ishtar. 2015-11-13T01:40:51+00:00monthlyhttps://therealsamizdat.com/2015/05/13/an-accadian-hymn-to-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/05/1l-ishtar-her-8-pointed-star-symbol1.jpg1l-Ishtar-her-8-pointed-star-symbol1The original relief of the drawing above. https://therealsamizdat.com/wp-content/uploads/2015/05/ishtar-arbela.jpgishtar-arbelaIshtar, in a characteristic posture atop a lion, her animal. The goddess has weaponry on her back, and handles her lion with a leash. Her eight-pointed star is on her head. 2015-05-13T02:29:34+00:00monthlyhttps://therealsamizdat.com/2015/05/11/the-rites-of-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/05/ishtar.jpgIshtarThe Burney Relief, Babylon (1800-1750 BCE). A portrayal of Ishtar or Ereshkigal. In line with the descriptions of Berossos, this goddess has wings and owl's feet. https://upload.wikimedia.org/wikipedia/commons/1/19/Burney_Relief_Babylon_-1800-1750.JPGhttps://therealsamizdat.com/wp-content/uploads/2015/05/640px-ishtar_eshnunna_louvre_ao12456.jpg640px-Ishtar_Eshnunna_Louvre_AO12456Ishtar in terracotta relief, early 2nd millennium BC., Eshnunna. Currently in the Louvre. Department of Near Eastern antiquities, Richelieu, ground floor, room 3, case 6 Accession number AO 12456 Purchased 1930 http://commons.wikimedia.org/wiki/File:Ishtar_Eshnunna_Louvre_AO12456.jpg2015-05-11T11:14:27+00:00monthlyhttps://therealsamizdat.com/2015/05/11/morning-star-evening-star-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/05/img_4326.jpgIMG_4326Nebo in the British Museum. https://therealsamizdat.com/wp-content/uploads/2015/05/191.jpg191Messenger of the gods, Nebo. From a statute in the British Museum. George Rawlinson - Source: Seven Great Monarchies Of The Ancient Eastern World, Vol 1. (1875) http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00182015-05-10T22:03:30+00:00monthlyhttps://therealsamizdat.com/2015/05/11/the-avarice-of-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/05/a27903_mg_80691.jpgA27903Iraq Akkadian Period Reign of Naramsin or Sharkalishari, ca. 2254-2193 B.C. Black stone Purchased in New York, 1947 Oriental Institute Museum A27903 This cylinder seal was dedicated to a little-known goddess, Ninishkun, who is shown interceding on the owner's behalf with the great goddess Ishtar. Ishtar places her right foot upon a roaring lion, which she restrains with a leash. The scimitar in her left hand and the weapons sprouting from her winged shoulders signify her war-like character. https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamiahttps://therealsamizdat.com/wp-content/uploads/2015/05/ishtar_14199_lg.jpgishtar_14199_lgI am unsure of the provenance of this drawing of a seal impression. The goddess Istar appears at far left, the vault of the heavens at her back, identified by her idiosyncratic eight-pointed star atop her head. The Moon God Sin is depicted at center, denoted by his inverted crescent moon. 2019-07-09T13:33:52+00:00monthlyhttps://therealsamizdat.com/2015/05/10/syncretic-istar/https://therealsamizdat.com/wp-content/uploads/2015/05/173.jpg173Drawn by Faucher-Gudin, from an intaglio at Rome. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00182015-05-09T19:49:35+00:00monthlyhttps://therealsamizdat.com/2015/05/10/the-tree-of-life-the-tree-of-knowledge/https://therealsamizdat.com/wp-content/uploads/2015/05/34000.jpg34000Donald A. MacKenzie, Myths of Babylonia and Assyria, 1915, p. 340. http://www.sacred-texts.com/ane/mba/img/34000.jpghttps://therealsamizdat.com/wp-content/uploads/2015/05/833b283184cac300003fe30ac1fe2c60.jpg833b283184cac300003fe30ac1fe2c60Alabaster relief from Nimroud, in the Louvre. http://world-mysteries.com/mpl.htmhttps://therealsamizdat.com/wp-content/uploads/2015/05/anunnaki-gods-iraq.jpegAnunnaki-Gods-IraqStone relief from the throne room of Ashurnasirpal II. Nimrud (ancient Kalhu), northern Iraq. Neo-Assyrian, 870–860 BC. This Assyrian relief is from the throne room of the North-West Palace of Ashurnasirpal II (reigned 883-859 BC) at Nimrud in northern Iraq. It was originally positioned behind the king’s throne. Ashurnasirpal appears twice, shown from two sides, dressed in ritual robes and holding a mace symbolising his authority. The figure of the king on the right makes a gesture of worship to a god in a winged disk in the top centre of the relief. The source of the king’s power may be Ashur, the national god, or Shamash, the god of the sun and justice. He holds a ring in one hand, an ancient Mesopotamian symbol of god-given kingship. The figure of the king on the left appears to gesture towards a Sacred Tree in the centre. This balanced combination of steams and foliage is a symbol of fertility and abundance given by the gods. Behind the king, on either side of the relief, is a winged protective spirit who blesses and purifies Ashurnasirpal using a cone-shaped object to sprinkle liquid from a ritual bucket. The relief thus summarises visually the main ideas of Assyrian kingship; he is the source of abundance provided by the gods. Ancient visitors approaching the enthroned king would have thus seen three royal figures, the living king facing them, and, on either side of him, two carved images showing Ashurnasirpal’s relationship with the gods. Emerging from behind the king himself would be the Sacred-Tree. There was another almost identical relief opposite the main door of the throne room, and similar scenes occupied prominent positions in other Assyrian palaces. They were also embroidered on the royal clothes. J.E. Reade, Assyrian sculpture (London, The British Museum Press, 1983) Excavated by Austen Henry Layard, 1845-7 ME 124531, Room 7-8: Assyria: Nimrud http://www.britishmuseum.org/explore/highlights/highlight_objects/me/s/stone_throne_room_relief.aspxhttps://therealsamizdat.com/wp-content/uploads/2015/05/img_4359.jpgIMG_4359Stone relief from the throne room of Ashurnasirpal II. Nimrud (ancient Kalhu), northern Iraq. Neo-Assyrian, 870–860 BC. This Assyrian relief is from the throne room of the North-West Palace of Ashurnasirpal II (reigned 883-859 BC) at Nimrud in northern Iraq. It was originally positioned behind the king’s throne. Ashurnasirpal appears twice, shown from two sides, dressed in ritual robes and holding a mace symbolising his authority. The figure of the king on the right makes a gesture of worship to a god in a winged disk in the top centre of the relief. The god, who is the source of the king’s power, may be Ashur, the national god, or Shamash, the god of the sun and justice. He holds a ring in one hand, an ancient Mesopotamian symbol of god-given kingship. The figure of the king on the left appears to gesture towards a Sacred Tree in the centre. This balanced combination of steams and foliage is a symbol of fertility and abundance given by the gods. Behind the king, on either side of the relief, is a winged protective spirit who blesses and purifies Ashurnasirpal using a cone-shaped object to sprinkle liquid from a ritual bucket. The relief thus summarises visually the main ideas of Assyrian kingship; he is the source of abundance provided by the gods. Ancient visitors approaching the enthroned king would have thus seen three royal figures, the living king facing them, and, either side of him, two carved images showing Ashurnasirpal’s relationship with the gods. Emerging from behind the king himself would be the Sacred-Tree. There was another almost identical relief opposite the main door of the throne room, and similar scenes occupied prominent positions in other Assyrian palaces. They were also embroidered on the royal clothes. J.E. Reade, Assyrian sculpture (London, The British Museum Press, 1983) Excavated by Austen Henry Layard, 1845-7 ME 124531, Room 7-8: Assyria: Nimrud http://www.britishmuseum.org/explore/highlights/highlight_objects/me/s/stone_throne_room_relief.aspx2024-07-15T04:22:35+00:00monthlyhttps://therealsamizdat.com/2015/05/09/the-world-tree-of-eridu/2015-05-09T16:19:38+00:00monthlyhttps://therealsamizdat.com/2015/05/06/evolution-of-tammuz/https://therealsamizdat.com/wp-content/uploads/2015/05/osiris03.jpgosiris03Sarcophagus of Psusennes 1 (early 10th century BCE) formed as Osiris, with crook and frail placed to form a cross. From National Museum, Cairo. http://i-cias.com/e.o/osiris.htmhttps://therealsamizdat.com/wp-content/uploads/2015/05/tammuzgraingod.jpgtammuzgraingodProfessor Langdon suggested that the below seated deity might be Tammuz as a god of grain and vegetation. Ears of grain grow from his shoulders (cf. p. 90. Stephen Herbert Langdon. The Mythology of All Races- Semitic. Vol. 5. Boston. Marshall Jones Company. 1931). Langdon noted that Tammuz/Dumuzi had many roles and manifestations. He was not only associated with dying and resurrected vegetation, he was also identified with freshwater, for water was essential in the irrigation canals of lower Mesopotamia to sustain life. A number of hymns ask Damu/Dumuzi to "arise from the river," to a degree, the annual flooding or rising of the Euphrates and Tigris rivers would assure plentiful water for crops. "O man, my Damu, my irrigator thou art." (p. 343, Langdon) http://www.bibleorigins.net/TammuzGrainGodSeal.html2015-05-09T15:07:50+00:00monthlyhttps://therealsamizdat.com/2015/05/09/tammuz-attys-hadad-adonis-gingras-artemis-istar-aphrodite-semiramis-gingira/https://therealsamizdat.com/wp-content/uploads/2015/05/dumuzicherubim.jpgDumuziCherubim"Cylinder seal impression which may portray Dumuzi retained in the underworld, flanked by snakes." (cf. illustration and text on p. 71. Henrietta McCall. Mesopotamian Myths. London. British Museum Publications in cooperation with the University of Texas Press, Austin. 1990, 1993) http://www.bibleorigins.net/CherubimOrigins.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/05/190.jpgIshtarDrawn by Faucher-Gudin, from a heliogravure in Ménant's Recherches sur la Glyptique orientale. http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00182015-05-09T14:57:44+00:00monthlyhttps://therealsamizdat.com/2015/05/03/conflation-of-resurrection-gods-tammuz-adonis-and-osiris/https://therealsamizdat.com/wp-content/uploads/2015/05/horus-osiris-isis-louvre.jpgHorus, Osiris, Isis, LouvreOsiris on a lapis lazuli pillar in the middle, flanked by Horus on the left and Isis on the right (22nd dynasty, Louvre, Paris). Public Domain Uploaded by Borislav Created: between 874 and 850 BC (Twenty-second dynasty) Guillaume Blanchard, Own work, July 2004, Osiris, Isis and Horus: pendant bearing the name of King Osorkon II http://en.wikipedia.org/wiki/Osiris#/media/File:Egypte_louvre_066.jpg2015-05-03T05:35:00+00:00monthlyhttps://therealsamizdat.com/2015/05/03/the-lamentations-for-tammuz/https://therealsamizdat.com/wp-content/uploads/2015/05/0_monument_func3a9raire_-_adonis_mourant_-_museu_gregoriano_etrusco.jpg0_Monument_funéraire_-_Adonis_mourant_-_Museu_Gregoriano_EtruscoMonument funéraire, Adonis mourant: Museu Gregoriano Etrusco, Vatican. Uploaded by Jean-Pol GRANDMONT http://en.wikipedia.org/wiki/Adonis#/media/File:0_Monument_funéraire_-_Adonis_mourant_-_Museu_Gregoriano_Etrusco.JPG2015-05-03T03:59:24+00:00monthlyhttps://therealsamizdat.com/2015/05/03/babylonian-blood-sacrifice/https://therealsamizdat.com/wp-content/uploads/2015/05/babylonian-sacrifice-to-ishtar.jpgBabylonian Sacrifice to IshtarDrawn by Faucher-Gudin, from an Assyrian intaglio illustrated in A. Rich, Narrative of a Journey to the Site of Babylon in 1811. The sacrifice of the goat, or rather its presentation to the god, is not infrequently represented on the Assyrian bas-reliefs. HISTORY OF EGYPT, CHALDEA, SYRIA, BABYLONIA, AND ASSYRIA By G. MASPERO http://www.gutenberg.org/files/17323/17323-h/17323-h.htm#linkBimage-00182015-05-03T02:28:46+00:00monthlyhttps://therealsamizdat.com/2015/05/03/priests-and-priestesses-in-babylonia/https://therealsamizdat.com/wp-content/uploads/2015/05/00099452_000.jpg00099452_000From left, Storm God Ninurta, with bows and arrows. Ishtar, queen of heaven and earth is elevated with wings and spears and maces on her shoulders. The tree of life sprouts to her right, our left. The Sun God Shamash rises from the mountain Kur in the center, with rays of light on his shoulder. The God of Water and Wisdom, Enki/Ea battles the bird-god Imdugud/Anzu, with depictions of the Tigris and Euphrates rivers and fish coursing from his shoulders. At far right is the deified vizier Usmu, the two-faced. All gods wear conical hats with four pairs of horns. At far left is the word Adda in Accadian cuneiform, "Scribe." Accordingly this cylinder seal is known as the Seal of Adda, Akkadian period, 2350-2100 BCE. British Library. [No. 89,115.] http://www.ancientworlds.net/aw/Article/787375https://therealsamizdat.com/wp-content/uploads/2015/05/a27903_mg_8069.jpgA27903Iraq, Akkadian Period Reign of Naramsin or Sharkalishari, ca. 2254-2193 B.C. Black stone 4.2 cm H, 2.5 cm W Purchased in New York, 1947 Oriental Institute Museum A27903 This cylinder seal was dedicated to the goddess, Ninishkun, who is interceding on the owner's behalf with the great goddess Ishtar. Ishtar places her right foot upon a roaring lion, which she restrains with a leash. The scimitar in her left hand and the weapons sprouting from her winged shoulders are a reference to her martial qualities. https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamia2015-05-03T00:52:14+00:00monthlyhttps://therealsamizdat.com/2015/04/27/more-on-the-babylonian-zodiac-2/https://therealsamizdat.com/wp-content/uploads/2015/04/zodiac-of-dendera.jpgzodiac of denderaThe Zodiac of Dendera (or “Dendara”), a stone diagram from an Egyptian temple dated to the mid-1st century BCE, depicts the twelve signs of the zodiac and the 36 Egyptian decans, and numerous other constellations and astronomical phenomena. The Hellenistic-era portrayal of the zodiac is dated to between June 15th and August 15th, 50 BCE based on astronomical data in the diagram. The positions of planets in specific signs of the zodiac and eclipses that took place on March 7th, 51 BCE and September 25, 52 BCE are depicted. The Dendera Egyptian temple complex dates back to the 4th century BCE, during the rule of the last native Egyptian pharaoh Nectanebo II. It was renovated by later Hellenistic and Roman rulers. http://horoscopicastrologyblog.com/2007/05/24/the-zodiac-of-dendera/https://therealsamizdat.com/wp-content/uploads/2015/04/assyrian-star-map-from-nineveh.jpgAssyrian Star Map from NinevehAssyrian star map from Nineveh (K 8538). Counterclockwise from bottom: Sirius (Arrow), Pegasus + Andromeda (Field + Plough), [Aries], the Pleiades, Gemini, Hydra + Corvus + Virgo, Libra. Drawing by L.W.King with corrections by J.Koch. Neue Untersuchungen zur Topographie des Babilonischen Fixsternhimmels (Wiesbaden 1989), p. 56ff. http://doormann.tripod.com/asssky.htm2015-05-03T00:17:43+00:00monthlyhttps://therealsamizdat.com/2015/05/03/an-excerpt-from-the-prophecies-of-baba/2015-05-03T00:07:51+00:00monthlyhttps://therealsamizdat.com/2015/04/30/examples-of-magic-in-the-filaha/2015-05-01T03:29:05+00:00monthlyhttps://therealsamizdat.com/2015/04/27/babylon-imperial-polytheism/https://therealsamizdat.com/wp-content/uploads/2015/04/khaldi.jpgKhaldiḪaldi was the chief deity of the Ararat (Urartu) pantheon. His shrine at Ardini (likely from Armenian Artin), was in Akkadian Muṣaṣir (Exit of the Serpent/Snake). Of all the gods of the Ararat (Urartu) pantheon, most inscriptions are dedicated to Khaldi or Hayk (Armenian: Հայկ) or Hayg, also known as Haik Nahapet (Հայկ Նահապետ, Hayk the Tribal Chief), the legendary patriarch of the Armenian nation. He is portrayed as a man standing on a lion. The kings of Urartu prayed to Khaldi for victory in battle. Temples dedicated to Khaldi were adorned with weapons. https://aratta.wordpress.com/2014/10/25/kaldikali-hel/2015-05-01T03:18:54+00:00monthlyhttps://therealsamizdat.com/2015/04/30/ibn-wahshiyya-in-historical-context/2015-04-30T22:19:47+00:00monthlyhttps://therealsamizdat.com/2015/04/30/ibn-wahshiyya-and-black-magic/2015-04-30T08:45:10+00:00monthlyhttps://therealsamizdat.com/2015/04/29/on-ibn-wahshiyya/2015-04-29T16:40:30+00:00monthlyhttps://therealsamizdat.com/2015/04/29/ibn-wayshiyya-and-magic/https://therealsamizdat.com/wp-content/uploads/2015/04/ibn-wahshiyyah-hieroglyphs.jpgIbn Wahshiyyah HieroglyphsHiéroglyphe reproduits par Ibn Wahshiyyah, Paris, Bibliothèque Nationale, MS Arabe 6805 folios 92b. ff http://www.esoblogs.net/6946/ibn-wahshiyya-et-la-magie-2/2015-04-29T10:49:57+00:00monthlyhttps://therealsamizdat.com/2015/04/27/sala-of-the-copper-hand-ishtar-evening-star/2015-04-27T03:15:29+00:00monthlyhttps://therealsamizdat.com/2015/04/26/animist-origins-of-babylonian-celestial-religion/https://therealsamizdat.com/wp-content/uploads/2015/04/babylonian-astrology-3.jpghttp://www.staff.science.uu.nl/~gent0113/babylon/babybibl_fixedstars.htmThis illustration is from a page on Babylonian astronomy hosted by the science faculty of the Mathematical Institute of Utrecht University. http://www.staff.science.uu.nl/~gent0113/babylon/babybibl_fixedstars.htm A dedicated work assessing the influences of Chaldean astrology on later Greek and Roman knowledge can be found in Franz Cumont, Astrology and Religion Among the Greeks and Romans, 1912. Full text available for download at several locations on the net, including: http://theosnet.net/dzyan/miscpubs/Astrology_and_Religion.pdfhttps://therealsamizdat.com/wp-content/uploads/2015/04/babylonian-astrology-2.jpgBabylonian Astrology, 2This illustration is from a page on Babylonian astronomy hosted by the science faculty of the Mathematical Institute of Utrecht University. http://www.staff.science.uu.nl/~gent0113/babylon/babybibl_fixedstars.htm A dedicated work assessing the influences of Chaldean astrology on later Greek and Roman knowledge can be found in Franz Cumont, Astrology and Religion Among the Greeks and Romans, 1912. Full text available for download at several locations on the net, including: http://theosnet.net/dzyan/miscpubs/Astrology_and_Religion.pdfhttps://therealsamizdat.com/wp-content/uploads/2015/04/babylonian-astrology-1.jpgBabylonian Astrology, 1This illustration is from a page on Babylonian astronomy hosted by the science faculty of the Mathematical Institute of Utrecht University. http://www.staff.science.uu.nl/~gent0113/babylon/babybibl_fixedstars.htm A dedicated work assessing the influences of Chaldean astrology on later Greek and Roman knowledge can be found in Franz Cumont, Astrology and Religion Among the Greeks and Romans, 1912. Full text available for download at several locations on the net, including: http://theosnet.net/dzyan/miscpubs/Astrology_and_Religion.pdf2015-04-26T09:56:49+00:00monthlyhttps://therealsamizdat.com/2015/04/23/nascence-of-the-babylonian-zodiac/https://therealsamizdat.com/wp-content/uploads/2015/04/babylonian-star-map.jpgBabylonian Star MapThe first complete reconstruction of the Babylonian heavens in the modern era. For more information the reader is referred to ‘Babylonian Star-lore, An Illustrated Guide to the Star-lore and Constellations of Ancient Babylonia’ by Gavin White. © 2007, Gavin White. http://solariapublications.com/2011/10/25/map-2-full-reconstruction-of-the-babylonian-star-map/https://therealsamizdat.com/wp-content/uploads/2015/04/babylonian-star-chart.jpgBabylonian Star ChartAssyrian star planisphere found in the library of the Assyrian king Ashurbanipal (Aššur-bāni-apli – reigned 668-627 BCE) at Nineveh. The function of this unique 13-cm diameter clay tablet, in which the principal constellations are positioned in eight sectors, is disputed. The texts and drawings appear to be astro-magical in nature. Kuyunjik Collection, British Museum, K 8538 [= CT 33, 10]. London. http://www.staff.science.uu.nl/~gent0113/babylon/babybibl.htm2015-04-23T11:15:47+00:00monthlyhttps://therealsamizdat.com/2015/04/23/hymns-on-the-seven-matu-gods/2019-09-10T13:37:59+00:00monthlyhttps://therealsamizdat.com/2015/04/23/winds-and-the-babylonian-concept-of-evil/https://therealsamizdat.com/wp-content/uploads/2015/04/ishtar-cylinder-seal.jpegA27903https://therealsamizdat.com/wp-content/uploads/2015/04/sumerian-king-list-prism.pngSumerian King List Prismhttps://therealsamizdat.com/wp-content/uploads/2015/04/pazuzu-wind-demon.jpegA25413 FrontIraq ca. 800-600 B.C. Bronze Purchased in New York, 1943 Oriental Institute Museum A25413 The demon Pazuzu stands but has a scorpion's body, feathered wings, avian legs, talons, and a lion face front and back. Pazuzu, the "king of the evil wind demons," was not unfriendly. As an enemy of the Lamashtu demon, Pazuzu is portrayed on amulets for childbirth. The ring at the top of this figurine suggests that it was such an amulet. https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamiahttps://therealsamizdat.com/wp-content/uploads/2015/04/4-faced-goddess.jpegA7119Four faced wind demon. Old Babylonian Period, 18th-17th century B.C. Purchased in Baghdad, 1930 Oriental Institute Museum A7119 University of Chicago https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamiahttps://therealsamizdat.com/wp-content/uploads/2015/04/4-faced-god.jpegA7120Old Babylonian Period, 18th-17th century B.C. Bronze Purchased in Baghdad, 1930 Oriental Institute Museum A7120 University of Chicago https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamiahttps://therealsamizdat.com/wp-content/uploads/2015/04/4-faced-god-sideview.jpg4 Faced God SideviewFour faced statuette, representing the god of the four winds. The god wears a low cap with a pair of horns meeting above each face. He carries a scimitar in his right hand and places his left foot upon the back of a crouching ram. https://oi.uchicago.edu/collections/highlights/highlights-collection-mesopotamia2015-04-23T09:09:23+00:00monthlyhttps://therealsamizdat.com/2015/04/14/asshur-god-of-war/https://therealsamizdat.com/wp-content/uploads/2015/04/b5de3e9382826c74995b928ce44faf761.jpgb5de3e9382826c74995b928ce44faf76Seal of Asshur, Assyrian god of war. 2015-04-23T06:26:25+00:00monthlyhttps://therealsamizdat.com/2015/04/12/nebo-god-of-wisdom-scribe-of-the-gods-patron-of-writing/https://therealsamizdat.com/wp-content/uploads/2015/04/thoth2.jpgThothhttps://therealsamizdat.com/wp-content/uploads/2015/04/926968019_4_edfu-thoth-carving-eg0239jhp.jpg926968019_4_Edfu-Thoth-Carving-EG0239JHPhttps://therealsamizdat.com/wp-content/uploads/2015/04/18-egyptian-god-thoth.jpg18 Egyptian god Thothhttps://therealsamizdat.com/wp-content/uploads/2015/04/thoth_by_myp55.jpgThoth_by_myp55A depiction of the Egyptian god of writing, Thoth. https://therealsamizdat.com/wp-content/uploads/2015/04/thoth1.jpgthothhttps://therealsamizdat.com/wp-content/uploads/2015/04/stargate-4-and-baby-guinness-269.jpgstargate-4-and-baby-guinness-269https://therealsamizdat.com/wp-content/uploads/2015/04/egypt_4309_1536x1022.jpgEgypt_4309_1536x1022https://therealsamizdat.com/wp-content/uploads/2015/04/bta02308.jpgbta02308https://therealsamizdat.com/wp-content/uploads/2015/04/images.jpegimageshttps://therealsamizdat.com/wp-content/uploads/2015/04/thoth.jpgthoth2017-03-14T06:23:05+00:00monthlyhttps://therealsamizdat.com/2015/04/23/on-the-babylonian-winds/https://therealsamizdat.com/wp-content/uploads/2015/04/640px-nabu-lawrie-highsmith1.jpeg640px-Nabu-Lawrie-HighsmithNabu, or Nebo, sculpted bronze figure by Lee Lawrie. Door detail, east entrance, Library of Congress John Adams Building, Washington, D.C. Photographed 2007 by Carol Highsmith (1946–), who explicitly placed the photograph in the public domain. - Library of Congress, Prints & Photographs Division. http://en.wikipedia.org/wiki/Nabu#/media/File:Nabu-Lawrie-Highsmith.jpeg2015-04-23T04:42:06+00:00monthlyhttps://therealsamizdat.com/2015/04/16/shamash-sun-god-god-of-justice/https://therealsamizdat.com/wp-content/uploads/2015/04/00099452_000.jpg00099452_000From left, Storm God Ninurta, with bows and arrows. Ishtar, queen of heaven and earth, is elevated, with wings and spears and maces on her shoulders. The tree of life sprouts to her right, our left. The Sun God Shamash rises from the mountain Kur in the center, with rays of light on his shoulder. The God of Water and Wisdom, Enki/Ea battles the bird-god Imdugud/Anzu, with depictions of the Tigris and Euphrates rivers and fish coursing from his shoulders. At far right is the deified vizier Usmu, the two-faced. All gods wear conical hats with four pairs of horns. At far left is the word Adda in Accadian cuneiform, "Scribe." Accordingly this cylinder seal is known as the Seal of Adda, Akkadian period, 2350-2100 BCE. British Library. http://www.ancientworlds.net/aw/Article/787375https://therealsamizdat.com/wp-content/uploads/2015/04/shamash-2.jpgShamash 2Bas relief of the Tablet of Shamash, portraying the god Shamash on his throne, IXth century BCE. British Museum. 2015-04-23T03:25:35+00:00monthlyhttps://therealsamizdat.com/2015/04/17/nergal-god-of-death/https://therealsamizdat.com/wp-content/uploads/2015/04/nergal_patron_god_kutha.jpgnergal_patron_god_kuthaA depiction of Nergal, patron god of Kutha. https://therealsamizdat.com/wp-content/uploads/2015/04/sayce653.jpgsayce652015-04-23T03:09:07+00:00monthlyhttps://therealsamizdat.com/2015/04/17/conquering-the-gods/https://therealsamizdat.com/wp-content/uploads/2015/04/emblem_of_asshur.jpgEmblem_of_Asshurhttps://therealsamizdat.com/wp-content/uploads/2015/04/mvc-189s.jpgMVC-189Shttps://therealsamizdat.com/wp-content/uploads/2015/04/mvc_017s1.jpgmvc_017sAssyrian depiction of the god Asshur, his symbol. https://therealsamizdat.com/wp-content/uploads/2015/04/mvc035s.jpgmvc035sAsshur with fiery flames erupting from his body (Austen Henry Layard. A Popular Account of Discoveries At Nineveh. London. John Murray. 1852) p. 212. http://www.bibleorigins.net/Sundiscarcherdrawnbow.html 2015-04-23T02:38:27+00:00monthlyhttps://therealsamizdat.com/2015/04/23/cult-of-nabu-at-calah/https://therealsamizdat.com/wp-content/uploads/2015/04/rawlinsons_nebo.jpgRawlinson's_NeboGeorge Rawlinson - Source: Seven Great Monarchies Of The Ancient Eastern World, Vol 1. (1875) The Chaldean god Nebo, from a statue in the British Museum. http://www.totallyfreeimages.com/56/Nebo.https://therealsamizdat.com/wp-content/uploads/2015/04/screenshot-2015-04-17-09-52-46.jpgScreenshot 2015-04-17 09.52.46Stephen Thompson - Asshur, Assyrian God, Marble Relief, British Museum, 1872 The Catalogue of a Series of Photographs from the Collections of The British Museum (Photographed by S. Thompson), Part III, W.A. Mansell & Co, London, 1872, p. 30. In the Nimrud Gallery of the Museum, Eastern side, #355. B.C. 884. Marble slab. Eagle-headed winged deity Asshur (the chief of all the Gods), holding cone and basket, (supposed to represent the receptacle in which the divine gifts are stored,) and standard inscriptions. https://www.flickr.com/photos/photohistorytimeline/10171487505/2015-04-23T02:24:53+00:00monthlyhttps://therealsamizdat.com/2015/04/17/trinities-versus-male-female-dualism/https://therealsamizdat.com/wp-content/uploads/2015/04/oim_a279033.jpgOIM_A27903Goddess Ishtar, center, with wings, standing armed with one foot on a lion, her symbol. The goddess is portrayed wearing the horned headdress of divinity and indistinct weaponry on her back. https://therealsamizdat.com/wp-content/uploads/2015/04/img_42902.jpgIMG_4290This finely cut seal depicts Ishtar, Mesopotamian goddess of sexuality and warfare. Her strength as a warrior is stressed here, as she is shown with weapons rising from her shoulders. Ishtar appears to have been associated at an early period with the Sumerian goddess Inanna and both deities are depicted with symbols of fertility, such as the date palm, and of aggression, such as the lion. This iconography survived relatively unchanged for over a thousand years. Here, Ishtar's astral quality is also emphasized: above her crown is a representation of the planet Venus. In the first millennium BC more unusual stones were used to make seals: this one is made of green garnet, which may have come from northern Pakistan. British Museum, ME 89769, acquired 1835. D. Collon, First impressions: cylinder seals (London, The British Museum Press, 1987) H. Frankfort, Cylinder seals (London, Macmillan, 1939) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/g/garnet_cylinder_seal_ishtar.aspx 2015-04-23T02:18:42+00:00monthlyhttps://therealsamizdat.com/2015/04/17/assyrian-monotheism-versus-babylonian-pantheism/https://therealsamizdat.com/wp-content/uploads/2015/04/mvc_017s.jpgmvc_017sAusten Henry Layard. A Popular Account of Discoveries At Nineveh. London. John Murray. 1852, p. 211. http://www.bibleorigins.net/Sundiscarcherdrawnbow.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/04/mvc207.jpgmvc207Assyrian bas-relief perhaps showing their warrior god Asshur as an Eagle, accompanying Assyrian warriors from the west palace at Nimroud, biblical Calah (p. 214. Austen Henry Layard. A Popular Account of Discoveries at Nineveh. London. John Murray. 1852). http://www.bibleorigins.net/SundiscEagleAssyrian.html2015-04-23T01:56:43+00:00monthlyhttps://therealsamizdat.com/2015/04/16/on-dagon-anu-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/04/img_42901.jpgIMG_4290Ishtar, goddess of sexuality and warfare. She appears frequently on seals, relief carvings, and in descriptions as a mighty warrior who protects the king. Ishtar was associated at an early period with the Sumerian goddess Inanna and both deities are depicted with symbols of fertility, such as the date palm, and of aggression, such as the lion. This iconography survived relatively unchanged for over a thousand years. Here, Ishtar's astral quality is also emphasized: above her crown is a representation of the planet Venus. In the first millennium BC more unusual stones were used to make seals: this one is made of green garnet, which may have come from northern Pakistan. British Museum, ME 89769, acquired 1835. D. Collon, First impressions: cylinder seals (London, The British Museum Press, 1987) H. Frankfort, Cylinder seals (London, Macmillan, 1939) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/g/garnet_cylinder_seal_ishtar.aspx https://therealsamizdat.com/wp-content/uploads/2015/04/img_4289.jpgiishtdr001p1Detail of the goddess Ishtar. From a cylinder seal in the British Museum. https://therealsamizdat.com/wp-content/uploads/2015/04/oim_a279032.jpgOIM_A27903The goddess Ishtar, wearing the horned headdress of divinity, with spears and maces on her back. The goddess is winged, and stands with her foot upon a lion, her sacred animal. 2015-04-16T22:59:02+00:00monthlyhttps://therealsamizdat.com/2015/04/16/unu-ki-unuk-uruk-erech/2015-04-16T08:25:57+00:00monthlyhttps://therealsamizdat.com/2015/04/16/on-the-annunaki/2015-04-16T07:44:58+00:00monthlyhttps://therealsamizdat.com/2015/04/12/ea-father-of-merodach/https://therealsamizdat.com/wp-content/uploads/2015/04/an00604413_001_l.jpgAN00604413_001_lA bird man appears before a god, there are horns of divinity on some of these figures, as there are on the god, who could be Ea, with water coursing from his shoulders. 2015-04-15T18:29:32+00:00monthlyhttps://therealsamizdat.com/2015/04/14/zu-thunder-god-and-the-tablets-of-destiny/https://therealsamizdat.com/wp-content/uploads/2015/04/genatrixan-zu.jpgGenatrixAn.ZuThe Zu Bird appears to dominate the top of this bas relief, while the head of the figure on the right is missing, common vandalism committed by grave robbers: defacing the heads and the eyes of idols crippled their efficacy. https://therealsamizdat.com/wp-content/uploads/2015/04/relief_im-dugud_louvre_ao2783.jpgRelief_Im-dugud_Louvre_AO2783Zu or Anzu (from An 'heaven' and Zu 'to know' in Sumerian), as a lion-headed eagle, ca. 2550–2500 BCE, Louvre. Votive relief of Ur-Nanshe, king of Lagash, representing the bird-god Anzu (or Im-dugud) as a lion-headed eagle. Alabaster, Early Dynastic III (2550–2500 BCE). Found in Telloh, ancient city of Girsu. H. 21.6 cm (8 ½ in.), W. 15.1 cm (5 ¾ in.), D. 3.5 cm (1 ¼ in.) http://bharatkalyan97.blogspot.com/2013/07/legend-of-anzu-which-stole-tablets-of.html2015-04-15T18:20:14+00:00monthlyhttps://therealsamizdat.com/2015/04/15/lady-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/04/img_4290.jpgIMG_4290Ishtar, Mesopotamian goddess of sexuality and warfare. The star atop her crown is Venus, the planet with which she was identified. In the first millennium BC unusual stones were used to make seals: this seal is made of green garnet, which may have come from northern Pakistan. British Museum, ME 89769, acquired 1835. http://www.britishmuseum.org/explore/highlights/highlight_objects/me/g/garnet_cylinder_seal_ishtar.aspx https://therealsamizdat.com/wp-content/uploads/2015/04/oim_a279031.jpgOIM_A27903https://therealsamizdat.com/wp-content/uploads/2015/04/oim_a27903.jpgOIM_A27903Goddess Ishtar depicted armed with wings and the horned headdress of divinity, with one foot on top of a lion. Ishtar is often portrayed with lions. 2015-04-15T18:06:29+00:00monthlyhttps://therealsamizdat.com/2015/04/14/marduk-sun-god/2015-04-14T07:25:46+00:00monthlyhttps://therealsamizdat.com/2015/04/14/marduk-assimilates-all-other-gods/2015-04-14T07:04:58+00:00monthlyhttps://therealsamizdat.com/2015/04/14/anu-bel-ea-trinity-of-the-elements/2015-04-14T06:25:12+00:00monthlyhttps://therealsamizdat.com/2015/04/12/the-contention-between-samas-and-merodach/https://therealsamizdat.com/wp-content/uploads/2015/04/tablet_of_shamash_relief.jpgTablet_of_Shamash_reliefBas relief of the Tablet of Shamash, portraying the god Shamash on his throne, IXth century BCE. British Museum. 2015-04-12T09:41:33+00:00monthlyhttps://therealsamizdat.com/2015/04/12/sippara-pantibibla-book-town/https://therealsamizdat.com/wp-content/uploads/2015/04/hormuzd-rassam-reclined.jpgMr. Hormuzd RassamMr. Hormuzd Rassam, in Mosul, 1854. http://en.wikipedia.org/wiki/Hormuzd_Rassam#/media/File:Hormuzd.Rassam.reclined.jpg2015-04-12T06:33:19+00:00monthlyhttps://therealsamizdat.com/2015/04/12/sin-moon-god/2015-04-12T05:37:18+00:00monthlyhttps://therealsamizdat.com/2015/04/12/moon-gods/2015-04-12T05:09:15+00:00monthlyhttps://therealsamizdat.com/2015/04/11/the-zodiacal-organization-of-the-gilgamesh-epic/2015-04-11T07:48:40+00:00monthlyhttps://therealsamizdat.com/2015/04/11/a-snake-steals-the-plant-of-eternal-life/2015-04-11T07:29:35+00:00monthlyhttps://therealsamizdat.com/2015/04/11/necklace-of-ishtar/2015-04-11T06:34:43+00:00monthlyhttps://therealsamizdat.com/2015/04/11/the-deluge/2015-04-11T06:00:32+00:00monthlyhttps://therealsamizdat.com/2015/04/11/nipur-city-of-magic/2015-04-11T05:24:18+00:00monthlyhttps://therealsamizdat.com/2015/04/11/bilat-beltis-nin-ki-gal-allat-infernal-queen-of-the-underworld/2015-04-11T04:33:07+00:00monthlyhttps://therealsamizdat.com/2015/04/11/mul-lil-bel/2015-04-11T03:33:57+00:00monthlyhttps://therealsamizdat.com/2015/04/11/origins-of-lilith/2015-04-11T02:55:06+00:00monthlyhttps://therealsamizdat.com/2015/04/11/the-oracles-of-ea/2015-04-11T02:30:09+00:00monthlyhttps://therealsamizdat.com/2015/04/09/egyptian-hieroglyphs-and-babylonian-cuneiform-share-no-common-ancestor/2015-04-11T01:51:07+00:00monthlyhttps://therealsamizdat.com/2015/04/09/ut-napishtim-and-the-babylonian-deluge/2015-04-09T10:10:08+00:00monthlyhttps://therealsamizdat.com/2015/04/09/gilgamesh-and-the-quest-for-immortality/2015-04-09T09:04:12+00:00monthlyhttps://therealsamizdat.com/2015/04/09/the-harlot-civilizes-the-wild-man-enkidu-using-sex/2015-04-09T08:47:28+00:00monthlyhttps://therealsamizdat.com/2015/04/09/sayce-on-the-god-ea-or-oannes/https://therealsamizdat.com/wp-content/uploads/2015/04/oannes2.jpgEa and Fish-ApkalluThe god Ea is portrayed at far left, with water coursing from his shoulders. Two fish-apkallu hold banduddu buckets. This bas relief is atypical in that the left-side fish-apkallu holds his banduddu in his right hand, rather than the left, as is portrayed in most other depictions. This bas relief is also unusual in that it portrays the fish-apkallu with different objects in their raised hands. The raised hand of the fish-apkallu on the left is indistinct, partially covered by the water flowing from the shoulders of the god Ea, while the other fish-apkallu raises an object that I have not yet identified. https://therealsamizdat.com/wp-content/uploads/2015/04/oannesgems.jpgOannesGemshttps://therealsamizdat.com/wp-content/uploads/2015/04/06b00d294bf634356a6f5e2f6f988d01.jpg06b00d294bf634356a6f5e2f6f988d01A depiction of the apkallu, Adapa, or Oannes. 2022-10-18T18:29:47+00:00monthlyhttps://therealsamizdat.com/2015/04/08/the-god-assur/2015-04-09T02:20:49+00:00monthlyhttps://therealsamizdat.com/2015/04/09/gilgamesh-and-eabani-kill-the-bull-of-heaven/2015-04-09T02:05:39+00:00monthlyhttps://therealsamizdat.com/2015/04/09/prostitution-is-not-the-oldest-profession/2015-04-08T18:15:59+00:00monthlyhttps://therealsamizdat.com/2015/04/08/lewis-spences-version-of-ishtar-and-gilgamesh/2015-04-08T11:28:19+00:00monthlyhttps://therealsamizdat.com/2015/04/07/herodotus-and-strabo-on-babylonian-temple-prostitution/2015-04-07T08:55:38+00:00monthlyhttps://therealsamizdat.com/2015/04/07/assur-national-deity-of-assyria/2015-04-07T08:24:26+00:00monthlyhttps://therealsamizdat.com/2015/04/07/epic-of-gilgamesh-tablets-iv-and-v-slaying-of-khumbaba/2015-04-07T08:09:39+00:00monthlyhttps://therealsamizdat.com/2015/04/07/neo-babylonian-categories-of-priestesses/2015-04-07T07:57:28+00:00monthlyhttps://therealsamizdat.com/2015/04/07/nebo-god-of-prophecy/2015-04-07T07:11:24+00:00monthlyhttps://therealsamizdat.com/2015/04/07/eabani-laments-the-loss-of-his-animal-nature/2015-04-07T06:43:20+00:00monthlyhttps://therealsamizdat.com/2015/04/07/origins-of-the-sacred-marriage-rite/2015-04-07T06:30:04+00:00monthlyhttps://therealsamizdat.com/2015/03/31/more-epithets-of-nebo/2018-05-15T16:50:09+00:00monthlyhttps://therealsamizdat.com/2015/03/31/ukhut-sacred-woman-of-the-temple-of-ishtar/2015-03-31T02:07:51+00:00monthlyhttps://therealsamizdat.com/2015/03/31/ist-and-iind-tablet-creation-of-eabani-enkidu/https://therealsamizdat.com/wp-content/uploads/2015/03/060.jpg060Gilgamesh, left and Eabani (Enkidu) on the right. http://www.gutenberg.org/files/17323/17323-h/images/060.jpg2015-03-31T01:24:59+00:00monthlyhttps://therealsamizdat.com/2015/03/31/nebo-god-of-wisdom-god-of-writing/2015-03-31T01:06:05+00:00monthlyhttps://therealsamizdat.com/2015/03/31/triads-and-feminine-reflections-in-babylonian-religion/2015-03-31T00:26:03+00:00monthlyhttps://therealsamizdat.com/2015/03/28/plato-on-time/2015-03-28T09:35:59+00:00monthlyhttps://therealsamizdat.com/2015/03/26/the-gilgamesh-epic/https://therealsamizdat.com/wp-content/uploads/2015/03/fig13-2.jpgGilgamesh Defeating the Bull of HeavenGilgamesh defeating the Bull of Heaven. https://therealsamizdat.com/wp-content/uploads/2015/03/taureau.jpgThe Contest of Gilgamesh and Enkidu (Eabani)The "animal man" Enkidu (aka Eabani) defeating the King of Erech, Gilgamesh, during their first encounter. 2015-03-26T10:08:51+00:00monthlyhttps://therealsamizdat.com/2015/03/26/the-puzzle-of-marduk/https://therealsamizdat.com/wp-content/uploads/2015/03/marduk_and_pet.jpgMarduk_and_petMarduk. Portrayed with a hound, and with the Tablets of Destiny upon his chest and robe. https://therealsamizdat.com/wp-content/uploads/2015/03/elam_r_30.jpgElam_r_(30)Large bas-relief of Marduk, Louvre. https://commons.wikimedia.org/wiki/File:Elam_r_(30).JPG2015-03-26T09:03:01+00:00monthlyhttps://therealsamizdat.com/2015/03/26/elder-and-younger-bel/https://therealsamizdat.com/wp-content/uploads/2015/03/burney_relief_babylon_-1800-1750.jpgBurney_Relief_Babylon_-1800-1750Burney Relief, Babylon (1800-1750 BCE). The figure in the relief was sometimes identified with Lilith, based on a misreading of an outdated translation of the Epic of Gilgamesh. Modern research has identified the figure as either Ishtar or Ereshkigal. https://upload.wikimedia.org/wikipedia/commons/1/19/Burney_Relief_Babylon_-1800-1750.JPG2015-03-26T04:07:49+00:00monthlyhttps://therealsamizdat.com/2015/03/26/marduk-vs-tiamat/https://therealsamizdat.com/wp-content/uploads/2015/03/800px-chaos_monster_and_sun_god.png800px-Chaos_Monster_and_Sun_GodBattle between Marduk (Bel) and Tiamat. Drawn from a bas-relief from the Palace of Ashur-nasir-pal, King of Assyria, 885-860 B.C., at Nimrûd. The winds that Marduk wielded in the combat are portrayed as tridents in his hands. British Museum, Nimrûd Gallery, Nos. 28 and 29. http://bharatkalyan97.blogspot.com/2013/06/tablet-of-destinies.htmlhttps://therealsamizdat.com/wp-content/uploads/2015/03/marduks_strid_med_tiamat.jpgMarduk Fighting TiamatMarduk (Bel) killing Tiamat, drawing of a bas relief from the Palace of Ashur-bani-pal at Nimrûd, 885-860 B.C., as described in the Babylonian creation epic the Enuma Elish. In the Assyrian collection of the British Museum. 2015-03-26T03:36:56+00:00monthlyhttps://therealsamizdat.com/2015/03/26/e-sagila-temple-of-the-sun/2015-03-25T23:26:02+00:00monthlyhttps://therealsamizdat.com/2015/03/26/marduk-as-sun-god-of-babylon/2015-03-25T23:22:17+00:00monthlyhttps://therealsamizdat.com/2015/03/26/temple-of-bel-temple-of-marduk-temple-of-babylon-e-sagila/https://therealsamizdat.com/wp-content/uploads/2015/03/babylon_map.gifbabylon_mapThis map depicts more clearly the relative positions of Etemenanki and the Temple of Marduk. Map of Babylon Creator Jona Lendering Licence Attribution-NonCommercial-ShareAlike 4.0 International Linked Babylon, Babylonian Empire, Capture of Babylon (Herodotus), Esagila, Etemenanki (the "Tower of Babel"), Zopyrus Categories Babylonia http://www.livius.org/pictures/a/maps/map-of-babylon/ http://www.livius.org/place/etemenanki/https://therealsamizdat.com/wp-content/uploads/2015/03/rec_babylon_city.gifrec_babylon_cityThis illustration depicts the dual ziggurats of E-temen-anki and the Temple of Bel, conflating them as E-Sagila, the Temple of Marduk. http://www.dalamatiacity.com/urantia-clues23.htm2016-05-18T13:17:53+00:00monthlyhttps://therealsamizdat.com/2015/03/26/plato-on-the-creation/2015-03-25T20:33:32+00:00monthlyhttps://therealsamizdat.com/2015/03/26/atlantis/2015-03-25T20:18:41+00:00monthlyhttps://therealsamizdat.com/2015/03/25/9000-years-of-prehistory/2015-03-25T13:32:48+00:00monthlyhttps://therealsamizdat.com/2015/03/25/plato-timaeus-360-bce/2018-02-23T01:19:46+00:00monthlyhttps://therealsamizdat.com/2015/03/25/herodotus-on-e-sagila/2015-03-25T02:19:44+00:00monthlyhttps://therealsamizdat.com/2015/03/25/otto-rank-citing-aelian-on-the-birth-of-gilgamesh/2015-03-25T02:05:49+00:00monthlyhttps://therealsamizdat.com/2015/03/25/e-sagila-the-great-temple-of-bel-in-babylon/2015-03-25T01:35:54+00:00monthlyhttps://therealsamizdat.com/2015/03/25/implications-of-the-gilgamesh-epic/2015-03-25T01:05:15+00:00monthlyhttps://therealsamizdat.com/2015/03/24/sayce-on-the-gilgamesh-epic/2015-03-24T04:09:49+00:00monthlyhttps://therealsamizdat.com/2014/07/28/the-legend-of-ra-and-isis/2015-03-23T22:12:48+00:00monthlyhttps://therealsamizdat.com/2015/03/24/marduk-of-babylon-baal/2015-03-23T20:30:07+00:00monthlyhttps://therealsamizdat.com/2015/03/24/civil-centralization-religious-centralization/https://therealsamizdat.com/wp-content/uploads/2015/03/behistun_inscription_eger.pngBehistun_Inscription_EgerA penciled illustration of the Behistun Inscription. https://commons.wikimedia.org/wiki/File:Behistun_Inscription_Eger.png2015-03-23T19:42:06+00:00monthlyhttps://therealsamizdat.com/2015/03/24/the-fall-of-nabonidos/2015-03-23T18:03:25+00:00monthlyhttps://therealsamizdat.com/2015/03/24/the-rise-of-marduk/2015-03-23T17:43:14+00:00monthlyhttps://therealsamizdat.com/2015/03/22/dagon/2015-03-22T01:38:34+00:00monthlyhttps://therealsamizdat.com/2015/03/22/babylonian-origins-of-jewish-purim/2015-03-22T01:06:35+00:00monthlyhttps://therealsamizdat.com/2015/03/22/sacred-number-7/2015-03-22T00:45:59+00:00monthlyhttps://therealsamizdat.com/2015/03/22/sacrifice-of-children-was-a-babylonian-institution/2015-03-22T00:35:36+00:00monthlyhttps://therealsamizdat.com/2015/03/22/the-etymology-of-the-name-moses/2015-03-21T23:52:46+00:00monthlyhttps://therealsamizdat.com/2015/03/22/commonalities-between-sargon-and-moses/2015-03-21T23:31:59+00:00monthlyhttps://therealsamizdat.com/2015/03/22/tracing-religious-ideas-from-babylon-to-judaism/2015-03-21T23:02:28+00:00monthlyhttps://therealsamizdat.com/2015/03/22/the-influence-of-babylonian-religion-on-judaism/2015-03-21T22:42:30+00:00monthlyhttps://therealsamizdat.com/2015/03/22/diorite-statues/https://therealsamizdat.com/wp-content/uploads/2015/03/800px-gudea_of_lagash_girsu.jpgGudea of Lagash GirsuSeated diorite statue of Gudea, prince of Lagash, dedicated to the god Ningishzida, neo-Sumerian period. Marie-Lan Nguyen (2011) https://en.wikipedia.org/wiki/Statues_of_Gudea#/media/File:Gudea_of_Lagash_Girsu.jpghttps://therealsamizdat.com/wp-content/uploads/2015/03/khafre_statue.jpgPharaoh KhafreStatue of Khafre in diorite. Valley Temple of Khafra, Giza. Egyptian Museum, Cairo. Main floor - room 42. Diorite: height 168 cm, width 57 cm, depth 96 cm. JE 10062 - CG 14. https://en.wikipedia.org/wiki/Khafra#/media/File:Khafre_statue.jpg Jon Bodsworth - http://www.egyptarchive.co.uk/html/cairo_museum_10.html2015-03-21T22:23:27+00:00monthlyhttps://therealsamizdat.com/2015/03/21/more-on-sargon/https://therealsamizdat.com/wp-content/uploads/2015/03/sargon-egg-inscribed-to-shamash-of-sippar.pngSargon Egg Inscribed to Shamash of SipparSargon's inscribed egg for the Sun God Shamash at Sippara in the British Museum. 2015-03-21T10:18:07+00:00monthlyhttps://therealsamizdat.com/2015/03/21/sargon/2015-03-21T08:57:17+00:00monthlyhttps://therealsamizdat.com/2015/03/20/intimations-of-antediluvian-kings/2015-06-28T13:58:40+00:00monthlyhttps://therealsamizdat.com/2015/03/20/the-genesis-of-the-kings-list/https://therealsamizdat.com/wp-content/uploads/2015/03/naram-sin_inscription_ao6782_stitched.jpgNaram-Sin_inscription_AO6782_stitchedThe Foundation Stone of Naram-Sin. 2015-03-20T01:08:00+00:00monthlyhttps://therealsamizdat.com/2015/03/19/ishtar-and-tammuz-are-composite-deities/2015-03-19T12:52:15+00:00monthlyhttps://therealsamizdat.com/2015/03/18/interpretations-of-the-myth-of-ishtar-and-tammuz/2023-05-25T10:30:20+00:00monthlyhttps://therealsamizdat.com/2015/03/17/tammuz-and-ishtar-adonis-and-aphrodite-attis-and-cybele-isis-and-osiris/2015-03-17T10:24:21+00:00monthlyhttps://therealsamizdat.com/2015/03/16/the-descent-of-ishtar/https://therealsamizdat.com/wp-content/uploads/2015/03/ishtar.jpgIshtarThe Burney Relief (also known as the Queen of the Night relief) is a Mesopotamian terracotta plaque in high relief of the Isin-Larsa- or Old-Babylonian period, depicting a winged, nude, goddess-like figure with bird's talons, flanked by owls, and perched upon supine lions. The relief is displayed in the British Museum in London, which has dated it between 1800 and 1750 BCE. However, whether it represents Lilitu, Inanna/Ishtar, or Ereshkigal, is under debate. https://en.wikipedia.org/wiki/Burney_Relief2015-03-16T11:29:42+00:00monthlyhttps://therealsamizdat.com/2015/03/16/sumerian-archeology/https://therealsamizdat.com/wp-content/uploads/2015/03/stele_of_vultures_detail_01-transparent.pngFragment from the Stele of the Vultures Stele of Vultures detail 01-transparent.png One fragment of the victory stele of the king Eannatum of Lagash over Umma, Sumerian archaic dynasties. https://en.wikipedia.org/wiki/Stele_of_the_Vultures#/media/File:Stele_of_Vultures_detail_01-transparent.pnghttps://therealsamizdat.com/wp-content/uploads/2015/03/tablet_of_shamash_relief.jpgTablet of ShamashRelief image on the Tablet of Shamash, British Library room 55. Found in Sippar (Tell Abu Habbah), in Ancient Babylonia; it dates from the 9th century BC and shows the sun god Shamash on the throne, in front of the Babylonian king Nabu-apla-iddina (888-855 BC) between two interceding deities. The text tells how the king made a new cultic statue for the god and gave privileges to his temple. https://en.wikipedia.org/wiki/Tablet_of_Shamash#/media/File:Tablet_of_Shamash_relief.jpghttps://therealsamizdat.com/wp-content/uploads/2015/03/balawat_gates.jpgBalawat_gatesBronze band from the Palace Gates of Shalmaneser III in the British Museum. The scenes show in the upper tier the king receiving tribute from Tyre and Sidon in Lebanon and in the lower tier the conquest of the town of Hazuzu in Syria. https://en.wikipedia.org/wiki/Balawat_Gates2015-03-16T10:34:50+00:00monthlyhttps://therealsamizdat.com/2015/03/16/the-story-of-mesopotamian-archeology/2015-03-16T09:51:41+00:00monthlyhttps://therealsamizdat.com/2015/03/16/myths-of-tammuz-and-ishtar/2015-03-16T08:51:40+00:00monthlyhttps://therealsamizdat.com/2015/03/16/the-view-of-babylon-at-the-near-end-of-history/2015-03-16T08:28:02+00:00monthlyhttps://therealsamizdat.com/2015/03/16/lady-ishtar-goddess/2015-03-16T07:15:40+00:00monthlyhttps://therealsamizdat.com/2015/03/13/portents-of-thunder/2015-03-13T03:55:47+00:00monthlyhttps://therealsamizdat.com/2015/03/13/the-omen-of-a-star-lasts-a-month/2015-03-13T03:46:18+00:00monthlyhttps://therealsamizdat.com/2015/03/13/portents-of-the-moon/2015-03-13T03:33:16+00:00monthlyhttps://therealsamizdat.com/2015/03/13/nimrod-abram-and-idolatry/2015-03-13T03:20:59+00:00monthlyhttps://therealsamizdat.com/2015/03/13/there-were-giants-2/2015-03-13T03:09:43+00:00monthlyhttps://therealsamizdat.com/2015/03/12/portents-of-venus/2015-03-12T08:06:10+00:00monthlyhttps://therealsamizdat.com/2015/03/12/martian-portents-of-evil/2015-03-12T07:56:58+00:00monthlyhttps://therealsamizdat.com/2015/03/12/a-star-as-a-portent-of-slaughter/2015-03-12T07:32:21+00:00monthlyhttps://therealsamizdat.com/2015/03/12/a-magician-and-a-handmaiden/2015-03-12T07:17:58+00:00monthlyhttps://therealsamizdat.com/2015/03/12/politics-among-the-magicians-and-astrologers/2015-03-12T07:05:53+00:00monthlyhttps://therealsamizdat.com/2015/03/12/zodiacal-portents/2015-03-12T06:55:54+00:00monthlyhttps://therealsamizdat.com/2015/03/12/on-the-tower-of-babel-and-the-confusion-of-tongues/2015-03-12T06:48:18+00:00monthlyhttps://therealsamizdat.com/2015/03/12/comparative-myths-of-the-deluge/2015-03-12T06:35:18+00:00monthlyhttps://therealsamizdat.com/2015/03/12/signs-in-the-heavens/2015-03-12T06:17:00+00:00monthlyhttps://therealsamizdat.com/2015/03/12/omens-and-gossip-from-the-royal-fortunetellers/2015-03-12T06:07:57+00:00monthlyhttps://therealsamizdat.com/2015/03/12/berossus-on-the-babylonian-account-of-the-deluge/2015-03-12T05:51:19+00:00monthlyhttps://therealsamizdat.com/2015/03/11/astrological-omens/2015-03-11T09:19:01+00:00monthlyhttps://therealsamizdat.com/2015/03/11/the-evil-of-lunar-eclipses/2015-03-11T09:12:05+00:00monthlyhttps://therealsamizdat.com/2015/03/11/the-royal-astrologer-asaridu-reports/2015-03-11T09:03:32+00:00monthlyhttps://therealsamizdat.com/2015/03/11/tablets-of-astrology-and-omens-in-the-royal-library-of-nineveh/2022-07-06T20:29:45+00:00monthlyhttps://therealsamizdat.com/2015/03/11/the-twilight-of-babylon/2015-03-11T06:52:53+00:00monthlyhttps://therealsamizdat.com/2015/03/11/chaldean-astronomy-and-magic/2015-03-11T06:36:07+00:00monthlyhttps://therealsamizdat.com/2015/03/09/the-madness-of-nebuchadnezzar-ii/https://therealsamizdat.com/wp-content/uploads/2015/03/ishtar-gate-inscription-pergamon-museum-berlin.jpgIshtar Gate Inscription, Pergamon Museum BerlinBuilding Inscription of King Nebuchadnezar II at the Ishtar Gate. An abridged excerpt says: "I (Nebuchadnezzar) laid the foundation of the gates down to the ground water level and had them built out of pure blue stone. Upon the walls in the inner room of the gate are bulls and dragons and thus I magnificently adorned them with luxurious splendour for all mankind to behold in awe." https://en.wikipedia.org/wiki/Nebuchadnezzar_II2015-03-09T11:36:44+00:00monthlyhttps://therealsamizdat.com/2015/03/09/the-second-dream-of-nebuchadnezzar-ii/2015-03-09T11:24:58+00:00monthlyhttps://therealsamizdat.com/2015/03/09/the-first-dream-of-nebuchadnezzar-ii/2015-03-09T11:17:21+00:00monthlyhttps://therealsamizdat.com/2015/03/09/the-first-jewish-exile/2015-03-09T11:07:54+00:00monthlyhttps://therealsamizdat.com/2015/03/09/ashurbanipals-great-library-of-nineveh/2015-03-09T08:59:00+00:00monthlyhttps://therealsamizdat.com/2015/03/08/semiramis-was-legendary-mythical-and-real/2015-03-08T00:54:58+00:00monthlyhttps://therealsamizdat.com/2015/03/07/the-legend-of-queen-semiramis/2019-07-09T13:43:10+00:00monthlyhttps://therealsamizdat.com/2015/03/07/the-tel-el-amarna-letters-between-assyrian-kings-and-egyptian-pharaohs/https://therealsamizdat.com/wp-content/uploads/2015/03/akkadian_letter_king_tushratta_to_pharaoh_amenhotep_iii__1390-1352bce.jpgakkadian_letter_king_tushratta_to_pharaoh_amenhotep_iii__1390-1352bceThis clay tablet is part of a collection of 382 cuneiform documents discovered in 1887 in Egypt, at the site of Tell el-Amarna. ... The majority date to the reign of Amenhotep IV (Akhenaten) (1352-1336 BC), the heretic pharaoh who founded a new capital at Tell el-Amarna. This letter is written in Akkadian, the diplomatic language of Mesopotamia at the time. It is addressed to Amenhotep III from Tushratta, king of Mitanni (centred in modern Syria). Tushratta calls the pharaoh his 'brother', with the suggestion that they are of equal rank. The letter starts with greetings to various members of the royal house including Tushratta's daughter Tadu-Heba, who had become one of Amenhotep's many brides. ... Tushratta goes on to inform Amenhotep that, with the consent of the goddess Ishtar, he has sent a statue of her to Egypt. He hopes that the goddess will be held in great honour in Egypt and that the statue may be sent back safely to Mitanni. Three lines of Egyptian, written in black ink, have been added, presumably when the letter arrived in Egypt. The addition includes the date 'Year 36' of the king. W.L. Moran, The Amarna letters (John Hopkins University Press, Baltimore, 1992) http://www.britishmuseum.org/explore/highlights/highlight_objects/me/l/clay_tablet_letter,_egypt_2.aspx2015-03-07T06:02:59+00:00monthlyhttps://therealsamizdat.com/2015/03/04/mesopotamian-religion-is-undefinable/2015-03-04T12:03:39+00:00monthlyhttps://therealsamizdat.com/2015/03/01/transcendant-radiance-of-the-gods/2015-03-01T04:32:36+00:00monthlyhttps://therealsamizdat.com/2015/03/01/immortality-and-mortality-of-mesopotamian-gods/2015-03-01T04:20:28+00:00monthlyhttps://therealsamizdat.com/2015/03/01/worship-of-idols-and-graven-images/2015-03-01T04:11:35+00:00monthlyhttps://therealsamizdat.com/2015/03/01/mesopotamian-cosmology/2015-03-01T04:00:05+00:00monthlyhttps://therealsamizdat.com/2015/03/01/mesopotamian-end-times/2015-03-01T03:05:09+00:00monthlyhttps://therealsamizdat.com/2015/03/01/creation-of-man/2015-03-01T01:22:25+00:00monthlyhttps://therealsamizdat.com/2015/02/27/assyro-babylonian-studies-in-modern-context/2015-02-27T09:32:07+00:00monthlyhttps://therealsamizdat.com/2015/02/27/semites-vs-sumerians/2015-02-27T09:31:24+00:00monthlyhttps://therealsamizdat.com/2015/02/27/the-schism-between-biblical-and-mesopotamian-studies/2015-02-27T09:30:48+00:00monthlyhttps://therealsamizdat.com/2015/02/27/specialization-of-the-priesthood/2015-02-27T08:41:02+00:00monthlyhttps://therealsamizdat.com/2015/02/27/the-rise-of-the-priests/2015-02-27T08:24:39+00:00monthlyhttps://therealsamizdat.com/2015/02/27/temples-of-the-cults/2015-02-27T08:15:37+00:00monthlyhttps://therealsamizdat.com/2015/02/27/divination-and-dreams/2015-02-27T07:56:33+00:00monthlyhttps://therealsamizdat.com/2015/02/27/chimeras-in-babylonian-assyrian-divination/https://therealsamizdat.com/wp-content/uploads/2015/02/tree-of-life.jpgTree of LifeThe Tree of Life with Assyrian King and with winged creature as guardian and fertilizer of the Tree — Symmetrically repeated.2015-02-27T07:35:43+00:00monthlyhttps://therealsamizdat.com/2015/02/23/ritual-sacrifice-in-babylonian-exorcism/2015-02-23T12:24:55+00:00monthlyhttps://therealsamizdat.com/2015/02/23/the-nusku-fire-rite-of-exorcism/2015-02-23T12:12:18+00:00monthlyhttps://therealsamizdat.com/2015/02/22/the-ea-rite-of-exorcism-by-water/2015-02-22T03:34:33+00:00monthlyhttps://therealsamizdat.com/2015/02/22/exorcising-babylonian-demons/2015-02-22T03:24:45+00:00monthlyhttps://therealsamizdat.com/2015/02/22/the-seven-babylonian-demons/2015-02-22T03:11:02+00:00monthlyhttps://therealsamizdat.com/2015/02/21/the-demons-named/2015-02-21T03:56:46+00:00monthlyhttps://therealsamizdat.com/2015/02/21/assyro-babylonian-demonology/2015-02-21T03:37:37+00:00monthlyhttps://therealsamizdat.com/2015/02/21/ishtar/2015-02-21T03:13:26+00:00monthlyhttps://therealsamizdat.com/2015/02/21/mother-goddess-of-love-goddess-of-war/2015-02-21T03:00:40+00:00monthlyhttps://therealsamizdat.com/2015/02/20/origins-of-the-name-nina-synonymous-with-ishtar/2015-02-20T19:11:48+00:00monthlyhttps://therealsamizdat.com/2015/02/15/seize-the-day/2015-02-15T12:34:32+00:00monthlyhttps://therealsamizdat.com/2015/02/15/on-the-mesopotamian-gods-and-mankind/2015-02-15T03:57:58+00:00monthlyhttps://therealsamizdat.com/2015/02/12/hebrew-and-babylonian-creation-myths/2015-02-14T23:05:20+00:00monthlyhttps://therealsamizdat.com/2015/02/14/cult-of-sin-moon-god/2015-02-14T12:29:43+00:00monthlyhttps://therealsamizdat.com/2015/02/14/love-babylonian-style-the-tale-of-eres-ki-gal-and-nerigal-goddess-and-god-of-the-underworld/2015-02-14T05:21:51+00:00monthlyhttps://therealsamizdat.com/2015/02/14/nineveh-cult-center-of-ishtar-worship/2015-02-14T04:56:15+00:00monthlyhttps://therealsamizdat.com/2015/02/14/cult-of-ishtar/2015-02-14T04:37:41+00:00monthlyhttps://therealsamizdat.com/2015/02/14/elements-of-the-cult-of-tammuz/2015-02-14T04:19:49+00:00monthlyhttps://therealsamizdat.com/2015/02/14/the-myth-of-tammuz-or-adonis/2015-02-14T03:58:43+00:00monthlyhttps://therealsamizdat.com/2015/02/13/were-the-babylonian-kings-gods/2015-02-13T12:43:39+00:00monthlyhttps://therealsamizdat.com/2015/02/13/was-marduk-the-founder-of-astronomy/2015-02-13T12:23:48+00:00monthlyhttps://therealsamizdat.com/2015/02/13/origins-of-the-jews/2015-02-13T11:52:05+00:00monthlyhttps://therealsamizdat.com/2015/02/13/primacy-of-marduk-of-babylon/2015-02-13T11:30:38+00:00monthlyhttps://therealsamizdat.com/2015/02/13/babylonian-religion/2015-02-13T11:15:08+00:00monthlyhttps://therealsamizdat.com/2015/02/12/points-of-correspondence-between-genesis-and-the-enuma-elish/2015-02-12T10:59:32+00:00monthlyhttps://therealsamizdat.com/2015/02/12/creation-of-mankind-in-genesis-and-the-enuma-elish/2015-02-12T08:52:53+00:00monthlyhttps://therealsamizdat.com/2015/02/11/parallels-between-the-enuma-elish-and-genesis/2015-02-11T04:08:15+00:00monthlyhttps://therealsamizdat.com/2015/02/11/babylonian-creation-myths-echo-down-the-centuries/2015-02-11T03:46:47+00:00monthlyhttps://therealsamizdat.com/2015/02/11/the-cuneiform-puzzle-of-the-creation/2015-02-11T02:23:50+00:00monthlyhttps://therealsamizdat.com/2015/02/10/the-enuma-elish/2015-02-10T12:04:16+00:00monthlyhttps://therealsamizdat.com/2015/02/04/twins/2015-02-04T12:08:18+00:00monthlyhttps://therealsamizdat.com/2015/02/02/death-is-a-mystery/2015-02-02T11:30:25+00:00monthlyhttps://therealsamizdat.com/2015/02/02/the-deluge-tale-of-utnapishtim-and-the-search-for-immortality/2015-10-21T14:08:00+00:00monthlyhttps://therealsamizdat.com/2015/02/02/on-the-rejection-of-the-goddess-ishtar/2015-02-02T10:52:52+00:00monthlyhttps://therealsamizdat.com/2015/02/02/contrasting-views-of-women-in-genesis-and-the-epic-of-gilgamesh/2015-02-02T09:53:31+00:00monthlyhttps://therealsamizdat.com/2015/01/29/we-were-created-from-the-blood-of-kingu/2015-01-29T02:32:49+00:00monthlyhttps://therealsamizdat.com/2015/01/28/boundary-stone-of-ritti-marduk-british-museum-no-90858/https://therealsamizdat.com/wp-content/uploads/2015/01/an00135127_001_l.jpgBritish Museum 90858, FrontalThus in Register 1, we have the Star of Ishtar, the crescent of the Moon-god Sin, and the disk of Shamash the Sun-god. In Reg. 2 are three stands (?) surmounted by tiaras, which represent the gods Anu, Enlil (Bel) and Ea respectively. In Reg. 3 are three altars (?) or shrines (?) with a monster in Nos. 1 and 2. Over the first is the lance of Marduk, over the second the mason’s square of Nabû, and over the third is the symbol of the goddess Ninkharsag, the Creatress. In Reg. 4 are a standard with an animal’s head, a sign of Ea; a two-headed snake = the Twins; an unknown symbol with a horse’s head, and a bird, representative of Shukamuna and Shumalia. In Reg. 5 are a seated figure of the goddess Gula and the Scorpion-man. In Reg. 6 are forked lightning, symbol of Adad, above a bull, the Tortoise, symbol of Ea (?), the Scorpion of the goddess Ishkhara, and the Lamp of Nusku, the Fire-god. Down the left-hand side is the serpent-god representing the constellation of the Hydra.https://therealsamizdat.com/wp-content/uploads/2015/01/an00596107_001_l.jpgBritish Museum 90858, ObliqueBritish Museum number 90858 Description 3/4: Right Limestone stela in the form of a boundary-stone: consisting of a block of calcareous limestone, shaped and prepared on four sides to take sculptures and inscriptions. It is now mounted on a stone plinth. Faces B and C each bear a single column of inscription, the lines running the full width of the stone. The top of the stone and Face D have been left blank, except for the serpent, which has been carved to the left of the emblems on Face A. Inscribed with a Charter from the reign of Nebuchadnezzar I. 2023-09-13T20:52:13+00:00monthlyhttps://therealsamizdat.com/2015/01/28/more-on-the-babylonian-zodiac/https://therealsamizdat.com/wp-content/uploads/2015/01/015.pngBritish Museum 77821Illustration: Tablet inscribed with a list of the Signs of the Zodiac. [No. 77,821.]https://therealsamizdat.com/wp-content/uploads/2015/01/an00418646_001_l.jpgTablet of Shamash, GroupMuseum number 91000 Group of Objects Pottery box and the limestone sun-god tablet and its covers deposited in it by Nabopolassar. https://therealsamizdat.com/wp-content/uploads/2015/01/an00871294_001_l.jpgTablet of Shamash, ReverseMuseum number 91000 The engraved text contains a record of Nabu-apla-iddina's re-endowment of the Sun-Temple at Sippar. The inscription is engraved in six columns, three upon the obverse and three upon the reverse; and the upper part of the obverse is occupied by a scene sculptured in low relief; the edges of the tablet are bevelled. https://therealsamizdat.com/wp-content/uploads/2015/01/an00582752_001_l.jpgTablet of ShamashIllustration: Tablet sculptured with a scene representing the worship of the Sun-god in the Temple of Sippar. The Sun-god is seated on a throne within a pavilion holding in one hand a disk and bar which may symbolize eternity. Above his head are the three symbols of the Moon, the Sun, and the planet Venus. On a stand in front of the pavilion rests the disk of the Sun, which is held in position by ropes grasped in the hands of two divine beings who are supported by the roof of the pavilion. The pavilion of the Sun-god stands on the Celestial Ocean, and the four small disks indicate either the four cardinal points or the tops of the pillars of the heavens. The three figures in front of the disk represent the high priest of Shamash, the king (Nabu-aplu-iddina, about 870 B.C.) and an attendant goddess. [No. 91,000.]2015-01-28T08:44:36+00:00monthlyhttps://therealsamizdat.com/2015/01/28/marduk-kills-tiamat/https://therealsamizdat.com/wp-content/uploads/2015/01/an00135126_001_l.jpgAN00135126_001_lIllustration: Shamash the Sun-god setting (?) on the horizon. In his right he holds a tree (?), and in his left a ... with a serrated edge. Above the horizon is a goddess who holds in her left hand an ear of corn. On the right is a god who seems to be setting free a bird from his right hand. Round him is a river with fish in it, and behind him is an attendant god; under his foot is a young bull. To the right of the goddess stand a hunting god, with a bow and lasso, and a lion. From the seal-cylinder of Adda ..., in the British Museum. About 2500 B.C. [No. 89,115.]2015-01-28T07:58:58+00:00monthlyhttps://therealsamizdat.com/2015/01/28/the-first-zodiac/https://therealsamizdat.com/wp-content/uploads/2015/01/an00323246_001_l.jpgBM 89110 Impression FrontIllustration: Shamash the Sun-god rising on the horizon, flames of fire ascending from his shoulder. The two portals of the dawn, each surmounted by a lion, are being drawn open by attendant gods. From a Babylonian seal cylinder in the British Museum. [No. 89,110.]2015-01-28T07:42:43+00:00monthlyhttps://therealsamizdat.com/2015/01/28/a-serpent-steals-the-plant-of-immortality-in-the-eleventh-tablet-of-the-epic-of-gilgamesh/2015-01-28T06:03:17+00:00monthlyhttps://therealsamizdat.com/2015/01/28/death-is-the-fate-of-mankind-in-the-10th-tablet-of-the-epic-of-gilgamesh/2015-01-28T05:19:55+00:00monthlyhttps://therealsamizdat.com/2015/01/28/gilgamesh-sees-the-tree-of-the-gods-in-the-9th-tablet-of-the-epic-of-gilgamesh/2015-01-28T04:45:16+00:00monthlyhttps://therealsamizdat.com/2015/01/28/gilgamesh-recites-the-iniquities-of-the-goddess-ishtar-the-sixth-tablet-of-the-epic-of-gilgamesh/2015-01-28T04:32:48+00:00monthlyhttps://therealsamizdat.com/2015/01/28/the-friendship-of-enkidu-and-gilgamesh-the-2d-tablet-of-the-epic-of-gilgamesh/2015-01-28T04:19:17+00:00monthlyhttps://therealsamizdat.com/2015/01/28/gilgamesh-enkidu-and-the-nameless-harlot/2015-01-28T04:11:08+00:00monthlyhttps://therealsamizdat.com/2015/01/28/in-the-end-dwelling-at-the-mouth-of-the-rivers/2015-01-28T03:32:42+00:00monthlyhttps://therealsamizdat.com/2015/01/28/the-tale-of-uta-napishtim/2015-01-28T03:16:17+00:00monthlyhttps://therealsamizdat.com/2015/01/28/the-11th-tablet-of-the-epic-of-gilgamesh-and-the-quest-for-human-immortality/2015-01-28T03:03:24+00:00monthlyhttps://therealsamizdat.com/2015/01/28/the-legend-of-the-deluge-according-to-berossus/2015-01-28T01:58:18+00:00monthlyhttps://therealsamizdat.com/2015/01/27/the-library-of-the-temple-of-nebo-in-nineveh/2015-01-27T08:16:03+00:00monthlyhttps://therealsamizdat.com/2015/01/27/the-library-of-ashur-bani-pal/2015-01-27T08:14:59+00:00monthlyhttps://therealsamizdat.com/2015/01/27/the-sumerians-considered-the-deluge-an-historic-event/2015-01-27T08:13:32+00:00monthlyhttps://therealsamizdat.com/2015/01/25/legends-of-creation-and-dragons/https://therealsamizdat.com/wp-content/uploads/2015/01/an00159863_001_l.jpgNinurta Killing TiamatThe seal may illustrate a scene from the epic of creation in which the forces of chaos, led by Tiamat, are defeated by a god representing cosmic order, probably Ninurta.2015-01-25T12:15:17+00:00monthlyhttps://therealsamizdat.com/2015/01/25/the-fifty-names-of-marduk/2015-01-25T11:00:39+00:00monthlyhttps://therealsamizdat.com/2015/01/25/mankind-was-created-from-the-blood-of-a-god-and-earth/2015-01-25T09:46:38+00:00monthlyhttps://therealsamizdat.com/2015/01/24/again-berossus/2015-01-24T11:42:58+00:00monthlyhttps://therealsamizdat.com/2015/01/22/sumerian-sacred-stories-c-3500-bce/2015-01-22T11:13:39+00:00monthlyhttps://therealsamizdat.com/2015/01/21/on-the-literature-of-ancient-sumer/https://therealsamizdat.com/wp-content/uploads/2015/01/pl04.jpgpl042015-01-22T04:29:51+00:00monthlyhttps://therealsamizdat.com/2015/01/14/moses-joseph-and-the-jews/2015-01-14T06:50:58+00:00monthlyhttps://therealsamizdat.com/2015/01/14/giants-again-and-abraham/2015-01-14T06:32:50+00:00monthlyhttps://therealsamizdat.com/2015/01/14/on-the-confusion-of-tongues/2015-01-14T06:16:29+00:00monthlyhttps://therealsamizdat.com/2015/01/14/on-the-deluge-from-berosus-via-alexander-polyhistor/2015-01-14T05:18:14+00:00monthlyhttps://therealsamizdat.com/2015/01/14/on-oannes-from-berosus-via-alexander-polyhistor/2015-01-14T04:46:10+00:00monthlyhttps://therealsamizdat.com/2015/01/13/the-true-pronunciation-of-the-ineffable-name-from-an-assyrian-inscription/2015-01-13T12:15:34+00:00monthlyhttps://therealsamizdat.com/2015/01/13/ashur-bani-pal/https://therealsamizdat.com/wp-content/uploads/2015/01/48600.jpg48600Ashur-bani-pal in the palace of Nineveh.2015-01-13T06:19:42+00:00monthlyhttps://therealsamizdat.com/2015/01/13/bel-merodach-returns-to-babylon/2015-01-13T05:54:43+00:00monthlyhttps://therealsamizdat.com/2015/01/13/on-the-neo-platonic-forgeries/2015-01-13T05:25:20+00:00monthlyhttps://therealsamizdat.com/2015/01/13/i-p-cory-on-paganism/2015-01-13T04:46:48+00:00monthlyhttps://therealsamizdat.com/2015/01/13/i-p-cory-on-egypt-the-basest-of-kingdoms/2015-01-13T04:25:12+00:00monthlyhttps://therealsamizdat.com/2015/01/13/there-were-giants/2015-01-13T03:09:20+00:00monthlyhttps://therealsamizdat.com/2015/01/13/prophecies-of-isaiah/2015-01-13T02:44:33+00:00monthlyhttps://therealsamizdat.com/2015/01/12/i-p-cory-on-the-tower-of-babel/2015-01-13T02:41:08+00:00monthlyhttps://therealsamizdat.com/2015/01/12/i-p-cory-on-berossus/2015-01-12T09:20:22+00:00monthlyhttps://therealsamizdat.com/2015/01/12/i-p-cory-on-sanchoniatho/2015-01-12T08:46:01+00:00monthlyhttps://therealsamizdat.com/2015/01/11/destroyer-of-babylon/https://therealsamizdat.com/wp-content/uploads/2015/01/46800.jpg468002015-01-11T13:34:25+00:00monthlyhttps://therealsamizdat.com/2015/01/11/destruction-of-sennacherib/2015-01-11T12:55:02+00:00monthlyhttps://therealsamizdat.com/2015/01/11/the-assassination-of-sargon/2015-01-11T06:38:54+00:00monthlyhttps://therealsamizdat.com/2015/01/11/the-ten-lost-tribes/2015-01-11T06:14:22+00:00monthlyhttps://therealsamizdat.com/2015/01/11/the-enduring-syncretic-cult-of-the-great-mother/2015-01-11T04:14:01+00:00monthlyhttps://therealsamizdat.com/2015/01/11/the-legends-of-queen-semiramis/2015-01-11T03:45:20+00:00monthlyhttps://therealsamizdat.com/2015/01/11/the-royal-library-of-kalkhi/2015-01-11T03:03:01+00:00monthlyhttps://therealsamizdat.com/2015/01/10/human-sacrifice-in-ancient-babylon/2015-01-10T09:07:55+00:00monthlyhttps://therealsamizdat.com/2015/01/10/the-zodiac-is-babylonian/2015-01-10T07:20:34+00:00monthlyhttps://therealsamizdat.com/2015/01/08/hammurabi-restored-the-temples/2015-01-10T02:05:04+00:00monthlyhttps://therealsamizdat.com/2015/01/09/satanic-defiance/2015-01-10T02:02:57+00:00monthlyhttps://therealsamizdat.com/2015/01/10/origins-of-the-sacred-marriage/2015-01-10T01:34:12+00:00monthlyhttps://therealsamizdat.com/2015/01/05/the-babylonian-account-of-the-deluge/2015-01-08T11:44:12+00:00monthlyhttps://therealsamizdat.com/2015/01/08/magicians-were-poets-and-poets-were-magicians/2015-01-08T02:24:57+00:00monthlyhttps://therealsamizdat.com/2015/01/08/magical-practices-in-ancient-babylonia/2015-01-08T02:07:23+00:00monthlyhttps://therealsamizdat.com/2015/01/08/legal-rights-of-women-and-vestal-virgins/2015-01-08T01:53:08+00:00monthlyhttps://therealsamizdat.com/2015/01/08/marriage-babylonian-style/2015-01-08T01:28:48+00:00monthlyhttps://therealsamizdat.com/2015/01/08/the-stele-of-hammurabi/https://therealsamizdat.com/wp-content/uploads/2015/01/cuneiform-excerpt-stele-of-hammurabi.jpgCuneiform Excerpt Stele of Hammurabihttps://therealsamizdat.com/wp-content/uploads/2015/01/apex-stele-of-hammurabi.jpgApex Stele of Hammurabihttps://therealsamizdat.com/wp-content/uploads/2015/01/full-stele-of-hammurabi.jpgFull Stele of Hammurabi2015-02-27T22:22:17+00:00monthlyhttps://therealsamizdat.com/2015/01/08/hanging-gardens-of-babylon-temple-of-e-sagila-bel-merodach-tower-of-babel/2015-01-08T00:42:04+00:00monthlyhttps://therealsamizdat.com/2015/01/08/herodotus-on-the-glory-of-babylon/2015-01-08T00:13:45+00:00monthlyhttps://therealsamizdat.com/2015/01/07/desecration-of-the-dead-depredations-of-the-dead/2015-01-07T05:56:55+00:00monthlyhttps://therealsamizdat.com/2015/01/07/magical-raiment/2015-01-07T05:28:19+00:00monthlyhttps://therealsamizdat.com/2015/01/07/prehistoric-sumerian-burial-customs-magical-talismans-and-amulets/2015-01-07T05:12:22+00:00monthlyhttps://therealsamizdat.com/2015/01/07/the-extortionate-costs-of-funerary-rites-in-ancient-babylonia/2015-01-07T04:25:18+00:00monthlyhttps://therealsamizdat.com/2015/01/05/different-categories-of-paradise/2015-01-05T08:39:19+00:00monthlyhttps://therealsamizdat.com/2015/01/05/on-the-burial-rites/2015-01-05T08:24:04+00:00monthlyhttps://therealsamizdat.com/2015/01/05/nether-cuthah/2015-01-05T08:06:40+00:00monthlyhttps://therealsamizdat.com/2015/01/05/an-underworld-love-story/2015-01-05T07:53:57+00:00monthlyhttps://therealsamizdat.com/2015/01/05/hades-nifelhel-put-underworld/2015-01-05T07:40:35+00:00monthlyhttps://therealsamizdat.com/2015/01/05/only-two-residents-of-the-babylonian-paradise/2015-01-05T04:32:29+00:00monthlyhttps://therealsamizdat.com/2015/01/05/questing-for-immortality/2015-01-05T04:21:39+00:00monthlyhttps://therealsamizdat.com/2015/01/05/comparative-deluge-myths/2015-01-05T03:47:56+00:00monthlyhttps://therealsamizdat.com/2015/01/05/the-unearthly-lotuses-of-life/2015-01-05T02:01:14+00:00monthlyhttps://therealsamizdat.com/2015/01/05/the-water-of-life/2015-01-05T01:28:55+00:00monthlyhttps://therealsamizdat.com/2015/01/05/excerpts-from-the-epic-of-gilgamesh/2015-01-05T01:12:47+00:00monthlyhttps://therealsamizdat.com/2015/01/04/the-immemorial-practices-of-folk-religion/2015-01-04T01:06:18+00:00monthlyhttps://therealsamizdat.com/2015/01/04/human-sacrifice/2015-01-03T21:16:11+00:00monthlyhttps://therealsamizdat.com/2015/01/04/revolting-unmoral-rites/2015-01-03T21:03:30+00:00monthlyhttps://therealsamizdat.com/2015/01/04/the-amorous-queen-of-heaven-sat-as-one-in-darkness/2015-01-03T20:35:50+00:00monthlyhttps://therealsamizdat.com/2015/01/04/the-legend-of-the-usurper-king-sargon-of-akkad/2015-01-03T20:09:10+00:00monthlyhttps://therealsamizdat.com/2015/01/04/the-attis-cult-and-the-baptism-of-blood/2015-01-03T20:01:14+00:00monthlyhttps://therealsamizdat.com/2015/01/04/tammuz-attis-osiris-adonis-diarmid-derive-from-a-more-ancient-god-of-fertility/2015-01-03T19:32:04+00:00monthlyhttps://therealsamizdat.com/2015/01/04/tammuz/2015-01-03T17:22:41+00:00monthlyhttps://therealsamizdat.com/2015/01/03/lilith/2015-01-03T15:50:20+00:00monthlyhttps://therealsamizdat.com/2015/01/03/gods-goddesses-demons/2015-01-03T11:01:06+00:00monthlyhttps://therealsamizdat.com/2015/01/03/ancient-animism/2015-01-03T10:44:18+00:00monthlyhttps://therealsamizdat.com/2015/01/01/comparative-mythology/2015-01-01T15:24:52+00:00monthlyhttps://therealsamizdat.com/2015/01/01/the-behistun-inscription/https://therealsamizdat.com/wp-content/uploads/2015/01/bisotun_iran_relief_achamenid_period.jpgOLYMPUS DIGITAL CAMERA"Bisotun Iran Relief Achamenid Period" by Hara1603 - Own work. Licensed under Public Domain via Wikimedia Commons - http://commons.wikimedia.org/wiki/File:Bisotun_Iran_Relief_Achamenid_Period.JPG#mediaviewer/File:Bisotun_Iran_Relief_Achamenid_Period.JPG2015-01-01T05:49:03+00:00monthlyhttps://therealsamizdat.com/2015/01/01/babylon/2015-01-01T04:57:17+00:00monthlyhttps://therealsamizdat.com/2015/01/01/learning-the-language-of-the-birds/2015-01-01T03:48:59+00:00monthlyhttps://therealsamizdat.com/2014/12/25/sacred-harlotry/2014-12-25T15:34:23+00:00monthlyhttps://therealsamizdat.com/2014/12/25/osiris-tammuz-adonis-attis/2014-12-25T18:13:57+00:00monthlyhttps://therealsamizdat.com/2014/12/25/killing-the-divine-king/2014-12-25T11:48:48+00:00monthlyhttps://therealsamizdat.com/2014/12/25/rituals-of-human-sacrifice-and-moloch/2014-12-25T07:09:01+00:00monthlyhttps://therealsamizdat.com/2014/12/25/mortality-of-the-gods/2014-12-25T06:52:39+00:00monthlyhttps://therealsamizdat.com/2014/12/25/name-magic/2014-12-25T06:37:56+00:00monthlyhttps://therealsamizdat.com/2014/12/25/the-castration-of-the-galli-priests-of-the-goddess/2014-12-25T04:14:55+00:00monthlyhttps://therealsamizdat.com/2014/12/25/what-was-the-third-image/2014-12-25T04:00:10+00:00monthlyhttps://therealsamizdat.com/2014/12/25/sacred-castration/2014-12-25T02:59:50+00:00monthlyhttps://therealsamizdat.com/2014/12/25/phallic-features-of-the-dionysus-cult/2014-12-25T02:48:51+00:00monthlyhttps://therealsamizdat.com/2014/12/25/deukalion-and-the-deluge/2014-12-25T02:34:30+00:00monthlyhttps://therealsamizdat.com/2014/12/24/dead-men-hollow-ghosts/2014-12-23T18:38:59+00:00monthlyhttps://therealsamizdat.com/2014/12/24/attis-christ/2014-12-23T17:41:25+00:00monthlyhttps://therealsamizdat.com/2014/12/23/the-mystery-of-the-third-gate/2014-12-23T16:53:40+00:00monthlyhttps://therealsamizdat.com/2014/12/23/mirrors-reflect-the-soul/2014-12-23T04:09:26+00:00monthlyhttps://therealsamizdat.com/2014/12/23/the-missing-books-of-hippolytuss-the-refutation-of-all-heresies/2014-12-23T03:23:08+00:00monthlyhttps://therealsamizdat.com/2014/12/23/no-new-thing/2014-12-23T03:06:23+00:00monthlyhttps://therealsamizdat.com/2014/12/23/a-human-head-carried-on-a-river-of-blood/2014-12-23T02:55:47+00:00monthlyhttps://therealsamizdat.com/2014/12/23/the-new-mystery/2014-12-23T02:32:06+00:00monthlyhttps://therealsamizdat.com/2014/12/23/persistence-of-the-cult-of-the-great-mother/2014-12-23T02:08:31+00:00monthlyhttps://therealsamizdat.com/2014/12/22/the-diabolical-mass-of-saint-secaire/2014-12-21T17:41:26+00:00monthlyhttps://therealsamizdat.com/2014/12/21/the-mystical-meal/2014-12-21T08:21:01+00:00monthlyhttps://therealsamizdat.com/2014/12/21/mithra-and-attis-syncretism-death-and-resurrection-classic-rituals-of-the-adonis-cult/2014-12-21T07:59:56+00:00monthlyhttps://therealsamizdat.com/2014/12/20/the-names-of-the-great-mother/2014-12-20T05:21:02+00:00monthlyhttps://therealsamizdat.com/2014/12/20/the-weeping-of-the-infant-christ-and-the-lament-for-adonis/2014-12-20T04:13:32+00:00monthlyhttps://therealsamizdat.com/2014/12/20/a-baptism-in-blood/2014-12-20T03:42:11+00:00monthlyhttps://therealsamizdat.com/2014/12/17/a-missing-or-defective-letter-a-23-character-alphabet-and-seven-books-of-the-torah/https://therealsamizdat.com/wp-content/uploads/2014/12/shin.pngShin2014-12-16T23:36:22+00:00monthlyhttps://therealsamizdat.com/2014/12/17/the-name-of-god-is-woven-throughout-the-torah/2014-12-16T23:15:47+00:00monthlyhttps://therealsamizdat.com/2014/12/17/shemittah-without-limit/2014-12-16T23:03:48+00:00monthlyhttps://therealsamizdat.com/2014/12/17/opening-and-closing-of-the-cosmic-book/2014-12-16T22:55:23+00:00monthlyhttps://therealsamizdat.com/2014/12/17/the-cosmic-jubilee-of-50000-years/2014-12-16T22:39:56+00:00monthlyhttps://therealsamizdat.com/2014/12/17/a-perpetual-process-of-the-re-creation-of-the-world/2014-12-16T22:26:13+00:00monthlyhttps://therealsamizdat.com/2014/12/17/bodhisattvas/2014-12-16T21:19:59+00:00monthlyhttps://therealsamizdat.com/2014/12/17/not-all-human-souls-are-blessed/2014-12-16T21:07:14+00:00monthlyhttps://therealsamizdat.com/2014/12/17/miracles-2/2014-12-16T20:15:29+00:00monthlyhttps://therealsamizdat.com/2014/12/17/there-are-18000-worlds/2014-12-16T20:02:14+00:00monthlyhttps://therealsamizdat.com/2014/12/17/the-torah-is-the-name/https://therealsamizdat.com/wp-content/uploads/2014/12/the-nothing.pngthe Nothinghttps://therealsamizdat.com/wp-content/uploads/2014/12/heart-of-creation1.pngheart of creationhttps://therealsamizdat.com/wp-content/uploads/2014/12/heart-of-creation.pngheart of creation2014-12-16T19:55:12+00:00monthlyhttps://therealsamizdat.com/2014/12/16/the-pure-spirituality-of-the-future-world/2014-12-16T08:44:11+00:00monthlyhttps://therealsamizdat.com/2014/12/16/mysticism-of-prophecy/2014-12-16T08:23:31+00:00monthlyhttps://therealsamizdat.com/2014/12/16/magical-conformity-of-the-will-in-the-kawwanah/2014-12-16T08:10:54+00:00monthlyhttps://therealsamizdat.com/2014/12/16/mysteries-not-to-be-discussed/2014-12-16T05:40:18+00:00monthlyhttps://therealsamizdat.com/2014/12/15/the-mysteries/2014-12-15T11:25:13+00:00monthlyhttps://therealsamizdat.com/2014/12/15/fish-symbolism-spanning-cultures-and-eras/2014-12-15T10:25:05+00:00monthlyhttps://therealsamizdat.com/2014/12/15/november-is-the-month-of-the-dead/2014-12-15T02:54:02+00:00monthlyhttps://therealsamizdat.com/2014/12/15/the-mystery-of-ben-belimah/2014-12-15T02:13:04+00:00monthlyhttps://therealsamizdat.com/2014/12/14/the-angel-sandalfon/2014-12-14T11:51:53+00:00monthlyhttps://therealsamizdat.com/2014/12/14/jesus-and-the-disciples-were-great-magicians-and-kabbalists/2014-12-14T09:47:37+00:00monthlyhttps://therealsamizdat.com/2014/12/14/the-angel-anafiel/2014-12-14T01:36:05+00:00monthlyhttps://therealsamizdat.com/2014/12/14/the-source-of-wisdom/2014-12-14T00:58:48+00:00monthlyhttps://therealsamizdat.com/2014/12/11/the-tarot/2014-12-11T09:28:19+00:00monthlyhttps://therealsamizdat.com/2014/12/11/the-lance-of-longinus-and-the-chalice-of-christian-liturgy-represent-pagan-antecedents/2014-12-11T07:37:19+00:00monthlyhttps://therealsamizdat.com/2014/12/11/remnants-of-secret-rituals-of-fertility-cults/2014-12-11T06:23:40+00:00monthlyhttps://therealsamizdat.com/2014/12/11/echo-of-old-customs-across-time-geography-and-cultures/2014-12-11T06:05:55+00:00monthlyhttps://therealsamizdat.com/2014/12/11/worshipping-virility/2014-12-10T19:13:59+00:00monthlyhttps://therealsamizdat.com/2014/12/10/snake-kings/2014-12-10T12:19:29+00:00monthlyhttps://therealsamizdat.com/2014/12/10/at-the-nexus-of-pagan-mystery-and-christian-ceremony/2014-12-10T12:09:14+00:00monthlyhttps://therealsamizdat.com/2014/12/10/what-is-the-holy-grail/2014-12-10T12:08:15+00:00monthlyhttps://therealsamizdat.com/2014/12/10/resurrection/2014-12-10T12:07:05+00:00monthlyhttps://therealsamizdat.com/2014/12/10/role-of-chastity-in-fertility-rites/2014-12-10T12:03:43+00:00monthlyhttps://therealsamizdat.com/2014/12/10/the-ptolemaic-books-lost-mystery-literature-of-chaldaean-parthian-and-median-traditions/2014-12-10T07:40:55+00:00monthlyhttps://therealsamizdat.com/2014/12/10/the-naassene-fragment-on-attis/2014-12-10T07:10:55+00:00monthlyhttps://therealsamizdat.com/2014/12/10/naassene-fragment-concerning-the-greater-and-little-mysteries-of-eleusis/2014-12-10T06:12:17+00:00monthlyhttps://therealsamizdat.com/2014/12/10/more-from-the-naassene-fragment-jesus-says-i-am-the-true-door/2014-12-09T20:13:08+00:00monthlyhttps://therealsamizdat.com/2014/12/10/more-from-the-naassene-fragment-the-great-ineffable-mystery-of-the-samothracians/2014-12-09T19:50:14+00:00monthlyhttps://therealsamizdat.com/2014/12/09/the-naassene-fragment-continued-jesus-made-the-river-jordan-flow-upwards/2014-12-09T13:13:17+00:00monthlyhttps://therealsamizdat.com/2014/12/09/the-naassene-fragment-on-the-ithyphallus/2014-12-09T12:44:06+00:00monthlyhttps://therealsamizdat.com/2014/12/09/naassene-fragment-continued/2014-12-09T12:12:44+00:00monthlyhttps://therealsamizdat.com/2014/12/09/excerpts-from-the-naassene-fragment/2014-12-09T11:00:15+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-luminous-mirrors-of-the-deity/2014-12-08T06:10:06+00:00monthlyhttps://therealsamizdat.com/2014/12/08/mystical-spelling-of-the-divine-name/https://therealsamizdat.com/wp-content/uploads/2014/12/angelic_alphabet.gifangelic_alphabet2014-12-08T06:01:40+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-four-principle-sefiroth/2014-12-08T05:33:59+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-supreme-mystery/2014-12-08T05:16:42+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-magical-name-araritha/2014-12-08T03:45:38+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-sound-of-the-alef/2014-12-08T02:49:52+00:00monthlyhttps://therealsamizdat.com/2014/12/08/on-the-lost-book-of-the-speculation/2014-12-08T02:29:13+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-lost-book-of-rab-hammai/https://therealsamizdat.com/wp-content/uploads/2014/12/rab_hammai.gifrab_hammaihttps://therealsamizdat.com/wp-content/uploads/2014/12/rahmai.gifrahmai2014-12-08T02:10:19+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-first-sefirah-is-passed-over-in-silence/2024-12-30T13:37:51+00:00monthlyhttps://therealsamizdat.com/2014/12/08/debhequth-is-communio/2014-12-08T01:14:33+00:00monthlyhttps://therealsamizdat.com/2014/12/08/the-secret-signature-of-the-letters/2014-12-08T00:54:40+00:00monthlyhttps://therealsamizdat.com/2014/12/08/on-the-apocatastasis/2014-12-08T00:33:48+00:00monthlyhttps://therealsamizdat.com/2014/12/08/on-the-evil-status-of-goats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Horoscope Table2014-11-11T15:17:53+00:00monthlyhttps://therealsamizdat.com/2014/11/10/the-five-epagomenal-days/2014-11-10T10:44:07+00:00monthlyhttps://therealsamizdat.com/2014/11/10/those-born-on-the-5th-day-of-paophi-die-of-excessive-venery/https://therealsamizdat.com/wp-content/uploads/2014/11/papyrus_sallier_4_front_calendar_of_lucky_and_unlucky_days_in_hieratic.gifpapyrus_sallier_4_front_calendar_of_lucky_and_unlucky_days_in_hieraticFront of Papyrus Sallier IV, A Calendar of Lucky and Unlucky Days in Hieratic.https://therealsamizdat.com/wp-content/uploads/2014/11/front-papyrus-sallier-4-calendar-of-lucky-and-unlucky-days-in-hieratic.jpgFront Papyrus Sallier 4 Calendar of Lucky and Unlucky Days in HieraticFront of the Papyrus Sallier IV, A Calendar of Lucky and Unlucky Days in Hieratic.2014-11-10T08:43:38+00:00monthlyhttps://therealsamizdat.com/2014/11/10/lucky-and-unlucky-days/https://therealsamizdat.com/wp-content/uploads/2014/11/egyptian-sign-for-unlucky.jpegEgyptian Sign for Unluckyhttps://therealsamizdat.com/wp-content/uploads/2014/11/egyptian-sign-for-lucky.jpegEgyptian Sign for Luckyhttps://therealsamizdat.com/wp-content/uploads/2014/11/the-egyptian-month-of-thoth.jpegThe Egyptian Month of ThothThe Egyptian Month of Thoth.2014-11-10T08:05:28+00:00monthlyhttps://therealsamizdat.com/2014/11/10/the-seven-hathors-2/https://therealsamizdat.com/wp-content/uploads/2014/11/the-seven-hathors.jpgThe Seven Hathors2014-11-10T07:45:30+00:00monthlyhttps://therealsamizdat.com/2014/11/10/destiny/2014-11-10T07:36:19+00:00monthlyhttps://therealsamizdat.com/2014/11/10/the-ka-the-ghost-of-the-egyptians/2014-11-10T05:51:59+00:00monthlyhttps://therealsamizdat.com/2014/11/10/procuring-dreams-and-visions/2014-11-10T05:44:08+00:00monthlyhttps://therealsamizdat.com/2014/11/10/amen-the-only-god/2014-11-10T05:32:07+00:00monthlyhttps://therealsamizdat.com/2014/11/10/dreaming-at-the-base-of-the-sphinx/2014-11-10T05:21:08+00:00monthlyhttps://therealsamizdat.com/2014/11/10/in-which-a-pharaoh-sends-the-statue-of-a-god-on-a-journey/2014-11-10T04:52:13+00:00monthlyhttps://therealsamizdat.com/2014/11/10/an-infamous-case-of-demoniacal-possession/https://therealsamizdat.com/wp-content/uploads/2014/11/stele-of-the-princess.jpegStele of the Princess of BekhtenStele recording the casting out of the devil from the Princess of Bekhten. On the right the king is offering Incense to Khonsu Nefer-hetep, and on the left a priest is offering incense to Khonsu, "the great god who driveth away devils." (From Prisse, Monuments, plate 24.)2014-11-10T04:42:39+00:00monthlyhttps://therealsamizdat.com/2014/11/09/excerpt-from-the-papyrus-of-hunefer-bc-1350/https://therealsamizdat.com/wp-content/uploads/2014/11/excerpt-papyrus-of-hunefer.jpegExcerpt Papyrus of HuneferThe ceremony of "opening the mouth" being performed on the mummy of Hunefer, about B.C. 1350 (From the Papyrus of Hunefer, sheet 5)2014-11-09T10:14:30+00:00monthlyhttps://therealsamizdat.com/2014/11/09/opening-of-the-mouth-concluded/https://therealsamizdat.com/wp-content/uploads/2014/11/pesh-en-kef-instrument.jpegPesh-en-kef Instrument2014-11-09T09:37:45+00:00monthlyhttps://therealsamizdat.com/2014/11/09/opening-of-the-mouth/https://therealsamizdat.com/wp-content/uploads/2014/11/instruments.jpegInstruments for Opening the MouthThe "Seb-ur" and "Tuntet" Instruments for Opening the Mouth.2014-11-09T09:27:56+00:00monthlyhttps://therealsamizdat.com/2014/11/09/rites-of-mummification-concluded/2014-11-09T09:07:46+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-rites-continued/2014-11-09T08:56:15+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-rites/2014-11-09T08:46:26+00:00monthlyhttps://therealsamizdat.com/2014/11/09/le-rituel-de-lembaumement/2014-11-09T08:16:41+00:00monthlyhttps://therealsamizdat.com/2014/11/09/on-mummification/2014-11-09T08:04:06+00:00monthlyhttps://therealsamizdat.com/2014/11/09/abrasax-the-invincible-name-of-power/https://therealsamizdat.com/wp-content/uploads/2014/11/greek-papyrus.jpegGreek PapyrusAmulet inscribed with signs and letters of magical power for overcoming the malice of enemies. (From Brit. Mus., Greek Papyrus, Nu. CXXIV.--4th or 5th century.) (Kenyon, Greek Papyri, p. 123).https://therealsamizdat.com/wp-content/uploads/2014/11/magical-syllables-from-budge-egyptian-magic.jpegMagical Syllables from Budge Egyptian Magic (British Museum, Gnostic gem, No. G. 33). (Kenyon, Greek Papyri, p. 123). (Ibid., p. 123. These names read Michael, Raphael, Gabriel, Souriel, Zaziel, Badakiel, and Suliel).2014-11-09T07:48:33+00:00monthlyhttps://therealsamizdat.com/2014/11/09/gnostic-magical-names-from-the-metternich-stele-and-the-harris-magical-papyrus/https://therealsamizdat.com/wp-content/uploads/2014/11/img_3174.jpgIMG_3174Detail, Metternich stele. (Clippus of Horus, Metternichestele, ed. Golenischeff, plate 1.) Reproduced from E.A. Wallis Budge, Egyptian Magic, p. 149.2014-11-09T06:49:04+00:00monthlyhttps://therealsamizdat.com/2014/11/09/names-of-the-god-amen-and-sekhet-bast-ra/2014-11-09T06:10:41+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-names-of-apep/2014-11-09T05:45:55+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-halls-of-osiris/2014-11-09T05:25:36+00:00monthlyhttps://therealsamizdat.com/2014/11/09/getting-to-the-afterlife-is-no-cakewalk/2014-11-09T05:12:20+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-gods-of-ancient-egypt-are-personifications-of-the-names-of-ra/2014-11-09T05:03:21+00:00monthlyhttps://therealsamizdat.com/2014/11/09/the-god-khepera-utters-his-own-name-at-the-creation/2014-11-09T04:56:49+00:00monthlyhttps://therealsamizdat.com/2014/11/09/on-magical-names-in-ancient-egyptian-magical-literature/2014-11-09T04:45:35+00:00monthlyhttps://therealsamizdat.com/2014/11/07/submarine-of-alexander-the-great/https://therealsamizdat.com/wp-content/uploads/2014/11/img_3171.jpgIMG_3171Metternich Stele.2014-11-07T11:02:47+00:00monthlyhttps://therealsamizdat.com/2014/11/07/the-divine-book-of-ptah/2014-11-07T10:40:52+00:00monthlyhttps://therealsamizdat.com/2014/11/07/snake-bite-charm/2014-11-07T10:12:50+00:00monthlyhttps://therealsamizdat.com/2014/11/07/the-sun-stood-still/2014-11-07T10:05:28+00:00monthlyhttps://therealsamizdat.com/2014/11/07/a-tale-of-isis-from-the-metternich-stele/https://therealsamizdat.com/wp-content/uploads/2014/11/img_3170.jpgIMG_3170Metternich Stele2014-11-07T09:42:27+00:00monthlyhttps://therealsamizdat.com/2014/11/07/thoth-and-words-of-power-at-the-creation/2014-11-07T09:21:36+00:00monthlyhttps://therealsamizdat.com/2014/11/07/shining-from-the-sektet-boat/2014-11-07T09:07:42+00:00monthlyhttps://therealsamizdat.com/2014/11/06/more-on-words-of-power/2014-11-06T11:53:47+00:00monthlyhttps://therealsamizdat.com/2014/11/06/the-seven-hathors/2014-11-06T11:38:06+00:00monthlyhttps://therealsamizdat.com/2014/11/06/keeping-secrets-from-the-underworld-god-sukati/2014-11-06T11:30:05+00:00monthlyhttps://therealsamizdat.com/2014/11/06/hypocephalus/https://therealsamizdat.com/wp-content/uploads/2014/11/hypocephalus_egyptian_tomb_object.gifhypocephalus_egyptian_tomb_objectHypocephalus or object placed under the head.2014-11-06T11:17:45+00:00monthlyhttps://therealsamizdat.com/2014/11/06/vignettes-from-the-papyrus-of-ani/https://therealsamizdat.com/wp-content/uploads/2014/11/soul_of_ani_visiting_his_body_in_the_bier.gifsoul_of_ani_visiting_his_body_in_the_bierhttps://therealsamizdat.com/wp-content/uploads/2014/11/ani_passing_through_the_door.gifani_passing_through_the_doorAni Passing Through the Door of His Tombhttps://therealsamizdat.com/wp-content/uploads/2014/11/anubis_with_ani_2.gifanubis_with_ani_2Anubis holding the mummy of the scribe Ani.https://therealsamizdat.com/wp-content/uploads/2014/11/anubis-with-ani.jpgAnubis with AniAnubis holding the mummy of the scribe Ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively. (From the Papyrus of Ani, plate 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