Satan The Dragon Tiamat Theistic Satanism

 Satan The Dragon Tiamat Theistic Satanism

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Tiamat (goddess)

Tiamat is a personification of the primordial sea from which the gods were first created. She is also the main adversary of Marduk in the Enūma Eliš TT .

Functions

Tiamat’s exact functions as a goddess are difficult to establish. As her name indicates (see below), she was a deification of the primordial sea. Our best source of information for Tiamat is the myth Enūma Eliš TT , and in fact, there are only a handful of references to her outside of it. Enūma Eliš TT  begins with a description of the two primeval seas, the salt sea Tiamat and the sweet sea Abzu TT , mingling their waters together to create the gods (for recent translations of the story see Foster 2005: 436-486 and Lambert 2013). In the following battle between Abzu TT  and Ea, Tiamat attempts to appease Abzu TT  and stop the conflict. But when she is later pressured by the lower gods to revenge him, she herself becomes the main antagonist of the story, creating an army of monsters led by her new consort, Qingu. She is ultimately defeated by Marduk, who incapacitates her with his “Evil Wind” and then kills her with an arrow. Marduk splits her in two, creating heaven and earth from her body, the Tigris and Euphrates from her eyes, mist from her spittle, mountains from her breasts and so on. Throughout the epic, there are differing descriptions of Tiamat: she appears both as a body of water, as a human figure, and as having a tail (Tablet V, line 59). These varying descriptions are ultimately reconciled as Marduk turns her limbs into geographical features.

Divine Genealogy and Syncretisms

In Enūma Eliš TT , Tiamat is the mother of all the gods (Tablet I, line 4). Together with Abzu TT  she creates Lahmu and Lahamu, who in turn beget Anšar and Kišar.

Though one cannot point to a syncretism as such, there are several models for Tiamat in the earlier mythology. Katz (2011: 18f) argues that the figure of Tiamat unites two strands of tradition attached to the sea. The first is the motherly figure of Namma, who is also referred to as a primeval ocean from which the gods were created. The other is the figure of the sea as a monstrous adversary, like the Levantine god Yamm (see also Jacobsen 1968: 107). Another important influence for the figure of Tiamat is Anzu, a mythical bird defeated by Ninurta, indeed the battle between Marduk and Tiamat has a number of parallels to the battle between Ninurta and Anzu (Lambert 1986).

Cult Place(s)

There was no cult dedicated directly to Tiamat, but the battle between Tiamat and Marduk played an important role in the New Year’s festival TT  in Babylon. The Enūma Eliš TT  was recited on its fourth day, and some argue that the festival included a symbolic reenactment of the mythological battle (see the discussion in Lambert 2013: 461f).

Time Periods Attested

The oldest attestation of Tiamat is an Old Akkadian incantation (Westenholz 1974: 102), though there are few other references to her until the first millenium BCE (see Lambert 2013: 237). After the composition of the Enūma Eliš TT , Tiamat is found in a number of theological commentary works, but most of these seem to rely on the epic (e.g. SAA 3.39, r. 1-3). Tiamat is also mentioned by Berossus, writing in the 3rd century BCE (Breucker 2011: 648f).

Iconography

A relief from the temple of Bêl in Palmyra depicts Nabu and Marduk slaying Tiamat, who is shown with a woman’s body and legs made of snakes (Dirven 1997). However, this scene is a late Hellenistic adoption of the Babylonian motif, and no Mesopotamian image has been positively identified as a representation of Tiamat. A string of identifications (Yadin 1971Grafman 1972Kaplan_1976) have recently been rejected (George_2012), and until new evidence surfaces they remain dubious.

Name and Spellings

The name Tiamat is uncontracted form of the word tâmtu, meaning “sea”. The long vowel â is contracted from the short vowels i and a. The word is in the “absolute state,” a noun form that is equivalent to the vocative (a grammatical case which directly invokes or addresses a person or deity; literally the name means “O, sea!”).

Written forms: dti-amat, ti-amat, dtam-tum, ti-àm-tim, ta-à-wa-ti

Normalised forms: Tiamat, Tiāmat, Tiʼamat, Thalatta (Greek).

Tiamat in Online Corpora

Further Reading

Sophus Helle

Sophus Helle, ‘Tiamat (goddess)’, Ancient Mesopotamian Gods and Goddesses, Oracc and the UK Higher Education Academy, 2016 [http://oracc.iaas.upenn.edu/amgg/listofdeities/tiamat/]

According to Academic scholars Tiamat was the first representation of a Dragon creator and the adversary of the solar deity Marduk making her the first Adversarial Deity.
In ancient times people did not Worship our Mother because they had became corrupted by Marduk and his cult followers into believing she was evil.
But we must not forget it was Marduk not Tiamat who created humans to become the slaves of the god’s
In the Days leading to the great war between the dragon and the solar deity Humans did not exist our lives at no time where ever in danger by the creator.
The Traditional Church of Satan recognizes Tiamat as Satan but recognizes the individuals rights to choose which ever adversarial deity that they chose to recognize or not recognize. Our church believes in the importance of developing your own relationship with the deity that comes to you during meditation.

For more information visit out website
Traditional church of Satan 

Ningishzida Tree god of Vegetation and agriculture, Not Satan.

Ningishzida Lord of the good Tree Not Satan.

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Ningišzida (god)

A male deity of the town of Gišbanda, which lies upstream from Ur. Ningišzida is connected with vegetation and the underworld.

Functions

Ningišzida, like his father Ninazu, is a chthonic TT  deity associated with vegetation, growth and decay, snakes and demons. Ningišzida’s name, and those of his courtiers (see below) reflect this connection, while descriptions of him include: “Lord of pastures and fields” and “like fresh grass” (Wiggerman 1998-2001b). The ‘tree’ of his name has been suggested to be the vine, and in Ur III texts Ningišzida is associated with the é-ĝeštin, the “wine-house” (Sallaberger 1993: 125, 368), elsewhere with the beer-god Siriš, and beer-goddess Nin-kasi. Furthermore, he is the “lord of the innkeepers” (Wiggermann 1998-2001b: 370).

Associated with his role in agriculture, Ningišzida is said to travel to the underworld at the time of the death of vegetation (in Mesopotamia – mid-summer to mid-winter). This journey is recorded in both Sumerian and Akkadian myths (Ningišzida’s Journey to the NetherworldETCSL 1.7.3 and Lambert 1990: 293). In the Adapa legend, Ningišzida, under the name Gišzida, is one of the two deities who are said to have disappeared from the land (Foster 2005: 525-30).

Ningišzida’s chthonic nature is reflected in his title (giš)gu-za-lá-kur-ra, “the chair-bearer of the netherworld”, and together with Pedu, the chief netherworld gate-keeper, he stands at the entrance to the underworld. In Ur III and Old Babylonian (early second millennium BCE) periods Ningišzida appears in rituals associated with royal laments (e.g., The Death of Ur-NammaETCSL 2.4.1.1: 118). In Neo Assyrian times (early 1st millennium BCE) he is associated with the punishment, pestilence and disease, and occasionally called “Lord of the netherworld” (Wiggermann 1998-2001b: 371). Ningišzida appears in incantations, but only in connection to vegetation, or as a netherworld deity, or (Wiggermann 1998-2001b: 369).

Ningišzida, like his father, is associated with dragons, the mušhuššu and balm. He is also referred to as a snake, e.g. muš-mah (A balbale to NingišzidaETCSL 4.19.1: 2), and as such he is associated the Hydra constellation in the astrological compendium MUL-Apin. Also like his father, Ningišzida is titiled warrior, and he is the military governor of Ur (Frayne 1990: 196). In the god list An = Anum he is dgúd-me-lám “warrior of splendor”, and his symbol is the sickle sword (pāštu) (Wiggermann 1998-2001b: 370-1).

The conception of Ningišzida as a reliable god is obvious from his name. He is involved with law in the underworld and on earth (Wiggermann 1998-2001: 371). The element “Ningišzida is judge” appears in the personal names of the Neo-Babylonian period (mid 1st millennium BCE) (Figulla and Gadd 1949: 38).

Divine Genealogy and Syncretisms

Ningišzida is the son of Ninazu and his wife, Ningirida. In Gudea Cylinder B (ETCSL 2.1.7: 1342), Ningišzida is described as the “progeny of An“, supposing a sequence An – Enlil – Ninazu – Ningišzida. The god list An = Anum lists two sisters: dama-TÙR-ma and dla-bar-TÙR-ma. In most Old Babylonian and later attestations, the wife of Ningišzida is Ninazimua, “The lady who lets the good juice grow” (Enki and NinhursagaETCSL 1.1.1: 278), while at Lagaš, his wife is Geštinanna (Wiggermann 1998-2001b: 369).

Cult Places

As mentioned above, his home was the town Gišbanda (itself an epithet of Ningišzida), which was located upstream from Ur, near to Ki’abrig. Ningišzida’s temple in this town was called kur-a-še-er-ra-ka, “mountain of lament”. When his cult was discontinued it was possibly moved to Ur (see above), where he had a shrine in the temple of Nanna and his own temple, the “House of Justice” (é-níg-gi-na) (Frayne 1990: 196). Other centres of worship of Ningišzida include Ešnunna (modern Tell Asmar, northeast of Baghdad), his father’s cult centre; Lagaš, where he was Gudea’s personal god, and who built Ningišzida a new temple, with dedicated statues. Other cults may have existed at IsinLarsaBabylon and Uruk (Wiggermann 1998-2001b).

Time Periods Attested

Ningišzida makes his first appearance in the Fara god list from the Early Dynastic III period (2600-2350 BCE), and is recorded through the first millennium, e.g. in late Neo-Babylonian personal names (see above). Venerated at Girsu at the time of Gudea and into the Ur III period, Ningišzida received offerings at Puzriš-Dagan (the administrative hub of the Ur III period located near Nippur) and during this period there was a festival of Ningišzida in the third month of the year (Sallaberger 1993: 281 ff.). At the end of the Ur III period his cult at the town of Gišbanda was discontinued, and possibly moved to Ur (Frayne 1990: 196). There is only limited evidence, however, for Ningišzida during the Old Babylonian period, and there are very few attestations as a theophoric element in personal names of the third and second millennia (Wiggermann 1998-2001b: 373).

Iconography

Iconography of Ningišzida with snakes is attested on Ur III cylinder seals (Fischer 1997: 175 n.14, 135 n.219), and with mušhuššu dragons growing out of his shoulders, e.g., on Gudea’s seal (van Buren 1934: 72 Fig. 1).

Name and Spellings

The deity’s name is usually understood to mean “Lord of the true/reliable/right tree” (Wiggermann 1998-2001b: 368). His name is usually spelled dnin-giš-zi-da, but the /da/ is occasionally omitted. Syllabic spellings suggest a pronunciation of Niggissida or Nikkissida. The Emesal TT  name is Umun-muzzida. Other associated epithets include dgiš-bàn-da, “Little Tree” (Wiggermann 1998-2001b: 368-73).

Written forms:
dnin-giš-zi-da, dni-gi-si-da, dnin-ki-zi-da
Normalized forms:
Ningišzida, Ningizzida, Umunmuzzida, Niggissida, Nikkissida

Ningišzida in Online Corpora

References

Adam Stone

Adam Stone, ‘Ningišzida (god)’, Ancient Mesopotamian Gods and Goddesses, Oracc and the UK Higher Education Academy, 2016 [http://oracc.iaas.upenn.edu/amgg/listofdeities/ningizida/]

Satan as defined in academia via the Oxford dictionary is as follows.

Satan

 Adversary,accuser,enemy of god

PROPER NOUN

  • The Devil; Lucifer.

Origin

Old English, via late Latin and Greek from Hebrew śāṭān, literally ‘adversary’, from śāṭan ‘plot against’.

In no place in the above article is the lesser god Ningišzida described as Satan by academic definition.
NinGiszida is not an adversarial deity thus he is not a proper representation of Satan under the religion known as Theistic Satanism.
However a dragon named Tiamat does hold up to academic definition of Satan and is the creator of all things making her a valid  Adversarial deity recognized by the religion Theistic Satanism

Thank you for reading.
Please visit out website
Traditional Church of Satan

Build a relationship with Satan

Build a relationship with Satan
By
Reverend Robert Fraize

baph
artist unknow

As one of the most popular figures representing Theistic Satanism one of the most common questions that I am  often asked by people is how to build a relationship with Satan?
I always try to answer these types of questions as simple as possible.

First thing first.
You need to have faith in an adversarial deity I really do not care which deity you choose to recognize as satan.
with out faith and belief You will not be communicating with anything.

If you have determined that you actually do believe in an adversarial deity named Satan you move onto the next step.

Meditation
Find a spot out in nature preferably by water it helps your thoughts flower and gives energy to the activity that you are about to engage in.
Close your eyes breath deep through your nose and slowly put your mouth.
relax all of your muscles as you breath in envision energy being brought into your body.
As you exhale envision damaged aspects of your life being sent back out into the universe.
Do this until you feel your body loosen up and all your negative thoughts and damage has been case out you will feel peaceful.

Communicate.
When you feel at peace look within and call within to the deity that you have chosen to represent Satan. Only with your mind envision what it is that you desire and what it is you need guidance with. Do not over focus it must flow naturally if you begin to feel the need to focus or force it you must stop and try again.
Also it is important not to be under the influence of any drug or substance during this process it will not be natural and it must be a natural communication.

After you have done this enough times you will begin to be able to start communicating with Satan and it will develop into a relationship.

Rev Fraize
Traditional Church Of Satan