Sumerian Creator Being was a Female, not Male possibly around 6,000 years ago or more

ref

“Genealogy of Sumerian and Akkadian Gods from Ancient Iraq.” ref

Primordial Goddess Nammu

“Nammu is the primordial goddess who, in some Sumerian traditions, was said to have given birth to both An and Ki. She eventually came to be regarded as the mother of Enki and was revered as an important mother goddess. Because the cuneiform sign used to write her name is the same as the sign for engur, a synonym for abzu, it is highly probable that she was originally conceived as the personification of the subterranean primeval waters.” ref

“Nammu (𒀭𒇉 ^dENGUR = ^dLAGAB×ḪAL; also read Namma) was a Mesopotamian goddess regarded as a creator deity in the local theology of Eridu. It is assumed that she was associated with water. She is also well attested in connection with incantations and apotropaic magic. She was regarded as the mother of Enki, and in a single inscription she appears as the wife of Anu, but it is assumed that she usually was not believed to have a spouse.” ref

“While Nammu is already attested in sources from the Early Dynastic period, such as the zame hymns and an inscription of Lugal-kisalsi, she was not commonly worshiped. A temple dedicated to her existed in Ur in the Old Babylonian period, she is also attested in texts from Nippur and Babylon. Theophoric names invoking her were rare, with that of king Ur-Nammu until recently being believed to be the only example.” ref

“In the Old Babylonian myth Enki and Ninmah, Nammu is one of the deities involved in the creation of mankind alongside the eponymous pair and a group of seven minor goddesses. Her presence differentiates this narrative from other texts dealing with the same motif, such as Atra-Hasis.” ref

“Nammu’s name was represented in cuneiform by the Sumerogram ENGUR (LAGAB×ḪAL). Lexical lists provide evidence for multiple readings, including Nammu, Namma and longer, reduplicated variants such as Namnamu and Nannama. A bilingual text from Tell Harmal treats the short and long forms of the name as if they were respectively the Akkadian and Sumerian versions of the same word. The name is conventionally translated as “creatrix.” ref 

“This interpretation depends on the theory that it is etymologically related to the element imma (SIG₇) in the name of the goddess Ninimma, which could be explained in Akkadian as nabnītu or bunnannû, two terms pertaining to creation. However, this proposal is not universally accepted. Another related possibility is to interpret it as a genitive compound, (e)n + amma(k), “lady of the cosmic river,” but it is similarly not free of criticism, and it has been argued no clear evidence for the etymology for Nammu’s name exists.” ref 

“Ancient authors secondarily etymologized it as nig₂-nam-ma, “creativity”, “totality” or “everything”. The sign ENGUR could also be read as engur, a synonym of apsu, but when used in this context, it was not identical with the name of the goddess, and Nammu could be referred to as the creator of engur, which according to Frans Wiggermann confirms she and the mythical body of water were not identical. Nammu could be referred to with epithets such as “lady who is great and high in the sea” (nin-ab-gal-an-na-u₅-a), “mother who gave birth to heaven and earth” (^dama-tu-an-ki) or “first mother who gave birth to all (or senior) gods” (ama-palil-u₃-tu-diĝir-šar-šar-ra-ke₄-ne).” ref

“Few sources providing information about Nammu’s character are known. Most of them come from the Old Babylonian period. Based on indirect evidence it is assumed she was associated with water, though there is debate among researchers over whether sweet or saline. No explicit references to Nammu being identical with the sea are known, and Manuel Ceccarelli in a recent study suggests she might have represented groundwater.” ref

“In the local tradition of Eridu, Nammu was regarded as a creator deity. There is no indication in known texts that she had a spouse when portrayed as such. Julia M. Asher-Greve suggests that while generally treated as a goddess, Nammu can be considered asexual in this context. Joan Goodnick Westenholz assumed the process of creation she was involved in was imagined as comparable to parthenogenesis.” ref 

“While primordial figures were often considered to no longer be active by the ancient Mesopotamians, in contrast with other deities, Nammu was apparently believed to still exist as an active figure. Nammu was also associated with incantations, apotropaic magic and tools and materials used in them. In a single incantation she is called bēlet egubbê, “mistress of the holy water basin“, but this epithet was usually regarded as belonging to Ningirima, rather than her. In texts of this genre, she could be invoked in order to purificate or consecrate something, or against demons, illness or scorpions.” ref

“Nammu was regarded as the mother of Enki (Ea), as indicated by the myth Enki and Ninmah, the god list An = Anum and a bilingual incantation. However, references to her being his sole parent are less common than the well attested tradition according to which he was one of the children of Anu. Julia Krul assumes that in the third millennium BCE Nammu was regarded as the spouse of the latter god. She is designated this way in an inscription of Lugal-kisalsi from the Early Dynastic period.” ref 

“However, this is the only known reference to the existence of such a tradition. Wilfred G. Lambert concluded that Nammu had no traditional spouse. In incantations, Nammu could appear alongside deities such as Enki, Asalluhi, and Nanshe. An early literary text known from a copy from Ebla mentions a grouping of deities presumed to share judiciary functions which includes Nammu, Shamash, Ishtaran, and Idlurugu.” ref

“A single explanatory text equates Nammu with Apsu. It seemingly reinterprets her as a male deity and as the spouse of Nanshe. However, it most likely depends on traditions pertaining to Enūma Eliš and does not represent a separate independent tradition. As of 2017, no clear evidence for the belief in personified Apsu predating the composition of this text was known. Additionally, while the presumed theogony focused on Nammu is the closest possible parallel to Tiamat‘s role in Enūma Eliš, according to Manuel Ceccarelli the two were not closely connected. In particular, there is no evidence Nammu was ever regarded as an antagonistic figure.” ref

“Evidence for the worship of Nammu is scarce in all periods it is attested in. She belonged to the local pantheon of Eridu, and could be referred to as the divine mother of this city. The only indication of an association with a local pantheon other than that of Eridu is the epithet assigned to her in the god list An = Anum (tablet I, line 27), ^munusagrig-zi-é-kur-(ra-)ke₄, “true housekeeper of Ekur“, but it might have only been assigned to her due to confusion with similarly named Ninimma, who was a member of Enlil‘s court.” ref 

“The Early Dynastics zame hymns assign a separate settlement to her, but the reading of its name remains uncertain. Lugal-kisalsi, a king of Uruk, built a temple dedicated to her, but its ceremonial name is not known. In the Ur III period, Nammu is attested in various incantations invoking deities associated with Eridu. She received offerings in Ur in the Old Babylonian period, and texts from this location mention the existence of a temple and clergy (including gudu₄ priests) dedicated to her, as well as a field named after her. She also appears in the contemporary god list from Nippur as the 107th entry.” ref

“According to Frans Wiggermann, a kudurru (inscribed boundary stone) inscription indicates that a temple of Nammu existed in the Sealand at least since the reign of Gulkišar, that it remained in use during the reign of Enlil-nadin-apli of the Second Dynasty of Isin, and that its staff included a šangû priest. The latter king also invoked her alongside Nanshe in a blessing formula. A dedicatory inscription from the Kassite period which mentions Nammu is also known, though its point of origin remains uncertain. Based on a document most likely written during the reign of Esarhaddon, Nammu was also worshiped in É-DÚR-gi-na, the temple of Lugal-asal in Bāṣ.” ref

“Shrines named kius-Namma, “footstep of Nammu”, existed in Ekur in Nippur and in Esagil in Babylon. Andrew R. George suggests that the latter, attested in a source from the reign of Nabonidus, was named after the former. It is assumed that Nammu was not a popular deity. As of 1998, the only known example of a theophoric name invoking Nammu was that of king Ur-Nammu. Further studies identified no other names invoking her in sources from the Ur III period. However, two further examples have been identified in a more recent survey of texts from Kassite Nippur.” ref

“Texts dealing with the study of calendars (hemerologies) indicate that the twenty seventh day of the month could be regarded as a festival of Nammu and Nergal, and prescribe royal offerings to these two deities during it. Nammu appears in the myth Enki and Ninmah. While the text comes from Old Babylonian period, it might reflect an older tradition from the Ur III period. Two complete copies most likely postdating the reign of Samsu-iluna are known, in addition to a bilingual Sumero-Akkadian version from the library of Ashurbanipal.” ref 

“In the beginning of the composition, Nammu wakes up her son Enki to inform him that other gods are complaining about the heavy tasks assigned to them. As a solution, he suggests the creation of mankind, and instructs Nammu how to form men from clay with the help of Ninmah and her assistants (Ninimma, Shuzianna, Ninmada, Ninšar, Ninmug, Mumudu and Ninnigina according to Wilfred G. Lambert‘s translation). After the task is finished, Enki prepares a banquet for Nammu and Ninmah, which other deities, such as Anu, Enlil and the seven assistants, also attend. Nammu’s presence sets the account of creation of mankind in this myth from other compositions dealing with the same topic, such as Atra-Hasis.” ref

Primordial Beings

“Various civilizations over the course of Mesopotamian history had many different creation stories. The earliest accounts of creation are simple narratives written in Sumerian dating to the late third millennium BCE. These are mostly preserved as brief prologues to longer mythographic compositions dealing with other subjects, such as Inanna and the Huluppu Tree, The Creation of the Pickax, and Enki and Ninmah. Later accounts are far more elaborate, adding multiple generations of gods and primordial beings.” ref 

“The longest and most famous of these accounts is the Babylonian Enûma Eliš, or Epic of Creation, which is divided into seven tablets. The surviving version of the Enûma Eliš could not have been written any earlier than the late second millennium BCE, but it draws heavily on earlier materials, including various works written during the Akkadian, Old Babylonian, and Kassite periods in the early second millennium BCE.” ref

“A category of primordial beings common in incantations were pairs of divine ancestors of Enlil and less commonly of Anu. In at least some cases these elaborate genealogies were assigned to major gods to avoid the implications of divine incest. Figures appearing in theogonies were generally regarded as ancient and no longer active (unlike the regular gods) by the Mesopotamians.” ref

Sumerian Religion

“Sumerian religion was the religion practiced by the people of Sumer, the first literate civilization of ancient Mesopotamia. The Sumerians regarded their divinities as responsible for all matters pertaining to the natural and social orders.” ref

“Before the beginning of kingship in Sumer, the city-states were effectively ruled by theocratic priests and religious officials. Later, this role was supplanted by kings, but priests continued to exert great influence on Sumerian society. In early times, Sumerian temples were simple, one-room structures, sometimes built on elevated platforms. Towards the end of Sumerian civilization, these temples developed into ziggurats—tall, pyramidal structures with sanctuaries at the tops.” ref

The Sumerians believed that the universe had come into being through a series of cosmic births such as gods. First, Nammu, the primeval waters, gave birth to Ki (the earth) and An (the sky), who mated together and produced a son named Enlil. Enlil separated heaven from earth and claimed the earth as his domain. Humans were believed to have been created by AnKi or Enki, the son of the An and Ki.” ref

“Heaven was reserved exclusively for deities and, upon their deaths, all mortals’ spirits, regardless of their behavior while alive, were believed to go to Kur, a cold, dark cavern deep beneath the earth, which was ruled by the goddess Ereshkigal and where the only food available was dry dust. In later times, Ereshkigal was believed to rule alongside her husband Nergal, the god of death.” ref

“The major deities in the Sumerian pantheon included An, the god of the heavens, Enlil, the god of wind and storm, AnKi Enki, the god of water and human culture, Ninhursag, the goddess of fertility and the earth, Utu, the god of the sun and justice, and his father Nanna, the god of the moon. During the Akkadian Empire, Inanna, the goddess of sex, beauty, and warfare, was widely venerated across Sumer and appeared in many myths, including the famous story of her descent into the Underworld.” ref

“Sumerian religion heavily influenced the religious beliefs of later Mesopotamian peoples; elements of it are retained in the mythologies and religions of the Hurrians, Akkadians, Babylonians, Assyrians, and other Middle Eastern culture groups. Scholars of comparative mythology have noticed parallels between the stories of the ancient Sumerians and those recorded later in the early parts of the Hebrew Bible.” ref

“Deities in ancient Mesopotamia were almost exclusively anthropomorphic. They were thought to possess extraordinary powers and were often envisioned as being of tremendous physical size. The deities typically wore melam, an ambiguous substance which “covered them in terrifying splendor” and which could also be worn by heroes, kings, giants, and even demons. The effect that seeing a deity’s melam has on a human is described as ni, a word for the “physical creeping of the flesh“. Both the Sumerian and Akkadian languages contain many words to express the sensation of ni, including the word puluhtu, meaning “fear”. Deities were almost always depicted wearing horned caps, consisting of up to seven superimposed pairs of ox-horns. They were also sometimes depicted wearing clothes with elaborate decorative gold and silver ornaments sewn into them.” ref

“The ancient Mesopotamians believed that their deities lived in Heaven, but that a god’s statue was a physical embodiment of the god himself. As such, cult statues were given constant care and attention and a set of priests were assigned to tend to them. These priests would clothe the statues and place feasts before them so they could “eat”. A deity’s temple was believed to be that deity’s literal place of residence. The gods had boats, full-sized barges which were normally stored inside their temples and were used to transport their cult statues along waterways during various religious festivals.” ref 

“The gods also had chariots, which were used for transporting their cult statues by land. Sometimes a deity’s cult statue would be transported to the location of a battle so that the deity could watch the battle unfold. The major deities of the Mesopotamian pantheon were believed to participate in the “assembly of the gods”, through which the gods made all of their decisions. This assembly was seen as a divine counterpart to the semi-democratic legislative system that existed during the Third Dynasty of Ur (c. 2112 BCE – c. 2004 BCE).” ref

“The Mesopotamian pantheon evolved greatly over the course of its history. In general, the history of Mesopotamian religion can be divided into four phases. During the first phase, starting in the fourth millennium BCE, deities’ domains mainly focused on basic needs for human survival. During the second phase, which occurred in the third millennium BC, the divine hierarchy became more structured and deified kings began to enter the pantheon. During the third phase, in the second millennium BCE, the gods worshipped by an individual person and gods associated with the commoners became more prevalent. During the fourth and final phase, in the first millennium BCE, the gods became closely associated with specific human empires and rulers.” ref 

“The names of over 3,000 Mesopotamian deities have been recovered from cuneiform texts. Many of these are from lengthy lists of deities compiled by ancient Mesopotamian scribes. The longest of these lists is a text entitled An = Anum, a Babylonian scholarly work listing the names of over 2,000 deities. While sometimes mistakenly regarded simply as a list of Sumerian gods with their Akkadian equivalents, it was meant to provide information about the relations between individual gods, as well as short explanations of functions fulfilled by them. In addition to spouses and children of gods, it also listed their servants.” ref

“Various terms were employed to describe groups of deities. The collective term Anunnaki is first attested during the reign of Gudea (c. 2144 – 2124 BCE) and the Third Dynasty of Ur. This term usually referred to the major deities of heaven and earth, endowed with immense powers, who were believed to “decree the fates of mankind”. Gudea described them as “Lamma (tutelary deities) of all the countries.” While it is common in modern literature to assume that in some contexts the term was instead applied to chthonic Underworld deities, this view is regarded as unsubstantiated by assyriologist Dina Katz, who points out that it relies entirely on the myth of Inanna’s Descent, which doesn’t necessarily contradict the conventional definition of Anunnaki and doesn’t explicitly identify them as gods of the Underworld. Unambiguous references to Anunnaki as chthonic come from Hurrian (rather than Mesopotamian) sources, in which the term was applied to a class of distinct, Hurrian, gods instead.” ref 

“Anunnaki are chiefly mentioned in literary texts and very little evidence to support the existence of any distinct cult of them has yet been unearthed due to the fact that each deity which could be regarded as a member of the Anunnaki had his or her own individual cult, separate from the others. Similarly, no representations of the Anunnaki as a distinct group have yet been discovered, although a few depictions of its frequent individual members have been identified. Another similar collective term for deities was Igigi, first attested from the Old Babylonian Period (c. 1830 BCE – c. 1531 BCE). The name Igigi seems to have originally been applied to the “great gods”, but it later came to refer to all the gods of Heaven collectively. In some instances, the terms Anunnaki and Igigi are used synonymously.” ref

Major Deities

“Samuel Noah Kramer, writing in 1963, stated that the three most important deities in the Mesopotamian pantheon during all periods were the deities An, Enlil, and Enki. However, newer research shows that the arrangement of the top of the pantheon could vary depending on time period and location. The Fara god list indicates that sometimes Enlil, Inanna and Enki were regarded as the three most significant deities. Inanna was also the most important deity in Uruk and a number of other political centers in the Uruk period. Gudea regarded Ninhursag, rather than Enki, as the third most prominent deity. An Old Babylonian source preserves a tradition in which Nanna was the king of the gods, and Anu, Enlil and Enki merely his advisers, likely a view espoused by Nanna’s priests in Ur, and later on in Harran.” ref 

“An Old Babylonian personal name refers to Shamash as “Enlil of the gods,” possibly reflecting the existence of a similar belief connected to him among his clergy too, though unlike the doctrine of supremacy of the moon god, accepted by Nabonidus, it found no royal support at any point in time. In Zabban, a city in the northeast of Babylonia, Hadad was the head of the pantheon. In the first millennium BCE Marduk became the supreme god in Babylonia, and some late sources omit Anu and Enlil altogether and state that Ea received his position from Marduk. In some neo-Babylonian inscriptions Nabu‘s status was equal to that of Marduk. In Assyria, Assur was regarded as the supreme god.” ref

“The number seven was extremely important in ancient Mesopotamian cosmology. In Sumerian religion, the most powerful and important deities in the pantheon were sometimes called the “seven gods who decree”: An, Enlil, Enki, Ninhursag, Nanna, Utu, and Inanna. Many major deities in Sumerian mythology were associated with specific celestial bodies: Inanna was believed to be the planet Venus, Utu was believed to be the Sun, and Nanna was the Moon. However, minor deities could be associated with planets too, for example Mars was sometimes called Simut, and Ninsianna was a Venus deity distinct from Inanna in at least some contexts.” ref

Sumerian Creator Being was a Female, not Male possibly around 6,000 years ago or more

Sun and Moon Goddesses

40,000 years ago “first seeming use of a Totem” ancestor, animal, and possible pre-goddess worship?

Sedentism and the Creation of goddesses around 12,000 years ago as well as male gods after 7,000 years ago.

Single God Religions (Monotheism) = Man-o-theism started around 4,000 years ago?

Need to Mythicized: gods and goddesses

THE NAMES OF THE GODDESSES OR GODS are seen in the pic above as they relate and are similar or the same goddess or god which often just have a different or changed name. But most important is the first one the supreme creator of it all Nammu a goddess with no other god before her or even equal to her nor was she married nor needing a male god’s help. Not that its any more real than other god myths and I make this clear all supernatural beings are just myths through this oldest set of myths would seem to have a woman not a man as the creator everything sorry bible god myth she has you beat in the timeline, what were you waiting for? The Sumerian religion influenced Mesopotamian mythology as a whole, surviving in the mythologies and religions of the Hurrians, Akkadians, Babylonians, Assyrians, and other cultural groups who all influenced others as well.

Are you aware that there are religions that worship women gods, explain now religion tears women down?

The Sumerian religion is around 6,000 years old but it could be much older maybe 7,000 to 8,000 years old. Written history for religion is only, approximately, 5000 years old or so but religion is way older even much older than the Sumerian religion. Organized religion is about 13,000 years old, the first proof of worship is 70,000 years old and unorganized religion is about 100,000 years old.

This post’s is trying to point out that at one time a female goddess and not a god was thought to be the creator of the universe. To read on this check out the book: When God Was a Woman

gOD Believer, Pease Think Critically

J DNA and the Spread of Agricultural Religion (paganism)

Kurgan 6,000 years ago/dolmens 7,000 years ago: funeral, ritual, and other?

Horned female shamans and Pre-satanism Devil/horned-god Worship?

Early Shamanism around 30,000 years ago: Sungar (Russia) and Dolni Vestonice (Czech Republic)

Supporting Atheist Feminism: with Karen Garst and Valerie Tarico and their new book

I Believe Archaeology, not Myths & Why Not, as the Religious Myths Already Violate Reason!

Confucianism’s Tiān (Shangdi god 4,000 years old): Supernaturalism, Pantheism or Theism?

Archaeological, Scientific, & Philosophic evidence shows the god myth is man-made nonsense.

Abhijit Naskar: Neuroscientist, Bestselling Author, Acclaimed Speaker on the Human Mind, and Peace Advocate addressing feminism

Black women of Courage: Elizabeth Jennings, Claudette Colvin, Rosa Parks, and Coretta Scott King.

Feminist atheists as far back as the 1800s?

Why are all gods unjustified?

So, anything you claim needs justification but no one has evidence of god claim attributes they are all unjustified. All god talk as if it is real acts as if one can claim magic is real by thinking it is so or by accepting someone’s claim of knowing the unjustifiably that they understand an unknowable, such as claims of gods being anything as no one has evidence to start such fact devoid things as all knowing (there is no evidence of an all-knowing anything). Or an all-powerful (there is no evidence of an all-powerful anything). Or the most ridiculous an all-loving (there is no evidence of an all-loving anything). But like all god claims, they are not just evidence lacking, the one claiming them has no justified reason to assume that they can even claim them as proof (it’s all the empty air of faith). Therefore, as the limit of all people, is to only be able to justify something from and that which corresponds to the real-world to be real and the last time I checked there is no magic of any kind in our real-world experiences. So, beyond the undefendable magical thinking not corresponding to the real-world how much more ridicules are some claimed supreme magical claimed being thus even more undefendable to the corresponding real-world, which the claimed god(s) thinking is a further and thus more extremely unjustified claim(s). Every child born with horrific deformities shows that those who believe in a loving god who is in control and values every life is not just holding a ridiculous belief; it is an offensive belief to the compassion for life and a loving morality.

Quit Trying to Invent Your God From the Scraps of Science.

What is this god you seem to think you have any justification to claim?

Saying that some features of reality are not fully known is not proof of god myth claims. II’s not like every time we lack knowledge, we can just claim magic and if we do we are not being intellectually honest to the appraisal of reality that is devoted of anything magic. So what is a god, when no one has some special knowledge to say what it could be and shotgunning unjustifiable hypothetical claims that one thing or another that you like must gold some magic which there is no evidence of magic anything? Thus, to assert magic anythings by its nature an unjustified ascertain to even present. God claims are presupposition errors in how they are most often assumed to be a hypothetical explanation to the unknown or fear of something it’s not from facts in reality.

Yes, Your Male God is Ridiculous

God: “antihumanism thinking”

God thinking is a superstitiously transmitted disease, that usually is accompanied with some kind of antihumanism thinking. Relatively all gods, in general, are said to have the will and power over humans. Likewise, such god claims often are attributed to be the ones who decide morality thus remove the true morality nature in humans that actually assist us in morality. So, adding a god is to welcome antihumanism burdens, because god concepts are often an expression. This is especially so when any so-called god somethingism are said to makes things like hells is an antihumanism thinking. A general humanism thinking to me is that everyone owns themselves, not some god and everyone is equal. Such humanism thinking to me, requires a shunning of coercion force that removes a human’s rights or the subjugation of oppression and threats for things like requiring belief or demanding faith in some other unjustified abstraction from others. Therefore, humanism thinking is not open to being in such beliefs, position or situations that violate free expression of one’s human rights which are not just relinquished because some people believed right or their removal is at the whims of some claimed god (human rights removing/limiting/controlling = ANTIHUMANISM). Humanism to me, summed up as, humans solving human problems through human means. Thus, humanism thinking involves striving to do good without gods, and not welcoming the human rights removing/limiting/controlling, even if the myths could somehow come to be true.

Stop Promoting Errors in Thinking like gods

Theists seem to have very odd attempts as logic, as they most often start with some evidence devoid god myth they favor most often the hereditary favorite of the family or culture that they were born into so a continuous blind acceptance generation after generation of force indicated faith in that which on clear instinctually honest appraisal not only should inspire doubt but full disbelief until valid and reliable justification is offered.

I Hear Theists?

I hear what theists say and what I hear is that they make assertions with no justification discernable of or in reality just some book and your evidence lacking faith. I wish you were open to see but I know you have a wish to believe. I, however, wish to welcome reality as it is devoid of magic which all religions and gods thinkers believe. I want to be mentally free from misinformed ancient myths and free the minds of those confused in the realm of myths and the antihumanism views that they often attach to. So, I do have an agenda for human liberation from fears of the uninformed conception of reality.

What is this gOD-nothing, you GIVE claim after claim but don’t DEFINE in reality?

You say you believe in a possibility of your favored god-claim?

You have to agree, there is a possibility of god?

I am a caring firebrand atheist, wishing to be hard on ideas but kind to people.

My life; the good, the bad, and the ugly on the road to the Mental Freedom of Atheism

Psychological certainty and Epistemic certainty?

Losing My Religion and MY Faith Addiction

god Claims are a Non-Reality Commodity

My Blogs on the Evolution of RELIGION

If you think you believe in a god, “what do you mean by god,” saying a name tells me not one thing about the thing I am asking to know “its” beingness/thingness/attributes/qualities. Thus, what is the thing “god” to which you are talking about and I want you to explain its beingness/thingness/attributes/qualities? Religious/theistic people with supernatural beliefs often seem as though they haven’t thought much about and that is something we can help using ontology questions about the beingness/thingness/attributes/qualities they are trying to refer too. What do you mean by god, when you use the term god? And, I am not asking you for the name you attach to the thing you label as a god. I don’t need to know what the god you believe is known “by.” I am asking, what is the thing you are naming as a god and what that thing is, its qualities every detail like all things have if they are real. Are you just making stuff up or guessing/hoping or just promoting unjustified ideas you want to believe, what is a god?

Do you want what is true or want what you believe without concern for what may actually be true?

Religion and it’s god myths are like a spiritually transmitted disease of the mind. This infection even once cured holds mental disruption which can linger on for a lifetime.

What is a gOD but a Theistic Mass Confusion of Reality!

Theists like to confuse the understanding of atheism to lessen its obvious reason. So here’s a definition of atheism: all offered claims of god(s) are baseless and devoid of a shred of testable or provable evidence and the claims of or about gods either don’t represent in reality or claim to represent things contrary to reality requiring a conclusion of atheism (lack of belief or disbelief in theism).

The Disproof Atheism Society: EMPIRICAL, CONCEPTUAL, and DISPROOFS of gOD

Doubt god(s)? No, I stopped believing Fairytales.

Obsessed with god and religion?

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Symbolism: Star of the Sumerian Goddesses Ishtar/Inanna and the Star/Sun-symbol of the Mesopotamian God Shamash as well as Gilgamesh Slaying the Bull of Heaven for Ishtar 

1. The “Burney Relief,” believed to represent either Ishtar or her older sister Ereshkigal (1900 or 1800 BCE)

2. Babylonian relief of Ishtar from Eshnunna (early second millennium BCE)

3. Akkadian cylinder seal depicting Inanna resting her foot on the back of a lion (2334 – 2154 BCE)

4. Depiction of Inanna/Ishtar from the Ishtar Vase (early second millennium BCE)

5. Ishtar on the Anubanini rock relief (2300-2000 BCE)

6. The Star of the Sumerian goddess Inanna was her symbol and that of her East Semitic counterpart goddess Ishtar. Because Ishtar was associated with the planet Venus, the star is also known as the Star of Venus.

7. From a plaque from the Sumerian temple of Inanna plaque at Nippur (2500 BCE)

8. Akkadian cylinder seal with the deities Inanna, Utu, Enki, and Isimud (2300 BCE)

9. 1125-1100 BCE Kudurru stone document boundary stone with an Ishtar/Inanna star as part of a sky triad shown left to right along with the god Sin crescent moon symbol and Shamash star/sun symbol.

10. The star of Inanna-Ishtar alongside the star/solar disk of her brother Shamash (Sumerian Utu) and the crescent moon of her father Sin (Sumerian Nanna) on a boundary stone of Meli-Shipak II (1200 BCE)

11. Star of Ishtar and Shamash

12. Assyrian Democratic Movement Brand Identity (Logo)

13. Star of Shamash

14. Mesopotamian relief of Gilgamesh slaying the Bull of Heaven, having been sent by Ishtar in Tablet VI of the Epic of Gilgamesh after he spurns her amorous advances.

15. Tablet of Shamash relief ref, ref, ref, ref, ref

Damien Marie AtHope’s Art 

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist, Rationalist, Writer, Artist, Jeweler, Poet, “autodidact” Philosopher, schooled in Psychology, and “autodidact” Armchair Archaeology/Anthropology/Pre-Historian (Knowledgeable in the range of: 1 million to 5,000/4,000 years ago). I am an anarchist socialist politically. Reasons for or Types of Atheism

My Website, My Blog, & Short-writing or Quotes, My YouTube, Twitter: @AthopeMarie, and My Email: damien.marie.athope@gmail.com