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layout: post title: 'Glome? I don''t believe in "luck." #ROAND' date: '2017-08-09T14:35:00.001-07:00' author: Adam M. Dobrin tags: modified_time: '2017-08-09T14:42:03.735-07:00' thumbnail: http://4.bp.blogspot.com/-axXI_6GAYBY/WYuAHFfyGrI/AAAAAAAAEsY/oenBA7x8VxY-a1Br9Mqtogf5OqM-Fr6mQCK4BGAYYCw/s72-c/18486092_10155335227738420_4124780638927042557_n-723683.jpg blogger_id: tag:blogger.com,1999:blog-4677390916502096913.post-3853899192980036612 blogger_orig_url: ./2017/08/glome-i-dont-believe-in-luck-roand.html
Adam and Eve, according to the creation myth of the Abrahamic religions,[1][2][3][4][5] were the first man and woman and the ancestors of all humans.[6] The story of Adam and Eve is central to the belief that God created human beings in the Garden of Eden, although they fell away from that state into the present world full of death, wickedness, pain and suffering. It provides the basis for the belief that humanity is in essence a single family, with everyone descended from a single pair of original ancestors.[7] It also provides much of the scriptural basis for the doctrines of the fall of man and original sin that are important beliefs in Christianity, but which are not generally held in Judaism or Islam.[8]
Till We Have Faces: A Myth Retold is a 1956 novel by C. S. Lewis. It is a retelling of Cupid and Psyche, based on its telling in a chapter of The Golden Ass of Apuleius. This story had haunted Lewis all his life, because he realized that some of the main characters' actions were illogical.[1] As a consequence, his retelling of the story is characterized by a highly developed character, the narrator, with the reader being drawn into her reasoning and her emotions. This was his last novel, and he considered it his most mature, written in conjunction with his wife, Joy Davidman.
The first part of the book is written from the perspective of Psyche's older sister Orual, [pronounced Or'w'ahl][2][full citation needed]as an accusation against the gods. The story is set in the fictive kingdom of Glome, a primitive city-state whose people have occasional contact with civilized Hellenistic Greece. In the second part of the book, the narrator undergoes a change of mindset (Lewis would use the term conversion) and understands that her initial accusation was tainted by her own failings and shortcomings, and that the gods are lovingly present in humans' lives.
ET ER N IT Y... AND AND AND AD AND... HELLO.
SHE KIN AH
EVE RY ONE
In the Book of Genesis of the Hebrew Bible, chapters one through five, there are two creation narratives with two distinct perspectives. In the first, Adam and Eve are not mentioned (at least not mentioned by name). Instead, God created humankind in God's image and instructed them to multiply and to be stewards over everything else that God had made. In the second narrative, God fashions Adam from dust and places him in the Garden of Eden.
Till We Have Faces: A Myth Retold is a 1956 novel by C. S. Lewis. It is a retelling of Cupid and Psyche, based on its telling in a chapter of The Golden Ass of Apuleius. This story had haunted Lewis all his life, because he realized that some of the main characters' actions were illogical.[1] As a consequence, his retelling of the story is characterized by a highly developed character, the narrator, with the reader being drawn into her reasoning and her emotions. This was his last novel, and he considered it his most mature, written in conjunction with his wife, Joy Davidman.
The first part of the book is written from the perspective of Psyche's older sister Orual, [pronounced Or'w'ahl][2][full citation needed]as an accusation against the gods. The story is set in the fictive kingdom of Glome, a primitive city-state whose people have occasional contact with civilized Hellenistic Greece. In the second part of the book, the narrator undergoes a change of mindset (Lewis would use the term conversion) and understands that her initial accusation was tainted by her own failings and shortcomings, and that the gods are lovingly present in humans' lives.
ET ER N IT Y... AND AND AND AD AND... HELLO.
In Babylonia, the month Tammuz was established in honor of the eponymous god Tammuz, who originated as a Sumerian shepherd-god, Dumuzid or Dumuzi, the consort of Inanna and, in his Akkadian form, the parallel consort of Ishtar. The Levantine ("lord") Adonis, who was drawn into the Greek pantheon, was considered by Joseph Campbell among others to be another counterpart of Tammuz,[1] son and consort. The Aramaic name "Tammuz" seems to have been derived from the Akkadian form Tammuzi, based on early Sumerian Damu-zid.[citation needed] The later standard Sumerian form, Dumu-zid, in turn became Dumuzi in Akkadian. Tamuzi also is Dumuzid or Dumuzi.
The holy site, known as the Grotto, that the Church of the Nativity sits atop, is today associated with the cave in which the birth of Jesus of Nazareth is said to have occurred. In 135, Hadrian is said to have had the Christian site above the Grotto converted into a worship place for Adonis, the Greek god of beauty and desire.[8][9] A father with the Church of the Nativity, Jerome, noted before his death in 420 that the holy cave was at one point consecrated by the heathen to the worship of Adonis, and that a pleasant sacred grove was planted there in order to wipe out the memory of Jesus.[8] Although some modern scholars dispute this argument and insist that the cult of Adonis-Tammuz originated the shrine and that it was the Christians who took it over, substituting the worship of Jesus,[10] the antiquity of the association of the site with the birth of Jesus is attested by the Christian apologist Justin Martyr (c. 100 – 165 ), who noted in his Dialogue with Trypho that the Holy Family had taken refuge in a cave outside of town:
But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him.(chapter LXXVIII).
Additionally, the Greek philosopher Origen of Alexandria (185 – c. 254) wrote:
In Bethlehem the cave is pointed out where He was born, and the manger in the cave where He was wrapped in swaddling clothes. And the rumor is in those places, and among foreigners of the Faith, that indeed Jesus was born in this cave who is worshipped and reverenced by the Christians. (Contra Celsum, book I, chapter LI).
Beginning with the summer solstice came a time of mourning in the Ancient Near East, as in the Aegean: the Babylonians marked the decline in daylight hours and the onset of killing summer heat and drought with a six-day "funeral" for the god. Recent discoveries reconfirm him as an annual life-death-rebirth deity: tablets discovered in 1963 show that Dumuzi was in fact consigned to the Underworld himself, in order to secure Inanna's release,[2] though the recovered final line reveals that he is to revive for six months of each year.
Aside from this extended epic "The Descent of Inanna," a previously unknown "Courtship of Inanna and Dumuzi" was first translated into English and annotated by Sumerian scholar Samuel Noah Kramer. It was later included in an English translation of poems about Inanna compiled by Kramer and folklorist Diane Wolkstein working in tandem.[11] In this tale, Inanna's lover, the shepherd-king Dumuzi, brought a wedding gift of milk in pails, yoked across his shoulders.
These mourning ceremonies were observed at the door of the Temple in Jerusalem in a vision the Israelite prophet Ezekiel was given, which serves as a Biblical prophecy which expresses the Lord's message at His people's apostate worship of idols:
- "Then he brought me to the door of the gate of the Lord's house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto to me, 'Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these." —Ezekiel 8:14-15
- The original meaning of the name Nanna is unknown. The earliest spelling found in Ur and Uruk is DLAK-32.NA (where NA is to be understood as a phonetic complement). The name of Ur, spelled LAK-32.UNUGKI=URIM2KI, is itself derived from the theonym, and means "the abode (UNUG) of Nanna (LAK-32)". He was also the father of Ishkur.
The pre-classical sign LAK-32 later collapses with ŠEŠ (the ideogram for "brother"), and the classical Sumerian spelling is DŠEŠ.KI, with the phonetic reading na-an-na. The technical term for the crescent moon could also refer to the deity, DU4.SAKAR. Later, the name is spelled logographically as DNANNA.
The Semitic moon god Su'en/Sin is in origin a separate deity from Sumerian Nanna, but from the Akkadian Empire period the two undergo syncretization and are identified. The occasional Assyrian spelling of DNANNA-ar DSu'en-e is due to association with Akkadian na-an-na-ru "illuminator, lamp", an epitheton of the moon god. The name of the Assyrian moon god Su'en/Sîn is usually spelled as DEN.ZU, or simply with the numeral 30, DXXX.[1] Background[edit]
He is commonly designated as En-zu, which means "lord of wisdom". During the period (c.2600-2400 BC) that Ur exercised a large measure of supremacy over the Euphrates valley, Sin was naturally regarded as the head of the pantheon. It is to this period that we must trace such designations of Sin as "father of the gods", "chief of the gods", "creator of all things", and the like. The "wisdom" personified by the moon-god is likewise an expression of the science of astronomy or the practice of astrology, in which the observation of the moon's phases is an important factor.
His wife was Ningal ("Great Lady"), who bore him Utu/Shamash ("Sun") and Inanna/Ishtar (the goddess of the planet Venus). The tendency to centralize the powers of the universe leads to the establishment of the doctrine of a triad consisting of Sin/Nanna and his children.
Sin had a beard made of lapis lazuli - hashemeshout
- In the Bible, Lot's wife is a figure first mentioned in Genesis 19. The Book of Genesis describes how she became a pillar of salt after she looked back at Sodom. She is called "Ado" or "Edith" in some Jewish traditions, but is not named in the Bible. She is also referred to in the deuterocanonical books at Wisdom 10:7 and the New Testament at Luke 17:32. Islamic accounts also talk about the wife of Prophet Lut (Lot) when mentioning 'People of Lut'.
- Lot's wife is named in Wisdom 10:7 and mentioned by Jesus at Luke 17:32[11] in the context of warning his disciples about difficult times in the future when the Son of Man would return; he told them to remember Lot's wife as a warning to not waver at that time.[12]
- TOGETHER WE CAN TAKE I TO THE END OF THE LINE
ᐧ
