Anu and his children depicted on a cylinder seal

According to the myth Kingship in Heaven the sky god Anu is the father of the Storm-god
Teshub, the beautiful river goddess Aranzah, and of the noble Tasmisu. I think that these
four gods together with a human son are pictured on the next drawing.


http://bharatkalyan97.blogspot.nl/2014/01/meluhha-overflowing-pot-hieroglyph.html

1. Anu holding a cup and seated on a throne decrees fates for his human son who stands
behind the little boy.
2. Anu may say to him: I appoint you as the servant of the moon god: you have to pour
him his drinks.
3. In Gods and Planets in Twenty Traditions William Orchard writes that Tasmisu is
one of the Galilean moons. (ttp://godsandplanets.wordpress.com/gods-and-planets/) I think that he is the god of the new
moon: on the drawing he may be pictured like a little boy. (See below)
4. The the beautiful river-goddess Aranzah may be pictured like a naked woman. (See
below)
5. To the right the storm-god Teshubis is pictured like a bull man as a bull is his
signature animal.
6. To the left we can see The Bull of Anu indicating March.

Anu creates four children in June

This scene shows Anu holds a cup showing that he is situated in the
constellation Crater which indicates June. June is also indicated by the crescent/sun-disk
which represents full moon as the moon is the presiding deity of May/June.
He celebrates a summer festival, during which he creates four children.


The children are born in March
In March the four children are born. March is indicated by the six dots as
well as by the bull:

The six dots represent the sky god Anu who is the presiding deity of March/April.
They also identify the bull as the Bull of Anu (Heaven) which represents the
constellation Taurus. This constellation indicates March.

You may know that dots represent numbers: one dot represents 10 and six dots represent 60.
These numbers indicate gods: 60 indicate the Anu, the god of the sky.

60 Anu, 50 Enlil, 40 - Ea/Enki, 30 - Nanna/Sin, 20 - Utu/Shamash, 10 - Ishkur/Adad.

Anu decrees fates

The bird depicted above the arm of Anu shows that the sky god decrees
fates for the king as it symbolizes the idea of fate: the Sumerian word for bird is nam
which means fate or destiny.


http://www.goldenageproject.org.uk/969.php







The moon god Tasmisu
The new moon god Tasmisu/Suen is pictured like a boy holding a cup (see
below). He is born every month as we can read in a tigi to Inana (Inana E): c.4.07.5. It
means that he never grows old:

46-49. My lady, Ama-uumgal-ana trusts in you. He cloaks his body as if in your royal robe of office.
Monthly at the crescent moon An recreates him for you like Suen. People praise King Ama-
uumgal-ana, the beloved of your heart, like Utu as he rises.
50-53. Inana, my lady, Ama-uumgal-ana trusts in you. He cloaks his body as if in your royal robe of
office. Monthly at the crescent moon An recreates him for you like Suen. With you, people praise
King Ama-uumgal-ana like Utu as he rises.

Tasmisu /Suen is indicated by the little lion (?) which is depicted on top. In an ululumama to
Nanna (J) he is called a lion who utter hostile words to the enemy:

Lion uttering hostile words to the enemy, supplying evening light to dark places! Youthful Suen,
glorious moonlight, the people gaze at you in wonder.

The next imprint may confirm this: the three dots symbolizing his number (30) show us that
the two lions represent Tasmisu/Suen.


British Museum, London, Great Britain

Apparently Tasmisu/Suen assumes the shape of the constellation Leo in June.

These two lions are fighting but they also form an X-sign which symbolizes creation: the moon god
creates two children mentioned in the inscription: Kalli and Gir. He is pictured like a warrior as
well as like a creator.
The two battering rams represent the constellation Aries which indicates March. In March they give
birth to Kali and Gir. So just like the two lions the two battering rams give live, but being warriors
they also take it away.
Kali and Gir are depicted like two fighting Lahmus. Being a Lahmu (In Sumer this word means "the
muddy one") they are fertile and because they are fighting they are warriors. And thus Kali and Gir
give live and take it away just like the lions and the rams do.
The inscription in old Akkadian reads

"Kalli, servant of the god Gir (Nergal) of the underworld".

The king, son of Anu

Behind the little moon god stands a king, the human son of Anu. Obviously
his fate is to serve the moon god and to pour him his drink.

The naked goddess may represent the beautiful river goddess
Aranzah (Tigris). Every year she is re-born in March when the Tigris starts rising because of
the melting snow in the mountains. She may offer two animals to her father. The king will be
her husband similar to what we can read about Inana:

A hymn to Inana for Ime-Dagan (Ime-Dagan K)

Enlil and Ninlil gave her Ime-Dagan, the constant attendant, as her husband . The
duty to build temples for the gods, to furnish their daily portions, to purify their raised temples and to
sanctify their daises, to secure their daily liquor, syrup and choice beer in their dining halls -- all
this was bestowed on Inana and Ime-Dagan by Enlil and Ninlil.

The monkey behind her may symbolize her fate: Be fertile or Marry the king and give
birth to his child.

The Sumerian word for monkey is: ugu4-bi; a-gb. Which also can be translated as: 'to give birth' +
inanimate demonstrative ["Inanimate are things and animals." Thomsen, p. 49].














The beautiful river goddess Aranzah



On this drawing of a cylinder seal we can see the beautiful river goddess Aranzah with
streams of water flowing from her shoulders. The little star above her shows us that she is a
daughter of Anu. She faces a king who obviously is a son of Anu. They may have to get
married.

To the right this king is depicted like a little boy. Streams flow from his shoulders which may
symbolize the phrase: I am a river of plenty, bringing flowing water written in A praise
poem of Lipit-Etar (Lipit-Etar A): c.2.5.5.1:

I am he who makes an abundant crop grow, the life of the Land. I am a farmer, piling up his grain
piles. I am a shepherd making butter and milk abundant in the cow-pen. I am he who makes the fish
and birds grow bigger in the marshes. I am a river of plenty, bringing flowing water. I am he who
increases the splendour of the great mountains.

The storm god Teshub

To the right Teshub may be depicted like a bull man: The sacred bull common
throughout Anatolia was his signature animal. He is reborn in March when heavy storms
start blowing.

Teshub is depicted holding a triple thunderbolt and a weapon, usually an axe (often double-
headed) or mace. The sacred bull common throughout Anatolia was his signature animal,
represented by his horned crown or by his steeds Seri and Hurri, who drew his chariot or
carried him on their backs. http://en.wikipedia.org/wiki/Teshub
The next imprint shows three godly children of Ashur together with the human king standing
on their signature animals:
Four children of Ashur on a cylinder seal


http://books.google.nl/books?id=ZGjcLBYTUUgC&pg=PA104&lpg=PA104&dq=k%C3%BCltepe+cylinder+seal&source=bl&ots=VxNCJQu6gE&sig=cH9R4buwrAM8L0sf-

This is an imprint of a cylinder seal of the Assyrian trade colony. And thus we look Assyrian
gods and an Assyrian king. They are standing in line and may bring offerings to their godly
father Ashur.

To the left the moon god Suen stands on a lion (see above).
Enki, the Sumerian/Assyrian god of water, stands on his signature animal: a stag. He
is called the stag of the Abzu and he is pictured on this imprint instead of Aranzah.
The human king stands on the first bull created in June he is born in March.
o June is indicated by the moon god as he is the presiding deity of Mat/June.
o March is indicated by the bull which represents the constellation Taurus.
He may bring offerings to his heavenly father.
To the right the storm god Pabilsag replaces Teshub. He stands on his signature
animal: a bull. He is called: The wild bull with brindled thighs: in the myth
Pabilsa's journey to Nibru: c.1.7.8

The wild bull with brindled thighs, whose house is noble! My king, the wild bull with
brindled thighs, whose house is noble! Pabilsa, the wild bull with brindled thighs, whose
house is noble! His house, the house of Larag, is noble, his house is noble! His city, a mighty
city, is abundant, and his house is noble! The warrior's house is the house of Larag; Lord
Pabilsa's city is a mighty city . His birthplace was the shrine Nibru . The place
where he drank good milk was the house . From the place, the pure place, . Isin, the
unique house . The place which the bull embraces . Like a scorpion rising up from
among the thorns, he is a fearsome scorpion; like a wolf rising up from his lair, he is likely to
growl; like a lion rising up in the pathway, he is likely to beat .

He is indicated by the palm tree standing behind him because Isin, his unique house,
was created from a date palm as we can read in A ir-gida to Ninisina (Ninisina A):
c.4.22.1:

"My house is the house of Isin, the cosmic border of heaven and earth, a fragrant cedar forest
whose perfume does not diminish; its interior is a mountain established in plenteousness.
Before the land of Dilmun ever existed, my house was created from a date palm. Before the
land of Dilmun ever existed, Isin was created from a date palm. Its dates are like a great
linen garment that hangs on a tree, heaped up into piles. The Anuna, the great gods, eat
together with me. My house is a place of healing, full of opulence, the place of the formation
of the Land. At night it shines to me like the moonlight; in the noonday heat it shines to me
like the sunlight."
Three dots indicate the moon god
who is depicted like a little priest boy


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The three dots in the middle of this imprint symbolize thirty, which indicate the moon god
Sin/Nanna. Sin/Nanna is depicted like a new-born child: in an adab to Suen for u-Suen we
can read that he is born each month.

He holds a bucket (Situla) and a sprinkling brush (Aspergillum) which means that he
is a priest. In a balbale to Suen (Nanna A): c.4.13.01 we can read that he consecrates
the purification rites:

His mother speaks kindly in joy to the king, the holy barge which travels across the sky: "My
wild bull whom An has well called, your name is respected in all lands. Lord of the holy herd
who consecrates the purification rites, seed engendered in a holy shrine, shining halter,
heroic child born by Ninlil!"



On this imprint a new-born Suen is depicted like a young priest holding a bucket and a
sprinkling brush. He is indicated by the three dots drilled besides him.

To the left stands another new-born god who may be recreated just like Ama-uumgal-
ana as we can read in a tigi to Inana (Inana E): c.4.07.5:

Inana, my lady, Ama-uumgal-ana trusts in you. He cloaks his body as if in your royal robe
of office. Monthly at the crescent moon An recreates him for you like Suen. With you,
people praise King Ama-uumgal-ana like Utu as he rises.









Tom van Bakel
E-mail: tom.vanbakel@xs4all.nl
Sint Pancras
Nederland