NA-DA-BA WIFE OF HAIK 2,500 BC
Uraš or Urash, in Sumerian mythology, is a goddess of earth, and one of the consorts of the sky god Anu.
However, Uras may only have been another name for Antum, Anu's wife. The name Uras even became applied to Anu himself, and acquired the meaning "heaven". Ninurta also was apparently called Uras in later times. Go to Ki (goddess)
H, ho, the aspirate: Inside an aspiration is a benevolent wish, a collective hope, and a cherished possibility for cultivating greater harmony and equanimity in the world. To pursue our aspirations is to turn and walk courageously toward the things we value most in life.
H, Haya is also characterised, beyond being the spouse of Nidaba/Nissaba, as an "agrig"-official of the god Enlil.
The god-list AN = Anu ša amēli (lines 97-98) designates him as "the Nissaba of wealth", as opposed to his wife, who is the "Nissaba of Wisdom" (Litke 1998: 235). He was the Spouse of Nidaba/Nissaba, goddess of grain and scribes, he is known both as a "door-keeper" and associated with the scribal arts.
Speculating on the name, word Na Da-Ba or Nadabu was the Sumerian name for a Goddess.
The capacity to be inspirational, with the ability to lead merely by example. An inborn inner strength and awareness made her an excellent teacher, social worker, philosopher, or advisor. Her intuition is very strong; in fact, psychic occult studies re Destiny. Indeed a soul with spiritual connection.
Dabu, was the Babylonian name the Great Bear constellation. A bear is Hebrew is Dobh. The name for this constellation in Phoenician is Dub; and Arabian Al Dubb.
The capacity to be inspirational, with the ability to lead merely by example. An inborn inner strength and awareness made her an excellent teacher, social worker, philosopher, or advisor. Her intuition is very strong; in fact, psychic occult studies re Destiny. Indeed a soul with spiritual connection.
Dabu, was the Babylonian name the Great Bear constellation. A bear is Hebrew is Dobh. The name for this constellation in Phoenician is Dub; and Arabian Al Dubb.
Astrology, in its broadest sense, is the search for meaning in the sky. Early evidence for humans making conscious attempts to measure, record, and predict seasonal changes by reference to astronomical cycles, appears as markings on bones and cave walls, which show that lunar cycles were being noted as early as 25,000 years ago. This was a first step towards recording the Moon's influence upon tides and rivers, and towards organizing a communal calendar. Farmers addressed agricultural needs with increasing knowledge of the constellations that appear in the different seasons—and used the rising of particular star-groups to herald annual floods or seasonal activities. By the 3rd millennium BCE, civilizations had sophisticated awareness of celestial cycles, and may have oriented temples in alignment with heliacal risings of the stars.
ANAHID...In divination, an anachitis, or anancitis, meaning "stone of necessity" is a stone used to call up spirits from water. It was described as a type of diamond by Martin Ruland the Elder.
The stone was used in classical antiquity by the Magi, being described by Pliny the Elder as one of their "dreadful lies". Its use had fallen out of favour by the Middle Ages.
Ninti is also one of the eight goddesses of healing who was created by Ninhursag to heal Enki’s body. Her specific healing area was the rib (sumerian Ti means rib and to live). Enki had eaten forbidden flowers and was then cursed by Ninhursaga, who was later persuaded by the other gods to heal him. Some scholars suggest that this served as the basis for the story of Eve created from Adam’s rib in the Book of Genesis.
At Sumero-Babylonian god of rain, irrigation, and fertility; probably an earlier form on Ninurta. He was the patron deity of the ancient Sumerian city of Girsu (Lagash) where king Guda built a temple for him called the Eninnu. He had a field here where all sorts of plants flourished. He is a son of Enlil and a she-goat, and his consort is Baba. His name means "Lord of Girsu", and his symbol is the lion-headed eagle.
The Sumerian BAÚ saw her prominence around 2,500 BC and earlier. She was once the third in rank among the ancient Sumerian gods. She is also called GULA by Sumerians and is mentioned to be the goddess of bounty, a healer, provider of harvest and food, giver of birth and fertility etc. She was also BABA the life giver (midwife) who helps bring life into the world, GAL-AMA = the great mother, or NIN-AN-NA the queen/lady of heaven.
Armenian ANK, Sumerian ANg = heaven, high is related to FinnUgor *SANkE, with the loss of the leading S which also occured in Hungarian as well as in several FinnUgor languages as AN, YAN, IN, however since Hungarian normally converts the Ng/Nk sound to G, it became ÉG instead of EN or AN. The Nk/Ng is a vellar-nazal sound which often changes to ny, gy, n, g etc.
Sumerian Gúla [k>g] =birth goddess.
Her ancient symbol is a measuring cup written as BA-N, the term BA however means to give. The terminal Ú in her name however means grass, forrage, grazing land, all of which implies food-bounty to early man.
BA means to give. BA= to give, provide, apportion, divide, rations. The Sumerian symbol for BAR is an X just as in Hungarian runic writing the B is written as an X which once represented the body of a nobleman/woman.
BARA means ruler/king. Sumerian BABA =a title of BAU as the giver of life.
En-Merkar and the Lord of Aratta
Haya is also characterised, beyond being the spouse of Nidaba/Nissaba, as an "agrig"-official of the god Enlil. The god-list AN = Anu ša amēli (lines 97-98) designates him as "the Nissaba of wealth", as opposed to his wife, who is the "Nissaba of Wisdom" (Litke He was the Spouse of Nidaba/Nissaba, goddess of grain and scribes, he is known both as a "door-keeper" and associated with the scribal arts.
Haya's functions are two-fold: he appears to have served as a door-keeper and may have had an association with grain, but more relevant to this post is that he was associated to the scribal arts.
"In the god-list AN = dA-nu-um preserved on manuscripts of the first millennium he is mentioned together with dlugal-[ki-sá-a], a divinity associated with door-keepers (An = Anum I 289; Litke 1998). Already in the Ur III period Haya had received offerings together with offerings to the "gate" (Sallaberger 1993: II 38). This was presumably because of the location of one of his shrines. Attempts have also been made to connect the remote origins of dha-ià with those of the god Ea (Ebla Ḥayya), although there remain serious doubts concerning this hypothesis (Weeden 2009: 98-103; on Ḥayya at Ebla see Archi 2010). How or whether both are related to a further western deity called Ḥayya is also unclear."
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