Sun god sentence examples

sun god
  • Cook, Minos and Minotaur are only different forms of the same personage, representing the sun-god Zeus of the Cretans, who represented the sun as a bull.

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  • The mistletoe figures also in Scandinavian legend as having furnished the material of the arrow with which Balder (the sun-god) was slain by the blind god Hoder.

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  • Protogenes embellished the city with his paintings, and Chares of Lindus with the celebrated colossal statue of the sun-god, which was 105 ft.

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  • The moon-god is par excellence the god of nomadic peoples, their guide and protector at night when, during a great part of the year, they undertake their wanderings, just as the sun-god is the chief god of an agricultural people.

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  • Sometimes associated with the Sun-god was `Agli-bol the Moon-god who is represented as a young Roman warrior with a large crescent attached to his shoulders (Rom.

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  • As the female counterpart of the Phoenician Baal (viewed as a sun-god), and on the testimony of late writers (Lucian, Herodian) that she was represented with horns, the place-name AshterothKarnaim in Gilead ("Ashteroth of the horns") has been considered ample proof in favour of the theory.

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  • ARIADNE (in Greek mythology), was the daughter of Minos, king of Crete, and Pasiphae, the daughter of Helios the Sun-god.

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  • Osiris and Isis are closely connected with Syria and the Lebanon in legend; the Ded or sacred pillar of Osiris is doubtless really a representation of a great cedar with its horizontally outspreading branches; 8 another of the sacred Egyptian trees is obviously a cypress; corn and wine are traditionally associated with Osiris, and it is probable that corn and wine were first domesticated in Syria, and came thence with the gods Osiris and Re (the sun god of Heliopolis) into the Delta.

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  • The sun-god Shamash calls upon Eabani to remain with Gilgamesh, who pays him all honours in his palace at Erech.

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  • In the 3rd tablet, very imperfectly preserved, Gilgamesh appeals through a Shamash priestess Rimat-Belit to the sun-god Shamash for his aid in the proposed undertaking.

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  • The god of Atha was a form of Horus (Apollo) as the sun-god; his most characteristic representation is as the disk of the sun with outspread wings, so often seen over the doors of shrines, at the top of stelae, &c. In the temple, where he is often figured as a falconheaded man, he is associated with Hathor of Dendera and the child Harsemteus.

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  • DIRCE, in Greek legend, daughter of Helios the sun-god, the second wife of Lycus, king of Thebes.

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  • It is significant in this connexion that there were two cities named Sippar, one under the protection of Shamash, the sun-god, and one under this Anunit, a fact which points strongly tothe probable proximity of Sippar and Agade.

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  • According to some, Niobe is the goddess of snow and winter, whose children, slain by Apollo and Artemis, symbolize the ice and snow melted by the sun in spring; according to others, she is an earth-goddess, whose progeny - vegetation and the fruits of the soil - is dried up and slain every summer by the shafts of the sun-god.

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  • The scorpion, attacking the genitals of the bull, is sent by Ahriman from the lower world to defeat the purpose of the sacrifice; the dog, springing towards the wound in the bull's side, was venerated by the Persians as the companion of Mithras; the serpent is the symbol of the earth being made fertile by drinking the blood of the sacrificial bull; the raven, towards which Mithras turns his face as if for direction, is the herald of the Sun-god, whose bust is near by, and who has ordered the sacrifice; various plants near the bull, and heads of wheat springing from his tail, symbolize the result of the sacrifice; the cypress is perhaps the tree of immortality.

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  • Both are connected with the sun-god Helios and with the sea-god Poseidon, the symbol of the union being the winged horse Pegasus.

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  • the rays of the sun-god, stalks, running water).

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  • Khammurabi and the sun-god Shamash, on the former's famous code of laws, have the same features and almost the same frizzled beard, and, according to Meyer, the king in claiming supremacy over Sumer and Akkad wears the costume of the lands.

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  • Having been thrown into prison by her father, who was afraid of being injured by her witchcraft, she escaped by means of her art and fled to the temple of Helios the Sun-god, her reputed grandfather.

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  • (1533 B.C.) on the breast of the Sphinx at Gizeh.l The tablet represents Tethmosis before his guardian deity, the sun-god Re, pouring a libation of wine on one side and offering incense on the other.

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  • The "marbles" of Nineveh furnish frequent examples of the offering of incense to the sun-god and his consort (2 Kings ' See Lane, Mod.

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  • of Hillah), Nippur (Niffer) - where stood the great sanctuary of El -lil, the older Bel - Uruk or Erech (Warka) and Larsa (Senkera) with its temple of the sun-god, while eastward of the Shatt el-Hai, probably the ancient channel of the Tigris, was Lagash (Tello), which played an important part in early Babylonian history.

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  • Meissner may be right in identifying it with " the Canal of the Sun-god " of the early texts.

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  • Two years later (1880-1881) Rassam was sent to Babylonia, where he discovered the site of the temple of the sun-god of Sippara at Abu-Habba, and so fixed the position of the two Sipparas or Sepharvaim.

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  • One of his successors was Ur-Gur, a great builder, who built or restored the temples of the Moon-god at Ur, of the Sun-god at Larsa, of Ishtar at Erech and of Bel at Nippur.

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  • Peruvian.--In Peru, as in Egypt, the sun-god obtained universal homage.

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  • In those days Anubis was considered to be son of Osiris by Nephthys; earlier perhaps he was son of Re, the sun-god.

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  • Again, a Christian could not represent Christ as the son of the wife of the sun-god; for such is the natural interpretation of the woman crowned with the twelve stars and with her feet upon the moon.

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  • At the base of this account lies the Babylonian myth' of the birth of the sun-god Marduk, his escape from the dragon who knows him to be his destined destroyer, and the persecution of Marduk's mother by the dragon.

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  • But Gunkel's explanation is an attempt to account for one ignotum per ignotius; for hitherto no trace of the myth of the sun-god's birth and persecution and the flight into the wilderness has been found in Babylonian mythology.

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  • Yet another explanation from Egyptian mythology is given by Bousset (Offenbarung Johannis, 2nd ed., pp. 354, 355) in the birth of the sun-god Horus.

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  • The Arctic peoples regulated their lives by the long day and night in the year; among the tribes in the arid region the place of sunrise was marked on the horizon for each day; the tropical Indians were not so observant, but they worshipped the sun-god above all.

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  • In one aspect Hercules is clearly a sun-god, being identified, especially in Cyprus and in Thasos (as Makar), with the Tyrian Melkarth.

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  • AmOng the Babylonians and Assyrians the baru (from bars to see, inspect) was a soothsaying priest who was consulted whenever any important undertaking was proposed, and addressed his inquiries to Samas the sun god (or Adad) as bet biri or lord of the oracle (accompanied by the sacrifice of lambs).

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  • The solar explanation of Minos as the sun-god has been thrown into the background by the recent discoveries.

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  • It is certainly true that in some way an essential part in the formation of the myth has been played by the sun-god, who daily descends into darkness, to rise from it again victoriously.

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  • But how to explain the combination of the figure of the sun-god with that of the Primal Man is an unsolved riddle.

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  • been thought in some cases to bear this signification, but its meaning is that of deity in general, and it is applied not only to the sun-god but to very inferior gods.

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  • 472, taken from the Shapurakan, as part of a description of the sun-god in his ship or reservoir the sun, we have a mention of Az and Ahriman and the devas (demons), the Pairikas.

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  • Varius, though still only a boy, was appointed high priest of the Syrian sun-god Elagabalus, one of the chief seats of whose worship was Emesa (Horns).

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  • (1897), who considers Charon to be an old name for the sun-god Helios embarking during the night for the East.

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  • The wall was pierced by "the gate of Assur," "the gate of the Sun-god," "the gate of the Tigris," &c., and on the river side was a quay of burnt brick and limestone cemented with bitumen.

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  • The name of Re, the sun-god, was generally joined to Ammon, especially in his title as " king of the gods ": the rule of heaven belonged to the sun-god in the Egyptian cosmos, and this identification with Re was only logical for a supreme deity.

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  • The Litanies of the Sun contain the acclamations with which the sun-god Re was greeted, when at eventide his bark reached the entrance of the nether world.

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  • (d) Among the later religious books one or two deserve a special mention, such as The Overthrowing of Apophis, the serpent enemy of the sun-god; The Lamentations of Isis and Nephthys over their murdered brother Osiris; The Book of Breathings, a favorite book among the later Theban priests.

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  • Some sub the cosmic gods, like the sun-god Re of Heliopolis and of of rmonthis, early acquired a local in addition to their cosmic this ect.

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  • The flex nitive animal gods are not to be confused with the animal not ns ascribed to many cosmic deities; thus when the sun-god Osii was pictured as a scarabaeus, or dung-beetle, rolling its ball Isis lung behind it, this was certainly mere poetical imagery.

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  • Chief the rng these cosmic deities was the sun-god Re, whose supremacy V ned predestined under the cloudless sky of Egypt.

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  • Certain of the carri al gods early became identified with cosmic divinities, and inst latter thus became the objects of a cult; so, for instance, in t Horus of Edfu was a sun-god, and Thoth in Hermopolis as gna was held to be the moon.

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  • Numberless semi-divine beings had no r purpose than to fill,out the myths, as, for instance, the tering apes that greeted the sun-god Re as he rose above eastern horizon, and the demons who opened the gates of nether world at the approach of the setting sun.

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  • Their inice is particularly conspicuous in the prominent place accorded ie sun-god Re, and in the creation-legend that made him the er of gods and men.

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  • Successive theories interpreted him as the god of the earth, as the god of the Nile, as a god of vegetation, as a moon-god and as a sun-god; and nearly every one of these theories has been claimed to be the primitive truth by some scholar or another.

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  • But precisely the example of Ammon proves the hopelessness of any attempt to change .the time-honored religious creed; his priests identified him with the sun-god Re, whose cult-centre was thus merely transferred a few hundred miles to the South.

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  • It was a splendid edifice dedicated to the sun-god Re by a king of the Vth Dynasty, and was probably a close copy of the famous temple of Heliopolis.

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  • The life of the dead man in the sky is variously envisaged in different texts: at one moment he is spoken of as accompanying the sun-god in his celestial bark, at another as a mighty king more powerful than Re himself; the crudest fancy of all pictures him as a hunter who catches the stars and gods, and cooks and eats them.

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  • He was a religious fanatic, who had probably been high Anienophis priest of the sun-god at Heliopolis, and had come to view the sun as the visible source of life, creation, growth and activity, whose power was demonstrated in foreign lands almost as clearly as in Egypt.

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  • Thrusting aside all the multitudinous deities of Egypt and all the mythology even of Heliopolis, he devoted himself to the cult of the visible sun-disk, applying to it as its chief name the hitherto rare word Aton, meaning sun; the traditional divine name Harakht (Horus of the horizon), given to the hawk-headed sun-god of Heliopolis, was however allowed to subsist and a temple was built at Karnak to this god.

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  • The exploit thus attaches itself to the very common Aryan myth of the sun-god as the conqueror of the powers of darkness.

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  • and his fine hymn to the sun-god, it is certain that a corresponding Palestinian deity would not necessarily be without ethical and elevated associations .

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  • A hodge-podge of pulse was prepared and offered to Apollo (in his capacity as sun god and ripener of fruits) and the Horae, as the first-fruits of the autumn harvest.

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  • In this way Ninib, whose chief seat appears to have been at Shirgulla (Lagash), became the sun-god of the springtime and of the morning, bringing joy and new life to the earth, while Nergal of Kutha was regarded as the sun of the summer solstice and of the noonday heat - the harbinger of suffering and death.

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  • Shamash the sun-god was invested with justice as his chief trait, Marduk is portrayed as full of mercy and kindness, Ea is the protector of mankind who is grieved when, through a deception practised upon Adapa, humanity is deprived of immortality.

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  • For it strikingly illustrates the fact that the temple of En-lil, like that of the Sun-god at Sippar and the other great temples in Babylonia, possessed a body of mythological and religious texts, which formed subjects for study and comment among the priestly scribes.

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  • AUGEAS, or Augeias, in Greek legend, a son of Helios, the sun-god, and king of the Epeians in Elis.

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  • Certain, however, it is that at least one of his Avatars is clearly based on the Vedic conception of the sun-god, viz.

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  • We have here the Hebraized form of the Egyptian Petom "House of (the sun-god) Etom," in Greek, Patumos, capital of the 8th nome of Lower Egypt and situated in the Wadi Tumilat on the canal from the Nile to the Red Sea.

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  • 1), an important city of ancient Babylonia, the site of the worship of the sun-god, Shamash, represented by the ancient ruin mound of Senkereh (Senkera).

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  • Not only does a sky-god like Varuna, or a sun-god like the Babylonian Shamash, survey all human things, and take cognizance of the evil-doer, but the daily course of the world is itself the expression of an intellectual and moral power.

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  • Mythologically she was the daughter (or the eye) of the sun-god Re; but she became Lady of Heaven and Queen of Earth, and even Lady of the land of the West, the mysterious habitation of the dead.

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  • In view of the fact that the oak was the sun-god's tree and that the mistletoe grew upon it, it is suggested by A.

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  • At her side stands the sun-god Mithras, who is represented as a young and victorious hero.

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  • Here the opposition between the good spirit of light and the demons of evilbetween Ormuzd and Ahrimans till remained the principal dogma of the creed; while all other gods and angels, however estimable their aid, were but subordinate servants of Ormuzd, whose highest manifestation on earth was not the sun-god Mithras, but the holy fire guarded by his priests.

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  • In Egypt, Harpa-khruti, Horus the child, was one of the forms of Horus, the sun-god, the child of Osiris.

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  • 390, takes the Hesiodic Hecate to be a moon-goddess, daughter of the sun-god Perseus.

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  • The derivation of all the functions assigned to him from the idea of a single original lightor sun-god, worked out in his Lexikon der Mythologie by Roscher, who regards it as "one of the most certain facts in mythology," has not found general acceptance, although no doubt some features of his character can be readily explained on this assumption.

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  • Before this, Delos - like Rhodes, the centre of the worship of the sun-god Helios, with whom Apollo was wrongly identified in later times - had been a barren, floating rock, but now became stationary, being fastened down by chains to the bottom of the sea.

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  • Roscher, in the article "Apollo" in his Lexikon der Mythologie, derives all the aspects and functions of Apollo from the conception of an original lightand sun-god.

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  • It cannot be shown that on Greek soil Apollo originally had the meaning of a sun-god; in Homer, Aeschylus and 'Plato, the sun-god Helios is distinctly separated from Phoebus Apollo; the constant epithet cfoi(30s, usually explained as the brightness of the sun, may equally well refer to his physical beauty or moral purity; XvKrJyEV11S has already been noticed.

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  • The gigantic statue of Helios (the sun-god), "the colossus of Rhodes," by Chares of Lindus, celebrated as one of the seven wonders of the world, is unknown to us.

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  • We know that the rites at Mozdalifa were originally connected with a holy hill bearing the name of the god Quzah (the Edomite Koze) whose bow is the rainbow, and there is reason to think that the ifadas from Arafa and Quzah, which were not made as now after sunset and before sunrise, but when the sun rested on the tops of the mountains, were ceremonies of farewell and salutation to the sun-god.

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  • in diameter, with a head supposed to represent the sun-god, is built into the wall.

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  • Modern authorities have explained them as the personification of the waves of the sea or of the barren, unproductive coast of Libya; or as the awful darkness of the storm-cloud, which comes from the west and is scattered by the sun-god Perseus.

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  • SHAMASH, or Samas, the common name of the sun-god in Babylonia and Assyria.

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  • of the moon-god, and since, in an enumeration of the pantheon, Sin generally takes precedence of Shamash, it is in relationship, presumably, to the moon-god that the sun-god appears as the dependent power.

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  • At both places the chief sanctuary bore the name E-barra (or E-babbara) "the shining house" - a direct allusion to the brilliancy of the sun-god.

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  • It was a logical consequence of this conception of the sun-god that he was regarded also as the one who released the sufferer from the grasp of the demons.

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  • This aspect of the sun-god is vividly brought out in the hymns addressed to him, which are, therefore, among the finest productions in the entire realm of Babylonian literature.

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  • Other sun-deities, as Ninib and Nergal, the patron deities of important centres, retained their independent existence as certain phases of the sun, Ninib becoming the sun-god of the morning and of the spring time, and Nergal the sun-god of the noon and of the summer solstice, while Shamash was viewed as the sun-god in general.

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  • 3-7; and the tribes of Ephraim and Manasseh do not scruple to claim ancestry from Joseph and the daughter of an Egyptian priest at the seat of the worship of the sun-god (xli.

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  • The movements of the sun, moon and five planets were regarded as representing the activity of the five gods in question, together with the moon-god Sin and the sun-god Shamash, in preparing the occurrences on earth.

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  • By the side of the supreme god Medeus stood the sun-god Attis, as in Phrygia the chief object of the popular cult.

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  • Heracles is here the sun-god Attis in a new form; his Lydian name is unknown, since E.

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  • The name itself (= red) and the colour of the cattle suggest the fiery aspect of the disk of the setting sun; further, Heracles crosses Oceanus in the golden cup or boat of the sun-god Helios.

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  • Among the gods he seems to have produced new and striking types of Zeus (probably of the Otricoli class), of Poseidon (compare the Poseidon of the Lateran, standing with raised foot), of the Sun-god and others; many of these were colossal figures in bronze.

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  • Here is a primitive description of the sun god sitting on his throne in his heavenly abode.

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  • Doreen Valiente identified her as the female, lunar counterpart of the male sun god bel, or Belinus.

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  • They originated in Egypt where they were erected in front of temples of the sun god.

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  • They form a horseshoe open to the Summer Solstice sunrise, a gateway to the Otherworld for the Sun God under whatever name.

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  • jade object representing the sun god was placed alongside the body.

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  • A prophetic oracle in ancient times, there is a large temple dedicated to the sun god Apollon here.

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  • prophetic oracle in ancient times, there is a large temple dedicated to the sun god Apollon here.

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  • A cylinder seal from the Akkadian Period shows the Mesopotamian sun-God Shamash as dispenser of divine justice.

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  • BP changed its old logo for a vibrant green, white and yellow sunburst named after Helios, the ancient Greek sun god.

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  • temples of the sun god.

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  • In the Vth Dynasty the custom began of giving the king at his accession a special name connecting him with the sun: this was placed in the cartouche after (4), and a fifth title was added: (5)Si Si-re, "son of the Sun-god," to precede a cartouche containing the personal name.

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  • Gilgamesh becomes a god, and in certain portions of the epic clearly plays the part of the sungod of the spring-time, taking the place apparently of Tammuz or Adonis, the youthful sun-god, though the story shows traits that differentiate it from the ordinary Tammuz myths.

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  • The typical bas relief, which is found in great abundance in the museums of Europe, invariably represents Mithras, under the form of a youth with conical cap and flying drapery, slaying the sacred bull, the scorpion attacking the genitals of the animal, the serpent drinking its blood, the dog springing towards the wound in its side, and frequently, in addition, the Sun-god, his messenger the raven, a fig-tree, a lion, a ewer, and torch-bearers.

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  • His association with the sun-god, Shamash, due to the natural combination of the two deities who alternate in the control of nature, leads to imbuing him with some of the traits belonging to a solar deity.

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  • In the Saite period a sort of standard edition was drawn up, consisting of 165 chapters in a fixed order and with a common title the book of going forth in the day; this recension was published by Lepsius in 1842 from a Turin papyrus Like the Pyramid texts, the Book of the Dead served a funerary purpose, but its contents are far more heterogeneous; besides chapters enabling the dead man to assume what shape he will, or to issue triumphant from the last judgment, there are lists of gates to be passed and demons to be encountered in the nether world, formulae such as are inscribed on sepulchral figures and amulets, and even hymns to the sun-god.

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  • So too the bull of Apis frol dack animal with white spots) was during its lifetime regarded tra(reincarnation of Ptah, the local god of Memphis, and similarly not Mnevis and Bacis bulls were accounted to be the living in s Es of Etom of Heliopolis and of Re of Hermonthis respec- cen ly; these latter cults are certainly secondary, for Ptah of 1 iself was never, either early or late, depicted otherwise than 0th iuman form, as a mummy or as a dwarf; and Etom and Re Hoi but different names of the sun-god.

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  • Thus, for instance, the name of Tethmosis IILMNFJPRRis spelled (o e~e~m (as R is the name of the sun-god, with customary deference to the deity it is written first though pronounced last).

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  • 1 ° Or the victor is the sun: the Egyptian sun-god Re had his fire-spitting serpent to oppose his enemies, of which one was the cloud and storm serpent Apophis, while in Greek myth the sanctuary of Helios (the sun) sheltered the young Orpheus from the snake.

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  • All those who do not belong to the devils (devas), might be recognized as inferior servants of Ahuramazda: chief among them being the Sun-god Mithras (see MITHRAS); the goddess of vegetation and fertility, especially of the Oxus-stream, Anhita Ardvzsura (Anailis); and the Dragon-slayer Verethraghna (Gr.

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  • Such a supposition would accord with the prominence acquired by the moon in the calendar and in astrological calculations, as well as with the fact pointed out (see SIN) that the moon-cult belongs to the nomadic and therefore earlier, stage of civilization, whereas the sun-god rises to full importance only after the agricultural stage has been reached.

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  • You can find busts of everyone from Cleopatra and Nefertiti to Bastet cats and the sun god Ra.

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  • Its extensive history dates back to ancient Egyptian Civilization, where the herb was considered sacred, deemed the sun god plant.

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