#Akkadian Period

[a-modernmajorgeneral]

The Early Dynastic Period of Mesopotamia is the modern-day archaeological term for the era in Mesopotamian history – 2900-2334 BCE – during which some of the most significant cultural advances were made including the rise of the cities, the development of writing, and the establishment of governments.

This era was preceded by the Uruk Period (4100-2900 BCE) when the first cities were established in the region of Sumer (southern Mesopotamia) and succeeded by the Akkadian Period (2334-2218 BCE) when Mesopotamia was conquered by Sargon of Akkad (r. 2334-2279 BCE) and ruled by him and his successors as the Akkadian Empire.

The term Early Dynastic Period was coined by Orientalist Henri Frankfort (l. 1897-1954 CE) to mirror the Early Dynastic Period in Egypt, a similar period of development. It should be noted, however, that the advances of Mesopotamia's Early Dynastic Period differed from Egypt's in significant ways, notably in that Mesopotamia – even under the rule of Sargon or later empires – was never the cohesive ethnic or political entity Egypt was and the kinds of cultural development cited for this era were not as uniform as they were in Egypt.

The city-states of Sumer were, for much of their history, each independently governed – not united under the reign of a single king as in the case of Egyptian government – and so a city like Uruk or Ur might have developed some important cultural advance which was not shared – at least not readily – with others.

The era is divided by archaeologists into three subperiods:

Dynastic I – 2900-2800 BCE

Dynastic II – 2800-2600 BCE

Dynastic III – 2600-2334 BCE

These are considered arbitrary divisions by some scholars and historians as there is no clear demarcation line separating one from the next. Even so, there is enough of a subtle difference that division is considered justified.

[theancientwayoflife]

~ Statue of the intendant Ebih-Il.

Place of discovery: Mari temple of Ishtar courtyard 20

Date: 2500-2340 B.C.

Period: Archaic dynasty IIIB

Medium: Alabaster, shell, lapis lazuli, bitumen

▪︎ Inscription/Dedication (in Akkadian): "Statue of Ebih-Il, the Steward, to Ishtar he dedicated it".

[yamayuandadu]

The most important deity you've never heard of: the 3000 years long history of Nanaya

Being a major deity is not necessarily a guarantee of being remembered. Nanaya survived for longer than any other Mesopotamian deity, spread further away from her original home than any of her peers, and even briefly competed with both Buddha and Jesus for relevance. At the same time, even in scholarship she is often treated as unworthy of study. She has no popculture presence save for an atrocious, ill-informed SCP story which can’t get the most basic details right. Her claims to fame include starring in fairly explicit love poetry and appearing where nobody would expect her. Therefore, she is the ideal topic to discuss on this blog. This is actually the longest article I published here, the culmination of over two years of research. By now, the overwhelming majority of Nanaya-related articles on wikipedia are my work, and what you can find under the cut is essentially a synthesis of what I have learned while getting there. I hope you will enjoy reading it as much as I enjoyed working on it. Under the cut, you will learn everything there is to know about Nanaya: her origin, character, connections with other Mesopotamian deities, her role in literature, her cult centers… Since her history does not end with cuneiform, naturally the later text corpora - Aramaic, Bactrian, Sogdian and even Chinese - are discussed too. The article concludes with a short explanation why I see the study of Nanaya as crucial.

Dubious origins and scribal wordplays: from na-na to Nanaya Long ago Samuel Noah Kramer said that “history begins in Sumer”. While the core sentiment was not wrong in many regards, in this case it might actually begin in Akkad, specifically in Gasur, close to modern Kirkuk. The oldest possible attestation of Nanaya are personal names from this city with the element na-na, dated roughly to the reign of Naram-Sin of Akkad, so to around 2250 BCE. It’s not marked in the way names of deities in personal names would usually be, but this would not be an isolated case.

The evidence is ultimately mixed. On one hand, reduplicated names like Nana are not unusual in early Akkadian sources, and -ya can plausibly be explained as a hypocoristic suffix. On the other hand, there is not much evidence for Nanaya being worshiped specifically in the far northeast of Mesopotamia in other periods. Yet another issue is that there is seemingly no root nan- in Akkadian, at least in any attested words.

The main competing proposal is that Nanaya originally arose as a hypostasis of Inanna but eventually split off through metaphorical mitosis, like a few other goddesses did, for example Annunitum. This is not entirely implausible either, but ultimately direct evidence is lacking, and when Nanaya pops up for the first time in history she is clearly a distinct goddess.

There are a few other proposals regarding Nanaya’s origin, but they are considerably weaker. Elamite has the promising term nan, “day” or “morning”, but Nanaya is entirely absent from the Old Elamite sources you’d expect to find her in if Mesopotamians imported her from the east. Therefore, very few authors adhere to this view. The hypothesis that she was an Aramaic goddess in origin does not really work chronologically, since Aramaic is not attested in the third millennium BCE at all. The less said about attempts to connect her to anything “Proto-Indo-European”, the better.

Like many other names of deities, Nanaya’s was already a subject of etymological speculation in antiquity. A late annotated version of the Weidner god list, tablet BM 62741, preserves a scribe’s speculative attempt at deriving it from the basic meaning of the sign NA, “to call”, furnished with a feminine suffix, A. Needless to say, like other such examples of scribal speculation, some of which are closer to playful word play than linguistics, it is unlikely to reflect the actual origin of the name.

Early history: Shulgi-simti, Nanaya’s earliest recorded #1 fan

A typical Ur III administrative tablet listing offerings to various deities (wikimedia commons)

The first absolutely certain attestations of Nanaya, now firmly under her full name, have been identified in texts from the famous archive from Puzrish-Dagan, modern Drehem, dated to around 2100 BCE. Much can be written about this site, but here it will suffice to say that it was a center of the royal administration of the Third Dynasty of Ur ("Ur III") responsible for the distribution of sacrificial animals. Nanaya appears there in a rather unique context - she was one of the deities whose cults were patronized by queen Shulgi-simti, one of the wives of Shulgi, the successor of the dynasty’s founder Ur-Namma. We do not know much about Shulgi-simti as a person - she did not write any official inscriptions announcing her preferred foreign policy or letters to relatives or poetry or anything else that typically can be used to gain a glimpse into the personal lives of Mesopotamian royalty. We’re not really sure where she came from, though Eshnunna is often suggested as her hometown. We actually do not even know what her original name was, as it is assumed she only came to be known as Shulgi-simti after becoming a member of the royal family. Tonia Sharlach suggested that the absence of information about her personal life might indicate that she was a commoner, and that her marriage to Shulgi was not politically motivated The one sphere of Shulgi-simti’s life which we are incredibly familiar with are her religious ventures. She evidently had an eye for minor, foreign or otherwise unusual goddesses, such as Belet-Terraban or Nanaya. She apparently ran what Sharlach in her “biography” of her has characterized as a foundation. It was tasked with sponsoring various religious celebrations. Since Shulgi-simti seemingly had no estate to speak of, most of the relevant documents indicate she procured offerings from a variety of unexpected sources, including courtiers and other members of the royal family. The scale of her operations was tiny: while the more official religious organizations dealt with hundreds or thousands of sacrificial animals, up to fifty or even seventy thousand sheep and goats in the case of royal administration, the highest recorded number at her disposal seems to be eight oxen and fifty nine sheep. A further peculiarity of the “foundation” is that apparently there was a huge turnover rate among the officials tasked with maintaining it. It seems nobody really lasted there for much more than four years. There are two possible explanations: either Shulgi-simti was unusually difficult to work with, or the position was not considered particularly prestigious and was, at the absolute best, viewed as a stepping stone. While the Shulgi-simti texts are the earliest evidence for worship of Nanaya in the Ur III court, they are actually not isolated. When all the evidence from the reigns of Shulgi and his successors is summarized, it turns out that she quickly attained a prominent role, as she is among the twelve deities who received the most offerings. However, her worship was seemingly limited to Uruk (in her own sanctuary), Nippur (in the temple of Enlil, Ekur) and Ur. Granted, these were coincidentally three of the most important cities in the entire empire, so that’s a pretty solid early section of a divine resume. She chiefly appears in two types of ceremonies: these tied to the royal court, or these mostly performed by or for women. Notably, a festival involving lamentations (girrānum) was held in her honor in Uruk. To understand Nanaya’s presence in the two aforementioned contexts, and by extension her persistence in Mesopotamian religion in later periods, we need to first look into her character.

The character of Nanaya: eroticism, kingship, and disputed astral ventures

Corona Borealis (wikimedia commons)

Nanaya’s character is reasonably well defined in primary sources, but surprisingly she was almost entirely ignored in scholarship quite recently. The first study of her which holds up to scrutiny is probably Joan Goodnick Westenholz’s article Nanaya, Lady of Mystery from 1997. The core issue is the alleged interchangeability of goddesses. From the early days of Assyriology basically up to the 1980s, Nanaya was held to be basically fully interchangeable with Inanna. This obviously put her in a tough spot. Still, over the course of the past three decades the overwhelming majority of studies came to recognize Nanaya as a distinct goddess worthy of study in her own right. You will still stumble upon the occasional “Nanaya is basically Inanna”, but now this is a minority position. Tragically it’s not extinct yet, most recently I’ve seen it in a monograph published earlier this year. With these methodological and ideological issues out of the way, let’s actually look into Nanaya’s character, as promised by the title of this section. Her original role was that of a goddess of love. It is already attested for her at the dawn of her history, in the Ur III period. Her primary quality was described with a term rendered as ḫili in Sumerian and kuzbu in Akkadian. It can be variously translated as “charm”, “luxuriance”, “voluptuousness”, “sensuality” or “sexual attractiveness”. This characteristic was highlighted by her epithet bēlet kuzbi (“lady of kuzbu”) and by the name of her cella in the Eanna, Eḫilianna. The connection was so strong that this term appears basically in every single royal inscription praising her. She was also called bēlet râmi, “lady of love”. Nanaya’s role as a love goddess is often paired with describing her as a “joyful” or “charming” deity. It needs to be stressed that Nanaya was by no metric the goddess of some abstract, cosmic love or anything like that. Love incantations and prayers related to love are quite common, and give us a solid glimpse into this matter. Nanaya’s range of activity in them is defined pretty directly: she deals with relationships (and by extension also with matters like one-sided crushes or arguments between spouses), romance and with strictly sexual matters. For an example of a hymn highlighting her qualifications when it comes to the last category, see here. The text is explicit, obviously. We can go deeper, though. There is also an incantation whose incipit at first glance leaves little to imagination:

However, the translator, Giole Zisa, notes there is some debate over whether it’s actually about having sex with Nanaya or merely about invoking her (and other deities) while having sex with someone else. A distinct third possibility is that she’s not even properly invoked but that “oh, Nanaya” is simply an exclamation of excitement meant to fit the atmosphere, like a specialized version of the mainstay of modern erotica dialogue, “oh god”.

While this romantic and sexual aspect of Nanaya’s character is obviously impossible to overlook, this is not all there was to her. She was also associated with kingship, as already documented in the Ur III period. She was invoked during coronations and mourning of deceased kings. In the Old Babylonian period she was linked to investiture by rulers of newly independent Uruk. A topic which has stirred some controversy in scholarship is Nanaya’s supposed astral role. Modern authors who try to present Nanaya as a Venus deity fall back on rather faulty reasoning, namely asserting that if Nanaya was associated with Inanna and Inanna personified Venus, clearly Nanaya did too. Of course, being associated with Inanna does not guarantee the same traits. Shaushka was associated with her so closely her name was written with the logogram representing her counterpart quite often, and lacked astral aspects altogether. No primary sources which discuss Nanaya as a distinct, actively worshiped deity actually link her with Venus. If you stretch it you will find some tidbits like an entry in a dictionary prepared by the 10th century bishop Hasan bar Bahlul, who inexplicably asserted Nanaya was the Arabic name of the planet Venus. As you will see soon, there isn’t even a possibility that this reflected a relic of interpretatio graeca. The early Mandaean sources, many of which were written when at least remnants of ancient Mesopotamian religion were still extant, also do not link Nanaya with Venus. Despite at best ambivalent attitude towards Mesopotamian deities, they show remarkable attention to detail when it comes to listing their cult centers, and on top of that Mesopotamian astronomy had a considerable impact on Mandaeism, so there is no reason not to prioritize them, as far as I am concerned. As far as the ancient Mesopotamian sources themselves go, the only astral object with a direct connection to Nanaya was Corona Borealis (BAL.TÉŠ.A, “Dignity”), as attested in the astronomical compendium MUL.APIN. Note that this is a work which assigns astral counterparts to virtually any deity possible, though, and there is no indication this was a major part of Nanaya’s character. Save for this single instance, she is entirely absent from astronomical texts. A further astral possibility is that Nanaya was associated with the moon. The earliest evidence is highly ambiguous: in the Ur III period festivals held in her honor might have been tied to phases of the moon, while in the Old Babylonian period a sanctuary dedicated to her located in Larsa was known under the ceremonial name Eitida, “house of the month”. A poem in which looking at her is compared to looking at the moon is also known. That’s not all, though. Starting with the Old Babylonian period, she could also be compared with the sun. Possibly such comparisons were meant to present her as an astral deity, without necessarily identifying her with a specific astral body. Michael P. Streck and Nathan Wasserman suggest that it might be optimal to simply refer to her as a “luminous” deity in this context. However, as you will see later it nonetheless does seem she eventually came to be firmly associated both with the sun and the moon. Last but not least, Nanaya occasionally displayed warlike traits. It’s hardly major in her case, and if you tried hard enough you could turn any deity into a war deity depending on your political goals, though. I’d also place the incantation which casts her as one of the deities responsible for keeping the demon Lamashtu at bay here.

Nanaya in art

The oldest known depiction of Nanaya (wikimedia commons)

While Nanaya’s roles are pretty well defined, there surprisingly isn’t much to say about her iconography in Mesopotamian art.The oldest certain surviving depiction of her is rather indistinct: she’s wearing a tall headdress and a flounced robe. It dates to the late Kassite period (so roughly to 1200 BCE), and shows her alongside king Meli-Shipak (or maybe Meli-Shihu, reading remains uncertain) and his daughter Hunnubat-Nanaya. Nanaya is apparently invoked to guarantee that the prebend granted to the princess will be under divine protection. This is not really some unique prerogative of hers, perhaps she was just the most appropriate choice because Hunnubat-Nanaya’s name obviously reflects devotion to her. The relief discussed above is actually the only depiction of Nanaya identified with certainty from before the Hellenistic period, surprisingly. We know that statues representing her existed, and it is hard to imagine that a popular, commonly worshiped deity was not depicted on objects like terracotta decorations and cylinder seals, but even if some of these were discovered, there’s no way to identify them with certainty. This is not unusual though, and ultimately there aren’t many Mesopotamian deities who can be identified in art without any ambiguity. 

Nanaya in literature

As I highlighted in the section dealing with Nanaya’s character, she is reasonably well attested in love poetry. However, this is not the only genre in which she played a role. A true testament to Nanaya’s prominence is a bilingual (Sumero-Akkadian) hymn composed in her honor in the first millennium BCE. It is written in the first person, and presents various other goddesses as her alternate identities. It is hardly unique, and similar compositions dedicated to Ishtar (Inanna), Gula, Ninurta and Marduk are also known. Each strophe describes a different deity and location, but ends with Nanaya reasserting her actual identity with the words “still I am Nanaya”. Among the claimed identities included are both major goddesses in their own right (Inanna plus closely associated Annunitum and Ishara, Gula, Bau, Ninlil), goddesses relevant due to their spousal roles first and foremost (Damkina, Shala, Mammitum etc) and some truly unexpected, picks, the notoriously elusive personified rainbow Manzat being the prime example. Most of them had very little in common with Nanaya, so this might be less an attempt at syncretism, and more an elevation of her position through comparisons to those of other goddesses. An additional possible literary curiosity is a poorly preserved myth which Wilfred G. Lambert referred to as “The murder of Anshar”. He argues that Nanaya is one of the two deities responsible for the eponymous act. I don't quite follow the logic, though: the goddess is actually named Ninamakalamma (“Lady mother of the land”), and her sole connection with Nanaya is that they occur in sequence in the unique god list from Sultantepe. Lambert saw this as a possible indication they are identical. There are no other attestations of this name, but ama kalamma does occur as an epithet of various goddesses, most notably Ninshubur. Given her juxtaposition with Nanaya in the Weidner god list - more on that later - wouldn’t it make more sense to assume it’s her? Due to obscurity of the text as far as I am aware nobody has questioned Lambert’s tentative proposal yet, though.

There isn’t much to say about the plot: Anshar, literally “whole heaven”, the father of Anu, presumably gets overthrown and might be subsequently killed. Something that needs to be stressed here to avoid misinterpretation: primordial deities such as Anshar were borderline irrelevant, and weren't really worshiped. They exist to fade away in myths and to be speculated about in elaborate lexical texts. There was no deposed cult of Anshar. Same goes for all the Tiamats and Enmesharras and so on.

Inanna and beyond: Nanaya and friends in Mesopotamian sources

Inanna on a cylinder seal from the second half of the third millennium BCE (wikimedia commons)

Of course, Nanaya’s single most important connection was that to Inanna, no matter if we are to accept the view that she was effectively a hypostasis gone rogue or not. The relationship between them could be represented in many different ways. Quite commonly she was understood as a courtier or protegee of Inanna. A hymn from the reign of Ishbi-Erra calls her the “ornament of Eanna” (Inanna’s main temple in Uruk) and states she was appointed by Inanna to her position. References to Inanna as Nanaya’s mother are also known, though they are rare, and might be metaphorical. To my best knowledge nothing changed since Olga Drewnowska-Rymarz’s monograph, in which she notes she only found three examples of texts preserving this tradition. I would personally abstain from trying to read too deep into it, given this scarcity. Other traditions regarding Nanaya’s parentage are better attested. In multiple cases, she “borrows” Inanna’s conventional genealogy, and as a result is addressed as a daughter of Sin (Nanna), the moon god. However, she was never addressed as Inanna’s sister: it seems that in cases where Sin and Nanaya are connected, she effectively “usurps” Inanna’s own status as his daughter (and as the sister of Shamash, while at it). Alternatively, she could be viewed as a daughter of Anu. Finally, there is a peculiar tradition which was the default in laments: in this case, Nanaya was described as a daughter of Urash. The name in this context does not refer to the wife of Anu, though. The deity meant is instead a small time farmer god from Dilbat. To my best knowledge no sources place Nanaya in the proximity of other members of Urash’s family, though some do specify she was his firstborn daughter. To my best knowledge Urash had at least two other children, Lagamal (“no mercy”, an underworld deity whose gender is a matter of debate) and Ipte-bitam (“he opened the house”, as you can probably guess a divine doorkeeper). Nanaya’s mother by extension would presumably be Urash’s wife Ninegal, the tutelary goddess of royal palaces. There is actually a ritual text listing these three together. In the Weidner god list Nanaya appears after Ninshubur. Sadly, I found no evidence for a direct association between these two. For what it’s worth, they did share a highly specific role, that of a deity responsible for ordering around lamma. This term referred to a class of minor deities who can be understood as analogous to “guardian angels” in contemporary Christianity, except places and even deities had their own lamma too, not just people. Lamma can also be understood at once as a class of distinct minor deities, as the given name of individual members of it, and as a title of major deities. In an inscription of Gudea the main members of the official pantheon are addressed as “lamma of all nations”, by far one of my favorite collective terms of deities in Mesopotamian literature. A second important aspect of the Weidner god list is placing Nanaya right in front of Bizilla. The two also appear side by side in some offering lists and in the astronomical compendium MUL.APIN, where they are curiously listed as members of the court of Enlil. It seems that like Nanaya, she was a goddess of love, which is presumably reflected by her name. It has been variously translated as “pleasing”, “loving” or as a derivative of the verb “to strip”. An argument can be made that Bizilla was to Nanaya what Nanaya was to Inanna. However, she also had a few roles of her own. Most notably, she was regarded as the sukkal of Ninlil. She may or may not also have had some sort of connection to Nungal, the goddess of prisons, though it remains a matter of debate if it’s really her or yet another, accidentally similarly named, goddess.

An indistinct Hurro-Hittite depiction of Ishara from the Yazilikaya sanctuary (wikimedia commons)

In love incantations, Nanaya belonged to an informal group which also included Inanna, Ishara, Kanisurra and Gazbaba. I do not think Inanna’s presence needs to be explained. Ishara had an independent connection with Inanna and was a multi-purpose deity to put it very lightly; in the realm of love she was particularly strongly connected with weddings and wedding nights. Kanisurra and Gazbaba warrant a bit more discussion, because they are arguably Nanaya’s supporting cast first and foremost. Gazbaba is, at the core, seemingly simply the personification of kuzbu. Her name had pretty inconsistent orthography, and variants such as Kazba or Gazbaya can be found in primary sources too. The last of them pretty clearly reflects an attempt at making her name resemble Nanaya’s. Not much can be said about her individual character beyond the fact she was doubtlessly related to love and/or sex. She is described as the “grinning one” in an incantation which might be a sexual allusion too, seeing as such expressions are a mainstay of Akkadian erotic poetry. Kanisurra would probably win the award for the fakest sounding Mesopotamian goddess, if such a competition existed. Her name most likely originated as a designation of the gate of the underworld, ganzer. Her default epithet was “lady of the witches” (bēlet kaššāpāti). And on top of that, like Nanaya and Gazbaba she was associated with sex. She certainly sounds more like a contemporary edgy oc of the Enoby Dimentia Raven Way variety than a bronze age goddess - and yet, she is completely genuine. It is commonly argued Kanisurra and Gazbaba were regarded as Nanaya’s daughters, but there is actually no direct evidence for this. In the only text where their relation to Nanaya is clearly defined they are described as her hairdressers, rather than children. While in some cases the love goddesses appear in love incantations in company of each other almost as if they were some sort of disastrous polycule, occasionally Nanaya is accompanied in them by an anonymous spouse. Together they occur in parallel with Inanna and Dumuzi and Ishara and Almanu, apparently a (accidental?) deification of a term referring to someone without family obligations. There is only one Old Babylonian source which actually assigns a specific identity to Nanaya’s spouse, a hymn dedicated to king Abi-eshuh of Babylon. An otherwise largely unknown god Muati (I patched up his wiki article just for the sake of this blog post) plays this role here. The text presents a curious case of reversal of gender roles: Muati is asked to intercede with Nanaya on behalf of petitioners. Usually this was the role of the wife - the best known case is Aya, the wife of Shamash, who is implored to do just that by Ninsun in the standard edition of the Epic of Gilgamesh. It’s also attested for goddesses such as Laz, Shala, Ninegal or Ninmug… and in the case of Inanna, for Ninshubur.

A Neo-Assyrian statue of Nabu on display in the Iraq Museum (wikimedia commons)

Marten Stol seems to treat Muati and Nabu as virtually the same deity, and on this basis states that Nanaya was already associated with the latter in the Old Babylonian period, but this seems to be a minority position. Other authors pretty consistently assume that Muati was a distinct deity at some point “absorbed” by Nabu. The oldest example of pairing Nanaya with Nabu I am aware of is an inscription dated to the reign of Marduk-apla-iddina I, so roughly to the first half of the twelfth century BCE. The rise of this tradition in the first millennium BCE was less theological and more political. With Babylon once again emerging as a preeminent power, local theologies were supposed to be subordinated to the one followed in the dominant city. Which, at the time, was focused on Nabu, Marduk and Zarpanit. Worth noting that Nabu also had a spouse before, Tashmetum (“reconciliation”). In the long run she was more or less ousted by Nanaya from some locations, though she retained popularity in the north, in Assyria. She is not exactly the most thrilling deity to discuss. I will confess I do not find the developments tied to Nanaya and Nabu to be particularly interesting to cover, but in the long run they might have resulted in Nanaya acquiring probably the single most interesting “supporting cast member” she did not share with Inanna, so we’ll come back to this later. Save for Bizilla, Nanaya generally was not provided with “equivalents” in god lists. I am only aware of one exception, and it’s a very recent discovery. Last year the first ever Akkadian-Amorite bilingual lists were published. This is obviously a breakthrough discovery, as before Amorite was largely known just from personal names despite being a vernacular language over much of the region in the bronze age, but only one line is ultimately of note here. In a section of one of the lists dealing with deities, Nanaya’s Amorite counterpart is said to be Pidray. This goddess is otherwise almost exclusively known from Ugarit. This of course fits very well with the new evidence: recent research generally stresses that Ugarit was quintessentially an Amorite city (the ruling house even claimed descent from mythical Ditanu, who is best known from the grandiose fictional genealogies of Shamshi-Adad I and the First Dynasty of Babylon). Sadly, we do not know how the inhabitants of Ugarit viewed Nanaya. A trilingual version of the Weidner list, with the original version furnished with columns listing Ugaritic and Hurrian counterparts of each deity, was in circulation, but the available copies are too heavily damaged to restore it fully. And to make things worse, much of it seems to boil down to scribal wordplay and there is no guarantee all of the correspondences are motivated theologically. For instance, the minor Mesopotamian goddess Imzuanna is presented as the counterpart of Ugaritic weather god Baal because her name contains a sign used as a shortened logographic writing of the latter. An even funnier case is the awkward attempt at making it clear the Ugaritic sun deity Shapash, who was female, is not a lesbian… by making Aya male. Just astonishing, really.

The worship of Nanaya

A speculative reconstruction of Ur III Uruk with the Eanna temple visible in the center (Artefacts — Scientific Illustration & Archaeological Reconstruction; reproduced here for educational purposes only, as permitted)

Rather fittingly, as a deity associated with Inanna, Nanaya was worshiped chiefly in Uruk. She is also reasonably well attested in the inscriptions of the short-lived local dynasty which regained independence near the end of the period of domination of Larsa over Lower Mesopotamia. A priest named after her, a certain Iddin-Nanaya, for a time served as the administrator of her temple, the Enmeurur, “house which gathers all the me,” me being a difficult to translate term, something like “divine powers”. The acquisition of new me is a common topic in Mesopotamian literature, and in compositions focused on Inanna in particular, so it should not be surprising to anyone that her peculiar double seemingly had similar interests. In addition to Uruk, as well as Nippur and Ur, after the Ur III period Nanaya spread to multiple other cities, including Isin, Mari, Babylon and Kish. However, she is probably by far the best attested in Larsa, where she rose to the rank of one of the main deities, next to Utu, Inanna, Ishkur and Nergal. She had her own temple, the Eshahulla, “house of a happy heart”. In local tradition Inanna got to keep her role as an “universal” major goddess and her military prerogatives, but Nanaya overtook the role of a goddess of love almost fully. Inanna’s astral aspect was also locally downplayed, since Venus was instead represented in the local pantheon by closely associated, but firmly distinct, Ninsianna. This deity warrants some more discussion in the future just due to having a solid claim to being one of the first genderfluid literary figures in history, but due to space constraints this cannot be covered in detail here. A later inscription from the same city differentiates between Nanaya and Inanna by giving them different epithets: Nanaya is the “queen of Uruk and Eanna” (effectively usurping Nanaya’s role) while Inanna is the “queen of Nippur” (that’s actually a well documented hypostasis of her, not to be confused with the unrelated “lady of Nippur”). Uruk was temporarily abandoned in the late Old Babylonian period, but that did not end Nanaya’s career. Like Inanna, she came to be temporarily relocated to Kish. It has been suggested that a reference to her residence in “Kiššina” in a Hurro-Hittite literary text, the Tale of Appu, reflects her temporary stay there. The next centuries of Nanaya are difficult to reconstruct due to scarce evidence, but it is clear she continued to be worshiped in Uruk. By the Neo-Babylonian period she was recognized as a member of an informal pentad of the main deities of the city, next to Inanna, Urkayitu, Usur-amassu and Beltu-sa-Resh. Two of them warrant no further discussion: Urkayitu was most likely a personification of the city, and Beltu-sa-Resh despite her position is still a mystery to researchers. Usur-amassu, on the contrary, is herself a fascinating topic. First attestations of this deity, who was seemingly associated with law and justice (a pretty standard concern), come back to the Old Babylonian period. At this point, Usur-amassu was clearly male, which is reflected by the name. He appears in the god list An = Anum as a son of the weather deity couple par excellence, Adad (Ishkur) and Shala. However, by the early first millennium BCE Usur-amassu instead came to be regarded as female - without losing the connection to her parents. She did however gain a connection to Inanna, Nanaya and Kanisurra, which she lacked earlier. How come remains unknown. Most curiously her name was not modified to reflect her new gender, though she could be provided with a determinative indicating it. This recalls the case of Lagamal in the kingdom of Mari some 800 years earlier.

The end of the beginning: Nanaya under Achaemenids and Seleucids

Trilingual (Persian, Elamite and Akkadian) inscription of the first Achamenid ruler of Mesopotamia, Cyrus (wikimedia commons)

After the fall of the Neo-Babylonian Empire Mesopotamia ended up under Achaemenid control, which in turn was replaced by the Seleucids. Nanaya flourished through both of these periods. In particular, she attained considerable popularity among Arameans. While they almost definitely first encountered her in Uruk, she quickly came to be venerated by them in many distant locations, like Palmyra, Hatra and Dura Europos in Syria. She even appears in a single Achaemenid Aramaic papyrus discovered in Elephantine in Egypt. It indicates that she was worshiped there by a community which originated in Rash, an area east to the Tigris. As a curiosity it’s worth mentioning the same source is one of the only attestations of Pidray from outside Ugarit. I do not think this has anything to do with the recently discovered connection between her and Nanaya… but you may never know. Under the Seleucids, Nanaya went through a particularly puzzling process of partial syncretism. Through interpretatio graeca she was identified with… Artemis. How did this work? The key to understanding this is the fact Seleucids actually had a somewhat limited interest in local deities. All that was necessary was to find relatively major members of the local pantheon who could roughly correspond to the tutelary deities of their dynasty: Zeus, Apollo and Artemis. Zeus found an obvious counterpart in Marduk (even though Marduk was hardly a weather god). Since Nabu was Marduk’s son, he got to be Apollo. And since Nanaya was the most major goddess connected to Nabu, she got to be Artemis. It really doesn’t go deeper than that. For what it’s worth, despite the clear difference in character this newfound association did impact Nanaya in at least one way: she started to be depicted with attributes borrowed from Artemis, namely a bow and a crescent. Or perhaps these attributes were already associated with her, but came to the forefront because of the new role. The Artemis-like image of Nanaya as an archer is attested on coins, especially in Susa, yet another city where she attained considerable popularity.

Leaving Mesopotamia: Nanaya and the death of cuneiform

A Parthian statue of Nanaya with a crescent diadem (Louvre; reproduced here for educational purposes only. Identification follows Andrea Sinclair's proposal)

The Seleucid dynasty was eventually replaced by the Parthians. This period is often considered a symbolic end of ancient Mesopotamian religion in the strict sense. Traditional religious institutions were already slowly collapsing in Achaemenid and Seleucid times as the new dynasties had limited interest in royal patronage. Additionally, cuneiform fell out of use, and by the end of the first half of the first millennium CE the art of reading and writing it was entirely lost. This process did not happen equally quickly everywhere, obviously, and some deities fared better than others in the transitional period before the rise of Christianity and Islam as the dominant religions across the region. Nanaya was definitely one of them, at least for a time. In Parthian art Nanaya might have developed a distinct iconography: it has been argued she was portrayed as a nude figure wearing only some jewelry (including what appears to be a navel piercing and a diadem with a crescent. The best known example is probably this standing figure, one of my all time favorite works of Mesopotamian art:

Parthian Nanaya (wikimedia commons; identification courtesy of the Louvre website and J. G. Westenholz)

For years Wikipedia had this statue mislabeled as “Astarte” which makes little sense considering it comes from a necropolis near Babylon. There was also a viral horny tweet which labeled it as “Asherah” a few months ago (I won’t link it but I will point out in addition to getting the name wrong op also severely underestimated the size). This is obviously even worse nonsense both on spatial and temporal grounds. Even if the biblical Asherah was ever an actual deity like Ugaritic Athirat and Mesopotamian Ashratum, it is highly dubious she would still be worshiped by the time this statue was made. It’s not even certain she ever was a deity, though. Cognate of a theonym is not automatically a theonym itself, and the Ugaritic texts and the Bible, even if they share some topoi, are separated by centuries and a considerable distance. This is not an Asherah post though, so if this is a topic which interests you I recommend downloading Steve A. Wiggins’ excellent monograph A Reassessment of Asherah: With Further Considerations of the Goddess.

The last evidence for the worship of Nanaya in Mesopotamia is a Mandaean spell from Nippur, dated to the fifth or sixth century CE. However, at this point Nanaya must have been a very faint memory around these parts, since the figure designated by this name is evidently male in this formula. That was not the end of her career, though. The system of beliefs she originated and thrived in was on its way out, but there were new frontiers to explore. A small disgression is in order here: be INCREDIBLY wary of claims about the survival of Mesopotamian tradition in Mesopotamia itself past the early middle ages. Most if not all of these come from the writing of Simo Parpola, who is a 19th century style hyperdiffusionist driven by personal religious beliefs based on gnostic christianity, which he believes was based on Neo-Assyrian state religion, which he misinterprets as monotheism, or rather proto-christianity specifically (I wish I was making this up). I personally do not think a person like that should be tolerated in serious academia, but for some incomprehensible reason that isn’t the case. 

New frontiers: Nanaya in Bactria

The key to Nanaya’s extraordinarily long survival wasn’t the dedication to her in Mesopotamia, surprisingly. It was instead her introduction to Bactria, a historical area in Central Asia roughly corresponding to parts of modern Afghanistan, Tajikistan and Uzbekistan. The early history of this area is still poorly known, though it is known that it was one of the “cradles of civilization” not unlike Mesopotamia, the Indus Valley or Mesoamerica. The so-called “Oxus civilization” or “Bactria-Margiana Archaeological Complex” flourished around 2500-1950 BCE (so roughly contemporarily with the Akkadian and Ur III empires in Mesopotamia). It left behind no written records, but their art and architecture are highly distinctive and reflect great social complexity. I sadly can’t spent much time discussing them here though, as they are completely irrelevant to the history of Nanaya (there is a theory that she was already introduced to the east when BMAC was extant but it is incredibly implausible), so I will limit myself to showing you my favorite related work of art, the “Bactrian princess”:

Photo courtesy of Louvre Abu Dhabi, reproduced here for educational purposes only.

By late antiquity, which is the period we are concerned with here, BMAC was long gone, and most of the inhabitants of Bactria spoke Bactrian, an extinct Iranian language. How exactly they were related to their BMAC forerunners is uncertain. Their religious beliefs can be compared to Zoroastrianism, or rather with its less formalized forerunners followed by most speakers of Iranian languages before the rise of Zoroaster. However, there were many local peculiarities. For example, the main deity was the personified river Oxus, not Ahura Mazda. Whether this was a relic of BMAC religion is impossible to tell.We do not know exactly when the eastward transfer of Nanaya to Bactria happened. The first clear evidence for her presence in central Asia comes from the late first century BCE, from the coins of local rulers, Sapadbizes and Agesiles. It is possible that her depictions on coinage of Mesopotamian and Persian rulers facilitated her spread. Of course, it’s also important to remember that the Aramaic script and language spread far to the east in the Achaemenid period already, and that many of the now extinct Central Asian scripts were derived from it (Bactrian was written with the Greek script, though). Doubtlessly many now lost Aramaic texts were transferred to the east. There’s an emerging view that for unclear reasons, under the Achaemenids Mesopotamian culture as a whole had unparalleled impact on Bactria. The key piece of evidence are Bactrian temples, which often resemble Mesopotamian ones. Therefore, perhaps we should be wondering not why Nanaya spread from Mesopotamia to Central Asia, but rather why there were no other deities who did, for the most part. That is sadly a question I cannot answer. Something about Nanaya simply made her uniquely appealing to many groups at once. While much about the early history of Nanaya in Central Asia is a mystery, it is evident that with time she ceased to be viewed as a foreign deity. For the inhabitants of Bactria she wasn’t any less “authentically Iranian” than the personified Oxus or their versions of the conventional yazatas like Sraosha. Frequently arguments are made that Nanaya’s widespread adoption and popularity could only be the result of identification between her and another deity.Anahita in particular is commonly held to be a candidate. However, as stressed by recent studies there’s actually no evidence for this. What is true is that Anahita is notably missing from the eastern Iranian sources, despite being prominent in the west from the reign of the Achaemenid emperor Artaxerxes II onward. However, it is clear that not all yazatas were equally popular in each area - pantheons will inevitably be localized in each culture. Furthermore, Anahita’s character has very little in common with Nanaya save for gender. Whether we are discussing her early not quite Zoroastrian form the Achaemenid public was familiar with or the contemporary yazata still relevant in modern Zoroastrianism, the connection to water is the most important feature of her. Nanaya didn’t have such a role in any culture. Recently some authors suggested a much more obvious explanation for Anahita’s absence from the eastern Iranian pantheon(s). As I said, eastern Iranian communities venerated the river Oxus as a deity (or as a yazata, if you will). He was the water god par excellence, and in Bactria also the king of the gods. It is therefore quite possible that Anahita, despite royal backing from the west, simply couldn’t compete with him. Their roles overlapped more than the roles of Anahita and Nanaya. I am repeating myself but the notion of interchangeability of goddesses really needs to be distrusted almost automatically, no matter how entrenched it wouldn’t be. While we’re at it, the notion of alleged interchangeability between Anahita and Ishtar is also highly dubious, but that’s a topic for another time.

Nana (Nanaya) on a coin of Kanishka (wikimedia commons)

Nanaya experienced a period of almost unparalleled prosperity with the rise of the Kushan dynasty in Bactria. The Kushans were one of the groups which following Chinese sources are referred to as Yuezhi. They probably did not speak any Iranian language originally, and their origin is a matter of debate. However, they came to rule over a kingdom which consisted largely of areas inhabited by speakers of various Iranian languages, chiefly Bactrian. Their pantheon, documented in royal inscriptions and on coinage, was an eerie combination of mainstays of Iranian beliefs like Sraosha and Mithra and some unique figures, like Oesho, who was seemingly the reflection of Hindu Shiva. Obviously, Nanaya was there too, typically under the shortened name Nana. The most famous Kushan ruler, emperor Kanishka, in his inscription from Rabatak states that kingship was bestowed upon him by “Nana and all the gods”. However, we do not know if the rank assigned to her indicates she was the head of the dynastic pantheon, the local pantheon in the surrounding area, or if she was just the favorite deity of Kanishka. Same goes for the rank of numerous other deities mentioned in the rest of the inscription. Her apparent popularity during Kanishka’s reign and beyond indicates her role should not be downplayed, though. The coins of Kanishka and other Bactrian art indicate that a new image of Nanaya developed in Central Asia. The Artemis-like portrayals typical for Hellenistic times continue to appear, but she also started to be depicted on the back of a lion. There is only one possible example of such an image from the west, a fragmentary relief from Susa, and it’s roughly contemporary with the depictions from Bactria. While it is not impossible Nanaya originally adopted the lion association from one of her Mesopotamian peers, it is not certain how exactly this specific type of depictions originally developed, and there is a case to be made that it owed more to the Hellenistic diffusion of iconography of deities such as Cybele and Dionysus, who were often depicted riding on the back of large felines. The lunar symbols are well attested in the Kushan art of Nanaya too. Most commonly, she’s depicted wearing a diadem with a crescent. However, in a single case the symbol is placed behind her back. This is an iconographic type which was mostly associated with Selene at first, but in the east it was adopted for Mah, the Iranian personification of the moon. I’d hazard a guess that’s where Nanaya borrowed it from - more on that later. The worship of Nanaya survived the fall of the Kushan dynasty, and might have continued in Bactria as late as in the eighth century. However, the evidence is relatively scarce, especially compared with yet another area where she was introduced in the meanwhile.

Nanaya in Sogdia: new home and new friends

A Sogdian depiction of Nanaya from Bunjikat (wikimedia commons)

Presumably from Bactria, Nanaya was eventually introduced to Sogdia, its northern neighbor. I think it’s safe to say this area effectively became her new home for the rest of her history. Like Bactrians, the Sogdians also spoke an eastern Iranian language, Sogdian. It has a direct modern descendant, Yaghnobi, spoken by a small minority in Tajikistan. The religions Sogdians adhered to is often described as a form of Zoroastrianism, especially in older sources, but it would appear that Ahura Mazda was not exactly the most popular deity. Their pantheon was seemingly actually headed by Nanaya. Or, at the very least, the version of it typical for Samarkand and Panijkant, since there’s a solid case to be made for local variety in the individual city-states which made up Sogdia. It seems that much like Mesopotamians and Greeks centuries before them, Sogdians associated specific deities with specific cities, and not every settlement necessarily venerated each deity equally (or at all). Nanaya's remarkable popularity is reflected by the fact the name Nanaivandak, "servant of Nanaya", is one of the most common Sogdian names in general. It is agreed that among the Sogdians Panjikant was regarded as Nanaya’s cult center. She was referred to as “lady” of this city. At one point, her temple located there was responsible for minting the local currency. By the eighth century, coins minted there were adorned with dedications to her - something unparalleled in Sogdian culture, as the rest of coinage was firmly secular. This might have been an attempt at reasserting Sogdian religious identity in the wake of the arrival of Islam in Central Asia. Sogdians adopted the Kushan iconography of Nanaya, though only the lion-mounted version. The connection between her and this animal was incredibly strong in Sogdian art, with no other deity being portrayed on a similar mount. There were also innovations - Nanaya came to be frequently portrayed with four arms. This reflects the spread of Buddhism through central Asia, which brought new artistic conventions from India. While the crescent symbol can still be found on her headwear, she was also portrayed holding representations of the moon and the sun in two of her hands. Sometimes the solar disc and lunar orb are decorated with faces, which has been argued to be evidence that Nanaya effectively took over the domains of Mah and Mithra, who would be the expected divine identities of these two astral bodies. She might have been understood as controlling the passage of night and day. It has also been pointed out that this new iconographic type is the natural end point of the evolution of her astral role. Curiously, while no such a function is attested for Nanaya in Bactria, in Sogdia she could be sometimes regarded as a warlike deity. This is presumably reflected in a painting showing her and an unidentified charioteer fighting demons.

The "Sogdian Deities" painting from Dunhuang, a possible depiction of Nanaya and her presumed spouse Tish (wikimedia commons)

Probably the most fascinating development regarding Nanaya in Sogdia was the development of an apparent connection between her and Tish. This deity was the Sogdian counterpart of one of the best known Zoroastrian yazatas, Tishtrya, the personification of Sirius. As described in the Tištar Yašt, the latter is a rainmaking figure and a warlike protector who keeps various nefarious forces, such as Apaosha, Duzyariya and the malign “worm stars” (comets), at bay. Presumably his Sogdian counterpart had a similar role. While this is not absolutely certain, it is generally agreed that Nanaya and Tish were regarded as a couple in central Asia (there’s a minority position she was instead linked with Oesho, though). Most likely the fact that in Achaemenid Persia Tishtrya was linked with Nabu (and by extension with scribal arts) has something to do with this. There is a twist to this, though. While both Nabu and the Avestan Tishtrya are consistently male, in Bactria and Sogdia the corresponding deity’s gender actually shows a degree of ambiguity. On a unique coin of Kanishka, Tish is already portrayed as a feminine figure distinctly similar to Greek Artemis - an iconographic type which normally would be recycled for Nanaya. There’s also a possibility that a feminine, or at least crossdressing, version of Tish is portrayed alongside Nanaya on a painting from Dunhuang conventionally referred to as “Sogdian Daēnās” or “Sogdian Deities”, but this remains uncertain. If this identification is correct, it indicates outright interchange of attributes between them and Nanaya was possible.

The final frontier: Nanaya and the Sogdian diaspora in China Sogdians also brought Nanaya with them to China, where many of them settled in the Six Dynasties and Tang periods. An obviously Sinicized version of her, accompanied by two attendants of unknown identity, is portrayed on a Sogdian funerary couch presently displayed in the Miho Museum.

Nanaya (top) on a relief from the Miho funerary couch (Miho Museum; reproduced here for educational purposes only)

For the most part the evidence is limited to theophoric names, though. Due to unfamiliarity with Sogdian religious traditions and phonetic differences between the languages there was no consistent Chinese transcription of Nanaya’s name. I have no clue if Chinese contemporaries of the Sogdians were always aware of these elements in personal names referred to a deity. There is a fringe theory that Nanaya was referred to as Nantaihou (那那女主, “queen Nana”) in Chinese. However, the evidence is apparently not compelling, and as I understand the theory depends in no small part on the assertion that a hitherto unattested alternate reading of one of the signs was in use on the western frontiers of China in the early first millennium CE. The alleged Nantaihou is therefore most likely a misreading of a reference to a deceased unnamed empress dowager venerated through conventional ancestor worship, as opposed to Nanaya. Among members of the Sogdian diaspora, in terms of popularity Nanaya was going head to head with Jesus and Buddha. The presence of the latter two reflected the adoption of, respectively, Manichaeism and Buddhism. Manicheans seemingly were not fond of Nanaya, though, and fragments of a polemic against her cult have been identified. It seems ceremonies focused on lamentations were the main issue for the Manichaeans. Sadly there doesn’t seem to be any worthwhile study of possible Mesopotamian influence on that - the only one I found is old and confuses Nanaya with Inanna. We do not have much of an idea how Buddhists viewed Nanaya, though it is worth noting a number of other Sogdian deities were incorporated into the local form of Mahayana (unexpectedly, one of them was Zurvan). It has also been argued that a Buddhist figure, Vreshman (Vaisravana) was incorporated into Nanaya’s entourage. Nanaya might additionally be depicted in a painting showing Buddha’s triumph over Mara from Dunhuang. Presumably her inclusion would reflect the well attested motif of local deities converting to Buddhism. It was a part of the Buddhist repertoire from the early days of this religion and can be found in virtually every area where this religion ever spread. Nanaya is once again in elevated company here, since other figures near her have been tentatively interpreted as Shiva, Vishnu, Kartikeya and… Zoroaster.

Buddha conquering Mara (maravijaya) on a painting from Dunhuang (wikimedia commons)

zoom in on a possible depiction of Nanaya next to a demon suspiciously similar to Tove Jansson’s Fillyjonk

To my best knowledge, the last absolutely certain attestation of Nanaya as an actively worshiped deity also comes from the western frontier of China. A painting from Dandan Oilik belonging to the artistic tradition of the kingdom of Khotan shows three deities from the Sogdian pantheon: the enigmatic Āδβāγ (“highest god”; interpreted as either Indra, Ahura Mazda or a combination of them both) on the left, Weshparkar (a later version of Kushan Oesho) on the right and Nanaya in the center. It dates to the ninth or tenth century.

Nanaya (center) on the Dandan Oilik painting (wikimedia commons)

We will probably never know what Nanaya’s last days were like, though it is hard to imagine she retained much relevance with the gradual disappearance of Sogdian culture both in Sogdia and in China in the wake of, respectively, the rise of Islam in Central Asia and the An Lushan rebellion respectively. Her history ultimately most likely ended with a whimper rather than a bang. Conclusions and reflections Obviously, not everything about Nanaya could be covered in this article - there is enough material to warrant not one, but two wiki articles (and I don't even think they are extensive enough yet). I hope I did nonetheless manage to convey what matters: she was the single most enduring Mesopotamian deity who continued to be actually worshiped. She somehow outlived Enlil, Marduk, Nergal and even Inanna, and spread further than any of them ever did. It does not seem like her persistence was caused by some uniquely transcendent quality, and more to a mix of factors we will never really fully understand and pure luck. She is a far cry from the imaginary everlasting universal goddesses such longevity was attributed to by many highly questionable authors in the past, from Frazer to Gimbutas. Quite the opposite, once you look into the texts focused on her she comes across as sort of pathetic. After all, most of them are effectively ancient purple prose. And yet, this is precisely why I think Nanaya matters. To see how an author approaches her is basically a litmus test of trustworthiness - I wish I was kidding but this “Nanaya method” works every time. To even be able to study her history, let alone understand it properly, one has to cast away most of the dreadful trends which often hindered scholarship of ancient deities, and goddesses in particular, in the past. The interchangeability of goddesses; the Victorian mores and resulting notion that eroticism must be tied to fertility; the weird paradigms about languages neatly corresponding to religions; and many others. And if nothing else, this warrants keeping the memory of her 3000 years long history alive through scholarship (and, perhaps, some media appearances). Bibliography

Julia M. Asher-Greve & Joan Goodnick Westenholz, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources (2013)

Paul-Alain Beaulieu, The Pantheon of Uruk During the Neo-Babylonian Period (2003)

idem, Nabû and Apollo: The Two Faces of Seleucid Religious Policy in: Orient und Okzident in Hellenistischer Zeit (2014)

Matteo Compareti, Nana and Tish in Sogdiana (2017)

idem, The So-Called "Pelliot Chinois 4518.24". Illustrated Document from Dunhuang and Sino-Sogdian Iconographical Contacts (2021)

Olga Drewnowska-Rymarz, Mesopotamian Goddess Nanāja (2008)

Benjamin R. Foster, Before the Muses: an Anthology of Akkadian Literature (2005)

Andrew R. George & Manfred Krebernik, Two Remarkable Vocabularies: Amorite-Akkadian Bilinguals! (2022)

Valerie Hansen, Kageyama Etsuko & Yutaka Yoshida, The Impact of the Silk Road Trade on a Local Community: The Turfan Oasis, 500-800 in: Les sogdiens en Chine (2005)

Wilfred G. Lambert, Babylonian Creation Myths (2013)

Enrico Marcato, An Aramaic Incantation Bowl and the Fall of Hatra (2020)

Christa Müller-Kessler & Karlheinz Kessler, Spätbabylonische Gottheiten in spätantiken mandäischen Texten (1999)

Lilla Russel-Smith, Uygur Patronage in Dunhuang. Regional Art Centres on the Northern Silk Road in the Tenth and Eleventh Centuries (2005)

idem, The 'Sogdian Deities' Twenty Years on: A Reconsideration of a Small Painting from Dunhuang in: Buddhism in Central Asia II. Practices and Rituals, Visual and Material Transfer (2022)

Tonia M. Sharlach, An Ox of One's Own. Royal Wives and Religion at the Court of the Third Dynasty of Ur (2017)

Michael Shenkar, Intangible Spirits and Graven Images: The Iconography of Deities in the Pre-Islamic Iranian World (2014)

idem, The Religion and the Pantheon of the Sogdians (5th-8th Centuries CE) in Light of their Sociopolitical Structures (2017)

idem, The So-Called "Fravašis" and the "Heaven and Hell" Paintings, and the Cult of Nana in Panjikent (2022)

Marten Stol, Nanaja in: Reallexikon der Assyriologie, vol. 9 (1998)

Michael P. Streck & Nathan Wasserman, More Light on Nanāya (2013)

Aaron Tugendhaft, Gods on Clay: Ancient Near Eastern Scholarly Practices and the History of Religions in: Canonical Texts and Scholarly Practices. A Global Comparative Approach (2016)

Joan Goodnick Westenholz, Nanaya, Lady of Mystery in: Sumerian Gods and Their Representations (1997)

idem, Trading the Symbols of the Goddess Nanaya in: Religions and Trade. Religious Formation, Transformation and Cross-Cultural Exchange between East and West (2014)

Xinjiang Rong, The Colophon of the Manuscript of the Golden Light Sutra Excavated in Turfan and the Transmission of Zoroastrianism to Gaochang in: The Silk Road and Cultural Exchanges between East and West (2022)

Gioele Zisa, The Loss of Male Sexual Desire in Ancient Mesopotamia. ›Nīš Libbi‹ Therapies (2021)

[writingwithcolor]

Conlanging Issues: A Compendium

NOTE: This question was submitted before the Nov 1, 2023 reopening and may not adhere to all rules and guidelines. The ask has been abridged for clarity. 

Most of my questions are about linguistics. […] One of the major locations in my story is a massive empire with cultural inspirations ranging from North Africa in the far south to Mongolia/Russia in the far north […] The middle region is where the capital is and is the main root of culture, from which Ive been taking inspiration from Southwest Asia […], but most notably southern regions of India. I've tried to stick to the way cities are named in Sanskrit-based languages but added the names of stars to the front (because the prevalent religion of this region worships the stars [...]). So Ive ended up with names like Pavoprayag, Alyanaga, Alkaiduru, Alcorpura, Cygnapete, etc. Is this a consistent naming system or should I alter it in some way? The empire itself is named the Arcana Empire since [...] each act of my story is named after a tarot card [...]. Another region in my story is based more on parts of South China and North Vietnam, so I've tried to stick to names with a Chinese origin for that. I understand the significance of family names in southwest [sic] Asia, so I wanted to double check [...]. They have only two short given names. Based on the birth order of the child, the first half of the name comes from the fathers family and the second half from the mothers family. It is seen as disrespectful not to use both names because using only one is seen as denouncing that side of your family. Thus I have names like Su Yin, Dai Jun, and Yi Wen for some of the characters from this region, and the city itself that they are from is named Bei Fen. On the other hand, Im having further trouble naming characters. […] Ive been trying to give my human characters names from real human cultures to distinguish them from the website-generated names of say, orcs, elves, dwarves, etc, but I think I should change many of the names Ive used to be more original and avoid fracturing real world cultures for the sake of my worldbuilding. […] Im still very weak in the linguistics area (even after four years of French, sigh) and am having trouble finding where to read about naming patterns so I can make new ones up. I read your naming guides but am still having trouble on where to start for specific languages. […] Im trying to look into Sanskrit, Turkish, and Persian specifically.

You're Going Too Broad

In my opinion, you’re casting too wide a net. You mentioned looking into Sanskrit, Turkish, and Persian to develop fantasy names. These languages are very different from one another, so unless you’re using them separately for very different parts of your world, it will be hard to draw inspiration from them in a way that makes sense. You’re taking on a huge amount of research in order to worldbuild cultures that span a massive geographical area (basically all of North Africa and Asia?) and have very little in common. Are you sure you want to take on that task?

I could see it being more manageable if most of your story is set in a small region of this world, which you will then research in depth to make sure you’re being as specific as possible.

Taking Persian as an example, you’ll have to decide whether you want to use Old Persian, Middle Persian, or Modern Persian. Each of these comes with a different alphabet and historical influences. They’re also associated with different periods of time and corresponding cultural and social markers. Once you’ve decided exactly when and where you want to start from, you can then expand the borders of your area of focus. For example, if you’ve decided to draw inspiration from Achaemenid Persia, you can then look at the languages that were spoken in the Achaemenid Empire. A quick Google search tells me that while Old Persian was the empire’s official language, they also used Aramaic, Akkadian, Median, Greek, and Elamite (among, I’m sure, many many others and many more regional variations). Further research into each of these will give you ethnic groups and bordering nations that you can draw more inspiration from to expand out your worldbuilding.

Don’t forget to make sure you’re staying within the same time period in order to keep things consistent. It’s a lot of work, and this is only for a small portion of the continent-spanning worldbuilding you’re trying to do.

You can get away with painting the rest of the continent in broad strokes without too much depth if the story doesn’t go there and you don’t have any main characters from those parts of the world. Otherwise, you’ll need to put this same level of detail into your worldbuilding for the area with Turkish-inspired names, and again for the area with Sanskrit-inspired names, and so on.

I know this isn’t what you were asking, but I honestly have a hard time helping you figure out where to start because your ask is so broad I don’t quite know where I would start myself. So, this is my advice: focus down on one region and time period and go from there. Feel free to write back once you’ve picked a narrower focus that we could help you with.

- Niki

So there’s logistical issues in regards to your naming system for southern China-coded regions. One issue is history: mainly on how there is not simply one language in China but multiple due to having a lot of ethnic groups and the size of China. South China in particular has different dialects and languages than the North as seen in this map of Chinese languages and dialects. There’s also how historically Mandarin was not the official language until 1913 in China and historical China saw vast changes in territory dependent on the dynasty. Before then, Mandarin was primarily a northern Chinese language based in Beijing while southern China had its own languages, dialects, and dynamics. Not to mention, historical China saw an evolution of language just like English has Old English, Middle English, Early Modern English, and Modern English. For instance, Vietnam was once part of China during the Tang Dynasty and at another point, it was not part of China.

-Mod Sci

If You’re Borrowing Whole Words or Elements, Research More

The other issue is inconsistency with the cultures you’re deriving this conlang from. In regards to “two given names,” the Chinese name I was given was one syllable and then I would have a last name that was also one syllable. There’s also how not every family is perfect. Not every marriage is sanctioned and some children may come from single parents. Some families may not cooperate with marriage and sometimes children may be abandoned with unknown parents. There does not seem to be contingencies for these names under this conlang system.

The main problem with conlangs is that one needs to truly understand the languages one is drawing from. Tolkein managed to create conlangs due to training in linguistics. Mandarin is already a difficult language with multiple tones, and trying to use it for conlangs without knowledge of how Mandarin works or a good foundation in linguistics is just a Sisyphean endeavor.

-Mod Sci

Four years of French wouldn’t have taught you about linguistics as a science or anything about the language families you’ve listed - Indo-Iranian, Sino-Tibetan, and Turkic, nor any Asian naming conventions. I agree with Niki that you need to narrow down your research.

Pur/pura means city in Sanskrit (ex: Gurdaspur, Hoshiarpur). Prayag is a place where pilgrimages are done. Naga isn’t a place name in Sanskrit (google says it means snake), nagar is and it means town. X Nagar is a very common name for places (Ex: Rajinder Nagar). Many cities in Karnataka have names ending in uru (Bengaluru, Mysuru, Mangaluru, Tumakuru, etc) but the language of Karnataka is Kannada - a Dravidian language and completely different family from Sanskrit (Indo-Aryan). I’m not sure where “pete” came from. “Bad” and “vaal” are common suffixes for places too (Ex: Faisalabad, Allahabad). A disclaimer that I do not speak Sanskrit, I speak Punjabi, which is a descendant of Sanskrit and in the same linguistic family (Indo-Aryan languages).

- SK

Also, This Is Not…Really Conlanging.

Hi OP. Linguistics refers to the science of studying how languages work, not the discipline of learning languages. And nothing shows that gap more than how you have thus far approached constructing fictional languages and toponyms. 

The reason why Sci and SK have a lot to say about your place names is because they don't resonate—you have borrowed whole words into your toponyms (place names) from a variety of languages—without an accurate understanding of what these words mean, how they’re pronounced, where they’re derived from—and expected them to work together. I suggest you read the links below on why conlanging is not as simple as choosing some languages and mashing their IRL words together: 

Why Using Random Languages Wholesale in your Fantasy is a Bad Idea 

Pitfalls of Mashing Countries and Languages in Coding

In your city names, for example, you’re using star names from multiple languages that use different sets of sounds represented by different sets of historical spelling rules. “Cygn-” and “Arcana” stick out like a sore thumb—the fact that one “c” is /s/ and one is /k/ is an obvious flag that they are Latin-derived English borrowings. This is because spelling rules were created in Middle English to make sense of the mix of “c” pronunciations across words of Indo-European origin due to a historical split called the Centum-Satem division. This is a phenomenon that is very specific to our world history, and to the history of English at that. Ironically, in your attempt to avoid stock fantasy names (which also often fall into the Latin-derived English pit), you are taking the exact same approach to naming.

Like Niki said, your selections are far too broad to code under a single umbrella. Do you expect that whatever language that city name came from runs the full gamut of sound inventory & spelling variety that spans multiple continents and hundreds of languages? Because that’s not how languages work. (And yes, I mean hundreds. Indigenous languages and linguistic diversity are a thing. See Niki’s note about just the languages in Persia. And nation-states bulldozing over those languages and pretending it’s just one language is a thing. See Sci’s note about China.) I haven't even talked about the variation in morphology (how words are formed) or syntax (sentence structure).

Please just read or re-read my guide on “naming conlangs” in this post and start from there.

~ Rina

PSA ON CONLANGING AND FANTASY NAMES:

For fantasy language asks submitted after Nov 1, 2023, the asker must indicate that they have read Mod Rina’s conlanging posts linked in FAQ 2 (Guides and Posts by Topic) of the Masterpost under the question “How do I make a fictional language for my story?” While this is an older ask, we are posting it as an example to our followers.

Per our new rules, any questions that can be directly answered in or extrapolated from the FAQs, or questions that indicate that the relevant resources haven’t been read, will be deleted with a note in the Deletion Log explaining why.

As always, if this post was helpful or educational to you, please consider tipping the relevant mods: SK, Niki, Sci, and Rina.

Edited for terminology errors

[whencyclopedia]

A Gallery of Lions of Mesopotamia

The Asiatic lion in Mesopotamia symbolized the forces of chaos, which the king defeated in his role as a champion of order and civilization. Lions appear in works of art from the Early Dynastic Period through the time of the Neo-Assyrian Empire as a symbol of the ruler’s strength in defeating untamed forces that threatened stability.

Lions frequently attacked livestock on the Mesopotamian plains, threatened merchants traveling the roads, and killed herdsmen, shepherds, dogs, children, and others. They came, therefore, to symbolize the chaotic nature of the untamed world – the world thought to exist outside of the civilized and orderly realm of a given monarch – and so threats to that order needed to be neutralized.

Lion hunts, whether in the wild or staged in an arena or park, were reserved solely for the king. In Mesopotamian belief – whether Sumerian, Akkadian, Babylonian, or Assyrian – humans were understood as co-workers with the gods. The gods had established order at the beginning of time, and it was up to the people to maintain it. The king, as the divinely appointed leader of his people, was expected to serve as a role model and the lion hunt, in which the lion represented the threat of chaos and destruction, provided him the opportunity to do so publicly.

Lions were depicted in statuary and reliefs to illustrate how the king had tamed the wild forces of nature – as in the lion reliefs from the walls of the Ishtar Gate of Babylon – as the lion in these works is no longer a dangerous menace roaming freely but has been caught by the king and held eternally. The king, then, took the power from the lion as his own, and so lions came to symbolize royal authority in maintaining order and supremacy over any threats to that order, in the same way that imagery associating the lion with a deity – such as Ishtar – would do. A statue or image of a lion assured the people that the king, anointed by the gods, was in control and would protect them from all dangers.

Continue reading...

[sherdnerd]

Shoutout to the guy writing the sumerian king list, who says of the period just after the fall of the Akkadian empire "Who is King? Who is not King?"

Historians and archaeologists for all eternity feel your pain

[talonabraxas]

Shirdal 'Lion-Eagle' Talon Abraxas

Ancient origins of the griffin

A legendary creature with the body, tail, and back legs of a lion, the head and wings of an eagle, and, sometimes, an eagle's talons as its front feet first appears in ancient Iranian and Egyptian art dating back to before 3000 BCE. In Egypt, a griffin-like animal can be seen on a cosmetic palette from Hierakonpolis, known as the "Two Dog Palette", dated to 3300–3100 BCE. The divine storm-bird, Anzu, half man and half bird, associated with the chief sky god Enlil was revered by the ancient Sumerians and Akkadians. The Lamassu, a similar hybrid deity depicted with the body of a bull or lion, eagle's wings, and a human head, was a common guardian figure in Assyrian palaces.

In Iranian mythology, the griffin is called Shirdal, which means "Lion-Eagle." Shirdals appeared on cylinder seals from Susa as early as 3000 BCE. Shirdals also are common motifs in the art of Luristan, the North and North West region of Iran in the Iron Age, and Achaemenid art. The 15th century BCE frescoes in the Throne Room of the Bronze Age Palace of Knossos are among the earliest depictions of the mythical creatures in ancient Greek art. In Central Asia, the griffin image was later included in Scythian "animal style" artifacts of the 6th–4th centuries BCE.

In his Histories, Herodotus relates travelers' reports of a land in the northeast where griffins guard gold and where the North Wind issues from a mountain cave. Scholars have speculated that this location may be referring to the Dzungarian Gate, a mountain pass between China and Central Asia. Some modern scholars including Adrienne Mayor have theorized that the legend of the griffin was derived from numerous fossilized remains of Protoceratops found in conjunction with gold mining in the mountains of Scythia, present day eastern Kazakhstan. Recent linguistic and archaeological studies confirm that Greek and Roman trade with Saka-Scythian nomads flourished in that region from the 7th century BCE, when the semi-legendary Greek poet Aristeas wrote of his travels in the far north, to about 300 CE when Aelian reported details about the griffin - exactly the period during which griffins were most prominently featured in Greco-Roman art and literature. Mayor argues that over-repeated retelling and drawing or recopying its bony neck frill (which is rather fragile and may have been frequently broken or entirely weathered away) may have been thought to be large mammal-type external ears, and its beak treated as evidence of a part-bird nature that lead to bird-type wings being added. Others argue fragments of the neck frill may have been mistook for remnants of wings.

Lucius Flavius Philostratus (170 – 247/250 CE), a Greek sophist who lived during the reign of the Roman emperor Philip the Arab, in his "Life of Apollonius of Tyana" also writes about griffins that quarried gold because of the strength of their beak. He describes them as having the strength to overcome lions, elephants, and even dragons, although he notes they had no great power of flying long distances because their wings were not attached the same way as birds. He also described their feet webbed with red membranes. Philostratus says the creatures were found in India and venerated there as sacred to the sun. He observed that griffins were often drawn by Indian artists as yoked four abreast to represent the sun.

[sumerianlanguage]

Silim!!

I was thinking about bees (don't we all), and was wondering if you may know/ have sources that may know about beekeeping in Sumer? I know hives have been recorded in Egypt, but wasn't sure what the words and practices were like for Mesopotamia

🐝

Silim! Turns out this answer took more research than I expected, since bees weren't prominent in Mesopotamia as they are today.

Wild bee honey has been harvested across the greater Near East and North Africa for many millennia, dating back at least to the last ice age. Bees were first domesticated and kept in manmade hives around the third millennium BCE in Egypt. They were used for pollination of crops as well as honey production, and honey was both a significant economic product in Egypt (people sometimes paid their taxes in honey!) and a major export from there.

However, beekeeping didn't arrive in Mesopotamia until after the Sumerian period. The earliest references to beekeeping in cuneiform literature come from after 1000 BCE, long after Sumerian was no longer the major spoken language of the region, and bees appear rarely or never in pre-1000 BCE Mesopotamian art.

There are a number of references to honey in Mesopotamian literature; usually it is used as a metaphor for opulence, rarity or sensual pleasure. For example, multiple balbale to Inanna make reference to honey: In Shu-Suen B, it says lale dangega / e kinua lal hab duggaba "let me bring you honey / in the bedchamber dripping sweetly with thick honey" while the Song of the Lettuce has a whole long section about the lu lale "honey-man" shuni lale merini lale "with honey hands, with honey feet". (This "honey-man" is intended to be alluring and praiseworthy, not sticky and gross.) But words like lal "honey" could also mean "date syrup" or other sugary foods, so it's not always clear if specifically bee honey is meant. (I've previously answered about the Sumerian words for "honey" and "beeswax" here.)

In contrast to honey, I can't find a single reference to bees themselves in the entirety of the ETCSL, nor in any of the dictionaries I have access to. They may have had a word for the bee, but given the lack of beekeeping or use of bees in text this word hasn't been passed down to us. The Sumerians' successor, the Akkadians, did have several words for bee, most notably ḫabūbītu, also source of bēt ḫabūbāti "beehive", and nūbtu "honeybee", source of pār nūbti "beeswax".

If anybody has more Mesopotamian bee references, please let me know!

[billyshakesp]

Conceptualising 10,000 Years

Yes, this is another post about how the ten-thousand-year-old primordial saints of the Resurrection are, indeed, very old. But the tricky thing about human minds is that they're really bad at comprehending massive numbers. So, in this post, I hope to give you, my dear reader, an understanding of what it means to be ten thousand years old.

Let us imagine, just for a moment, that today (28 August, 2024) marks the close of the myriadic year of our Lord–that far-off King of Necromancers, that blessed Resurrector of Saints!–and the Lyctors reach ten thousand years old today. From this premise, I believe we can better grasp just how old these people are, since we can timeline their lives based on real-world events. So, without further ado...

8000 BCE - The Great Resurrection. Earth is still experiencing the last great Ice Age. Woolly mammoths are still thriving, and, according to some estimates, the last of the smilodon and American lion species still lives. HS Sapiens are still in the Stone Age. Earliest records of ovens used for pottery.

7700 BCE - Lyctors reach 300 years old. Farmers first domesticate wheat in the area now known as Mesopotamia. Humans have yet to develop advanced agricultural technology, instead relying on very primitive methods.

7000 BCE - Lyctors are now 1000 years old. Domestication of goats in Mesopotamia.

6700 BCE- Lyctors are 1300 years old. Domestication of pigs in Mesopotamia.

6200 BCE - Lyctors are 1800 years old. The Bronze Age begins! Earliest evidence of the smelting of bronze dates back to roughly 6200 BCE in Asia Minor. With the advent of bronze, humans are able to make more effective and more durable tools.

6000 BCE - Lyctors are 2000 years old. First settlements along the Nile River

5500 BCE - Lyctors are 2500 years old. Earliest evidence of Ancient Sumer.

5000 BCE - Lyctors are 3000 years old. Major agricultural developments occurred around this time, including the first evidence for the usage of irrigation.

4000 BCE -Lyctors are 4000 years old. Extinction of the Woolly Mammoth. Humans develop the first cities around this time, and wool is first used as in textiles.

3100 BCE - Lyctors are 4900 years old. Construction on Stonehenge begins. Recorded history emerges around this time. The rise of Ancient Egypt begins. Earliest cuneiform texts date back to this time.

2334 BCE - Lyctors are 5666 years old. Sargon of Akkad is King of the Akkadian Empire.

2154 BCE - Lyctors are 5846 years old. Akkadian empire dissolves after less than 200 years wow!

2000 BCE - Lyctors are 6000 years old. Ancient Minoan civilization begins.

1341 BCE - Lyctors are 6659 years old. Birth of King Tut.

1250 BCE - Lycors are 6750 years old. Ancient Chinese and Ancient Olmec civilization begins.

800 BCE - Lyctors are 7200 years old. Start of the Classical Period.

500 CE - Lyctors are 8500 years old. End of the Classical Period. Sorry, too lazy to write all of it out. Plus, there's a billion resources on it.

900 CE - Lyctors are 8900 years old. Start of the Dark Ages.

1492 CE - Lyctors are 9492 years old. Planning of Dios Apate Major begins around here in the Locked Tomb timeline. Columbus "discovers" the Americas (and proceeds to slaughter indigenous peoples)

2000 - The myriadic year of our lord.

I hope you understand how old these people are. DISCLAIMER: Not a historian. Do not claim to be. These dates are from cursory research and could be inaccurate. Furthermore, this is nowhere near a complete account of human history, especially towards the end, when I got really bored.

Ty <3

[whiterosechrista]

Famous/Important Women?

I'm trying to make a list of notable women in history (mostly for fun, partially to use against misogynists who think men did everything), and kinda not wanting to just look up a list online.

So; I'd like anyone who sees this post to add to the list. Even if all you can remember is a name and basic details, that's enough (I myself am mostly operating off memory, and then looking up details to fill in the blanks). If possible though, a date of birth/death and what they're most known for would be great, since those are the details I'm focusing on right now.

I'll add all new people/details to a list here on Tumblr so we're all on the same page info-wise.

Edit; pinning this post both so I don't have to scroll millions of miles and so it's easier for people to find (I should probably be pinning my intro post instead but whatever).

List so far:

Enheduanna (𒂗𒃶𒌌𒀭𒈾), Birthdate unknown (c. 23rd century BCE), death date unknown (c. 23rd century BCE). High Priestess of Nanna/Sin (Sumerian Moon God), Daughter of Sargon (Founder of the Akkadian Empire), Earliest Known Named Author in History.

Nitocris (Greek: Νίτωκρις). Birthdate Unknown (c. 22nd century BCE), death date unknown (c. 22nd century BCE). Possible Queen of Egypt; If So, Would Have Been the Last Queen of the Sixth Dynasty of the Old Kingdom (c.2686 – 2181 BC).

Sobekneferu (Neferusobek). Birthdate unknown (mid 18th century BC), death date unknown (mid 18th century BC). Queen of Egypt, the Last Ruler of the Twelfth Dynasty of the Middle Kingdom, Reign Lasted 3 Years, 10 Months, and 24 days, Ending in c. 1802 BC.

Hatshepsut. Born ~1507 BC, died 1458 BC. Queen of Egypt (c. 1479 – 1458 BC), Fifth Pharaoh of the 18th Dynasty of Egypt, Prolific Builder, Reigned in Peace and Prosperity.

Sappho (Modern Greek: Σαπφώ (Sapphṓ), Aeolic Greek: Ψάπφω (Psápphō)). Born c. 630 BC, died c. 570 BC. Ancient Greek Poetess, Famous for Love Poems, Symbol of Lesbian Love, Known as “The Tenth Muse”.

Timarete (Thamyris, Tamaris, Thamar (Greek: Τιμαρέτη)). Birthdate unknown (c. 5th century BC), death date unknown (c. 5th century BC). Ancient Greek Painter; According to Pliny the Elder, She "Scorned the Duties of Women and Practiced Her Father's Art." At the Time of Archelaus I of Macedon She Was Best Known for a Panel Painting of the Goddess Diana That Was Kept at the City of Ephesus.

Helena of Egypt. Birthdate unknown (4th century BC), death date unknown (c. 4th century BC). Painter, Learned From Her Father, Worked in the Period After the Death of Alexander the Great in 323 BC, Painted a Scene of Alexander Defeating the Persian Ruler, Darius III, at the Battle of Issus.

Kalypso. Birthdate unknown (c. 3rd century BC), death date unknown. Supposed Ancient Greek Painter (existence disputed).

Aristaineta. Birthdate unknown (3rd century BCE), death date unknown (3rd century BCE). Aetolian Woman, Dedicated a Large Monument at the Sanctuary of Apollo at Delphi Which Included Her Mother, Father, Son, and Herself, Which Was a Symbol of Social Status Usually Reserved For the Male Head of the Family.

The Vestal Three (Aemilia, Licinia and Marcia). Born in the 2nd century BC, died December, 114 BC (Aemilia), and 113 BC (Licinia and Marcia). Roman Vestal Virgins (Priestesses), Prosecuted For Having Broken the Vow of Chastity in Two Famous Trials Between 115 and 113 BC.

Iaia of Cyzicus (Ιαία της Κυζίκου). Born c. 2nd century BC, died c. 1st century BC. Famous Greek Painter and Ivory Carver, Most of Her Paintings are Said to Have Been of Women. According to Pliny the Elder; "No One Had a Quicker Hand Than She in Painting." Remained Unmarried All Her Life.

Cleopatra (Cleopatra VII Thea Philopator). Born ~69 BC, died August 10, 30 BC. Queen of Egypt (51 – 30 BC), Last Active Ruler of the Ptolemaic Kingdom of Egypt, Only Known Ptolemaic Ruler to Learn the Egyptian Language.

Soseono (소서노) (Yeon Soseono (연소서노)). Born 66/7 BCE, died 6 BCE. Queen Consort of Goguryeo, One of the Three Kingdoms of Korea (37 – 18 BC), Queen dowager of Baekje (Another of the Three Kingdoms) (18 – 6 BC), Founder of Baekje (18 BC).

Heo Hwang-ok (허황옥) (Empress Boju (보주태후)). Born 32 AD, died 189 AD. Legendary Queen of  Geumgwan Gaya, Mentioned in Samguk yusa (a 13th-Century Korean Chronicle), Believed to Originally be From India.

Septimia Zenobia (𐡡𐡶𐡦𐡡𐡩, Bat-Zabbai). Born ~240, died ~274. Queen of Palmyra (267 – 272), Queen of Egypt (270 – 272), Empress of Palmyra (272).

Hypatia. Born c. 350–370 AD, died March, 415 AD. Neoplatonist Philosopher, Astronomer, and Mathematician, Prominent Thinker in Alexandria, Taught Philosophy and Astronomy, Beloved by Pagans and Christians Alike.

Seondeok of Silla (선덕여왕) (Kim Deokman (덕만)). Born c. 580 or 610, died 20 February, 647. Queen of Silla, One of the Three Kingdoms of Korea (632 – 647), Silla's Twenty-Seventh Ruler and First Reigning Queen, Known as a Wise and Kind Monarch.

Jindeok of Silla (진덕여왕) (Kim Seungman (김승만)). Birthdate unknown, died 654. Queen of Silla, One of the Three Kingdoms of Korea (647 – 654), Silla’s Twenty-Eighth Ruler and Second Reigning Queen, Greatly Improved Relations With China.

Jinseong of Silla (진성여왕) (Kim Man (김만)). Born c. 865, died 897. Queen of Silla, One of the Three Kingdoms of Korea (887-897), Silla’s Fifty-First Ruler, Third and Last Reigning Queen, Said to be Smart by Nature, But Whose Reign Saw the Weakening of Unified Silla.

Ende (En). Born c. 10th Century AD, died c. 10th Century AD. First Spanish Female Manuscript Illuminator to Have Her Work Documented Through Inscription.

Diemoth (Latinized: Diemudus, Diemut, Diemud, Diemuth, Diemod or Diemudis). Born c. 1060, died c. 30 March, 1130. Recluse at Wessobrunn Abbey in Upper Bavaria, Germany, Worked on 45 Manuscripts From 1075 to 1130.

Lǐ Qīngzhào (李清照) (a.k.a. Yian Jushi (易安居士)). Born 1084, died c.1155. Chinese Poet and Essayist, Defiant Visionary, Known as “The Most Talented Woman In History.”

Gunnborga (a.k.a Gunnborga den Goda (literary: 'Gunnborga the Good')). Born c. 11th century, died c. 11th century. Viking Age Swedish Runemaster, Responsible for the Hälsingland Rune Inscription 21, Known as the Only Confirmed Female Runemaster.

Hildegard of Bingen (German: Hildegard von Bingen, Latin: Hildegardis Bingensis, a.k.a Saint Hildegard/the “Sibyl of the Rhine”). Born c. 1098, died 17 September, 1179. German Benedictine Abbess and Polymath, Active as a Writer, Composer, Philosopher, Mystic, Visionary, and Medical Writer/Practitioner During the High Middle Ages.

Matilda of England (Empress Matilda, Empress Maude, the “Lady of the English”). Born c. 7 February, 1102, died 10 September, 1167. Holy Roman Empress (1114 – 1125), Disputed Queen of England (1141 – 1148).

Guda. Born 12th Century AD, died 12th Century AD. German Nun and Illuminator, One of the First Women to Create a Self-Portrait in a Manuscript.

Herrad of Landsberg (Latin: Herrada Landsbergensis). Born c. 1130, died July 25, 1195. Alsatian Nun and Abbess of Hohenburg Abbey in the Vosges Mountains, Known as the Author of the Pictorial Encyclopedia Hortus Deliciarum (The Garden of Delights) (completed in 1185).

Claricia (Clarica). Born c. 12th Century AD, died c. 13th Century AD. German Laywoman and Illuminator, Noted for Including a Self-Portrait in a South German Psalter of c. 1200.

Jefimija (Јефимија) (Jelena Mrnjavčević (Serbian Cyrillic: Јелена Мрњавчевић)). Born 1349, died 1405. Considered the First Female Serbian Poet. Her Lament for a Dead Son and Encomium of Prince Lazar are Famous in the Canon of Medieval Serbian Literature. Also a Skilled Needlewoman and Engraver.

Christine de Pizan (Cristina da Pizzano). Born September, 1364, died c. 1430. Italian-Born French Poet and Court Writer for King Charles VI of France and Several French Dukes. Considered to be One of the Earliest Feminist Writers; Her Work Includes Novels, Poetry, and Biography, and also Literary, Historical, Philosophical, Political, and Religious Reviews and Analyses.

Joan of Arc (Jeanne d’Arc, Jehanne Darc). Born ~1412, died 30 May, 1431. French Knight, Martyr, and Saint, Burned at the Stake.

Catherine of Bologna (Caterina de' Vigri). Born 8 September, 1413, died 9 March, 1463. Italian Poor Clare, Writer, Teacher, Mystic, Artist, and Saint; The Patron Saint of Artists and Against Temptations.

Elena de Laudo. Born c. 15th Century AD, died c. 15th Century AD. Venetian Glass Artist, Belonged to a Glass Painter Family of Murano, is Noted to Have Painted Blanks Delivered to Her From the Workshop of Salvatore Barovier in 1443–1445.

Maria Ormani (Maria di Ormanno degli Albizzi). Born 1428, died c. 1470. Italian Augustinian Hermit Nun-Scribe and Manuscript Illustrator, Most Notable Work is an Apparent Self-Portrait in a Breviary That She Signed and Dated 1453; the Earliest Dated Self-Portrait by a Woman Artist in Italian Renaissance Art.

Sister Barbara Ragnoni (Suor Barbara Ragnoni). Born 1448, died 1533. Italian Nun and Artist for Whom Only One Work Remains Extant; Her Signed Painting, The Adoration of the Shepherds (c. 1500).

Antonia Uccello. Born 1456, died 1491. Carmelite Nun, Noted as a "Pittoressa" (Painter) on Her Death Certificate; Her Style and Skill Remain a Mystery as None of Her Work is Extant.

Marietta Barovier. Born 15th Century AD, died c. 15th/16th Century AD. Venetian Glass Artist, the Artist Behind a Particular Glass Design from Venetian Murano; the Glass Bead Called Rosette or Chevron Bead, in 1480. In 1487 She Was Noted to Have Been Given the Privilege to Construct a Special Kiln (Sua Fornace Parrula) for Making "Her Beautiful, Unusual and Not Blown Works".

Catherine of Aragon (Katherine, Catharina, Catalina). Born 16 December, 1485, died 7 January, 1536. First Wife of King Henry VIII, Queen Consort of England (1509 – 1533).

Properzia de' Rossi. Born c. 1490, died 1530. Ground-Breaking Female Italian Renaissance Sculptor, One of Only Four Women to Receive a Biography in Giorgio Vasari's Lives of the Artists.

Anne Boleyn. Born c. 1501 or 1507, died 19 May, 1536. Second Wife of King Henry VIII, Queen Consort of England (1533 – 1536), Martyr, Executed on False Charges.

Jane Seymour. Born c. 1508, died 24 October, 1537. Third Wife of King Henry VIII, Queen Consort of England (1536 – 1537), Died of Postnatal Complications.

Levina Teerlinc. Born in the 1510s, died 23 June, 1576. Flemish Renaissance Miniaturist who Served as a Painter to the English Court of Henry VIII, Edward VI, Mary I and Elizabeth I.

Catherine Parr (Kateryn Parr). Born c. August, 1512, died 5 September, 1548. Sixth Wife of King Henry VIII, Queen Consort of England and Ireland (1543 – 1547), First English Woman to Publish an Original Work Under Her Own Name, Widowed, Remarried, Died in Childbirth.

Anne of Cleves (Anna von Kleve). Born 28 June or 22 September, 1515, died 16 July, 1557. Fourth Wife of King Henry VIII, Queen Consort of England (6 January 1540 – 12 July 1540), Marriage Annulled, Outlived All Other Wives.

Mary I of England (Mary Tudor). Born 18 February, 1516, died 17 November, 1558. First Undisputed Regnant Queen of England and Ireland (1553 – 1558), Daughter of Henry VIII and Catherine of Aragon.

Mayken Verhulst (a.k.a. Marie Bessemers). Born 1518, died 1596 or 1599. 16th-Century Flemish Miniature, Tempera and Watercolor Painter and Print Publisher, Actively Engaged in the Workshop of Her Husband, Posthumously Publishing His Works. While Recognized as an Exceptionally Skilled Artist, Little is Known About Her Works or Life as There are Few Surviving Sources.

Catherine Howard (Katheryn Howard). Born c. 1523, died 13 February, 1542. Fifth Wife of King Henry VIII, Queen Consort of England (1540 – 1541), Stripped of Title, Beheaded for ‘Treason’.

Sister Plautilla Nelli (Pulisena Margherita Nelli). Born 1524, died 1588. Self-Taught Nun-Artist, the First Ever Known Female Renaissance Painter of Florence, and the Only Renaissance Woman Known to Have Painted the Last Supper.

Caterina van Hemessen (Catharina van Hemessen). Born 1528, died after 1565. Flemish Renaissance Painter, the Earliest Female Flemish Painter for Whom There is Verifiable Extant Work, Possibly Created the First Self-Portrait of an Artist (of Either Gender) Depicted Seated at an Easel (1548).

Sofonisba Anguissola (a.k.a Sophonisba Angussola or Sophonisba Anguisciola). Born c. 1532, died 16 November, 1625. Italian Renaissance Painter, Born to a Relatively Poor Noble Family, Got a Well-Rounded Education That Included the Fine Arts; Her Apprenticeship With Local Painters Set a Precedent for Women to be Accepted as Students of Art.

Elizabeth I of England (Elizabeth Tudor, the “Virgin Queen”). Born 7 September, 1533, died 24 March, 1603. Regnant Queen of England and Ireland (1558 – 1603), Last Monarch of the House of Tudor, Daughter of Henry VIII and Anne Boleyn.

Lucia Anguissola. Born 1536 or 1538, died c. 1565 – 1568. Italian Mannerist Painter of the Late Renaissance, Younger Sister of Sofonisba, Who She Likely Trained With.

Lady Jane Grey (Lady Jane Dudley (married name)). Born  ~1537, died 12 February, 1554. Queen of England for ~9 days (~10 July, 1553 – 19 July, 1553) (disputed), First Cousin Once Removed of Mary I and Elizabeth I.

Mary, Queen of Scots (Mary Stuart). Born 8 December, 1542, died 8 February, 1587. Queen of Scotland (1542 – 1567), Forced Abdication, Imprisonment, Execution.

Diana Scultori (a.k.a Diana Mantuana & Diana Ghisi). Born 1547, died 5 April, 1612. Italian Engraver From Mantua, Italy; One of the Earliest Known Women Printmakers, Making Mostly Reproductive Engravings of Well-Known Paintings/Drawings and Ancient Roman Sculptures.

Lavinia Fontana. Born 24 August, 1552, died 11 August, 1614. Italian Mannerist Painter, Active in Bologna and Rome, Best Known for Her Successful Portraiture, but Also Worked in the Genres of Mythology and Religious Painting, Regarded as the First Female Career Artist in Western Europe.

Barbara Longhi. Born 21 September, 1552, died 23 December, 1638. Italian Painter, Much Admired in Her Lifetime as a Portraitist, Though Most of Her Portraits are Now Lost or Unattributed.

Marietta Robusti. Born 1560, died 1590. Highly Skilled Venetian Painter of the Renaissance Period, the Daughter of Tintoretto (Jacobo Robusti), Sometimes Referred to as Tintoretta.

Elizabeth Báthory (Báthori Erzsébet). Born 7 August, 1560, died 21 August, 1614. Hungarian Countess, Subject of Folklore, Alleged Serial Killer.

Esther Inglis. Born 1571, died 1624. Skilled Artisan and Miniaturist Who Possessed Several Skills in Areas Such as Calligraphy, Writing, and Embroidering; Over the Course of Her Life, She Composed Around Sixty Miniature Books That Display Her Calligraphic Skill With Paintings, Portraits, and Embroidered Covers.

Galizia (Fede Galizia). Born c. 1578, died c. 1630. Italian Painter of Still-Lifes, Portraits, and Religious Pictures, Especially Noted as a Painter of Still-Lifes of Fruit, a Genre in Which She Was One of the Earliest Practitioners in European Art.

Izumo no Okuni (出雲 阿国). Born c. 1578, died c. 1613. Actress, Shrine Maiden, Creator of Kabuki Theater (1603 – 1610), Recruited Lower-Class Women For Her Troupe, Primarily Prostitutes.

Clara Peeters. Born c. 1580s/90s, death date unknown. Flemish Still-Life Painter From Antwerp Who Worked in Both the Spanish Netherlands and Dutch Republic. Was the Best-Known Female Flemish Artist of This Era and One of the Few Women Artists Working Professionally in 17th-Century Europe, Despite Restrictions on Women's Access to Artistic Training and Membership in Guilds.

Artemisia Gentileschi (Artemisia Lomi). Born 8 July, 1593, died c. 1656. Italian Baroque Painter, Considered Among the Most Accomplished 17th-Century Artists, Making Professional Work by Age 15. In an Era When Women Had Few Chances to Pursue Artistic Training/Work as Professional Artists, She Was the First Woman to Become a Member of the Accademia di Arte del Disegno and Had an International Clientele. Much of Her Work Features Women From Myths, Allegories, and the Bible, Including Victims, Suicides, and Warriors.

Magdalena van de Passe. Born 1600, died 1638. Dutch Engraver, Member of the Van de Passe Family of Artists From Cologne, Active in the Northern Netherlands. Specialized in Landscapes and Portraits, and Trained the Polymath Anna Maria van Schurman in Engraving, One of the Few Known Early Examples of the Training of One Woman Artist by Another.

Giovanna Garzoni. Born 1600, died 1670. Italian Painter of the Baroque Period; Began Her Career Painting Religious, Mythological, and Allegorical Subjects but Gained Fame For Her Botanical Subjects Painted in Tempera and Watercolor.

Michaelina Wautier (Michaelina Woutiers). Born 1604, died 1689. Baroque Painter From the Southern Netherlands (now Belgium), Noted For the Variety of Subjects and Genres She Worked in, Unusual For Female Artists of the Time, Who Were More Often Restricted to Smaller Paintings, Generally Portraits or Still-Lifes.

Judith Leyster (Judith Jans Leyster (also Leijster)). Born in July, 1609, died February 10, 1660. Dutch Golden Age Painter of Genre Works, Portraits, and Still-Lifes. Her Work Was Highly Regarded by Her Contemporaries, but Largely Forgotten After Her Death. Her Entire Oeuvre Came to be Attributed to Frans Hals or to Her Husband, Jan Miense Molenaer. In 1893, She Was Rediscovered and Scholars Began to Attribute Her Works Correctly.

Louise Moillon. Born 1610, died 1696. French Still-Life Painter in the Baroque Era, Became Known as One of the Best Still-Life Painters of Her Time, Her Work Purchased by King Charles I of England, as Well as French Nobility.

Catharina Peeters. Born 1615, died 1676. Flemish Baroque Painter, Noted For Painting Seascapes.

Katharina Pepijn (Catharina Pepijn). Born in February, 1619, died 12 November, 1688. Flemish Painter Who Was Known For Her History Paintings and Portraits.

Josefa de Óbidos (Josefa de Ayala Figueira). Born c.  January, 1630, died 22 July, 1684. Spanish-Born Portuguese Painter. All of Her Work Was Executed in Portugal, Her Father's Native Country, Where She Lived From the Age of Four. Approximately 150 Works of Art Have Been Attributed to Her, Making Her One of the Most Prolific Baroque Artists in Portugal.

Maria van Oosterwijck (Maria van Oosterwyck). Born 20/27 August, 1630, died 1693. Dutch Golden Age Painter, Specializing in Richly-Detailed Flower Paintings and Other Still-Lifes. Despite the Fact That Her Paintings Were Highly Sought Out by Collectors (Including Royalty), She Was Denied Membership in the Painters' Guild Because Women Weren’t Allowed to Join. Stayed Single Throughout Her Life, but Raised Her Orphaned Nephew.

Johanna Vergouwen (Jeanne Vergouwen, Joanna Vergouwen). Born 1630, died 11 March, 1714. Flemish Baroque Painter, Copyist, and Art Dealer.

Mary Beale (née Cradock). Born in late March, 1633, died 8 October, 1699. English Portrait Painter and Writer, Part of a Small Band of Female Professional Artists Working in London. Her Manuscript Observations (1663), on the Materials and Techniques Employed "in Her Painting of Apricots", Though Not Printed, is the Earliest Known Instructional Text in English Written by a Female Painter.

Elisabetta Sirani. Born 8 January, 1638, died 28 August, 1665. Italian Baroque Painter and Printmaker Who Died in Unexplained Circumstances at the Age of 27. She Was One of the First Women Artists in Early Modern Bologna, and Established an Academy for Other Women Artists.

Maria Theresia van Thielen. Born 7 March, 1640, died 11 February, 1706. Flemish Baroque Painter, Known for Several Flower Pieces and Outdoor Still-Lifes Painted in the Style of Her Father, Jan Philip van Thielen.

Anna Maria van Thielen. Born 1641, death date unknown. Flemish Baroque Painter and Nun, Younger Sister of Maria Theresia, Older Sister of Fransisca Catharina.

Maria Borghese (Maria Virginia Teresa Borghese). Born 1642, died 1718. Italian Baroque Artist, Daughter of Art Collector Olimpia Aldobrandini.

Francisca Catharina van Thielen. Born 1645, death date unknown. Flemish Baroque Painter and Nun, Younger Sister of Maria Theresia and Anna Maria.

Maria Sibylla Merian. Born 2 April, 1647, died 13 January, 1717. German Entomologist, Naturalist and Scientific Illustrator, One of the Earliest European Naturalists to Document Observations About Insects Directly.

Élisabeth Sophie Chéron. Born 3 October, 1648, died 3 September, 1711. Remembered Today Primarily as a French Painter, but She Was a Renaissance Woman, Acclaimed in Her Lifetime as a Gifted Poet, Musician, Artist, and Academician.

Luisa Roldán (Luisa Ignacia Roldán, a.k.a La Roldana). Born 8 September, 1652, died 10 January, 1706. Spanish Sculptor of the Baroque Era, the Earliest Woman Sculptor Documented in Spain. Recognized in the Hispanic Society Museum For Being "One of the Few Women Artists to Have Maintained a Studio Outside the Convents in Golden Age Spain".

Rachel Ruysch. Born 3 June, 1664, died 12 October, 1750. Dutch Still-Life Painter From the Northern Netherlands. She Specialized in Flowers, Inventing Her Own Style and Achieving International Fame in Her Lifetime. Due to a Long, Successful Career That Spanned Over Six Decades, She Became the Best-Documented Woman Painter of the Dutch Golden Age.

Anne, Queen of Great Britain. Born 6 February, 1665, died 1 August, 1714. Queen of England, Scotland, and Ireland (1702 – 1707), First Queen of Great Britain and Ireland (1707 – 1714).

Isabel de Cisneros (Isabel de Santiago). Born 1666, died c. 1714. Criollo Colonial Painter Born in the Colony of Quito (Ecuador), Specialized in Oil Paintings of the Childhood of the Virgin and of the Baby Jesus, Adorned With Flowers and Animals.

Rosalba Carriera. Born 12 January, 1673, died 15 April, 1757. Venetian Rococo Painter; In Her Younger Years She Specialized in Portrait Miniatures, Would Later Become Known For Her Pastel Portraits, Helping Popularize the Medium in 18th-Century Europe. She is Remembered as One of the Most Successful Women Artists of Any Era.

Giulia Lama (Giulia Elisabetta Lama). Born 1 October, 1681, died 7/8 October, 1747. Italian Painter, Active in Venice. Her Dark, Tense Style Contrasted With the Dominant Pastel Colors of the Late Baroque Era. She Was One of the First Female Artists to Study the Male Figure Nude.

Anna Dorothea Therbusch (born Anna Dorothea Lisiewski (Polish: Anna Dorota Lisiewska)). Born 23 July, 1721, died 9 November, 1782. Prominent Rococo Painter Born in the Kingdom of Prussia (Modern-Day Poland). About 200 of Her Works Survive, and She Painted at Least Eighty-Five Verified Portraits.

Catherine the Great (Catherine II, Екатерина Алексеевна (Yekaterina Alekseyevna), born Princess Sophie Augusta Frederica von Anhalt-Zerbst). Born 2 May, 1729, died 17 November, 1796. Reigning Empress of Russia (1762 – 1796), Came to Power After Overthrowing Her Husband, Peter III. Under Her Long Reign, Russia Experienced a Renaissance of Culture and Sciences.

Ulrika Pasch (Ulrika "Ulla" Fredrica Pasch). Born 10 July, 1735, died 2 April, 1796. Swedish Rococo Painter and Miniaturist, and a Member of the Royal Swedish Academy of Arts.

Angelica Kauffman (Maria Anna Angelika Kauffmann). Born 30 October, 1741, died 5 November, 1807. Swiss Neoclassical Painter Who Had a Successful Career in London and Rome. Remembered Primarily as a History Painter, She Was a Skilled Portraitist, Landscape and Decoration Painter. She Was, Along With Mary Moser, One of Two Female Painters Among the Founding Members of the Royal Academy in London in 1768.

Mary Moser. Born 27 October, 1744, died 2 May, 1819. English Painter and One of the Most Celebrated Female Artists of 18th-Century Britain. One of Only Two Female Founding Members of the Royal Academy in 1768 (Along With Angelica Kauffman), She Painted Portraits But is Particularly Noted For Her Depictions of Flowers.

Anne Vallayer-Coster. Born 21 December, 1744, died 28 February, 1818. Major 18th-Century French Painter, Best Known For Still-Lifes. She Achieved Fame and Recognition Very Early in Her Career, Being Admitted to the Académie Royale de Peinture et de Sculpture in 1770, at the Age of Twenty-Six. Her Life Was Determinedly Private, Dignified and Hard-Working.

Adélaïde Labille-Guiard (née Labille/a.k.a Adélaïde Labille-Guiard des Vertus). Born 11 April, 1749, died 24 April, 1803. French Miniaturist and Portrait Painter, Was an Advocate for Women to Receive the Same Opportunities as Men to Become Great Painters. She Was One of the First Women to Become a Member of the Royal Academy, and Was the First Female Artist to Receive Permission to Set Up a Studio for Her Students at the Louvre.

Marianne Mozart (Maria Anna Walburga Ignatia Mozart). Born 30 July, 1751, died 29 October, 1829. Musician (c. 1759 – 1769), Music Teacher (1772 – 1829), Sister of Wolfgang Amadeus Mozart.

Élisabeth Vigée Le Brun (Élisabeth Louise Vigée Le Brun, born Élisabeth Louise Vigée, a.k.a. Louise Élisabeth Vigée Le Brun, Madame Le Brun). Born 16 April, 1755, died 30 March, 1842. French Painter Who Mostly Specialized in Portrait Painting, in the Late 18th/Early 19th Centuries, Made a Name For Herself in Ancien Régime Society by Serving as the Portrait Painter to Marie Antoinette, Enjoyed the Patronage of European Aristocrats, Actors, and Writers, and Was Elected to Art Academies in Ten Cities.

Marie Antoinette (Maria Antonia). Born 2 November, 1755, died 16 October, 1793. Last Queen of France (1774 – 1792), Bad Reputation, Executed by Guillotine.

Maria Cosway (Maria Luisa Caterina Cecilia Cosway (née Hadfield)). Born 11 June, 1760, died 5 January, 1838. Italian-English Painter, Musician, and Educator, Worked in England, France, and Later Italy, Cultivating a Large Circle of Friends and Clients. Founded a Girls' School in Paris (Dir. 1803 – 1809). Soon After it Closed, She Founded a Girls' College and School in Lodi, Northern Italy, Which She Directed Until Her Death.

Marguerite Gérard. Born 28 January, 1761, died 18 May, 1837. French Painter and Printmaker Working in the Rococo Style; More Than 300 Genre Paintings, 80 Portraits, and Several Miniatures Have Been Documented to Her.

Marie-Gabrielle Capet. Born 6 September, 1761, died 1 November, 1818. French Neoclassical Painter, Pupil of the French Painter Adélaïde Labille-Guiard in Paris. Excelled as a Portrait Painter; Her Works Include Oil Paintings, Watercolors, and Miniatures.

Anna Rajecka (a.k.a Madame Gault de Saint-Germain). Born c. 1762, died 1832. Polish Portrait Painter and Pastellist, Raised as a Protégée of King Stanisław August Poniatowski of Poland; In 1783, She Was Enrolled at His Expense at the Art School for Women at the Louvre in Paris. Chose to Stay in Paris After Marrying Miniaturist Pierre-Marie Gault de Saint-Germain in 1788. Became the First Polish Woman to Have Her Work Represented at the Salon in 1791.

Marie-Guillemine Benoist (born Marie-Guillemine Laville-Leroux), Born December 18, 1768, died October 8, 1826. French Neoclassical, Historical, and Genre Painter, Student of Élisabeth Vigée Le Brun.

Adèle Romany (born Jeanne Marie Mercier, a.k.a. Adèle Romanée, Adèle de Romance). Born 7 December, 1769, died 6 June, 1846. French Painter Known for Miniatures and Portraits, Especially Those of People Involved in Performing Arts.

Marie-Denise Villers (Marie-Denise "Nisa" Lemoine). Born 1774, died 19 August, 1821. French Painter Who Specialized in Portraits. In 1794, She Married an Architecture Student, Michel-Jean-Maximilien Villers. Her Husband Supported Her Art, During a Time When Many Women Were Forced to Give Up Professional Art Work After Marriage.

Constance Mayer (Marie-Françoise Constance Mayer La Martinière). Born 9 March, 1775, died 26 May, 1821. French Painter of Portraits, Allegorical Subjects, Miniatures and Genre Works. She Had "a Brilliant But Bitter Career."

Jane Austen. Born 16 December, 1775, died 18 July, 1817. English Novelist, Author of Sense and Sensibility (1811), Pride and Prejudice (1813), etc, Known For Her Subtle Criticism of the Nobility of the Time.

Marie Ellenrieder. Born 20 March, 1791, died 5 June, 1863. German Painter Known For Her Portraits and Religious Paintings, Considered to be the Most Important German Woman Artist of Her Time.

Louise-Adéone Drölling (Madame Joubert). Born 29 May, 1797, died 20 March, 1834. French Painter and Draftswoman. Both Her Father and Older Brother Were Celebrated Artists in Their Day; She Herself Was Not a Very Prolific Painter.

Mary Shelley (Mary Wollstonecraft Shelley, née Godwin). Born 30 August, 1797, died 1 February 1851. English Novelist, Author of Frankenstein (1818), Which is Considered One of the Earliest Examples of Science Fiction.

Elizabeth Barrett Browning. Born 6 March, 1806, died 29 June, 1861. Influential Poet, Author of How Do I Love Thee (Sonnet 43, 1845) and Aurora Leigh (1856).

Ada Lovelace (Augusta Ada King, née Byron, Countess of Lovelace). Born 10 December, 1815, died 27 November, 1852. Mathematician, Writer, First to Think of Other Uses for Computing Besides Mathematical Calculations.

Victoria I (Alexandrina Victoria). Born 24 May, 1819, died 22 January, 1901. Queen of England (1837 – 1901), Longest Reign of All Predecessors.

Florence Nightingale. Born May 12, 1820, died August 13, 1910. English Nurse, Pioneer of Modern Nursing, Statistics, and Social Reformation (~1853 – ?).

Rosa Bonheur. Born 16 March, 1822, died 25 May, 1899. French Artist Known Best as a Painter of Animals (Animalière). She Also Made Sculptures in a Realist Style. Was Widely Considered to be the Most Famous Female Painter of the Nineteenth Century. It’s Been Claimed That She Was Openly Lesbian, as She Lived With Her Partner Nathalie Micas For Over 40 Years Until Micas's Death.

Barbara Bodichon. Born 8 April, 1827, died 11 June, 1891. English Educationalist, Artist, and a Leading Mid-19th-Century Feminist and Women's Rights Activist. She Published Her Influential Brief Summary of the Laws of England concerning Women in 1854 and the English Woman's Journal in 1858, and Co-Founded Girton College, Cambridge (1869).

Emily Dickinson (Emily Elizabeth Dickinson). Born December 10, 1830, died May 15, 1886. American Poet, Little-Known During Her Lifetime, Most Works Published Posthumously and Heavily Edited, Later Regarded as One of the Most Important Figures In American Poetry.

Louisa May Alcott. Born November 29, 1832, died March 6, 1888. American Novelist, Short Story Writer, Poet, Author of Little Women (1868), Abolitionist, Feminist, Active in Temperance and Women’s Suffrage Movements.

Elizabeth Jane Gardner (Elizabeth Jane Gardner Bouguereau (married name)). Born October 4, 1837, died January 28, 1922. American Academic and Salon Painter, Born in Exeter, New Hampshire. She Was the First American Woman to Exhibit and Win a Gold Medal at the Paris Salon. Her Works Were Accepted to the Salon More Than Any Other Woman Painter in History, and More Than All But a Few of the Men.

Marie Bracquemond (Marie Anne Caroline Quivoron). Born 1 December, 1840, died 17 January, 1916. French Impressionist Artist, One of Four Notable Women in the Impressionist Movement, Along With Mary Cassatt, Berthe Morisot, and Eva Gonzalès. Studied Drawing as a Child and Began Showing Her Work at the Paris Salon When She Was Still an Adolescent. Never Underwent Formal Art Training, But Received Limited Instruction From Jean-Auguste-Dominique Ingres and Advice From Paul Gauguin, Which Contributed to Her Stylistic Approach.

Berthe Morisot (Berthe Marie Pauline Morisot). Born January 14, 1841, died March 2, 1895. French Painter and a Member of the Circle of Painters in Paris Who Became Known as the Impressionists. Described by Art Critic Gustave Geffroy in 1894 as One of "Les Trois Grandes Dames" (The Three Great Ladies) of Impressionism Alongside Marie Bracquemond and Mary Cassatt.

Emma Sandys (born Mary Ann Emma Sands). Born 25 September, 1841, died 21 November, 1877. British Pre-Raphaelite Painter. Her Works Were Mainly Portraits in Both Oil and Chalk of Children and of Young Women, Often in Period Clothing, Against Backgrounds of Brightly Coloured Flowers.

Maria Zambaco (Marie Terpsithea Cassavetti (Greek: Μαρία Τερψιθέα Κασσαβέτη)). Born 29 April, 1843, died 14 July, 1914. British Sculptor of Greek Descent, Was Also an Artist's Model, Favored by the Pre-Raphaelites.

Kitty Kielland (Kitty Lange Kielland). Born 8 October, 1843, died 1 October, 1914. Norwegian Landscape Painter.

Marie Stillman (Marie Spartali (Greek: Μαρία Σπαρτάλη)). Born 10 March, 1844, died 6 March, 1927. British Member of the Second Generation of the Pre-Raphaelite Brotherhood. Of the Pre-Raphaelites, She Had One of the Longest-Running Careers, Spanning Sixty Years and Producing Over One Hundred and Fifty Works. Though Her Work With the Brotherhood Began as a Favorite Model, She Soon Trained and Became a Respected Painter.

Mary Cassatt (Mary Stevenson Cassatt). Born May 22, 1844, died June 14, 1926. American Painter and Printmaker, Born in Pennsylvania and Lived Much of her Adult Life in France, Where She Befriended Edgar Degas and Exhibited With the Impressionists. Often Created Images of the Social and Private Lives of Women, With Particular Emphasis on the Intimate Bonds Between Mothers and Children. Described by Gustave Geffroy as One of "Les Trois Grandes Dames" (The Three Great Ladies) of Impressionism Alongside Marie Bracquemond and Berthe Morisot.

Elizabeth Thompson (Elizabeth Southerden Thompson, later known as Lady Butler). Born 3 November, 1846, died 2 October, 1933. British Painter Who Specialized in Painting Scenes From British Military Campaigns and Battles, Including the Crimean War and the Napoleonic Wars.

Lilla Cabot Perry (born Lydia Cabot). Born January 13, 1848, died February 28, 1933. American Artist Who Worked in the American Impressionist Style, Rendering Portraits and Landscapes in the Freeform Manner of Her Mentor, Claude Monet. She Was an Early Advocate of the French Impressionist Style and Contributed to its Reception in the United States. Her Early Work Was Shaped by Her Exposure to the Boston School of Artists and Her Travels in Europe and Japan.

Anna Boch (Anna-Rosalie Boch). Born 10 February, 1848, died 25 February, 1936. Belgian Painter, Art Collector, and the Only Female Member of the Artistic Group, Les XX. Part of the Neo-Impressionist Movement.

Anna Bilińska (a.k.a. Anna Bilińska-Bohdanowicz). Born 8 December, 1854, died 8 April, 1893. Polish Painter, Known For Her Portraits. A Representative of Realism, She Spent Most of Her Life in Paris, and is Considered the "First Internationally Known Polish Woman Artist."

Cecilia Beaux (Eliza Cecilia Beaux). Born May 1, 1855, died September 17, 1942. American Artist and the First Woman to Teach Art at the Pennsylvania Academy of the Fine Arts. Known For Her Elegant and Sensitive Portraits of Friends, Relatives, and Gilded Age Patrons, She Painted Many Famous Subjects Including First Lady Edith Roosevelt, Admiral Sir David Beatty and Georges Clemenceau.

Evelyn De Morgan (Mary Evelyn Pickering). Born 30 August, 1855, died 2 May, 1919. English Painter Associated Early in Her Career With the Later Phase of the Pre-Raphaelite Movement, and Working in a Range of Styles Including Aestheticism and Symbolism. Her Paintings Rely on a Range of Metaphors to Express Spiritualist and Feminist Content; Her Later Works Also Dealt With Themes of War From a Pacifist Perspective.

Lucy Bacon (Lucy Angeline Bacon). Born July 30, 1857, died October 17, 1932. Californian Artist Known for Her California Impressionist Oil Paintings of Florals, Landscapes and Still Lifes. Studied in Paris Under the Impressionist Camille Pissarro; The Only Known Californian Artist to Have Studied Under Any of the Great French Impressionists.

Laura Muntz Lyall (Laura Adeline Muntz). Born June 18, 1860, died December 9, 1930. Canadian Impressionist Painter and Art Teacher, Known for Her Sympathetic Portrayal of Women and Children.

Olga Boznańska. Born 15 April, 1865, died 26 October, 1940. Polish Painter and Art Teacher of the Turn of the 20th Century. She Was a Notable Painter in Poland and Europe, and Was Stylistically Associated With French Impressionism, Though She Rejected This Label.

Suzanne Valadon (Marie-Clémentine Valadon). Born 23 September, 1865, died 7 April, 1938. French Painter Who, in 1894, Became the First Woman Painter Admitted to the Société Nationale des Beaux-Arts. Shocked the Artistic World by Painting Male Nudes as well as Less Idealized Images of Women (in Comparison to Those of Her Male Counterparts).

Mademoiselle Abomah (Ella Williams). Born October, 1865, death date unknown (after 1920s). African-American Performer, Giantess Who Grew to Eight Feet Tall.

Anna Connelly. Born September 23, 1868, died ~1969. Inventor of the First Fire Escape (1887), One of the First Women to Patent an Invention Without Help From a Man.

Emma Goldman. Born June 27, 1869, died May 14, 1940. Anarchist Revolutionary, Political Activist, Writer, Played a Pivotal Role in Development of Anarchist Philosophy in North America and Europe In the First Half of the 20th Century.

Ella Ewing, “The Missouri Giantess” (Ella Katherine Ewing). Born March 9, 1872, died January 10, 1913. Giantess, Performer, Considered the World’s Tallest Woman of Her Era.

Helen Keller (Helen Adams Keller). Born June 27, 1880, died June 1, 1968. Blind/Deaf, Disability Rights/etc. Activist (1909 – ?), Author (1903 – ?).

Agatha Christie (Dame Agatha Mary Clarissa Christie, Lady Mallowan, DBE (née Miller)). Born 15 September, 1890, died 12 January, 1976. English Writer, Known For Her 66 Detective Novels and 14 Short Story Collections. Dubbed “The Queen of Crime”.

Amelia Earhart (Amelia Mary Earhart). Born July 24, 1897, died January 5, 1939 (in absentia). First Solo Female Pilot (1932), Women's Rights Activist, Lost at Sea (1937).

Ebony and Ivory (Margaret Patrick and Ruth Eisenburg). Born 1902 (Eisenburg)/1913 (Patrick), died 1996 (Eisenburg)/1994 (Patrick). Elderly Interracial Piano Duo (1983 – 1988), Disabled on Opposite Sides.

Virginia Hall (Virginia Hall Goillot, Codenamed Marie and Diane, Known as “Artemis” and ”The Limping Lady” by the Germans). Born April 6, 1906, died July 8, 1982. WWII-Era Intelligence Agent (1940 – 1945), Considered “The Most Dangerous of All Allied Spies” by the Gestapo, Later Joined the CIA (1947 – 1966), Had Prosthetic Leg.

Li Zhen (李贞) (Li Danmeizi (旦妹子)). Born February, 1908, died March 11, 1990. Revolutionary (1927 – ?), First Female General of the People’s Liberation Army (1955 – ?).

Mother Teresa (Mary Teresa Bojaxhiu (born Anjezë Gonxhe Bojaxhiu)). Born 26 August, 1910, died 5 September, 1997. Albanian-Indian Catholic Nun, Founder of the Missionaries of Charity.

Rosa Parks (Rosa Louise McCauley Parks). Born February 4, 1913, died October 24, 2005. Civil Rights Activist (1943 – ?), Played a Pivotal Role in the Montgomery Bus Boycott (1955), Became Symbol of Resistance to Racial Segregation.

Judy Garland (Frances Ethel Gumm). Born June 10, 1922, died June 22, 1969. Award-Winning Singer/Actress (1924 – 1969), Starred in The Wizard of Oz (1939), A Star Is Born (1954), etc.

Stephanie Kwolek (Stephanie Louise Kwolek). Born July 31, 1923, died June 18, 2014. Award-Winning Chemist, Inventor of Kevlar (1965).

Marilyn Monroe (Norma Jeane Mortenson). Born June 1, 1926, died August 4, 1962. Award-Winning Actress (1945 – 1961), Pop/Sex Icon of Hollywood’s Golden Age, Starred in Gentlemen Prefer Blondes (1953), Some Like It Hot (1959), etc.

Ursula K. Le Guin (Ursula Kroeber Le Guin). Born October 21, 1929, died January 22, 2018. American Novelist, Best Known For Her Works of Speculative Fiction, Author of the Earthsea Series (1964 – 2018), The Left Hand of Darkness (1969), The Dispossessed (1974), etc.

Aretha Franklin (Aretha Louise Franklin). Born March 25, 1942, died August 16, 2018. Award-Winning Gospel/Rock/RnB Singer, Songwriter, Pianist, Civil Rights Activist, Record Producer (1954 – 2017).

Liza Minnelli (Liza May Minelli). Born March 12, 1946, Still Living. Award-Winning Actress, Singer, Dancer, and Choreographer (1961 – present), Daughter of Judy Garland.

Afeni Shakur (Afeni Shakur Davis, Born Alice Faye Williams). Born January 10, 1947, died May 2, 2016. American Political Activist, Member of the Black Panther Party (1968 – 1971), Mother of Tupac Shakur.

Assata Shakur (Assata Olugbala Shakur (Born JoAnne Deborah Byron), A.k.a. Joanne Chesimard). Born July 16, 1947, Still Living. American Political Activist, Convicted of Murder, Former Member of the Black Liberation Army, One of the FBI's "Most Wanted Terrorists", Friend of Afeni Shakur & Mutulu Shakur, Often Described as Their Son Tupac Shakur's "Godmother" or "Step-Aunt", Currently a Fugitive, in Asylum in Cuba.

(P.S. if I got anything wrong, feel free to correct me.)

[barbariankingdom]

Bronze Head of a King, perhaps Sargon of Akkad, from Nineveh (now in Iraq), Akkadian period, 2300 BC; in Iraq Museum, Baghdad.

[m1male2]

#Curiosities

Naram Sin Stele (2250 BC) Akkadian Period #Mesopotamia.

Made of sandstone, it has a height of 2.02 m and a width of 1.05 m.

It is a narrative relief, it tells of the victory of the Akkadian king Naram Sin against a people of the Zagros Mountains, the Lullabi. The victorious king, of enormous size, wearing a helmet with horns (divine attributes), crushes his enemies with his foot while he kills two others. The divinities Ishtar and Sin are represented at the top of the mountain observing and protecting the king.

The Akkadian empire will extend approx. between 2335 and 2154 BC, a period in which only five kings reigned. Its founder will be Sargon the Great (Sharrum-Kin) (2334-2279 BC), whose birth closely resembles that of Moses. Sargon was the son of a priestess who had to remain a virgin and his father was unknown. To hide the sin, his mother placed him in the river in a basket with such luck that he was picked up by a palace cupbearer who raised him as her own son and learned the trade of gardener. From there to becoming king...

“My mother was a high priestess, I didn't know my father. (…) My mother high priestess conceived me, she secretly gave birth to me. She left me in a reed basket, with bitumen she sealed the lid. She threw me into the river, which rose above me. The river carried me and she carried me to Akki the water bearer. Akki the water bearer took me as his son and raised me. Akki the water bearer appointed me his gardener. Although I was a gardener, Ishtar granted me her love, and for four (…) years I have exercised the monarchy.”

Assyrian text from the 7th c. BC, which presents the autobiography of Sargon of Akkad.

You can see the Stele in the Louvre Museum, Paris.

[tsalmu]

Statue of Aramean King Hadad-Adyisi of Gozana Sikan (Tell Fakhariyeh, Syria) c. 850 CE Current location: National Museum of Damascus Source: Syrie. Mémoire et Civilisation. Institut du Monde Arabe, Paris, Flammarion, 1993, p. 260, n o 225. "In northeastern Syria in 1979, a farmer discovered a life-size basalt statue while he was plowing his field near Tell Fakhariyeh, ancient Sikan, on the shores of the Habur River. It was identified as a statue of the governor of Gozan named Had-Yith’i. There is a bilingual inscription in Akkadian and Aramaic. On the front of his skirt are 38 lines of Assyrian cuneiform, and on his back are 23 lines of alphabetic Aramaic. The Aramaic script has a surprisingly archaic appearance, but the artistic style and the appearance of the cuneiform signs, date to about mid-ninth century BCE. The writing presents the oldest known Aramaic inscription of substantial length. It also shows the Assyrian domination of the Habur Valley in this period. The text commemorates the installation of the statue of Had-Yith’i in the temple of the god Hadad of Sikan.

The dedication is presented twice, in both the Akkadian and Aramaic versions. In the Aramaic text, the first dedication reads:

The statue which Had-Yith’i set up before Hadad of Sikan, the canal-supervisor of heaven and earth, who showers abundance, and who gives pasture and watering places to all the lands, and who gives portions and offerings ‘to all the gods, his brothers; the supervisor of all the rivers, who provides for all the lands; the compassionate god whose prayer is good, [and] who dwells in Sikan, the great lord, the lord of Had-Yith’i, king of Gozan of Sassnuri, king of Gozan for the preservation of his life, for the lengthening of his days, for the abundance of his years, for the well-being of his house, for the well being of his offspring, for the well-being of his people, and for removing sickness from him, hearing his prayer and accepting of the utterance of his mouth, [Had-of Sikan]." - Source

[blueiscoool]

3,800-Year-Old Cuneiform Clay Tablet Found in Turkey

Archeologists have discovered a 3,800-year-old cuneiform clay tablet in southern Turkiye during restoration work after the massive earthquakes in the region earlier this year, Anadolu reported today.

Murat Akar, an archeology professor at Hatay Mustafa Kemal University, said a 25-member team found the clay tablet with cuneiform inscription in Akkadian language in nearly 4,000-year-old Accana tumulus in the southern Hatay province.

The Kahramanmaras-centred twin earthquakes on 6 February, which caused great destruction in Hatay, also affected the historical site, which was determined to be the location of Alalakh, the capital of the Mukish Kingdom during the Middle and Late Bronze Age periods.

Restoration and protection work have started with the leadership of the Turkish Culture and Tourism Ministry to repair the damages on some parts of the ruins of palace walls, Akar said.

As part of the study, the team that removed the rubble of the walls found a clay tablet among the ruins.

The first examination of the tablet in Akkadian language revealed information containing an agreement made by Yarim-Lim, the first known king of Alalakh, to purchase another city.

Akar said the tablet is not damaged and the finding was “so exciting.”

“It proves to us that those kings had the economic power and potential to buy another city in those times. There is also the name of the important people of the city who witnessed this sale on the tablet, most likely,” he added.

“The work came out as an extremely unique example, especially to decipher the economic structure of that period, the relationship between cities, the economic and political model,” Akar said.

The tablet will be transferred to a museum after the examinations, the head of the restoration team said.

[whencyclopedia]

Mesopotamian Goddesses

Mesopotamian goddesses are among the oldest in the world. Inanna is commonly referenced as the most ancient goddess, first worshipped during the Uruk Period (4100-2900 BCE). Veneration of Inanna and the others developed throughout the Early Dynastic Period (2900-2334 BCE) and Akkadian Period (2334-2218 BCE) and continued through the fall of the Neo-Assyrian Empire in 612 BCE.

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[talonabraxas]

Marduk is an ancient Mesopotamian god who ascended through the ranks of the Babylonian pantheon to become one of the most powerful gods. Babylon became the epicenter of the Euphrates Valley during the Hammurabi period, about the 18th century BCE. By the second millennium BCE, he had become the patron god of Babylon, and his temple, the well-known ziggurat, is thought to have inspired the biblical Tower of Babel.

He was known in the first century as Bel, which means “Lord” in Akkadian, although his name translates to “bull-calf.” Marduk was a god with 50 different names, each one denoting a divine trait. His supremacy over the other gods began when he defeated Tiamat, goddess of the sea, earning him the nickname “warrior god.”

Marduk was associated with the planet Jupiter in Babylonian astrology. In addition, he was identified as the equivalent of Zeus or Apollo in Greek mythology for the Babylonian pantheon and Jupiter himself in Roman mythology.

Marduk "solar calf" Mesopotamian God Talon Abraxas