Origin Myth of Me: Reflections of Our Origins Creation of the Lulu

By S. J. Toole

An Exploration of Ancient Myths and the meaning they hold in the modern world. These ancient mythologies that may seem dusty and worn out, can become new and offer us keys to unlocking the hidden doors of our own unique belief systems of today. It is so wonderful to find ancient myths that agree with our existing world view. Visiting the epic literatures of ancient times which seem peculiar and exotic, inform our personal hero’s journey with an infusion of ideas that seem strange and new. Experiencing myths that contain; Giants and Genies – Fairies and Elves, is the stuff of children’s bedtime stories. The great archetypes which thrilled us in our youth, emerge throughout the ancient historic record. It is even more wonderful to experience beliefs considered to be fictions, which turn out to be fact. Because as the years wear on, and we become wiser, it is so often repeated “that fact is indeed stranger than fiction”. Enjoy these fantastic Epic Myths, May they affirm your own unique views.

• Language: English
• Publisher: Lulu.com
• Release date: Jun 19, 2015
• ISBN: 9781329226074

S. J. Toole

Long time researcher and Founder of; The Indigenous Peoples Institute. Who devotes the majority of her time to the field of Psychology, education, the arts and the study of Indigenous and Ancient belief systems across the ages. Especially the emerging social science of rare oral and performance literature's of Indigenous Peoples of the world. The symbolic language of Myth and its lasting resonance among our Human Geography. Enjoying experimental and practical applications of these ideas is her primary goal.

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Origin Myth of Me: Reflections of our origins, creation of the Lulu

By S. J. Toole  June 18, 2015

https://encrypted-tbn3.gstatic.com/images?q=tbn:ANd9GcTNhQNCl0fN2ryf2ZgmDMKM8fLoMxCn-xR9OEYhouYUZ0xL8vff The Violet Fairy Book, Andrew Lang, Illus. H. J. Ford1900.

ITRODUCTION to Myth…

Fairy Tale…Fact or Fiction?

Mythologies and the archetypes they contain, create the foundation of histories, belief systems and religions through the ancient world.  Many of these have been reduced to fictions by modern academia.  However the epics they transmit were once seen as historic and essential to mankind.  The value of origin myth and other epic mythologies have been traditionally translated through the written word and through oral literatures of the ancient and indigenous peoples of the world.  Often their meanings have been compromised through poor transliterations or misunderstandings. In the past two decades many of these rare and remote ancient texts have become accessible through the internet library systems and museums releasing ancient artifacts for public and scholarly consumption.  This increased availability makes previously remote and poorly understood mythologies, subject to the interpretation of the casual and curious reader.  Because of this, the research contained in this summarized version of ancient world mythologies is presented for the casual reader.   Less than one hundred years ago, even the popularized versions of todays’; Bible, Torah, and Quran/Koran, were never available to the public, either because of illiteracy or scarcity of the documents and the unfortunate ideologies of bigotry.

Often people who consider themselves loyal to one belief system or religion, prefer to avoid texts or information regarding other belief systems.  It was Bill Moyers who pointed out that; Learning about the great myths from across the world and other belief systems, strangely allow me to feel more secure in my own beliefs.  I view this like the experiences we see as family traditions; just because we belong to one family, it does not prevent us from knowing and becoming fond of other families…we certainly are not going to defect to another family just because they are happy and secure in their peculiar traditions.  This is sort of the way that casually becoming familiar with other peculiar belief systems work.  We may not identify with any of the beliefs that are not our own, but the myths and histories held within the unique heritages of the world, do strangely enrich our own experiences by exposing us to universal truths, or by informing us about the beauty in diversity that exists among humanity!

Why Myths are Dangerous, according to the archaic view: The governing forces, or heads of Kingdoms by their royal, divine right to rule were at one time considered the only suitable minds intelligent enough to interpret the epic histories and mythologies of mankind.  For example; today we do not consider- The Pope or a King of a nation, the only persons capable of reading a bible or documents of law.  Certainly the ability to determine one’s own beliefs and mind, were deemed heretical and punishable by death, during darker periods of our history. It was seen as Dangerous for the average person to read, research and interpret his own beliefs.  The common ideas and histories contained in the ancient texts and Origin myths across the world are beautiful and rich with historic accounts of our shared human histories. The most radical information held in these works, undoubtedly, is in the unifying potential they each reveal.  "It is not the literature of ancient Myths; but the loosely interpreted proprietary documents where opinions not facts are fed to audiences bolstering secular divisions. These less than accurate interpretations promote the divisions between common histories. Many of the separate belief systems of today share common ancestors and irrefutable common origins. The Myths emerging from Mesopotamia, ancient Sumer, the Indus Mountains and valleys are all joined immutably by the common evolution of human geography and the archetypes transmitted by Myth and theologies of the Judeo/Christian/Mohammedan, even Hindu and Buddhist views.

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Quran 1300ce Brooklyn Museum.

The indigenous histories of the world have also remained remote to most of us, but these too have become enshrouded by taboos of prohibitive access.  The beautiful indigenous and tribal mythologies are no less embedded within our shared human experience. These origin mythologies are of no less value to foreign nations.  No matter where we originate, we can relate to the common themes held within epic myths of the world. Just as we can all relate to the fascinating high strangeness we encounter in stories about monsters, divinities and immortal beings.

Because portions of this book are long quotations from sources that have been valued as religious in nature; preserving respect for those individual and sacred beliefs, is paramount to the overview of the diverse mythologies covered.  The body of this work is not a religious text. The greatest value of this work is the perspective offered by multiple views from across the world and ages. Ancient sources, chronicling the human experience, belong to all of mankind. It is a privilege to present portions of sacred literature often out of reach to the masses.  The details of the more riveting Ancient Myths, are arranged for enjoyment. The condensed format of these Myths, remains devoted to the accuracy of each ancient document, with clarifications added for the reader.

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Ethiopia, Gondar; Kebra Nagast, Ethiopic Enochian sacred mural, inside Monastery duhra kidane mehret image & text 1400ce

No casual reader could hope to consume all of these mythological epics from across the world, so the most fascinating portions of them are arranged in short excerpts, with proper citations, for readers who wish to review or continue independent reading beyond this cursory review. The essence of the human experience is expressed beautifully by the timeless efforts of historians, sages, profits and teachers, whom have often devoted lifetimes to the challenge of explaining the concepts of our collective stories.  Decades of compiled research, surveying these myths, historic texts, sacred religious books, indigenous oral literatures and ancient mythologies of our common ancestors are so revealing. Enlightening us to the facts that not only are the common by-lines of pop-culture contained within them, but more than that, is the unique personal struggle of each individual. 

Why Myths are Meaningful to us; Through these ancient myths and epic tales, we often find echoes of our own personal yearnings. The connections we struggle to maintain and the meaning we each long to find within the seemingly mundane struggles of our everyday lives.  Looking to the epic myths for glimmers of clarity along paths of light and shadows experienced by the heroes of those ancient tales.  The histories of creation and destruction echo our own experience of birth and death, showing us how to survive as mortals and as immortals in struggles of good vs. evil.  Each of those great heroes, mythical beings, monsters, Angels and yes even Gods…are in some part expressions of ourselves.  When we experience the ancient myths in a new way, revealing insights about the common threads we share and the unique gifts we each have to offer are suddenly gained.  The outcomes of those myths are deeply enlightening as they reveal the pitfalls we all hope to avoid and the shortcuts we hope to discover along the road of life.

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Yaxtilan, Peten Guatemala, Mayan King Text

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Pop Pol Vuh, 1701, Francisco Ximenez translation, Title page.

How the Academic world has emerged from religious views- The ancient texts of the world contain histories that belong to all of humanity. Contained in those histories are the advancement of modern sciences, arts, astronomy and the counter cultures of enlightenment.  Even the very morals and ethics that guide our laws and autonomous views. But because of unfamiliarity, prejudices or the divisive mystification of words many of us have become programed that ancient literature, sacred literature or literature that has been defined as religious is off limits to regular people.

Through the research of this book, hopefully readers will re-experience the long buried value of these histories- Regardless of the secular authorship. Religious stigmas do not advance religious ideas, the taboos surrounding religion have become antiquated barriers. Through the ages much of history, mathematics, art, the sciences, poetry, music and medicine, have all risen from the brilliant minds, long considered secular sources.  Understanding that religious authorship was the only acceptable medium for scholars of the ancient world, is central to understanding the evolution of human history. Often the religious orders were the only organizations who possessed the ability to write! This does not prohibit or limit the value of these ancient contributors in any way.  Believing that it is past time to reconnect the ancient, mythological, historical, and religious literatures back into the landscape of valued texts, has long been my view.  For only by adopting this unified and objective view can we begin to repair, a long broken string of pearls, each of these precious pearls, need only to be found, picked up, and carefully placed back upon the silken thread from whence it originated.  Providing a clearer lens from which to examine these histories, mythologies, and religious references spanning the human geographic landscape.

Respecting the Sacred by experiencing it, not avoiding it! These historical figures and complete stories are treasured and in many cases venerated by people all over the world.  Some of the historical figures are considered Deities or Semi-Defied beings, these are also considered sacred and in some cases worshiped by the people who understand them best.  The mention of these historical figures is neither meant to endorse nor to disrespect any of these wondrous figures who are by their very nature Part of the great mystery. The author is certainly not an expert or a representative of any of these religious views.  In pursuing the privileged position as a researcher within an open society I continue to push the standard of this supposed openness in order to challenge my own misconceived notions. Carefully evaluating the characters of history, myth and religion, provide us a template for self-examination and improvement. The descriptions of these divine beings and characters, does not rank them as below or above each other, and should only be seen as a historic record acknowledging them. This detailed view constitutes a collection of some of the More Fascinating excerpts from belief systems worldwide. Perhaps these observations, can inform your own processes and strengthen your own preexisting beliefs, either by including this research or by outright disregarding it. Certainly no belief system was ever born in a vacuum!

CHAPTER 1~ The LuLu, Prequel of Adam & Eve

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Prometheus creates man creation of human beings, with Athena watching 3rd Century A.D. Capitoline Museo, Palazzo Nuovo.

Mesopotamia, the cradle of humanity, is the most fertile source of ancient origin myths. From Nineveh, and the library of Ashurbanipal we have received over 25,000 ancient tablets dating back 5,000+ years and the Mari cache of tablets have enlightened us even further.  There are hundreds of sites like these spanning the globe. When we deal with the mythologies common to pop culture, they have each originated in some small part, from ancient sources in one form or another.  As our perspectives expand in this modern view, to a more eclectic and inclusive position; our understanding of these myths and their origins, becomes enlightened by this universal view. Ancient Mesopotamia is the birthplace of many nations of great importance; Ur Uruk, Erech, Isin, Sin, Sinar, Shinar, Shumar, Nineveh, Kish, Akkad Assyria, Ai, Babylon, On, Mari and Chaldea and Mari. These are the oldest ancient empires from which great mythologies and of our modern epic biblical accounts originate.  In general other well known myths originate from ancient civilizations now located in modern Middle Eastern nations, including todays; Iraq, Iran, Syria, Jordan, Egypt, Lebanon, and Israel, Yemen and Afghanistan and surrounding nations. To aid our understanding of the ancient past, one simple thing is important to remember; often when reading about ancient myths, the places and names change only because of the nation of authorship, (translation) and language spoken during the time when the myth emerges. Often it seems ancient texts are speaking of different people and places, when actually the people and place remain the same, it is only the dialect or language of the story teller that has changed.  This has led to some confusion when it comes to the most ancient of texts and our best known origin stories.  One of the most ancient of myths found in Sumerian texts is the story of human origin, (some argue that this text was a very early version of source material in the Torahs’; Beershit, (Pentateuch) the first 5 books of Moses including Genesis.) our survey of ancient myths begin with the Origin Story examining numerous views. We begin with the Sumerian texts and a brief explaination if terms:

THE FLOOD

Sumerian ink impression; The LuLu 5000b.c. held by Creator Ninmah

Sumerian translations:

Lu: (noun, pronounce Loo.) human. Man. Lu-Lu.

LuLu: (noun, pronounce, Loo Loo) twice human, 2nd created human, human being.

Me: 1. Me; (noun, pronounce. Mee)-the essence of, the essence of life 2. Me; (noun, pronounce. Mee) to be, method of existing or creating, to exist.

Mes: 1. Mes; (noun, pronounce. Mees) - the oaths instructions or implements which creation or being of any kind are achieved. 2. Mes; (noun, pronounce. Mees) - sacred hero. Sacred healing tree, medicine tree. (Electronic corpus of Sumerian literature, Faculty of Oriental studies, University of Oxford, 2006.) (http ://etcsl.orinst.ox.ac.uk/edition2/etcsllemma.php?sortbylemma=lemma&letter=m)

In the primary cuneiform texts/tablets containing the creation of humankind, there is usually (2) versions of human creation- (these vary, depending upon the nation where they were discovered, nonetheless, remain the same story translated) these can be found under the following names; When upon the height, The 7 Tablets of Creation, The Enuma Elish The Atara hasis Bel and the Dragon Enki and Inanna; In the text, called:

Enki and Inanna: (and the creation of man) (creation of the Lulu): [The human being is called The Lu and LuLu The Umul Lumu and the essence of life or power of creation is called The Me. Or Mes.] The following excerpt is the first of many quotes we will explore from worldwide ancient texts, enjoy as we travel back in time together-

Enki and Innana:

At the word of his mother Namma, Enki rose up from his bed. In Ḫal-an-kug, his room for pondering, he slapped his thigh in annoyance. The wise and intelligent one, the prudent, ……] of skills, the fashioner of the design of everything brought to life birth-goddesses (?). Enki reached out his arm over them and turned his attention to them. And after Enki, the fashioner of designs by himself, had pondered the matter, he said to his mother Namma: My mother, the creature you planned will really come into existence. Impose on him the work of carrying baskets. You should knead clay from the top of the abzu; the birth-goddesses (?) will nip off the clay and you shall bring the form into existence. Let Ninmaḫ act as your assistant; and let Ninimma, Šu-zi-ana, Ninmada, Ninbarag, Ninmug, ……] and Ninguna stand by as you give birth. My mother, after you have decreed his fate, let Ninma impose on him the work of carrying baskets." 

5 lines fragmentary …… she placed it [the LuLu] on grass and purified the birth.

Enki …… brought joy to their heart. He set a feast for his mother Namma and for Ninma. All the princely birth-goddesses (?) …… ate delicate reed (?) and bread. An, Enlil, and Lord Nudimmud roasted holy kids. All the senior gods praised him: O lord of wide understanding, who is as wise as you? Enki, the great lord, who can equal your actions? Like a corporeal father, you are the one who has the Me of deciding destinies, in fact you are the Me.

Enki and Ninma drank beer, their hearts became elated, and then Ninma said to Enki: Man's body can be either good or bad and whether I make a fate good or bad depends on my will."

Enki answered Ninma: I will counterbalance whatever fate -- good or bad -- you happen to decide. Ninma took clay from the top of the abzu in her hand and she fashioned from it first a man who could not bend his outstretched weak hands. Enki looked at the man who cannot bend his outstretched weak hands, and decreed his fate: he appointed him as a servant of the king.

Second, she fashioned one who turned back (?) the light, a man with constantly opened eyes (?). Enki looked at the one who turned back (?) the light, the man with constantly opened eyes (?), and decreed his fate allotting to it the musical arts, making him as the chief …… in the king's presence.

{Third, she fashioned one with both feet broken, one with paralysed feet. Enki looked at the one with both feet broken, the one with paralysed feet and …… him for the work of …… and the silversmith and …….} {(1 ms. has instead:) She fashioned one, a third one, born as an idiot. Enki looked at this one, the one born as an idiot, and decreed his fate: he appointed him as a servant of the king.}

Fourth, she fashioned one who could not hold back his urine. Enki looked at the one who could not hold back his urine and bathed him in enchanted water and drove out the namtar demon from his body.

Fifth, she fashioned a woman who could not give birth. Enki looked at the woman who could not give birth, {and decreed her fate: he made (?) her belong to the queen's household.} {(1 ms. has instead:) …… as a weaver, fashioned her to belong to the queen's household.}

Sixth, she fashioned one with neither penis nor vagina on its body. Enki looked at the one with neither penis nor vagina on its body and gave it the name 'Nibru eunuch (?)', and decreed as its fate to stand before the king.

[Last] {Ninma threw the pinched-off clay from her hand on the ground and a great silence fell}{(1 ms. has instead:) Enki threw all (?) the clay to the ground and was greatly ……}. The great lord Enki said to Ninma: I have decreed the fates of your creatures and given them their daily bread. Come, now I will fashion somebody for you, and you must decree the fate of the newborn one!"

Enki devised a shape with head, …… and mouth in its middle, and said to Ninmaḫ: Pour ejaculated semen into a woman's womb, and the woman will give birth to the semen of her womb. Ninma stood by for the newborn ……. and the woman brought forth …… in the midst ……. In return (?), this was Umul [Lumu]: its head was afflicted, its place of …… was afflicted, its eyes were afflicted, its neck was afflicted. It could hardly breathe, its ribs were shaky, its lungs were afflicted, its heart was afflicted, its bowels were afflicted. With its hand and its lolling head it could not not put bread into its mouth; its spine and head were dislocated. The weak hips and the shaky feet could not carry (?) it on the field […] Enki fashioned it in this way.

Enki said to Ninma: For your creatures I have decreed a fate, I have given them their daily bread. Now, you should decree a fate for my creature, give him his daily bread too.Ninma looked at Umul [Lumu] and turned to him. She went nearer to Umul [Lumu] asked him questions but he could not speak. She offered him bread to eat but he could not reach out for it. He could not lie on ……, he could not ……. Standing up he could not sit down, could not lie down, he could not …… a house, he could not eat bread. Ninma answered Enki: The man you have fashioned is neither alive nor dead. He cannot support himself (?)."

Enki answered Ninma: I decreed a fate for the first man with the weak hands, I gave him bread. I decreed a fate for the man who turned back (?) the light, I gave him bread. I decreed a fate for the man with broken, paralysed feet, I gave him bread. I decreed a fate for the man who could not hold back his urine, I gave him bread. I decreed a fate for the woman who could not give birth, I gave her bread. I decreed the fate for the one with neither penis nor vagina on its body, I gave it bread."

[End Quote] (Enki and Inanna/Ninmah, Creation of man/Lu, Electronic corpus of Sumerian literature, Faculty of Oriental studies, University of Oxford, 2006.)  (http ://etcsl.orinst.ox.ac.uk/edition2/etcsllemma.php?sortbylemma=lemma&letter.)

The great Assyrian poem, an epic series of legends, which narrates the story of the Creation of the world and man, was termed by the Assyrians and Babylonians Enuma elish, When upon the height, translated from the two opening words of the text. The poem consists of some nine hundred and ninety-four lines, and is divided into seven sections, each of which was then inscribed upon a separate Tablet. The Tablets were numbered by the Assyrian scribes, and the separate sections of the poem written upon them do not vary, very much in content or length. The shortest Tablet contains one hundred and thirty-eight lines, and the longest one hundred and forty-six, the average length of a Tablet being about one hundred and forty-two lines. The poem embodies the beliefs of the Babylonians and Assyrians concerning the origin of the universe, This particular series of tablets are from the discovery at Nineveh, emerging from the dust of the Library of Ashurbanipal ~689 B.C.:

When upon the height, Tablet IV. 1-8 p. 86. p87. (The 7 Tablets of Creation Tablet IV)

1. When Marduk heard the word of the gods,

2. His heart prompted him and he devised [a cunning plan].

3. He opened his mouth and unto Ea [he spake],

4. [That which] he had conceived in his heart he imparted [unto him]:

5. "My blood will I take and bone will I [fashion],

6. "I will make man that man may ... [...].

7. I will create man who shall inhabit [the earth],

Tablet IV. 8-17 p. 88 p. 89

8. "That the service of the gods may be established, and that [their] shrines [may be built].

9. "But I will alter the ways of the gods, and I will change [their paths];

10. Together shall they be oppressed, and unto evil shall [they ...].

11. And Ea answered him and spake the word:

12. "[...] the [...] of the gods I have [changed]

13. [...] ... and one ... [...]

14. [...shall be de]stroyed and men will I [...]

15. [...] and the gods [...]

16. [...] ... and they [...]

17. [...] ... and the gods [...]"

(And the footnotes by Leonard W. King, with clarification upon his translation: 89:1 ... literally the line reads Let the service of the gods be established, and as for them let [their] shrines be built. It is interesting to note the reason that is here implied for the creation of mankind, i.e., that the gods may have worshipers. There is clearly a reference to this in l. 29 of the Seventh Tablet, where, after referring to Marduk's mercy upon the gods, the text goes on ... For their forgiveness did he create mankind.

89:2 It seems preferable to assign to the Piel of [kabâtu] its usual meaning to oppress, rather than to render the passage as Together shall they be honoured. The sense seems to be that Marduk, by the creation of man, will establish the worship of the gods, but at the same time will punish the gods for their complaints. It is possible that in his speech that follows Ea