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blackopals-world · 6 months

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Examination

FemMarine Biologist!Yuu x Azul Ashengrotto

Learning about the human body is necessary for Azul's research but he needs more info on the feminine body.

Warnings: Smut, body worship, fingering, intercourse and light sub/dom dynamics. Breeding kink

(This is too fucking long!)

If you asked Yuu why she was here she couldn't give you a confident answer. She had never done anything like this she swore.

Besides this was innocent research. She understood that very well. However she had never been on the receiving end.

"I've read that male and female humans differ in many ways." Azul had said.

"Yes, sexual dimorphism is expressed differently in land mammals. But I don't know enough about the specifics of that, i don't study mammals." She responded.

"But you have a female body." He placed a hand on his chin in thought.

Yuu can't remember when she agreed to this but she had none the least. Azul even had her sign a consent form.

Now she was sitting on Azul's bed dressed in only her underwear, waiting for him to come back.

Suddenly the door opened and Yuu held back a yelp as she was startled.

"Sorry, about that. I needed to make sure that we won't be interpreted." Azul said but he didn't really pay any attention to Yuu as he placed his hat on the hat stand and placed his scarf on the coat rack along with his overcoat.

Yuu watched patiently but nervously. Azul moved with purpose and wasted no time taking care of his guest.

Dressed only in a white dress shirt and slacks Azul leaned over the shaking girl.

"Do you remember our agreement?" He asked as a playful smile graced his lips.

"You get to study me and I get permission to study Octavinelle mer students." She said.

"Good girl." He hadn't said it yet but the exam had already begun has his eyes racked across her form. "Now hold still."

Azul pulled off his white gloves before taking hold of Yuu face.

Soft plump cheeks cushioned his fingers. Pretty doe eyes stared up at him. And sweet rose petal-like lips practically begged him to taste.

"I see. Female humans naturally attract their mates with their lips. Perhaps that is why they use makeup, to enhance their appeal. Very clever." Azul said.

He lightly pressed his thumb against Yuu's bottom lip. Soft, almost silky with an almost shine.

Reflexively Yuu tried to lick her lips only to find Azul's finger between her lips. Azul felt the soft wet appendage lap against his finger, unintentionally seductive.

She blushed but was this really the time time to consider indecency at this point? She tried to relax as Azul pulled away.

He had proven his hypothesis was correct and filed that information away for later.

The exam continued as Azul ran his hands down Yuu's shoulders and arms. He paused at her neck, squeezing gently, and watched as she gasped and her chest jumped only for a moment.

Yuu let out a small whine and Azul paused and waited for her to calm down before placing a comforting kiss on her cheek and continuing.

He placed his hand on either side of her waist. The natural dip in her torso made a perfect place for his hands.

Azul found himself enraptured by the feeling of the skin against his own. It was different from a mers, not scaly or slick with membrane. It was smooth, dry, soft, delicate, and so warm. Warmer than his own. He felt like his hands alone weren't enough to truly feel.

Yuu noticed the lost expression on Azul's face. And realized that Azul had probably never seen a belly bottom and assumed that's what had given him pause.

"It's okay, it doesn't hurt. It's just the first wound you get when you're born. It's a mammal thing." She said pulling Azul closer until until the side of his face was pressed against her belly in an instinctive comforting gesture. Like how her mother would when she was pregnant and Yuu was scared of touching her belly. Though right now there was no baby in there.

Azul hadn't even really noticed the strange divot he knew what it was even if it was foreign to him. His brain was too busy short-circuiting as he felt the expanse of warm flesh against his skin.

It felt divine.

Any sea creature from the deep knew the cold abyss. When Azul who lived near the coastal shelf knew warmer waters but the waters were cool all the same.

This warmth that radiated off Yuu was so soothing he wanted to bury himself there and never leave. The flowery scent with a hint of sea salt that permeated Yuu's skin was only a welcoming addition.

Before he realized he had begun nuzzling against Yuu's bare stomach, his lips grazing her skin.

Yuu giggled as Azul tickled her before-

"Mmn, Azul...your glasses." She whined.

Azul's glasses were digging into her skin. Pinching unpleasantly but also cold from the glass pressing against the usually unexposed skin.

Azul snapped out of his trance, his face blushed a purplish color.

"Right, my apologies." He said pulling away "We should focus."

"We? What we? You started this." Yuu huffing internally missing the warmth that surrounded her waist.

She didn't have time to ponder that further as a hand cupped under her breast. Azul gently squeezed Yuu's clothed chest. The satin bra was unassuming and not something Yuu would call sexy at all. If this was supposed to be a sexual encounter or at the very least she had more time to plan she'd put on something more lacy. Not that she had something like that, when would she have time to buy something like that?

Yuu was lost in thought but Azul was losing patience for Yuu to return. He not so gently just pulled the bra's hem up and watched as Yuu's breast bounced as they fell from their cloth prison.

"They are bigger than I thought. Something about things in small packages." Azul thought to himself.

Yuu had snapped out of it as she blushed and wrapped her arms around her chest.

"You should warn me. You know human girls don't just show their boobs to just any guy like that." She pouted.

Azul gave her an unamused glare with a raised eyebrow.

"I'm quite aware of something so basic. However how am I supposed to study you if you hide? Besides you agreed to show me." He chided.

Still he wasn't a monster. He let her relax and mentally prepare.

She slowly pulled her arms away and moved to take of her bra. Then she placed the garment aside, feeling exposed.

Azul was curious about this portion of biology. Mammals produced milk from these things. From what he heard they are deemed more attractive the larger they are. (Don't listen to him flat is justice! Every size is best size!) It must be evolutionary, as the bigger they are the more milk is produced which would be better for offspring. Yuu's were a decent size.

Nothing compared to those idiol characters Idia was obsessed with though.

Azul measured by placing his hand over one breast and noticed how it filled his hand, even spilling over. It seemed his hands weren't big enough.

(Don't ask me what a normal breast size is. I have size E and back pain.)

Azul gave the breast an experimental squeeze and watched how it molded to his grasp. It was so soft and squishy.

But there was no milk. He had assumed that it would just come out with a bit of pressure.

"Perhaps it only comes out when a child drinks from them. It would be a pain if it dripped out so the body must reserve as much as possible this way." Azul assumed very wrongly.

Like any man, he was curious about the taste.

Without hesitation, he latched onto one of Yuu's breast and sucked.

Yuu yelped in surprise before stifling a moan. Her brain forgot to she could move as she froze in place.

Azul however couldn't taste anything as he used his tongue to lap at her nipple to encourage the nonexistent milk to come out.

He found that he liked the feeling of toying with the nub and feeling Yuu jolt under his touch.

Still, he wondered why it wasn't coming out. Disappointed Azul reluctantly unlatched.

"Where's the milk?" He asked, you'd almost think he was an innocent kitten if you didn't know better.

Yuu on the other hand felt flustered and flabbergasted. She couldn't even control her volume.

'What milk?!" She yelled genuinely concerned.

After a brief explanation Yuu realized that mer people weren't educated on stuff like this. Which makes sense, they don't have milk glands.

"Mammals don't produce milk unless they are pregnant or have given birth. It drys up after they stop feeding. It's hormones that causes it to start." Yuu explains.

"So no milk?" Azul was more disappointed than he thought he would be.

"Not necessarily, it can still happen with repeated stimulus to the chest or hormonal changes." Yuu said.

Yuu suddenly felt nervous from the glint in Azul's eyes. He really wasn't letting this go. Did he plan to use her as a deluxe dairy cow or something?

Unfortunately, Yuu wasn't getting any respite anytime soon as Azul began toying with Yuu panties. His curiosity was enough to kill 100 cats.

Seeing as his goofy antics from earlier had successfully disarmed Yuu she surrendered her undergarments to the Kraken.

Only to realize suddenly she was bare and Azul was still very much dressed.

It didn't matter either way as Azul spread her legs to get a good look. He examined the shape of Yuu's body. The hips were wide unlike a male body, he knew for a fact that it was because that was where children come from. He had heard the phrase once "child bearing hips". This was probably what they meant.

Considering everything he had heard about what human males considered attractive he could say with certainty that Yuu was indeed a high-value woman. Flawless even.

What human wouldn't want her?

That thought however made his gut twist.

Regardless he just wanted to study her.

He refocused on examining what he believed was the vaginal slit. He used his finger to spread it and felt Yuu squirm under his touch. It was very pink and wet, even light touches coated his fingers.

Yuu whimpered as Azul poked and prodded especially when his fingers brushed her clit.

"It's so wet. Why?" Azul asked, he had likened it to the slime-like mucus that merpeople produce to protect their skin but this was different.

'I-Its umm. I don't know what to call it. There isn't a good name. It's just a lubricant women make when they anticipate intercourse. It's not something we control, it just happens." Yuu covered their eyes in embarrassment.

"Wouldn't it be annoying to be this wet all the time though, being a land dweller and all? It's running down your legs now." Although he said this he continued to rub his thumb against Yuu's clit enjoying her squirm and writhe.

"I-ahh just ma-make more mmn than normal I guess. Yuu tried to adjust to escape Azul's curious hands.

Azul on the other hand didn't like this. He was having fun now and maybe the twins were rubbing off on him. It would be boring if he stopped now and he was learning so much. Like how to make her feel good.

Azul placed both his hands on the underside of Yuu's thighs and not so gently pushed forward causing her to fall backwards onto the bed.

Yuu shuttered, feeling more exposed but didn't dislike it. She had been worried not about Azul accidentally hurting her but about what he thought of her. It's only natural. Revealing your body to someone else is like parading yourself to be judged. What if he didn't like what he saw? Surely his beauty standards are different from what he is familiar with.

Female octopuses are bigger than males for one thing and she wasn't nearly as tall as Azul in his human form let alone his colossal mer form. She didn't have a colorful tail or the ethereal beauty of a coastal mermaid or the strength and cunning of a deep sea mermaid. She was just human. A clumsy, small, scatterbrained hu-.

"It looks like an oyster," Azul said interrupting her train of thought again.

Yuu resisted the urge to kick him in the head.

"Choose your next words carefully." Yuu warned him.

Not that she didn't like oysters. She liked mollusks. They were marvelous creatures. But the white-grey colors of oysters were not something she wanted to associate with her not-so-private anymore area.

"If it's not like one then why is it hiding a pearl," Azul asked pulling back the clitoral hood to reveal the sensitive bundle of nerves. "Explain what it is then. You shake whenever I touch it."

"It's my clit." Yuu was probably more embarrassed than ever before. " It made up of nerve endings so it's sensitive. It feels really good when you touch it."

It would be easier to explain if Azul could keep his hands off for even a second as he stroked and teased her clit. Especially when she finished explaining. Immediately he began applying more pressure and watched Yuu whimper and moan.

Yuu writhed and wanted to beg Azul to slow down but it felt so good her mind was going blank. Her back arched against the sheets as Azul only sped up.

"Azul! Please. I going to cum! Please!" Yuu cried.

"Do it. I want to see." Azul said completely unaffected, as though he was telling her to do a small task.

It was like electricity running through her body. Her throat felt tight. And her mind felt like it was full of cotton. As she came down her body felt fragile as muscles in her body twitched.

It felt amazing but at the same time, she felt defenseless.

Azul must have found it in his heart to go easy on her and comfort the poor thing as he pulled her up to lean on his shoulder.

"Good girl." He repeated over and over as he stroked her head.

After some time Yuu had come down and got her bearings. Thinking however was too taxing. If that wasn't the case she might have objected to Azul going for round two, however small that chance was.

This time the octopus was curious about else. The hole down there.

Honestly, the entire species is too smart for their own good if it means they point their none existent noses into everything.

Azul wasn't dense enough not to know the basics of intercourse. He just didn't get the whole baby thing.

Mers lay eggs. Though most end up duds at least one hatches. In recent generations, most families have had a nursery to store an egg or two to make certain they hatch.

All of that seemed normal. But human baby birth seemed impossible.

Such a large mass and such a little opening? Without dying?

"Do children really come from here?" Azul asked out loud, his fingers exploring Yuu's drenched pussy further.

"Were else?" Yuu mumbled absent-mindedly trying to ignore Azul's probing and bury her head in his shoulder .

Azul responded by pushing another finger inside causing Yuu to groan.

Azul hadn't thought about his own reactions so far. Of course he was turned on. That's only the natural response to exploring another body. He didn't put meaning to that so he had no trouble not acting on it.

But then he added Yuu to the equation it was just a body. It was now Yuu's body he was touching, Yuu's voice he was hearing, and Yuu's eyes looking at him. And that was exciting.

Her body responded to his touch beautifully. It was begging for him clearly by how wet she was. She said that her body anticipates intercourse so who was he to ignore that call.

Azul pulled back taking a good look at Yuu's face. Reddish cheeks, unfocused eyes and a pair of tempting lips ready to be taken. And for the first time, he took them.

Yuu protested but only for a moment in surprise before melting in Azul grasp. Only letting out a defeated moan.

When they pulled away Azul shifted to sitting at the head of the beg and pulled Yuu to join him.

The silent agreement between them about what would happen next was clear. Though both weren't bold enough to say it out loud.

When Azul felt his member slide against her wetness he could feel just how hot it was. The urge to bury himself deep in that warmth returned. To sink as deep as possible and never come out like finding a cave with a warm current flowing through it and wanting to make it your own.

When he finally sank into that blissful warmth he could barely control himself. It was so tight, wrapping around him like a silk glove.

Yuu's arms wrapped around him. Caressing his face before pulling him to a kiss. Her legs around his hips pulling him deeper.

Azul would say later that he conducted himself with dignity and was a composed gentle lover but he was not nearly experienced enough to do that. No, he was a selfish creature at heart and like any selfish being, he took.

His mind was clouded as he roughly took her. Every thrust was firm and deep. He could only think about Yuu. Her beautiful body molded against his own as she cried his name.

"Azul, please more. So good." She said in fragmented sentences as she held on for dear life.

That's right. He was good.

And she was his. She chose this. Chose him.

Then those emotions from earlier reared their ugly head. His Yuu, his beautiful Yuu could end up falling prey to another. She so easily fell into his hands what's stopping someone else from tricking her into their bed?

She was incredibly smart. An expert in marine research. A dedicated scientist. But she was naive and easily fooled.

His poor Yuu.

He couldn't let that happen. He couldn't let anyone have her. He had to claim her.

Azul had a vice-like grip on those full hips as he began hammering inside. His brain taken with only the base desire.

To breed.

To claim.

To make her his and only his.

Full and ready to take him at any time.

His mind was lost in a sea of daydreams where she was heavy with their child.

"You'll be a wonderful mother." He whispered in her ear telling her exactly what his intentions were.

Yuu whimpered in response. She couldn't even speak but she clung harder grinding her hips harder against Azul. Safe to say she liked the idea.

Azul could feel himself on the edge as he fully buried himself and as his climax took him he used every thrust to make sure not a drop was wasted.

Yuu had already came her body sensitive and exhausted.

They basked in the afterglow. Curiosity sated and something else lingering in its place.

Azul realized that he might have done something really stupid just now.

Yuu was glad that today was a safe day and that they were on the pill. Not that she'd tell Azul that. That was leverage after all.

Azul didn't know this but Yuu was naive but she wasn't stupid. Having Azul play baby daddy for a few months has benefits.

He wasn't going anywhere.

#marine biologist!yuu #azul smut #twst smut #twisted wonderland #twisted wonderland x reader #azul x reader #twisted wonderland azul x reader #azul ashengrotto x reader #twst azul ashengrotto #azul ashengrotto #twst azul #twisted wonderland azul

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spilledkaleidoscope · 22 days

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Activation Energy and Executive Dysfunction

A bunch of people (with executive dysfunction I assume) reacted a little disheartened to how I described the phenomenon.

The gist is that I used activation energy, a concept from chemistry, as a model for how executive dysfunction can keep you from doing things. Activation energy is the minimal energy that has to be available for any chemical reaction to occur and that amount is specific to every reaction.

Executive Dysfunction to me means, that this activation energy is always high, even for tasks other people experience as spontaneous reaction (yes the amount of ae and spontaneity of a reaction are not connected necessarily but bear with me here). A good example is showering or feeding yourself or sometimes getting up from the couch.

The tricky thing here is that the energy put into trying to reach activation energy is still *expended*, so while it might seem like nothing happens, you still get drained, making it harder to reach activation energy levels.

So what can we do?

In synthesis, if your activation energy is too high you basically can do two things: you either add a catalyst, or you find a different way to get to your result altogether.

The latter can be choosing a simpler recipe to feed yourself, graze on random items without making a meal until you are full or ordering food for example.

This is not always possible, but it *is* worth thinking about. An example from my life would be that I open my mail outside at the trash bins and immediately discard what I don't need because otherwise, I have paperstuff flying around my appartment that I don't get rid of.

"Weird" is not something that should factor in here. Make it functional and helpful.

The catalyst is my favourite solution however, and I can give you some tips here that you can *immediately* use. I won't know if they work for you, but they do for me (sometimes! be kind to yourself).

CATALYSTS AGAINST EXECUTIVE DYSFUNCTION

Have your tasks broken down: when you have energy, make sure that the thing on your to do list is something you can *actually* physically immediately do. Don't write "make reservation", but "call restaurant" along with the number. Not "clean kitchen" but "move dishes to sink" etc

Doorway Effect: The Doorway effect describes that silly thing that, when we cross a boundary, we sometimes feel like we've been soft reset ("what was I going to do?"). A hypothesis for why this happens can be that it helps our brain create separate contexts which then aids memory creation. What it can do for you is that it is an easy way to change context, which then frees you up to start something new more easily. Try it! Physically go through a doorway or open a different window on the computer, sometimes that is enough.

Costuming: Similar to the Doorway Effect, we are changing context in a low effort way here. Concentrate on putting on your shoes instead of taking out the trash or put on some rubber gloves if you plan on cleaning. Might be enough. Sometimes putting on mascara is enough for me to go "oh I am out of couch potato mode now"

Move! Put yourself where you need to be to tackle your task. That can already help.

Pressure: This can be done by setting a timer that will go off soon. Challenge yourself to get up and go before it rings - might stress you into inaction sometimes, but it can be helpful. I love visual timers for this as it helps with my time blindness

Prepare! If you are in a state of flow and have energy to spare *use it*. This includes breaking down your task as already described but also preparing your space - this can be a cleaned up desk or a caddy with cleaning supplies in a prominent spot.

And my absolute favorite: Throw a dice. When it is really bad, one thing I can always do is throw a dice (via an app, typing "d20" into the search bar or physically having one on me - which I usually do now). I tell myself that if I "make the roll" I get up and do it and if I don't, I try again in 20 minutes. This changes context easily, removes responsibility from me and makes the whole thing playful. I usually go with a d20 and tell myself to get going with a result over 10. If I have a particularly bad day I might need 15+ to do something. Just try it.

In short, what we are trying to do is

minimize friction by frontloading as much thinking and preparing as we can

make a context change as easy and small as possible

And remember: the goal is never to Always Be Doing Something.

#ADHD talk

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beemovieerotica · 30 days

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transphobes & conservatives throw around the "80% of trans children desist" statistic, and it comes from the average of a few quantitative studies that did produce those numbers

and they're relying on people to not have the knowledge to actually dig into these things, analyze the statistics, and question the methodologies in a scientific way

if you're curious at all how to debate these claims when people bring it up, i've summarized a meta-review below:

the biggest, most glaring issue of these studies is sample size and participant selection -- Baer Karrington, MD opened up these papers and found that one of the 4 studies (yes, the 80% number comes from the average of 4 studies, as of 2022) had identified nearly 300 eligible participants and then selected 132 of them, and we don't know why.

it's normal to screen out participants for psych & medical studies for any number of reasons, but you have to be completely transparent about why you're excluding them - and the researchers never told us. we can't know if you deliberately or subconsciously chose people who would confirm your hypothesis, which calls into question the data you collected.

another study was unable to contact 24 of the original participants out of 77, and then automatically classified the uncontactable participants as desisters. this isn't good science. i'm hesitant to even call it science.

the third study didn't list how many participants were included, but the assumption is that it was 10 people.

the fourth study had 25.

and across all of this research into desistance, including dozens of non-quantitative studies, case studies, and interviews, the researchers give us different definitions of desistance

(wouldn't the most important part of a cohesive argument against childhood gender affirming care be a mutually understood definition of desistance)

included under the definitions of desisters are:

adults who decide to stop HRT for any reason. this includes children who underwent the puberty of their choice and then ceased medical intervention in adulthood, without ascertaining if the reason was that they were satisfied with their body post-treatment, or if they had or intended to de-transition back to a body reflecting their birth sex

people who may have initially begun as binary transgender but settled on a non-binary or gender expansive identity. one former trans woman is identified in the research as now going by they/them and ceased HRT, and the studies do not reach a consensus on whether non-binary identities are included in the transgender non-desisting category, or if it is considered desistance

children for whom medical transitioning is stopped at any point - with obvious difficulties around determining whether was initiated by parents or truly the child's wishes

people who never received medical intervention and no longer experience gender dysphoria in adulthood, regardless of whether they have socially transitioned, changed their name, or engaged in non-medical affirmations of identity

children who decide not to medically transition. yes, that's it. they have desisted by virtue of not seeking medical intervention for the way that they conceive of their identity

and the issue with qualitative studies is that doctors are specifically reporting on people who have come to them seeking their help, and while their stories are important, and desistance does happen, you cannot draw actionable statistics from a self-selecting pool of people

the bottom line is that we have a double digit number of subjects across four questionable quantitative studies that gives us the repeatedly quoted 80%, and this is supposed to predict how several million children around the world will operate - and that's not how science works

#trans rights #lgbt rights #lgbtqia

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transmutationisms · 4 months

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from a non-academic, i find parts of comphet to be useful (heterosexuality becomes compulsory when you’re raised in a heterosexual society) but the foundations . suck. what do we do with theories like this, that have touched on a truth but also carry a lot of garbage? can we separate the truth from the founder?

i have to be slightly pedantic and say that i don't think rich's essay is an example of this phenomenon. my central issue with her formulation is its bioessentialist assumptions about human sex and therefore also sexuality. if i say "capitalism includes economic mechanisms that enforce heterosexual behaviour and exclude other possibilities", then what i mean by "heterosexual" is plainly not the same as what rich means—and for this reason i would seldom formulate the statement this way, without clarifying that i am talking about the enforcement of heterosexuality as a part of the creation and defence of sex/gender categories themselves. so rich and i do not actually agree on the very fundamental premises of this paper! rich was not the first or only person to point out that economic mechanisms as well as resultant social norms enforce heterosexual pairings; i actually don't even think the essay does a very clear job of interrogating the relationship between labour, economy, and the creation of sex/gender; she means something different and essentialist to what i mean by sex and sexuality; and i think her proposed responses to the phenomenon she identifies as 'compulsory heterosexuality' are uninteresting because they mainly propose psychological answers to a problem arising from conditions of political economy. so, in regards to this specific paper, i am actually totally comfortable just saying that it's not a useful formulation, and i don't feel a need to rescue elements of it.

in general, i do know what you're talking about, and i think there's a false dichotomy here: as though we must either discard an idea entirely if it has elements we dislike, or we accept it on the condition that we can plausibly claim these elements and their author are irrelevant. these are not comprehensive options. instead, i would posit that every theory, hypothesis, or idea is laden with context, including values held and assumptions made by their progenitors. the point is not to find a mythical 'objective' truth unburdened by human bias or mistakes; this is impossible. instead, i think we need to take seriously the elements of an idea that we object to. why are they there? what sorts of assumptions or arguments motivate them, and are those actually separable from whatever we like in the idea? if so, can we be clear about which aspects of the theory are still useful or applicable, and where it is that the objectionable elements arise? and if we can identify these points, then what might we propose instead? this is all much more useful, imo, than either waiting for a perfect morally unimpeachable theory or trying to 'accept' a theory without grappling with its origins (political, social, intellectual).

a recent example that you might find interesting as a kind of case study is j lorand matory's book the fetish revisited, which argues that the 'fetish' concept in freud's and marx's work drew from their respective understandings of afro-atlantic gods. in other words, when marx said capitalists "fetishise" commodities or freud spoke about sexual "fetishism", they were each claiming that viewing an object as agentive, meaning-laden in itself (ie, devoid of the context of human meaning-making as a social and political activity) was comparable to 'primitive' and delusory religious practices.

matory's point here isn't that we should reject marx's entire contribution to political economy because he was racist, nor is it that we can somehow accept parts of what marx said by just excising any racist bits. rather, matory asks us to grapple seriously with the role that marx's anthropologically inflected racism plays in his ideas, and what limitations it imposes on them. why is it that marx could identify the commodity as being discursively abstracted and 'fetishised', but did not apply this understanding to other ideas and objects in a consistent way? and how is his understanding of this process of 'fetishisation' shaped by his beliefs about afro-atlantic peoples, and their 'intelligence' or civilisational achievements in comparison to northwestern europeans'? by this critique matory is able to nuance the fetish concept, and to argue that marx's formulation of it was both reductive and inconsistently applied (analogously to how freud viewed only some sexuality as 'fetishistic'). it is true in some sense that capital and the commodity are reified and abstracted in a manner comparable to the creation of a metaphysical entity, but what we get from matory is both a better, more nuanced understanding of this process of meaning-making (incl. a challenge to the racist idea of afro-atlantic gods as simply a result of inferior intelligence or cultural development), and the critical point that if this is fetishism, then we must understand a lot more human discourse and activity as hinging on fetishisation.

the answer of what we do with the shitty or poorly formulated parts of a theory won't always be the same, obviously; this is a dialogue we probably need to have (and then have again) every time we evaluate an idea or theory. but i hope this gives you some jumping-off points to consider, and an idea of what it might look like to grapple with ideas as things inherently shaped by people—and our biases and assumptions and failings—without assuming that means we can or should just discard them any time those failings show through. the point is not to waste time trying to find something objective, but to understand the subjective in its context and with its strengths and limitations, and then to decide from there what use we can or should make of it.

#marx #adrienne rich

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pastanest · 5 months

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Spencer Reid x she/her!reader

A/N: this just might be the steamiest thing I’ve written since I was a 14 year old on wattpad doing god’s work. anyway, merry christmas sluts x

warnings: suggestive but not outright smut, use of petnames, soft!dom Spencer

Orbit

Prison can have longterm effects on a person, regardless of the duration of time spent behind bars. If you were to ask Spencer Reid what aspect of him was impacted most greatly by his sentence, he would tell you it was his brain; more specifically, his ability to think. Now, he finds himself taking 60 minutes to make deductions that would have taken him 60 seconds. Time spent locked in a cage has left his mind feeling like it never left; his skull no longer feels metaphorically big enough for him to organize his thoughts, separate them for long enough to distinguish them. The incredibly open mind that Spencer has always had is most often a jumbled, frustrating mess, which only exacerbates the frustration already found there. That is, until you enter a room.

He hasn’t said it to you explicitly, but if anyone asked, Spencer would be unable to deny your innate ability to help him. It’s almost poetic, the way he views you, like you’re the moon to his planet of thoughts; you calm his tides simply by being in his orbit. By existing in his space, you soothe his mind enough to just think, and he’s incapable of ever taking that for granted.

While he can’t spell that out to you without risking mortification over your natural assistance to him with a brain function that should come naturally to him, you are a qualified profiler who has come to understand - in your own way - that Spencer just needs to be around you, sometimes. And he acknowledges that you have an understanding of this, of course. So, when there’s a knock at your hotel room door at 2am, and you scramble out of bed, throwing on an oversized t-shirt and running to the door to find him standing on your doorstep, the surprise that flashes across both of your faces is not something Spencer had predicted.

You are surprised because you can’t help wondering if your thoughts inadvertently summoned Spencer to your doorstep, still wearing his button-up shirt, tie and suit pants that you’d seen him in when working the case together today. On the other hand, Spencer is surprised to find you standing before him wearing nothing more than an oversized t-shirt, from what he can see, alongside the visible signs of you appearing to be…flustered? Your chest rises and falls with heavy pants, your cheeks are flushed, and your pupils are dilated in a way that perhaps only Spencer would notice, but he most definitely notices.

“Spencer! Wh- Come in!” You stumble over your own words, stepping aside to grant him passage into your hotel room.

He strides past you, a firm frown etched on his face. He had thoughts he needed to organize, hence his untimely arrival, but now you have presented him with an entirely new enigma that is his personal mission to crack.

Spencer takes a seat on an armchair in the corner of your hotel room, while you sit on the edge of the bed, notably turned almost completely away from him while you fight to regain some composure; a futile effort, because Spencer has already ruled out exercise (determining you wouldn’t be exercising at this hour or in this room), stress (because he’d have picked up on an irregularity when working alongside you at some point today), and a medical issue (much to your own present demise, you default to him for any questions regarding your health because you trust his expertise) as probable causes, which leads him to a particularly interesting conclusion, in two seconds flat.

“Is everything…okay?” You manage to ask him, and it’s as though you added that shy inflection to your voice just to tick another box on the list in Spencer’s mind, confirming his previous hypothesis without ever intending to.

“Yes, I just needed to think.” What he previously thought he needed to think about is entirely irrelevant now, but he digresses. “Are you…okay?” Spencer returns your question with the same wording, but without the shyness you so graciously included. He’s still making deductions, because he can’t risk acting on his current conclusion until he knows it to be true beyond reasonable doubt.

“Me? Oh, yeah! I’m fine!” You laugh lightly.

Overcompensating, Spencer makes a mental note, ticking another box on the list found in his mind.

A silence settles between you, one that he enforces with purpose. From where he sits in the corner of the room, he watches you like you’re the most fascinating study in human history. Which, he would argue, you are. The way you squirm, aware of Spencer’s gaze on you despite not even looking at him, has him fighting a smirk. There’s a shared awareness in the silence, an acknowledgement of the fact that you and your…chosen activities, are completely exposed to him in this moment, and he’s letting you simmer in that reality for a moment, allowing you time to adjust to that.

The next words Spencer speaks are very carefully chosen, and in that, they knock the air from your lungs.

“What were you thinking about?” The subtext is so clear he could have left the guise of a question out entirely, but there’s an air of respect in that he elects to ignore the access he has to completely embarrassing you. His voice is too quiet for anyone in the next rooms to overhear, so his respectfully tame phrasing is for your benefit, alone, but the answer he’s searching for is clear.

You swallow, hard.

There is no use in lying, not to a man currently counting the microseconds between every breath you take to accurately profile your body’s responses to this interrogation.

“You.”

And never before has Doctor Spencer Reid had a single word eradicate all 187 of his IQ points. It’s as though he can feel them stacking themselves back up in his brain in a frantic, trembling mess. Obviously, that was the answer he had hoped for, but to actually hear you say it goes far beyond any ability he has to accurately predict his own response, particularly when you spoke with a submissive tone that was not possible for him to miss.

5.7 seconds later, when Spencer has regained control over his motor functions, he clears his throat, grateful that you aren’t looking at him to have seen him lose his own composure momentarily.

“Is this the first time you’ve thought of me outside of a professional capacity?” And the award for least seductive means of phrasing an otherwise very hot question goes to…

In Spencer’s defense, it is much easier for him to speak so formally and from a more analytical standpoint. If he lets his emotions take hold now, he may miss a piece of information from you that could be crucial to maximizing this opportunity for you both.

“No.” You answer, your voice more timid now, barely above a whisper.

In your defense, you wouldn’t even regard it as thinking of Spencer ‘outside of a professional capacity’, because you have a running hypothesis that he’d be a professional in that area of life, too.

Still, Spencer hears the anxiety building in your words - or lack thereof - and what they confess to him. The last thing he wants is to overwhelm you. At least, not like this.

Rising from the armchair he’d been occupying, he takes the few strides necessary to stand in front of you, towering over you while you remain sitting on the edge of the bed, your head hanging in shame.

“How many times?” Spencer’s voice is also quieter now, softer, but it’s far from timid. He’s being gentle with you, but his question is a demand for an answer.

You shrug without meeting his gaze, and Spencer raises an eyebrow down at you.

“Words, baby.”

And those two words are enough to make your breath catch in your throat.

“I-I don’t know, haven’t kept count.” You stammer, heart spluttering in your chest.

“Let me do the math for you, then.” Spencer muses, tucking his hands into his pockets as he observes you with a soft smile and darkened eyes. “When was the first time?”

You gulp.

“Do I have to ask for your words again?” That’s a warning.

“N-No, I’m just trying to think.” You try to defend yourself, your face feeling hot.

“You don’t need to do any thinking right now, baby, that’s my job.” Spencer soothes you. “Was it during your first week with the BAU?” He questions softly.

“…Yes.”

And that ignites Spencer’s synapses.

“From your first day, we were sent on a case that we worked tirelessly on. The first night was spent on the jet, second night you were so exhausted you slept on a couch in the office while I carried on working, third night I had to wake you in your hotel room at 3am due to a development on the case and I could tell you were in REM sleep by then, so you wouldn’t have had time that night, either. That means it was either the fourth night after we met, in your hotel room, or the fifth night after we arrived back home. Do you remember which?” Spencer asks gently, this time crouching down to be eye-level with you, looking at you with what you can only describe as puppy-dog eyes.

“…In the hotel.” You admit bashfully, meeting Spencer’s gaze for just long enough to see a flicker of his resolve crumbling.

You couldn’t even wait until you got back home? Bad girl. But he’ll keep such a notion to himself, for now.

“That’s good, thank you for telling me,” He praises instead, tucking your hair behind your ears from where he crouches in front of you, while you remain seated on the edge of the bed. “And since then, would you say it’s been once a week, or more?”

Your eyebrows furrow at this question, and Spencer is quick to amend it.

“Do those choices for answers not suit you, sweet girl?” He coo’s, watching you fall into a submissive headspace like it’s second nature for you.

“No…Once a week, but not just…one time.” You struggle to say, your voice sounding small, but you’re melting into the sensation of Spencer’s fingertips dancing over your cheek.

“I see,” He muses, trying his best not to reveal the fact that his brain is short circuiting over that information. See? Imagine if he’d rushed into this and missed out on hearing you admit that! He’d have rather been shot. Again.

“How many times is it usually?” This question has piqued Spencer’s interest more than he cares to admit, but he conceals that well.

“…Three.” You breathe.

“And how many times tonight?” His own voice is a whisper now, his fingertips trailing down your neck.

“Two,” You begin to say, and Spencer’s mind is already sounding like a casino with every machine hitting a jackpot in unison, before you add. “…and a half.”

It takes Spencer a solid second, and a second of being solid, to process that.

“I interrupted you?” There’s a huskiness to his voice that was not there before, and when you nod, he clears his throat. “Oh, I’m sorry, baby. Can I make it up to you?” And while he stands back up to his full height to lean over you, you instinctively fall back against the bed in what appears to be a practiced mating dance between you, despite it being the very first time.

“Can I?” It’s only when Spencer repeats his question that you realize you are yet to respond. In your defense, you had forgotten your own name because of the hazel in his eyes.

“Yes.” No sooner has the breathy word passed your lips, than his lips descended on the side of your neck.

Spencer’s stubble maps a trail down your throat, gently scratching at the skin while his lips leave tingling kisses in his wake. But if you think Spencer Reid’s mind has stopped working just yet, you are sorely mistaken.

“You said usually around three, implying that as your minimum,” His voice is deeper than you’ve ever heard it, his lips nipping at the shell of your ear. “-so that’s a minimum of three orgasms a week for the twenty weeks since we met, that’s a total of 60, but we should leave room for anomalies, so let’s round that up to 70, just to be as accurate as possible.” Spencer murmurs. “Is it always me you think of?” He’s incapable of masking the hope found in his own voice.

You nod frantically.

“Words, baby.” This time, that reminder is punctuated by a soft bite to your neck.

“Y-Yes, you, always you, every time.” You shudder. And who can blame you, when you’ve always known him to be capable of this?

“So I’m responsible for around 70 of your orgasms, without ever having touched you.” Spencer almost can’t believe it, but he can hear how smug he is in his own ears.

One of his hands presses into the sheets beside your head, holding himself up, but his other hand squeezes at your waist through the fabric of your oversized shirt, and he groans into the crook of your neck in approval.

“So soft.” He praises, wanting nothing more than to worship at the altar that is you.

Spencer’s fingertips trace the hem of your oversized shirt, the warm skin of your thighs tempting him beyond his previous ability to comprehend.

“May I?” He requests, ever the gentleman.

“Please.” You answer with the best synonym for ‘yes’ in this context that Spencer could have hoped for.

And he doesn’t hesitate. Long fingers slowly raise the hem of your shirt, bringing it up until it’s just above your belly button, and he lays his palm flat against your stomach, the skin fluttering under his touch. While his lips continue to lavish your neck, collarbone and ear, his free hand descends to the band of your panties, but doesn’t slip beneath it. A whine passes your lips when his hand continues its path south, and you feel him smirk against your neck, until his own breathing shudders.

“Oh, baby…” He groans, having never been more thrilled to feel a soaked piece of fabric in his life. “Look at you, look at the mess you’ve made of yourself. Poor little love.” Spencer coo’s.

But when you shake your head, he halts his movements completely.

“What is it, baby? You want to stop? That’s okay.” He immediately falls into a softness intended to comfort you, not wanting you to feel even remotely uncomfortable or upset. His kisses move to your cheek, each one an act of devotion. “It’s okay. Being in a submissive headspace can be incredibly overwhelming at times, and you can always tell me if it does. We don’t ever have to do anything that you don’t want to do, sweet girl. In fact-“

It’s only when you turn your head to meet Spencer’s lips with your own, that you manage to stop his ramble and his entire train of thought.

“It’s not that.” You’re quick to reassure him, not wanting him to overthink about having breached your boundaries.

“Then…what?” Spencer asks, looking into your eyes with the most sincere concern.

“I just wanted to correct you, because I didn’t make a mess of myself. You made a mess of me.” You smile up at him, and the sweetness with which you say something so sinful is enough to make Spencer’s heart drop right out of his chest.

In all his years, he has never understood the sensation of blood rushing away from his brain, more than he does right now.

His gaze softens with both relief and arousal, a sigh passing his lips that evolves into a light chuckle, before his lips fall to yours again, meeting you in a heated kiss. And when Spencer’s hand continues its previous path, he feels your thighs part, and a growl of some description rumbles in his throat.

“That’s my girl.”

That possessive title causes a delighted shudder to rock through you, which Spencer makes a prominent mental note of.

“70’s the number to beat.” He whispers in your ear seductively, and your jaw falls open.

“In one night?!” It’s more of a squeak than a question, but it makes Spencer laugh into the crook of your neck as his lips descend it.

“As much as I’d love to ruin your body for anyone other than me, I think that just might ruin you entirely, which isn’t my aim. But…” He bites at your neck. “I can promise you, you’re getting more than three.”

From where you lie, you can feel something pressing against your thigh that tells you it’s going to be a very, very long night.

#spencer reid #spencer reid x reader #spencer reid imagine #criminal minds #x reader #criminal minds x reader #criminal minds imagine #imagine #imagines #fanfic #fanfiction #headcannon #headcannons

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zhongrin · 2 years

Text

— "a forest ranger’s guide on how to read a 🦊 fennec fox’s mood" by [name]

◇ characters ◇ tighnari

◇ tags ◇ pure fluff

◇ a/n ◇ who gave him the right to be this cute and sassy i wanted to make an actual journal entry with like cute stickers and pictures and stuff but i have 0 artistic talent so yeah that's not happening

𝑚𝑎𝑠𝑡𝑒𝑟𝑙𝑖𝑠𝑡 ⬙ 𝑡𝑎𝑔𝑙𝑖𝑠𝑡

𝐟𝐨𝐱 𝐨𝐛𝐬𝐞𝐫𝐯𝐚𝐭𝐢𝐨𝐧 𝐣𝐨𝐮𝐫𝐧𝐚𝐥 #𝟏

✦ 𝑠𝑝𝑒𝑐𝑖𝑚𝑒𝑛 —

fennex fox hybrid | 𝑣𝑢𝑙𝑝𝑒𝑧 𝑧𝑒𝑟𝑑𝑎

✦ 𝑑𝑖𝑒𝑡𝑠 —

‘shrooms, fruits, meats, leaves?? (saw him eat some this one time?? for research??)

✦ 𝑙𝑖𝑘𝑒𝑠 —

leaf and flower bookmarks, shade from the sun, mushrooms (not the poisonous ones though), tail grooming (maybe?? saw a special brush on his room one time - need to prove hypothesis)

✦ 𝑑𝑖𝑠𝑙𝑖𝑘𝑒𝑠 —

idiots (special note: read more on avidya forest survival guide + resources on sumeru jungle plantations), loud noises, heavy spices, perfumes

✦ 𝑒𝑎𝑟𝑠 —

standing tall, loose; relaxed.

standing tall, tense; alert - most likely there’s danger nearby. survey the area closely.

a twitch and a freeze and a slow swivel; alertness, observation - the fox hears something and is trying to deduce what he heard.

drooping, continuous swivel; embarrassment? anxiousness? to observe more. cute

a few continuous flicks; itchy ears - most likely he can’t scratch them at the moment. help to scratch his ears. usually will be rewarded by headpats :D

flat against head; refer to 𝑡𝑎𝑖𝑙 section.

✦ 𝑡𝑎𝑖𝑙 —

upright, loose; relaxed. !!!do not pull!!!

upright, tall and unmoving; alert, aggression - best prepare for a fight.

upright, with ears flat against head; curious - fox is interested in object. will sometimes ignore his surroundings. take care to watch over him and any possible dangers around.

moving about, with ears flat against head; needy - little fox wants scratches and pats, so scratches and pats he shall get <3

swaying softly, sideways; happy, content - note to self: to add fox’s subject of interest to ‘likes’ whenever this happens

swaying softly, up and down; excited - fox does this when he sees squirrels, fellow fox in the wild, or a new unidentified plant

“master, if we don't go soon- oh! i-i’m sorry,” collei squeaks when her violet eyes find your sleeping form hunched over on your desk, which is covered in countless papers, your arms acting as your pillow and your lips slightly open.

undoubtedly, you had been working on something and fallen asleep somewhen last night. as your soft snore fills the now-silent room, her teacher, who had been standing beside you right by your desk and motioned her to quieten down, smiles and closes the book in his hand with a soft thump.

“i’ll be there in ten minutes,” tighnari says, his tone gentle and the young ranger knows whenever her teacher takes that tone, it must concern you.

she nods wordlessly and leaves the two of you, giggling into her palms as a cloud of pink blush dust her cheeks.

back in your shared room, the fox hybrid sighs when his eyes fixes on the uncomfortable position you’re in. his arms, trained from wielding his signature bow and climbing sumeru’s terrain, wrap carefully around you, taking care to not jostle you too much as he moves your peacefully snoozing form over to your bed. after he safely tucks you in, he glances towards the desk, or more specifically, the journal that had taken his interest.

…. well, he still has at least five minutes to spare.

𝐟𝐨𝐱 𝐨𝐛𝐬𝐞𝐫𝐯𝐚𝐭𝐢𝐨𝐧 𝐣𝐨𝐮𝐫𝐧𝐚𝐥 #𝟏

✦ 𝑠𝑝𝑒𝑐𝑖𝑚𝑒𝑛 —

fennex fox hybrid | 𝑣𝑢𝑙𝑝𝑒𝑧 𝑧𝑒𝑟𝑑𝑎

✦ 𝑑𝑖𝑒𝑡𝑠 —

‘shrooms, fruits, meats, leaves?? (saw him eat some this one time?? for research?? 𝗂 𝖽𝗈 𝗅𝗂𝗄𝖾 𝗁𝗈𝗐 𝗍𝗁𝖾𝗒 𝗍𝖺𝗌𝗍𝖾)

✦ 𝑙𝑖𝑘𝑒𝑠 —

leaf and flower bookmarks, shade from the sun, mushrooms (not the poisonous ones though), tail grooming (maybe?? saw a special brush on his room one time - need to prove hypothesis 𝗐𝗁𝖺𝗍 𝗄𝗂𝗇𝖽 𝗈𝖿 𝖿𝖺𝗄𝖾-𝖺𝗌𝗌 𝗁𝗒𝖻𝗋𝗂𝖽 𝗐𝗈𝗎𝗅𝖽𝗇'𝗍 𝗅𝗂𝗄𝖾 𝗍𝗁𝖾𝗂𝗋 𝗍𝖺𝗂𝗅 𝗀𝗋𝗈𝗈𝗆𝖾𝖽??), [𝗇𝖺𝗆𝖾]

✦ 𝑑𝑖𝑠𝑙𝑖𝑘𝑒𝑠 —

idiots (special note: read more on avidya forest survival guide + resources on sumeru jungle plantations + "𝖺𝗏𝗂𝖽𝗒𝖺 𝖿𝗈𝗋𝖾𝗌𝗍 𝖿𝖺𝗎𝗇𝖺 𝗀𝗎𝗂𝖽𝖾" + "𝗍𝗁𝖾 𝗐𝖾𝖺𝗍𝗁𝖾𝗋𝗂𝗇𝗀 𝗅𝗈𝗀𝗌 𝗏𝗈𝗅.1 - 𝗏𝗈𝗅.47") (𝗒𝗈𝗎'𝗋𝖾 𝖺 𝖽𝗎𝗆𝖻𝖺𝗌𝗌 𝖻𝗎𝗍 𝗒𝗈𝗎'𝗋𝖾 𝗇𝗈𝗍 𝗂𝗇 𝗍𝗁𝗂𝗌 𝖼𝖺𝗍𝖾𝗀𝗈𝗋𝗒), loud noises, heavy spices, perfumes

✦ 𝑒𝑎𝑟𝑠 —

standing tall, loose; relaxed.

standing tall, tense; alert - most likely there’s danger nearby. survey the area closely.

a twitch and a freeze and a slow swivel; alertness, observation - the fox hears something and is trying to deduce what he heard.

drooping, continuous swivel; embarrassment? anxiousness? to observe more. cute 𝗂 𝖺𝗆 𝗇𝗈𝗍 𝖼𝗎𝗍𝖾.

a few continuous flicks; itchy ears - most likely he can’t scratch them at the moment. help to scratch his ears. usually will be rewarded by headpats :D 𝖺𝗇𝖽 𝗆𝖺𝗒𝖻𝖾 𝗄𝗂𝗌𝗌𝖾𝗌 𝗂𝖿 𝗒𝗈𝗎 𝖻𝖾𝗀

flat against head; refer to 𝑡𝑎𝑖𝑙 section.

✦ 𝑡𝑎𝑖𝑙 —

upright, loose; relaxed. !!!do not pull!!! 𝗇𝗈 𝗌𝗁𝗂𝗍 𝗌𝗁𝖾𝗋𝗅𝗈𝖼𝗄 (𝗂 𝗌𝗍𝗂𝗅𝗅 𝗁𝖺𝗏𝖾 𝖺 𝗀𝗋𝗎𝖽𝗀𝖾 𝖿𝗋𝗈𝗆 𝗐𝗁𝖾𝗇 𝗒𝗈𝗎 𝗍𝗋𝗂𝖾𝖽 𝗍𝗈 𝗉𝗎𝗅𝗅 𝗍𝗁𝖺𝗍 𝗌𝗍𝗎𝗇𝗍)

upright, tall and unmoving; alert, aggression - best prepare for a fight.

upright, with ears flat against head; curious - fox is interested in object. will sometimes ignore his surroundings. take care to watch over him and any possible dangers around.

moving about, with ears flat against head; needy 𝗇𝖾𝗀𝗅𝖾𝖼𝗍𝖾𝖽 - little fox wants scratches and pats, so scratches and pats he shall get <3

swaying softly, sideways; happy, content - note to self: to add fox’s subject of interest to ‘likes’ whenever this happens 𝗒𝗈𝗎'𝗋𝖾 𝖽𝖾𝗇𝗌𝖾𝗋 𝗍𝗁𝖺𝗇 𝖺 𝖻𝗋𝗂𝖼𝗄 𝗐𝖺𝗅𝗅

swaying softly, up and down; excited - fox does this when he sees squirrels, fellow fox in the wild, or a new unidentified plant

𝗏𝖾𝗋𝗒 𝖼𝗈𝗆𝗉𝗋𝖾𝗁𝖾𝗇𝗌𝗂𝗏𝖾 𝗋𝖾𝖼𝗈𝗋𝖽𝗌, 𝗁𝗈𝗐𝖾𝗏𝖾𝗋 𝗂𝗍'𝗌 𝗌𝗍𝗂𝗅𝗅 𝗏𝖾𝗋𝗒 𝗆𝗎𝖼𝗁 𝗅𝖺𝖼𝗄𝗂𝗇𝗀. 𝗂 𝗐𝗈𝗎𝗅𝖽 𝗌𝗎𝗀𝗀𝖾𝗌𝗍 𝗍𝗈 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖾 𝗒𝗈𝗎𝗋 𝗈𝖻𝗌𝖾𝗋𝗏𝖺𝗍𝗂𝗈𝗇𝗌 𝗐𝗂𝗍𝗁 𝗍𝗁𝖾 𝗌𝗎𝖻𝗃𝖾𝖼𝗍 𝖼𝗅𝗈𝗌𝖾𝗅𝗒.

ps. if you want to be removed/added from the taglist, just send an ask!

#genshin impact #genshin x reader #genshin impact x reader #tighnari #tighnari x reader #rin writes

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actual-changeling · 9 months

Text

See, but there's something about the first fight in episode 1 that just doesn't really. fit. It very much feels like we are missing information here.

I have been thinking about this show all day, as one does, but in particular why Crowley gets angry enough to shoot literal lightning at a nearby building. We have experienced him upset before, but never to that specific degree, and their disagreement over Gabriel just does not explain it for me.

My hypothesis: a big, important fight happened right before season 2 picks up that left Crowley feeling rejected and Aziraphale neglected.

The biggest clue is the snippet of conversation about myself vs. ourselves.

"I thought we had carved it out for ourselves"

He almost sounds offended when he says that, yet Crowley reacts with equal parts hurt and anger, like he is referencing something that we, the viewer, do not have any knowledge of.

"So did I"

However, Aziraphale seems to understand whatever Crowley is referring to and does not respond with anything in return. Yet whatever wound they just opened keeps bleeding, and when Aziraphale tells him, packaged nicely, to fuck off, Crowley seems more sad than upset to me.

The to go? is almost said softly and with an initial confusion that hides a LOT of unspoken pain. Plus the HAND MOTION? The gesturing between the two of them while saying "oh, so this is how you wanna do this?" - call me insane, but to me that very much sounds like "oh so this is how you want to break up?"

The funny part is, if Aziraphale had simply shut up after saying "I want you to help me take care of him", I can GUARANTEE YOU that Crowley would have begrudgingly agreed. But he doesn't. He keeps going and this is the first moment this season where he is genuinely and truly bitchy.

"But if you won't, you won't" with the demonstrative sit-down and turning away from him, eyes forward. It pokes at whatever wound is still open and bleeding between them. Aziraphale wants Crowley to jump over his shadow and come help him, ignoring his boundaries. Meanwhile Crowley feels fundamentally misunderstood and rejected and wants Aziraphale to SHOW that he cares about Crowley more than he cares about fucking Gabriel of all people.

That he cares about them more than about heaven.

And now we have finally reached Crowley's breaking-point. he is so deeply hurt by what Aziraphale just said and did, choosing heaven over them, that the pain turns into anger because he has no other way of expressing or feeling it in the first place.

You're on your own with this one.

That last look is filled with such disappointed heartbreak, he turns around simply to give Aziraphale a chance to ask him to stay, to apologize, something. Yet again, he does not. He doesn't even meet his gaze, he is looking away.

To me, he seems almost spiteful, like this entire argument is only superficially about Gabriel but about something entirely else deeper down.

Which - that's the point, isn't it?

Crowley comes back and apologizes because Aziraphale matters more to him than stupid arguments or choosing sides, keeping him safe is the only thing he cares about when it comes down to it. He swallows down his hurt and betrayal and does what Aziraphale wants: ignoring the entire argument and pretending nothing ever happened so they can continue like before.

Only that they can't. The entire season shows just how much they cannot go back to their arrangement, no matter how hard Crowley tries to mold himself to Aziraphale's will. Their final argument simply reflects all of that and more. The same wound that first one was about gets reopened very violently and they're bleeding all over each other with no way to stop it because they're too fucking stubborn to admit that it exists in the first place.

Aziraphale and Crowley can only fix their relationship when they acknowledge the reason the rift between them opened up. Until then, Crowley feels truly rejected and Aziraphale feels entirely neglected, and there is nothing anyone can do to make them confront that.

#alex talks good omens #good omens #ineffable husbands #crowley #aziraphale #good omens season 2 #good omens meta #aziracrow #crowly x aziraphale #go2 #literally there HAS to have been an argument between the seasons #something caused them to be like this in the first place #this didnt come out of nowhere and it wasn't completely slow either #there was a fight and they both know when they reference it but never actually talk about it #ineffable husbands more like ineffable IDIOTS

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yamayuandadu · 7 months

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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)

#mesopotamian mythology #sumerian mythology #mythology #bactrian mythology #sogdian mythology #sogdia #nanaya

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