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The middle dome of heaven was made of saggilmut stone and was the abode of the Igigi. [7] The highest and outermost dome of the heavens was made of luludānītu stone and was personified as An, the god of the sky. [8] [7] The celestial bodies were equated with specific deities.
Different tribes number the heaven differently, with as few as two and as many as fourteen levels. One of the more common versions divides heaven thus: Kiko-rangi, presided over by the gods Toumau; Waka-maru, the heaven of sunshine and rain; Nga-roto, the heaven of lakes where the god Maru rules; Hauora, where the spirits of newborn children ...
Tlaloc, god of thunder, rain and the earth. In this layer he pierces the "clouds' bellies" to make them rain. Ehecatl, god of the wind. In this layer he blows the clouds with his breath (breezes) to make them move. The Ehecatotontli, gods of the breezes. Mictlanpachecatl, god of the north wind. Cihuatecayotl, god of the west wind.
The ancient Mesopotamians believed that their deities lived in Heaven, [9] but that a god's statue was a physical embodiment of the god himself. [ 9 ] [ 10 ] As such, cult statues were given constant care and attention [ 11 ] [ 9 ] and a set of priests were assigned to tend to them. [ 12 ]
For the etymology of Tian, Schuessler links it with the Turkic and Mongolian word tengri 'sky', 'heaven', 'deity' or the Tibeto-Burman words taleŋ and tǎ-lyaŋ , both meaning 'sky' or 'God'. [12] He also suggests a likely connection between Tian, diān 巔 'summit, mountaintop', and diān 顛 'summit', 'top of the head', 'forehead', which ...
God rests with his creation. Julius Schnorr von Carolsfeld 1860. Religious cosmology is an explanation of the origin, evolution, and eventual fate of the universe from a religious perspective. This may include beliefs on origin in the form of a creation myth, subsequent evolution, current organizational form and nature, and eventual fate or ...
The world is viewed as a three storied structure, with the earth in the center, the heaven above, and the underworld beneath. Heaven is the abode of God and of celestial beings – the angels. The underworld is hell, the place of torment. Even the earth is more than the scene of natural, everyday events, of the trivial round and common task.
Based on these different traditions, Yaroslav Vassilkov postulated a proto-Indo-European wind deity which "was probably marked by ambivalence, and combined in itself both positive and negative characteristics". This god is hypothesized to have been linked to life and death through adding and taking breath from people. [206] [207]