A speculation into the origin of this Semitic Bride Gathering Cult is, of course, just that, speculation. Nevertheless some things can be said with certainty.
To be sure, the most salient Cultural, Artistic or Religious expression of the Bride Gathering function of this cult is surely to be found in the Rising and Dying Gods that appear ubiquitously in the ancient world. These include the cults of Dumuzid, Osiris, Attis, Tammuz, Bacchus, Adonis and Jesus Christ. In every case, we find an Aryan Goddess paired with Jewish or proto-Jewish man as this study explicates. Here the intention of a proto-Jewish cult is made most clear.
Then, as now, this JEM was developed to open Aryan stocks toward Jews or proto-Jews. In Hollywood, and a Jewish dominated popular culture today, the cult appears in numerous manifestations, where, for example, the ethical Jew or “Jewish type” wins the heart of the most desired and vied for breeding stock. This study provides many examples.
Yet motifs in the JEM will point inexorably to one early manifestation that might reasonably be considered an origin. Naturally it lies at the origin of civilization itself. This is the cult of Dumuzid in Sumer. To be sure, Dumuzid is not the only proto-Jewish God appearing in the Mesopotamian pantheons nor is he necessarily the earliest. Yet he is, in a manner, the most definitive. Indeed, with him the Semitic Bride Gathering Cult is made especially explicit.
Indeed, during the Third Dynasty of Ur, Semitic kings practiced a sacred annual “marriage ritual.” There, in a kind of sexual theater, the king, playing the part of the mortal Dumuzid, would have sex with a priestess of Inanna/Ishtar who was, in turn, acting the part of the Aryan goddess. Here it is important to understand that Inanna is an Aryan Sky Goddess while the mortal Dumuzid a clearly Semitic or poto-Jewish being.
Indeed, according to the earliest cosmologies, Inanna is descended of the clear Aryan sky God Anu, with no mother indicated. Dumuzid, on the other hand, an equivalent of Tammuz and Adonis, is a clear Semitic or Proto-Jewish figure, as this study explicates. Hence Inanna/Ishtar becomes the original “Shiksa Goddess” if you will. Doubtlessly, in fact, this colloquial expression was developed as a quasi-esoteric acknowledgement of this general phenomenon.
These same Kings would then make their daughters resulting from these unions priestesses of the moon God Nanna/Sin in the city of Ur. Nanna/Sin, the son of the Semitic chieftain God Enlil and the Aryan Goddess Ninlil, was another proto-Jewish God, as this study will explicate.
Nanna/Sin’s chief sanctuary was in the Sumerian city state of Ur where he was tutelary deity. The name of Ur itself is derived from the name of Nanna. This is important to our discussion because we understand that according to the Hebrew Bible, Abraham, the first to enter into Covenant with the Jewish God, hailed from “Ur of the Chaldees” or Ur Kaśdim, אוּר כַּשְׂדִּים.
Here we find something remarkable and revealing in the Hebrew as well. The word Ur, אוּר/אור, used to describe a city we know derived from the name of a Moon God, means “light” in the Hebrew. This includes especially “daylight” along with “fire”, “lightning” and other forms of illumination generally including “happiness”, “light of life” and so forth. Hence it seems we find positive associations attached to the name of the Moon God or at least his primary seat in the city of Ur.
In the Biblical context it is also used to describe “Jehovah as Israel’s light.” We find this word, for example, in the famous expression “a light onto nations,” אור לגויים, appearing in the Book of Isaiah. What seems clear, from its origin, is that this “light onto nations [Gentiles]” is intended, esoterically, as a nocturnal light, whether moonlight, torchlight or “consuming fire.” Esoterically it might be understood as a desire to recreate the Moon Cult of Ur among the nations. Indeed, the concept of “light” in JEM and in the Biblical context, whether appearing in the Greek of the New Testament or otherwise, should always be considered with this understanding in mind.
In any case, it seems certain that Nanna, the chief God of Ur, and Dumuzid, were gods worshiped by “Abraham” or the proto-Jews that would become Jewry. This becomes especially clear after one studies the JEM. For instance, we cannot doubt that the word sin as it appears in English is a reference to this moon God via “Promethean Transmission.” Mount Sinai too is doubtlessly a reference to this cult. These points are explicated in this study.
One remarkable myth reveals how unnatural this union between “Dumuzid” and “Inanna” was. Indeed, it was a union that required a Religion. This is the story entitled “Inanna prefers the farmer.” To be sure, the figure of the farmer here is an Aryan archetype. Here he is contrasted with the Semitic archetype of the Shepherd in the form of Dumuzid. This contrast is doubtlessly the inspiration for the same contrast appearing between the Biblical figures of Cain and Abel or Esau and Jacob. With Cain and Esau we see Aryan farmers and with Esau and Jacob we see Jewish or proto-Jewish Shepherds, as this study explicates.
In “Inanna prefers the farmer” Dumuzid attempts to win Inanna from Enkimdu whom, of course, Inanna naturally prefers. This takes the form of an argument between Dumuzid and Enkimdu where the former aggressively agues his superiority, while the latter seeks to resolve the debate diplomatically. Predictably, Dumuzid indicates himself as materially more successful than the farmer.
Though the story survives incomplete, later stories where Inanna appears as the consort of Dumuzid, along with the sacred kingly mating ritual itself, indicate Dumuzid’s success. Enkimdu, on the other hand, becomes an obscure figure. Meaningfully Enkimdu proves overly good-natured. Indeed, in this simple tale, we see summed up the entirety of Semitic Religion and Art.
To wit, it is a means of conducting sexual competition with the menfolk of desired female stocks. It is an argument on the behalf of Semitic sexual and genetic continuance. Meaningfully, Inanna’s brother Utu, an equivalent of the later Aryan Apollo, will support Dumuzid’s bid for Inanna’s hand. Here he may be understood as representing a founding Aryan nobility.
Here we speculate that the Dumuzid cult, at least as it appeared in the form of “sacred marriages,” was eventually forced underground and required to sublimate. Who after all should be happy to provide his daughter to such a cult, whether its central figure was a king or otherwise? Even the Epic of Gilgamesh appears to suggest irritation with this cult, as this study explicates. Hence frequently this Semitic Bride Gathering Cult was forced, under another name, in another skin, to appear as its very opposite, to wit, a piety cult and even, in some cases, a cult of sexual decency.
It is by such guises that this cult has continually gained acceptance in Aryan civilizations with the intention of gaining its resources and, effectively, making its women “priestess of Inanna.” To be clear, the phrasing here is developed for the purposes of clarity and not to excite unnecessary drama around this fascinating anthropological and even biological development. After all, only these references to myth make this phenomenon crystal clear and, of course, clarity surpasses all other concerns.
Again, it is my contention that only in Greece and Rome did this cult meet meaningful if temporary opposition, at least in the all-important Religious, Artistic and Cultural realm. Here, meeting a group of especially hardheaded Aryans unwilling to readily part with what they had gained, it was forced to become ever more ingenious, ever more clever, ever more subtle, ever more charming, in some cases, ever more innocuous or flattering. The richness of Greco-Roman culture that contains both immeasurably profound examples of both JEM and AIM attest to this careful, protracted struggle.
In the case of Christianity, a genius if terrifying development, it was forced to become ever more “pious”, “realistic” and “credible.” Both Christianity and Judaism, in its present form, are evidence of the refining crucible of the Classical world. For example, whilst symbolism appearing in JEM has remained surprisingly intact since Sumer, it has also undergone a careful and intelligent refinement and enrichment. Nevertheless we shall understand the cult of Dumuzid as a synonym of Judaism and its offshoots, to wit, JEM. We shall also make this a fair, clarifying, substitute term for Judaism and JEM.
The Dying and Rising Gods of the ancient world likely trace their origin to Dumuzid in Sumer hence technically all are sublimated cults of Dumuzid. The innumerable shared symbols of these cults, many originating with Dumuzid, make this clear. Thus we speak of other Dying and Rising Gods, like Adonis and Bacchus, his influence should be assumed.
Nevertheless we shall on occasion refer to Christianity and Judaism as “sublimated Bacchus Cults.” This is not merely because the Bacchus cult is a more evolved and a species more closely related to, say, Christianity, if only in terms of symbolism and not sublimation, but for clarity. After all, the modern mind is more readily familiar with the reputation of the orgiastic Bacchus Cult. The Dumuzid cult though, as indicated, is no less “nefarious”, Semitic and foreign from our perspective. Rather, as a study, its directness, relative to subsequent more sublimated, derivative cults, is greatly clarifying. Again, the cult of Dumuzid is also an appropriate term for Jewry and JEM more broadly.
This name attests to the long and proud abidance of this Cult, a Cult of Masters for its duration, to be sure, if, indeed, Chthonic Masters. This sort of long abidance in mortal beings such as Dumuzid is to be honored. It has been a good run. Alas, for such cults, hiddenness and “mystery” is continuance. For purposes of clarity, however, this book shall refer to this cult as Jewry.
Next in the series: The Bride Gathering Cult Part III: Jews “The Greatest” of the Admixed types
A discussion with Roosh and Richard Spencer about the Bride Gathering Cult more generally:
 The earliest spelling of Nanna in Ur and Uruk is DLAK-32.NA (where NA is to be understood as a phonetic complement). The name of Ur, spelled LAK-32.UNUGKI=URIM2KI, is derived from the theonym. It means “the abode (UNUG) of Nanna (LAK-32)”.
 Isaiah 42:6, Isaiah 49:6,