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Inanna and the Descent to the Underworld
During a feast at Eridu, Enki gives Inanna the divine powers called the me, which she carries towards Uruk despite his attempt to recover them. She reaches Uruk with the powers, transferring their possession from Enki to herself without any stated bargain or condition. Inanna and Enki: The Taking of the Me Inanna travelled to Eridu and came before Enki. She entered the feast that Enki held there. While the feast continued, Enki gave her the divine powers called the me. The me belonged to the divine order. Inanna received them during the feast. No bargain or condition accompanied the gift. Enki did not keep the me with him after he gave them to her. Inanna gathered the me and carried them away from Eridu. She travelled towards Uruk and intended to bring the powers into her possession there. Enki did not accept their removal. He tried to recover the me from Inanna while she travelled. The attempt did not stop her journey. Inanna continued towards Uruk and carried the me with her. She reached Uruk with the divine powers, and Enki failed to take them back. The me therefore passed from Enki at Eridu to Inanna at Uruk. Inanna remained in possession of them, and the powers came under her control in Uruk. Source note: Primary text: the ancient sources. Corpus check: Babylonian Creation Myths. Inanna and An: The Claiming of Eanna Inanna challenged An over possession of Eanna. The challenge had no stated setting. Inanna gave no recorded speech, and An gave no answer. No action followed between the challenge and its result. The dispute was not settled through a stated agreement, force, judgement, or other act. Inanna secured Eanna and its authority for herself and Uruk. No later event followed. An, also called Anu, was the father of the gods and the sky god. He was the upper heavens and the firmament, not the air that moved over the earth. One Sumerian genealogy made him the first-born of the primeval sea. Each city had its own protecting deity, and that deity’s house stood within the city walls. These wider traditions did not add an action, speech, or settlement to Inanna’s challenge. In one telling of Anu’s succession, Alala ruled in heaven for nine years before his son Anu deposed him. Anu was later succeeded by Kumarbi. In another telling, Babylonian divine arrangements included Anu being bound by Marduk. These were separate struggles over divine succession, not events in Inanna’s dispute. The story ended with Inanna holding Eanna and its authority for herself and Uruk. Inanna and An: The Claiming of Eanna. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: THE EPIC OF GILGAMESH : an English version with an introduction. Inanna’s Descent to the Underworld Inanna descended to the Underworld, the Land of No Return, to visit her sister Ereshkigal. Before she left, she instructed her vizier, Ninshubar, to perform mourning rites if she did not return within three days. She also ordered him to ask the high gods to intervene on her behalf. At the gates, Ereshkigal sent word that Inanna could enter only if she removed her clothes. Inanna followed this instruction at each stage of her passage. The demand was a trick, and it left her naked and vulnerable. When she reached Ereshkigal, the queen of the Underworld ordered her sister killed. Inanna’s body remained in the Underworld, and reproduction ceased across the earth. Ninshubar sought help, and the god Ea, also called Enki, intervened. Ea hastily created two beings whose sole purpose was to rescue Inanna. They entered Ereshkigal’s realm and deceived her into releasing Inanna’s body. They then used the food and drink of divine immortality to restore Inanna to life. Reproduction immediately resumed across the earth. Inanna could not leave the Underworld permanently without finding a substitute to remain there in her place. Guarded by some of Ereshkigal’s demons, she returned to the surface and searched for a replacement. She chose her mate, Tammuz, the Sumerian Dumuzi. Tammuz’s sister, Geshtinanna, tried to rescue him, but she failed. The major parties later reached an agreement that Tammuz and Geshtinanna would alternate residence in the dark depths of the Underworld. Source note: Primary text: the ancient sources. Corpus check: Babylonian mythology.
El Greco's Toledo: A City Under Storm
El Greco created View of Toledo as an interpretive study of his adopted home under dark, storm-filled skies. Rather than recording exact geography, the painting rearranges key architectural monuments against a dramatic sky, producing the artist's only pure landscape painting. Cartography and Emblematic Representation El Greco painted two surviving landscapes of his adopted Spanish home. The later canvas, titled View and Plan of Toledo, was produced between 1608 and 1614 and hangs in the Museo de El Greco. That work documents the urban environment in cartographic terms, providing an accurate layout that is emblematic in intention. In contrast, the earlier canvas titled View of Toledo, housed in the Metropolitan Museum of Art in New York, offers an interpretative portrayal rather than a strict documentary record of the city's actual appearance. In View of Toledo, the artist presented the urban skyline from a northern vantage point situated above the Tagus River. A completely accurate view from this specific position would have omitted the cathedral entirely. El Greco altered local geography by transposing the cathedral to the left side of the dominant Alcazar palace. By rearranging these primary landmarks, the painter assembled the city's notable monuments into a single image that captures both past and present civic grandeur. This selective arrangement of characteristic features belongs to a tradition of emblematic city views. An identical panorama of Toledo appears in the background of El Greco's Saint Joseph and the Christ Child, painted in 1599 for the Capilla de San Jose. This repetition suggests that the composition for View of Toledo was conceived in connection with that commission. The inclusion of the town across his art acknowledges how much his work relied upon the inspiration of his home environment. Terrain Manipulation and Sky Composition Toward the end of his career, El Greco executed View of Toledo as the sole example of pure landscape painting in his entire oeuvre. From a low standpoint, the viewer's gaze moves up the hill toward the city centre, dominated by the Alcazar and the cathedral. The composition establishes a dynamic movement running from bottom to top and from the foreground into the background. A distinct diagonal joins this movement. This line starts at the left edge of the canvas, crosses the Roman bridge of Alcantara spanning the Tajo valley, follows along the city wall, and ascends toward the cathedral spire. The way the painter disposed these land masses is similar to his method of grouping figures in The Resurrection. This arrangement creates tension between the flat silhouettes on the picture plane and the implicit three-dimensional space. El Greco unconcerned himself with representational detail, blurring the transitions between trees and distant mountains. This reduction of detail causes individual monuments to stand out sharply in a ghostly light. Above the city, thunderclouds as black as night gather over the cathedral and the fortress, representing the sacred and secular centres of Toledo. Clouds and solid buildings are interwoven across the broad sky, reflecting the abstract style of his late period. El Greco - View of Toledo - Google Art Project. Public domain; source: Wikimedia Commons. Palette Techniques and Italian Influences The painting relies on a depiction of the sky achieved through distinct colour contrasts. Dark clouds above contrast with the glowing green hills situated below. El Greco used a palette dominated by cold greens, leaden blues, and red-earth ground covered with a lattice of silver and green tones. His technical method involved applying light colours over dark underpainting, prioritising colour over rigid adherence to natural forms. His handling of colour assimilated ideas from the Italian Renaissance and late Mannerism. Before moving to Spain in 1576, El Greco worked in Rome, where his rejection of Michelangelo's techniques and unconventional approach had attracted enmity. He briefly stayed in Madrid before settling permanently in Toledo, the religious capital of Spain. His palette recalls the colour choices of Titian, while his physical distortions derive from the stylistic methods of Tintoretto. In several paintings, El Greco blended form and space so that skies appear just as solid and dominant as physical objects and figures. By renouncing standard descriptive details, his late works feature broadly treated drapery and blurred contours. Figures twist like flames, and apocalyptic skies represent divine forces. This expressive handling of tone pulls the composition together, distinguishing his landscape work from the prevailing artistic conventions of sixteenth-century Europe. The City in Sacred and Allegorical Narrative Toledo served as the backdrop for major religious and mythological compositions throughout El Greco's career. In Laocoon, an allegorical horse trots in the middle distance toward a city spread out beneath a glowering, doom-laden sky. Although the narrative depicts the ancient mythological fall of Troy, the setting is explicitly Toledo. Painting this drama of transgressing mortals during the Counter-Reformation signalled the orthodoxy of his religious convictions within contemporary Spain. The artist also introduced storm-like light effects into purely sacred subjects. In his treatment of The Holy Family with St Anne for the Hospital de San Juan Bautista, executed roughly ten years earlier, he used a bright palette. A later version of the same subject is strikingly darker in colour, featuring light effects suggestive of a storm. The young John the Baptist points heavenward, turning the domestic grouping into a vision of the future Passion of Christ. In that darker canvas, five figures gather closely together while maintaining complicated spatial relationships. St Anne bends over the infant Jesus lying in his mother's lap, recalling traditional Pieta imagery. Joseph looks on from behind, complementary to St Anne. By avoiding direct eye contact between the figures, El Greco evoked an unreal, dream-like atmosphere. His modelling of the children features blurred outlines, marking a transition away from the portrayal of idealized nature. Historical Context and Modern Reception Landscape paintings were rare in Spanish art during the Renaissance and Baroque periods. The Council of Trent instituted a ban against pure landscape painting, making View of Toledo the first major Spanish landscape canvas of its era. The symbolism of the canvas echoes the religious mysticism that infused Toledo, when Platonist philosophy, ancient Neo-Platonism, the liturgy, and the writings of the Church fathers were widely studied. El Greco gained major public commissions in Toledo, beginning with an altar painting for the cathedral in 1577. Although he was esteemed as a sculptor and portraitist alongside his large religious canvases, he left no real followers. His methods failed to fit into any dominant stylistic school of his era, leaving his work isolated immediately following his death. His individual style remained unique in art history until later generations reassessed his output. In the modern era, painters such as Goya and Picasso revived interest in El Greco's art. When artists associated with Expressionism and Surrealism encountered View of Toledo, they greeted the canvas as a revelation. The cataclysmic quality of the sky, the tension between two-dimensional silhouettes and three-dimensional space, and the free handling of colour provided these twentieth-century movements with a historical precursor for abstract and expressive visual strategies.
Isis and the Secret Name of Ra
Isis tricked Seth into judging that a dead father’s property should pass to his son, then revealed that the case represented Osiris, Horus, and Seth. The divine tribunal was forced to consider whether Horus should inherit Osiris’s authority. Isis Secures Horus's Kingship Isis bribed Anty, the ferryman of the gods, to carry her to the Middle Island, where the divine tribunal had moved. The account appears in Papyrus Chester Beatty I, which sets out the dispute between Horus and Seth. Set had excluded Isis from the court. She changed herself into a beautiful young woman, and Set approached her secretly. She told him that her husband, a shepherd, had died and left her with a young son who cared for his father’s cattle. A stranger had then threatened to beat the boy, take the cattle, and drive him away. Isis asked Set whether he would help the son against the stranger. Set agreed that the father’s property should pass to his son, and that the stranger should not take it. Isis then revealed that the story concerned Set himself. Osiris was the dead father, Horus was the son, and Set was the stranger who had seized what belonged to another. Set had judged the same case that divided him from Horus. The gods therefore had to consider whether Horus should inherit Osiris’s authority. Source note: Primary text: the ancient sources. Corpus check: Egyptian Mythology. Isis Obtains the Secret Name of Ra Isis gathered saliva that had fallen from the ageing Ra and mixed it with clay. The episode is preserved in the Turin Magical Papyrus, in a spell concerning the secret name of Ra. Using her magic, Isis made a serpent and gave it life. She hid it beside the path that Ra followed on his daily journey through the Two Lands. When Ra passed by, the serpent bit him and disappeared. Its fire entered his body. Ra cried out, and the gods who travelled with him came to his aid. He could not cure the wound because the serpent was a creature he had not made. His children could not help him either. They could only mourn his suffering. Ra told Isis that a serpent had attacked him. His body was hotter than fire and colder than water. He trembled, sweated, and lost his sight. Isis approached him as if she were concerned and said that her spells could overcome the poison. She asked him to tell her his name, claiming that anyone who spoke their own name would live. Ra recited his creative deeds and his public names. He said that he was Khepera in the morning, Ra at noon, and Temu in the evening. Isis knew that these were not the hidden name she sought. As the poison grew worse, Ra disclosed the secret name. Isis used it in her magic, drove out the venom, and healed him. The name gave her power over the sun god. Isis Obtains the Secret Name of Ra. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: LEGENDS OF THE GODS; Egyptian Mythology. Isis Hides Horus from Seth After ten months of pregnancy, Isis gave birth to Horus in the papyrus marshes of Chemmis. The magical accounts of his childhood are preserved in sources such as the Metternich Stela. Seth had murdered Osiris, so Isis hid the infant from him and raised him to avenge his father. This child was called Horus the Child, or Horus, son of Isis, to distinguish him from Horus the Elder. Isis was sometimes forced to leave him while she searched for food. On one such occasion, she returned to find Horus too weak and ill to suckle. She mourned and said that her family were either in another realm or hostile to her. The marsh-dwellers shared her sorrow but could not help. A local wise woman then arrived, consoled Isis, and offered guidance. The magical accounts usually describe Horus as suffering from poison after the bite of an earth-dwelling snake. Seth is generally treated as the instigator, since sending a dangerous animal against an enemy was a recognised Egyptian curse. Isis called on Nut, her mother, and Geb, her father, who controlled the earth snakes. In other versions, she challenged the creator sun god to heal the innocent child. The creator sent one of his manifestations or attendant deities. Other gods protected Horus whenever Isis had to be absent, and the marsh inhabitants could take their place in literary spells. Through hiding, magic, and this protection, Isis kept Horus alive in Chemmis. He grew there as Horus the Child and later confronted Seth. Source note: Primary text: the ancient sources. Corpus check: Handbook of Egyptian Mythology.





