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Although, the Cult of Nyarzir is described in the Ivory Tablets as a nomadic group that existed in Mesopotamia before the arrival of the Sumerians, the term nyarzir, can be defined in the Sumer-Akkadian language.
In the Sumerian Lexicon by John A. Halloran, we can find comparable meaning to the term nyarzir:
Ny is a modern spelling for ni. On page 13 of The Sumerian Lexicon defines ni as “self; body; one’s own.”
On page 19 of the Sumerian Lexicon, the term ar is defined as “praise, glory.” It can also be defined as a verb meaning “to shine; to blaze.”
John Forlong, in the Encyclopedia of Religions, defines zir as an Akkadian term meaning light.
Thus, the term Ny-ar-zir can be defined as one’s own glory of light, or self-to shine-light. It seems that this “glory of light” is the same radiance that is spoken of in the Oracle of Enheduanna:
“When the people of Uruk saw the radiance and stature of Sargon, they looked upon him as a creature of the gods. They looked upon Sargon with great respect, due to his salummatu.”
In the book entitled, Historia Religionum, by C. J. Bleeker and G. Widengren, we find the following on page 117:
“Furthermore it can be said in this connexion that the Akkadian texts several times speak of a vital and activating force (lamassu) inherent in man and possibly conceived of as divine…A. L. Oppenheim interprets the ilu of man (often translated as “personal (patron) god”) as “some kind of spiritual endowment which is difficult to define but may well allude to the divine element in man”; istaru as “his fate”; lamassu as “his individual characteristics” and sedu as “his vital clan”. In conclusion he mentions the conception melemmu also to be found in Sumerian texts (me-lam), roughly the “supernatural radiance” of gods and kings..”
It can be easily seen that the Cult of Nyarzir were those adepts who maintained this supernatural radiance that we call the Art of Ninzuwu today.