Gobekli Tepe’s fox has a special role.


From https://www.bibliotecapleyades.net/arqueologia/gobekli_tepe08.htm

Göbekli Tepe - Who Built It, When, and Why? - A Preview to Genesis of the  Gods
Fig. 10. Leaping fox bas-relief on the inner face of Enclosure B’s Pillar 10 (Pic credit: Andrew Collins). Astronomically, this turning mechanism of the heavens is identified with the seven stars of the Plough constellation, also known as the Big Dipper, or Ursa Major, the great bear, which is forever seen to turn about the celestial pole. One of its stars, the tiny Alcor, which lies close to a larger star named Mizar, is identified with the cosmic trickster, and even bears the name Fox Star or Wolf Star in various ancient astronomies (see Fig. 12).It was seen as a visible reminder of the sky-wolf or sky-fox who constantly tries to attack and bring down the sky-pole holding up the heavens.The only way of countering the baleful influence of the trickster was through the actions of the shaman. It was their duty to enter the sky-world, where the sky-fox or sky-wolf roamed freely, and here either appease it, or outwit it in some manner.So to find similar evidence emerging from Göbekli Tepe of ritual activity involving the fox should not be ignored.Is it possible that its stone temples were utilized by shamans entering the sky-world, via the Milky Way’s Great Rift sky-portal, to ensure that the sky-fox, or indeed the sky-wolf (3D carvings of wolves have been found at Göbekli Tepe), did not bring destruction to the world?

eugenrau: ?? !! ?? !!

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23 – left- fox, Nergal, Ninurta, Anu, Enlil, & Nuska; right- Ningishzidda, Enlil, Ishara, Bau,

From The World of the Sumerian Mother Goddess An Interpretation of Her Myths Therese Rodin http://www.diva-portal.org/smash/get/diva2:735198/FULLTEXT01.pdf

4.13.2. The decreeing of destinies
When I discussed the concept “mother goddess” in the introductory chapter, I maintained that one of the tasks of the mother goddess was to decree fates at Enki because he is trying to usurp her role. However, other deities had the right to decree fates. If this is correct, one can suspect that Ninhursaga is angry at Enki because he is trying tu usurp her role. I shall use my method of investigating the constellation of ideas surrounding the concept of “decreeing destinies” to try to reach an understanding of Enki’s and Ninhursaga’s relations to this task. I will investigate who usually decrees destiny in the mythical world of the Mesopotamians. If this differs from case to case, I also have to discuss who is expected to decree on this occasion. In “Enki and Ninhuesaga” the word of decreeing destiny, nam—tar, occurs when the Anuna gods are the subjects of the verb. The object of the verb is not clear. Perhaps they decree the destiny that Enlil has promised the fox if it make Ninhursaga change her mind about the “death-sentence” on Enki. 4.14. The role of the fox 4.14.1. Contextualization of the fox
Although the part played by the fox in our myth is not a lengthy one, it is very important; it is the fox that succeds in apeasing Ninhursag so that she brings Enki back to life. …. The fox entering its lair could have been thought of as an ability to go to the netherworld, and this may be the explanation of why it was chosen by the mythographer for the role it has in “Enki and Ninhursag”. The reletaion to the netherworld is also found in several incantations where it is said of the lamented city that “Its lord … has gone to the netherworld. Its lady … has gone with him to the netherworld. The fox drags his tail there”. I suppose that the city is seen as abandoned and almost a parallel to the netherworld. The connection to the netherworld may also be seen in the above passage from “Ninurta’s exploits a šir-sud (?) to Ninurta”, where the cultic functionaries corresponding to the kurgarra and the galatura/the assinnu seem to be related to the cult of the dead. (To be noted though is that this reading is built upon a couple of restored signs; [ezen gidi]m”) In any case we already saw that they were related to the netherworld, and that suggests that the mistress of these creatures was also related to the realm of the dead. This assumption accords well with our findings on Ninhursaga; she is a mother goddess giving birth, but at the same time she is able to bring death. …..There is not only a similarity between the kurgarrû and assinnu and the fox, or Inana and the fox, but also between the fox and Enki. The cunning of the fox is according to Lambert “proverbial everywhere”, and cunning is an ability that is typical of Enki. That the fox resembles Enki is also seen when the fox is called “the wise one, the sorcerer” in the fable, which relates to Enki as magician. Further, just as kurgarra and galatura the assinnu, and perhaps also the fox travelled to the netherworld, Enki travels to the netherworld in “Gilgameš, Enkidu and the nether world”. A correspondence between the kurgarrû, the assinnu and Enki is that they all worked to heal people and thus tried to ward off death. This makes me believe that Enki is a deified shaman (the lord of the earth – en-ki) and originally had the same relation to the mistress of death and life as the kurgarrû, the assinnu and the fox. Regarding the fox, the same theme so many times referred to in this chapter is seen also in its role; at the same time as it is related to the netherworld it is also related to life, since it intervenes to bring Enki back to life.

https://en.wikipedia.org/wiki/Tablet_of_Destinies_(mythic_item) In Mesopotamian mythology, the Tablet of Destinies[1] (Sumerian: 𒁾𒉆𒋻𒊏 dub namtarra; was envisaged as a clay tablet inscribed with cuneiform writing, also impressed with cylinder seals, which, as a permanent legal document, conferred upon the god Enlil his supreme authority as ruler of the universe.

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Intrarea vulpii in bârlogul său ar fi putut fi gândita ca o abilitate de a merge în lumea inferioară și aceasta poate fi explicația de ce a fost aleasă de mitograf pentru rolul pe care îl are în Enki și Ninhursag. Relația cu lumea inferioară este găsita și în mai multe descântece unde se spune despre orașul  deplâns că „Domnul său … a plecat în lumea inferioară. Doamna sa … a mers cu el in lumea de dincolo. Vulpea își târăște coada acolo ”

….Nu există doar o asemănare între kurgarrû și assinnu și vulpe, sau Inana și vulpe, dar și între vulpe și Enki. Viclenia vulpii este conform lui Lambert „proverbial, peste tot”, iar viclenia este o abilitate tipică lui Enki. De asemenea, se vede că vulpea seamănă cu Enki când vulpea este numită „înțeleapta, vrăjitoarea” din fabulă, care se referă la Enki ca magician. Mai departe, la fel cum kurgara și galatura / as-sinnu, și poate și vulpea au călătorit în lumea inferioară, Enki călătorește în lumea inferioară din „Gilgameš, Enkidu și lumea inferioară” și galatura as-sinnu, și poate și vulpea a călătorit în lumea inferioară, Enki călătorește în lumea inferioară din „Gilgameš, Enkidu și lumea inferioară”. O corespondență între kurgarrû, assinnu și Enki este că ei toți au lucrat pentru a vindeca oamenii și au încercat astfel să alunge moartea. Asta mă face cred că Enki este un șaman divinizat (stăpânul pământului – en-ki) și inițial avea aceeași relație cu amanta morții și a vieții ca si kurgarrû, assinnu și vulpea. În ceea ce privește vulpea, aceeași temă este așa de multe ori menționata în acest capitol este văzuta și în rolul său; în același timp deoarece este legat de lumea inferioară, este legat și de viață, deoarece intervine pentru a-l readuce la viață pe Enki.

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