www.youtube.com/watch?v=RyI3JTjCRYU
dio Fauno nella sua accezione di Luperco
dio Fauno Luperco pan
sacrdoti/cani/luperchi/protettori/divinatori del dio
fauno/pan/osiride/enki/serapis...dai mille nomi/volti/credi/leggende
Il dio Fauno era anche chiamato Luperco, in qualità di difensore
delle greggi e degli abitanti della campagna dagli assalti dei lupi e lupo egli stesso ...
Rarici di Roma provenientri dai cani/lupi/luperchiali, sacerdoti fedeli
del dio dell'oltretomba che dimoravano con i loro templi, nelle viscere della
terra o montagne artificiali create dal dio/demonio che prendeva forma umana
e controllo del nostro dna...
sacerdoti dell'oltretomba, dei morti, vestiti di nero,
rappresentati come cani fedeli,protettori di enki/serapis/osiride etc..
chiamati teste nere, cani fedeli del dio/capo/lupa...
www.romanoimpero.com/2011/09/lupercale.html
Khentyamentiu may have himself replaced an older god, Wepwawet
Khenti-Amentiu, also Khentiamentiu, Khenti-Amenti, Kenti-Amentiu and many other spellings,
is an ancient Egyptian deity whose name was also used as a title for Osiris and Anubis.
The jackal (sciacallo/volpe?) hieroglyph that appears in Khenti-Amentiu's name in the Early Dynastic
Period is traditionally seen as a determinative to indicate the god's form, but
Terence DuQuesne argued that the jackal glyph represents the name of Anubis and
that Khenti-Amentiu was originally an epithet or manifestation of Anubis. If
this is the case, Khenti-Amentiu would have only begun to be treated as an
independent deity in the Fifth Dynasty, around the same time that Osiris'
name first appears. Most inscriptions from that time show Osiris and
Khenti-Amentiu were already closely connected. Harold M. Hays asserted that
the Pyramid Texts, whose earliest known copy only dates to the end of the Fifth
Dynasty, apply the title Khenti-Amentiu to Anubis and not to Osiris, and that
the Pyramid Texts reflect the beliefs of an earlier era, when Khenti-Amentiu
was not fully independent of Anubis.[3]
Incantation of samana/SAMANU/RED demon,
black dog,
black priests,
black eaded people
black bloody woulfs
Wepwawet/anubis, black dog/wolf of underwold
The Seven Evil Demons
Raging storms,
evil gods are they,
Ruthless demons,
who in heaven's vault were created,
are they, Workers of evil are they,
They lift up the head to evil,
every day to evil Destruction to work.
Wepwawet, wolf of the underworld, opens the way for life and death to flow
Anubis' female counterpart is Anput. His daughter is the serpent goddess Kebechet.
Of these seven the first is the South wind...
The second is a dragon, whose mouth is opened... That none can measure.
The third is a grim leopard, which carries off the young ...
The fourth is a terrible Shibbu ...
The fifth is a furious Wolf, who knoweth not to flee,
The sixth is a rampant ... which marches against god and king.
The seventh is a storm, an evil wind, which takes vengeance, Pazuzu
fierce dog of enlil
vicous dog of enki/ea
blood spilling dog of Ninsina
blood drinking dog of Nintinuga
Red Evil
Nine times she (?) has placed on my head …… and battle-axe.
Letter from Nanna-manshum to the goddess Ninisina
eminent among ladies, …… of lord
mnir (Enlil);
…… gathered in Nibru and Isin.
www.mesopotamiangods.com/category/enlil/page/3/
Gula bau
Divine Genealogy and Syncretisms
Ninisinna was the daughter of An and Uraš. She was married to the god Pabilsag, with whom she had a son Damu and a daughter Gunura.
During the early second millennium, she was syncretised TT with the healing goddesses Gula/Ninkarrak, Nintinugga and Baba. She also came to be connected with Inana, probably during the Isin period (2017-1794 BCE) when Ninisinna rose in prominence as goddess of the dynastic capital. This situation is perhaps reflected in Enki and the World Order, where Inana ascribes high status to Ninisinna: "She is to be the mistress of heaven. She is to stand beside An and speak to him whenever she desires" (ETCSL 1.1.3, lines 404-5).
Cult Places
The é-gal-mah temple in Isin was the heart of Ninisinna's cult. Probably within the complex was é-ur-gi7-ra ("dog house"), built by Enlil-bani (1860-1837 BCE). Ninisinna, like Gula, was associated with dogs, and 33 dog skeletons were excavated in é-gal-mah. Many of the animals were sick or injured, and it is possible that they were cared for by the temple (Avalos 1995). Ninisinna was also worshipped at temples in Larsa, Babylon, Ur, Uruk, and Larak (George 1993: index s.v. "Ninisinna").
Inana ascribes high status to Ninisinna Enlil-bani dog house
---
Time Periods Attested
Ninisinna is first attested in the Fara god lists from the Early Dynastic IIIa period . By the end of the third millennium she was receiving cult at Isin and beyond, but the apogee of her importance was during the Old Babylonian period . A number of Sumerian hymns in praise of her survive (ETCSL 4.22.1, ETCSL 4.22.2, ETCSL 4.22.4, ETCSL 4.22.5), as well as several royal hymns dedicated to her (e.g., ETCSL 2.5.1.4 for Išbi-Erra, ETCSL 2.5.3.4 for Iddin Dagan, ETCSL 2.5.5.5 for Lipit-Eštar). She also appears in city laments (ETCSL 2.2.2, the Lament for Urim; ETCSL 2.2.3, the Lament for Sumer and Urim; ETCSL 2.2.4, the Lament for Nibru), Pabilsag's Journey to Nibru, which recounts her marriage (ETCSL 1.7.8), and Ninisinna and the Gods, where she is equated with other city goddesses (ETCSL 4.22.6).
After the Old Babylonian period Ninisinna is rarely attested, surviving essentially as Gula with whom she is equated in lexical texts. Nonetheless the Kassite king Kurigalzu rebuilt the Isin é-gal-mah in her name, and she appears occasionally in first millennium sources, such as a litany from Neo-Assyrian Kalhu (CTN 4, 110).