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In the whole corpus of celestial omens there are only a handful of omens that actually concern the Goatfish. One of the few to survive describes the presence of Mars:
‘If Mars rides the Goatfish: devastation of Eridu, its people will be annihilated’.
The negative prediction here is somewhat unexpected as Mars is considered to have its exaltation in the Goatfish. The circumstance of Mars ‘riding’ the Goatfish – whatever that might mean – probably indicates some sort of behaviour that is thought to be outside the normal parameters of the planet’s behaviour, and in the minds of astrologers anything acting outside its ‘normal’ pattern of behaviour is a sign of ill portent.
‘If Venus approaches the (Goat)Fish: there will be a defeat in the land’ – Venus approaches the Goatfish.
The compound nature of the Goatfish is best understood in terms of the symbolism that we have already examined. In short, I would argue that it is essentially a combination of the Stag and the Fish – the Stag representing the renewal of the sun’s power at midwinter, while the Fish acts as a guardian
we can now postulate that the goat-element of the Goatfish is an equivalent symbol to the Stag, which was an archaic constellation closely associated with the rebirth of the sun. Likewise, its fish-element is either derived from Anunitum or the Fish-constellation, whose astral lore reveals that the mythical fish was thought to rescue the sun from the watery depths of winter and guide it safely towards dry land
The close affinity between Enki and the Goatfish is manifest on numerous entitlement stones where the Goatfish is often combined with other astral symbols associated with him such as the turtle or the Ram-headed staff
Despite the strong affinity to Enki, astrology texts list the regent of the Goatfish as the little-known goddess Tašmetu. Her name is derived from the Akkadian word šamû, and can be roughly translated as ‘the granter of requests’
Tašmetu shares aspects with Nanaya, particularly in her associations with sex and wisdom. Tašmetu is mentioned in association with both sexual attractiveness and wisdom in first-millennium prayers from the city of Kalhu. The same prayer also describes Tašmetu as a "goddess of sex appeal and sensuality" and "mistress of the lovers in the inhabited world"
Although the precise location of the Swine is still a matter of debate, it isvery likely that his star is to be found in the rebirth sector of the star-map as it is attributed to the god Damu, whose name can be translated as the ‘child’
The first millennium incantation corpus known as Beschwörungsrituale an Ištar und Dumuzi describes the goddess or the demoness Kilili as “the woman leaning from the window” (ša apāta ušarru). Even though Kilili is commonly identified as “a female demon,” she is, however, clearly equated with Ištar (rabītu Ištar) in this same context . In these rituals that feature both Ištar and Dumuzi, and in which Ištar is able to cure and inflict disease, she acts as the leader of the demons, and occasionally also becomes identified as a demon herself. Despite being a female demon, Kilili is connected with wisdom.
A similar epithet “the wisest of the wise” appears in the list of love songs and therefore is likely to refer to Inanna/Ištar: “the wisest of the wise (women), overseer of the people.” Thus it is evident that the female at the window is the wise Ištar, identified with the wise Kilili. Inanna is equated with a prostitute who, like a ghost, slips through or leans from a window like a ghost: “As a prostitute you go down to the tavern, and (there) you will turn into a ghost leaning from the window”
A window, a doorway, a wall and a mountain all create a link between the two worlds: the human and the divine. The ultimate link here is, of course, the goddess herself representing the divine world with which the human individual seeks to unite. Therefore, the motif of the beautiful woman or a goddess looking through the window as if she was waiting for someone can be seen as an iconographical representation of an opening to the divine world.
Damu is a healing deity credited both as asû "healer" and āšipu, "exorcist TT ", which says as much about the close link between the two professions as about the deity's capabilities. Accordingly, Damu accompanies his mother Gula/Ninkarrak in incantations but is also credited as healer in his own righ
In Mesopotamian religion, a Sumerian vegetation god and city god of Girsu on the Euphrates River.
He was especially associated with the flowing of sap in the spring. His name means “the child,” and his cult centred on the lamentation and search for him. Damu’s cult influenced and later blended with that of Dumuzi the Shepherd, a Sumerian deity of the grassland people. Damu was also the name of a goddess of healing.
Ancient god In Mesopotamian religion, Sumerian deity, city god of Girsu, (Lagash) east of Ur in the southern orchards region. Damu, son of Enki (Ea), was a vegetation god, especially of the vernal flowing of the sap of trees and plants. His name means “The Child,” and his cult—apparently celebrated primarily by women—centred on the lamentation and search for Damu, who had lain under the bark of his nurse, the cedar tree, and had disappeared. The search finally ended when the god reappeared out of the river.
Inana speaks "My brother, awe-inspiring lord, let me ride with you to the mountains! Lord of heaven, awe-inspiring lord, lord, let me ride with you to the mountains;
I am unfamiliar with womanly matters, with ....... I am unfamiliar with womanly matters, with sexual intercourse! I am unfamiliar with womanly matters, with kissing! I am unfamiliar with sexual intercourse, I am unfamiliar with kissing!
"Whatever exists in the mountains, let us eat that. Whatever exists in the hills, let us eat that. In the mountains of herbs, in the mountains of cedars, in the mountains of cedars, the mountains of cypresses, whatever exists in the mountains, let us eat that.