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The excavation of Gobekli Tepe has revealed the hitherto unknown
religion of the Neolithic Revolution." This book offers an
archaeological starter basis for interpreting that ancient
religion. Other fresh perspectives affect our understanding of
civilization, human sacrifice, cannibalism, warfare, and
imperialism. Fresh contextual perspectives are presented on ancient
Egypt and Greece, on Abraham, the Scapegoat question, as well as on
the teaching strategies of Confucius in China-all these are
remotely linked to Gobekli Tepe. The author is a former student of
Mircea Eliade (University of Chicago) and the family resemblance in
his orientation shows. His earlier innovations in the History of
Religions field include: (1) a historical interpretation of Navajo
hunter mythology; (2) recording the nine-night Navajo Coyoteway
Ceremonial in 1974, which had been declared extinct in 1910; (3)
identification of the Serpent as primary deity of ancient Middle
American Civilization, thereby rejecting the primacy of the Jaguar
totem; (4) identifying Neo-Platonism as a bridge leading from
ancient Egyptian theology at Heliopolis to orthodox Christian
theology.
Excavation of Goebekli Tepe has revealed the hitherto unknown
religion of the "Neolithic Revolution." Almost twelve millennia ago
the cult was established, at the northern end of the Fertile
Crescent, by priests who were hunter-shamans, miners of flint and
weapon-makers. Progress in weapon manufacture resulted in
overhunting, a temporary surplus of meat, too many human hunters,
and a decline in prey animal populations. Shortages of prey animals
elicited a priestly cult that specialized in the regeneration of
life. Priestly minds rationalized taking control of plants and
animals and thereby encouraged domestication--which led to
"hyper-domestication," or, what evolved as our history of
civilization and our history of religions.
Coyote is easily the most popular character in the stories of
Indian tribes from Canada to Mexico. This volume contains seventeen
coyote tales collected and translated by Father Berard Haile,
O.F.M., more than half a century ago. The original Navajo
transcriptions are included, along with notes. The tales show
Coyote as a warrior, a shaman, a trickster; a lecher, a thief; a
sacrificial victim, and always as the indomitable force of life. He
is the paradoxical hero and scamp whose adventures inspire laughter
or awe, depending upon what shape he takes in a given story.
In his introduction to "Navajo Coyote Tales," Karl W. Luckert
considers Coyote mythology in a theoretical and historical
framework.
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