Tartaria tablets

VINCA CIVsignsgods

VINCA-TURDAS CIVILISATION
(THEIR) SIGNS, GODS AND SOUNDS (~ 5000 B.C.)

“D” shape was for the idea of light ? and sounded “Di”?

The Roots of the Sanskrit Language – jstor https://www.jstor.org/stable/2935779
by WD Whitneye ….. du, 1 di, burn. Not in RV. dus, spoil. In V., only caus. and derivatives. duh, milk, derive. 1 dr, pierce, split. drp, rave, talk big. drg, see. Lacks a pres.-system.

Gr.βόωψ boōps “cow-eyes”; europos “big-eyes”

The mother goddess and the owl        https://aratta.wordpress.com/2015/10/18/the-mother-goddess-and-the-owl/

https://www.videomaker.com/article/c13/14089-the-eye-light An eye light is a light that creates a small sparkle of light reflected from the eye’s surface, giving sparkle to the subject’s eyes. Without the eye light, the eyes would seem lifeless and unemotional.

Psalms, Proverbs – Page 555 – Google Books Result https://books.google.ro/books?isbn=1414398883
Mark Futato, ‎George M. Schwab, ‎Philip W. Comfort -15:30 A cheerful look. Precisely, “the light of the eyes.” “Light” is equated with life in 4:18; 6:23; 13:9.

[PDF]Derivatives of Nostratic Root Morpheme *Ya – “To Shine, To Glow, To …
http://www.mcser.org/journal/index.php/mjss/article/download/9116/8803

*dī- “to shine, to glimmer”

New Indology: Sumerian and Indo-European: a surprising connection
new-indology.blogspot.com/2015/05/sumerian-and-indo-european-surprising.html
Sum. di ‘to shine‘, PIE *diH/daiH/diw- ‘to shine, glitter; day, Sun; god’, Skr. dī- ‘to shine, be bright’, dina ‘day’, Armenian tiw ‘day’, Luwian Tiwat- ‘Sun god’, …

Reconstruction:Proto-Indo-European/deyws – Wiktionary
https://en.wiktionary.org/wiki/Reconstruction:Proto-Indo-European/deyws
*dyew- (“sky, heaven”); *dyew- > *diw- (zero-grade) > *deyw-

EVIDENCE OF MINOAN ASTRONOMY AND CALENDRICAL PRACTICES Marianna Ridderstad

Click to access 0910.4801.pdf

Another likely celestial symbol is the ‘eye’ with very prominent ‘eye-lashes’ (CHIC:387). The ‘eye’ is sometimes depicted as ‘rising’ over a (horizon?) line, which casts the doubt that it, too, is a solar symbol (CHIC #314). This may be related to the later belief of the sun as the eye of Zeus (Olcott 1914:288).

ANTONN BARTONEK T H E PHONIC EVALUATIO N OF THE S- AND Z- SIGNS IN MYCENAEA N https://digilib.phil.muni.cz/bitstream/handle/11222.digilib/110060/E_ArchaeologicaClassica_09-1964-1_8.pdf?sequence=1
Lurja, while treating this question, starts with refusing—first in his article Opyt ctenija pilosskikh nadpisej, Vest, drevnej istorii 1955, vol. 3, pp. 8-36, but mainly in his work Jazyk i kultura 50 sqq.—to ascribe the D- series of Mycenaean signs the explosive character. He believes that due to a pre-Greek substratum there had occurred in Mycenaean several phonic changes which most Greek dialects did never fully accomplish and of which only a very few odd traces were left in the Classical Era; thus assuming the shift of the proto-Greek d into some kind of (d)z he transcribes all Ventris’s D- signs as Z-signs, and goes on designating in this connection Ventris’s Z- series—not quite convincingly—as “C- series”, ascribing it with an all-round validity the phonetic value of a “soft (palatalized) variant” of the phone k.2…………………………………………1. It is probable that the very adoption of the Linear Script for rendering Greek witnessed already the tendency of reproducing with the Z- spelling all phonic formations governed by the so-called second assibilation, i. e. the voiced substitute for the original j-, -dj-, -gj-, on the one hand [this substitute being very likely at that time not far from the affricate dz going back to d’d’], and the voiceless substitute for the inter-morphemic -t(h)j- or for any -k(h)j- and -tw-, on the other hand [the latter substitute being again probably not far from the affricate tj going back to t’t’]; in either of these cases the Z- series of signs was employed just to express rather the purely palatal, i . e. the still non-affricate, shade of the two substitutes, a shade that was just in all probability disappearing…………………..The couple of affricate phonemes ts, dz, which formed counterparts as to voice. Their phonetic character underwent the following pre-Mycenaean and Mycenaean process of evolution: from various original formations through t’t’ [which absorbed also k’k’] and through d’d’ [absorbing also g’g’ and evidently even a part of the initial proto-Greek j’-], 5 4 then through tj [which had very likely directly absorbed the original tiv] and through dz, assuming finally the forms ts, dz………………………16.The most important exceptions: Central Cretan, Boeotian, Laconian, Elean and the Thessaliotic subdialect of Thessalian with their DD(!deltadelta), or later TT—all this being, of course, only a special continuation of the affricate dz.
Nominal composition in Mycenaean Greek – Wiley Online Library
onlinelibrary.wiley.com/doi/10.1111/1467-968X.00100/pdf
Mycenaean Greek is given and a classification attempted. Thereafter, issues in their phonology …. compound must not be considered `rien autre qu’une varieÂte de la formation des noms, au meÃme titre que la ….. pu2-ru might be interpreted as `having white eye-brows’ (leyko3w and o1ýry9w), but the presence of ro still …
Me: !!
Linear A sign *79 (‘eye‘)
Linear A, “ZU”

In other place thay say it is “DO”http://1.bp.blogspot.com/_a_qIRGD3pJ0/TEOGfd1eE3I/AAAAAAAAAeM/RF7U_QatvuY/s320/Minoan-seals-01.jpg

http://minoablog.blogspot.ro/2009/09/
This exclusion rule can be applied to the Linear A sign *79 (‘eye’) to show why it cannot represent the value ‘ZU’ (that was assigned to it by John Younger et al.). The case-ruling example we find on the tablet ZA4,row a.5 where the term QE-SI-*79-E can be read. The same name recurs on tablet ZA15. Now, if the reading of *79 were ‘ZU’, we would rather expect an ending ZU-WE (with a not well characterised linear A WE sign) and NOT ZU-E. On the other hand, the value suggested and used by many (e.g Glen Gordon) for this linear A sign: ‘DO’, fits perfectly, as DO-E is absolutely possible.

But the case of LinA *79 has to approached with care. Apparently, there are two distinct LinearB signs (*79 and *14) corresponding to single cluster (*79) Linear A. I label it as a cluster, as it contains signs of very variable design: it is easily possible that there are two signs lumped into a single cluster: at least one of these is (with resonably high probability) is the Linear A counterpart of Linear B ‘DO’ sign (LinB *14).

http://minoablog.blogspot.ro/2010/05/how-many-linear-signs-do-we-have.html BayndorJune 4, 2010 at 8:50 AM
I must admit, if my derivation of the Lin A *79 is peculiar, then the theory on the ‘TO’ sign must sound straightforwardly strange. It is an ‘I don’t have any better idea’ type of theory. Because Hieroglyphics features a sign: ‘bovine head in front’, that is not even uncommon, it must have a Linear A descendant. But if one checks it – based on shape, frequency and distribution – there are only two viable candidates: TO or DI. While I could not remove sign DI from the list of possible readings, it is only the TO sign that admits a good etymology. If we go with the reading DO (from *tau) for the ‘eye’, then a clearly parallel derivation would be the value TO for the ‘bull’ sign (from *thaura). I only thought of this second one, because it could prove a regular development of *aw diphtongs in Minoan into *o. Unfortunately, I could not meaningfully analyse the PO sign (as I don’t know what it depicts), or the RO sign. On the other hand, the KO sign might depict a coriander seed, but we cannot approach it from an etymological direction (as the origins of the word coriander [Lin B KO-RI-JA-DA-NA] are obscure).

Otherwise, if we don’t accept the reading DO for Lin A*79, we could still try a similar value like DWA. That would not invalidate the etymology, and could give a solution for the pressing problem of having two Linear B signs when Lin A had just one.

Various Versions of the Linear A Libation Formula, again, but now in …
http://www.academia.edu/…/Various_Versions_of_the_Linear_A_Libation_Formula_again_…
Next, na-ta-n$-ti6 (with a solar variant of L 101 or AB 79 zu in its, against the background of its origin from the Cretan hieroglyphic “eye” [= solar symbol, cf. the “all …

Anatolian go the same way,https://en.wiktionary.org/wiki/Reconstruction:Proto-Indo-European/deyw%C3%B3s
IAnatolian: *diu- (“daylight god”)
Lycian: ziw
Lydian: Divi-
Luwian: tiwat (“a sun god”)
Palaic: tiyaz, tiuna
But Luwians gos that eye sign to mean eye.Ti,eye,related to I.E.di/ti root for light:”ti6”=eye
3 articles on Celtiberian (Sasamón), Luwian hieroglyphic (Mira), and …
http://www.academia.edu/…/3_articles_on_Celtiberian_Sasamón_Luwian_hieroglyphic_Mir…
another early Cretan hieroglyphic inscription in combina- tion with the spider4 as an alternative means to render the titular expression usually occurring in form of 044-046 “trowel-adze” or 044-005 “trowel-eye” pi-tı¯ or pi-ti6 = Egyptian bi’ty “king” (Fig. 6). Furthermore, it ultimately …

Pre-Mycenaean Greeks in Crete | iurii mosenkis – Academia.edu
http://www.academia.edu/24600947/Pre-Mycenaean_Greeks_in_Crete
qu > z (Linear A zo ‘spear’ and zu ‘eye’) similar to Phrygian qu > k (que > ke,Mycenaean que, Greek te).

http://new-indology.blogspot.ro/2016/12/sumerian-and-indo-european-multifarious.html Nirjhar00727 December 2016 at 04:13
This is interesting . We already had the related discussion . In Sumerian there is UTU , in epsd it is given as utu-e3 “sunrise” , utu-šu2-uš; utu-šuš2 “sunset; the West”. There is also a ki’utu [LOCUS] ki-dutu “a cultic location; a ritual”. Not sure about the ritual . but if we read Bomhard there he gives this :
233. Proto-Nostratic root *t’ay- (~ *t’ǝy-) or *t’iy- (~ *t’ey-):
(vb.) *t’ay- or *t’iy- ‘to shine, to gleam, to be bright, to glitter, to glow; to
burn brightly’;
(n.) *t’ay-a or *t’iy-a ‘light, brightness, heat’
A. Dravidian: Tamil tī, tīy ‘to be burnt, charred, blighted’; Malayalam tī ‘fire’;
Kota ti·y- (ti·c-) ‘to be singed, roasted’; Toda ti·y- (ti·s-) ‘to be singed’, ti·y-
(ti·c-) ‘to singe, to roast’; Kannaḍa tī ‘to burn, to scorch, to singe, to
parch’; Telugu tīṇḍrincu, tī͂ḍirincu ‘to shine’, tīṇḍra ‘light, brightness,
heat’; Brahui tīn ‘scorching, scorching heat’, tīrūnk ‘spark’. Burrow—
Emeneau 1984:285, no. 3266.
B. Proto-Indo-European *t’ey-/*t’oy-/*t’i- ‘to shine, to be bright’: Sanskrit
dī́deti ‘to shine, to be bright; to shine forth, to excel, to please, to be
admired’, devá-ḥ ‘(n.) a deity, god; (adj.) heavenly, divine’, dyótate ‘to
shine, to be bright or brilliant’, dyáuḥ ‘heaven, sky, day’, divá-ḥ ‘heaven,
sky, day’, divyá-ḥ ‘divine, heavenly, celestial; supernatural, wonderful,
magical; charming, beautiful, agreeable’, dīpyáte ‘to blaze, to flare, to
shine, to be luminous or illustrious; to glow, to burn’, dīptá-ḥ ‘blazing,
flaming, hot, shining, bright, brilliant, splendid’, dína-ḥ ‘day’; Greek δῖος
‘heavenly; noble, excellent; divine, marvelous’, Ζεύς ‘Zeus, the sky-god’;
Armenian tiw ‘day’; Latin diēs ‘day’, deus ‘god’; Old Irish die ‘day’; Old
Icelandic teitr ‘glad, cheerful, merry’, tívorr (pl. tívar) ‘god’; Old English
Tīw name of a deity identified with Mars; Lithuanian dienà ‘day’, diẽvas
‘god’, dailùs ‘refined, elegant, graceful’; Old Church Slavic dьnь ‘day’;
Hittite (dat.-loc. sg.) šiwatti ‘day’, (gen. sg.) ši-(i-)ú-na-aš ‘god’; Luwian
(acc. pl.) ti-wa-ri-ya ‘sun’, (nom. sg.) Ti-wa-az name of the sun-god (=
Sumerian ᵈUTU, Akkadian ŠAMŠU, Hittite Ištanu-); Hieroglyphic Luwian
SOL-wa/i-za-sa (*Tiwats or *Tiwazas) name of the sun-god; Palaic (nom.
sg.) Ti-ya-az(-)…..,,,
C. Etruscan tin ‘day’, tiu, tiv-, tiur ‘moon, month’; Rhaetic tiu-ti ‘to the
moon’.
Sumerian dé ‘to smelt’, dé, dè, dè-dal ‘ashes’, dè, diû ‘glowing embers’, dèdal-
la ‘torch’, diû ‘to flare up, to light up; to be radiant, shining; to sparkle, to
shine’.
Buck 1949:1.51 sky, heavens; 1.52 sun; 1.53 moon; 1.84 ashes; 1.85 burn
(vb.); 14.41 day; 14.71 month; 15.56 shine; 16.71 good (adj.); 16.81 beautiful
(also pretty). Caldwell 1913:620. Bomhard—Kerns 1994:303—304, no. 119.
Different (unlikely) etymology in Dolgopolsky to appear, no. 2241, *tiʔû ‘to
shine, to be bright, to be seen’.
Buck 1949:1.51 sky, heavens; 1.52 sun; 1.53 moon; 1.84 ashes; 1.85 burn
(vb.); 14.41 day; 14.71 month; 15.56 shine; 16.71 good (adj.); 16.81 beautiful
(also pretty). Caldwell 1913:620. Bomhard—Kerns 1994:303—304, no. 119.
Different (unlikely) etymology in Dolgopolsky to appear, no. 2241, *tiʔû ‘to
shine, to be bright, to be seen’.
…………………………………………………………………….

Perhaps we have an Indo-European related Sun divinity in Sumerian?.

So, my theory(someh-how like the big-bang theory wich by common-sense resoneang advanced this hipothesys of an original emergency point)’
-so in a simylar way, but with twoo way strong evidences, in the same way I go back trough the time:
-pre euphratean stage,UNKNOWN !

Proto-Nostratic root *t’ay- (~ *t’ǝy-) or *t’iy- (~ *t’ey-)

Proto-Euphratean (n.) *t’ay-a or *t’iy-a ‘light, brightness, heat’
A. Dravidian: Tamil tī, tīy ‘to be burnt, charred, blighted’; Malayalam tī ‘fire’;

Euphratean Sum. di ‘to shine’, PIE *diH/daiH/diw- ‘to shine, glitter; day, Sun; god’
-proto Indo-european stage *t’ay- or *t’iy- ‘to shine, to gleam, to be bright, to glitter, to glow; to burn brightly’
Anatolian IAnatolian: *diu- (“daylight god”)

-proper IE stage,Sanskrit
dī́deti ‘to shine, to be bright; to shine forth, to excel, to please, to be
admired’

Averrage aproximate time-line(by me)

Proto-Nostratic-Nostratic15.000-12.000 https://en.wikipedia.org/wiki/Nostratic_languagesThe hypothetical ancestral language of the Nostratic family is called Proto-Nostratic.[2] Proto-Nostratic would have been spoken between 15,000 and 12,000 BCE, in the Epipaleolithic period, close to the end of the last glacial period.[3]

Proto-euphratean (unknown) :12.000-7000 BC ! OLD EUROPE!

Mixed Euphratean-Proto-I.E. -Archaic Sumero-tamil stage:7000-3500 B.C.OLD EUROPE!

Proto-Aegean/EBA Cycladic stage:3500-2500 B.C.

Full IE:2500-1500 B.C. (2500 Minoan was not full-IE)

Anatolian(Indo-Hittite) 2500-1000 B.C. Minoan/mixed/unknown/Linear A:2500-2000 Eteocretan,Hieroglyphic Cretan

Linear B 2.200-1000B.C.(start of greek language)

Archaic Greek:1500-500 BC; Homeric: 500BC >1
Koine:1> 500A.D.

******************* VINCA TURDAS CULTURE GODS**********************

*********************Danubian/Old European Gods ****************************

 

Despite the fact that there was the root :T’ay /t’iy/t’ey/t’ei/T’iy/T’iy-a/Ti,
and could have such a “T/Ti” deity, there are many evidences of a linguistic change, Ti>Di so as had egyptians Ti related deities,we could hav an IE “Di” starting deity.In such long-distance ancient times they not have an structured-organised panteon of gods by logical order.They had (many?) deities folowing not a structured order,but folowing exact their stringent practical needs (warm,feeding..)
So ,out of other many possible Gods and Goddesses and their denominations,(e.g.Bird-Mother-Goddess)this-one could be one of their gods related to living(easy catch fish feeding):
BelBrdo=(brdo/twrdo”whirlpool)” 6500BC old dwelling Danube site :
http://portalenportalen.blogspot.com/2015/02/vinca-culture.html

DAG :”(make a living=fertility)god”?With some-how celestian origin, DAG-AN: (shine-sky):“Sky-God”(old hebrew DAGON)?

Image from http://trueancienthistory.blogspot.ro/2013/05/the-babylonian-history-of-mankind.html

Sum. dag, dadag ‘(to be) bright; to clean; (ritually) pure

This “creature”is the same with : http://www.pagannews.com/cgi-bin/wpgods3.pl?Dagon

Nostratic Etymological Index Cover – bulgari-istoria
http://www.bulgari-istoria-2010.com/Rechnici/NostraticEtymologicalIndex.pdf
Proto-Nostratic (n.) *da- ‘mother, sister’; (reduplicated) (n.) *da-da- ‘mother, sister’ (nursery words). 144. Proto-Nostratic root *dab- (~ *dǝb-):. (vb.) *dab- ‘to make fast, to join together, to fit together, to fasten (together)’;. (n.) *dab-a ‘joining, fitting, fastening’. 145. Proto-Nostratic root *dag– (~ *dǝg-):. (vb.) dag- ‘to put, to place, …

Dagon – Wikipedia
https://en.wikipedia.org/wiki/Dagon
A long-standing association with the word for “fish” dâg, perhaps going back to the Iron Age, has led to an interpretation as a “fish-god”, and the association of “merman” motifs in Assyrian art (such as the “Dagon” relief found by Austen Henry Layard in the 1840s). The god’s name was, however, more likely derived from a …

This is the VINCA FISH-GOD, many alike of different sizez were found on Danube border (LEPENSKI VIR)

 

Diakonoff – External Connections of the Sumerian Language | Plural …
https://www.scribd.com/…/Diakonoff-External-Connections-of-the-Sumerian-Langua…
… question (probably the Proto-Indo-Europeans); the new tribes ousted the backward ….. 15. dag ‘clean,washed’, dadag ‘clean’ 16. ene, ane …

Sumerian Lexicon

Click to access sumeriandictionaryreliable.pdf

by JA Halloran – ‎
a. Sumerian …… dág: brilliant; pure; clean (‘to go out’ + aga(3), ‘diadem, circlet, crown’). dig: v., to …

From New Indology: Sumerian and Indo-European: a surprising connection
new-indology.blogspot.com/2015/05/sumerian-and-indo-european-surprising.html
Sum. dag, dadag ‘(to be) bright; to clean; (ritually) pure’, PIE *dhagwh- ‘to burn, shine’, Old Saxon, Middle Dutch, Dutch dag, Gothic dags ‘day’, Tocharian A tsāk- ‘to shine, give light’, AB cok ‘lamp’, Old Irish daig ‘fire’, Old Prussian dagis ‘summer’, Lith. degti ‘to burn’, Skt. dahati ‘to burn’,dagdha ‘burnt’, …

Berossus | Samizdat https://therealsamizdat.com/tag/berossus/

Tags: Linguistics, PROTO-WRITING, VINCA-TURDAS CIVILISATION

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