Easy to undersand: What were in fact Göbeklitepe pillars ?


Scientists hypothesized that at 9.600 B.C. were not worshiped antropomorphic deities, as “Urfa man”, but probably demons or spirits.

sciencepress.mnhn.fr › pdfPDF Animals in the symbolic world of Pre-Pottery Neolithic Göbekli … de J PETERS · Neolithic Göbekli Tepe, south -eastern Turkey: a preliminary … <<Given the anthropomorphic nature of the T-shaped pillars at Göbekli Tepe and the fact thatthese abstract monoliths bear representations of particular (sets of) animal species, it is temptingto interpret these megaliths as three-dimensionalrepresentations of shamans. ….. Some of these mono-liths exhibit arms and hands in bas-relief, sugges-ting that they represent anthropomorphic beings.It is not clear, however, what kind of beings thesestanding stones impersonate : do they representanthropomorphic gods, shamans, ancestors, stone spirits or perhaps even demons ? >>

Ancestor spirits or otherwise. As a term of comparison, despite the enormous temporal distance, IF WE SUPPOSE THAT : – Göblekitepe PEOPLES WERE DISTANT ANCESTORS OF SUMERIANS, AND SOME IMPORTANT ICONS AND THEIR MEANINGS LASTED THOUSEND OF YEARS, we could have had something like that:

PDF) The Transformations of a Goddess: Lillake, Lamashtu, and Lilith.

ResearchGate
PDF) The Transformations of a Goddess: Lillake, Lamasht https://www.researchgate.net/profile/Wendilyn-Emrys/publication/337155280/figure/fig2/AS:823766137442312@1573412560586/figure-fig2_Q320.jpg

Merriam-Webster’s Encyclopedia of World Religionsbooks.google.ro › booksWendy Doniger, ‎MERRIAM-WEBSTER STAFF, ‎Merriam-Webster, Inc · 1999 · ‎Religion\la-‘mash-,tu\ (Akkadian), Sumerian Dimme, in MESOPOTAMIAN RELIGION, most terrible of all female DEMONSdaughter of the sky god ANU (Sumerian: An), .

Usually scientists like John Halloran try to propose the etimologyes of sumerian words. for Dimmme I found nothing, even oposite: www.academia.edu › Kamadme_the… Rezultate de pe web (PDF) Kamadme, the Sumerian Counterpart of the Demon … Wiggermann noted that the name “Dimme” had resisted interpretation, but that the element written ME must be a phonetic indicator

Now see out of Dim-me what is Dim: https://en.m.wiktionary.org/wiki/%F0%92%81%B4?fbclid=IwAR0pgOjTAADZgkfrIP9K4OQ1cD53FngdGjEcrRQq24AfxLwkrutBNw8Kdbs Sumerian Noun (DIM)

  1. postpillarpole
  2. bindingknotbond

And from posts before, Me:”divine power/essence” and “to be/beeing

So, Dim-Me = “PILLARDivine power/BEEING

GIDIM: ” GHOST” :

Ghosts in Mesopotamian religions – Wikipediaen.wikipedia.org › wiki › Ghosts_in_Mesopotamian_rel… The shades or spirits of the deceased were known as gidim (gidim 𒄇) in Sumerian, which was borrowed as eṭemmu in Akkadian. The Sumerian word is analyzed as a compound of either gig “to be sick” and dim3 “a demon”, or gi6 “black” + dim4 “to approach”

is.muni.cz › PAPVB_13 › Ha…PDF Sumerian Lexicon – IS MUNI de JA Halloran · Citat de 102 ori — and through bilingual cuneiform dictionaries of Sumerian and … v., to stand upright; to be straight; to be in order; to become … dìm: n., sickness demon; pole of a water lift.

So, Dimme could be also DemonBeing

Despite pillars exhibit arms and hands in bas-relief, sugges-ting that they represent anthropomorphic beings, and we are on the verge of appearing gods. Gods apperead later, after 2.000 years, 7.500 B.C. as you see at Kilisik:

Jens Notroff@jens2go Is it a human? Is it a #Neolithic T-pillar? Is it a composite figure? – No, it’s the Kilisik sculpture (… and thus maybe all of these). “A rather odd figure: The so-called #Kilisik Sculpture from #Adıyaman, #Turkeyhttps://dainst.blog/the-tepe-telegrams/2019/03/20/a-rather-odd-figure-the-so-called-kilisik-sculpture-from-adiyaman-turkey :

Image
https://twitter.com/jens2go/status/1104066286231973889 https://pbs.twimg.com/media/D1JtyS0XcAAlh5U?format=jpg&name=small

WE HAVE NO TRUE GODS BUT SPIRITS AND DEMONS. THEY INTERTWINE WITH HUMAN’S LIFE, THATS WHY EXHIBIT SLIGHT ANTROPOMORPHIC CHARACTERISTICS. ============== as a term of refference ========

God is Dim-Me-ir: archive.org › stream › 527757_djvu Full text of “Sumerian as a Language” – Internet Archive This dimir is a real ES. form = the more usual dimmer (dimme-ir) ‘god.’ See s. v. digir and dir = AN. Cf. the Semitic loanword dimmerU ‘god,’ .

Note. I limited myself not to extend the No.2 meaning of Dim: 2.”binding, knot,bond” Rom. “legare, nod, legătură”but..

Dimme= binding+ divine powers. This seem to be the meaning of a curse, greek katadesmos, when somebody’s fate is bond to an evil state.

cdli.ucla.edu › pubs › cdlpPDF Elementary Sumerian Glossary – Cuneiform Digital Library Initiative de DA Foxvog · Citat de 15 ori — Pennsylvania Sumerian Dictionary on the. Web. … dím to fashion, form, create, build; to make like, make into (-šč); to act

dimme: to make likebeing / Divine powers (Pillar made like divine power being)

The proto-cuneiform signs for dim are, from https://cdli.ucla.edu/tools/SignLists/protocuneiform/archsigns.html

This image has an empty alt attribute; its file name is 165920760_505437117526813_875563478694490071_n.jpg
This image has an empty alt attribute; its file name is 166349437_474408963700800_8638499227121425567_n.jpg

The proto-cuneiform sign for me is

OF COURSE WE HAVE NO AT GOBEKLITEPE BOTH DIM AND ME ICONS, ONLY ME:”T-shape” AND PILLARS OTHERWISE BOTH PARTS OF DIMME MOST TERRIBLE SUMERIAN FEMALE DEMON

~~~~~~~~~~~~~~~~ even more documentation ~~~~~~~~~~~~~~~~~~~~~

studyres.com › … › Theology Anastas Shuke … the Sumerian terms for God, including AN, diĝir/dingir, dim3-me-er, šar/šaru, il/ilu, where most of them are expressed by the AN sign only.

www.macrothink.org › pdf_31PDF Yet Another Suggestion about the Origins of the Sumerian Language 23 oct. 2013 — Sumerian, the corresponding forms are. {diĝir; dim3-me-er; dim3-me8-er; dim3-mi-ir; di-me2-er} (deity, god, goddess)

https://baixardoc.com/documents/on-the-origins-and-continuity-of-sumerian-term-an-dingir-god–5cd0997012062

https://www.haaretz.com/archaeology/.premium.MAGAZINE-stalking-us-for-9-000-years-the-levantine-origins-of-the-undead-1.7184675

Reversing dim and me to medim , the rezult is a word with other meanings: oracc.museum.upenn.edu › cbd › sux TOC – Oracc emegir [SUMERIAN] N (24x) Old Babylonian wr. eme-gi; eme-gir₁₅ “the Sumerian language” … medim [LIMBS]

vasconica.dreamwidth.org › … ENGLISH – SUMERIAN DICTIONARY – vasconica ENGLISH – SUMERIAN DICTIONARY · Oct. 29th, 2019 02:20 pm … medim, [BOAT] peszesz, [BOAT] te, [BOAT] tugul, [BOAT] umbin, [BOAT]

++++ From https://damienmarieathope.com/2019/06/ritualistic-bird-symbolism-at-gobekli-tepe-and-its-ancestor-cult/?v=32aec8db952d ++++

Ritualistic Bird Symbolism at Gobekli Tepe and its “Ancestor Cult” a Sacred Sky Burial Relationship between Birds and Spirits of the Dead

Myths from several regions’ associate birds with the creation of the world. Sacred ideas of birds range from a creator role, to a symbol of life as well as relating to both death and rebirth. Birds are a common totem or believed spirit and relate to renewal, transformation, and ancestors as well. In this deity, spirit or ancestor role they may be seen as Bird People (people with the characteristics of birds) a common motif in myths. Also, birds are commonly associated with or relate to fertility, longevity, and life itself.

Carved skulls indicate that Gobekli Tepe, known for enigmatic monumental pillars carved with animals and shapes, was ancestor worship site.” 

Ancestor Cult: a ritualistic system of veneration, honor, and propitiation of the spirits of dead ancestors for the purpose of avoiding evil consequences and securing good fortune.”  

Ancestor worship: the custom of venerating deceased ancestors who are considered still a part of the family and whose spirits are believed to have the power to intervene in the affairs of the living.”  

Veneration of the dead, including one’s ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. In EuropeAsiaOceaniaAfrican and Afro-diasporic cultures, the goal of ancestor veneration is to ensure the ancestors’ continued well-being and positive disposition towards the living, and sometimes to ask for special favors or assistance. The social or non-religious function of ancestor veneration is to cultivate kinship values, such as filial piety, family loyalty, and continuity of the family lineage. Ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times.”

Ancient Headless Corpses Were Defleshed By Griffon Vultures

Sky burial ( Animal Worship mixed with Ancestor Worship) is a funeral practice where a human corpse is placed on a mountaintop, elevated ground, tree, or constructed perch to decompose while be eaten by scavenging animals, especially birds.

On The Relationship between Birds and Spirits of the Dead ( See On The Relationship between Birds and Spirits of the Dead Christopher Moreman https://www.academia.edu/5112298/On_The_Relationship_between_Birds_and_Spirits_of_the_Dead

<<In a wide range of cultures, birds are symbolically connected with death in a number of ways. They are often considered harbingers or omens of imminent death. Some birds are thought to steal souls from people who are dying
or to act as psychopomps, carrying the souls of the dead to the “next world.” As the story above illustrates, there is also the belief that birds might somehow embody spirits of the dead. Ingersoll (1923) noted that the belief in birds as
“visible spirits of the dead” is “almost universal” ….. The symbolism of birds does not always focus on death, for
instance, but just as often relates to fertility, longevity, and life itself. Birds as Bearers of Divine Wisdom Birds as Psychopomps Birds of Life and Death The dual connection of birds with both death and life is common. Vultures, for instance, play a central role in funerary customs involving exposure of the corpse, such as in the Zoroastrian “tower of silence” and “sky burials” of Tibetan
Buddhism. This great carrion-eater is also mixed with the symbolism of life. Pre-Islamic Arabs recognized the vulture for its longevity, a quality it obtained devouring the life-blood of corpses; perhaps embodying deceased ancestors,
they devoured the sacrificial meals made in their names. In Tibetan folklore, through consuming the corpse, vultures are believed to bear the dead away to a transitory place in the sky before rebirth, and they are thought to be the earthly embodiments of the feminine divine principle, dakini. The Egyptian Mother goddess, Mut, is also associated with the vulture. Walker (1983) suggests that the association between motherhood and the vulture stems from a time before humans understood the role of men in the procreative process, believing that consumption of flesh led to the gestation of new life (p. 751). It was once thought that all vultures were female and were impregnated by the wind.In both China and Japan, cranes are said to carry the souls of those who have achieved immortality to heaven. Storks (deliverers of babies in not only European folklore but also that of the Sioux) and cranes are also among those birds most often symbolizing fertility and longevity. Some researchers have suggested that the stork’s migratory pattern indicating the return of spring may account for its association with fertility, but such a suggestion must surely apply to a wide range of birds. Cranes add to the avian migratory pattern a peculiar circular, hopping mating dance that is readily associated with various cycles of nature, including those of the seasons and of life and death. The dance has also been imitated by humans, being “common to rituals enacted in funerary labyrinth and tumuli in many parts of the world. As late as the eighteenth century the Ostiks of Siberia dressed their dancers in the skin of cranes. Birds Embodying Spirits of the Dead. That birds are often believed to actually embody spirits of the dead themselves “is a widespread and extremely ancient belief”. Friend (1883) describes Buddhist rice offerings made to ancestral “house spirits” that are eaten by birds, while similar rites are performed for crows in parts of India. Crooke (1896) describes how, in Northern India, owls and bats might embody “the malevolent dead” (p. 279). The Mongol Buryats of Siberia believe that their loved ones might return in the form of diving birds, and Aztec soldiers returned as hummingbirds. Some Pima Indians believe that at death the soul inhabits the body of an owl; an owl’s hooting portends death as it calls out for a soul to embody (Russell, 1908, p. 252). Similar beliefs can also be found in cultures not normally associated with reincarnation. Henderson says that in flight “the bird is the most fitting symbol of transcendence”, relating it to the spiritual journeys of shaman-types the world over. Experiences interpreted as “spiritual journeys,” “shamanic flight,” or “astral travel” are relatively common among across cultures. Even if not all cultures locate the world of the dead in a heaven, case studies on reports of out-of-body experiences (OBEs) describe, almost universally, the autoscopic witnessing of one’s body from above. It is likely that this phenomenon accounts for what Eliade (1968) termed “shamanic flight”. The noetic quality inherent in such experience can be strong enough to convince the experient of its objectivity despite empirical evidence to the contrary. Certainly, a relatively common human experience of seeming to fly in a non-physical body draws a personal connection to birds.The question of “transcendence” remains, however, as birds ascend while not necessarily transcending. The OBE offers the sense of transcending the confines of one’s body, and if one equates the sense of transcendent spiritual flight in the OBE to the natural flight of birds, then it is but one more turn to suggest that the latter’s flight might also be “transcendent.” To fully appreciate the connection to birds specifically, we must examine all aspects of their symbolism and not rely simply on an incomplete connection between ascension and transcendence. Henderson offers more details regarding the bird’s transcendent significance, explaining: “It represents the peculiar nature of intuition working through a ‘medium,’ that is, an individual who is capable of obtaining knowledge of distant events—or facts of which he consciously knows nothing” (p. 151). As illustrated above, birds are firmly entrenched as divine messengers. Likewise, shamanic flight largely aims to collect information from obscure sources. Flight, more than making a necessary connection to the afterlife, provides easy access to otherwise unattainable locations, and an elevated vantage point provides a definite informational advantage. Birds emblematize access to locations and knowledge that is difficult if not impossible for humans to access—the mystery of death fits this description. I contend that this last uncertainty is, in fact, the most profound one for all humankind. That birds can know the unknowable might account for the first of the three associations to death described above. If their flight allows them access to information from the unknown worlds, their access to these worlds might lead to the thought that they could bear souls away to these places. Neither the OBE nor the shaman’s flight involves being carried by a bird, however, so the connection remains symbolic. To make the leap of assuming that the soul becomes a bird, one must accept it only as a metaphor for the soul’s own ability to fly, or perhaps the sense that one has a soul that can. On the Symbolic Connection between Birds and Life
A final area of central importance is birds’ connection to birth, fertility, and life more generally. It is exactly this connection that best illuminates the birddeath archetype. Migratory birds are associated with the cycle of seasons. Sometimes they are lamented for causing the winter, as with the Swiss wax-wing above, but more often they are celebrated as bringers of the spring, as with storks, herons, or cuckoos (who so regulated the seasons that they’ve become ubiquitous timekeepers). Migratory patterns, like other naturalistic explanations, cannot explain everything, however, as not all birds have seasonal migrations. The vibrancy of some birds’ colors, the forcefulness of their songs, and the swiftness of their flights are all strongly suggestive of life’s vim and vigor.The greatest sign of birds’ generative character, however, is their eggs. Eggs are often central to creation myths the world over (Leeming, 2010, pp. 313-314). The Egyptian god, Seb, laid an egg that produced the sun; the Indian and Chinese creator-gods (Brahma and P’an lu, respectively) were born from cosmic eggs; and the African Dogon describe how Amma, the creator god, fertilized himself in the form of a great egg. Eggs are also widely considered aphrodisiacs. By extension, birds also influence the language of sex and fertility with various bird-related words sharing a sexual double-meaning across cultures. Birds clearly exemplify the vibrancy of life in many ways, but it remains to be explained why they also share an association with death.The practically universal associations between birds and both life and death stem from a deep-rooted human tendency to deny personal mortality. I do not mean to imply here that the woman with whom I began this paper was engaged in some form of willful self-deception about the death of her father; she was quite aware that her father had died and that the bird was not physically him. Despite this knowledge, however, she (in line with the long global tradition of associating birds with the dead) also felt that the bird was the person. >> Ritualistic Bird Symbolism at Gobekli Tepe and its “Ancestor Cult”  Bird People?

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