Tartaria tablets

From https://en.linkfang.org/wiki/Port-hole_slab#Port-hole_slab In megalithic archaeology a port-hole slab is the name of an orthostat with a hole in it sometimes found forming the entrance to a chamber tomb. The hole is usually circular but square examples or those made from two adjoining slabs each with a notch cut in it are known. They are common in the gallery graves of the Seine-Oise-Marne culture. From https://translate.google.com/translate?hl=en&sl=de&u=https://de.wikipedia.org/wiki/Seelenloch&prev=search&pto=aue Soul hole ( French dalle hublot ) is, after Abraham Lissauer, a name for an “entry and exit opening for the soul of the deceased”. Heine-Geldern defines the term more narrowly as “… the opening made in the locking stones of so many megalithic graves .”  For Otto Höver , megalithic graves were “heavy spell housings against the demonic power of the living corpse and at the same time seats of the separated souls, for which a small opening – the so-called soul hole – was left in the stone structure as a precaution, where the anima could secretly slip in and out. ” The term was used in archeology and ethnology , but is considered out of date. The German word “Seelenloch” is also used in English-language publications >> see also: https://www.wikiwand.com/nl/Seelenloch

================================ From https://www.amazon.fr/Cygnus-Key-Denisovan-G%C3%B6bekli-English-ebook/dp/B075CN38NB << Soul Holes Professor Klaus Schmidt, who headed excavations at Göbekli Tepe between 1995 and his untimely death in 2014, never passed comment on the site’s porthole stones, which appear in the two most accomplished enclosures discovered to date. He did, however, have something to say about the fragments of stone rings his team found scattered about the site–one of which has been pieced together and is on display at Sanliurfa’s archaeological museum. These are around half a meter (18.5 inches) in diameter and were positioned originally either in the ringwalls of now lost enclosures or in overhead ceilings. As to their function, Schmidt proposed they were seelenloch, a word in his native German language meaning “soul hole.” So what exactly are soul holes? Form and Function A large number of megalithic (that is, large stone) chambered tombs, or dolmens, from Ireland in the west to India in the east, have circular apertures cut into their entrance facades. Like the porthole stones at Göbekli Tepe, these bored holes are usually between 25 and 40 centimeters (10 to 16 inches) in diameter: too small for a grown person to pass through bodily. The porthole stones seen in Neolithic and later Bronze Age dolmens, which generally date to circa 3000–2000 BCE, could have functioned as a means of offering food and gifts to the spirits of human remains interred within the structures. Alternately, the apertures might have enabled further burials to be added, or, indeed, original interments to be removed. Such ideas, however, are inadequate to fully explain the widespread use of circular apertures in a funerary context. For example, in India circular apertures appear in stone slabs used as entrances to cist burials, which were generally sealed beneath the earth following construction. Deliberately bored holes are seen also in ceramic urn jars found in cemeteries across Europe and Southwest Asia. These date to the Iron Age and later Roman times. The purpose of these holes was to provide a means for the release of the soul, the presence of dirt, or any other constrictions not being seen as a hindrance to the soul’s ability to leave its place of interment. In a like manner, small doors or windows known as armen seelenloch, “poor soul holes,” were once incorporated into the walls of houses in the Austrian Tyrol. A number survive today, and there seems little question that their primary function was to allow the exit of a soul following death since these miniature doors were opened only when a death occurred in the household. The function of armen seelenloch has been linked with the porthole stones of megalithic monuments located in the same region, suggesting a continuity of ideas from the Neolithic age through to the present day. Almost certainly connected to the function of armen seelenloch is the fact that members of the Ojibway tribe, indigenous peoples of Canada and the northern United States, would bore a hole in a coffin so as “to let the soul go out and in at pleasure.” In a similar manner, hospital nurses in southern England upon the death of a patient would open the window nearest to the feet of a body so that the soul might escape. Very likely at least some of the porthole stones at Göbekli Tepe served a similar function, although instead of the exiting souls being used by the deceased, it was the soul or spirit of the shaman or entrant that was thought to exit this world using these circular apertures. Shamanistic Practices Shamanistic practices in various parts of the world incorporate the use of a symbolic hole, either in a rock, in the ground, in a tree, or in the roof of a yurt or tent. Their presence enables the spirit of the shaman to leave its physical environment and enter invisible realms described in terms as the Upper and Lower World. The Upper World was thought to exist in the sky; the Lower World beneath the earth. In addition to this, Siberian shamans are known to have employed the use of bones with holes at their center to begin to “see all, and to know all” and that this “is when one becomes a shaman.” In other words, pierced bones were used in ritual practices that involved the participant achieving an ecstatic or altered state of consciousness and then projecting his or her mind through the hole to enter unseen realms. Here they would attain otherworldly knowledge and enlightenment not normally accessible to those inhabiting the land of the living. So the presence of the pecked hole between the twin pillars seen on the carved bone plaque found at Göbekli Tepe indicates that during rites and ceremonies a person entering the site’s enclosures approached between the twin central monoliths and focused their eyes on the porthole stone. Very likely these holed stones formed a bridge, portal, or point of connection between the liminal realm created by the enclosure’s circular interiors and otherworldly environments thought to exist beyond the physical plane of existence.This was an important realization for it helped confirm the axial orientation of Enclosures C and D, which in both cases was toward the north-northwest, where both portholes stones are to be found. Yet why were both the twin central pillars and the holed stones oriented toward the north-northwests. >> From First pictorial representation of Göbekli Tepe T-pillars found on tiny bone plaque Andrew Collins* http://http://www.andrewcollins.com/page/articles/plaque.htm SOUL HOLES Although the late Professor Klaus Schmidt, the head of excavations at Göbekli Tepe between 1995 and his untimely death in 2014, never commented on these holed stones seen in the two most accomplished enclosures uncovered to date, he did have something to say about the fragments of stone rings found at the site (one of which has been pieced together and is now on display at Sanliurfa Museum – see fig. 7).

These, he suspected, had been placed in the walls of now lost enclosures and might have acted as seelenloch, a word in his native German language meaning “soul hole” (Schmidt, 2012, 99). A large number of megalithic dolmens of Neolithic and later Bronze Age manufacture, from Ireland in the West across to India in the East, have circular apertures cut into their entrance stones (see fig. 8). Like the examples at Göbekli Tepe, these bored holes are usually between 25 and 40 centimetres in diameter, too small to allow a normal sized person to pass through bodily. Portholes in megalithic dolmens could have functioned as a means of offering food to the internee. Alternately, they might have enabled further human remains to be added, or, indeed, original interments to be removed. Such ideas, however, are inadequate to fully explain the widespread use of holes in funerary situation. For example, in India circular portholes appear in stone slabs used as entrances to cist burials (Thapar, 2004, 95). Deliberately bored holes are seen also in ceramic urn jars found in cemeteries across Europe and Southwest Asia. These date to the Iron Age and later Roman times (Koster, 1983; Avetisian, 1999/2000). Apparently, the purpose of these holes was to provide a means for the release of the soul from its place of containment. In a similar manner, small doors or windows known as armen seelenloch, “poor soul holes,” were once incorporated into the walls of houses in Austria. A number survive to this day, and there is no question that their primary function was to allow the exit of the soul following death, each one being opened only when there was a death in the household (Schwierz, 2011). Their existence has been linked with portholes identified as seelenloch in megalithic monuments located in the same region (Lukan, 1979, 55). ………………….. Some researchers of the ancient mysteries field have chosen to ignore this data and announce that the twin central pillars of key enclosures at Göbekli Tepe are aligned south, their twin central monoliths turned to face the rising of either the belt stars of Orion (Schoch, 2014, 54-55) or the bright star Sirius, (? CMa) (Magli, 2014). Both of these stellar targets have, however, been shown to be flawed (Collins, 2014, 77-80; Collins and Hale, 2014). What is more, the evidence available offers more compelling reasons for us to conclude that the key enclosures at Göbekli Tepe are oriented north, and not south. Chartered engineer Rodney Hale, working with the present author, determined that the mean azimuth bearings of the twin central pillars in Enclosures B, C, D & E targeted the bright star Deneb (? Cyg) as it set on the NNW horizon during the epoch of their construction (Collins, 2014, 80-82, and see fig. 10). That the setting of Deneb helped determine the axial orientation of these enclosures is verified in a new study of Göbekli Tepe’s astronomical alignments by Alessandro De Lorenzis and Vincenzo Orofino (2015)>> Image, from https://www.bibliotecapleyades.net/arqueologia/gobekli_tepe08.htm

• MY OPINION:
• – Pointing to Deneb (Cygnus) is consistent with sky-burial religion, Andrew Collins: ” The purpose of targeting a near-circumpolar star such as Deneb, located in the constellation of Cygnus, the celestial bird, was almost certainly to connect with the Milky Way, on which the asterism is prominently placed. In Eurasian folklore the Milky Way has long been seen as a road or river along which souls, often in the form of birds, journeyed to reach the afterlife (see fig. 11). For a full treatment of this subject see the author’s work elsewhere (Collins, 2006)”
• Sky Burial’ theory and its possible origins at least – Damien …https://damienmarieathope.com › 2018/07 › sky-burial-…  According to most accounts of the Sky burial practice, vultures are given the whole body. Then, when only the … *Around 12,000 years ago Gobekli Tepe (Turkey)

1. – Pointing to Orion is consistent with faith in afterlife where soul rise to most monumental constellation visible on night sky, Orion. Out of this is for many ages and cultures, not only for hunter-gatherers it is “the hero/hunter” Following image, from Göbekli Tepe: Turkey’s Stonehenge, But At Least 7000 Years Older https://ro.pinterest.com/pin/383650461991428519/

I AM NOT MUCH INTERESED IN WHAT DEGREE THOSE HUNTER GATHERERS WERE INVOLVED AND WATCHED THE SKY. CAUSE THERE ARE CLUES FOR BOTH PRESUMED SOUL DESTINATIONS, CIGNUS/ORION. There are for and against arguments for every of it. From Gobekli Tepe – my uninformed ramblings by knotmagick https://knotmagick101.wordpress.com/2019/10/20/gobekli-tepe-my-uninformed-ramblings/amp/?fbclid=IwAR1OLR5rIcQihkd6agPjXOnzIN2kLhzw2jqRWyLi1YQxgb6nah0LBO3emkA <<The presence of birds in this context would have been very important to some societies, because of the links drawn between birds and the human soul. There is evidence around the globe, from the Middle East to North America, of the association between the souls of the dead and birds; everything from buzzards and eagles to the crane and ibis. We can see the same associations extending into Christianity, with the dove being the representation of the soul. For this reason, in conjunction with the supposition that sky burial was practised by the builders of Gobekli Tepe and the high number of crane and bird depictions found in enclosure D, Andrew Collins suggests that the worshippers of Navel Hill saw the spirits of their beloved dead in the form (or in the company) of birds and that their religious activities at the temple were intended to ensure a smooth transition from earth into heaven. But where did the spirits go? based on the apparent orientation of the temples to view the southern sky the answer of “the stars” seems clear but which stars? And what did the worshippers see when they looked to those stars? If we accept that the surrounding pillars are human intercessors, who’s spirits had already flown to the stars, who enable us to connect with to the more than human beings represented by the t-pillars a question still remains; who are they? Archaeologists, historians and conspiracy theorists alike consistently look to the southern stars for the answer, though the answers that they give you can vary quite a bit. Star Gods Cygnus – The Soul Bird Andrew Colin’s, in his various books, notable the Cygnus Key and Cygnus Mysteries, argues that the temples focus is the stars of the Constellation of Cygnus, also known as the Northern Cross. Located just above the junction of the dark rift of the Milky Way Collins contends that the Constellation, the Latin name of which refers to a swan, has always been associated with birds of one form or another and that many ancient cultures around the world saw the Constellation as a point of transmigration for the soul. Collins draws evidence from cultures as far afield as North America and Ancient Egypt, claiming that Cygnus is the focal point for multiple ancient stone monuments across the globe. Whilst Collins makes a very strong case for the motif of the bird as soul, going as far to link it to the early hominids known as the Denisovans, the connections that he makes in respect of Gobekli Tepe being aligned to the constellation do not stand up to scrutiny. For starters his dates do not match the archaeological evidence. The sighting stones do not align with the constellation when compared against the dates of construction as provided by radio carbon 14 dates. In fact there is quite a substantial margin of error to the extent that it really cannot be ignored. Collins would argue that his thesis with regard to Gobekli Tepe has been independently verified in 2017 by two researcher from the University of Edinburgh. This might sound like vindication for the Cygnus connection however when read the paper reads as though the two started from the premises posited in Collins 2014 publication and sought to evidence it themselves. Unfortunately this means that the two Engineers make the same errors in oversight that Collins does, completely ignoring the archaeological evidence available, which in 2016/7 more securely dated the construction of Enclosure D to a time when Cygnus could not have been in the sight of the portal stone. This is not to say we should throw the baby out with the bath water. The concept of the flight of the soul in the form of a bird both as as an ancient motif and one which is repeated at Gobekli Tepe has strong merit, even if the stars proposed don’t quite align. Orion – The Headless Hunter A better fit, though not perfect, is the suggestion that monuments are aligned to the rising of the starts of Orion’s belt. That a hunter gatherer society would focus on Orion, chasing Taurus across the sky in an endless hunt, makes a great deal of sense, though it does assume that the builders looked to the constellation and also saw a hunter. Whilst A and B do have some level of alignment to Orion the sighting is not consistent across all the excavated monuments. Perhaps as more enclosures are excavated and their alignments plotted a connection to Orion’s belt will be strengthened but for the time being it is possibly safer to assume that whilst Orion was important he was only part of the night sky show that the builders were attempting to capture. Sirius – The Companion and Star Goddess Just below the heel of Orion sits the star Sirius, known as the Dog Star by modern sky watchers it’s summer time rising in the southern sky heralds the so-called “dog days of summer”. The birth of a new star in the night sky, particularly one which proves predictable as it emerges over the horizon, is generally something of note which is why many archaeoastrononical alignments settle on the helical rising of one star of another. Though procession does, over time, move the point in the sky where the rising will occur it would appear to our ancestors that it rose and set in the same place consistently and only the observations of a dedicated few over many generations would notice that this was not the case.

Megalithic alignments with Sirius are as common as with Orion and Cygnus when such things are plotted, the most famous being the Orion alignment found in the Great Pyramid of Giza where the southern shaft exiting the Queen’s Chamber aligns with Sirius. Robert Bauval, Graham Hancock and Andrew Collins (to name just a few) maintain that this is a deliberate alignment of the “soul ascension” machine to enable the souls of royal women to ascend to the next world. Of course, this alignment is paired with a similar shaft in the King’s Chamber, aligned to the belt of Orion, and two northward shafts which would allow the descent of the souls in the northern walls aligned with major stars in the constellation of Ursa Major. The Sirius association between the Great Pyramid and the southern sky of Ancient Egypt in 2500 BCE can be debated long and hard, and a lot seems to depend on what star simulation program you chose to use, but if we accept it as a clear and proven fact what does this mean for Gobekli Tepe? Were the Egyptians echoing a much more ancient association between Sirius and the Soul laid down into a collective memory by the Hunter Gatherers of 9600 BCE? The archaeology does seem to indicate that this is the case. Of the sites excavated so far enclosures B, C and D all have port hole alignments which match the helical rising of Sirius at a time depth consistent with the secure radio carbon 14 dates associated with the construction deposits at the site. This would indicate that each of these enclosures were build with the rising star in mind as an important feature and that it continued to be factored in to even after temples were closed, back filled and then reconstructed in a different location on the Tell. Whether or not all of the un-excavated enclosures will show the same alignments and associations remain to be seen but as work continues we will surely find out. This theory does have its detractors however, most notably Andrew Collins and Robert Hale. They maintain that Sirius, despite its rising status, would not be visible to its declination at the dates proposed and would therefore not be available to sight the construction of the monument but that it would be of little interest to the builders, so attention should be paid to the north. Whilst a valid argument it assumes two things. One – that little to no process of observation occurred in advance of the construction of Gobekli Tepe and that construction was spontaneous. This is consistent with Collins belief that the builders of Gobekli Tepe were influenced to build as they did by the Denisovans human species based on their savant like knowledge which far exceeded that of any other human race and the alignments were “downloaded” into the builders culture from elsewhere. We known from later cultures that sky watching was the main night time activity and there is every evidence that the same was true in this case. Even if the rising is not visible initially there is no reason to assume that the sky watchers were not capable or observing the angle of rising and reverse plot it to its rising point on the horizon. Then we come to the second issue – the assumption that the rising would not be visible. In our modern experience we see very little of the night sky, particular on the horizon, due to light pollution. There are very few places where it is possible for us to get a true sense of the majesty of the Milky Way or the brightness of the stars at night without the horizon being blurred by some degree of light pollution. The same would not have been true in Mesolithic Turkey and it is likely that the rising of Sirius would have been visible, if faint, and expected by those who have spent many generations observing the movements of the star. It is important to keep in mind that Sirius is consistently considered a companion star, with Orion featuring along side it as is the case in the Pyramid of Giza. There are echos of twin deities being associated with the evolution from a nomadic way of life to one associated with agriculture and animal husbandry as far back as the Sumerian. In the story ‘Debate between Sheep and Grain’ two sky beings (god’s) located on a hill discuss whether or not to share with mankind the knowledge of grain and do mestication of animals.>> BUT I AM CONFIDENT THAT ORION CONSTELLATION WAS ENOUGH BIG AND VISIBLE TO BE NOTICED FOR TENS OF THOUSEND YEARS BEFORE, EVEN IF IT WASN’T STUDIED CLOSELY. GOBEKLI TEPE AND ALL RELATED SITES WERE HIGH DEVELOPED CIVILISATIONS AND PROBABLY PRECURSORS OF SUMERIAN CIVILIZATION From Temple of Sumer https://www.facebook.com/TempleofSumer/posts/blessed-du-ku-from-temple-of-sumer-the-month-of-the-sacred-moundholy-hills-and-s/833633270129967/ << Blessed Du-ku from Temple of Sumer! “The Month of the Sacred Mound” Holy Hills and Sacred Mountains – The Foundations of the Duku Festival Holy hills and sacred mountains permeate much of Ancient Near Eastern Literature, from the earliest cuneiform tablets, all the way to their central place in Biblical scripture. From the image of Moses, standing on top of Mount Sinai, receiving sacred cuneiform tablets from God, giving deified Hammurbian laws to mankind; to the image of the Prophet Elijah, standing on Mount Carmel, asking his God to prove himself more powerful than Baal; and all the way on to the image of Jesus giving the sermon on the Mount. Mountains have always had great significance in both Jewish and Christian literature, since they are seen as being “closer to God” who dwells where the Heavens meet the sky. As a result of this idea, we often see God bestowing his divine wisdom from a mountaintop in scripture. These are concepts and central motifs which stretch back to the earliest times, to long before the Bible was set to parchment, and long before the Patriarch Abraham first began his journey from the Sumerian City of Ur, all the way back to a time when civilization was just beginning. For it was said that upon this Sacred Mound, “the ḫursag̃” (hill) of Heaven and Earth, that the ancestral Gods were created. In the earliest literature, the Sumerian poem ‘The Debate between the sheep and the Grain’, dated to the 3rd millennium BC, we are given the creation myth telling of the Sumerian ‘Edin’, meaning ‘steppe’, the place where the Anunna Gods were first created. This hill was situated at the point where the Heavens rested upon the Earth, and where mankind were given their first habitat. This sixty one line myth was set to stone over two thousand years before the Bible was even written, and before the “Garden of Eden” was even a concept. Later in time, from Third dynasty of Ur period (2200BC) onwards, we would find the term ‘Edin’ rephrased to ‘Hursag’ meaning ‘hill’, or in some cases ‘tillu’ in Akkadian, a term that was widely used to describe pre-historic tell mounds. In ‘Riches Hidden in Secret Places’ the acclaimed Assyriologist Jeremy Black noted that the Sumerians, unlike the scholars of today, had no interest in where their people had come from, and rarely wrote about it in their literature. Their Gods were Gods of civilisation, intent on bringing order to the universe, and civilisation to the society in which they served. Because of this, the Sumerians themselves were an incredibly forward looking people, focused on ingenuity and invention, and working towards a better tomorrow, rather than looking back to their past. On the other hand, the Sumerians knew they had not inhabited the earth since the very beginning of time, and that there had been a time before civilisation, when the very first men had lived in an uncivilised state like the animals, which was possibly the inspiration for Gilgamesh’s Enkidu. The Sumerians understood that civilisation had been a much later development, and it fascinated them to speculate on how the world had come into being, and how things has been at the beginning of time. In ‘The Debate between the sheep and the Grain” we see the Holy Mound take centre stage, as it was set as the birthplace Of the Anuna Gods at the time before sky and earth were separated. The Anuna Gods were ancient Gods from a time before recorded history. They were Gods that during the Sumerian period, and into the late Akkadian period were portrayed as seven judges who sit before the throne of Ereshkigal in the Underworld, their primary function is to decree the fates of humanity. During the Old Babylonian period, the Anuna were believed to be the chthonic deities of the Netherworld. In the ‘Curse of Akkad’ the Sacred Mound is also described as the resting place where the great ancestors of the Great God Enlil, En-duku-ga the Lord of the Sacred Mound and Nin-duku-ga the Lady of the Sacred Mound. These primordial gods even predated Enlil himself, and Enlil is the first born son of An and Ki. They may be the parents of one of Enlil’s parents, or they may go even further back. Jeremy Black theorised that at the time of writing this myth, the Sumerians lived in a land surrounded by these tell mounds, and knew they were the ruined habitation of their most ancient ancestors, and possibly even the Gods themselves ancestors, which fuelled their mythic imaginations. Although Sumer emerged as a complex civilisation between 5500BC to 4500BC, it is clear that there had been inhabitants in the land between the rivers long before that point back to Neolithic times. We call these early inhabitants the proto-Euphrateans, or Ubaidians, and they had left many markers behind. Many of these early inhabitants were probably very ancient ancestors of the Sumerians themselves, although before that point in time they were not classed as ‘civilisations’. The term ‘civilisation’ only comes into play with ‘recorded history’, and when characterized by a series of set markers, of which include urban development, social stratification imposed by a cultural elite, a perceived separation from and domination over the natural environment, and symbolic systems of communication such as complex writing systems. So, while the Sumerians were the first true civilisation to fit all of those criteria, their ancestors had probably already lived in this area, and its surrounding areas, for millennia before this point. Jeremy Black went on to state that: “The imagination stimulus for the idea of a single Holy Mound -a dul or tell- must have been the numerous ruin mounds that dot the surface of the Mesopotamian plain, with evidence of ancient habitation. Nobody lived on them, but you only have to investigate them cursorily- if your village is next to one and you stroll up there of an evening- to realize, from the ceramic remains and the occasional skull and bone, that they had been inhabited in the past. But by whom? The mythic imagination tells us that this is where the gods lived in the most distant past, with their feet on the ground but close to the sky. A mythic image or metaphor such as the Holy Mound, then, is a single cosmic location derivable from generalized elements of the landscape, such as uninhabited ruin mounds, that are multiple and ubiquitous.”The acclaimed German archaeologist and pre and proto-historian Klaus Schmidt firmly believed the original ‘Duku’ that was written of in ‘The Debate between the sheep and the Grain’ was none other than Göbekli Tepe, the ancient Neolithic mountain sanctuary dating back to around 9130BCE. He believed that the poem itself was a cultural memory of ancient site, and a mythohistorical narrative from the time when mankind moved from being predominantly hunter gatherers to a time of permanent settlement. It’s worth considering that the site of Göbekli Tepe is situated in what would one day be classed as Northern Mesopotamia, and the site itself was only seven days walk on foot from what would one day become the Sumerian City of Ur in Southern Mesopotamia, and even closer than that when travelling by donkey, or by boat down the River Euphrates. It’s probably no coincidence that this buried and abandoned “ancient city” was situated in a hilly and mountainous environment just like in the Sumerian myth, and being what many believe to be birthplace of animal husbandry from the archaeological evidence at the site, fits the myth perfectly too. What is even more compelling however is the creation of grain that takes place in the myth, especially when you consider the ancient einkorn wheat, found in the hills surrounding the Göbekli Tepe, just happens to be the single genetic ancestor of every strain of wheat grown and eaten across the earth today. During the Third Dynasty of Ur period, and over seven millennia later, the Sacred Mound had taken on a symbolic representation during the Duku Festival, as a likeness of it was built in harvested grain in the lead up to the religious holiday. This new meaning for the term ‘Duku’ seems to have caused confusion among scholars, as while most academics held to the Sacred Mound as a historic locality, others such as Thorkild Jacobsen, who read texts detailing the construction of this symbolic depiction saw its origin as a “plastered-over pile of harvested grain”, and concluded that the Duku must have been some sort of underground storage. However as practitioners of the Sumerian religion we sometimes have the luxury of seeing hidden meanings where perhaps the academics are too focused on literal depictions in the text, and as any who are well versed in the concepts of sympathetic magic will attest, in this case the laws of similarity are obvious in their apparency. We can see from the method of construction of the walls of this grain ‘Duku’ are incredibly similar to the construction of ancestral tells, together with the harvest it contains, the offerings of milk it is given, and offerings of dozens of lambs prepared, all tie in intimately with the myth ‘Debate between Sheep and Grain’ and it’s links to the mythic Sacred Mound, on which the Gods were given life. Because of this I would say this grain Duku came later, and was the development of a symbolic construction originally created to be as part of the cultic activities, which then later developed from there to the idea of grain silos…… …… Although the Festival of the Sacred Mound was generally seen as a great time of celebration and feasting, we must also be mindful that is had sombre undertones, as it was also a time when the Gods of the underworld were paid homage, and the ancestors were remembered, so we should also remember to pay our respects to those we have lost in the past, and in doing so pay tribute to their achievements. Though those memories, those we have lost will never leave us. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ RELATIONS, ICONS AND SIMILARITIES WITH THE LATER SUMERIAN CULTURE 1.Porthole slab

has the shape of proto-cuneiform signs GA2 :”basket,box”

and of the proto-cuneiform and cuneiform sign Ku

from Du-Ku “Holy Mound” where proto-cuneiform sign Du is exactly a mound

2. Meaning of Ku is “pure, holy” From Ancient Near Eastern Temple Assemblies: A Survey … – COREhttps://core.ac.uk › download › pdfPDFby JA Bloom · Cited by 2 · 254 pages · 26 MB — The bulk of this thesis consists of a compilation of Akkadian and Sumerian primary source material which … Note the adjective ku (“pure“, “sacred”, “holy“),

From Sumerian Lexicon – IS MUNIhttps://is.muni.cz › PAPVB_13 › Halloran_version_3 PDFby JA Halloran most important words in Sumerian had their own cuneiform signs, … kug, kù: n., silver; precious metal; money; noble (ku, ‘to base, build

3.The same shape are the chinese ideograms for Sun and Moon

https://www.thoughtco.com/chinese-character-profile-ri-sun-2278366 The character 日 is a pictograph depicting the sun. Its earliest form was a circle with a dot in the center, and four rays extending from the circle.

4. Possible sumerian proto-cuneiform sign Ku and chinese Ri (sun) had at the origin the Orion constellation shape ?.

5.The minoan sign for bronze and archaic greek He(ta) from Helios have the same shape.

======= From damienmarieathope.com ===================

ANOTHER BOGUS PALEOLITHIC STAR MAP – THE ACH VALLEY TUSK https://rockartblog.blogspot.com/2018/11/another-bogus-paleolithic-star-map-ach.html

The Ach Valley Tusk is a piece of mammoth ivory, recovered from Geißenklösterle Cave near Ulm, Germany, that has a human figure carved into one side and a series of 86 pits or notches cut into the other. Rappengluek identified the human figure as a star map representing the constellation Orion. ……. All in all, this Orion figurine is the most egregious of Rappenglueck’s claimed identifications of Paleolithic star maps, and I find it totally unbelievable. Peter Faris https://rockartblog.blogspot.com/search?q=Gobekli+Tepe

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