The sumerian word for basket, container, chest is :
From www.bulgari-istoria-2010.com › …PDF Sumerian Cuneiform English Dictionary 12013CT – bulgari-istoria 5 mai 2000 — The niftiest ‘Sumerian Cuneiform English Dictionary’ in the university world: … GA2 (ĝa2 / gá), mal, bisag / bisaĝ [ 704x] (pisan) = basket | [208x] … The wooden
www.academia.edu › Interpreting_J… (DOC) Interpreting John.A. Halloran’s Sumerian Lexicon … *gá: basket; house; stable (cf., gar) [GA2 archaic frequency: 125; concatenation of 5 sign variants] . ga – has the composition- ka- and the meaning-of the word iskukai-cave…
www.federatio.org › mi_biblPDF Etymological Dictionary of Hungarian (EDH) 22 ian. 2007 — to a relative small common Sumerian-Hungarian basis of … have always adhered to the Sumerian-Hungarian theory or … Sum. gá + gur … Sum. ga2 (pronounced ŋa) “I”
SO THE KNOWLEDGE WICH SUMERIANS RECEIVED WAS PICTURED IN THE SHAPE OF HANDBAG, WICH MENT METALLURGY KNOWLEDGE, TO OBTAIN AND WORK METALS (COPPER). As you will see metallurgy come from the North: From www.academia.edu › Sumerian_uru… Rezultate de pe web (PDF) Sumerian urudu and Kartvelian Metallurgy.pdf | Anna … <<In Kartvelian, we have the word uro ‘mallet’, which is phonetically similar to the … Thus, the ultimate meaning of the Sumerian urudu is uro ‘a big hammer’ + du ‘head, chief’, i.e. ‘the chief big hammer’, ‘the leading big hammer’ >>
Possible at the origin the vord come from “the chief big hammer” , soo possible the Tau cross shape of monuments ment: “THE CHIEF (big hammer)” as you see the proto-cuneiform shape URU~a.
From https://www.crystalinks.com/Anunnaki.html Ea.Enki was a deity in Sumerian mythology, later known as Ea in Babylonian mythology. The name Ea is of Sumerian origin and was written by means of two signs signifying “house” and “water”. Enki was the deity of water, intelligence, creation, and lord of the Apsu, the watery abyss. Me. He was the keeper of the holy powers called Me. The exact meaning of his name is not sure: the common translation is “Lord of the Earth”: the Sumerian en is translated as “lord”, ki as “earth”; but there are theories that ki in this name has another origin.
Theoretically they could choose between extremely many forms. but this concrete form, and not another, is the result of a multitude of conditionings, aspects and concrete elements related to the mental evolution of man, the concrete conditions, the stage of evolution of society and religion, plus many other elements. Certainly the form was in the mind and collective consciousness even before the stone monuments / stars were carved, that is, they would have scratched the amulets used in the rituals (shamanic rituals say specialists). If I were to rely on the closest sign in time (the sign of Me in the shape of your cross) used by the Sumerians, it does not help me much because the meaning of the notion of Me is abstract and complex. Sumerian proto-cuneiform sign “me” from https://cdli.ucla.edu/tools/SignLists/protocuneiform/archsigns.html
It means and refers to extremely many notions. https://www.sumerian.org/sumerian.pdf me, mì; ñe: n., function, office, responsibility; ideal norm; the phenomenal area of a deity’s power; divine decree, oracle; cult [ME archaic frequency: 363; concatenates 2 sign variants]. v., to be; the Sumerian copula; to say, tell. poss. suffix, our. For example, one of the basics is “essence”. This Ma represents, as far as I understand, the reflection, the design of the legitimacy of the universe and the involvement of the divinity in any aspect related to the concrete life of people. This connection of the shape of the monuments with the Sumerian proto-cuneiform sign “Me” to my knowledge has not been made by anyone else, and so to speak, belongs to me. In general, when it comes to imagining a symbol for a notion or set of notions, one of the initial conditions is that it be both simple and synthetic. Paradoxically for us it would be: what symbol can render the essence of the notion of essence? In fact, the essence + legitimacy + divine decree + … another 50 meanings, life, struggle, etc.etc. A sinuous curved shape is out of the question, as it is about divine principles and laws of the universe. Of course, the circle also comes out of the discussion, because the circle does not involve fixing, establishing, declaring but instability, revolving around something. Very interesting that another reading of the Sumerian sign is that of battle. Sumerian Lexicon – Sumerian Language Pagewww.sumerian.org › sumerianSumerian Lexicon, Version 3.0. 13 v., to be; the Sumerian copula; to say, tell. poss. suffix, our. mé: (cf., gíg). me3,6,7,9: battle [ME3 archaic … As I thought, the shape represents a strong ancestor as well as his weapon, the stone battle axe/hammer. From https://www.liveauctioneers.com/item/21861516_neolithic-stone-axe-head-anatolia
Din Archaeologists find 12000-year-old pictograph at Gobeklitepe mitchtempparch.blogspot.com › 2015/07 › archaeologi.. <<Arheologii cred că acești stâlpi sunt reprezentări stilizate ale ființelor umane datorită apendicelor umane săpate în piatră. >> Our sign is also the hammer of the deity Thor, but I also saw it in Charun, Aion and Zeus hands. From https://ferrebeekeeper.wordpress.com/2014/06/12/etruscan-gods-of-death-and-the-underworld/
Mallet,hammer, isn’nt it ? But see why URUDU:sum.”Copper” has this shape and where could come from:As you will see metallurgy come from the North: From www.academia.edu › Sumerian_uru… Rezultate de pe web (PDF) Sumerian urudu and Kartvelian Metallurgy.pdf | Anna … <<In Kartvelian (eugenrau:GEORGIA), we have the word uro ‘mallet’, which is phonetically similar to the … Thus, the ultimate meaning of the Sumerian urudu is uro ‘a big hammer’ + du ‘head, chief’, i.e. ‘the chief big hammer’, ‘the leading big hammer’ >> Possible at the origin the vord come from “the chief big hammer” , soo possible the Tau cross shape of monuments ment: “THE CHIEF (big hammer)” as you see the proto-cuneiform shape URU~a Could they use the cross with equal arms? No, because from the Mesolithic the sign was used for profane purposes to make signs on the raboj. Later the Sumerians used the sign of the cross in the circle for sheep (UDU)
This combination of very specific and very different elements and ideas makes the sculpture from Kilisik so special among Pre-Pottery Neolithic image representations and forms an interesting link between the various types of sculptural art of the period.
Hauptmann (2012, 22) even suggested to interpret this scene as a ‘mother and child’ motive (known i.a. from two of Nevalı Çori’s clay figurines). In this case the Kilisik example would represent the first female depiction to be associated with the T-shaped sculptures.>> חקות העמים הבל הוא (Jer 10:3) in Light of Akkadian Parṣu and … https://www.jstor.org › stable <<Akkadian parṣu is unanimously taken to mean only “cult-ordinance.” Nonetheless in numerous texts it designates physical objects including divine statues and symbols, and in these cases it should be rendered “properly formed cult object” or “properly fashioned divine statue/symbol.” This new understanding of the Akkadian term provides a parallel to “ḥuqqōt hāʿammīm” in Jer 10:3 which may be rendered now “the properly formed cult statues of the gentiles.”>> From INTERPRETING THE CONCEPT OF ‘PLAN’ IN SUMERIAN …http://cejsh.icm.edu.pl › cejsh › element <<The aim of this article is to interpret the meaning and concept of the word ‘plan’ or ‘drawing’ in Sumerian and Akkadian written sources and to give a brief summary of this phenomenon in Mesopotamia in the 3rd-1st millennium BC. The Sumerian word ‘gis-hur’ (lit. ‘wood scratch’, meaning ‘plan’ or ‘design’), and the Akkadian word ‘eseru(m)’ (‘to draw’, ‘to design’, ‘drawing’, ‘design’ or ‘plan’) are mostly mentioned in a substantive context which encompasses the divine sphere. Gods and kings establish the world order with various ‘designs’ and ‘plans’. The Sumerian phenomenon of ‘me’ (the ‘divine power’ of gods) which describes god’s essence and is a divine attribute, and the Akkadian term ‘parsu(m)’ (‘cultic ordinance’) which encompasses divine ‘order’ and ‘cultic rites’, are both closely connected with the phenomena of ‘gis-hur’ and ‘eseru(m)’>> www.researchgate.net › figure “Judgment of the Bird-Man” (BM 103317), The British Museum … In Akkadian mythology the terms ‘ plan’ and ‘design’ very often seem to be synonymous with parsu(m) (‘cultic ordinance’), www.sbl-site.org › pdfs › pubsPDF Reading Akkadian Prayers and Hymns – Society of Biblical … Akkadian prayers and hymns : a reader / edited by Alan Lenzi. p. cm. — (society of Biblical … Parṣū, “cultic ordinances, rites.” books.google.ro › books WealthWarn: A Study of Socioeconomic Conflict in Hebrew Prophecy Michael S. Moore — 2019 · Religion 73 Jeremy Black translates ME as “divine power” and GARZA as “rites.” From https://balticasianstudies.wordpress.com/earlier-conferences/conference-2016/sections/section-5-ancient-near-eastern-studies/vladimir-emelianov-st-petersburg-state-university-russia-religious-and-philosophical-aspects-of-the-sumerian-proverbs/?fbclid=IwAR3hLygAWm2r9ZQ5C6TC4PpwB0YI1vORhAYLH7x-YT-TQ3LXW9H_-WrtXBo <<Category ME is known in the proverbs as having four meanings: a) brightness of fire, b) power, c) rites, d) office, position. The presence of ME provides the Universe with necessary rituals and principles, on the basis of which life is possible in itself. The concept of life is divided in proverbs to a) life in the human body, and b) life as an external process. A play on homonymous roots til3 ‘life’ and til3 ‘to end’ leads to an understanding of life as a process that is looking to end. The body life in the Sumerian proverbs proclaimed to be self-sufficient and the most significant value of the world. The worst punishment from gods is hunger, nuisance is wandering, and the greatest pleasure is beer (as product of sedentary life). Death was considered to be the lot of all mankind. The destiny of man was described in three main aspects: a) fate as the external thing (clothes, dog), b) fate as fortune, c) fate as mother’s voice. In proverbs great importance is given to human personal qualities, especially to piety towards one’s personal god, dignity, truth, and wisdom. >> www.sociostudies.org › filesDOC 8 The Ruler as Possessor of Power in Sumer Vladimir V … – Dmitri M The derivation of lugal is quite clear: it means ‘ Great lu2’. … is close connection between such similar forms and ideas as Sumerian me www.academia.edu › The_Land_of… (PDF) The Land of the Celestial Gates | Hamlet Martirosyan … <<… which the Sumerian ME cuneiform sign is derived, has the meaning of “hole, fissure, … The word “hmay” in Armenian has the meanings of “witch, enchant, magical divination, talisman”>> ON ТНЕ ORIGINAL МEANING OF SUМERIAN МЕ (lmages of Weltanschauung and the Methods of Тl1eir Study) V.V. Yemelyanov <<The article discusses the proЫem of translating and int,:rpreting Sumerian МЕ Ьу means of the O\d Babylonian cuneifonn vocabularies and the Neo-Sumerian Gudea texts. The main supposition is that the word was derived from the verb МЕ «to bе apparent, visible» and its original meaning was «will to live». The author understands МЕ as the first stage of the life-process: transition of а subject from the inner world to the outer space (as one can conclude from the cuneiform sign МE «tongue put out of mouth»). This is why МЕ’s are so important in the New Year period of Sumero-Babylonian calender texts.>> ================================= We find later in the Sumerians with these meanings related to divinity makes me believe that the sign is not only related to the worship of ancestors or the dead. But my opinion is that, since then, (10,000 BC) the Tau icon has been connected with the idea of divinity, even if the divinity was not yet perceived as a deity but divine ancestor; “divine” was not only the hiero ancestor, the symbol also the living creatures, life and so whole universe. Universe was worthy of admiration and deep reverence. A simple pillar or star induces the idea of moving forward, of thinking, of searching. But this sign with the horizontal part above can signify the sky that covers us, that hides all secrets and that cover up. Remember, that until a few hundred years ago people had the conception that the celestial vault is a covering that contains the stars and covers us. The sky covered them in such a way that it is the last border over which there is nothing left and it is not possible to cross. The horizontal part being above still shows the desire to get up and get there. Possible rituals and stelae are related to rituals to charm the game, improve the hunting and for a better life. Aditional documentation: CHAPTER SEVENTEEN: THE MEANING OF THE ME https://sites.google.com/site/drgeorgefisham/publications/eden/chapter-seventeen-the-meaning-of-the-me
The concept of “me” was an important aspect in Sumerian mythology. According to Christopher Siren (Sumerian Mythology FAQ, http://home.comcast.net/~chris.s/sumer-faq.html), “the me were universal decrees of divine authority…the invocations that spread arts, crafts, and civilization.” In other words, “me” constituted the various divine functions that became distributed between the different gods and goddesses of the Sumerian pantheon. Since these functions were basically “powers” to rule over various aspects of nature and society, they received their original creation from Enlil, the god of power and kingship. For a long time, Enlil stored the me at his Nippur Temple, known as E-Kur, the “Strange House” or the “House of Kur.” Then the great Zu Bird stole them and flew rapidly toward the Primordial Ocean with the me nestled securely in its beak. Could this part of the tale constitute some dim recollection that “power” first resided among the strange, “bird” women (Mushen) of Kur? At any rate, Enlil sent his warrior son, Ninurtu, to retrieve the powers. A mighty battle ensued, during which the Bird dropped its prize into the waters of the Abyss. Ever so gently, the me floated downward to Engur, the subterranean home of Enki, the god of water and wisdom. Thus, the divine invocations became the property of Enki, to dispense according to wisdom rather than brute force. No matter how Enlil plotted for their return, he was never completely successful.From Eridu, the center of his worship, Enki imparted “me” to the rest of the world. By means of his wise disbursement, the world gained order, government, arts, crafts, and civilization. These good aims were accomplished as the various gods and goddesses assumed their proper functions. The whole world seemed willing to recognize the wise rule of Enki, all except Inanna, the goddess of love. She came to Eridu and complained that Enki’s decrees left her with too little power. In one version of the story, Inanna succeeded at getting Enki thoroughly drunk. While the god of wisdom lay intoxicated, Inanna stole ninety-four of the me and transported them to her cult center at E-Anna in Uruk. Perhaps, at the height of her power, Inanna of Uruk had ninety-four sacred names or titles, each thought to convey special abilities upon a devotee. These stories about the me may also reflect the general transfer of cultures in southern Mesopotamia, from Samarran (Kurian), to Ubaidian (Enki), to Uruk (Inanna).Besides its mythological meaning, “me” had a linguistic significance that may help us to reconstruct the original connotation for this term. “Me” functioned as a part of titles, designating that the holder should be worshipped as divine. For example, the names “enme” or “enmen” can be translated as “the divine lord” (Sum: en = “lord,” me = “divine“). Presumably, someone who received a “me” from Enki became an “enmen,” capable of ruling over some aspect of society or nature. ……… ….Perhaps we have now arrived at the original meaning of “me.” At first, a “me” was one of these commemorative hymns composed to preserve the heritage of the Eridu founders. Six high priests, each the head of a particular order, had memorized their respective “me,” the one corresponding to their specific sect. It was the responsibility (among other duties) for each high priest to make sure that his “me” got passed to the next generation verbatim, with no additions or subtractions. To help ensure this process, it was thought that the proper invocation of a “me” could release all sorts of magical powers on the world. Furthermore, those who knew the words of “me” gained powers of magic and wisdom in their own right. The high priest in charge of a “me” was called an “Enmen.” Perhaps the original meaning of this title was simply “high priest (en) in charge of a hymn or song (me).” We believe this view gives a more natural translation to our full titles than the later rendering of “divine lord.” Thus, “Enmenluanna” would more easily translate as “the high priest in charge of the hymn about the man of An.” The same would hold true of the other titles involving “en” or “enmen.” As Ubaidian culture spread throughout the Mesopotamian valley, cities were increasingly organized along the lines established at Eridu. At the head of each settlement was an Enki (Lord of the Land). Below him came the Council of the six Enmens, each carefully preserving the words of their respective “me.” The growing power of this system can be seen in the names that follow Nangish-Lishma (Cain) in the Sumerian King List. Bahina may mean “(he) does not (na) dilute (hi) or distribute (ba) (his power).“ This title aptly describes the first Enki, the founder of Eridu. If we have properly interpreted the King List, it may be worth noting that he is the only ruler in the proto-Kish dynasty assigned a believable reign (36 years). All other monarchs receive approximate floruits. In various versions of the King List, Bahina is followed by Buan(num) or En-tarah-anna. Both names show how divination of the Enkis was replacing the older worship of An. Buan(num) means: “a Prince (num) who uproots (bu) An,“ while En-tarah-anna can be translated as: “a Lord (en) who throws away (tarah) (the things) of An (anna).“ Thus, the new deity of water and wisdom came to overshadow the older god of creation and personal relationship. And as the power of Enki and Enmens grew, so did the alleged abilities of the wonderful, magical “me.”
Zona semilunei fertile,circa 7500 î.Hr.,cu principalele situri neolitice pre-ceramice. Zona Mesopotamiei nu a fost încă stabilită de oameni. Aria geografică a Semilunei fertile Perioada neolitică Date c. 10.000 -6.500 î.Hr. Tipul site-ului Ierihon.Precedat de Orientul Apropiat Epipaleolitic (Cultura Kebaran, cultura Natufiană) KhiamianUrmează cultura Halaf, Grecia neolitică, cultura Faiyum A.
Teoretic puteau alege intre extrem de multe forme. Dar aceasta forma concreta, si nu alta, este rezultatul a unei multitudini de conditionari, aspecte si elemente concrete care tin de evolutia mentala a omului, conditiile concrete, stadiul de evolutie al societatii si religiei, plus extrem de multe alte elemente. Cu siguranta forma era in mintea si constiinta colectiva inca dinainte de a fi cioplite monumentele/stelele din piatra, adica or fi zgariat-o pe amuletele folosite in cadrul ritualurilor (ritualuri samanistice zic specialistii). Daca ar fi sa ma sprijin pe semnul cel mai apropiat in timp, (semnul Me in forma de cruce tau) folosit de sumerieni, acesta nu ma prea ajuta intrucat semnificatia notiunii Me este abstracta si complexa. Semnul sumerian proto-cuneiform “me”
Inseamna si se refera la extrem de multe notiuni. https://www.sumerian.org/sumerian.pdf me, mì; ñe: n :funcție, oficiuu, responsabilitate; norma ideala; zona fenomenală a puterii unei zeități; decret divin, oracol; cult [frecvența arhaică ME: 363; concatenează 2 variante de semn]. v. a fi; copula sumeriană; a spune, a spune. pos. sufixul nostru.
De exemplu una din cele de baza este “esenta”. Acest Ma reprezinta dupa cate am inteles eu reflectarea, proiectarea legitatilor universului si a implicarii divinitatii in oricare aspect legat de viata concreta a oamenilor.Aceasta conexiune a formei monumentelor cu semnul sumerian proto-cuneiform “Me” dupa cunostinta mea nu a mai fost facuta de altcineva, si ca sa zic asa, i-mi apartine. In general, cand este vorba de a imagina un simbol pentru o notiune sau set de notiuni, una din conditiile initiale este ca acesta sa fie atat simplu cat si sintetic. Paradoxal la noi ar fi: ce simbol poate reda esenta notiunii de esenta ? In fapt esenta+legitate+decret divin+…inca alte 50 de semnificatii, viata, lupta, etc.etc. O forma curbata sinuoasa iese din calcul, intrucat este vorba de principii si legitati divine=ale universului. Desigur si cercul iese din discutie, intrucat cercul nu presupune a fixa, stabili, declara ci instabilitate, invartire in jurul a ceva. Foarte interesant ca o alta citire a semnului sumerian este aceea de lupta.
Din Archaeologists find 12000-year-old pictograph at Gobeklitepe mitchtempparch.blogspot.com › 2015/07 › archaeologi.. << >> Semnul “tau” este si ciocanul zeitatilor Marduk si Thor dar l-am vazut si la Charun, Aion si Zeus. Din WikipediaCharun – Wikipedia
Ciocan, ciocan, nu-i așa? Dar vezi de ce URUDU: sum. “Cupru” are această formă și de unde ar putea veni: După cum veți vedea, metalurgia vine din nord: De la http://www.academia.edu ›Sumerian_uru … Rezultate de pe web (PDF) Sumerian urudu și Kartvelian Metalurgie.pdf | Anna … << În Kartveliana, avem cuvântul uro „ciocan”, care este similar din punct de vedere fonetic cu … Astfel, semnificația supremă a uruduului sumerian este uro „un ciocan mare” + du „cap, șef” , adică „ciocanul mare principal”, „cel mai mare ciocan mare” >> Posibil la origine, cuvantul provine de la „principalul ciocan mare”, așa că este posibilă forma de cruce a monumentelor Tau: „ȘEFUL (ciocanul mare)” așa cum vedeți forma proto-cuneiformă URU ~ a
…Puteau folosi ca simbol crucea cu brate egale? Nu, pentru ca din mezolitic semnul era folosit in scopuri profane de a face semne pe raboj. Ulterior sumerienii au folosit semnul cruce in cerc pentru oaie (UDU) https://cdli.ucla.edu/tools/SignLists/protocuneiform/archsigns.html
Probabil stramosul populatiei de culegatori-vanatori era un vanator cu puternic cu forta fizica supranaturala.Faptul ca T(tau) il regasim mai apoi la sumerieni cu aceaste semnificatii legate de divinitate ma face sa cred ca semnul nu are legatura numai cu cultul stramosilor sau mortilor. Sau gasit in Anatolia si alte centre de cult si monumente in forma de tau (Adyaman). Din https://www.dainst.blog/the-tepe-telegrams/2019/03/20/a-rather-odd-figure-the-so-called-kilisik-sculpture-from-adiyaman-turkey/?fbclid=IwAR19iCk81lNLPNNm17X5faD8dWGOskUmk24aM8BYhl701Jh-dIeHfV73eTQ << Aspectul și semnificația aparent antropomorfă a (cel puțin unora dintre) stâlpii în formă de T cunoscuți din Göbekli Tepe, Nevalı Çori (și probabil și multe dintre celelalte situri cu stâlpi similari din zonă) ar fi putut fi explicate convingător de o serie de detalii foarte caracteristice reprezentate în reliefuri pe acești stâlpi. Printre ele brațe și mâini, precum și articole de îmbrăcăminte asemănătoare stolei și, în cazul stâlpilor 18 și 31 ai lui Göbekli Tepe (în clădirea D), chiar și centuri și paiete. ……
Această combinație de elemente și idei foarte specifice și foarte diferite face ca sculptura de la Kilisik să fie atât de specială între reprezentările de imagini neolitice pre-ceramice și formează o legătură interesantă între diferitele tipuri de artă sculpturală a perioadei.
Hauptmann (2012, 22) a sugerat chiar să interpreteze această scenă ca un motiv „mamă și copil” (cunoscut i.a. din două dintre figurinele din lut ale lui Nevalı Çori). >> Sunt de parere ca simbolul “Tau” avea inca de pe atunci, (10.000 IEN) legatura cu ideea de divinitate, chiar daca divinitatea nu era perceputa inca ca o zeitate ci divin, divinul era mai degraba decat stramosul, era intreg universul. Acesta era demn e admiratie de un adanc respect si veneratie.Un simplu stalp sau stela induce ideea mersului mai departe, a gandirii, a cautarii.Insa acest semn cu partea orizontala deasupra poate semnifica cerul care ne acopera, care ascunde toate secretele si care ne acopera. Retineti, ca pana acum putine sute de ani oamenii aveau conceptia ca bolta cereasca este un invelis care contine stelele si ne acopera. Cerul ii acoperea de maniera ca este granita ultima peste care nu mai este nimic si nu se poate trece.Partea orizontala fiind sus arata totusi dorinta de a ne ridica si ajunge pana acolo.
Apropos de forma semnului proto-cuneiform in “T” (citire sumeriana ME) Din THE LAND OF THE CELESTIAL GATES (Excerpt from the book <“Lion” Character in the Petroglyphs of Syuniq and Ancient World>) << ME – ETSCL, care traduce frecvent cuvântul me în alte texte ca esență= «էություն», nu a tradus cuvântul în discuție și l-a lăsat așa cum este. H.Vanstiphout l-a tradus ca pe o putere, în timp ce I.Kaneva il traduce într-un caz ca закон = lege și în cealaltă instanță ca обряд = rit. Drept urmare, Aratta a fost descris ca „muntele strălucitorului ME”, „muntele cel al puterilor inviolate/imaculate ”și„ țara drepturilor curate ”, respectiv. In primul rand, aceste descrieri diferă prin semnificațiile pe care le exprimă și, în al doilea rând, dacă le privim din punctul de vedere al problemei noastre, semnificația lui ME rămâne incertă. În scrierile viitoare vom încerca să arătăm că este necesar să se utilizeze „pasaj, fisură, deschidere, ușă, poartă, cale” ca semnificație a semnului cuneiform ME în acest segment. Pentru asta, mai întâi trebuie să clarificăm citirile și semnificațiile tuturor cuvintelor și apoi să determinăm semnificația completă a segmentului>>
Sumerian—the language written in the world’s oldest written texts—is unrelated to any modern language. Linguists have no idea what language group it belonged to. Babylonian and Assyrian are Semitic languages.
The origin of Sumerian is unknown. It was different from the Semitic languages—Akkadian, Eblaite, Elmamite, Hebrew and Arabic—that followed and appeared not to have been related to Indo-European languages that emerged much later in India and Iran. Only a few words derived from Sumerian have survived. They included “abyss,” and “Eden.” After Sumer was conquered by the Akkadians, spoken Sumerian began to die out but was later preserved by the Babylonians in sort of same way that Latin is kept alive by Europe cultures. It was taught in schools and used in religious rituals.
John Alan Halloran of sumerian.org wrote: “There appears to be some slight relation between Sumerian and both Ural-Altaic and Indo-European. This may just be due to having evolved in the same northeast Fertile Crescent linguistic area. I don’t see any connection at all between Sumerian and Semitic. [Source: John Alan Halloran, sumerian.org]
From https://www.lauravaleri.com/post/om-sumerians-and-the-sumero-tamil-connection Dr. K. Loganathan, a researcher in SumeroTamil studies believes that there is a strong link between the ancient Tamil language and ancient Sumerian and that Sumerian is, in fact, Archaic Tamil. Based on this hypothesis, he has developed a method for translating Sumerian tablets by matching a phonological reading of the cuneiform script with the ancient Tamil language, which he believes leads to a more accurate translation than the currently used widespread approach.
The last few decades have seen some important advances made in unfolding the mystery surrounding the prehistory of the Dravidian speakers in India. Evidence are accumulating to show that there are close linkages between the present day Dravidian speakers and those ancients who established remarkable civilizations in the Indus, ancient Persia and in the valleys of Tigris-Euphrates, called respectively Melluha, Elam and Sumer. The claim David W. McAlpin 91974, 1975) that the ancient Elam is cognate with Dravidian seems to be have been well received by scholars. While uncertainties still surround the decipherment of the Indus script , Walter A.Fairservis Jr. (1986) concludes, after a careful consideration of a variety of factors, that Dravidian remains the best possible candidate for the Harappan language.
Another conjecture that further strengthens the above hypothesis comes from J.V.Kinnier Wilson(1986). He claims that the Harappans and Sumerians were in fact the same people, that the Sumerians were in fact INDO-SUMERIANS, a small group of people who probably separated from the parent stock, the Harappans, settled in Sumeria and began to develop independently.
Now in addition to the above thesis of Indo-Sumerian, we shall propose here what can be called the thesis of Sumero-Dravidians; that sometime after the second millennium B.C. when Sumer was sacked by Hammurabi and taken over by the semitic speaking people who lived initially in Akkad, a substantial number of Sumerians came to India particularly the extreme South and today constitute the basic population of the speakers of Tamil, Malayalam, Kannada, Tulu and other S.Dravidian languages and were probably the people who established the Sangam Culture around the period 800 B.C to 300 A.D . Evidences in favour of Sumero-Dravidian thesis are accumulating.
“The divine power over the human world is made concrete in the concept of the Sumerian “me“, a word which is translated into Akkadian as parṣu or with the Akkadianised Sumerian expression mu. The Akkadian word parṣu belongs, in the first place, to the cultic environment and designates a “rite”, a “cultic regulation”, an “office”. However, its meaning also includes concrete objects, such as “symbols” or “emblems”.More generally, parṣu can mean “decision”, “rule”, “custom”.
In modem translations, the me is often rendered as “divine powers” or else as “divine decrees”, “norms”, “rituals”, “rites“.32 Nevertheless, the Sumerian concept remains elusive, designating both abstract and concrete things, and, in some texts, the precise significance remains uncertain.”
Hrůša’s footnote 32 reads: The glossary of ETCSL translates me with “essence”; the electronic Pennsylvania Sumerian Dictionary gives as tbe meaning “being, divine properties enabling cosmic activity; office; (cultie) ordinance”. However, the interpretation of me as abstract principles behind concrete things, such as “essence” or “being” or analogically to the Platonic ideas, does not correspond with the concrete thinking of the pre-philosophical cultures of the ancient Orient, that generally avoid the formulating of overall rules or principles. Therefore, it seems to me preferable to conceive the me in a more concrete way, connecting them with concrete divinities, their attributes, and offices, rites and symbols of their cult.
Hrůša notes that Enlil is the primary holder of the me, although they also change hands: “The supreme administrator of the me is the god Enli!, the source of authority and power. It is he, less often the god An, who assigns the me to the individual gods. He does this in the Ekur, in his temple in the city of Nippur. The me are assigned not only to the gods but also to the cities and their temples which are the centres of the divine cult and the earthly abodes of these gods. The location of the me in the cities and in the temples demonstrates their cultural and cultic character.
But not only Enlil, other gods too can give the me to another god: so Ninurta gives the me to his mother, Ninhursaga, or Suen gives the me to his daughter, Inanna.” Numerous me were collected by Enki and deposited in his subterranean residence, in Apsû.
The me which are assigned to the individual gods correspond to the performance of the competences or functions of the respective divinities (the same goes for the me of kingship conferred on a terrestrial king). The clearest example is the goddess Inanna/lshtar, who, according to the myth Inanna and Enki, obtains from her father Enki more than a hundred me: all of them have a connection with tbe divine rule and cult of Inanna.”
However, as Hrůša notes, the me have also a cult connotation: In many texts, the word me occurs in connection with the rites (garza/parṣu), regulations/designs/plans (giš-hur/ uṣurtu) and rites of purification (šuh-luh/šuluhhû), and seems to designate the “cult” or the “rite, ritual”, especially when it is a question of the performance of regular cultic occasions (every month, New Year): “Each month at the new moon the great me, my festival of An, are performed for me magnificently.”
www.gravity.org › mythology › my… GRAVITY: Mythology and History – Gravity.org … from the former P-I-E homeland in central Eurasia, i.e. from an extremely landlocked region. … Similarly the Sumerian me means “ cosmic order” as well as “to act, behave,” “to be , say, …
en.m.wiktionary.org › wiki › Recon… Reconstruction:Proto-Dravidian/mē – Wiktionary Proto-Dravidian. Alternative forms. * mēl. Adverb. *mē. up, above.
https://ro.scribd.com/document/133167378/Sumer-Starhttps://docu.tips/documents/sumer-star-5c1126e98591fSumerian ME — Egyptian MA’AT The Sumerians believed that Inanna brought from her father, in the case represented as Enlil , the Lord of the Gods, the fundamental requirements of human life and civilization, immutable manifestations of the divine will which were at the root of Sumerian society. These divinely inspired concepts were called me and includethe Kingship and the divine, truth, law, rejoicing, the crafts, and a host of others. The key to the Egyptian world was represented by the concept ma’at, a term which is elusive and which, like the Sumerian me resists precise translation. Ma’at is order, balance, the harmony of the universe, a discipline weighing of many elements in a coherent whole; Ma’at is also truth, for truth and order, in cosmic or universal terms, must be identical. The hieroglyph for Ma’at is a delicate, adolescent girl, naked but for a single feather in her hair. In the Egyptian creation myths the process began when the Creator lifts Ma’at to his lips, and kissing her, thus the universe is born. In my research during the Middle Kingdom 12th Dynasty King Amenemhet III (2000-1970 B.C.); the king is “the shepherd” of the people; ma’at, “justice, right”.
The Adyghe “hammer cross” representing god Tha. Habze is a philosophical and religious system of personal values and the relationship between an individual to others, to the world around him, and to the Higher Mind. In essence, it represents monotheism with a much-defined system of worshipping One God – the Mighty Tha, Thashkhue or Thashkho, who begets the universe. First of all, Tha expresses himself generating the Word or cosmic Law (Khy), the primordial pattern from which all the beings form naturally, developing by internal laws. Enlightenment for men corresponds to an understanding of Tha’s Law. Tha is omnipresent in his creation (coagulation); according to Adyghe cosmological texts, “his spirit is scattered throughout space”. In Adyghe hymns Tha (Thashxue) is referred to as “the One everyone asks, but who doesn’t ask back”, “the multiplier of the non-existent”, “on whom everyone places their hope, but who doesn’t place hope on anyone”, “from whom the gifts come”, “His amazing work”, “the One who permits heaven and earth to move”. Everything is One (Psora Zysch, Psora Hysch), and is one with the Tha. The material-manifested world is in perpetual change, but at the same time there is a foundation that always remains unshaken. That is the originating principle of the world and its Law. The always-changing world and its basis is compared to a rotating wheel: although the wheel is constantly rotating (changing), it has its central hub around which it revolves, which remains still. An important element is the belief in the soul (psa) of the ancestors, who have the ability to observe and evaluate the affairs of their offsprings. The souls of the ancestors require commemoration, whereby funeral feasts are arranged (hedeus); sacrifice or memorial meal preparations (zheryme) are practiced and distributed for the remembrance of the dead souls. The concept of physical pain or pleasure in the Hereafter (Hedryhe) is absent — the soul is granted spiritual satisfaction or remorse for one’s chosen path in life in front of himself and his ancestors. Therefore, the goal of man’s earthly existence is the perfection of the soul, which corresponds to the maintenance of honour (nape), manifestation of compassion (guschlegu), gratuitous help (psape), which, along with valor, and bravery of a warrior, enables the human soul to join the soul of the ancestors with a clear conscience (nape huzhkle). Etseg literally means “exact”, “true” in the Ossetian language. Din is a cognate of the Persian Daena and the Sanskrit Dharma, which represents “insight” and “revelation”, and from this “conscience” and “religion”, the Eternal Law or the order of the universe, equivalent to the Ṛta (“properly ordered”, “properly bound”) in all Indo-European religions.
From ON ТНЕ ORIGINAL МEANING OF SUМERIAN МЕ (lmages of Weltanschauung and the Methods of Тl1eir Study) V.V. Yemelyanov
<<The article discusses the proЫem of translating and int,:rpreting Sumerian МЕ Ьу means of the O\d Babylonian cuneifonn vocabularies and the Neo-Sumerian Gudea texts. The main supposition is that the word was derived from the verb МЕ «to bе apparent, visible» and its original meaning was «will to live». The author understands МЕ as the first stage of the life-process: transition of а subject from the inner world to the outer space (as one can conclude from the cuneiform sign МБ «tongue put out of mouth»). This is why МЕ’s are so important in the New Year period of Sumero-Babylonian calender texts.>>
ATTENTION, IT DOESN’T PURPOSE TO LOOK FOR DEEDS OR MORE OR LESS ABSTRACT AND ILLUSIVE, THE PROBLEM IS MUCH SIMPLER: LIFE AND DEATH About the shape of the proto-cuneiform sign in “T” (Sumerian reading ME) From THE LAND OF THE CELESTIAL GATES (Excerpt from the book <“Lion” Character in the Petroglyphs of Syuniq and Ancient World>)
<< ME – the ETSCL, which frequently translates the word me in other texts as essence=«էություն», has not translated the word under discussion and has left it as it is. H. Vanstiphout has translated it is as power, while I.Kaneva translates it in one instance as закон=law and in the other instance as обряд=rite. As a result Aratta has been described as “the mountain of the shining ME”, “the mountain of the inviolate powers” and “the country of clean rights”, respectively. Firstly, these descriptions differ in the meanings they express and secondly, if we look at it from the point of view of our issue, the meaning of me remains uncertain. In future writings we will try to show that it is necessary to use the “passage, fissure,aperture, door, gate, way” meaning of the ME cuneiform sign in this segment. For that, first we must clarify all the readings and meanings of all the words and then determine the complete meaning of the segment.>>
I was astonished how the author choosed between many interesting subjetcs and approaches, on a hunter-gatherer society, this one with water/rivers.
“In the 20th century, archaeologists paid attention to this relationship between humans and water, especially in the arid zones of the Earth, for example, Pumpelly (1908) and later Childe (1928, 1936), proposed the oasis model to explain the emergence of agriculture and the domestication of animals (Verhoeven 2004: 192).Other archaeologists also tried to explain the emergence of domestication due to the proximity to water (Price and Gebauer, 1995: 7–8; Smith, 1998: 210), since “plants were first domesticated near rivers, lakes, marshes or springs” (Verhoeven 2004: 189).Paleoeconomies were dependent of water resources (see Brown 1997: 282) not only because of the acquisition of food, but also because of trade exchanges. It is well known that there was a relation between site location and water sources (Jackson 1988; Dobrzanska et al. 2004; Byrd 2005; Gheorghiu 2006).>>
ARCHAEOLOGICAL DOCUMENTATION OF ANIMAL DOMESTICATION Melinda A. Zeder, Section Editor (PDF) Archaeological approaches to Documenting Animal … http://www.researchgate.net › publication › 285767160_Archae… <<Efforts to document the domestication of sheep and goats in the Near East have drawn heavily on both zoogeographic and abundance markers. Early work in the Zagros region of the eastern Fertile Crescent effectively used zoogeographic arguments to buttress the case for the domestic status of goats on the arid, lowland Deh Luran Plain (Hole et al. 1969), and, less convincingly, to make a case for the domestic status of sheep in highland Iraq (Perkins 1964). These markers have played a much larger role in more recent work, which focuses on the piedmont and steppe regions of the Taurus Mountains in the central Fertile Crescent and on its far western arm in the Levant. Beginning about 9000–8500 BP, a manymillennia-long concentration on gazelles was replaced in this region by a dramatic increase in the importance of caprovines, especially goats. ….. Early research in the Fertile Crescent focused on the Zagros region of Iran and Iraq, where the earliest evidence of the domestication of sheep and goats seemed to coincide with, or perhaps even slightly precede, the domestication of cereal grains (Hole 1989). With the shift in research away from politically troubled regions like Iran and Iraq in the 1970s and the explosive growth of research in the Levant, particularly in Israel, Jordan, and the piedmont and steppe regions of northern Syria, a very different picture emerged. Here, there was very early evidence for cereal domestication but no corresponding evidence for animal domestication.Although people in this region may have been auditioning the gazelle for a possible role as a future domesticate, gazelles are not behaviorally suited to domestication. Domestic animals do not appear in the Levant until as much as a millennium after the initial domestication of certain types of barley and wheat, when goats begin to play a major role in local subsistence economies alternatively attributed to either a local process of domestication (Horwitz 2003) or to the introduction of already domesticated animals from outside the region (Bar Yosef 2000). Emerging evidence from recent work in the foothills and mountain valleys of the Taurus Mountains is pushing back dates for initial domestication of sheep, goats, and pigs, promising, once again, to rewrite the story of the domestication of plants and animals in the region (Peters et al. 1999; Vigne and Buitenhuis 1999; Hongo and Meadow 1998; Ervynck et al. 2002). >>
So,1. “a dramatic increase in the importance of caprovines, especially goats” ,not specifically domestication, between 9000-8500 BP is 7.000-6.500 BC. But Gobekly Tepe is between 7.500-9.000 !! 2. At Gobekly Tepe were found only bones/remaines of gazelles wich were eate. No other animal was availeble for hunting. Gazelles as obove:not suited for domestication !
https://en.wikipedia.org/wiki/Domestication#Animals <In the Fertile Crescent 10,000-11,000 years ago, zooarchaeology indicates that goats, pigs, sheep, and taurine cattle were the first livestock to be domesticated. Cereal crops were first domesticated around 11,000 years ago in the Fertile Crescent in the Middle East. > My note. 9.000 BC for animals and plants but in Fertile Crescent. 9.000-10.000 BC in any case is out of range and out of any domestication !
From Gheorghiu’s paper: <<Assuming that the presence of the various species of animals acts as evidence of a specific ecosystem, the iconography acquires meaning and structure. Peters and Schmidt (2004: 211-212) already approached this semiotics of the landscape, by stressing that “[w]hile the combination of gazelle and Asiatic wild ass on P[illar]21 is indicative for dry, open landscapes, other species such as aurochs, wild boar and cranes are partial to moist, riparian habitats. Such a mixture of biotopes is found at the ecotone of steppe and river valley vegetation, and this must have been the case along most water courses in both the Euphrates and Tigris drainage regions.” >>
None of above animals could be domesticated: gazelles, aurochs,wild boar and cranes.
The inhabitants are presumed to have been hunters and gatherers who nevertheless lived in villages for at least part of the year.[11][unreliable source?] So far, very little evidence for residential use has been found.[dubious – discuss] Through the radiocarbon method, the end of Layer III can be fixed at about 9000 BCE (see above), but it is hypothesized by some archaeologists[by whom?] that the elevated location may have functioned as a spiritual center during 10,000 BCE or earlier, essentially, at the very end of the Pleistocene. ….. <<Around 10.000 YBP, a new way of life emerged for humans through the management and exploitation of plant and animal species, leading to higher-density populations in the centers of domestication, the expansion of agricultural economies, and the development of urban communities>>
10.000 YBP=8.000 BC, out of Göbekli Tepe range 9.000-10.000 BCE !
<<Around the beginning of the 8th millennium BCE Göbekli Tepe lost its importance. The advent of agriculture and animal husbandry brought new realities to human life in the area, and the “Stone-age zoo” (Schmidt’s phrase applied particularly to Layer III, Enclosure D) apparently lost whatever significance it had had for the region’s older, foraging communities. >>
Göbekli Tepe’s foraging communities left the site after advent of agriculture and animal husbandry !
WIKI: <<Schmidt also interpreted the site in connection with the initial stages of the Neolithic.[6] It is one of several sites in the vicinity of Karaca Dağ, an area that geneticists suspect may have been the original source of at least some of our cultivated grains (see Einkorn). Recent DNA analysis of modern domesticated wheat compared with wild wheat has shown that its DNA is closest in sequence to wild wheat found on Karaca Dağ 30 km (20 mi) away from the site, suggesting that this is where modern wheat was first domesticated.>>
me: wheat domestication in the area at 7.000 BC, 2.000-3.000 years later!
Wiki: <<Schmidt also engaged in speculation regarding the belief systems of the groups that created Göbekli Tepe, based on comparisons with other shrines and settlements. He presumed shamanic practices and suggested that the T-shaped pillars represent human forms, perhaps ancestors, whereas he saw a fully articulated belief in deities as not developing until later, in Mesopotamia, that was associated with extensive temples and palaces. This corresponds well with an ancient Sumerian belief that agriculture, animal husbandry, and weaving were brought to humans from the sacred mountain Ekur, which was inhabited by Annuna deities, very ancient deities without individual names. Schmidt identified this story as a primeval oriental myth that preserves a partial memory of the emerging Neolithic>>
From Cereals, feasts and monuments at Göbekli Tepe – The Tepe … https://www.dainst.blog › 2019/05/09 › cereals-feasts-a.. <<At the same time, Göbekli Tepe´s remote location on a barren mountain ridge is very unusual compared to the setting of contemporaneous Neolithic settlements, which are regularly located next to water sources.>>
From Losing your head at Göbekli Tepe – The Tepe Telegrams https://www.dainst.blog › 2016/05/05 › losing-your-he.. <<Göbekli Tepe is a special site in many respects: its location is hostile to settlement, no water sources are in vicinity; clear evidence for domestic building types missing so far in Layer III; only selection of material culture is present (very few bone tools, clay figurines absent); and there is a considerable investment of resources and work.>>
Excerpts: <<I am fascinated by the 12000 year old temple complex at Göbelki Tepe in Turkey. I am not a scientist, archaeologist or historian, I am of a more philosophical bent. So I am free to suppose and search for meaning that is not provable. One thing that immediately stood out for me when I watched a documentary on the discoveries at this ancient site recently was the similarity between the megaliths at Göbelki Tepe (see photo above) and the tau cross (see photo of tau cross in Ireland below). The tau cross predates the Christian cross. It was placed on the lips of Egyptian kings when they were initiated into the mysteries, was used symbolically in many other pre-Christian cultures and even gets a mention in the Old Testament, in Ezekiel and, possibly, Job. I think it is extremely probable that Christ was crucified on a tau shaped cross (it’s much easier to construct than the traditional Christian cross) and that early Christians changed the shape of the symbol to distance themselves from paganism.>> LIMBA ROMANA: <<Sunt fascinat de complexul de temple vechi de 12000 de ani de la Göbelki Tepe din Turcia. Nu sunt om de știință, arheolog sau istoric, sunt de o îndoială mai filosofică. Așadar, sunt liber să presupun și să caut un sens care nu poate fi dovedit. Un lucru care mi-a ieșit imediat în evidență când am urmărit recent un documentar despre descoperirile din acest sit antic a fost asemănarea dintre megalitii de la Göbelki Tepe (vezi fotografia de mai sus) și crucea tau (vezi fotografia crucii tau din Irlanda de mai jos). Crucea tau precedă crucea creștină. A fost pusa pe buzele regilor egipteni când au fost inițiați în mistere, a fost folosit simbolic în multe alte culturi precreștine și chiar primește o mențiune în Vechiul Testament, în Ezechiel și, eventual, în Iov. Cred că este extrem de probabil că Hristos a fost răstignit pe o cruce în formă de tau (este mult mai ușor de construit decât crucea creștină tradițională) și că primii creștini au schimbat forma simbolului pentru a se distanța de păgânism.>> Din https://en.wikipedia.org/wiki/G%C3%B6bekli_Tepe#Dating 7.370-9.130 BCE Remains of smaller buildings identified as Pre-Pottery Neolithic B (PPNB) and dating from 9th millennium BCE have also been unearthed. Some of the T-shaped pillars have human arms carved on their lower half, however, suggesting to site excavator Schmidt that they areintendedto represent the bodies of stylized humans (or perhaps deities).Schmidt considered Göbekli Tepe a central location for a cult of the deadand that the carved animals are there to protect the dead. Though no tombs or graves have yet been found, Schmidt believed that graves remain to be discovered in niches located behind the walls of the sacred circles. Schmidt also engaged in speculation regarding the belief systems of the groups that created Göbekli Tepe, based on comparisons with other shrines and settlements. He presumed shamanic practices and suggested that the T-shaped pillars represent human forms, perhaps ancestors, whereas he saw a fully articulated belief in deities as not developing until later, in Mesopotamia, that was associated with extensive temples and palaces. This corresponds well with an ancient Sumerian belief that agriculture, animal husbandry, and weaving were brought to humans from the sacred mountain Ekur, which was inhabited by Annuna deities, very ancient deities without individual names. Schmidt identified this story as a primeval oriental myth that preserves a partial memory of the emerging Neolithic. Expanding on Schmidt’s interpretation that round enclosures could represent sanctuaries, Gheorghiu’s semiotic interpretation reads the Göbekli Tepe iconography as a cosmogonic map that would have related the local community to the surrounding landscape and the cosmos. As there is little or no evidence of habitation, and many of the animals pictured are predators, the stones may have been intended to stave off evils through some form of magic representation. Alternatively, they could have served as totems. LIMBA ROMANA: 7.370-9.130 î.Hr. Au fost dezgropate și rămășițe ale clădirilor mai mici identificate ca neolitic pre-olărit B (PPNB) și datând din mileniul 9 î.Hr. Unii dintre stâlpii în formă de T au brațele umane sculptate pe jumătatea lor inferioară, sugerând însă excavatorului Schmidt că acestea sunt destinate să reprezinte corpurile oamenilor stilizați (sau poate a zeităților). Schmidt a considerat Göbekli Tepe o locație centrală pentru un cult al morților și că animalele sculptate sunt acolo pentru a proteja morții. Deși nu au fost încă găsite morminte sau morminte, Schmidt credea că mormintele rămân de descoperit în nișe situate în spatele zidurilor cercurilor sacre. Schmidt s-a angajat și în speculații cu privire la sistemele de credințe ale grupurilor care au creat Göbekli Tepe, pe baza comparațiilor cu alte sanctuare și așezări. El a presupus practici șamanice și a sugerat că stâlpii în formă de T reprezintă forme umane, poate strămoși, în timp ce el a văzut ca o credință complet articulată în zeități că nu se dezvoltă decat până mai târziu, în Mesopotamia, care a fost asociată cu temple și palate extinse. Acest lucru corespunde bine cu credință sumeriană antică că agricultura, creșterea animalelor și țesutul au fost aduse oamenilor din muntele sacru Ekur, care era locuit de zeități Annuna, zeități foarte vechi, fără nume individuale. Schmidt a identificat această poveste ca un mit oriental primordial care păstrează o memorie parțială a neoliticului emergent. Extinzându-se pe interpretarea lui Schmidt că incintele rotunde ar putea reprezenta sanctuare, interpretarea semiotică a lui Gheorghiu citește iconografia Göbekli Tepe ca pe o hartă cosmogonică care ar fi legat comunitatea locală de peisajul înconjurător și de cosmos. Deoarece există puține sau deloc dovezi ale locuinței și multe dintre animalele din imagine sunt prădători, pietrele ar fi putut fi destinate să împiedice relele printr-o formă de reprezentare magică. Alternativ, ar fi putut servi ca totemuri. [58]
The Proto-Sumerian Language Invention Process by John A. Halloran https://www.sumerian.org/prot-sum.htm << me, mì; e: n., function, office, responsibility; ideal norm; the phenomenal area of a deity’s power; divine decree, oracle; cult. Rom.:”zona fenomenală a puterii unei zeități; decret divin, oracol; cult.” v., to be; the Sumerian copula; to say, tell. poss. suffix, our. me3,6,7,9: battle. me6: to act, behave. mí[SAL]: n., woman; female (this pronunciation of the sign found in compound words and verbs or in enclitic or proclitic position, Hallo & van Dijk, p. 85) (cf. also, mu10, munus) (compounds are more likely to preserve an older word).>> Din https://www.naturepagan.com/2300-bce-cuneiform-signs-l-p
<< ME, MI; GE: n., function, office, responsibility; ideal norm; the phenomenal area of a deity’s power; divine decree, oracle; cult [ME archaic frequency: 363; concatenates 2 sign variants]. v., to be; the Sumerian copula; to say, tell. poss. suffix: our.>> Rom.:”zona fenomenală a puterii unei zeități” https://onlinelibrary.wiley.com/doi/abs/10.1002/9781444338386.wbeah24140 Abstract <<The enigmatic Sumerian term M E designates a key concept in Sumerian religion and culture. It has often been translated as “divine ordinance,” “divine power,” or the like and is thought to denote the divine power inherent in any key aspect of human civilization>> Lb.Romana:<<Termenul enigmatic Sumerian M E desemnează un concept cheie în religia și cultura sumeriană. A fost adesea tradus ca „ordonanță divină”, „putere divină” sau altele asemenea și se crede că denotă puterea divină inerentă oricărui aspect cheie al civilizației umane https://en.wikipedia.org/wiki/Me_(mythology) In Sumerian mythology, a me (𒈨; Sumerian: me; Akkadian: paršu) is one of the decrees of the divine that is foundational to those social institutions, religious practices, technologies, behaviors, mores, and human conditions that make civilization, as the Sumerians understood it, possible. They are fundamental to the Sumerian understanding of the relationship between humanity and the gods. Lb.Romana: În mitologia sumeriană, un me (𒈨; sumerian: me; akkadian: paršu) este unul dintre decretele divinului care este fundamental pentru acele instituții sociale, practici religioase, tehnologii, comportamente, moravuri și condiții umane care fac civilizația, ca Sumerienii au înțeles-o, posibil. Ele sunt fundamentale pentru înțelegerea sumeriană a relației dintre umanitate și zei. Din https://www.degruyter.com/view/journals/aofo/24/2/article-p211.xml
Cuneiform Basics – The Ishtar Gatewww.theishtargate.com › cuneiform-basicsThe Sumerians understood the cuneiform script to be a gift of the gods. … tablet; this was the first writing, proto–cuneiform, which was entirely pictographic. … The sign me 𒈨 stands for the gifts of civilisation being sent down by the gods from the . Enki – Wikipediaen.wikipedia.org › wiki › Enki Enki was the keeper of the divine powers called Me, the gifts of civilization. Kingship in the Early Mesopotamian Onomasticon … – DiVAwww.diva-portal.org › diva2:503415 › FULLTEXT01 PDFThousands of Sumerian and Old Akkadian personal names from 3rd millennium BCE Meso- … Another reading of the sign ME is išib, which denoted a priestly. Rom.:”un preot” Din Sumerian Business and Administrative Documents – JStorwww.jstor.org › stable The sign ME, meaning “priest,” should have the value i ib, and not ISIB The Incantation Specialist in Mesopotamia (The … – enenuruenenuru.proboards.com › Mesopotamian Magic <<Another early functionary, the išib priest, was a high level cultic functionary within the Sumerian temple, as with the gudu4 priest, he was often depicted shaven and nude in the third millennium; see for example the depiction of UR-DUN, an išib priest from ED Lagaš (fig.1).9 In an Old Babylonian incantation recently published by A.R. George, Enki is said to have created the išib-priest, then the god washed the seat, standing place and jars of this priest with rain water from the sky; the texts further explain that this water is the water for cleaning the houses of the gods (thus lustration and holy water, particular in the practice of the išib, is given an etiology). According to J.A. Westenholz, the išib occupied a high office in the ecclesiastical hierarchy, in some places the highest, being responsible for such important rites as the ka-duḫ-ḫa ‘the opening of the mouth’ ceremony, which enlivened the divine statue. The activities of this priest clearly involved cultic lustration and purification rites as well, and išib is often simply translated “purification priest” or “lustration priest” in the literature.10 The prestige of this position is apparent by the fact that the titles išib(-an-na) ‘išib (of the heavens) and išib-an-ki-a (išib of heaven and earth) were used by 3rd and 2nd millennium kings (respectively). The išib, to, is a potential forerunner of the āšipu. In the Temple Hymns of Enḫe-duanna, the city Murum, belonging to the incantation goddess Ningirima, is praised: “O city, founded upon a dais in the abzu, established for the rites of išib priests, house where incantations of heaven and earth are recited…” In terms of the modern understanding the word išib, the values given in MSL 14 223 are reflected in the Pennsylvania Sumerian dictionary (ePSD) entry for išib, which lists “sorcerer; exorcist; (to be) pure; a purification priest; incantation” as possible values, with Akkadian equivalences “ellu; išippu; pašīšu; ramku; āšipu; šiptu.” In fact, there is discussion among scholars as to whether the Sumerian word išib may have its ultimate origin in the Akkadian verb (w)ašāpum “to exorcise,” a verb which derives from the noun āšipu. While these explanations have reached general agreement among scholars, it is held to be problematic since (w)ašapum itself is rarely attested before the Middle Babylonian period.>> Lb.Romana << Un alt funcționar timpuriu, preotul išib, a fost un funcționar cultic de nivel înalt în templul sumerian, la fel ca și cu preotul gudu4, el a fost adesea descris bărbierit și nud în mileniul al treilea; vezi, de exemplu, descrierea lui UR-DUN, un preot išib din ED Lagaš (fig.1) .9 Într-o incantație babiloniană veche publicată recent de A.R. George, se spune că Enki a creat preotul išib, apoi zeul a spălat scaunul, locul de stat in picioare și borcanele acestui preot cu apă de ploaie din cer; textele explică în continuare faptul că această apă este apa pentru curățarea caselor zeilor (astfel lustrația și apa sfințită, în special în practica išib, au o etiologie). Potrivit lui J.A. Westenholz, išib a ocupat un înalt serviciu în ierarhia ecleziastică, în unele locuri cel mai înalt, fiind responsabil de rituri atât de importante precum ceremonia ka-duḫ-ḫa „deschiderea gurii”, care a însuflețit statuia divină. Activitățile acestui preot au implicat în mod clar ritualuri de lustrare și purificare cultă, iar išib este adesea tradus pur și simplu „preot de purificare” sau „preot de lustrație” în literatură.Prestigiul acestei poziții este evident prin faptul că titlurile išib (-an-na) ‘išib (cerurilor) și išib-an-ki-a (išib cerului și pământului) au fost folosite de regii mileniului 3 și 2 (respectiv). Išib, to, este un potențial precursor al āšipu. În Imnurile Templului din Enḫe-duanna, orașul Murum, aparținând zeiței incantației Ningirima, este lăudat: „O cetate, întemeiată pe o targă în abzu, stabilită pentru riturile preoților išib, casă unde descântecele cerului și pământului sunt recitate … ”În ceea ce privește înțelegerea modernă a cuvântului išib, valorile date în MSL 14 223 sunt reflectate în intrarea din dicționarul Pennsylvania Sumerian (ePSD) pentru išib, care listează„ vrăjitor; exorcist; (a fi) pur; un preot de purificare; descântec ”ca valori posibile, cu echivalențe akkadiene„ el; išippu; pašīšu; ramku; āšipu; šiptu. ” De fapt, se discută între cercetători dacă cuvântul sumerian išib poate avea originea sa finală în verbul akkadian ašāpum „a exorciza”, verb care derivă din substantivul āšipu. Deși aceste explicații au ajuns la un acord general în rândul cărturarilor, este considerat a fi problematic, deoarece ašapum în sine este rar atestat înainte de perioada babiloniană mijlocie. >> Enki – Wikipediaen.wikipedia.org › wiki › EnkiEnki (Sumerian: 𒀭𒂗𒆠) is the Sumerian god of water, knowledge (gestú), mischief, crafts … Enki was the keeper of the divine powers called Me, the gifts of civilization.
Proto-cuneiform sign ZATU 781, of unknown meaning.
<<Proto-cuneiform provides a very close parallel with the unfortunately undefinable ZATU 781. This, too, includes a thin, tall rectangle with stripes, as well as a shorter segment attached. The shorter portion attaches at right angles in proto-cuneiform, though, whereas the analogous element of the Indus sign attaches at an oblique angle.>> =============================================== 2. Semne sumeriene proto-cuneiforme 3.500-3.000 IEN. Din From https://cdli.ucla.edu/tools/SignLists/protocuneiform/archsigns Semnul sumerian MA2
Din books.google.ro › books Rezultate de pe web History of Linguistics Volume I: The Eastern Traditions of Linguistics Giulio C. Lepschy — 2014 · Language Arts & Disciplines << from a list of boats and their parts (series HARra, tablet IV): Sumerian Akkadian … ‘boat’ (263) = giš.mágur 8 = makurru ‘“magur” boat‘ >> Rom.:”barca” Din www.degruyter.com › title Alfonso Archi Ebla and Its Archives – De Gruyter R. K. Englund, and J.-P. Grégoire, The Proto- Cuneiform Texts from Jemdet. Nasr. … G.2268, in which “deep-going boats”, má-gur8, Din The Rock Engravings of Gobustan https://donsmaps.com/gobustan.html?fbclid=IwAR305NBtfRzz4doafHj8Ad92mEgcHJJuSzB_UZrmi3kdlwS8YtCyKyRnBqY
Neolithic or Bronze Age (5600-3500 BP).Beyukdash – boats on the lower Terrace, Stone 8. this image joins on to the one above at its right.
https://en.wikipedia.org/wiki/Horns_ of_Consecration „Coarnele Consacrării” este o expresie inventată de Sir Arthur Evans [1] pentru a descrie simbolul, omniprezent în civilizația minoică, care reprezintă coarnele taurului sacru: Sir Arthur Evans a concluzionat, după ce a notat numeroase exemple în contextele minoice și miceniene, că Coarnele Consacrării erau „un articol mai mult sau mai puțin convenționalizat de articol ritualic derivat din coarnele proprii ale boilor de sacrificiu” . Mult-fotografiatele coarne ale consacrării din calcar poros din Propileia de Est de la Knossos (ilustrare, dreapta) sunt restaurări, dar coarnele consacrării în piatră sau lut au fost așezate pe acoperișurile clădirilor din Creta neopalatică sau pe morminte sau altare, probabil ca semne de sfințenie a structurii. Simbolul apare și pe sigiliile de piatra minoice, însoțite adesea de axe duble și bucranie, care fac parte din iconografia sacrificiului taur minoic. Coarnele sfințirii se numără printre imaginile cultice pictate pe sicriele minoice numite larnakes, uneori izolate; pot avea flori între coarne sau labrys. (DEX Consacrare:”2 Dăruire. 3 Dedicare. 4 Consfințire. 5 Sfințire. )
Eu am rezerve privind denumirea data monumentului de Arthur Evans :”Coarnele consecrarii”, dupa ce am vazut forma semnului sumerian proto-cuneiform GUM.Posibil are o semnificatie mai complexa si usor si de alta natura. —————————————- 4. Alt semn, Din https://cdli.ucla.edu/tools/SignLists/protocuneiform/archsigns Sumerian GESZTU
(karsu?), 1 q:i – Journal des Médecines Cunéiformesmedecinescuneiformes.fr › lib › request › request.dl.php PDF9 i’ 10′ and in the Ebla bilingual vocabulary MEE 4 264, 266a-d, … <<Sumerians held that gestU « ear » was the seat of intelligence>>Sumerienii susțineau că gestU «urechea» era sediul inteligenței Sumer, Akkad and Yamato Kotoba by michel leygues – issuuissuu.com › docs › yamato_kotoba_english_version Akkadian god Sin is su god Nannar, of vegetation and fertility, a deity … Shin is also to be compared with Akkadian terms: .simtu : will, law, … listen, obey; GESTU: listening, obedience, condition for success or wisdom. >> Rom:”ascultare, ascultare, condiție pentru succes sau î nțelepciune” September 2017 – Ullaganardrkloganathan.blogspot.com › 2017/09 <<I believe Agastya is derived from SumeroTamil ‘gestu‘ meaning wisdom>>Rom.:”intelepciune“
Part of a Sumerian seal from about 2000 BC. Rohl ,1998 inteprets the bull-man as Gilgamesh (Rohl,p170), but the bull-man image goes back to much earlier times.
From left >>to right: Gobekli Tepe- Sumer-America. If we travel to Tula—an important regional center which reached its height as the capital of the Toltec Empire between the fall of Teotihuacan and the rise of Tenochtitlan—we will find their massive ‘Atlantean’ statues, and if we observe closer, we will notice that once again the mysterious handbag is present.
Acum probabil veti intreba, de ce ma leg de niste semne sumeriene care oricum au aparut mult mai tarziu ? Raspuns: – Pentru ca nu am la indemana alte elemente si certitudini la fel de vechi, sau inca si mai vechi si pentru faptul ca: – cultura, religia si semnele sumeriene deocamdata sunt cele mai vechi din lume si provin sau au legatura cu alte civilizatii care le-au precedat. – pentru faptul ca atat la Gobekli Tepe cat si in Sumer am gasit o pictograma/semn identica.Este vorba de acea gentuta de mana, cosulet, caseta. Din https://enenuru.proboards.com/thread/361/deities-ancient-mesopotamia-overview?page=1
16.“fish-garbed figure” (human-bodied figure in a fish-skin), Kassite – Selekuid, apkallu “sage” (in fish-guise)
Semnul de la Gobekli Tepe fiind simetric, fac legatura cu semnul KU si NIGIN Din Sumerian Lexicon – Sumerian Language Pagewww.sumerian.org › sumerian <<The Sumerian lexicon has benefitted from several classes at UCLA with … ku: to base, found, build; to lie down (reduplication class) [KU archaic .>> Lb.Rom.:”a baza, a găsit, a construi; a te intinde pe jos” ……. a baza si a construi au sens cand avem de-a face cu un complex monumental (TEMPLU) religios. Din Sumerian Lexicon – Sumerian Language Pagewww.sumerian.org › sumerian <<The Sumerian lexicon has benefitted from several classes at UCLA with … n., enclosure, circle; capacity; whole (cf., kilib and gur4-gur4) [NIGIN .>> Rom,:”incinta, cerc; capacitate; întreg ” …. dar si incinta, cerc au foarte mult sens in acest caz intrucat s-a demonstrat ca a existat un zid imprejmuitor (asa, ca/de exemplu) ==================
Din http://www.abovetopsecret.com/forum/thread1088190/pg1In a series of articles to be found here there has been speculation that the ‘H’ motif found at Gobekli Tepe relates to the cult of the Divine Twins, the primary evidence for which is an actual excavated depiction of two figures forming the ‘H’ through the mutual extension of their arms
pàd, pà: to show, reveal; to choose, call; to seek; to find; to declare; to swear, take an oath; to choose out of (with ablative prefix) (pà-dè in sing. marû; pà-pà-dè in plural marû) (sprout, branch + to go out; cp., pa…éd, ‘to show; to make appear’; cf., ér…pàd) [PA3 archaic frequency: 30]. Lb.Rom.:”a arăta, a dezvălui; a alege, suna; a cauta; a găsi; a declara; a înjura, depune jurământ; a alege din” https://www.gutenberg.org/files/48094/48094-h/48094-h.htm The sign is compounded from PA and LU and means “staff-bearer”, since PA signifies “staff” and LU means “hold”, “seize”. The use of the sign is confined almost entirely to the idea of shepherd of animals and then figuratively to that of governor of men. Lb.Rom. staff:”personal, angajat, muncitor” Sumerian Cuneiform English Dictionary 12013CT – bulgari …www.bulgari-istoria-2010.com › Rechnici › Sumerian_Cu…PDFMay 5, 2000 — eBook Description. The niftiest ‘Sumerian Cuneiform English Dictionary‘ in the university world: … sipad (sipa) [2463x] = shepherd [1227A PA overseer Sumerian Hymns from Cuneiform Texts in the British Museum …www.gutenberg.org › filesMSL:Materials for a Sumerian Lexicon, by John Dyneley Prince. … The sign is compounded from PA and LU and means “staff-bearer”, since PA signifies “staff” … “personal”, Indo-European and the Indo-Europeans – CLAS Usersusers.clas.ufl.edu › drjdg › Instead of Indo-. Hittite, many scholars still prefer Proto-Indo-European (PIE) as the name of the earliest … *pah2-s-: Hitt. pa – ‘protect’, Lat. pstor ‘shepherd’ PASTOR https://en.wikipedia.org/wiki/Pa_(cuneiform) The cuneiformpa sign, (as Sumerogram, PA), has many uses in both the 14th century BC Amarna letters and the Epic of Gilgamesh. It is routinely and commonly used to spell the Akkadian language word “pānu”,[1]face, presence, Lb.Rom.:”față, prezență” ?? fata lunii si soarelui ?? Ghici ghicitoarea mea: LA O POPULATIE DE culegatori-VANATORI, 1. ce constelatie este cea mai vizibila si mare dintre toate? 2. Ce este Orion, nu un vanator cu arcul cumva ? 3.Cu ce personaj(e) a fost asimilat Orion in n civilizatii ?
https://www.constellation-guide.com/constellation-list/orion-constellation/ <<The constellation Orion has its origins in Sumerian mythology, specifically in the myth of Gilgamesh. Sumerians associated it with the story of their hero fighting the bull of heaven, represented by Taurus. They called Orion URU AN-NA, meaning “the light of heaven.” Their name for the constellation Taurus was GUD AN-NA, or “the bull of heaven.” >> Lb.Rom.:” Constelația Orion își are originile în mitologia sumeriană, în special în mitul lui Gilgamesh. Sumerienii l-au asociat cu povestea eroului lor luptând cu taurul cerului, reprezentat de Taur. L-au numit pe Orion URU AN-NA, adică „lumina cerului”. Numele lor pentru constelația Taur era GUD AN-NA, sau „taurul cerului”. In studiile mele anterioare am facut referire la apropierea intre un alt semn ( GA2), cu constelatia Orion. Dar am gasit aici apropierea cu semnul nostru: ai vizibila si mare dintre toate? http://thehiddenrecords.com/gobekli-tepe-taurus-bull
An Orion Correlation? https://www.andrewcollins.com/page/articles/Gobekli.htm Among the southern star groups and constellations looked at by Hale were the Hyades, Taurus, the Pleiades and Orion (more specifically its three “belt” stars), all of which have been put forward as matching the orientations of the twin pillars in the various enclosures at Göbekli Tepe during the epoch of their construction, c. 10,000- 9000 BC (see, for instance, Dr Robert Schoch’s latest book Forgotten Civilization, 2012). Out of these, just one potential candidate emerged as perhaps playing some role at Göbekli Tepe, and this was Orion, the celestial hunter.
Lb.Romana:”Printre grupurile de stele sudice și constelațiile privite de Hale s-au numărat Hiadele, Taurul, Pleiadele și Orionul (mai precis cele trei stele ale „centurii” sale), toate acestea fiind prezentate ca potrivindu-se orientărilor celor doi stâlpi din diversele incinte la Göbekli Tepe în timpul construcției lor, c. 10.000-9000 î.Hr. (a se vedea, de exemplu, cea mai recentă carte a doctorului Robert Schoch Forgotten Civilization, 2012). Dintre acestea, doar un potențial candidat a apărut ca jucând probabil un rol la Göbekli Tepe și acesta a fost Orion, vânătorul celest.” 9. Din https://twitter.com/archaicanimals/status/993449615386202112
https://stardate.org/astro-guide/bo%C3%B6tes-herdsman-0The name Boötes comes from a Sumerian word that means “Man Who Drove the Great Cart.” The “Great Cart” was the Big Dipper. Boötes trails the Big Dipper as it wheels around the North Star.
Inanna’s knot. WARKA WASE https://www.crystalinks.com/sumerart.html The Warka Vase, is the oldest ritual vase in carved stone discovered in ancient Sumer and can be dated to round about 3000 B.C. or probably 4th-3rd millennium B.C. It shows men entering the presence of his gods, specifically a cult goddess Innin (Inanna), represented by two bundles of reeds placed side by side symbolizing the entrance to a temple. The detailed drawing above was made from tracing a photograph (from Campbell, Shepsut) of the temple vase found at Uruk/Warka, dating from approximately 3100 BCE. It is over one meter (nearly 4 feet) tall. On the upper tier is a figure of a nude man that may possibly represent the sacrificial king. He approaches the robed queen Inanna. Inanna wears a horned headdress. The Queen of Heaven stands in front of two looped temple poles or “asherah,” phallic posts, sacred to the goddess. A group of nude priests bring gifts of baskets of gifts, including, fruits to pay her homage on the lower tier. This vase is now at the Iraq Museum in Bagdad.
www.sumerian.org › sumlogo Rezultate de pe web Sumerian’s phonetically more complex logograms 10 aug. 1999 — lagar: temple servant who pronounces invocations to the god [LAGAR archaic frequency: 51; concatenates 4 sign
I read Mr.’s Andras Zeke study: Tracking the evolution of the ‘KA’ and ‘QE’ signs of Minoan Hieroglyphic and Linear scripts http://minoablog.blogspot.com/
<<Is the ‘sieve’ sign (Hie *47) KA or rather QE? Alone from its shape, it is impossible to decide. >>
=====================================
I tried to make corespondences with: – sumerian proto-cuneiform signs : – UDU:”sheep, many”, – UTU:”sun” www.ancient.eu › Utu-Shamash Utu-Shamash – Ancient History Encyclopedia 31 ian. 2017 — His symbol of the solar disc shows a circle with four points protruding toward the cardinal directions and four wavy lines …and – MAS:”twin” Sumerian Lexicon – Sumerian Language Pagewww.sumerian.org › sumerianPDFAug 11, 1999 — M. Civil, unpublished Sumerian glossary for students. … gikid: reed mat [KID archaic frequency: 76; concatenates 5 sign variants]. … maš: one-half; twin – egyptian KA:”life” Ka | Egyptian religion | Britannicawww.britannica.com › topic › ka-Egyptian-religionKa, in ancient Egyptian religion, with the ba and the akh, a principal aspect of the soul of a human being or of a god. The exact significance of the ka remains a matter of controversy, chiefly for lack of an Egyptian definition; the usual translation, “double,” is incorrect – sumerian KA:”mouth” – proto I.E. Ka:”like,desire” www.thefreedictionary.com › roots Indo-European root kā- – The Free Dictionary kā-. To like, desire. Oldest form *keh2-, colored to *kah2-, becoming *kā- – SEAL,stamp,sign
Hieroglyphs – egypt, egyptian, dynasty, time, art, period and british In them we see pictures of the reception of Minoan ambassadors from Crete which are among the most important … The sign for seal, Q is a picture of the cylinder rolling over the clay.
sirius-star.ro › 2016/05 › L.A…PDF the makers of civilization in race &! history – Sirius-Star.ro Date of Minoan Civilization about 2700 B.C.. 256-295 … this seal sign. as ” the cut or engraved,” and is derived from the Egyptian. Khat” cut …
ia800909.us.archive.org › W…PDF Egyptian Civilization: Its Sumerian Origin and Real Chronology (1930) Egyptian and Indus inscriptions, and Uru-ka Gina of his. Mesopotamian … this seal sign, as ” the cut or engraved,” and is derived from the Egyptian. Khat” cut or ..
books.google.ro › books Rezultate de pe web How to Decipher the Byblos Script Jan Best — 2018 · Crete (Greece) Minoans without Mycenaeans” or – perhaps better still – Minoans without … The texts on many seals of Minoan dynasts start with the Luwian hieroglyphic sign for seal (HH 327), SASAI, .
=============================
Greek-like Elements in Linear A Gregory Nagy file:///C:/Users/User/Downloads/11991-13863-1-PB-1.pdf
<< In that case, the heading ka-pa da-ta-ra would mean “commodity allotments.” …..It will also be noted that the other common Greek connective meaning “and” (Le. Kat) has not as yet been found in the corpus ofB: this is probably due to the aforementioned aversion of the B system to monosyllables other than abbreviations «(f No.2 above). ….In any case, kas or kai would be expected to appear as *ka in the syllabary. …..
Another possible identification of ka in A with kai is found in HT llb. Here ka occurs five times as a monosyllable connecting numerals (40,30,50,30,30 respectively), which are totaled up in the end (= 180) with the ku-ro sign:
Jde-Ll 1 sa-ra2~
-:L35 ka 40 ka 30
ka 50 Tu-LlOl-na
ka 30 sa-qe-ri
ka 30 ku-ro
180 Since these five instances of ka occur with absolutely no ligatures appended, they are consequently identical and there is no direct evidence that could point to their being ideograms. One can explain them as plus-signs in a tally-the most ideal context possible for kai. ….and the precise lTIotivation for placing a ka before each number might be to indicate just what is supposed to be added up. Consequently, the numerall in line 1 is excluded from the tally and thus does not have a ka. The latter is repeated five times here in this horizontally-running tally for the same reason, one would suppose, that plus-signs are repeated in horizontal additions today: the one difference is that in this tablet the first ka, unlike a plus-sign, occurs before the first number to be tallied; but cf. Greek kai X kai Y kai Z= “bothX and Y and Z.” >>
NOW THIS POINT I’VE EXPECTED: TO SHOW THE VERY ORIGIN OF THE SIGN + :
<<The simple cross does not have a numerical meaning in written Sumerian, but the tally mark symbolism of the cross in a circle meaning ‘many’ is preserved in an alternate reading for the Sumerian sign of the circled cross. When the sign is read udu, it means ‘sheep’, but sometimes it must be read lu, meaning‘many, much; to be/make numerous, abundant’.>>
Minoan Linear A – JStorwww.jstor.org › stable Linear. B, thanks to Ventris’ decipherment, is identified as a dialect of Greek; … ing of ka-ro-pa3 to Akkadian karpu. … ka-pa is Akkadian gabba, “all,” it is clear.
Download PDF – Brillbrill.com › downloadpdf › book8°Cited as a Sumerian loanword in Akkadian in SLOB, #410, p. 353. 81BDB, p. 31. … is misplaced. The fact that anak– designates a metal, tin, the range of its extra- … argument is his demonstration that “anaku, in value, was always between silver
Not the oldest, because beginning was in paleolithic, as tally marks. But some attested ones were:
From Early Numeration – Tally Sticks, Counting Boards, and Sumerian Proto-Writing John Alan Halloran http://www.sumerian.org/
<<Proto-Writing and Tally Marks 2.1. The tally stick conventions described by Menninger appear also to have inspired the early script of Old Europe, which developed in the middle and lower Danube basin starting around 5.300 BCE, calibrated. Although different theories have been proposed about the signs found on 940 inscribed objects excavated from the Vinča-Tordos region of Transylvania, Eric Lewin Altschuler and Nicholas Christenfeld have shown that nearly one-third of the inscribed pottery objects bear numerical inscriptions. They suggest that the script of Old Europe may have been used for economic purposes, The Number System of the Old European Script, 9 Sep 2003, [math.HO] at http://arxiv.org/html/math/0309157v1. A literature search fails to find any student of this ancient script who references the tally marks chapter of Menninger’s book, probably because nothing about the title, Number Words and Number Symbols, indicates that it is about the history of writing, However, if one goes back far enough, economic tally marks are very relevant to the origins of writing. Altschuler and Christenfeld describe how to read the number signs on the Old European Script (‘OES’) inscriptions – the score marks, the ‘comb’ motif, and the ‘telephone pole’ motif. They suggest that the common OES signs V and X or + should be read as 10 and 20. …………………………………….
2.3. Nissen, Damerow, and Englund describe and illustrate on page 20 of Archaic Bookkeeping, Uruk IV-period “tags consisting of small, transversely perforated tablets, usually containing but few ideographic signs and no numerical notations. These signs do not belong to the well-known repertoire of symbols representing goods such as plants, animals, textiles, and metals. The tags therefore may carry personal names and were probably attached with a string to containers or other items, stating the proprietor or receiver of such goods.” The idiosyncratic identifying signs on these Mesoptamian clay tags may be compared to other undeciphered short sequences of signs, such as the ‘Vinca script’ found in Old Europe or the ‘Jiahu script’ found on tortoise shells in China, both dated to about 6,000 BCE. ………….
Sumerian Goat and Sheep Pictograms from Tally Stick Conventions 3.1. The Sumerian MAŠ sign with the word-meaning of ‘(male) goat’ was a simple cross. The Sumerian LU or UDU sign with the word-meanings of ‘many’ and ‘(male) sheep’ was a cross inside a circle. The symbol of a cross inside a circle having the abstract meaning ‘sheep’ may already be present among the complex tokens found at Uruk in the fourth millenium, according to their primary investigator, Denise Schmandt-Besserat (Beyond Writing, vol. 1, 1992, p. 152). Following Jöran Friberg, she says that, at least in Elam and Uruk, a cylinder token represented one herd animal and a lenticular disk represented 10 herd animals. But, during the fourth millenium Uruk period, tokens with complex markings replaced the plain tokens that had functioned for millenia, driven by the need for greater precision and accuracy in large production centers. Disks were marked differently to count lambs, ewes, and sheep. The mystery why such an abstract symbol as a cross came to represent goats and sheep in the Near Eastern clay token system and Sumerian pictograms is solved when one realizes that, outside the urban centers where complex tokens and writing arose, shepherds traditionally counted goats and sheep by making notches on tally sticks – and shepherds used the cross convention to record groups of goats and sheep. ……….
3.2. The simple cross does not have a numerical meaning in written Sumerian, but the tally mark symbolism of the cross in a circle meaning ‘many’ is preserved in an alternate reading for the Sumerian sign of the circled cross. When the sign is read udu, it means ‘sheep’, but sometimes it must be read lu, meaning ‘many, much; to be/make numerous, abundant’.>>
Later, the meaning of cross diverged, from UDU:”sheep,many” to UTU:”Sun”, cause of close phonetics: udu-utu.
This one was also used for sun, because sun was aprehended as “twin”, day-sun and night-sun wich travel under earth.
https://en.wikipedia.org/wiki/Nergal << Nergal seems to be, in part, a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun. Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called “the king of sunset”.[7] Over time Nergal developed from a war god to a god of the underworld.[8] In the mythology, this occurred when Enlil and Ninlil gave him the underworld.>>
Nergal was also the deity who presides over the netherworld, and who stands at the head of the special pantheon assigned to the government of the dead (supposed to be gathered in a large cave known as Aralu or Irkalla).
https://medium.com/@modernplatonist/divine-twins-indo-european-religion-myth-dioscuri-ashvins-greek-roman-vedic-f7567a922a2f << One of the central figures in the Indo-European pantheon is the Sky Father. He is also known by his reconstructed Proto-Indo-European term, *Dyeus. The patriarch of the gods has an intricate web of family relatives — as it is well evinced, for example, through both Vedic and Greek mythologies. Among these relatives, the sons of *Dyeus are probably the most relevant ones. They are the divine Twins. ….. Moving on to the Baltic myth, we find the Lithuanian Diẽvo sunẽliai and the Latvian Dieva dēli. Also called the Ašvieniai in Lithuanian, they are the Sons of God. Like their other Indo-European cognates, the Ašvieniai also appear with horses and a chariot, which they use every morning to go to see the Sun. This is a clear reference to the Dawn, also known as the Daughter of the Sun. In the Baltic folklore, the Ašvieniai rescue the Dawn from sinking into the sea. The Vedic Ashvins are associated with the Dawn as well, and she appears as their sister.>>
Is the ‘sieve’ sign (Hie *47) KA or rather QE? Alone from its shape, it is impossible to decide. However, we do have a powerful help on our hand: the pictogram-like syllabary of the Phaistos Disc. Although different from the traditional Hieroglyphics, the disc does present us one clearly discernible ‘cake‘-like sign (Pha *12). While matching with Lin A QE almost perfectly in shape, it is clearly not a sieve. On the other hand, the disc also has another sign (Pha *17), that looks like a Rugby-ball with handles. That is exactly how a (handled) sieve would look if we viewed it from aside. From this point on, the identifications KA = ‘sieve’ and QE = ‘cake’ are rather straightforward. As I mentioned early in this post, there is also a somewhat cake-like ‘full circle’ sign in Minoan Hieroglyphics (Hie *73). It is much rarer than the ‘sieve’ sign, but the QE sign is also much rarer in Linear A, than the KA one (30 vs. 117 occurrances on the HT tablets). This last note essentially closes the circle. Or at least so I hope.
For those who still disbelieve these identifications, I suggest to read (or rather, parse through) the Linear A tablet HT6. It is the only case where sign QE is used as a logogram: and from the context of the tablet, it must refer to some foodstuff. Given that it stands alongside the term PI-TA (pita = Aramaic for ‘bread’), I strongly feel that the ‘cake’-sign actually meant ‘bread’. It should not be forgotten that there exists a sign (Ana *181) within Anatolian Hieroglyphics that looks similar to the Linear A QE sign and the same as Phaistos Disc sign *12. It is actually the Luwian logogram for ‘bread‘!……..>>
You’re right Mr. Zeke, congratulations! As I saw myself corespondences between other (not specifically this one)proto-cuneiform signs and Aegean ones, along with Mr.I.Papakitsos and G. Kenanidis, independently, See
BERLINER BEITRAGE ZUM VORDEREN ORIENT Herausgegeben von Volkert Haas, Hartmut Kuhne, Hans J org Nissen und Johannes Renger file:///C:/Users/User/Downloads/epdf.pub_changing-views-on-ancient-near-eastern-mathematics.pdf page 29, Table “Dry cereal products and rations: ideograms” , sign GUG2a, wich is a circle with 6-10? Dots/strokes. “passim as designation of a grain product, possibly a round breadas opposed to dry grain products of all types, including simple capacity measures, qualified by GAR (cp. MSVO 1,109 obv. iii la and MSVO 1,111 rev. ii la, GUG1a together with GAR as general qualifications); often with indications of the amount of grain used in its production, usually IN18 per unit;… …”
Sumerian Beer: The Origins of Brewing Technology in Ancient Mesopotamia*Peter Damerowhttps://cdli.ucla.edu/pubs/cdlj/2012/cdlj2012_002.html << In the earlier proto-cuneiform documents the first of these signs (GUG2) represented a specific amount of barley processed in a certain form to be distributed as a special kind of ration prepared from grain. Based on later usage this sign is commonly translated as “cake.” >>
e: n., function, office, responsibility; ideal norm; the phenomenal area of a deity’s power; divine decree, oracle; cult. Rom.:”zona fenomenală a puterii unei zeități; decret divin, oracol; cult.” v., to be; the Sumerian copula; to say, tell. poss. suffix, our. me3,6,7,9: battle. me6: to act, behave. mí[SAL]: n., woman; female (this pronunciation of the sign found in compound words and verbs or in enclitic or proclitic position, Hallo & van Dijk, p. 85) (cf. also, mu10, munus) (compounds are more likely to preserve an older word).>> Din 
ašāpum „a exorciza”, verb care derivă din substantivul āšipu. Deși aceste explicații au ajuns la un acord general în rândul cărturarilor, este considerat a fi problematic, deoarece 
![Offering to Inanna, Warka Vase [Top Register] (Illustration) - Ancient History Encyclopedia](https://tartariatablets.com/wp-content/uploads/2021/01/image-4.jpeg?w=233)
Tartaria tablets 
