Lascaux 5, Dingir
Calendar of Mesopotamia, Revised Lascaux Calendar, Numerals 1-10, Phaistos Disc
(expanded version of my second Magdalenian test case deus theos / Zeus versus
deus Zeus / theos) – all highly demanding
hind1.JPG tiryns.GIF
ring.gif ring2.JPG ring3.JPG ring4.JPG kirike11.GIF kirike07.GIF kirike08.GIF ring.gif tirynsa.JPG tirynsas.GIF elaia.GIF menhir5h.GIF eg1a.gif eg1b.GIF
lascaux01.htm / lascaux02.htm / lascaux03.htm
/ lascaux04.htm / lascaux05.htm
Dingir Calendar of
1)
Dingir calendar of
Klaus
Schmidt believes that the Göbekli Tepe was the sacred Du-ku
AAR RAA
AAR nA A nA Anu
An
Inanna
and Nanna, Sumerian for Venus and the moon, may be generic names meaning: in
the sky, from EN AAR RAA, in EN the sky of air
EN AAR RAA
EN AAR nA EN An nA iN An nA
iNAnnA
/ NAnnA
The
name of Ishtar, Akkadian Venus, Astarte in the
AS TYR
ASh TaR iShTaR / AS
TaR ASTaRte
Utu
was the Sumerian sun god, from RYT TYR, archer RYT overcomer TYR, the overcomer
sending out arrows of light, RYT being present for example in Rumantg raz dal
suleil 'sun ray', also in English ray and Latin radius and German Rad 'wheel',
consider the ancient image of the sun wheel. Bronze Age Armenia worshiped a sun
archer by the name of Tir
RYT TYR
YT TY uTu
Shamash
was the Akkadian name of the sun god, from ShA MmOS, ruler ShA offspring MmOS,
the sun god as son of the ruling couple Anu and Ishtar
ShA MmOS
ShA MaS ShAMaSh
confirming
the old assumption that Anu and Ishtar had once been a couple. The name of the
Akkadian moon god Sin might go back to Magdalenian GEN for the three days and
nights of the young moon
GEN
GiN siN
2)
Dingir calendar, short and a long cycle
Sumerian
dingir was given as star of eight points or rosette of eight petals. The
written sign indicated a god or a goddess. Moreover, it encoded a sacred,
liturgical calendar of 8 years of 8 long months. Numbers of a year:
45
45 45 45
3 45 45
45 45 2
days or 365 days
New
Year followed the midwinter festival. Four long months of 45 days led to the
midsummer festival, 3 days in honor of Anu or An. Then another four long months
of 45 days led to the midwinter festival, 2 days in honor of Sumerian Inanna
and Akkadian Ishtar. So a year had 365 days. The animals of Inanna / Ishtar
were a pair of goats, also ibices. Marie E.P. König identified a pair of
opposing ibices or goats as symbol of midwinter. The goats nibbling at a
rosette indicate the passing of time, while Ishtar standing on a pair of lying
goats indicates that love and fertility overcome even time.
A
long dingir cycle had 8 years or 2920 days, plus 2 leap days symbolized by a
calf or young bull (two horns) or a buck (again two horns) or a bird (two
wings). The leap days followed the midwinter festival of year eight. A long
dingir cycle had 2922 days and combined 8 solar years with 99 lunar years and 5
Venus years:
2921.9376 days 8 solar years
2923.5283 days 99 lunar years
2921 days
5 Venus years
2922.1553 days average
2922 days
rounded average, long dingir cycle
A
rosette of eight petals with a small circle in the center had these meanings:
each petal a long month of 45 days, the small circle 5 more days (three days of
midsummer and two days of midwinter), all in all a year of 365 days / each
petal a year of 365 days, and the small circle 2 leap days, all in all a long
dingir cylce of 2922 days.
8
rosettes of 8 petals are 64 petals, referring to the Göbekli Tepe definition of
the lunar year or lunation or synodic month: 64 lunations correspond to 63
continuous periods of 30 days or 1890 days, which are also 42 continuous
periods of 45 days. Definition of the lunation in the numbers of the dingir
calendar: 21 continuous periods of 45 days are 945 days and correspond to 32
lunations, mistake less than one minute per lunation, or half a day in a
lifetime.
3)
Dingir calendar, love and fertility overcoming time
Time
was a blossom on the tree of life. The passing of time was indicated by a goat nibbling
at a rosette (for the sake of symmetry a pair of goats nibbling at one rosette
each), while Ishtar in an Assyrian relief standing on her pair of lying goats
indicates that love and fertility overcome even time ...
The
sign of Venus and Ishtar on Babylonian stelae was a star of 8 points, in more
explicit form a star of 4 points with a small circle in the center laid over
another one that is turned by 45 degrees. A star of 4 points is a cross. A
cross read in the very ancient way indicates the number 5: here (small circle
in the center), south and north of me, east and west of me, all in all five
places. 5 is the number of Inanna / Ishtar, referring to the 5 Venus years of
the long dingir cycle, while the star of 8 points refers to the 8 solar years of
the long dingir cycle. A star of 8 points read in the very ancient way might
yield a formula for our presence in the world: here, south and north of me,
east and west of me, under and above me, before my time and in the future ...
5
was the number of Inanna / Ishtar, present in a stalk with a fan of five
straight long leaves (or perhaps a blossom of five long petals); or in a tree
of life with 5 branches, a blossom in form of a dot at the end of each branch;
or in a decorative band of a chevron pattern consisting of 5 double streaks;
perhaps also in abstract form in decorative patterns occurring 5 or 10 or 15
... times.
4)
Dingir calendar, keeping the world in balance
The
Mesopotamian seropards – 'leopards' with very long 'serpent'-like necks wound around
each other – may be a further visualization of the dingir calendar, the four
and four legs indicating the 4 and 4 long months of a year (from midwinter to
midsummer, and from midsummer to midwinter), and the 4 and 4 years of the long
cycle. The antithetic animals, baring their teeth at each other, may also
symbolize the cosmic forces that check each other and thus keep the world in
balance. The days are getting brighter toward midsummer, darker toward
midwinter. If they were growing brighter and brighter only, we would go blind,
and if they were growing darker and darker only, we would be lost in pitch
black night. Between bright and dark are the colors of life. The cosmic forces
check and balance each other so we can live. (You may consider the seropards an
early formulation of the anthropic principle.)
The
same idea is visualized by the sky god Anu seizing two trees of life, on each
one blooming four rosettes (one below, three above), all in all eight rosettes
for the eight long months of a year, and the eight years of a long dingir
cycle.
5)
Dingir calendar, Shamash and Ishtar and Sin
At
the top of many Babylonian stelae can be seen the emblems of the sun god
Shamash, of the Venus goddess Ishtar, and of the moon god Sin, their cycles 8 solar
years and 5 Venus years and 99 lunar years - being combined in the long dingir
cycle.
The
emblem of Ishtar has been explained. The one of Shamash is a more elaborate
version of the star of 8 points, namely a star of 4 points, with a small circle
in the center, overlying a cross of wavy lines turned by 45 degrees. The 8
points represent both the 8 long months of the solar year and the 8 years of
the long dingir cycle.
The
emblem of the moon god Sin is rarely a lying half moon, more often the sliver of
the young moon at the bottom of a circle, going along with Magdalenian GEN for
the three days of the young moon. The 'sliver' of the young moon can also be
represented as a thin leaf on the tree of life.
While
5 and multiples may encode the presence of Ishtar in decorative patterns, 8 and
multiples the presence of Shamash, the lunar presence may be indicated by the
number 3 and multiples.
Marie
E.P. König provided the key for understanding cave art. She identified the
horse as sun horse; the pair of opposing ibices as midwinter symbol, anithetic
goats in Asia Minor; and the bull as moon bull, often associated with the
number 3, also in Asia Minor, Egypt and the Indus Valley, for example in the
form of a bright triangular plate of shell inlaid in the forehead of a bull
proteome at the throne of Ishtar in Mari, 3rd millennium BC, indicating the 3
main lunar phases: waxing, being full, waning. My interpretation of the bulls
in the rotunda of Lascaux and their ideograms revelad a finer numerical pattern
based on the number 3 and multiples: 3 days or nights of the young moon, 6 days
or nights of the waxing moon, 9 days or nights of the full moon, 6 days or
nights of the waning moon, 3 days or nights of the dying moon, and alternately
3 and 2 days of the empty moon, German Leermond, the short phase between the
disappearing old and appearing young moon.
6)
Dingir calendar, counting lunations
The
most ancient algorithm for counting lunations was already known 35,000 years
ago in Central Equatorial Africa
30 29 30 29 30 29 30 29 30 29 30 ... days
for 1 2 3 4 5 6 7 8 9 10 11 ... lunations
(also 29 30 29 ... days, yielding inferior
results)
15
lunations counted this way are 443 days, and 17 lunations 502 days (best result
provided by the above algorithm). Combine these two values and you obtain the
Göbekli Tepe value of the lunation
15 17 15 17 lunations 443 502 443 502 days
64 lunations correspond to 1,890 days
Halve
the numbers and you obtain the dingir value
32 lunations correspond to 945 days
A
long month had 45 days. 21 continuous periods of 45 days are 945 days and
correspond to 32 lunar years or lunations or synodic months; mistake less than
one minute per lunation, or half a day in a lifetime.
Consider
a longer sequence of 17 and 15 lunations and add up the numbers one by one
17
15 17 15 17
17 lunations 502 days
32 lunations 945 days
(dingir value)
49 lunations
1442 days
64 lunations
1890 days (Göbekli Tepe value)
81 lunations
2392 days
The
Babylonian astronomer Kidinnu (around 380 BC) used the value 29.530594 days for
the lunation, and the astronomer Naburi' Annu (by the end of the third century
BC) the value 29.530641 days. The average is quite close to 1442 days for 49
lunations
29.530612
1442/49
29.530618
average Kidinnu and Naburi' Annu
Start
a number sequence with 502 days for 17 lunations and add repeatedly 1442 days
for 49 lunations
502/17
(plus 1442/49) 1949/66 ...
32336/1095
29.530594
32336/1095
29.530594
Kidinnu's value from around 380 BC
Additive
number patterns and number sequences were powerful tools of Egyptian and
Mesopotamian mathematics.
7)
Stunning
parallels between the dingir calendar of Mesopotamia and the Magdalenian
calendar of Lascaux made me revisit the latter - and discover a silly mistake
in my calculations from the early spring of 2005 that mark the begin of my
Magdalenian experiment. So here is a new and revised version of the
Marie E.P. König interpreted the horse in cave art as sun horse, the
male aurochs and bison as moon bull, and the pair of opposing ibices as
midwinter, in Asia Minor often replaced by a pair of antithetic goats. The
descending horses in the niche at the rear end of the axial gallery of Lascaux
are the winter sun horse giving way to the pair of opposing ibices, midwinter symbol, the red mare in the rotunda
is the morning sun rising over the horizon of the ledge, and the four
magnificient aurochsen in the same rotunda, also dubbed Hall of Bulls, are moon
bulls. Going a step further we can see the glorious rotunda as midsummer
morning, the axial gallery as year, and the niche at the rear end as midwinter.
Name of the winter sun horse CA LAB, sky cold; spring sun horse CA BEL, sky
warm, in a longer form CA BEL IAS, the warm spring sun healing the ailments of
a long and harsh winter, this horse represented by the lovely 'Chinese’ horses
in the axial gallery, heading for the rotunda; and the summer sun horse CA BAL,
sky hot. Hear them run
CA LAB
CA LAB CA LAB CA LAB
....
CA BEL
CA BEL CA BEL CA BEL
....
CA BAL
CA BAL CA BAL CA BAL
...
CA
LAB accounts for gallop and German Klepper, CA BEL IAS for AFelios Helios, the
Greek sun god in a wagon drawn by a quadriga of horses, and CA BAL for Spanish
caballo, Latin cavallum French cheval.
Between
the pair of the opposing ibices in the niche at the rear end of the axial gallery
is a geometric figure, a square, an incomplete grid of 3 by 3 small squares,
one the bottom row of 3 small squares indicated. This geometrical figure
inspired the following calendar of nine periods of 41 and 40 days:
h
i b
g
a c
f
e d
41 40 41
40 41 40
41 40 41
Begin
with period a in the middle of the grid, go to period b at the right upper
corner, then proceed clockwise. Period a has 41 days and begins on midsummer
(June 21), represented by the rotunda of Lascaux; the subsequent period b has
again 41 days, period c 40 days, period d 41 days, period e 40 days, period f
41 days – the three periods d-e-f in the bottom row of the grid are the winter
periods, represented by the rear end of the axial gallery and the midwinter
niche –, period g 40 days, period h 41 days, period i 40 days, all in all 365
days.
Near
the pair of opposing ibices is another geometric pattern, a long flat grid
suggesting eleven out of twelve lunations of alternately 30 and 29 days
/
/ / /
/
/ / / /
/ 30 29 / 30 29 / 30 29 /
/ /
30 / 29 30 / 29 30 / 11 lunations 325
days
/ 29 30 / 29 30 / 29 30 /
/ /
29 / 30 29 / 30 29 / 11 lunations 324
days
A
long period of 8 solar years can be represented like this
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
a
b c d
e f g
h i
but
also like this
a
b c d
e f g h
i
a b c
d e f g
h
i a b
c d e f
g
h i a
b c d e
f
g h i
a b c d
e
f g h
i a b c
d
e f g
h i a b
c
d e f
g h i a
b
c d e
f g h i
In
the first case you have 8 times 365 days, all in all 2920 days. In the second
case you have 9 periods of either 325 or 324 days corresponding to 11 lunations
calculated by means of the above algorithm. At the end of the eight solar years
you have to add 2 leap days, so the long period counts 2922 days that are a
pretty good value for 9 long lunar cycles or 99 lunations. We have then a
calendar of 8 solar years combined with 99 lunations, ideal start of a full
calendar cycle a full moon occurring at midsummer (June 21), as indicated by
the white bull by the side of the red mare in the rotunda, before his head a
sign of nine marks indicating the full moon according to this pattern: 3 days
or nights of the young moon, 6 days or nights of the waxing moon, 9 days or
nights of the full moon, 6 days or nights of the waning moon, 3 days or nights
of the dying moon, alternately 3 and 2 days or nights of the empty moon, German
Leermond, short period between the disappearance of the old and appearance of
the young moon.
8)
You
don't have to calculate the lunisolar calendar of
Gather
several hundred white and gray pebbles, of the same small size and a nice round
form, observe the moon, lay out a line or row of white pebbles for the nights
of the first lunation, a syncopic line or row of gray pebbles for the nights of
the second lunation, a syncopic line or row of white pebbles for the third
lunation, and so on. Your first patterns will be irregular, but by and by you
will establish a regular pattern of 30 29 30 ... or 29 30 29 ... pebbles, owing
to the lucky coincidence that one lunation is in the middle between 29 and 30
days (29 days 12 hours 44 minutes 2.9 seconds).
Now
for the solar year that requires a short lesson on syncopic squares, beginning
with the domino five, or five on a die
2 1 2
or 1 2 1
syncopic squares of 5 and 4 pebbles
3 2 3 2 3
or 2 3 2 3 2
syncopic squares of 13 and 12 pebbles
4 3 4 3 4 3 4 or 3 4
3 4 3 4 3
syncopic squares of 25 and 24 pebbles
5 4 5 4 5 4 5 4 5 or 4 5
4 5 4 5 4 5 4
syncopic squares of 41 and 40 pebbles
and
so on. The big syncopic square 14 13 14 13 14 13 14 13 14 13 14 13 14 13 14 13
14 13 14 13 14 13 14 13 14 13 14 contains 365 pebbles, number of days in a
regular year, another lucky coincidence, and this big syncopic square is
composed of 3 by 3 smaller ones, namely 41 white 40 gray 41 white and 40 gray
and 41 white and 40 gray and 41 white and 40 gray and 41 white pebbles, a pretty
pattern, whether you lay it out with actual pebbles, or compose it from
capitals O for white pebbles and arcs ) for
gray pebbles on the screen of your computer, using the fixed font Courier New
11. Or, if you got the patience, you may draw calendar patterns with the help
of a graphic program.
)
) ) )
) O O
O O )
) ) ) )
)
) ) )
O O O
O O )
) ) )
)
) ) )
) O O
O O )
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)
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O O O
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)
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) O O
O O )
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)
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O O O
O O )
) ) )
)
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) O O
O O )
) ) ) )
)
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O O O
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)
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O
O O O
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) ) O
O O O
O
O O O
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) ) O
O O O O
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O O O O
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O O O
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O O O O
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) ) O O
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9)
Life
of a moon bull, with interwoven parallels to human life, outspoken and tacit
GEN
--- 3 days or nights of the young moon; genesis, generation. The young moon
struggles to survive
NGE
--- 6 days or nights of the waxing moon; Greek nikae 'victory'. The young moon
survived and is on his way to glory
GNE
--- 9 days or nights of the full moon LUN; the nine days correspond to the nine
months of pregnancy, and the filled out circle to the swollen womb of a
pregnant woman, BRI GNE pregnant, perhaps also accounting for the female given
name Britney, BRI meaning fertile (the aspect of fertility seems to play an
important role in the mythological understanding of time, more later). LUN
became Latin/Italian luna French lune. The bull of the full moon was CA LUN, of
the same build as CA LAB and CA BEL or CA BEL IAS and CA BAL for the sun horse
of winter, spring, and summer respectively. CA LUN became Greek selaenae 'moon'
and the moon goddess Selaenae (shift from the moon bull to a goddess) while CA
BEL IAS became Greek AFelios Helios (shift from the sun mare to a god), the sun
god in his wagon pulled across the sky by a quadriga of horses. The still
longer CA LUN TRY names the full moon as triumphator in the (night) sky, TRY
for triumph being a permutation of TYR for overcomer. CA LUN TRY accounts for
Sanskrit candra 'moon', and for our calendar:
CA LUN TRY
CA N dRY CANdRa
CA LUN TRY
CA LeN dR CALeNdaR
The
Roman calendae marked the begin of the year and of each month. We may then
assume that early calendars counted full moons. Also the 8-year period of the
Lascaux calendar begins ideally with a full moon occurring at midsummer (June
21): the glorious rotunda shows midsummer, the red mare is the sun horse of
early midsummer morning, and the lovely aurochs by her side the symbol of the
full moon, indicated by the sign of nine marks before his head (three plus
three plus three marks)
EGN
--- 6 days or nights of the waning moon; Latin egens 'poor, indigent'
NEG
--- 3 days or nights of the old and dying moon; negare, negative, negation
ENG
--- alternately 3 and 2 days or nights of the invisible moon, German Leermond
'empty moon', the short phase between the passing of the old and appearance of
the young moon; anguish, German eng 'narrow'. While the full moon was called
LUN, the invisible moon was called NUL, Latin nihil 'nothing', English nul,
German Null 'zero'
Finding
the sliver of the young moon without binoculars and knowing where to look for
it is near impossible, so it was a triumph of the Mesopotamian astronomers when
they were able to predict where it will appear in the sky, and this might be
the reason why the Akkadians called their moon god Sin for the young moon GEN
GEN
GiN siN
10)
The
Divine Hind CER -: I -: or CER LIL (pronounce the sound given as -: by
touching both lips with the tip of the tongue) called animals into life and
moon bulls into existence, thus creating time, lunations or synodic months, or
lunar years, periods of 30 29 30 29 30 29 30 29 30 29 30 ... days. Here is the
beautiful hind from
(In
the
11)
Numeral One
BIR
means fur, especially the fur on which a newborn was placed, a word of very
many derivatives, among them bairn for child, a Scottish bir meaning son, while
Turkish bir means one – being placed on the fur being the first event in life,
event number one, English first being yet another derivative of BIR.
Many
words for the numeral one might go back to EIS for the one reality behind the
many appearances:
Greek
heis (masculine) hen (feminine)
EIS
hEIS hEInS hEn
Greek
oios 'single, alone'
EIS
EIos oIoS
Greek
oinae 'ace on a die'
EIS
oIS oInS oInae
Latin
unus
EIS
EnIS unuS
Old
Church Slavonic ino
EIS
InS Ino
Swiss
Eis, eine ein en, eini ei e, eis es
EIS
EIn- EI ES
German
Eins, ein eine eines
EIS
EInS EIn-
Gothic
ains
EIS
aInS
Old
Irish oin
EIS
oIS oIn
Old
English a:n ME oon NE one
EIS
aanS aan an
oon one
Lithuanian
vienas
EIS
vEInS viEnS viEna
Tocharian
B se (masculine) sana (feminine)
EIS
ISe Se
Sanskrit
eka
EIS
EIk Eka
Albanian
nje
EIS
EIn niE njE
??
12)
Numerals Two and Three
As
origin of the numeral two I propose DPA meaning ground, floor. Standing on the
ground you can look and then walk toward, say, the East, but also to the
opposite direction, the West, so you have 2 directions; but then you can also
look toward the South and North, so there are 2 plus 2 or 2 by 2 directions;
then you can look toward the NE and SE and SW and NE, so there are 2 by 2 by 2
directions; and so on, the numbers always doubling. Avestan dva and Sanskrit
dva would be close derivatives of hypothetical DPA.
The
numeral three would have been derived from TYR meaning to overcome (in the
double sense of rule and give), and from the permutation TRI that is present in
tri-umph. These words would have named the triple goddess of the Paleolithic
era, depicted for example in an abri near Angles-sur-l'Anglin, and the
subsequent male trinities of several also modern religions. In temple D on the
Göbekli Tepe, temple of creation, the eastern central pillar represents the
female trinity of PIR GID and BIR GID and BRI GID, while the western central
pillar represents the male trinity of AAR RAA NOS and GIS BAL CA MmOS and AD DA
MAN. Arranged in a different way, they define the three dimensions of space:
AAR RAA NOS, mind NOS of the one composed of air AAR and light RAA, above in
the sky, his consort PIR GID the fire giver in the Underworld below, her fire
becoming apparent from time to time in the eruption of a volcano; the fur giver
BIR GID in the cold north, her consort GIS BAL CA MmOS, gesture GIS hot BAL sky
CA offspring MmOS, the gesturing hotheaded and-blooded son of the sky who
became GISh.BIL.GA.MISh Gil-ga-mish Gilgamesh and Baal in the hot south; the
fertility giver BRI GID in the east, and her consort AD DA MAN, he who digs
channels with his right hand MAN and makes the water flow in a directed manner,
toward AD one place while coming from DA another place, AD DA a generic name
for a river, this AD DA MAN who became Adam in the east. If we arrange them in
a circle around the Göbekli Tepe we have BIR GID in the north, position of 12
o'clock, and GIS BAL CA MmOS in the south, position 6 o'clock; AAR RAA NOS in
the position of 2 o'clock, Karacadag, and PIR GID in the one of 8 o'clock,
eastern bank of the Euphrates in northern Syria, close to Anatolian border; BRI
GID in the position of 4 o'clock, plain of Tigris in northern Syria, and her
husband AD DA MAN in the position of 10 o'clock, plain of Adiyaman.
(The
similarity of AD DA MAN and Adiyaman could be a mere coincidence. Or there
could have been an interesting history. Imagine that the plain of Adiyaman was
named for AD DA MAN in very ancient times, that the name was abandoned in a
more recent era, but survived somewhere in a local region, and resurfaced with
a semantic turn. Place names and given names have a tendency to keep their
sounds while letting go their meaning, so that a new meaning takes hold.
Consider Küssnacht on Lake Lucerne in Switzerland. The Gallo-Roman name was
Cossiniacum, the acum – an expanse of land with water AC – owned by one
Cossinius. Now the Alemannic tribes who settled in the region preserved the old
name in a fairly close phonetical form but gave it a funny semantic twist:
Cossini-acum Cossi-niacum Küssnacht ‘Kissing Night’ ...)
13)
Numeral Four
PIE
four is given as *ketwores or *kwetwores (the w following the k in tiny font).
There has been a host of attempts to etymologize this word, say Mallory and
Adams. Well then, here is another. In *ket- I recognize KOD for tent, hut, and
in -wor- BIR meaning fur, so that KOD BIR with the connotation of four would
name a tent or hut of four poles, four main poles, covered in hides and furs,
and this tent or hut may be a model of the night sky resting on the pillars of
West and South and East and North, personified by a furry animal and its legs in
the West and South and East and North, and this furry animal would have been a
bear, the cosmic bear of the night sky ... The magnificient aurochsen in the
rotunda of Lascaux are moon bulls. One of them has a broad black belly line,
symbol of the night sky. Hiding therein, painted in shades of a very dark
violet, is a bear that would personify the night sky, while a tent or a hut of
four (main) poles would have been a model of the cosmic bear of the night sky,
covered in reindeer fur but bearing some signs of a bear, four example
scratches indicating the paws and claws at the base of each (main) pole,
invoking the strength of this animal for protection of the sleepers in the tent
or hut, also warmth from the provider of the best fur, thick, longhaired, soft
and warm, and a sound sleep from the champion of hibernation ... KOD BIR
*ketwores *kwetwores quattuor quatre four -- the four legs of the cosmic bear
of the night sky emulated in a tent or hut of four poles and covered in hides
and furs.
The
Egyptian goddess Hathor in her guise of the Heavenly Cow stood on the four
horizons. Her name means House of Hathor, house of the Horus falcon whose eyes
were moon and sun. Her sign is a falcon in a square, the geometrical emanation
of the number four. Hat (He-t) meaning house reminds of KOD for tent, hut,
while hor (her) might be a reinterpretation of BIR along the line KOD BIR
*ketwores *kwetwores He-t-her
Hathor. Also the sky goddess Nut arched her body over the world, her
toes and fingertips resting on the horizons. May we assume that also the
hypothetical cosmic bear of the night sky in the north was a goddess, perhaps
even the fur giver BIR GID herself in the guise of a she-bear? Worshipping a
bear goddess and calling her Fur Giver would have justified the hunting of
bears and other providers of fur, bear and boar and beaver, German Bär Eber
Biber, named for their fur BIR. The goddess BIR GID had many guises while being
a woman, Magdalenian GYN, inverse NYG meaning night, surviving in Greek nyx and
the powerful goddess Nyx, perhaps also in the Egyptian sky goddess Nut who
swallowed the evening sun and gave birth to the sun child in the morning, her
arms and legs being the four pillars of the heavenly vault or canopy, the four
poles of the heavenly tent or hut, Magdalenian KOD preserved in hut and shed
and cottage, and the comparative form KOS in house and castle and cosmos.
A
rather crude and heavily incrusted sculpture from the Göbekli Tepe, now in the
archaeological museum at Sanliurfa, shows a bear on a pole holding a human face
between the front paws – perhaps BIR GID in her guise of the 'cosmic bear of
the night sky' guarding the head of a leader who passed away, so the 'night' in
this case is the passage of time between death and the return of the soul from
the labyrinth of the Underworld, guided by the fox, while the subsequent ascent
to the sky, toward a heavenly abode along the Milky Way, indicated by leaping
foxes, was equated to morning and sunrise.
14)
Numeral Five
PAS
means everywhere (in a plain), here, south and north of me, east and west of
me, all in all five places, wherefrom Greek pas pan 'all, every' and pente
penta- 'five'. Tocharian B pis 'five' and Turkish bes or behsh 'five' are close
to PAS. The PIE word *penke *penkwe accounts for Lithuanian penki Sanskrit
panca Latin quinque German Fünf English five, also for Greek pente and
Tocharian B pis, and for further varieties of the numeral five. The PIE form is
suggesting a compound, most probably PAS CA, everywhere PAS sky CA, written as domino
five, or five on a die, with an additional dot in upper position, on a wall in
the Brunel chamber of the Chauvet cave, some 32,000 years ago, PAS identified
by one poster Holly in early 2006 on the base of Magdalenian (made her heart
pound, she wrote):
O
O O CA
O
O
O PAS
What
does this mean? The explanation is found via the drawing on a stalactite in the
rear hall, showing a Venus (womb vulva legs) and a bison (his head before her
womb), the bull man of the Lower Rhone Valley, symbol of the supreme leader,
hoping for a second life in the a heavenly abode: May he be born again in the
sky, in the region of the Milky Way defined by the Summer Triangle Deneb Vega
Atair, and roam the heavens in his next life – get everywhere PAS in the sky CA
– as he roams the land in this life ... The meaning of life is enforced by the
red dots of the sign, the oldest writing so far, dots and especially red ones
having the meaning of SAI for life, existence. PAS CA would account for Russian
Paskha Italian Pasqua French Pâques, all meaning Easter, also for Hittite panku
'all, totality', all of the sky, everywhere in the sky, above the earth,
overlooking all parts of the world, watching over us, wherever we live and
dwell, and then for *penke *penkwe 'five', a numeral we use in talk and
calculations every day, so this compound would bridge all the way from the
highest religion to daily business.
15)
Numeral Six
Words
for the number six may derive from SAI meaning life, existence, or rather from
the emphatic SAI SAI ... SAI was the name of month number six in the
hypothetical Late Magdalenian calendar from around 13 000 BP: IAS 36 days / CED
37 days / PhON 36 days / DKO 37 days / PAS 36 days / SAI 37 days, from our July
10 till August 15, warmest time of the year, 'in the summertime, when life is
easy' and 'love in the air' / SAP 36 days / OKD 37 days / NOPh 36 days / DEC 37
days. The emphatic SAI SAI would account for six, even in difficult languages,
beginning with Avestan xshvash
SAI SAI
xSAI xSAI xShvAI xShvAI
xShvAI Shv xShvASh
Lithuanian
sheshi
SAI SAI
ShAI ShAI She ShI SheShi
Old
Church Slavonic shesti
SAI SAI
ShAI StAI She StI SheSti
Dialectal
Greek ksestriks krithae 'six-rowed barley'
SAI SAI
kSAI SAI kSe S- kSeS-
Greek
heks
SAI SAI
hAI kSAI he kS hekS
Latin
sex
SAI SAI
SAI xSAI Se x Sex
Sanskrit
sas
SAI SAI
SA
Old
Irish se
SAI SAI
se
Armenian
vec'
SAI SAI
vAI cvAI ve c' vec'
Tocharian
B skas
SAI SAI
SkAI SAI SkA S SkAS
Albanian
gjashte
SAI SAI
xSAI ShtAI giA Shte gjAShte
New
Welsh, Celtic chwech
SAI SAI
chwAI chwAI chwe ch
chwech
16)
Numeral Seven
PAS
meaning everywhere (in a plain), here, south and north of me, east and west of
me, occurs in several important compounds. PAS CA, everywhere in the sky, has
been explained. AC PAS, everywhere on earth, accounts for PIE *h1ekwos 'horse',
Greek hippos, Latin equus, and the name of the Gallo-Roman horse goddess Epona
– riding on the back of a horse you can get everywhere on earth ... Epona was
an alter ego of REO Rhea Rheia, her animals eagle and fowl and dog indicate her
sons Zeus and Poseidon and Hades, while her emblem, the ring cross, combines a
ring for AC with a cross for PAS. Her son Zeus got his name from TYR,
overcomer, as verb to overcome in the double sense of rule and give, emphatic
Middle Helladic Sseyr (Phaistos Disc, Derk Ohlenroth) Doric Sseus (Wilhelm
Larfeld) Homeric Zeus. TYR PAS, overcomer everywhere, denotes weather and time
that overcome everybody everywhere, French temps meaning both weather and time.
The inverse of PAS, namely SAP, means everywhere (in space), here, south and
north of me, east and west of me, under and above me, all in all seven places,
wherefrom words for seven in many languages, also Greek sophia 'wisdom' and
Latin sapientia 'world wisdom'. English sap is present in a living tree, in the
trunk, up above in the crown, down below in the roots, and in the branches
pointing to and in the roots spreading to south and north, east and west. PIE
*septm- 'seven' is a polished form of SAP TYR that combines the seven places
with the three divine couples of the Göbekli Tepe mythology, the overcomers AAR
RAA NOS, mind NOS of the one composed of air AAR and light RAA up above in the
sky, his wife the fire giver PIR GID in the Underworld below, her fire becoming
apparent from time to time in the eruption of a volcano; the fur giver BIR GID
in the cool north, and her husband GIS BAL CA MmOS, gesture GIS hot BAL sky CA
offspring MmOS, the gesturing hotheaded and -blooded son of the sky GISh.BIL.GA.MISh
Gil-ga-mish Gilgamesh and Baal in the warm south; the fertility giver BRI GID
in the east, and her husband AD DA MAN Adam in the west, he who draws channels
with his right hand MAN, channels that make the water flow in the way of a
river, toward AD one place while coming from DA another place (AD DA being a
generic name of a river that flows toward the sea while coming from the hills
and mountains). They all come together in the center, in the Göbekli Tepe, hill
of creation, in the innermost reality EIS behind all outer realities and single
aspects and ever shifting appearances, in the primeval One out of which came
everything ...
17)
Numerals Eight
OKD
means ground plan of a tent or hut, wherefrom Greek okto English eight, also
octagon (the eight corners indicating the four main poles and the four minor
poles of a tent or hut). OKD was month number eight in the Late Magdalenian
calendar, October (in our modern calendar month number ten), when the ground
for the winter camp was prepared, the tents and huts built. NOPh means snow,
Latin nix nivis Greek niphas Old English snaw (long a) New English snow, s-now,
accounting for November, month number nine in the Late Magdalenian calendar (in
our modern calendar month number eleven), Latin novem 'nine', when the first
snow falls and gives the world a new appearance, Latin novus English new, and
makes the world go silent, inverse PhON meaning to make noise, Greek phonos
'sound', furthermore the nine places in the familiar pattern: 1) here and now,
2) south of me, 3) north of me, 4) east of me, 5) west of me, 6) under me, 7)
above me, 8) in the past, 9) in the future -- summer gone, winter coming, let
us face the new season before us and prepare everything so that we can survive
the hard winter ... DEC means to behave, in the winter camp, no longer freely
roaming the land, but crammed into the narrow space of tents and huts, English
decent, month number ten in the Late Magdalenian calendar (in our modern
calendar month number twelve), Latin decem 'ten' Greek deka 'ten'.
18)
Chinese meanings of the numerals five and two
"The
Chinese say that five represents wind, and two represents earth, and these
ideas are also claimed for the Pythagorean system." (J. Hager, An Explanation of the Elementary
Characters of the Chinese, London 1801) Two representing earth and five wind is
rather mysticism than philosophy, opaque instead of lucid. However, Magdalenian
DPA and PAS can moor those interpretations of the numerals two and five in what
we may call Mesolithic philosophy. DPA means ground, floor. Standing on the
ground, you can look in one direction, say, to the east, but then you can also
look in the opposite direction, to the west, so you have 2 directions. Then you
can also look to the south and north, and now you have 2 plus 2, or 2 by 2
directions. Moreover, you can look to the NE and SW and NW and SE, so that you
have 2 by 2 by 2 directions. And so on. Standing on earth you can look in 2 by
2 by 2 by 2 by 2 by 2 ... directions. The I Ching keeps a memory of this
ancient idea, dividing the circle into 2 by 2 by 2 by 2 by 2 by 2 equals 64
parts. Magdalenian or rather Aurigniacian PAS means everywhere (in a plain),
here, south and north of me, east and west of me, all in all five places. PAS
CA means everywhere in the sky. AC PAS means everywhere on earth, accounting
for PIE *h1ekwos 'horse', Greek hippos, Latin equus, and the Gallo-Roman horse
goddess Epona - riding on the back of a horse you can get everywhere on earth,
quick as the wind ... TYR PAS, overcomer everywhere, denotes weather and time
that overcome everybody everywhere, French temps, a polished version of the
compound, meaning both weather and time
TYR PAS
Tim PAS Tem PuS TemPS
Wind
is an important element of weather, it blows in all directions, and is
connected with time via seasonal storms. TYR as verb means to overcome in the
double sense of rule and give. Weather rules the life of a farmer but is also a
gift, rain and sunshine make the plants grow and blossom and bear fruit. As for
time, it partly rules our life, and partly is given to us in order that we make
the best of it – making it bear fruit, now in a metaphorical sense.
I
consider this a valid insight into the nature of time as we experience it in
our life. M-theory, the most advanced scientific theory ever, looks at
spacetime from the outside, while we are living within spacetime, a basic
dichotomy no less consequential than Heisenberg's uncertainty principle, I dare
say. The scientific understanding of time will never really coincide with our
experienced time.
Phaistos Disc deciphered by Derk Ohlenroth (expanded version
of my second Magdalenian test case, deus theos / Zeus versus deus Zeus / theos)
– one more important message at the end of
Phaistos Disc part 1
Meanwhile there are two proofs for
the correctness of the Phaistos Disc decipherment by Derk Ohlenroth, an
archaeological and a textual one.
On top of Mount Lycaion, with a
breathtaking view over the Peloponnese, was discovered a Pre-Helladic sanctuary
and a seal carved from a precious stone, going along with the begin of the
spiral text on the Tiryns Disc: Sseyr (Zeus) is the shining one also when Sseyr
(Zeus) is the Lycaian one …
Sumerian texts carved in stone
announce a deity by a rosette of eight petals, phonetical value dinghir (a word
I derive from DhAG meaning able, good in the sense of able). The dingir sign in
form of a star of eight points, rendered as four wedges crossing each other on
clay tablets, was used in wider parts of
Years ago I interpreted the rosette
of eight petals in the center of the Phaistos Disc as a lunisolar calendar:
each petal represents a long month of 45 days, all eight petals a year of 360
days, add 5 and occasionally 6 days for the small circle in the center and you
get 365 and sometimes 366 days, while 21 continuous periods of 45 days are 945
days and correspond to 32 lunations or synodic months, mistake less than one
minute per lunation, or half a day in a lifetime. The same rosette of eight
petals is found on beautiful Karames ware in Crete, indicating Zeus and his
calendar, while the dingir rosette of Sumer encodes again a similar lunisolar
calendar, based on the same definition of the lunation, so the rosettes of
eight petals of Sumer and Minos and the Phaistos Disc share one more function,
further tighening the knot between Asia Minor and Crete and the Argolis.
Phaistos Disc part 2
While wholeheartedly agreeing on the
decipherment of the Phaistos Disc by Derk Ohlenroth, and the ones of the
inscriptions on a bronze double axe from Arkalochori and the altar stone from
Mallia, I propose an alternative archaeological and historical interpretation
of the Elaia Disc and Tiryns Disc.
In a cache of Tiryns was found a
marvel of a gold signet ring, the oval only 52 millimeters long, showing the
lion-wolf-dog-bee king raising his libation jug to the seated goddess, her gown
covered in grains of wheat, more grains and whole ears of grains in the sky,
obviously denoting Demeter, goddess of cereals, behind her the eagle of Zeus,
and behind the lion-wolf-dog-bee king further kings in the same attire, his
successors, between them olive shoots, a sign also occurring on the Phaistos
Disc, and practically of the same size, marking Demeter as the double goddess
Demeter Elaia, Elaia meaning olive ring.gif whereas the lion is a royal
emblem, marking the king, while the wolf and the dog as tamed wolf refer to the
origin of Eponymus Tiryns from Lycosoura or Phigalia or another place at the
base of Mount Lycaion, Greek lykos ‚wolf’, and finally the bee marks the king
as industrious and involved in agriculture … Pausanias tells the story of
Demeter Elaia from Phigalia, how she was raped by Poseidon, turned black,
therefore Black Demeter Melaina, made the plants wither, caused a famine, and
the only one who could placate her was the boy Pan playing his flute …
Pausanias also mentions Eponymus Tiryns, but ephemerically. Now we can get more
information on him by combining the Phaistos Disc as deciphered by Derk
Ohlenroth with the gold signet ring from the cache of Tiryns and the gardener
Lord Laertes in Homer’s Odyssey: Eponymus Tiryns, from a town or village at the
base of Mount Lycaion, was appointed king of Tiryns. He frequently visited
Elaia’s grove at Phigalia, learned from the priestesses about agriculture, how
to plant and graft olive trees that bear edible fruits, how important bees are,
and how to keep them in portable hives. He would have introduced edible olives
in the
Phaistos Disc part 3
Text on the Tiryns Disc, based on
the decipherment by Derk Ohlenroth. Spiral – the king of Middle Helladic
Tiryns, who may have come from Lycosoura or Phigalia or another town or village
at the base of Mount Lycaion in Arcadia, calls himself by an eponym, Tiryns,
identifying himself with the Argivian town of Tiryns, and via shining Tiryns
with shining Zeus, in a complex chain of quasi-equations, beginning with the
rosette of eight petals in the center: Sseyr
(Zeus) is the shining one also when Sseyr (Zeus) is the Lycaian one whose
lovers (the ones pregnant from him) bear a child his equal, and if (shining)
Slryns (Tiryns) is a godlike town, also I, (Eponymus) Slryns (Tiryns), may be
the shining god’s equal … Margin – a banning formula, enforcing the wall
and palisade around the acropolis of Tiryns, beginning with the rosette of
eight petals: Marked (by the god Sseyr
Zeus) and lonely forever and deprived of all hope for salvation and without a
shadow shall return who tries to intrude into the sanctuary (Zeus sanctuary in
the former Circular Building on top of the limestone hill, expanded over the
entire citadel).
Eponymus Tiryns declares himself to
be a descendant of Zeus, belonging to a lineage that goes back to the supreme
god. We can identify him (or rather the
Phaistos Disc part 4
Ss-Ey-R is given as rosette of eight
petals, phonetical value Ss, as male profile, phonetical value Ey, and as ear
of grain, phonetical value R, together Sseyr, which I derive from Magdalenian
TYR meaning overcomer, as verb to overcome in the double sense of rule and give
– Magdalenian TYR amphatic Middle Helladic Sseyr Doric Sseus Homeric Zeus. The
rosette of eight petals is the equivalent of the Sumerian dingir sign, a word I
derive from Magdalenian DhAG emaining able, good in the sense of able. Among
the many derivatives are Dios, byname of Zeus, Dis, byname of Jupiter, also
Latin dies English day German Tag – the supreme god giving you the day, as it
were. The rosette of eight petals can also be seen as a windrose, or as a
calendar figure (each petal a long month of 45 days, the small circle in the
center 5 and occasionally 6 more days, while 21 continuous periods of 45 days
are 945 days and correspond to 32 lunations or synodic months), or, following
the Paleolithic pattern, as an ancient world formula; here and now (small
circle in the center), east and west of me, south and north of me, under and
above me, in the past and in the future (eight petals). The tattoo, a pair of
circles in the shape of an 8, the upper circle referring to Zeus, the lower to
Eponymus Tiryns, identifies the male profile as divine and human ruler of
Tiryns, the god and the king, while the ear of grain reveals them as nourishers
of the people. They rule and give, according to the double meaning of TYR, they
rule as god and king, and they give, themselves by transmission along the
lineage Zeus – Arkeisios – Eponymus Tiryns / Lord Laertes – Odysseus –
Telemachus, as nourishers of the people, and by providing security for the
dwellers of Tiryns: the king building the wall and palisade, and the god
enforcing it from above, as revealed by the banning formula on the Tiryns Disc,
a formula of archaic power, still amazing its decipherer Derk Ohlenroth.
Phaistos Disc part 5
The Tiryns Disc, as a picture of
well guarded Tiryns, is mirrored in the shields of the soldiers: the central
dot corresponding to the king next to the rosette in the center, the dots along
the circle corresponding to the soldiers and their shields guarding the
acropolis, the wall and entrance, looking across the wall and palisade, and the
circle corresponding to the wall and palisade. The Magdalenian word for this
organization is CO OC LOP, with an attentive mind CO right eye OC enveloping
hedge or wall LOP, a word present in Cyclops and cyclopic wall, the most famous
Cyclops being Polyphem who resembles more a wooded hill than a man who eats
bread, Homeric symbol of Troy, his one eye the acropolis, his body downtown
Troy VIIa that provided protected shelter for 5,000 to 10,000 people, his cave
the harbor on the Besik Bay, his sheep and goats foreign ships, their milk
precious cargo … CO OC LOP has a further derivative in PIE *kwekwlos Sankrit
charka English wheel – connect the central dot of the shield with the six dots
along the circle and you get the image of a six-spoked wheel. A further
connection between an early fortified polis, often of a round form, and a wheel
may be a priest on a horse drawn wagon driving along the wall and imploring the
help of the god in protecting the town. The banning formula on the margin of
the Tiryns Disc may render such a prayer and incantation in the briefest form.
A dot surrounded by a circle of dots may have been called the Argos Eye, as
this symbol is found on the staring plaster head from
Phaistos Disc part 6
Elaia Disc, text of the spiral and
margin, again in my translation, based on the wonderful and most surprising
decipherment by Derk Ohlenroth: Enter
Elaia’s grove, kindle barked wood, walk around the smoke of the sacrificial
fire, beat the ground and neigh suddenly like a pair of horses: Aio ae! hyauax!
Shadowy one, come, noble late Night, always born anew by the Goddess!
Pilgrims visiting Elaia’s grove and
wishing to obtain the oracle of Nyx had to perform a strange ritual: ignite a
fire, walk around the smoke, beat the ground, neigh like a pair of horses, and
call out on Nyx … Pausanias provides the explanation: Poseidon fell in love
with Demeter, she fled him, he turned into a stallion, she turned into a mare,
but he catched up with her, and raped her. She turned black, became Black
Demeter Melaina, caused a famine, and the only one who could placate her was
the boy Pan playing his flute, whereupon she turned back into a woman, made the
plants grow again and bear fruit, and gave birth to a daughter called Nyx
‘Night’, which, however, was a secret name, only for intitiates, her common
name was Despoina. She was a most powerful goddess, an alter ego of Gaia. One
of the signs on the Phaistos Disk, occurring twice on the Elaia Disc and twice
on the Tiryns Disc, is a strange woman with a protruding face and hair growing
into a mane – Demeter Elaia turning into a mare, becoming Black Demeter
Melaina. In a grotto of Elaia’s grove at Phigalia, Pausanias tells us, was kept
a rather shocking wooden statue, black, of a woman with the head of a mare. On
the Elaia Disc are fifteen baking ovens, five portable beehives, and two bees,
probably sanctuaries of the goddess in her emanation of a bee, perhaps
represented in form of a wooden stela resembling the ‘bull-horned goddess in
the shape of a bee’ on a stilyzed bull’s head of bone, Bilcze Zlote,
northwestern Ukraine, Late Cucuteni, fourth millennium BC (Marija Gimbutas).
The bee goddess, I believe, had her abode in Orion, the large constellation
testifying to the importance of the small bee that was already recognized by
the early farmers.
Phaistos Disc part 7
The central sign of the Elaia Disc,
a baking oven as symbol of Demeter (Elaia), reminds of the oven in the
sanctuary of the bird goddess at Sabatinovka in the Southern Bug Valley,
Moldavia, Early Cucuteni, while bread, made from cereals provided by Demeter
and baked in her oven, is evoked by loaf-shaped clay plaques, for example the
one from the Banjica site near Belgrade kirike11.GIF On top, in the center, appears a
rectangular spiral. Spirals, in the Neolithic art of the Balkans, invoke
fertility. Double spirals – one rolling up, the other rolling out – symbolize
the succession of generations. Back in 2004 I attempted to read the a variety
of inscriptions from the Balkans (Vinca script), beginning with cross line
angle for Ki Ri Ke, hypothetical name of the bird goddess, formed along the
name of Homer’s Kirkae, Latin Circe. The rectangular spiral on the loaf-shaped plaque
from Banjica is surrounded by graceful inscriptions yielding kae-ri-on
‘honeycomb’, nae-os ‘sanctuary’, nae-ri-(t)-os ‘wide, large’, kae-p-on (plural)
‘little garden(s)’, and kae-p-os (plural) ‘garden(s)’ kirike07.GIF kirike08.GIF
There might have been a garden sanctuary of the bird goddess at Banjica
near Belgrade, Kirike’s grove, in the center a rectangular spiral, baking
ovens, small and big gardens, bed and patches and orchards and groves covering
a fairly wide area, and in between beehives and bee sanctuaries. Elaia’s grove
at Phigalia may have been a late survivor of this kind of Neolithic sanctuary
of the Goddess. The grim story of Poseidon and Demeter might keep a memory of
the onset of the Bronze Age, when riders coming from the far away Lowland of
Turan arrived via
The gold ring from Mokhlos in Crete
shows Elaia in a boat, the bow turning into the head of a stallion, Poseidon
leering at Eleia; on the shore, but depicted as if in the boat, a stylized
olive tree; and in the sky a bee heading for the hive on the side elaia.GIF
The inscription on a bronze double axe from a cave near Akrolochori
shares a few signs with the Phaistos Disc and was also deciphered by Derk
Ohlenroth, It invokes Lousia ‘the angry one’, Minoan alter ego of Black Demeter
Melaina from Ealia’s grove in Phigalia: D
Ae I O Y S LO (Y) S (I) A E I M I
‘I belong to the goddess Lousia’.
Phaistos Disc part 8)
Let us reconsider the Homeric
lineage in a more complete form: TYR Sseyr Sseus Zeus – ARC Arkeisios –
Eponymus Slryns Tiryns / Lord Laertes the gardener – Odysseus – Telemachus. TYR
would represent the mythic rulers from the banks of the Amu Darya and the
Lowland of Turan, first Indo-Euroepan homeland, some 5,500 years ago, Early
Bronze Age. Arkeisios may represent the groups of people who left the Turan Basin,
wandering along the southern shore of the Caspian Sea, following the Caucasus
Mountain Range, clad in bear furs, big and strong as bears, therefore ARC
meaning bear, following the northern shore of the Black Sea, coming to
Thessaly, then to the Argolis, and erecting the Circular Building on the
limestone hill of Tiryns. Eponymus Slryns (
Phaistos Disc part 9
Middle Helladic Greek is by one
thousand years older than Homeric Greek, and offers a couple of surprises,
above all Sseyr for Zeus and Slryns for Tiryns. I derive both from Magdalenian
TYR meaning overcomer, as verb to overcome in the double sense of rule and
give. The shift from the intial T- to the sharpened sibilant Ss- reminds of the
third Magdalenian law according to which an S-word is a comparative form of a
D-word, occasionally also of a T-word, Pronounce TYR in such a forceful way
that it becomes an Ss-word, and it will automatically shift from -y- to -ey-,
Sseyr. Slryns might perhaps be derived as follows (and if so would represent a
case of an oscillation, returning to a form close to the original):
TYR slYR slRyns
The
Phaistos Disc part 10
SsEYR KI
PhAAiNNOS SsEyR Ai
YLKIOS … Zeus is the shining one also when Zeus is the
Lycaion one … NYX
SLAS AIEN NEO:THOS … Nyx,
always born anew by the Goddess. – At the begin of the
When I wish to get a glimpse of the
origin of a Greek deity, Homer’s Odyssey proves to be most helpful: I look up
the first mention of a god or a goddess. It struck me as curious that Zeus in
the simple form of the nominative is preceded by other titles and name forms:
1:10 Dios, byname of Zeus / 1:27 Zaneos, genitive / 1:28 pataer andro:n te
theo:n ‘father of men and gods’ / 1:45 Kronidae ‘son of Chronos’ / 1:60
Olympie, the supreme god residing on Mount Olympus (while the Pre-Helladic god
of Arcadia, later identified with Zeus, resided on top of Mount Lycaion) / 1:62
Zeu, vocative / 1:63 Zeus. It takes quite a while until we read the unveiled
and unflexed name of Zeus. In
DhAG, DhAG TYR, DhAG
which may be translated as follows
Able one, able overcomer
that rules and gives,
O able one!
Nyx as daughter of Demeter Elaia in
the guise of a horse and Poseidon in the guise of a stallion were called forth
by beating the ground, perhaps also by trampling, imitating a pair of horses.
The priest of the Eleusian Demeter cult of Pheneos near Phigalia veiled his
face and called on the ‘subterraneans’ by beating the ground with rods or
switches. Iliad 9:566-572 is the most famous instance of another way of calling
on the subterraneans: “… beating the bountiful earth with her fists, as she
called on Hades and august Persephone …” Beating the ground as if knocking on a
door made sense in the case of chthonic deities. Demeter and Elaia and Nyx as
alter ego of Gaia were such goddesses. Note the hammering and rapping rhythm of
the hypothetical formula that called her forth: DhAG, DhAG TYR, DhAG (repeated
several times, we may imagine).
Phaistos Disc part 11
The Neolithic formula calling on the
goddess would have been reinterpreted in younger times
DhAG, DhAG TYR, DhAG
Able one, able overcomer
that rules and gives,
O able one!
DhAG, DhAG TYR, DhAG
thea, thygataer Dios
DhAG Dios Dis deus dea theos
thea divine …
TYR Sseyr Sseus Zeus
DhAG DhAG Dagda Thoth
TYR DhAG Dis pater, Dios
pataer, dyaus pita
The first half of the hypothetical
formula, DhAG DhAG, would have become the name of the supreme Celtic god Dagda,
the good god in the sense of the able god, also Egptian Thoth, able able, of
the able mind, the god of wisdom. The second half of the formula, TYR DhAG,
became Zeus Dios (put the stress on –os by subtly lengthening the second
syllable, Di o s). The importance of TYR and DhAG are confirmed by the inverse
forms. RYT meaning spear thrower, archer, Greek rhytaer ‘archer, protector’
(consider also the sun archer Tir of the Armenian Bronze Age) and German Ritter
‘knight’ and Ross und Reiter ‘horse and rider, riding archer’, while GADh
accounts for English good and god. DhAG and GADh hint at a philosophical
problem: can the able one, the almighty, also be the universally and uniformly
good god? The wisdom of language doesn’t force them together. DhAG accounts for
Dios Dis deus dea theos thea divine … but also for diobal devil Teufel, from
DhAG BAL, able DhAG heat BAL, personification of fire (in Switzerland we know a
Füürtüüfel ‘fire devil’). English demon is an evil spirit, while the mailer
demon of the Internet renders a good service. Greek daimonion is of a double
nature: divine being, deity; (divine) providence, fate, disaster; demon, evil
spirit, devil / daimonion of Socrates: a kind of divine voice, supernatural,
wonderful / as address, oh daimonie: incomprehensible one, strange one,
unfortunate one. The word goes back to DhAG MAN, able DhAG right hand MAN,
denoting an invisible presence acting as if in the possession of a right hand.
DhAG is the able one, whether good or bad, while GADh is the good one.
Phaistos Disc part 12
If the Neolithic formula DhAG, DhAG
TYR, DhAG was known in the Balkans and used for calling on the goddess we may
expect that it left traces in the Vinca art and script.
Let us contemplate how the goddess
was called forth: by trampling or by beating the ground with rods or switches
(both possibilities suggested by the Elaia Disc), by kneeling on the ground and
beating it with both fists (Iliad 9), also, we may assume, by kneeling and
touching the ground with the forehead, either reverently or in desperation. We
can then relate the formula to the body
DhAG, DhAG TYR, DhAG
hand, feet head, hand
and find resonance in the Vinca
figurines of the standing goddess with outstretched arms: her one hand, her
feet and head, and her other hand, and all of her in between. The abstract
version of this would be the cross, a prominent Vinca signs. The phonmetical
value of the Vinca cross is Ki as begin of the name of the bird goddess cross
line angle Ki Ri Ke or Kirike, formed along Homer’s Kirkae, Latin Circe. The
cross read as Ki would then call on the goddess in her emanation of a bird
(owl-eyed Athaena gave her name to the tawny owl Athena noctua, among its calls
are a sharp descending kihu, and a high warning kji kji kji), while the cross
representing the formula DhAG, DhAG TYR, DhAG would call on the goddess in her
shape of a woman.
If we shorten the formula by
subsuming the third DhAG under the first one we obtain DhAG, DhAG TYR, hands,
feet head, and if we replace the second DhAG with PAD for the activity of feet
we obtain DhAG, PAD TYR, the able one DhAG who goes ahead and leads the way PAD
and overcomes in the double sense of rule and give TYR, wherefrom Latin Dis
pater, Greek Dios pataer, and Sanskrit (Vedic) dyaus pita.
Further variations of the original
formula yield Greek thygataer diwos, Sanskrit dukita divah, and Lithuanian
dievo dukte. Greek thygataer diwos, identified as dawn, confirms the connection
between DhAG and and dies day Tag and makes the Neolithic formula gain a cosmic
dimension: the goddess standing on the ground, her head in the sky, stretching
out her arms, with her eastern hand waving on the day, with her western hand waving
off the day – making the day begin and end and a new day begin, making life
begin and end and a new life begin …
Phaistos Disc part 13
The elegant female figurines from
el-Mamariya in Upper Egypt are more complete versions of the cosmic
goddess eg1a.gif eg1b.GIF
The lower part of her body in the shape of a carrot symbolizes the
fertile earth, her chest the surface of the earth, her breasts the nourishment
we find on the earth, her raised arms the slopes of the eastern and western
hills of the Nile Valley, her hands the stars that rise from the eastern
horizon and set on the western horizon (five fingers, five points of an
Egyptian star), her head of a bird the sky, her eyes moon and sun, while her
pose may be seen as a still from a dance of creation whose various stages are
preserved in the art of Predynastic Egypt and other Mediterranean regions:
hands on the womb (child of mine) hands on her breasts (I nourish you) arms
raised, fingertips touching the head (I am the world for you) opening the
circle of the arms (you shall be born, also born again) spreading the fingers
(and see the many things in the world, also in the beyond) … These figurines
probably adorned Predynastic tombs and were stuck in the ground, equating the
earth with her fertile womb.
The standing Vinca goddess with her
outstretched arms embodies the Neolithic formula and certainly made the same
promise of a second life in the beyond.
We may assume that this formula was
known in early Egypt and accounted for Thoth as polished form of Dagda, able
able, of the able mind, god of wisdom, husband of Seshat who came long before
him and was worshipped as The One Who Wrote First. She was the goddess of the
calendar, and he was the god of the calendar, while the bird head of the
Predynastic goddess became the Horus falcon whose eyes were moon and sun. Seth
destroyed the lunar eye of the Horus falcon, whereupon wise Thoth healed it,
adding up the six numerical parts of the Horus eye, 1/2 plus 1/4 plus 1/8 plus
1/16 plus 1/32 plus 1/64, or simply ’2 ’4 ’8 ’16 ’32 ’64, and calling the
restored lunar eye The Whole One. However, the numbers don’t really add up to
one, a little part is missing. Why then The Whole One? Multiply an Egyptian
month of 30 days by the series ’2 ’4 ’8 ’16 ’32 ’64 and you obtain 29 ’2’32
days, or 29 days 12 hours 45 minutes, one whole lunation or synodic month,
mistake less than one minute per lunation, or half a day in a lifetime. This
excellent value for a lunation is the same as the one of the lunisolar Göbekli
Tepe calendar and the dingir calendar of Mesopotamia and the lunisolar calendar
indicated by the rosette of eight petals on the Phaistos Disc, also present on
beautiful Karames ware from Middle Minoan Crete, where the rosette may be
called ‘eye of the god seeing the day’ …
Phaistos Disc part 14
DhAG, DhAG TYR, DhAG
Able one, able overcomer
that rules and gives,
O able one!
hand, feet head, hand
DhAG, DhAG TYR
hands, feet head
DhAG, PAD TYR
the able one DhAG who goes ahead
and leads the way (activity of feet) PAD
and overcomes in the double sense of
rule and give TYR
ShA PAD TYR AS CA
the ruler ShA who goes ahead (activity
of feet) PAD and overcomes in the double
sense of rule and give TYR up above
(upward) AS in the sky CA
SA TYR NOS
mind NOS of the one who overcomes
in the double sense of rule and give TYR
from above (downward) SA
DhAG, DhAG TYR. DhAG would have been
the Neolithic formula calling on the goddess, who was later turned into the
daughter of the god, thea, thygataer Dios, The god was called on by the formula
DhAG, PAD TYR, Latin Dis pater, Greek Dios pataer, Vedic dyaus pita, while a
further and longer variant, ShA PAD TYR AS CA, invoked the supreme weather god,
ShA PAD TYR Jupitter Jupiter Jovis Giove, TYR Sseyr Sseus Zeus, consider also
the Serri bull of the supeme Hittite weather god, ShA CA Jahwe, rider of clouds
from Mount Seir (!) in the Negev, TYR CA Turk-, ShA PAD Shiva and TYR CA Durga,
an emanation of Shiva’s wive. A polished version of the long formula ShA PAD
TYR AS CA survived in the name of the village Giubiasco in southern
Switzerland, on a bend of the river Ticino, where the lovely Italian landscape
of the Lago Maggiore with Ascona and Locarno goes over into the grim scenery of
the Swiss Alps, and where Neolithic tradesmen heading for the mountains
implored the god for good weather, while those coming from the mountains
thanked for the good weather and luck they had in crossing the Alps. A further
and shorter variant of the formula, SA TYR NOS, accounts for Saturnus Saturn,
founder of the golden age of
Where did the linguistically
problematic De- or Da- (Kretschmer) of Demeter come from? Years ago I proposed
AD DA MAI TYR as origin of Demeter, she who overcomes in the double sense of
rule and give TYR and watches over the coming to AD and going from DA female
zone of the camp MAI. This would have been a triple goddess, uniting the fire
giver PIR GID who had the say ) or L
or )OG or LOG (wherefrom El or Elohim
the Lord and logos and Allah) and the fur giver BIR GID and the fertility giver
BRI GID. Considering the importance of DhAG we might postulate a second and
younger variant of AD DA MAI TYR, namely DhAG MAI TYR, the able one(s) of the
female zone of the camp MAI who overcome(s) in the double sense of rule and
give TYR, paired with DhAG PAD TYR, the able one DhAG who goes ahead and leads
the way PAD and overcomes in the double sense of rule and give TYR, wherefrom
Dis pater and Dios pataer and dyaus pita; MAI TYR maetaer mater mother, PAD TYR
pataer pater father, she worshipped on the Elaia Disc, he on the Tiryns Disc.
Linear A tablet 95 from Hagia Triada near Phaistos in the translation of
Walther Hinz offers a parallel: one side addressing the god (Adu Haddu Hadad
Baal) and enumerating the cereals for him or rather his priests, the other side
addressing the goddess (Dadumatha, the one loved by master Baal) and
enumerating the cereals for her or rather her priestesses. Demeter and her
Roman alter ego Ceres were goddesses of cereals. Magdalenian CER means stag /
hind, emblematic animal of the shaman / shamaness, indicating that women played
an important role in the invention of agriculture, and that the female zone
embraced the fields and orchards, also Neolithic garden sanctuaries including
Elaia’s grove at Phigalia at the base of Mount Lycaion, abode of a Pre-Helladic
god who was later identified with the shining Zeus of Tiryns …
The continuation of my Magdalenian experiment is found on Usenet, Wild
Wild West of the World Wide Web: a series of messages regarding the transition
from hunting and gathering to agriculture and mining / more etymologies, for
example CAP KOD accounting for Latin caput Old English heafod Middle English
he(v)ed New English head, from 1) CAP – to hunt and capture horses – to count
the numbers of animals in a herd by their heads – head, and from 2) KOD – tent,
hut – casing of any sort – the head as casing of the mind – head, whereupon 3)
the converging chains of associations were alloyed in a compound and then word
/ or the etymology of lyre, Greek and Latin lyra, from ) AAR RAA TYR or L AAR RAA TYR, the heavenly
one made of air AAR and light RAA who overcomes in the double sense of rule and
give TYR has the say ) or L, and also we
bards who sing his praise in words have got some of that say, wherefrom
Mycenaean ra-ru-te-a ‘lyrists’ (r and l were given by the same letter), name of
the bards living in the first Indo-European homeland between the Alai Mountains
and the Aral Sea, 5,500 years ago, authors and compilers of the AD LAS Atlantis
epic / and and and
One important chapter,
however, shall be included here:
TYR and DhAG
TYR --- she or he who overcomes in the double
sense o rule and give, TYR emphatic Middle Helladic Sseyr (Phaistos Disc, Derk
Ohlenroth) Doric Sseus (Wilhelm Larfeld) Homeric Zeus
PAD --- activity of feet
PAS (comparative form of PAD) --- everywhere (in
a plain), here, south and north of me, east and west of me
TYR PAS --- the overcomer who rules and gives
TYR everywhere PAS, the supreme god of weather and time that overcome everybody
everywhere
PAS TYR --- perhaps the name of the former
supreme god of Arcadia residing on top of Mount Lycaion, from where one has a
breath-taking view over the Peloponnese, and where a pre-Greek altar and a seal
carved from a gem have been found not very long ago, accounting for Latin
pastor ‘herdsman’, so the god would have been the supreme herdsman, later on
TYR would have become Sseyr Sseus Zeus, and PAS would have become Pan, a minor
god in the Greek pantheon preserving the specific traits of the former supreme god
and herdsman of Arcadia
DhAG --- able, good in the sense of able,
epithet of the supreme god, and a word for any deity
DhAG DheAG thea theos
DhAG DiAG / DeAG Dea Deus
DhAG DhAG --- able able, accounting for Dagda,
the supreme Celtic god, the good god in the sense of the able god
DhAG NOS --- able DhAG mind NOS, perhaps
accounting for the Roman Faunus, a legendary king who became the prophesizing
god of the fields and woods (Illyrian Daunus), later identified with Pan of
Arcadia who taught his mantic art to Apollo; someone who can foresee and
foretell the future certainly is an able mind, also a reference to herdsmen who
could foretell the weather and read signs in the sky and on earth, for example
the forms of clouds and traces left by animals, augurs avant la lettre
DhAG PAS --- able DhAG everywhere PAS, formula
for the general presence of the supreme god, and of any deity
DhAG
PAS DeAG woS *deiwos
*divius *dyeus
DhAG DeAG *dei ‘to shine’
A human fire brightens a limited space while
the sky lit by the god of daylight brightnes the whole world, so this god certainly
was an able one DhAG …
PAD TYR --- he who goes (activity of feet) and
overcomes in the double sense of rule and give TYR, naming the individual
presence of the supreme god, approaching you personally, accounting for Greek
pataer Latin pater Sanskrit pita
DhAG PAS, PAD TYR --- double formula for the
general and individual presence of the supreme god, accounting for *dyeus phter,
Illyrian Dei-patrous and Sanskrit dyaeus pita
ShA PAD TYR --- the ruler ShA goes ahead
(activity of feet) PAD and overcomes in the double sense of rule and give TYR,
accounting for Jupitter Jupiter Jovis Giove as weather god
ShA PAD TYR and DhAG PAS, PAD TYR --- Jupiter
TYR PAS --- overcomer TYR everywhere PAS, the
supreme god of weather and time that overcome everybody everywhere, the weather
ruling the life of the farmers but also providing rain and sunshine that make
the plants grow; time ruling our lives but also given to us so that we make the
best of it and use in a fertile way
TYR (PAS), PAD TYR and DhAG NOS, PAD TYR ---
Zeus pataer
Justifying the long formula of the Zeus name
with the long formula of the Poseidon name, Poseidon originally the god of
rivers:
PAD AD DA, PAS TON --- he who follows (activity
of feet) PAD rivers that flow toward AD the sea while coming from DA the hills
or mountains (AD DA being a generic name for a river, also used for trading
routes) and wherever he comes to (everywhere) PAS he makes himself heard TON
TYR and DhAG are interchangeable to some extent
but have their specific meanings and should not be nivellated.
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