Lascaux cave: Sign XIII of the feline diverticulum

As mentioned earlier, the sign is found again in the Feline diverticulum, this time associated with a cross.

Here’s the picture again^[1] :

Feline diverticulum. Panel I. The “XIII”. Diagonal cross and triple parallel line, painted in black at the back of a niche on the west wall.

Bison association with III

However, it would be inappropriate to say that this cross is uniquely associated here with III.

Indeed, as we saw in the presentation of these signs, on panel J of the feline diverticulum, the panel next to it (sign XIII is on panel i), the cross is associated with a bison.

Feline diverticulum. Panel J Engraved Bison. 1. The eye is a natural accident. Statement A. Glory and reading sketch

Symbolic equivalence of bison and auroch

To understand this, we must first note that the bison is an animal of equal symbolic equivalence to the auroch, the wild bull.

In proto-Cuneiform, bison is called alim, with the ideographic sign ^[2] . But alim does not only mean bison, but also a wild ram, an auroch, to refer to the idea of a powerful^[3] .

There is therefore a clear equivalence between the two.

What’s more, the term “mighty”, of which they are synonymous, has (as we shall see in the books to follow) often been used in the most remote times to designate deities or kings, just as the Sumerian or Egyptian word “great” was a common epithet of divinity or royalty.

Clearly, we’re not just talking about a simple animal…

Meaning of alim

If we want to understand the deeper meaning of “alim” and who it refers to, all we have to do is break it down.

Indeed, as we now know, “a” refers to the father.

We still need to see the meaning of lim :

Meaning of lim

Lim may be the contraction of li-im

Now, li9 means to sparkle, to shine^[4] and lí an excellent oil^[5] .

This is why su-lim means an impressive radiance or brilliance, splendor (Akkadian: šalummatu, šalummu) ^[6] .

The primary meaning of su being body, flesh, skin, animal skin^[7] , it is lim in su-lim that gives it a radiant, splendid appearance, the usual attribute of the great divinity.

Lim may also be a contraction of lu-im.

In Sumerian, lu designates a man, humans or a herd (note the constant Sumerian association between man and a herd animal) ^[8]  ; lú designates an adult man^[9] ; lú-u18 designates a human being and humanity in general^[10] (echoing the recurring analogy between humans and herds of animals, lú-u-um18 is the name of a breed of small cattle ).^[11]

As for im alone, it means clay, loam, mud^[12] .

Note in passing that im also means wind, a direction, storm, rain^[13] ; which refers us to tumu which means wind, a cardinal point, a direction^[14] ; there is therefore equivalence between im and tumu ; It‘s important to point this out, as it refers us to the double meanings of the word father “a” since “a” designates a father, but also a flood^[15] . Tumu is also very important (we’ll see why in Part II, from God to Adam).

Finally, im par ím (equivalent to gim4) also designates a runner, a trotter, a term that is mostly used for animals.

Thus, lim by li-im or lu-im expresses the idea of an adult man with a body made of clay, mud, which can be associated with an animal, whose body is radiant with splendor like a divinity and who is a father.

Lim is also related to lum and lam.

Let’s see what these two logograms tell us:

Association lim-lum

Lum can change into a lim.

We have an example with silim (to be, to make in good shape, good condition, in good health…) (the equivalent of the famous salem [peace] in Akkadian as in 18 of the 21 Semitic languages) and which is the contraction of sil5, “pleasure, joy” and lum, “to grow”^[16] .

Note that lum changes to lim.

Now, lum means to be fertile, productive^[17] ; it is also manure, fertilizer; in its verbal sense, it essentially means to grow, luxuriantly. lum-ma is for example a fertile female.^[18]

So we understand that lim as equivalent to lum refers to a complete, healthy, fertile male, a reproductive sire, but also fertilizer, manure making luxuriant growth.

We will observe repeatedly in this and subsequent books that the primordial human father has been represented in an ithyphallic way as a symbol of his character as a reproductive genitor.

In fact, in the Lascaux cave, in the scene in the well of the wounded man (or rather, the dead man), he is the mirror counterpart of his own avatar, the bull facing him, also mortally wounded (with a hooked spear piercing his genitals). But I’ll come back to the meaning of this figure in volume 6, in the chapter dedicated to the cavern.

Association lim-lum-lam

Note also the equivalence between lum and lam.

lam designates both luxuriance and… the underworld. Its verb form also means to make grow or to grow luxuriantly^[19] .

láma, lám designates the impressive power of a deity being the contraction of “la“, “abundance” and “me”, “function, power”^[20] .

lamma, làma designates a tutelary genius^[21] .

Thus, through its equivalence with lam, lim designates a divine being endowed with abundant power, a source of abundance and ruler over the underworld.

Report

Given that the bison, like the auroch or the wild bull, is a symbolic animal avatar of the primordial father, the fact that it is associated here with comes as no surprise, since it is ultimately a reiteration of the two signs of the auroch and the on the first panel of the unicorn, which, as we have seen, form the name adam, adama or a-ku/gu.

Thus, our “simple bison” is much more than he seems: he too is an animal representation, a divine avatar of the father, the powerful, radiant, adult man made of clay, the first progenitor father of mankind, source of fertility and god-king of the underworld.

The fact that he’s represented here, in this cavern sanctuary, an underground place emblematic of the underworld, makes perfect sense.

Meaning of the cross

In the books to follow, and especially in volume 3, which will analyze each symbol separately, we’ll have a chance to see what the star symbol means.

For the moment, and very briefly, we need to understand that the star is the universal symbol of divinity (and, to be more precise, of the attainment of divinity by any being who has successfully completed the process of individual sublimation).

With this in mind, let’s see what proto-cuneiform and other languages tell us about this star symbol.

As there are several forms, we’ll limit ourselves to the one represented with the bison in the feline diverticulum.

The ideogram for the star is called maš in proto-Cuneiform.

The term is rich in meaning.

I can’t go into them all here, but let’s take a look at those directly related to the subject at hand.

The one god who binds

proto-cuneiform

In connection with what has just been said about the star representing divinity, we can note that maš can be broken down into ma-aš to mean “the one, the only, the god, under the symbol of the solar disk, the star” “that binds”.

Here, the meaning of attach applies doubly to the great male deity, to the father of the gods, i.e. to the passive voice as well as to the active voice. Indeed, we shall see that the father of the gods was considered to have been bound, to have been a captive. We shall see by whom and why.

In addition to being attached, he is also the one who attaches, and here again in a double capacity, this time as the original father and as a god.

We will limit ourselves here to seeing why we can say that maš refers us to a “god who binds”:

In fact, ma has the meaning of attaching, binding^[22] and the major symbolic meaning of “aš“^[23] is “the one, the only, the god, under the symbol of the solar disk, the star “; and therefore also of the sun, the major symbol of the attainment of divinity.

Moreover, ÁŠ is the ideographic sign of the cuneiform úd, whose homophone ud with u4 designates the sun.

Thus aš like ud designates the sun, the star, the great divinity.

It is interesting to note that ud and u4 are equivalent.

Now, “u” is an important Sumerian logogram that designates the primordial father.

This can be deduced from the fact that “u” is a fish, just like ku4, and “ú” is “bread or food”, just like kú. The logogram “ku” means to bear, to procreate, to produce. Kuku is a procreative ancestor.

u5 also means a ruler, someone at the top, a driver, a pilot as well as totality (symbolically a total ruler or of the totality of the world)^[24] .

Thus, ud/u like aš designates the primordial father, the progenitor ancestor, the ruler, the divinized father under the sun.

It will therefore come as no surprise to find this same cross maš embedded in either a circle or a rectangle as the proto-Cuneiform ideogram of u   ^[25] de ud   ^[26] de udu ^[27] / udu   ^[28]

But, (without making french bad puns), in what sense does this god-star-sun aš attack him as a god^[29] ? (Remember: the š is pronounced sh…)

In the double sense that he makes men captive as he himself was (we’ll see the explanation of this aspect in Part II to follow) and also in the sense that he attaches himself to the adoration of his human servants.

In what sense does He attach the adoration of His servants?

This is basically the same meaning given to the word “religio” by the Latin etymological dictionary.

Indeed, originally, “religio” has the meaning of pious scrupulousness^[30] which makes it take on the following major meanings:

• “what binds or holds: moral bond, obligation of conscience, attachment to duty, sense of honor, integrity, loyalty”.
• ‘Concern of conscience, scrupulousness, conscientiousness, painstaking care (of an author), scrupulous taste, delicacy, exactness’
• link between man and divinity, religion, religious feeling, piety

The sense often attributed to the word “religio” of “linking” men together is also interesting, but it is not etymologically justified in Latin, even if it is the one that has come to the fore…^[31]

The Latin figurative meaning is the same in Proto-Cuneiform! :

The great prehistoric god attaches himself to his servants through the adoration they devote to him.

Hieroglyph

The identical hieroglyph, or , only corroborates the above explanation.

In fact, one of the meanings of this cross is “gw” (pronounced gu), which designates…. A breed of bull, a bull or ox with long horns ^[32][33] .

Note that this hieroglyph serves as a phonetic determinant for the “ga” sound, just as the Sumerian maš, from the Emesal dialect^[34] , corresponds to ñál; ñá in Emegir (equivalent to gal or ga).

This Egyptian gw (gu) is itself perfectly redundant with Sumerian, since gu4 (like its equivalents, gud, guð) in sumerian designates an ox (domestic, a bull ).^[35]

So, even in hieroglyphics, when we look at , we are in fact looking at the first bovid in the unicorn panel, a supreme god whose name must not be uttered…

Not just any animal.

A god.

The father of men became the father of gods.

Perhaps you’re beginning to understand the archaic origin of the word god from “goð and guð” in Old Norse or Old Icelandic^[36] (read “god” or “gud”), which gave rise to the word god in English?

This will be fully demonstrated in book II.

We’ll have confirmation that this gud, this auroch-ox-bull, avatar of the first god that mankind gave itself, is the very origin of the name “god”.

(Well, it won’t be “feel good” [!]… but the subject is still interesting, isn’t it?)

The auroch god

Following on from what we have just seen, it should be noted that maš can be the contraction of áma and aš: (á)maš

In this case, it means áma “the auroch^[37] ” aš “the one, the only, the god, under the symbol of the solar disk, the star”.

We find our auroch, avatar of the great deity, from the first unicorn panel, also associated with sign III…

a sacrificial animal.

It is also interesting to note among the meanings of maš that it represents a sacrificial animal^[38] .

This is totally in line with the cave representations where the great deity is shown wounded or dead, which is in keeping with the logic of the original false universal religion where, as we’ll see in the books to follow, the father of the gods, like the mother goddess, will be represented as self-sacrificing to save and show the way of salvation to their children, i.e. all mankind.

A king

Another meaning of maš that corroborates what we have just examined is the fact that it can be the contraction of :

ma” means “bound” or “one who binds” or from áma means “auroch” and from “eš” means “rope” “anointed^[39] with oil^[40] ” or “tomb, sanctuary, temple” ^{[41] [42]} .

He is therefore both the one who binds with ropes (symbolic divine) as has already been (partly) explained, but he is also a king, since anointing with oil was the sign of kingship^[43] .

Since his sanctuary, his temple, is his tomb, as the first of the dead, he is by this expression, maš, designated as the king of the grave or the underworld.

A twin

Another meaning of maš that is particularly relevant to the subject is that it  also designates a half, a twin^[44] (note in passing that a twin is etymologically in Sumerian someone who leaves, goes out ma4 with a portion šè) understanding with a part of his twin brother.

But why a twin…?

What does this mean?

This is in fact to be compared with the symbolism of the double god, which will be examined and illustrated in the following books, the symbolism of the two-faced god, one facet of which is the use of human-animal twinship.

It is important to understand that the father of the gods will be depicted in the double face of a man-animal, and that when he is put to death, it is this animal face, this fallen part of him, this fallen twin, which will be presented as having been sacrificed as the price to be paid as a symbol of his accession to a new state, that of a man deemed to have (re)become perfect, through this sacrifice of this impure half of himself, this “animal” facet of himself which had led him to sin.

All mythology will be deeply imbued with this man-animal gemellity, one of the declensions of his character as a god-double.

The cross in other ideographic reference languages

Proto-elamite

This star is found in Proto-Elamite, in patronymic names such as ^[45]

Even if this script has not been translated, it is almost certain that this star has the same meaning as in proto-Cuneiform (given the close proximity in time, culture and geography between Sumer and Elam), even if it is not necessarily pronounced the same way.

Linear Elamite

It is particularly interesting to note that this star in the form also exists in linear Elamite. According to F. Desset’s syllabary, it is transliterated with the letter “p“.

In Sumerian, another name for father is pa or pab^[46] .

This word also means a brother, a man, a leader.

Even if the ideogram for pa is the semicircle , it’s safe to assume that the reason transliterates into p is because this cross symbolically refers to the father, the “papa”, the primordial father deified as the father of the gods.

On the other hand, for English or French speakers, it’s obvious that these logograms speak to us.

Indeed, pab, pap, pa are reminiscent, yes, of the affectionate term “papa” with which we name our fathers.

Sumerian is the sacred language at the root of all cults^[47] , which is probably also why it is the origin of the ecclesiastical Latin papa, from the Greek πάππας pappas (“pope”). Originally, this word was simply an appellation of respectful affection, the one a child gives to his father (“papa”). It became the title of honor for bishops (3rd century), specialized from the 6th century onwards in the bishop of Rome, and was eventually reserved exclusively for him (9th century), as the bishop of Rome had finally acquired unquestionable primacy, becoming the supreme head of the whole Church.

 ttps://en.wiktionary.org/wiki/pape

We’ll see later that the primordial father was given a number of titles and designations, including Pontifex Maximus, which the Pope of the Catholic Church also inherited, making him a direct spiritual descendant in every respect. It was logical, therefore, that he should also be called “pap(p)a(s)“, which of course goes beyond the affectation attached to a father, but was intended above all, in the eyes of initiates, to associate him with the primordial father and his titles and functions.

Some might counter the fact that Sumerian is the origin of the word papa with the equally well-established^[48] fact that the word papa is “based, like maman, on the first sounds that a baby knows how to make, interpreted as designating the parents around him. This explains why very different and unrelated languages often have similar words in this sense.

A long list of declensions of papa in many languages could follow.

But we’ll see that this analogy between Sumerian and our languages is far from the only one, and that it’s not a common analogy, especially as it concerns the sacred.

proto Indian 

This star is also found in the Proto-Indian language:

 (the last)  ^[49]

Even if, like Proto-Elamite, this script has not been translated, it is almost certain (given the close temporal and geographical proximity between Sumer and the Indus) that this star has the same meaning as in Proto-Cuneiform, even if it is not necessarily pronounced in the same way.

Olmèque

The fact is that in Olmec ideographic writing, also undeciphered, we find the sign on the Cascajal stone^[50] , very similar to the proto-cuneiform  ud    (another form of  which is also ^[51] and so reversed: .

The same cross is inserted in the circle.

In the case of the great male deity, it is highly probable that this sign designates the same thing, or rather the same divine being, as the proto-cuneiform, even if, here again, this script has not yet been deciphered and its local pronunciation was not necessarily the same.

Hittite cuneiform

Finally, I would like to draw your attention to the Hittite cuneiform sign , whose meaning is well known since this language has been deciphered, namely “ligare in Latin” or “to bind, to tie”^[52] .

I don’t think it would be useful, in the light of what has been said above, to say why it has this meaning.

Of course, it can be applied in a simple and strict literal sense, but we have understood, at least I hope we have, what its symbolic meaning is when used culturally.

Conclusion on the cross

So this symbol of the cross is a simple reiteration by (á)maš of the auroch in the unicorn fresco, which also bears the number III.

It is used to designate him by ma-aš as “the one, the only, the god, under the symbol of the solar disk, the star” “who binds his servants” and by the equivalence aš / ud/u as the primordial father, the progenitor ancestor, the ruler, the divinized father under the sun.

She also refers to him as having sacrificed himself, as a twin who sacrificed his animal part to become a god.

Conclusion on XIII of the felin diverticulum

Etymological analysis using proto-cuneiform and other ideographic languages, especially hieroglyphics, makes it easy to understand the deeper meaning of this X III associated with the adjoining bison.

It is a reiteration in another form of the first unicorn panel, and serves to designate the primordial father, the reproductive progenitor, the ruler, the father of the gods under his symbolic avatars of the auroch, the bison his animal twins and/or the star.

The buffalo makes him a divine avatar of the father, as the powerful, radiant, adult man made of clay, the first father of humanity, source of fertility and god-king of the underworld.

The symbol of the cross refers (á)ma-aš to the auroch (á)ma in the fresco of the unicorn that binds ma to its worshippers.

Just as III refers to the supreme god, aš defines him as “the one, the only, the god, under the symbol of the solar disk, the star” and by the equivalence aš / ud/u as the primordial father, the progenitor ancestor, the ruler, the divinized father under the sun.

We also understand that since the X sign is a substitute for the auroch, this simple figure, X III, can be read exactly like the auroch and III on the unicorn panel, from right to left: ada/a-aa/(á)ma-aš

III “We, the supreme god, whose divine name is…”.

• adam(a) : III “ad(a) / a-aa, the human father, the grandfather, the old man” áma, am the auroch, the wild bull
• a-aa-ku/gu : III “ad(a) / a-aa, human father, grandfather, old man” ku (a-ka, a-ga, ugu) biological procreative ancestor, gu ox, bull

followed by aš “the one, the only, the god, under the symbol of the solar disk, the star”.

FOOTNOTES AND REFERENCES

[1]https://www.persee.fr/doc/galip_0072-0100_1979_sup_12_1_2668 / The Nave and the Feline Diverticulum

André Leroi-Gourhan / Gallia Préhistoire Year 1979 Suppl. 12 pp. 301-342 / p.341

[2] (CNIL, 1996?, p. 346)

[3] Alim : wild ram; bison; aurochs; powerful [gir3] sign per P. Steinkeller, (A.Halloran, 1999, p. 50) Volume 4 / Sumerian-French lexicon = alim = wild ram; bison; aurochs; powerful

[4] li9 : to glisten, shine (A.Halloran, 1999, p. 12) Volume 4 / Sumerian-French lexicon: li9 = to glisten, to shine

[5] ì-lí : fine oil (jar) (‘oil’ + ‘true measure; fine oil’) (A.Halloran, 1999, p. 103) ; Volume 4 / Sumerian-French lexicon: lí = true measure; fine oil

[6] su-lim : awesome radiance, splendor (Akk. šalummatu, šalummu ) (A.Halloran, 1999, p. 138) Volume 4 / Sumerian-French Lexicon: su-lim = nu éclat ou un rayonnement impressionnant ; splendeur (Akk. šalummatu, šalummu ).

[7] su: n., body; flesh; skin; animal hide; relatives; substitute (as verb, cf., si; sug6 or rúg) adj., naked. (A.Halloran, 1999, p. 15) ; Volume 4 / Sumerian-French Lexicon: su = nouns: body; flesh; skin; animal hide ; relatives; substitute (as verb cf., si; sug6 or rúg)

[8] lu : n., many, much; man, men, people; sheep. v., to be/make numerous, abundant; to multiply; to mix; to graze, pasture (reduplication class [?]) (cf., lug) (A.Halloran, 1999, p. 12) Volume 4 / Sumerian-French Lexicon: lu = many; man, humans, people; herd. Verbs: to make numerous, abundant; to multiply; to mix; to graze.

[9] lú : grown man; male; human being; someone, anyone, no one; gentleman (A.Halloran, 1999, p. 12)  Volume 4 / Sumerian-French lexicon: lú = grown man; male; human being; someone, anyone, no one; gentleman.

[10] lú-u18 [ÑIŠGAL]- (lu): mankind; human being (‘humans’ + ‘huge’ [ + ‘numerous’]) (A.Halloran, 1999, p. 117) ; Cf Volume 4 / French Sumerian Lexicon: lú-u18 [ÑIŠGAL]-(lu) = humanity; human being (humans + huge + numerous)

[11] lú-u-um18 :    name of a breed of small cattle (possible Semitic loanword) (A.Halloran, 1999, p. 117) Cf. Volume 4 / French Sumerian Lexicon: lú-u-um18: name of a breed of small cattle (possible Semitic loanword).

[12] imi, im, em : clay, loam, mud ; tablet (A.Halloran, 1999, p. 15) ; Volume 4 / Sumerian-French lexicon: imi, im, em = clay, loam, mud

[13] imi, im, em: wind; direction; weather; storm; cloud; rain (cf. tumu). (A.Halloran, 1999, p. 15); Volume 4 / Sumerian-French Lexicon: imi, im, em = wind; direction; weather; storm; cloud; rain (cf. tumu).

[14] tumu, tum9, tu15: wind; cardinal point, direction (ta, ‘from’, + mú, ‘to blow’). (A.Halloran, 1999, p. 36)Volume 4 / Sumerian-French lexicon: tumu, tum9, tu15: wind; cardinal point; direction (ta ‘from’, + mú ‘to blow’).

[15] a, e4 = noun. water; watercourse, canal; seminal fluid; offspring; father; tears; flood (A.Halloran, 1999, p. 3) Volume 4 / Sumerian-French Lexicon: a, e4 = nominative = water, watercourse, canal, seminal fluid, offspring, father, tears, flood. 

[16] silim [DI] : to be/make in good shape, healthy, complete (usually considered Akk. loanword, root means ‘peace’ in 18 of 21 Semitic languages, but Sumerians used word in greeting and root not in Orel & Stolbova’s Hamito-Semitic Etymological Dictionary; cf., sil4, ‘pleasure, joy’, + lum, ‘to grow luxuriantly’). (A.Halloran, 1999, p. 65) Volume 4 / Sumerian-French Lexicon: silim [DI] = to be, to make in good form, good condition, healthy, complete (generally considered a borrowing from an Akkadian root meaning “peace” in 18 of 21 Semitic languages, but Sumerians used this word in greeting and this root is not in Orel & Stolbova’s Hamito-Semitic Etymological Dictionary; see sil5, “pleasure, joy” + lum, “to grow luxuriantly”).

[17] lum : n., fertilizer, manure; cloud ; v., to be satiated, full; to soften, soak; to grow luxuriantly; to be fertile, productive; to make productive; to bear fruit (abundance + grass, plant + to be, behave). (A.Halloran, 1999, p. 35) Volume 4 / Sumerian-French Lexicon: lum = fertilizer, manure; cloud. Verbs: to be satiated, full; to soften, soften; to soak, to impregnate; to grow luxuriantly; to be fertile, productive; to bear fruit (abundance + grass, plant + to be, to behave, to behave).

[18] lum-ma: a fecund female (‘to be fertile, productive’ + nominative) (A.Halloran, 1999, p. 117) Volume 4 / Sumerian-French Lexicon: lum-ma = a fecund female (‘to be fertile, productive’ + nominative).

[19] lam : n., abundance, luxuriance; almond tree; netherworld ; v., to grow luxuriantly; to make grow luxuriantly (la, ‘abundance’ + to be)  (A.Halloran, 1999, p. 34) ; Volume 4 / Sumerian-French Lexicon: lam = nouns: abundance, luxuriance; almond tree; netherworld; verbs: to make grow or grow luxuriantly; (la, ‘abundance’ + to be).

[20] láma, lám : an awe-inspiring quality (la, ‘abundance’ + me, ‘function, power’) (A.Halloran, 1999, p. 35) Volume 4 / Sumerian-French Lexicon: láma, lám = an awe-inspiring quality or characteristic (la, ‘abundance’ + me, ‘function, power’)

[21] lamma, làma : a female spirit of good fortune; tutelary genius (lam, ‘to make grow luxuriantly’, + a, nominative suffix) (A.Halloran, 1999, p. 35) Volume 4 / Sumerian-French lexicon: lamma, làma = a female spirit of good fortune; tutelary genius (lam, ‘to make grow luxuriantly’ + a, nominative suffix).

[22] ma : to bind (Emesal dialect for ñál; ñá) (A.Halloran, 1999, p. 12) Volume 4 / Sumerian-French lexicon: ma = to bind (Emesal dialect for ñál; ñá)

[23] aš : one; unique; alone (A.Halloran, 1999, p. 7) Volume 4 / Sumerian-French lexicon: aš = one; unique; alone.

aš-me: sparkle, glimmer; sundisk; star symbol; rosette (‘unique’ + ‘function, power’)  (A.Halloran, 1999, p. 79) Volume 4 / Sumerian-French Lexicon: aš-me = sparkle, glimmer, sun disk, star symbol, rosette (‘unique’ + ‘function, power’).

[24] u5 : n., male bird, cock; totality; earth pile or levee; raised area (sometimes written ù) ; v., to mount (in intercourse); to be on top of; to ride; to board (a boat); to steer, conduct.adj., (raised) high, especially land or ground (sometimes written ù) (A.Halloran, 1999, p. 4) Volume 4 / Sumerian-French Lexicon: u5 = nominative: male bird, rooster, whole, heap of earth or dyke, elevated area. Verbs: to climb, to be at the top, to go up, to lead, to drive, to pilot/rendered high, especially for land and soil (sometimes written with ù)

[25] (CNIL, 1996?, p. 218)

[26] (CNIL, 1996?, p. 219)

[27] (CNIL, 1996?, p. 220)

[28] (CNIL, 1996?, p. 220)

[29] To understand in what sense he binds as a father and in what sense the mother goddess also binds as a mother: see volume 3 / the symbolism of strings

[30] Diligo (“to choose, to care for”, then “to love”) gives diligens, which is used absolutely, to mean “scrupulous, exact”: in omnibus rebus diligens. An old synonym of this adjective is religens. Religio meant “scrupulousness”, and particularly “pious scrupulousness”. All the others are derived from this first meaning. https://fr.wiktionary.org/wiki/religio

[31] Lactantius (4, 28), St. Augustine (Retract. 1, 13) and most etymologists after them assume that the radical is religare (“to connect”). It is this etymology which, although linguistically unjustified, has been handed down in the medieval scholastic tradition. https://fr.wiktionary.org/wiki/religio

[32] https://www.hierogl.ch/hiero/Signe:Z9: the prototype of has become . The latter replaces many obsolete determinatives and takes their place in: Hs excrement sin clay wHAt cauldron mAt granite Abw Elephantine gw breed of bull hence det. phon. gA. It is also determinative of aS umbrella pine

[33] Cf Volume 4 / Lexique hiéroglyphes-français: gw    breed of bull ; cf. ngAw bull or ox with long horns (Faulkner, reed.2017, p. 353)

[34] Emesal or ême-sal is one of the two known varieties (or sociolects) of Sumerian, along with emegir, and was used exclusively by women, with the exception of the kalou, male priests who nevertheless adopted feminine behaviors.

Emesal is used exclusively by female characters in certain literary texts (this can be compared to feminine languages or linguistic varieties that exist or have existed in certain cultures, such as among the Chukchi and Garifuna).

Emesal also dominates certain types of ritual songs. Its particular features are mostly phonological (e.g. /m/ often replaces /g/), but also lexical (e.g. “lady” is said ga-ša-an rather than nin in émegir).

Emesal is considered the source dialect of Sumerian, while Emegir is considered the target dialect and explanatory language. https://fr.wikipedia.org/wiki/Emesal

[35] gud, guð, gu4 = n., domestic ox, bull (regularly followed by rá ; cf., gur4 (voice/sound with repetitive processing – refers to the bellow of a bull) v., to dance, leap (cf., gu4-ud). (A.Halloran, 1999, p. 23)Volume 4 / Sumerian-French lexicon: gud, guðx, gu4 = domestic ox, bull (regularly followed by rá; cf., gur4) (recurring noise referring to the mooing of the ox. Verbs: dance, jump (cf., gu4-ud).

[36] There is no single definition of Old Norse, and therefore of Norse literature.

Old Norse (or Norse, Norse or Old Icelandic) refers to the earliest written evidence of a medieval Scandinavian language. There is no single definition of Old Norse, and therefore of Norse literature. In the broadest sense, Old Norse refers to the language of Denmark, Norway and Sweden, as well as Scandinavian colonies such as Iceland, during the Viking Age (c. 750-1050), the High Middle Ages and the Central Middle Ages (c. 1050-1350).

 https://fr.wikipedia.org/wiki/Vieux_norrois

[37] áma, am = wild ox or cow (aurochs) (A.Halloran, 1999, p. 19) ; Volume 4 / Sumerian-French lexicon: áma, am = wild ox or cow (aurochs)

[38] máš : n., extispicy (divination based on the entrails of a sacrificed animal); sacrificial animal (A.Halloran, 1999, p. 47) Volume 4 / Sumerian-French Lexicon: máš = divinatory art based on the entrails of a sacrificed animal; sacrificial animal. Verbs: scrutinize, inspect.

[39] eš: n., many, much. v., to anoint. adv., adverbial force suffix (sometimes followed by -šè) (A.Halloran, 1999, p. 8) Volume 4 / Sumerian-French Lexicon: eš = nouns: many/verbs: to anoint (with oil) / adverb suffix (sometimes followed by – šè).

[40] éše, éš[ŠÈ]: rope; measuring tape/cord; length measure, rope (A.Halloran, 1999, p. 20) ; Volume 4 / Sumerian-French lexicon: éše, éš[ŠÈ] = rope, measuring tape/cord; length measure, rope

[41] eš : shrine (A.Halloran, 1999, p. 8) ; Volume 4 / Sumerian-French lexicon: eš = tomb

[42] eš2,3– dam = epithet of a temple of the goddess-wife Inanna; brothel; tavern (“sanctuary, temple” + “wife”).

[43] éše” or “eš” refers to anointing oil, which in ancient times was used to designate a king or queen. Indeed, the Sumerian word “Ereš” for Queen necessarily derives from the use of anointing oil (with “Er“, the one who leads, conquers and “eš” the anointed one), that at the tomb “eš” as in ereš, ereç? (ideographic sign Nin) which means “the Queen, the lady” (and also the one with knowledge, the intelligent one, ereš5) and which enters into the composition of the name of the Sumerian goddess queen of the dead, Ereškigal, the queen of Kigal, of the “great land” synonymous with the Sumerian kingdom of the dead.

[44] maš : one-half; twin (ma4, ‘to leave, depart, go out’, + šè, ‘portion’) (A.Halloran, 1999, p. 47) ; Cf Volume 4 / Sumerian-French Lexicon: maš = moitié, jumeau (ma4, ‘to leave, depart, go out’ + ‘šè’ ‘part, portion’)

[45] Fig. 18 List of the main signs used in the PE anthroponomical sequences (personal names); 68 archéo-nil ● n° 26 – juin 2016 François Desset ;

https://www.persee.fr/doc/arnil_1161-0492_2016_num_26_1_1104

[46] pab, pap, pa4 : father; brother; man; leader (A.Halloran, 1999, p. 22) ; Cf Volume 4 / Sumerian-French lexicon: pab, pap, pa4 = father, brother, man, leader

[47] This will be amply demonstrated and illustrated in the many first volumes of this series.

[48] https://fr.wiktionary.org/wiki/papa#

[49]https://www.persee.fr/doc/syria_0039-7946_1940_num_21_3_4199 / p.243

M.Brozny’s deciphering of proto-Indian hieroglyphs / Georges Ort-Geuthner

Syria. Archéologie, Art et histoire Année 1940 21-3-4 pp. 241-246

[50] https://fr.wikipedia.org/wiki/Stèle_de_Cascajal

[51] (Falkenstein, 1936, p. 175)

[52] https://www.hethport.uni-wuerzburg.de/luwglyph/ –) sign list / p.2