Deciphering the fresco of the second Chinese horse in the Lascaux cave

Following on from what we’ve just seen, I think it would be interesting to take a closer look at the figure of the second Chinese horse on the right-hand wall of the axial diverticulum at Lascaux.

Crotos website: Wikimedia Commons

This painting was also taken up by André Leroi-Gourhan in his essay as follows (in the form of a survey): 

In addition to the two twig shapes, we find the quadrangular sign and the sign (which André Leroi-Gourhan cites as an example in his sign reference n°147).

Anesh

You will undoubtedly observe that the horse is once again (Cf DECIPHERING THE FRESCO ON THE LARGE PANEL IN THE MARSOULAS CAVE) associated with the branch which, as we’ve just seen, refers to an-še the equine, which can be either the horse or the donkey, both of which are avatar animals of the primordial father, elevated or deified “a-n“.

the double branch: šeš

You’ll notice that there’s not just one branch, but two.

(If it’s a branch and not an arrow, which would have a different meaning).

In the previous analysis of the equine branch in the Marsoulas fresco, we saw all the meanings attached to the father to which it refers.

It is interesting here to see more specifically what the double branch means:

The double branch generates the repetition of še or še-še, which when contracted gives šeš or šes (see for example šeš, its^[1]  and šeš2,4^[2] given to be the repetition of eš).

We’re going to have to categorize the meanings of šeš or šes, as they are multiple.

A spiritual brother

One of the first meanings of šeš or šes designates a spiritual brother and has as its proto-Cuneiform ideographic sign the uri3 sign. ^[3]

An Akkadian

To understand who this brother in religion visibly subject to death-renaissance is, we must add that the direct homophone of uri3 is by uri2 an “Akkadian”^[4] .

Who is this Akkadian?

Given the natural propensity of peoples to identify with their primitive ancestor, whose name they took on, this Akkadian undoubtedly refers to their primordial father.

For proof, just break down the word Akkad to understand who it refers to.

As a reminder, no one has ever properly explained the origin of the name Akkad, the region north of Sumer that gave its name to the Akkadians, the Semitic people who federated with the Sumerians.

This is despite the fact that the meaning of the name is extremely simple to understand.

Origin of the word akkad

Akkad simply breaks down into aka-ad.

We have already seen these two logograms:

• a-ka” means a procreative ancestor (or also a procreative ancestor), both genetic and biological.
• And ad is one of the words for father^[5]

As for the reason why uri2 designates an Akkadian, it is due to the fact that uri2 means a door post by uri2,5^[6] just as a-ka has its homophone aka4which also designates a door post, a lintel^[7] :

This door post may look like nothing, but it’s one of the symbols of the great divinity. We’ll look at this in detail when we examine the symbolism of the door in volume 3. Let’s just say here and in relation to what we’re dealing with that the great divinity will be deemed to be a door and incarnate in a doorpost.

Note that the ideogram for aka4 is KÁ, which in Sumerian means a door^[8] and in hieroglyphic kA designates both the soul of the great divinity and the bull or ox in which it is incarnated^[9] .

So, unquestionably, the Akkadian, a-ka-ad or uri2 in question is the procreative ancestor father.

A zatu death sign

We must then understand that it’s the death (zatu, uri3) of this šeš / šes father/spiritual brother that we’re talking about (note that in Sumerian, “ pab, pap, pa4” also means “brother” ).^[10]

As we have said, the proto-Cuneiform ideographic sign of šeš or šes, which designates a spiritual brother, is the uri3 sign^[11] .

But we must add that this sign is a zatu sign, a sign of death-renaissance, in this case: or .

Conversely, šeš also has an almost identical proto-Cuneiform ideogram: or

(this sign is N°37B in the comparative table in appendix ). ^[12]

This ideogram is also a zatu sign, and refers to urin, ùri the eagle^[13] , which we’ve already mentioned and whose identity we’ll see later.

šeš / zatu / sign from the Pindal Cave

For your information, this sign is none other than the sign found in the following rock fresco in the Pindal cave:

https://fr.asturias.com/el-pindal-un-sanctuaire-rocheux/

We’ll take a look at it in volume 6.

Erin: a king-cedar man, evil, destruction

We should also add that šeš2,4 means to anoint^[14] . It therefore implicitly refers to a king.

And as you can see, the proto-Cuneiform sign for šeš2,4 is erin.

What does erin mean?

Erin can designate a man^[15] , a cedar^[16] , what is evil, bad, destruction^[17] .

We’ll see later in this book that primordial man was also symbolized by a tree, a cedar, and was destroyed for being associated with evil.

Note that the two proto-cuneiform ideograms zatu death sign for šeš and uri3 resemble an axe.

Here, we’re talking about the destruction of the primordial father, symbolized by the cedar-tree-king, erin.

Mourning bitterness lamentations

From this logogram šeš also emerges the notion of mourning, lamentations, wailing^[18] , weeping^[19] , bitterness^[20] (bitter or brackish water is said, for example, a-šeš^[21] or literally a bitter father).

This makes perfect sense, since this representation depicts the death of the primordial father.

Snake bite

This death, and the grief and bitterness it provokes, is also associated with the bite of a snake.

Indeed, šeš means bitter, both as a logogram (see previous note) and as an ideogram^[22] .

As an ideogram, it is also pronounced muš5.

Now, muš5  has as its direct homophone muš, which also means bitter as an adjective and in the nominative sense designates a snake that kills (úš) with the venom (uš11) of its tongue (eme).^[23]

So with šeš we find exactly the same imagery as we saw with ušum the wild ox with snake venom, except that here it’s the equine that has been bitten by a snake.

REGENERATION

In harmony with the zatu sign, which heralds death with a view to rebirth, šeš also carries the idea of rebirth, as it also signifies light, a luminous object, ablaze^[24] , which brings us back to the imagery of the sun, the star and thus the attainment of divinity.

the other sign Zatu

If we haven’t understood that this is the representation of the primordial father’s death under the equid aneš, the sign is just as illuminating.

sumerian

This prehistoric sign corresponds to signs 16A in the comparative table in the appendix:

It’s one of the many signs of zatu^[25]

Placed in a threatening position above the horse’s back, it signifies its entombment.

the zatu sign Proto-Elamite

Note that it is also found in proto-Elamite (nr M28 in the list of signs I have provided):

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

The claviform rl

Let’s move on to the third sign:

What does it mean?

A flying saucer?

Don’t laugh.

It’s an interpretation given by certain conspiracy movements, who see in this regularly encountered sign the proof of an extraterrestrial intelligence that came to Earth in a flying saucer.

What’s really going on?

The demotic

To understand this sign, demotic and therefore archaic hieroglyphic Egyptian are key.

We’ll see that this sign is pronounced rl (RL) or ll (LL).

Let’s see why, and then we’ll see what it means.

The demotic L

The demotic L is written , but very often it is written ^[26]  .

As for writing the name of the god Lat (which is annotated as being a magical name):   ^[27] .

Nota bene: as a reminder, demotic is read from right to left.

Here are a few more examples:

to write lw :  ^[28]  ; lwĥe  ^[29]  ; lbrn  ^[30]  ;

lylw   ^[31]  ; lwlw  ^[32]   etc.

Proto-Indian

Note in passing that this L sign also exists in Proto-Indian: .

Even if this script has not been deciphered, it probably conveys the meanings or one of the meanings I’ve mentioned (given the proximity in time and geography between Sumer and the Indus), even if it’s not necessarily pronounced the same way.

Note also that the L can assume the form of a Y. We’ll see how this can be useful in the analysis of the prehistoric Y sign that this book will also cover.

Linear Elamite la

In view of the above, it’s hardly surprising that in linear Elamite, the sign for the syllabary I’ve documented is or

Cretan hieroglyph

As Cretan is still an undeciphered language, this is also probably the meaning of the Cretan signs or one of the two following Cretan signs: .

This language has not yet been deciphered.

The sign of the L

So is neither a flying saucer nor an impossible-to-understand prehistoric sign.

It’s “just” an L

What does the line associated with L mean?

Let’s take a look.

The R

The demotic R is a line that can be quite long: ^[33] 

The L

The L can also sometimes take the form of a simple schematic line, as in lala   ^[34] 

Transliteration of sign: rl or ll

So the prehistoric sign transliterates as rl or ll.

And what do rl or ll mean?

rl  ^[35]  means a shout as in šrl “loud shouting” a loud cry ^[36] (with for š)

Similarly, ll or is the root of lla jeunesse^[37] (equivalent to Sumerian la, youth^[38] ), of llwl a cry, of lala to weep, to lament (ang. to wail)… ^[39]

Now, in Sumerian, cri is synonymous with father through “ad(a)^[40] ” and as we have seen, el/al and even la mean indifferently “raised father” through the contraction of “a” or “ e4“^[41] and “íla, íli, íl” “to be raised”^[42] .

So we’re talking about the raised father el/al/la who cries, rl, lwl, who weeps and laments lala

The fact that this cry and lament sign is placed in front of his mouth is certainly very expressive. It wasn’t put there (lala ;)) by chance either… :

Conclusion on the second Chinese horse

Admittedly, it’s highly unlikely that two signs as distinct as the two šeš twigs and the rl, ll sign could express exactly the same notion of weeping and lamenting, especially as the symbolism of the signs used around the equine twice (through the double šeš twig and the “appendix quadrilateral” above its spine) conveys the zatu death, with a view to its rebirth, also announced.

This frescoe can be read anše / aneš / kiš – šeš – rl / ll

Unquestionably, this fresco serves to represent the primordial father, the original Akkadian (a-ka-ad, uri3) under his equine avatar (anše / aneš / kiš) as being sent to the grave, cut down, following a bad deed and after having been bitten by a snake – this death generating mourning and lamentations before he finally experiences regeneration (šeš; the erin cedar).

NOTES DE BAS DE PAGE ET REFERENCES 

[1]šeš , ses : n., myrrh (reduplicated eš, ‘to anoint’). v., to taste bitter. adj., bitter, brackish. (A.Halloran, 1999, p. 48) Volume 4 / Sumerian-French lexicon: šeš, ses = myrrh (repetition of eš “to anoint”). v., to taste bitter. Adjectives: bitter, brackish.

[2] šeš2,4 : to anoint; to rub; to erase; to be dense (reduplication class) (reduplicated eš, ‘to anoint’)

(ERIN=ŠEŠ4) (A.Halloran, 1999, p. 48) ; Volume 4 / Sumerian-French lexicon: šeš2,4= to anoint, to rub; to erase; to be dense (redoubling of “eš” oindre)

[3] šeš, šes : brother; brethren; colleague [uri3=ZATU-595] (A.Halloran, 1999, p. 48) Volume 4 / Sumerian-French lexicon: šeš, šes = brother, spiritual brother (ang. Brethren); colleague.

[4] Uri2 : Akkadian (cf., kínda : kínda[URI]; kindax[LAK-419] : a type of vessel for measuring barley or holding water. (A.Halloran, 1999, pp. 20, 60) Volume 4 / Sumerian-French Lexicon: Uri2 = Akkadian (cf., kínda: kínda[URI]; kindax[LAK-419] = a type of vessel for measuring barley or holding water).

[5] ada, ad : n., father; shout; song. v., to balk (A.Halloran, 1999, p. 18) ; Volume 4 / Sumerian-French Lexicon = ada, ad = nominative: father, shout, song / verb: to balk

[6] uri2,5 = (cf., urim2 ,5) —) Urim2 ,5), uri2 ,5 = doorpost (cf., ùru(-m)) (A.Halloran, 1999, p. 70) ; Volume 4 / Sumerian-French Lexicon = uri2,5 = (cf., urim2 ,5) —) Urim2 ,5), uri2 ,5  = doorpost (cf., ùru(-m))

[7] ákan, aka4 [KÁ] door-frame, lintel (A.Halloran, 1999, p. 50) ; Volume 4 / Sumerian-French lexicon = ákan, aka4 [KÁ] = door-frame; lintel

[8] ká : gate (A.Halloran, 1999, p. 50) ; Volume 4 / Sumerian-French lexicon = ká = gate

[9] Cf Volume 4 / Hieroglyphic-French lexicon: kA Ka, soul, spirit; bull, ox  (Faulkner, reed.2017, p. 347)

[10] 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

[11] šeš, šes : brother; brethren; colleague [uri3=ZATU-595] (A.Halloran, 1999, p. 48) Volume 4 / Sumerian-French lexicon: šeš, šes = brother, spiritual brother (ang. Brethren); colleague.

[12] 37B (CNIL, 1996?, p. 195)

[13] urin, ùri [ŠEŠ] = urin, ùri [ŠEŠ] : eagle; standard, emblem, banner; blood [ŠEŠ ZATU-523] (A.Halloran, 1999, p. 70) ; Volume 4 / Sumerian-French lexicon: eagle, emblem, banner, blood

[14] šeš2,4 : to anoint; to rub; to erase; to be dense (reduplication class) (reduplicated eš, ‘to anoint’)

(ERIN=ŠEŠ4) (A.Halloran, 1999, p. 48) ; Volume 4 / Sumerian-French lexicon: šeš2,4 = to anoint, to rub; to erase; to be dense (redoubling of “eš” oindre)

[15] erim, érin, éren = a man, a servant, a soldier, troops, an army, a group of workers, the people, the gens

[16] (ñiš šim) erin, eren = cedar; to anoint with cedar oil

[17] érim, erin7, rim3 = enemy, destruction. adjective: hostile, evil or bad.

[18] šeš2,3,4: to weep, cry; to mourn; to wail (reduplication class) (to become moist ?) (A.Halloran, 1999, p. 48) Volume 4 / Sumerian-French lexicon: šeš2,3,4 = to weep, to lament; to mourn by weeping; to wail (reduplication of “devenir humide”)

[19] ér… šeš2,4 /še8– še8: to cry, weep (‘tears’ + ‘to weep’) (A.Halloran, 1999, p. 88) ; Volume 4 / Sumerian-French lexicon: ér… šeš2,4 /še8– še8: to cry, shed tears (tears + weep)

[20] šeš, ses : n., myrrh (reduplicated eš, ‘to anoint’). v., to taste bitter. adj., bitter, brackish. (A.Halloran, 1999, p. 48) Volume 4 / Sumerian-French lexicon: šeš, ses = myrrh (repetition of eš “to anoint”). v., to taste bitter. Adjectives: bitter, brackish.

[21] a-šeš : bitter, brackish water (‘water’ + ‘bitter, brackish’) (A.Halloran, 1999, p. 74) ; Volume 4 / Sumerian-French lexicon: a-šeš: bitter, brackish water

[22] muš5 (ŠEŠ): bitter (eme, ‘tongue’, + ú, ‘plant’, + eš, ‘to anoint’; cf., šeš)  (A.Halloran, 1999, p. 48) ; Volume 4 / Sumerian-French Lexicon: muš5 (ŠEŠ) = bitter (eme, ‘tongue’ + ú, ‘plant’ + eš, ‘to anoint’; cf., šeš).

[23] muš : n., snake; reptile (eme, ‘tongue’/ ma4, ‘to leave, depart, go out’, + úš, ‘to kill’/ uš11, ‘venom, poison’)

adj., bitter (A.Halloran, 1999, p. 47) Volume 4 / Sumerian-French Lexicon: muš = serpent, reptile (eme “tongue” / ma4, “to leave, depart, go away”, + úš, “to kill” uš11 “venom, poison). Adjective: bitter

[24]ùru (-m) [ŠEŠ] : n., watch fire; light; glowing, luminous object. v., to watch, guard; to protect. (A.Halloran, 1999, p. 20) ; Volume 4 / Sumerian-French lexicon: ùru(-m) [ŠEŠ] = nouns: watch fire; light; glowing, luminous object/verbs: watch, guard, protect

[25] 16A (CNIL, 1996?, p. 273) ; (Falkenstein, 1936, p. 96) /

[26]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.1

[27]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.3

[28]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.3

[29]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.4

[30]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.6

[31]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.10

[32]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.10

[33]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / R, p.1

[34]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.3

[35]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / R, p.20

[36]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.12

[37]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.12

[38] la : abundance, luxury, wealth; youthful freshness and beauty; bliss, happiness; wish, desire (A.Halloran, 1999, p. 12) ; Volume 4 / Sumerian-French lexicon: la = abundance, luxury, wealth; youthful freshness and beauty; bliss, happiness; wish, desire

[39]https://oi.uchicago.edu/research/publications/demotic-dictionary-oriental-institute-university-chicago / L, p.3

[40] ada, ad : n., father; shout; song. v., to balk. (A.Halloran, 1999, p. 18) ; Volume 4 / Sumerian-French Lexicon = ada, ad = nominative: father, shout, song / verb: to balk

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

[42] íl-lá: elevation (‘to lift’ + ‘to hang’; cf., dùn-lá, ‘depression’)  (A.Halloran, 1999, p. 105) Volume 4 Sumerian-French lexicon: íl-lá = elevation (‘to lift’ + ‘to hang’).

íla, íli, íl: n., carrier.., to lift, carry; to deliver; to bring; to endure; to support; to carry forward (in accounting); to be high; to shine (íl-i in marû) (A.Halloran, 1999, p. 105) Volume 4 Sumerian-French lexicon: íla, íli, íl = nominative: carrier; verb: to lift, to carry, to deliver, to bring, to endure, to support, to carry forward; to be high; to shine (íl-i in marû)