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Izdevniecība "Apvārsnis" piedāvā

Tiavanakas bļoda

Angliski - Fuente Magna bowl.
Neparasta akmens bļoda no Tiavanakas ar, iespējams, senām rakstu zīmēm, ieskaitot ķīrakstu.

Atrašanās vieta. Bolīvija, Lapasa, Dārgmetālu muzejs.

Apraksts. Akmens (māla?) bļoda 60-70 cm diametrā.
Tās iekšpusē vairākās ar vertikālām svītrām atdalītās atsevišķās grupās atainotas, iespējams, senas rakstu zīmes. Viena no rakstu zīmju grupām visai līdzinās Levantē izmantotajām ķīļraksta zīmēm, bet cita - piktogrāfisku zīmju grupa, iespējams, Pukaras kultūras rakstība.

Atrašana un izpēte. Uzgājis kāds fermeris 1958.gadā, tāpat kā Pokotas monolīts, netālu no Titikakas ezera. 
Speciālisti atzīmē, ka bļodā iegrebtā ķīļrakstu rakstības forma vērtējama kā agrīna šumeru (protošumeru) un ir ap 5000 gadu sena.

Ķīļraksta teksts. Dažādi pētnieki veikuši dažādus pētījumus.
Dr.Alberts Marīni (Dr.Alberto Marini) tulkojis bļodas tekstus un paziņojis, ka tā ir šumeru rakstība.
Dr.Klaids A.Vinters (Dr.Clyde A.Winters) to noteicis kā iespējamu protošumeru rakstību, kādas daudzi paraugi ir uzieti Divupē. Vairākkārt veicot pārbaudes, Vinters salīdzinājis bļodā ierakstītās zīmes ar lībiešu-berberu kultūras lietoto rakstību pirms 5000 gadiem Sahārā. Viņš apgalvo, ka tāda vai stipri līdzīga rakstību lietojuši arī protodravīdi, protomandi (Proto-Mande), protoelamieši un protošumeri. Viņš arī apgalvo, ka atklātā vaju rakstība (Vai script) arī ir ļoti interesanta un satur iepriekšminētām rakstībām līdzīgas zīmes. Izmantojot savas zināšanas šai jomā, A.Vinters veicis tulkojumu šim ķīļrakstam.

Kritika. Skeptiķi dibināti norāda, ka nav bijis iespējams uzzināt kad, kur un kas tieši uzgājis šo bļodu.
Neskaidrie atrašanas apstākļi tikai pastiprina aizdomas par viltojumu. Akadēmiskā zinatne apgalvo, ka šumeru kultūra nekad nav satikusies ar Andu augstkalnu kultūrām.

Šī neparastā bļoda novietota uz postamenta atsevišķā muzeja telpā, tepat arī strīdīgais Pokotas monolīts. Bļodu aizliegts fotografēt, aizlieguma izpildi rūpīgi uzmana muzeja darbinieki videokamerās.

According to Dr. Winters, The discovered Vai script had a lot of interesting and very similar signs to the Libyco-Berber, Indus valley, Proto-Elamite and Proto-Sumerian signs which allowed him to decipher the text. Using the phonetic values of the Vai script, he was able to decipher some of the writings. According to research the Sumerian language is closely related to the Mande, Dravidian, Proto-Sumerian languages and Vai scripts. By using the phonetic values of the Vai script Dr. Winters was able to read the script.

After successful transliteration, Dr. Winters was able to translate the inscription using the Sumerian language deciphering the Fuente Magna Bowl. He basically compared the writing of the Fuente Magna bowl with the Vai writing and concluded that the Fuente Magna Bowl inscriptions are put together using the Proto-Sumerian script and the symbols displayed, have several Proto-Sumerian signs which are joined together to form words and sentences.

Dr. Winters divided the Fuente Magna Bowl into their constituent parts so they could be interpreted using the phonetic values of the Vai writing

Following is a transliteration of the inscriptions on the right side of the Fuente Magna, reading from top to bottom and right to left.

1. Pa ge gi

2. Mi lu du

3. I mi ki

4. me su du

5. Nia po

6. Pa

7. Mash

8. Nia mi

9. Du lu gi

10 . Ka me lu

11 . Zi

12 . Nan na pa-I

Winters then gave the following translation:

“(1) Girls take an oath to act justly (this) place. (2) (This is) a favorable oracle of the people. (3) Send forth a just divine decree. (4) The charm (the Fuente Magna) (is) full of Good. (5) The (Goddess) Nia is pure. (6) Take an oath (to her). (7) The Diviner. (8) The divine decree of Nia (is) , (9) to surround the people with Goodness/Gladness. (10) Value the people’s oracle. (11) The soul (to), (12) appear as a witness to the [Good that comes from faith in the Goddess Nia before] all mankind.”

The transliteration of the inscriptions on the left side of the Fuente Magna read:

1. Tu ki a mash pa

2a . Lu me lu ki mi

2b. Pa be ge

3. Zi

4. lu na

5 . ge

6. du po

7. I tu po

8. lu mi du

(1) Make a libation (this) place for water (seminal fluid?) and seek virtue. (2a) (This is) a great amulet/charm, (2b) (this) place of the people is a phenomenal area of the deity [Nia’s] power. (3) The soul (or breath of life). (4) Much incense, (5) to justly, (6) make the pure libation. (7) Capture the pure libation (/or Appear (here) as a witness to the pure libation). (8) Divine good in this phenomenal proximity of the deity’s power.”

The successful deciphering of the inscriptions presented on the Fuente Magna Bowl seem to indicate that this piece of ceramic was used to make offerings to the Goddess Nia, in request of fertility, thanking Her for the bountiful fauna and flora in the area which made it possible for the Sumerian explorers to survive while in Bolivia.

We find it extremely interesting that the people of the Fuente Magna, referred to the Goddess as Nia. Nia, is the Linear-A term for Neith. Neith is the Greek name for the Egyptian Goddess Nt or Neit, Semitic Anat. This goddess was extremely important and popular among the ancient people of Libya and other parts of Middle Africa, before leaving the region to settle Mesopotamia, the Indus Valley and Minoan Crete.

According to the research that has been made, the Fuente Magna Bowl was probably crafted by Sumerians who settled in Bolivia sometime after 2500 BC, which totally contradicts modern day archaeology and history which claims that these ancient civilizations were never connected.

Saites.
Lapasas Dārgmetālu muzejs.