(Updated Sept. 2024) Today’s revelations from the ancient world, from the first known settlements of civil society, are being largely halted in Turkey after the covering up of the remainder of the Gobekli Tepe site with olive trees. For future generations free from the threat of a new flood, to uncover themselves. But enterprises such as the Stone Hills Project continues the serious and utterly vital work to understand humanities origins in the dawn of civilisation based on what we already have from this new progenitor society, the fore-bearers of the Hittites. Linking ministries across regions, States and with united support to uncover the structures buried by the ancient people of modern day Turkey. SHP is a noble example of collaborative enterprise and must be the bastion for many States, where sites remain underground, cultures misunderstood, history trumped, and modern society inflicted as a result. Anything less damages the well-being and integrity of our fragile civilisation, by producing ignorance, which leads to dangerous developments in carelessness for the sanctuary that is planet Earth.
Karahantepe, Harbetsuvan, Gürcütepe, Kurttepesi, Taşlıtepe, Sefertepe, Ayanlar, Yoğunburç, Sayburç, Çakmaktepe and Yenimahalle; these sites are the central ambitious works underway regarded as presently the first example of sedentism and social union on Earth. Sayburç is the topic for this discussion, for its social ramifications which Cambridge has conveniently skipped over. The site contains two varieties of petroglyph; the inscribed image, and protrusile image. The imagery appears as a quintet that conveys two humans with two functions; the inner and outer function thereby differentiated. Alternatively one might contend the relief wasn't given full commitment, only part was worth the time to protrude, the easiest inscription being less important, done quicker, and so with less meaning. Or, the meaning of the relief is instilled by two fashions of rock. Though one wouldn’t as easily say the male image (protrusile) is far more important than the female image.
Both figures are surrounded by beasts, the beast which eats humans appears twice surrounding the protruding male in phallic posture. This scene doesn't hold true to reality, and thus the meaning is complex to interpret, for, if a male is surrounded by tigers intent on him, they are either tame (an exception, however unlikely, it's possible), or the tigers are prepared to ingest him together. His genitalia may be in this affair of two inverting forces (rendered in the ejaculation), that of two tigers, there pronouncing his sexual presence as equally desirous of two hungry tigers. This interpretation has multiple merits, one so held in Chinese medicine still in the reverse case, an ingestion of tiger testicles. It's humane reciprocation is by the other figure, there unknown to and behind the tiger, facing another apparently imminent threat of impalement by a bull. The posture thus bracing for an impact is reminiscent of Spanish sport, with a fabric, lace, net or garb of sort in hand, she appears for want of teasing the bulls approach in tandem to bracing for impact. Together, the forceful and ever-natural sexual approach of the male, has a reciprocity likewise or equally forceful reception of the woman inscribed to the left. The figures breasts are visible front facing, contrary to the neck or collar attire of the male. The lack of commitment in protruding her posture from rock cannot be conclusively stated by the mere artist in questions effort, though, it's a probable case and point that the males sexual activity is premier, and not to attaining relief, rather impregnation, or that the society itself is a factor, and not only his satiation as a matter of animalist demand.
These questions present a very dominant archetype to consider as a patriarchal society, where women doubtfully wrestle bulls, and men more doubtfully tame tigers. Indeed in this originally centralised society, we can expect a far more indicative opposition with the natural world, where members of the society may choose to centralise or choose to go wild. If the entry into the metropolis meant obedience to laws, thus the restriction of going wild at this location, what may be conveyed here is instruction to both males and females. Such that the males role in procreation is defined separately to the females. Since inherent protections of participation emerge within the organisational enterprise, there said, as a 'wilder' citizen entering the complex, taking observations, and making adherence's to the lore. Now apart of a plan, and not freely determined by desires in the wild, but limited in ways of living among others, ways such as not hurting another person. The youthful intentions to family hence may be described, where the young males propensity to gratification doesn't equal a young females ability to satiate (indicative in the context of her getting impaled whilst he's sexually active). This may indeed be a premier instruction for any youth, likewise, new citizens entering from the wild, whether of deliberate intention to join the civilisation, or by accident, and recovery from the wild by the arbiters of this society. It's on good laurels that this may be the lore of the first recorded law against rape.
