They are estimating that this site is 12,000 years old. That's 7000 years older than Stonehenge and 7500 years older than the pyramids of Giza.
For the old Kurdish shepherd, it was just another burning hot day in the rolling plains of eastern Turkey. Following his flock over the arid hillsides, he passed the single mulberry tree, which the locals regarded as 'sacred'. The bells on his sheep tinkled in the stillness. Then he spotted something. Crouching down, he brushed away the dust, and exposed a strange, large, oblong stone.
The man looked left and right: there were similar stone rectangles, peeping from the sands. Calling his dog to heel, the shepherd resolved to inform someone of his finds when he got back to the village. Maybe the stones were important.
They certainly were important. The solitary Kurdish man, on that summer's day in 1994, had made the greatest archaeological discovery in 50 years. Others would say he'd made the greatest archaeological discovery ever: a site that has revolutionised the way we look at human history, the origin of religion - and perhaps even the truth behind the Garden of Eden.
A few weeks after his discovery, news of the shepherd's find reached museum curators in the ancient city of Sanliurfa, ten miles south-west of the stones.
They got in touch with the German Archaeological Institute in Istanbul. And so, in late 1994, archaeologist Klaus Schmidt came to the site of Gobekli Tepe (pronounced Go-beckly Tepp-ay) to begin his excavations.
As he puts it: 'As soon as I got there and saw the stones, I knew that if I didn't walk away immediately I would be here for the rest of my life.'
Schmidt stayed. And what he has uncovered is astonishing. Archaeologists worldwide are in rare agreement on the site's importance. 'Gobekli Tepe changes everything,' says Ian Hodder, at Stanford University.
David Lewis-Williams, professor of archaeology at Witwatersrand University in Johannesburg, says: 'Gobekli Tepe is the most important archaeological site in the world.'
Some go even further and say the site and its implications are incredible. As Reading University professor Steve Mithen says: 'Gobekli Tepe is too extraordinary for my mind to understand.'
http://www.dailymail.co.uk/sciencetech/ ... -Eden.html
Do These Mysterious Stones Mark the Site of the Garden of Ed
Moderator: Super Moderators
Do These Mysterious Stones Mark the Site of the Garden of Ed
Last edited by HB3 on 03-30-2009 02:35 PM, edited 1 time in total.
This is interesting. I read this article a few hours ago over at that link.
To me it seemed like they were taking everything they found in that neighborhood and doing a mash up, directly linking events at different times and locations to a single story playing out over time.
When I was reading the article, I got the impression of watching someone reconstruct a scroll like putting together a jigsaw puzzle. Pieces are missing. We read in those missing pieces to come up with a story.
Overall, I left the article with an "aw crap" and "oh oh" feeling, wondering what else is waiting to be dug up. But I scare easily.
Near the end of the article, they said the whole site was deliberately buried thousands of years ago.
To me it seemed like they were taking everything they found in that neighborhood and doing a mash up, directly linking events at different times and locations to a single story playing out over time.
When I was reading the article, I got the impression of watching someone reconstruct a scroll like putting together a jigsaw puzzle. Pieces are missing. We read in those missing pieces to come up with a story.
Overall, I left the article with an "aw crap" and "oh oh" feeling, wondering what else is waiting to be dug up. But I scare easily.
Near the end of the article, they said the whole site was deliberately buried thousands of years ago.
I'm not really up on the age stuff. Is it that some of the religious date civilization at about 5,000 to 6,000 years? Other ages, for the earth, I've seen go back way over that, like over 100,000 or even a million or two years. Some date to Adam and Eve. Some date to the beginning of humans. Most of the time I have trouble following those conversations and wish I'd had some education in ancient languages and civilizations and archaeology.
It's difficult to read a book we don't have or understand. Some take carbon dating for fact. Others say it has big problems.
I wonder if some of the huge events like the flood, fire from the sky, pole shifts, stuff like that have totally screwed up our dating results.
It's funny. The last time I ran across this dig, it was just blah. This time it gave me a strong reaction.
It's difficult to read a book we don't have or understand. Some take carbon dating for fact. Others say it has big problems.
I wonder if some of the huge events like the flood, fire from the sky, pole shifts, stuff like that have totally screwed up our dating results.
It's funny. The last time I ran across this dig, it was just blah. This time it gave me a strong reaction.
joequinn wrote: This entire discussion is premised upon the assumption that the Bible is a history book and that the events in the Garden of Eden were historical events. It isn't, and they weren't.
I agree with Joe.
However, I will add that most myths usually have some basis in reality -- a place, a person, an event that people told stories about. Over time, these stories were embellished by the many storytellers who recited them by way of oral tradition, and became what we know of as myths today. Most such stories began with some germ of truth, however small. "Folk-memories" as the article puts it.
So, while I don't think what's been found could possibly be the "Garden of Eden" as described in Genesis, I do think it is possible that there was/is a place somewhere that inspired the stories that were finally recorded in the Bible. Whether this is "it" or not remains to be seen. I think it is a bit sensational to make such a claim, but that speculation isn't coming from the archaeologists (for them, 'Eden' is just a metaphor for a paradisaical place). It's coming from the author of this article, who is obviously and unabashedly pushing a book he's written.
Take it with a grain of salt.If the site is, indeed, 10,000 or more years old, then it is incredibly important on that basis alone. Carbon-dating is not always reliable, though. There is mention in the article of flint arrowheads found at the site that support the dating, but the information given is scant (probably because the author isn't an archaeologist). I'd like to see something from the actual site archaeologists about this discovery, rather than some guy trying to sell a book. That said, let me see what I can dig up (heh) that might be more reliable.
Anchors Aweigh!From Archaeology Magazine (much more real info here, and more photos, too):
The World's First Temple
by Sandra Scham
Turkey's 12,000-year-old stone circles were the spiritual center of a nomadic people
At first glance, the fox on the surface of the limestone pillar appears to be a trick of the bright sunlight. But as I move closer to the large, T-shaped megalith, I find it is carved with an improbable menagerie. A bull and a crane join the fox in an animal parade etched across the surface of the pillar, one of dozens erected by early Neolithic people at Göbekli Tepe in southeastern Turkey. The press here is fond of calling the site "the Turkish Stonehenge," but the comparison hardly does justice to this 25-acre arrangement of at least seven stone circles. The first structures at Göbekli Tepe were built as early as 10,000 B.C., predating their famous British counterpart by about 7,000 years.
The oldest man-made place of worship yet discovered, Göbekli Tepe is "one of the most important monuments in the world," says Hassan Karabulut, associate curator of the nearby Urfa Museum. He and archaeologist Zerrin Ekdogan of the Turkish Ministry of Culture guide me around the site. Their enthusiasm for the ancient temple is palpable.
By the time of my visit in late summer, the excavation team lead by Klaus Schmidt of the German Archaeological Institute has wrapped up work for the season. But there is still plenty to see, including three excavated circles now protected by a large metal shelter. The megaliths, which may have once supported roofs, are about nine feet tall.
Göbekli Tepe's circles range from 30 to 100 feet in diameter and are surrounded by rectangular stone walls about six feet high. Many of the pillars are carved with elaborate animal figure reliefs. In addition to bulls, foxes, and cranes, representations of lions, ducks, scorpions, ants, spiders, and snakes appear on the pillars. Freestanding sculptures depicting the animals have also been found within the circles. During the most recent excavation season, archaeologists uncovered a statue of a human and sculptures of a vulture's head and a boar.
As we walk around the recently excavated pillars, the site seems at once familiar and exotic. I have seen stone circles before, but none like these.
Excavations have revealed that Göbekli Tepe was constructed in two stages. The oldest structures belong to what archaeologists call the early Pre-Pottery Neolithic A period, which ended around 9000 B.C. Strangely enough, the later remains, which date to the Pre-Pottery Neolithic B period, or about 8000 B.C., are less elaborate. The earliest levels contain most of the T-shaped pillars and animal sculptures.
Archaeologist Klaus Schmidt downplays extravagant spiritual interpretations of Göbekli Tepe, such as the idea, made popular in the press, that the site is the inspiration for the Biblical Garden of Eden. But he does agree that it was a sanctuary of profound significance in the Neolithic world. He sees it as a key site in understanding the transition from hunting and gathering to agriculture, and from tribal to regional religion.
Schmidt and his colleagues estimate that at least 500 people were required to hew the 10- to 50-ton stone pillars from local quarries, move them from as far as a quarter-mile away, and erect them. How did Stone Age people achieve the level of organization necessary to do this? Hauptmann speculates that an elite class of religious leaders supervised the work and later controlled the rituals that took place at the site. If so, this would be the oldest known evidence for a priestly caste--much earlier than when social distinctions became evident at other Near Eastern sites.
Before the discovery of Göbekli Tepe, archaeologists believed that societies in the early Neolithic were organized into small bands of hunter-gatherers and that the first complex religious practices were developed by groups that had already mastered agriculture. Scholars thought that the earliest monumental architecture was possible only after agriculture provided Neolithic people with food surpluses, freeing them from a constant focus on day-to-day survival. A site of unbelievable artistry and intricate detail, Göbekli Tepe has turned this theory on its head.
Schmidt believes the people who created these massive and enigmatic structures came from great distances. It seems certain that once pilgrims reached Göbekli Tepe, they made animal sacrifices. Schmidt and his team have found the bones of wild animals, including gazelles, red deer, boars, goats, sheep, and oxen, plus a dozen different bird species, such as vultures and ducks, scattered around the site. Most of these animals are depicted in the sculptures and reliefs at the site.
There is still much that we don't understand about religious practices at Göbekli Tepe, Schmidt cautions. But broadly speaking, the animal images "probably illustrate stories of hunter-gatherer religion and beliefs," he says, "though we don't know at the moment." The sculptors of Göbekli Tepe may have simply wanted to depict the animals they saw, or perhaps create symbolic representations of the animals to use in rituals to ensure hunting success.
Schmidt has another theory about how Göbekli Tepe became a sacred place. Though he has yet to find them, he believes that the first stone circles on the hill of the navel marked graves of important people. Hauptmann's team discovered graves at Nevali Cori, and Schmidt is reasonably confident that burials lie somewhere in the earliest layers of Göbekli Tepe. This leads him to suspect the pillars represent human beings and that the cult practices at this site may initially have focused on some sort of ancestor worship. The T-shaped pillars, he points out, look like human bodies with the upper part of the "T" resembling a head in profile. Once, Schmidt says, they stood on the hillside "like a meeting of stone beings."
-- Sandra Scham is ARCHAEOLOGY's Washington, D.C., correspondent and a fellow at the American Association for the Advancement of Science.
Of note: "Archaeologist Klaus Schmidt downplays extravagant spiritual interpretations of Göbekli Tepe, such as the idea, made popular in the press, that the site is the inspiration for the Biblical Garden of Eden."
The World's First Temple
by Sandra Scham
Turkey's 12,000-year-old stone circles were the spiritual center of a nomadic people
At first glance, the fox on the surface of the limestone pillar appears to be a trick of the bright sunlight. But as I move closer to the large, T-shaped megalith, I find it is carved with an improbable menagerie. A bull and a crane join the fox in an animal parade etched across the surface of the pillar, one of dozens erected by early Neolithic people at Göbekli Tepe in southeastern Turkey. The press here is fond of calling the site "the Turkish Stonehenge," but the comparison hardly does justice to this 25-acre arrangement of at least seven stone circles. The first structures at Göbekli Tepe were built as early as 10,000 B.C., predating their famous British counterpart by about 7,000 years.
The oldest man-made place of worship yet discovered, Göbekli Tepe is "one of the most important monuments in the world," says Hassan Karabulut, associate curator of the nearby Urfa Museum. He and archaeologist Zerrin Ekdogan of the Turkish Ministry of Culture guide me around the site. Their enthusiasm for the ancient temple is palpable.
By the time of my visit in late summer, the excavation team lead by Klaus Schmidt of the German Archaeological Institute has wrapped up work for the season. But there is still plenty to see, including three excavated circles now protected by a large metal shelter. The megaliths, which may have once supported roofs, are about nine feet tall.
Göbekli Tepe's circles range from 30 to 100 feet in diameter and are surrounded by rectangular stone walls about six feet high. Many of the pillars are carved with elaborate animal figure reliefs. In addition to bulls, foxes, and cranes, representations of lions, ducks, scorpions, ants, spiders, and snakes appear on the pillars. Freestanding sculptures depicting the animals have also been found within the circles. During the most recent excavation season, archaeologists uncovered a statue of a human and sculptures of a vulture's head and a boar.
As we walk around the recently excavated pillars, the site seems at once familiar and exotic. I have seen stone circles before, but none like these.
Excavations have revealed that Göbekli Tepe was constructed in two stages. The oldest structures belong to what archaeologists call the early Pre-Pottery Neolithic A period, which ended around 9000 B.C. Strangely enough, the later remains, which date to the Pre-Pottery Neolithic B period, or about 8000 B.C., are less elaborate. The earliest levels contain most of the T-shaped pillars and animal sculptures.
Archaeologist Klaus Schmidt downplays extravagant spiritual interpretations of Göbekli Tepe, such as the idea, made popular in the press, that the site is the inspiration for the Biblical Garden of Eden. But he does agree that it was a sanctuary of profound significance in the Neolithic world. He sees it as a key site in understanding the transition from hunting and gathering to agriculture, and from tribal to regional religion.
Schmidt and his colleagues estimate that at least 500 people were required to hew the 10- to 50-ton stone pillars from local quarries, move them from as far as a quarter-mile away, and erect them. How did Stone Age people achieve the level of organization necessary to do this? Hauptmann speculates that an elite class of religious leaders supervised the work and later controlled the rituals that took place at the site. If so, this would be the oldest known evidence for a priestly caste--much earlier than when social distinctions became evident at other Near Eastern sites.
Before the discovery of Göbekli Tepe, archaeologists believed that societies in the early Neolithic were organized into small bands of hunter-gatherers and that the first complex religious practices were developed by groups that had already mastered agriculture. Scholars thought that the earliest monumental architecture was possible only after agriculture provided Neolithic people with food surpluses, freeing them from a constant focus on day-to-day survival. A site of unbelievable artistry and intricate detail, Göbekli Tepe has turned this theory on its head.
Schmidt believes the people who created these massive and enigmatic structures came from great distances. It seems certain that once pilgrims reached Göbekli Tepe, they made animal sacrifices. Schmidt and his team have found the bones of wild animals, including gazelles, red deer, boars, goats, sheep, and oxen, plus a dozen different bird species, such as vultures and ducks, scattered around the site. Most of these animals are depicted in the sculptures and reliefs at the site.
There is still much that we don't understand about religious practices at Göbekli Tepe, Schmidt cautions. But broadly speaking, the animal images "probably illustrate stories of hunter-gatherer religion and beliefs," he says, "though we don't know at the moment." The sculptors of Göbekli Tepe may have simply wanted to depict the animals they saw, or perhaps create symbolic representations of the animals to use in rituals to ensure hunting success.
Schmidt has another theory about how Göbekli Tepe became a sacred place. Though he has yet to find them, he believes that the first stone circles on the hill of the navel marked graves of important people. Hauptmann's team discovered graves at Nevali Cori, and Schmidt is reasonably confident that burials lie somewhere in the earliest layers of Göbekli Tepe. This leads him to suspect the pillars represent human beings and that the cult practices at this site may initially have focused on some sort of ancestor worship. The T-shaped pillars, he points out, look like human bodies with the upper part of the "T" resembling a head in profile. Once, Schmidt says, they stood on the hillside "like a meeting of stone beings."
-- Sandra Scham is ARCHAEOLOGY's Washington, D.C., correspondent and a fellow at the American Association for the Advancement of Science.
Of note: "Archaeologist Klaus Schmidt downplays extravagant spiritual interpretations of Göbekli Tepe, such as the idea, made popular in the press, that the site is the inspiration for the Biblical Garden of Eden."
Last edited by Joolz on 04-01-2009 02:00 AM, edited 1 time in total.
Anchors Aweigh!-
Bobbi Snow
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I think it's entirely possible that the stories in our modern day Bible are ones which have been passed down and adopted by many religions, changing a few things here and there, to suit whatever the climate of the Times dictated... or that some of these events may have happened over and over and over again, which is why they endure. I'm not sure any us of alive today will ever know for certain.
If you're still breathing, it's not too late!From Smithsonian Magazine (LOTS more info here):
Gobekli Tepe: The World’s First Temple?
Predating Stonehenge by 6,000 years, Turkey's stunning Gobekli Tepe upends the conventional view of the rise of civilization
By Andrew Curry
Photographs by Berthold Steinhilber
Smithsonian magazine, November 2008
Six miles from Urfa, an ancient city in southeastern Turkey, Klaus Schmidt has made one of the most startling archaeological discoveries of our time: massive carved stones about 11,000 years old, crafted and arranged by prehistoric people who had not yet developed metal tools or even pottery. The megaliths predate Stonehenge by some 6,000 years. The place is called Gobekli Tepe, and Schmidt, a German archaeologist who has been working here more than a decade, is convinced it's the site of the world's oldest temple.
"Guten Morgen," he says at 5:20 a.m. when his van picks me up at my hotel in Urfa. Thirty minutes later, the van reaches the foot of a grassy hill and parks next to strands of barbed wire. We follow a knot of workmen up the hill to rectangular pits shaded by a corrugated steel roof—the main excavation site. In the pits, standing stones, or pillars, are arranged in circles. Beyond, on the hillside, are four other rings of partially excavated pillars. Each ring has a roughly similar layout: in the center are two large stone T-shaped pillars encircled by slightly smaller stones facing inward. The tallest pillars tower 16 feet and, Schmidt says, weigh between seven and ten tons. As we walk among them, I see that some are blank, while others are elaborately carved: foxes, lions, scorpions and vultures abound, twisting and crawling on the pillars' broad sides.
Schmidt points to the great stone rings, one of them 65 feet across. "This is the first human-built holy place," he says.
From this perch 1,000 feet above the valley, we can see to the horizon in nearly every direction. Schmidt, 53, asks me to imagine what the landscape would have looked like 11,000 years ago, before centuries of intensive farming and settlement turned it into the nearly featureless brown expanse it is today.
Prehistoric people would have gazed upon herds of gazelle and other wild animals; gently flowing rivers, which attracted migrating geese and ducks; fruit and nut trees; and rippling fields of wild barley and wild wheat varieties such as emmer and einkorn. "This area was like a paradise," says Schmidt, a member of the German Archaeological Institute. Indeed, Gobekli Tepe sits at the northern edge of the Fertile Crescent—an arc of mild climate and arable land from the Persian Gulf to present-day Lebanon, Israel, Jordan and Egypt—and would have attracted hunter-gatherers from Africa and the Levant. And partly because Schmidt has found no evidence that people permanently resided on the summit of Gobekli Tepe itself, he believes this was a place of worship on an unprecedented scale—humanity's first "cathedral on a hill."
With the sun higher in the sky, Schmidt ties a white scarf around his balding head, turban-style, and deftly picks his way down the hill among the relics. In rapid-fire German he explains that he has mapped the entire summit using ground-penetrating radar and geomagnetic surveys, charting where at least 16 other megalith rings remain buried across 22 acres. The one-acre excavation covers less than 5 percent of the site. He says archaeologists could dig here for another 50 years and barely scratch the surface.
Gobekli Tepe was first examined—and dismissed—by University of Chicago and Istanbul University anthropologists in the 1960s. As part of a sweeping survey of the region, they visited the hill, saw some broken slabs of limestone and assumed the mound was nothing more than an abandoned medieval cemetery. In 1994, Schmidt was working on his own survey of prehistoric sites in the region. After reading a brief mention of the stone-littered hilltop in the University of Chicago researchers' report, he decided to go there himself. From the moment he first saw it, he knew the place was extraordinary.
Unlike the stark plateaus nearby, Gobekli Tepe (the name means "belly hill" in Turkish) has a gently rounded top that rises 50 feet above the surrounding landscape. To Schmidt's eye, the shape stood out. "Only man could have created something like this," he says. "It was clear right away this was a gigantic Stone Age site." The broken pieces of limestone that earlier surveyors had mistaken for gravestones suddenly took on a different meaning.
Schmidt returned a year later with five colleagues and they uncovered the first megaliths, a few buried so close to the surface they were scarred by plows. As the archaeologists dug deeper, they unearthed pillars arranged in circles. Schmidt's team, however, found none of the telltale signs of a settlement: no cooking hearths, houses or trash pits, and none of the clay fertility figurines that litter nearby sites of about the same age. The archaeologists did find evidence of tool use, including stone hammers and blades. And because those artifacts closely resemble others from nearby sites previously carbon-dated to about 9000 B.C., Schmidt and co-workers estimate that Gobekli Tepe's stone structures are the same age. Limited carbon dating undertaken by Schmidt at the site confirms this assessment.
Gobekli Tepe: The World’s First Temple?
Predating Stonehenge by 6,000 years, Turkey's stunning Gobekli Tepe upends the conventional view of the rise of civilization
By Andrew Curry
Photographs by Berthold Steinhilber
Smithsonian magazine, November 2008
Six miles from Urfa, an ancient city in southeastern Turkey, Klaus Schmidt has made one of the most startling archaeological discoveries of our time: massive carved stones about 11,000 years old, crafted and arranged by prehistoric people who had not yet developed metal tools or even pottery. The megaliths predate Stonehenge by some 6,000 years. The place is called Gobekli Tepe, and Schmidt, a German archaeologist who has been working here more than a decade, is convinced it's the site of the world's oldest temple.
"Guten Morgen," he says at 5:20 a.m. when his van picks me up at my hotel in Urfa. Thirty minutes later, the van reaches the foot of a grassy hill and parks next to strands of barbed wire. We follow a knot of workmen up the hill to rectangular pits shaded by a corrugated steel roof—the main excavation site. In the pits, standing stones, or pillars, are arranged in circles. Beyond, on the hillside, are four other rings of partially excavated pillars. Each ring has a roughly similar layout: in the center are two large stone T-shaped pillars encircled by slightly smaller stones facing inward. The tallest pillars tower 16 feet and, Schmidt says, weigh between seven and ten tons. As we walk among them, I see that some are blank, while others are elaborately carved: foxes, lions, scorpions and vultures abound, twisting and crawling on the pillars' broad sides.
Schmidt points to the great stone rings, one of them 65 feet across. "This is the first human-built holy place," he says.
From this perch 1,000 feet above the valley, we can see to the horizon in nearly every direction. Schmidt, 53, asks me to imagine what the landscape would have looked like 11,000 years ago, before centuries of intensive farming and settlement turned it into the nearly featureless brown expanse it is today.
Prehistoric people would have gazed upon herds of gazelle and other wild animals; gently flowing rivers, which attracted migrating geese and ducks; fruit and nut trees; and rippling fields of wild barley and wild wheat varieties such as emmer and einkorn. "This area was like a paradise," says Schmidt, a member of the German Archaeological Institute. Indeed, Gobekli Tepe sits at the northern edge of the Fertile Crescent—an arc of mild climate and arable land from the Persian Gulf to present-day Lebanon, Israel, Jordan and Egypt—and would have attracted hunter-gatherers from Africa and the Levant. And partly because Schmidt has found no evidence that people permanently resided on the summit of Gobekli Tepe itself, he believes this was a place of worship on an unprecedented scale—humanity's first "cathedral on a hill."
With the sun higher in the sky, Schmidt ties a white scarf around his balding head, turban-style, and deftly picks his way down the hill among the relics. In rapid-fire German he explains that he has mapped the entire summit using ground-penetrating radar and geomagnetic surveys, charting where at least 16 other megalith rings remain buried across 22 acres. The one-acre excavation covers less than 5 percent of the site. He says archaeologists could dig here for another 50 years and barely scratch the surface.
Gobekli Tepe was first examined—and dismissed—by University of Chicago and Istanbul University anthropologists in the 1960s. As part of a sweeping survey of the region, they visited the hill, saw some broken slabs of limestone and assumed the mound was nothing more than an abandoned medieval cemetery. In 1994, Schmidt was working on his own survey of prehistoric sites in the region. After reading a brief mention of the stone-littered hilltop in the University of Chicago researchers' report, he decided to go there himself. From the moment he first saw it, he knew the place was extraordinary.
Unlike the stark plateaus nearby, Gobekli Tepe (the name means "belly hill" in Turkish) has a gently rounded top that rises 50 feet above the surrounding landscape. To Schmidt's eye, the shape stood out. "Only man could have created something like this," he says. "It was clear right away this was a gigantic Stone Age site." The broken pieces of limestone that earlier surveyors had mistaken for gravestones suddenly took on a different meaning.
Schmidt returned a year later with five colleagues and they uncovered the first megaliths, a few buried so close to the surface they were scarred by plows. As the archaeologists dug deeper, they unearthed pillars arranged in circles. Schmidt's team, however, found none of the telltale signs of a settlement: no cooking hearths, houses or trash pits, and none of the clay fertility figurines that litter nearby sites of about the same age. The archaeologists did find evidence of tool use, including stone hammers and blades. And because those artifacts closely resemble others from nearby sites previously carbon-dated to about 9000 B.C., Schmidt and co-workers estimate that Gobekli Tepe's stone structures are the same age. Limited carbon dating undertaken by Schmidt at the site confirms this assessment.
The way Schmidt sees it, Gobekli Tepe's sloping, rocky ground is a stonecutter's dream. Even without metal chisels or hammers, prehistoric masons wielding flint tools could have chipped away at softer limestone outcrops, shaping them into pillars on the spot before carrying them a few hundred yards to the summit and lifting them upright. Then, Schmidt says, once the stone rings were finished, the ancient builders covered them over with dirt. Eventually, they placed another ring nearby or on top of the old one. Over centuries, these layers created the hilltop.
Today, Schmidt oversees a team of more than a dozen German archaeologists, 50 local laborers and a steady stream of enthusiastic students. He typically excavates at the site for two months in the spring and two in the fall. (Summer temperatures reach 115 degrees, too hot to dig; in the winter the area is deluged by rain.) In 1995, he bought a traditional Ottoman house with a courtyard in Urfa, a city of nearly a half-million people, to use as a base of operations.
On the day I visit, a bespectacled Belgian man sits at one end of a long table in front of a pile of bones. Joris Peters, an archaeozoologist from the Ludwig Maximilian University in Munich, specializes in the analysis of animal remains. Since 1998, he has examined more than 100,000 bone fragments from Gobekli Tepe. Peters has often found cut marks and splintered edges on them—signs that the animals from which they came were butchered and cooked. The bones, stored in dozens of plastic crates stacked in a storeroom at the house, are the best clue to how people who created Gobekli Tepe lived. Peters has identified tens of thousands of gazelle bones, which make up more than 60 percent of the total, plus those of other wild game such as boar, sheep and red deer. He's also found bones of a dozen different bird species, including vultures, cranes, ducks and geese. "The first year, we went through 15,000 pieces of animal bone, all of them wild. It was pretty clear we were dealing with a hunter-gatherer site," Peters says. "It's been the same every year since." The abundant remnants of wild game indicate that the people who lived here had not yet domesticated animals or farmed.
But, Peters and Schmidt say, Gobekli Tepe's builders were on the verge of a major change in how they lived, thanks to an environment that held the raw materials for farming. "They had wild sheep, wild grains that could be domesticated—and the people with the potential to do it," Schmidt says. In fact, research at other sites in the region has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And, at a prehistoric village just 20 miles away, geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction.
To Schmidt and others, these new findings suggest a novel theory of civilization. Scholars have long believed that only after people learned to farm and live in settled communities did they have the time, organization and resources to construct temples and support complicated social structures. But Schmidt argues it was the other way around: the extensive, coordinated effort to build the monoliths literally laid the groundwork for the development of complex societies.
The immensity of the undertaking at Gobekli Tepe reinforces that view. Schmidt says the monuments could not have been built by ragged bands of hunter-gatherers. To carve, erect and bury rings of seven-ton stone pillars would have required hundreds of workers, all needing to be fed and housed. Hence the eventual emergence of settled communities in the area around 10,000 years ago. "This shows sociocultural changes come first, agriculture comes later," says Stanford University archaeologist Ian Hodder, who excavated Catalhoyuk, a prehistoric settlement 300 miles from Gobekli Tepe. "You can make a good case this area is the real origin of complex Neolithic societies."
What was so important to these early people that they gathered to build (and bury) the stone rings? The gulf that separates us from Gobekli Tepe's builders is almost unimaginable. Indeed, though I stood among the looming megaliths eager to take in their meaning, they didn't speak to me. They were utterly foreign, placed there by people who saw the world in a way I will never comprehend. There are no sources to explain what the symbols might mean. Schmidt agrees. "We're 6,000 years before the invention of writing here," he says.
"There's more time between Gobekli Tepe and the Sumerian clay tablets [etched in 3300 B.C.] than from Sumer to today," says Gary Rollefson, an archaeologist at Whitman College in Walla Walla, Washington, who is familiar with Schmidt's work. "Trying to pick out symbolism from prehistoric context is an exercise in futility."
Still, archaeologists have their theories—evidence, perhaps, of the irresistible human urge to explain the unexplainable. The surprising lack of evidence that people lived right there, researchers say, argues against its use as a settlement or even a place where, for instance, clan leaders gathered. Hodder is fascinated that Gobekli Tepe's pillar carvings are dominated not by edible prey like deer and cattle but by menacing creatures such as lions, spiders, snakes and scorpions. "It's a scary, fantastic world of nasty-looking beasts," he muses. While later cultures were more concerned with farming and fertility, he suggests, perhaps these hunters were trying to master their fears by building this complex, which is a good distance from where they lived.
Danielle Stordeur, an archaeologist at the National Center for Scientific Research in France, emphasizes the significance of the vulture carvings. Some cultures have long believed the high-flying carrion birds transported the flesh of the dead up to the heavens. Stordeur has found similar symbols at sites from the same era as Gobekli Tepe just 50 miles away in Syria. "You can really see it's the same culture," she says. "All the most important symbols are the same."
For his part, Schmidt is certain the secret is right beneath his feet. Over the years, his team has found fragments of human bone in the layers of dirt that filled the complex. Deep test pits have shown that the floors of the rings are made of hardened limestone. Schmidt is betting that beneath the floors he'll find the structures' true purpose: a final resting place for a society of hunters.
Perhaps, Schmidt says, the site was a burial ground or the center of a death cult, the dead laid out on the hillside among the stylized gods and spirits of the afterlife. If so, Gobekli Tepe's location was no accident. "From here the dead are looking out at the ideal view," Schmidt says as the sun casts long shadows over the half-buried pillars. "They're looking out over a hunter's dream."
--Andrew Curry, who is based in Berlin, wrote the July cover story about Vikings.
--Berthold Steinhilber's hauntingly lighted award-winning photographs of American ghost towns appeared in Smithsonian in May 2001.
Note: No mention of ‘Eden’ here.
Today, Schmidt oversees a team of more than a dozen German archaeologists, 50 local laborers and a steady stream of enthusiastic students. He typically excavates at the site for two months in the spring and two in the fall. (Summer temperatures reach 115 degrees, too hot to dig; in the winter the area is deluged by rain.) In 1995, he bought a traditional Ottoman house with a courtyard in Urfa, a city of nearly a half-million people, to use as a base of operations.
On the day I visit, a bespectacled Belgian man sits at one end of a long table in front of a pile of bones. Joris Peters, an archaeozoologist from the Ludwig Maximilian University in Munich, specializes in the analysis of animal remains. Since 1998, he has examined more than 100,000 bone fragments from Gobekli Tepe. Peters has often found cut marks and splintered edges on them—signs that the animals from which they came were butchered and cooked. The bones, stored in dozens of plastic crates stacked in a storeroom at the house, are the best clue to how people who created Gobekli Tepe lived. Peters has identified tens of thousands of gazelle bones, which make up more than 60 percent of the total, plus those of other wild game such as boar, sheep and red deer. He's also found bones of a dozen different bird species, including vultures, cranes, ducks and geese. "The first year, we went through 15,000 pieces of animal bone, all of them wild. It was pretty clear we were dealing with a hunter-gatherer site," Peters says. "It's been the same every year since." The abundant remnants of wild game indicate that the people who lived here had not yet domesticated animals or farmed.
But, Peters and Schmidt say, Gobekli Tepe's builders were on the verge of a major change in how they lived, thanks to an environment that held the raw materials for farming. "They had wild sheep, wild grains that could be domesticated—and the people with the potential to do it," Schmidt says. In fact, research at other sites in the region has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And, at a prehistoric village just 20 miles away, geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction.
To Schmidt and others, these new findings suggest a novel theory of civilization. Scholars have long believed that only after people learned to farm and live in settled communities did they have the time, organization and resources to construct temples and support complicated social structures. But Schmidt argues it was the other way around: the extensive, coordinated effort to build the monoliths literally laid the groundwork for the development of complex societies.
The immensity of the undertaking at Gobekli Tepe reinforces that view. Schmidt says the monuments could not have been built by ragged bands of hunter-gatherers. To carve, erect and bury rings of seven-ton stone pillars would have required hundreds of workers, all needing to be fed and housed. Hence the eventual emergence of settled communities in the area around 10,000 years ago. "This shows sociocultural changes come first, agriculture comes later," says Stanford University archaeologist Ian Hodder, who excavated Catalhoyuk, a prehistoric settlement 300 miles from Gobekli Tepe. "You can make a good case this area is the real origin of complex Neolithic societies."
What was so important to these early people that they gathered to build (and bury) the stone rings? The gulf that separates us from Gobekli Tepe's builders is almost unimaginable. Indeed, though I stood among the looming megaliths eager to take in their meaning, they didn't speak to me. They were utterly foreign, placed there by people who saw the world in a way I will never comprehend. There are no sources to explain what the symbols might mean. Schmidt agrees. "We're 6,000 years before the invention of writing here," he says.
"There's more time between Gobekli Tepe and the Sumerian clay tablets [etched in 3300 B.C.] than from Sumer to today," says Gary Rollefson, an archaeologist at Whitman College in Walla Walla, Washington, who is familiar with Schmidt's work. "Trying to pick out symbolism from prehistoric context is an exercise in futility."
Still, archaeologists have their theories—evidence, perhaps, of the irresistible human urge to explain the unexplainable. The surprising lack of evidence that people lived right there, researchers say, argues against its use as a settlement or even a place where, for instance, clan leaders gathered. Hodder is fascinated that Gobekli Tepe's pillar carvings are dominated not by edible prey like deer and cattle but by menacing creatures such as lions, spiders, snakes and scorpions. "It's a scary, fantastic world of nasty-looking beasts," he muses. While later cultures were more concerned with farming and fertility, he suggests, perhaps these hunters were trying to master their fears by building this complex, which is a good distance from where they lived.
Danielle Stordeur, an archaeologist at the National Center for Scientific Research in France, emphasizes the significance of the vulture carvings. Some cultures have long believed the high-flying carrion birds transported the flesh of the dead up to the heavens. Stordeur has found similar symbols at sites from the same era as Gobekli Tepe just 50 miles away in Syria. "You can really see it's the same culture," she says. "All the most important symbols are the same."
For his part, Schmidt is certain the secret is right beneath his feet. Over the years, his team has found fragments of human bone in the layers of dirt that filled the complex. Deep test pits have shown that the floors of the rings are made of hardened limestone. Schmidt is betting that beneath the floors he'll find the structures' true purpose: a final resting place for a society of hunters.
Perhaps, Schmidt says, the site was a burial ground or the center of a death cult, the dead laid out on the hillside among the stylized gods and spirits of the afterlife. If so, Gobekli Tepe's location was no accident. "From here the dead are looking out at the ideal view," Schmidt says as the sun casts long shadows over the half-buried pillars. "They're looking out over a hunter's dream."
--Andrew Curry, who is based in Berlin, wrote the July cover story about Vikings.
--Berthold Steinhilber's hauntingly lighted award-winning photographs of American ghost towns appeared in Smithsonian in May 2001.
Note: No mention of ‘Eden’ here.
Anchors Aweigh!Bobbi Snow wrote: I think it's entirely possible that the stories in our modern day Bible are ones which have been passed down and adopted by many religions, changing a few things here and there, to suit whatever the climate of the Times dictated... or that some of these events may have happened over and over and over again, which is why they endure. I'm not sure any us of alive today will ever know for certain.
Hi Bobbi... There are many stories that are more or less 'universal' in human experience. For instance, many cultures around the world have flood stories, since this is something noteworthy in a lifetime that many people in various places have experienced at one time or another and told stories about. Many of these stories either pre-date the Bible and/or have no cultural connection whatsoever to Middle Eastern cultures, though, so are not connected to anything Biblical, or really in any way other than through common human experience. Or perhaps through the group mind/global consciousness, if we want to look at it that way (although most scholars won't go there). I also think there are what might be seen as universal 'truths' that are sometimes expressed, often in archetypal form, through the lens of culture and perception, therefore differing, yet similar. I agree that we can never really know for certain about much of anything concerning pre-history, but we can make educated observations, and can learn quite a lot when we study such things with an open and inquisitive mind.
Anchors Aweigh!