Uncovering the Cultural Origins of Indo-European Mythology

The latest roots of the mythological Semerano and the research of comparative Indo-European M.L. Western scholars have such a linguistic religion as Giovanni made it plain and find in and around the ancient Near East and that the former propensity to differentiate the Egyptian civilisation from the Sumerian and both from the so-called 'Indo-European' civilizations of the Indo-Iranians and the Hittites on the basis of the linguistic distinction between agglutinative and inflected languages Indeed, the parallels between the cosmological religions of Sumer, Egypt, and the Indus Valley of the three most ancient historical civilizations lend credence to this possibility.

The parallels in the Sumerian epic of Enmerkar and the Lord of Aratta to a time when this idea was originally reinforced by all the inhabitants of the region "in unison/To Enlil in one language [gave praise]," as well as in Genesis 11:1 to the sons of Noah [Shem, the Semite; Japheth, the Syrian, and Ham the Hamite] speaking the same language. The shared cosmological and metaphysical solar orientation of the Sumerian, Egyptian, and Indian religions also indicates that a common source may indeed be drawn from these three cultures. In the Chalcolithic cultures of Tel el Halaf in northern Mesopotamia and Ubaid in southern Mesopotamia, dating back to the 6th millennium B.C., Prof. Petr Charvat has also recently acknowledged the appearance of the first "Universal Religion of Mesopotamia"

"As for the original home of the individuals who developed the cosmological insights shared by the region's most ancient religions, the main proof we have is that of the story of the so-called "Flood. The tale of the Flood is a cosmological account of the origin of the earth and its illumination at the close of a celestial period following the collapse of the cosmos. As the Egyptian proof makes clear, the "boat" which survives the flood bears the seeds of universal life and comes to rest on top of a mountain, which is indeed the place where the light of the universe emerges. However, in the famous flood stories of Sumeria, India, and Israel, the tale of the deluge is translated to an earthly setting. The "ark" lands on a terrestrial mountain, or boat that sails over the flood, and this mountain is believed to be the originating point of the race itself because the survivor is identified as a primeval king or sage.

The survivor of the flood is Manu (Man), who is renamed Satyavrata, King of Drāvida, in the Indian account of the flood in the Bhāgavata Purāna, and his boat comes to rest on an unidentified 'northern' mountain. The boat of Xisouthros, the hero of the Storm, lands in Armenia in the Babylonian history of Berossos. The Armenian mountain on which the boat landed is the Baris mountain, which may be the same as Mt. Ararat (north of Lake Van), mentioned in the biblical Flood story of Genesis 8:3, according to Nikolaos of Damascus, a contemporary of Augustus. The Babylonians migrated to various areas of Babylonia from Armenia, according to Berossus. The Brāhmans are called the descendants of Adam's son, Seth, in the Ethiopian translation of the Greek Pseudo-Callisthenes, and Noah was thought to be a transmitter of Seth's wisdom.

Since, as we shall see, Adam is actually the Celestial Man and not a human, we can conclude that the Brāhmans alluded to here are connected to the preservation of Brahman's Divine Consciousness that emerges from the Cosmic Egg and is later transmitted by Manu/ Noah to mankind.

Since the Canaanites, Hatti, Elamites, Sumerians, and Egyptians are the oldest centers of high culture, it is likely that the area around Mt. Ararat was the central region from where the proto-Dravidians migrated to Palestine, Anatolia, Egypt, Mesopotamia, and the Indo-European mythology and religion of the Black Sea coasts.

It is also likely that Anatolia was one of the first areas to be inhabited by the Noachidian inhabitants of neighboring Armenia. This is indicated by the Neolithic archaeological discoveries of great antiquity at Çatal Hüyük in (ca. 7th millennium B.C.). Since settlements in Jordan are traceable from the late 7th millennium B.C., the civilization of Syro-Palestine may be as ancient as that of Anatolia. And from the 6th in Byblos. The archaeological discoveries from Anatolia and Syro-Palestine were accompanied by those from Susa in Elam, in southwest Iran. Speiser, along with Frankfort, conjectured that because the farthest northern site to yield pottery of the Susa I type is Mt. Ararat, the origins of this culture may have been in Armenia itself. It considers Elam to be the son of Shem as regards the biblical account of the earliest Elamites. This indicates that proto-Semites, possibly proto-Akkadian Semites, may have been the main component of the proto-Dravidian community in Elam.

Eridu, which dates from the sixth millennium B.C. from the early Ubaid civilization of southern Mesopotamia, shows pronounced Elamite affinities. It is important to note that the original name of Ku'ara (near Eridu) in the first dynasty of Uruk, HA.Aki, may be of Subarian or Hurrian descent, according to Speiser. Suvalliyat (Suvariya)/ Sūrya, which is also the Hittite/Indic name of the sun-god, is related to the very word "subari" or, more specifically, "suwari." The Iranian spelling of the same name would then be Hurri, as indicated by the Iranian name of the sun-god, "Hvare." The original Noachidian or proto-Dravidian race is thus most definitely identifiable from the seventh millennium B.C. with the proto-Hurrians who populated the Anatolian-Halafian colonies identified with the Subarians/Suwarians/Hurrians.

These early Hurrians spoke an agglutinative language with Dravidian features and F. From Bork and G.W. The intimate linguistic connection between Hurrian (along with its Mitanni dialect), Elamite, and Dravidian has been discovered by Brown. The Bible-mentioned Semitic, Japhetic and Hamitic peoples are all closely related to this group whose very name suggests a distinctive religious worship of the light.

In Tel el Halaf, dated from about 5000 B.C., the oldest sites of the northern Mesopotamian civilization are to be identified. In the imitations of his pottery in southern Armenia as well as in northeastern Syria, the strong presence of the Halafian culture is attested.

Bucranium designs identified with the seventh-millennium shrines of Çatal Hüyük in eastern Anatolia, which may have been founded by the earliest proto-Dravidians or Hurrians, describe the Tel el Halaf pottery. Charvat has revealed that the basic social and religious forms of later Mesopotamian civilization, including that of Uruk in Sumer, are evident even in embryonic form in the early Chalcolithic sites of northern Mesopotamia. Crematory rites associated with fire-rituals are noted here and Tell Arpachiyah also provides the first evidence of the use of the triad of white-red-black color that survives from Chalcolithic times to Uruk and is symbolic of the Indo-Europeans, priests, soldiers, and people's three original castes (i.e. agriculturists and artisans).

Any definitive discovery of the original inhabitants who formed the spiritual culture of these early civilizations of humanity is prevented by the incomplete state of historical study in the regions under investigation. However, since all these civilizations are based in the south and, according to Gordon Childe, the 'Mediterranean' is the prevailing factor in the earliest graves in the area from Elam to the Danube, we may conclude that the genius of that large group was created by these early cultures. Thus, the dolichocephalic Mediterranean people may have formed the earliest strata of the Asian, Egyptian, and European populations. They may be referred to as "proto-Dravidian," "proto-Hurrian," or even proto-Indo-Europeans.