Category Archives: TURKEY

The Oldest Temple in the World and its Menagerie

An ancient temple dated back to 10 000 BC. has been discovered in the Middle East (Conrad 2012). It was built when mankind was still in the Stone Age and before people discovered the so-called first signs of Neolithic human society: the pottery, writing, and the wheel (Ibid.). Consequently, its construction goes back long before the earliest great civilizations, like the Mesopotamians, the Egyptians, and the Minoans. Then who built it and why? (Ibid.).

Building archaeological recording underway in the southeast hollow (main excavation area) at Göbeklitepe (September 2018). The new permanent shelter provides visitors not only with unprecedented views of the excavated monumental buildings but also allows them to get close to the archaeologists working at the site. The membrane canopy was designed by kleyer.koblitz.letzel.freivogel Architekten (with structural engineering by EiSat GmbH), btw. (see Donna Sink (2020). In: Archinect News). Photo and caption source: German Archaeological Institute (DAI). In: Jens Notroff (2018) “Visitors back at the ruins again”. In: German Archaeological Institute (DAI) (2020). The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

This is the story of Göbekli Tepe and its bewildering imagery.

From evolution to revolution

As it has been always taught, human species had evolved very slowly (Conrad 2012). For millennia, people had managed to survive by hunting and gathering their food till around 10 000 BC., when something extraordinary happened: their development strangely speeded up and in a comparatively short period of time people achieved the highlands of their development (Ibid.).

The location of Göbekli Tepe on the map, near the large nearby modern city of Şanlıurfa. Source : documentary shot from Kevin Burns (2017) “Return to Gobekli Tepe”. In: Ancient Aliens, Season 12, Episode 16. Prometheus Entertainment.

What was it that made humankind change so drastically? (Conrad 2012). After scholars, the turning point in human history was the Neolithic Revolution, namely having learnt how to farm and produce food instead of gathering or hunting (Ibid.). The theory is that farming allowed people to settle down, then develop religious systems and finally build temples to gods (Ibid.). Subsequently, simple settlements grew to cities and then into powerful civilisations, which developed around 3 000 BC (Ibid.). Without having to hunt or gather for every meal, people  had more time to evolve out of the Stone Age (Ibid.). According to the traditional thinking, such complex structures as Göbekli Tepe could hence be only planned and built by already well-established agricultural communities, according to the following scheme: the Neolithic farming and settlement encouraged religious practices, which in turn led to temples building and a successive development of cities (Ibid.). So much about the theory …

From the theory to archaeological evidence

With the appearance of Göbekli Tepe, the traditional thinking has been turned on its head (Conrad 2012). An American archaeologist, Dr Jeffrey I. Rose, an expert on early human history and stone age technology, admits that “what has been found in [the southern-east Anatolia is] incredible as it puts a whole new spin on human cultural evolution” (Ibid.). As shown by archaeological finds, the builders of the site were not farmers at all but they were still hunter-gatherers (Ibid.). This is why the site is so controversial, and for this reason it upends the conventional view of the growth of civilisation (Ibid.).

Hunter-gatherers. Photo cropped. Source: Archaeology Newsroom (2020) .In: Archaeology & Art.

According to well-established stereotypes, hunter-gatherers are usually seen as a kind of mumbling primitives. Slavishly devoted to their survival and basic instincts, devoid of higher skills, feelings or religion, these people were able to produce artistic, architectural and sacral masterpiece unknown in the academic world before the discovery of Göbekli Tepe. Dr Rose (Conrad 2012) admits his own surprise, saying: “It’s like discovering that a three-year-old child built the Empire State Building out of toy bricks” (Ibid.). The same opinion is shared by Hassan Karabulut, associate curator of the Urfa Museum: “They had barely emerged from the most basic way of life” (Scham 2008:23) he says,’ amazed that nomadic peoples were able to organize such a large labour force (Ibid.:23).  

Never-ending studies

The site was first mentioned in 1963, in a survey carried out by Istanbul University and the University of Chicago (Benedict 1980). American archaeologist, Peter Benedict identified lithics collected from the surface of the site as belonging to the Aceramic Neolithic (Schmidt 2011:917) but misidentified the upper parts of the ‘T’-shaped pillars for grave markers, postulating that the prehistoric phase was overlain by a Byzantine cemetery (Batuman 2011; Andrews 2016).

The upper part of the ‘T’ – shaped pillar protruding out of the ground. Source : documentary shot from Kevin Burns (2017) “Return to Gobekli Tepe”. In: Ancient Aliens, Season 12, Episode 16. Prometheus Entertainment.

“The hill had long been under agricultural cultivation, and generations of local inhabitants had frequently moved rocks and placed them in clearance piles, which may have disturbed the upper layers of the site” (“Göbekli Tepe” 2020). With time, attempts had been made to cut up some of the pillars, likely by farmers who thought they were ordinary large boulders (Curry 2008; see “Göbekli Tepe” 2020).

Sites with similar ‘T’-shaped pillars from the Pre-Pottery Neolithic (PPN). Photo by Arekrishna (2017). CC BY-SA 4.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

Although archaeological research at Göbekli Tepe has been carried out since the early 1960s, only in 1994 the site emerged as the world’s first temple with an amazing discovery of  mysterious statues (Conrad 2012). The excavation team led by Professor Klaus Schmidt of the German Archaeological Institute started their regular work at Göbekli Tepe in 1995, in collaboration with the Şanlıurfa Museum, and soon unearthed the first of the huge ‘T’-shaped pillars (Curry 2008; Noren 2020; see “Göbekli Tepe” 2020). Schmidt writes that “as soon as [he] got there and saw the stones, [he] knew that if [he] didn’t walk away immediately [he] would be [tere] for the rest of [his] life” (Knox 2009), which eventually happened. Having found stone structures at Göbekli Tepe similar to those unearthed before at Nevalı Çori (Turkey), Schmidt recognized the possibility that the monuments are prehistoric and culturally related to other archaeological sites in the region (“Göbekli Tepe” 2020; see Noren 2020).

Photo (2016) of Klaus Schmidt (11 December 1953 – 20 July 2014); a German archaeologist who led the regular excavations at Göbekli Tepe from 1995 to 2014. Photo source: Oliver Dietrich (2016) “Göbekli Tepe – The first 20 Years of Research”. In: German Archaeological Institute (DAI) (2020). The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

Since then, there have been multitude of various studies carried out at the archaeological site of Göbekli Tepe, which became extremely famous for its unique megalithic constructions. As such, it has attracted an international attention of scholars and researchers keen to discover its well-hidden secrets, especially by means of research on the iconography of the Neolithic in the Southeastern Anatolia. Yet before Göbekli Tepe was uncovered, scholars from around the world had become very attracted to the Neolithic period of the region, especially with broad excavations started at the site of Çatalhöyük in 1960s.

Hill of the Navel

The site of Göbekli Tepe is situated on top of a hill that is the highest point of the Urfa Plain in Turkey, with the Taurus Mountains to the north and east, and the Harrain Plain to the south. Turkey itself is an ancient land that bridges Europe and Asia (Conrad 2012). It is also a part of the Fertile Crescent – a swathe of the Middle East and Africa that includes modern Egypt, Israel, Syria and Iraq (Ibid.). In this green belt humans are believed to have first settled and the world’s earliest civilizations to have arisen around 3 000 BC.

Area of the Fertile Crescent, circa 7500 BCE, with main sites. Göbekli Tepe is one of the important sites of the Pre-Pottery Neolithic period. The area of Mesopotamia proper at this time was not yet settled by humans. Photo by GFDL (2019). CC BY-SA 3.0. Source: “Göbekli Tepe” (2020). Wikipedia. The Free Encyclopedia.

In Turkish, the name Göbekli Tepe means ‘hill of the navel’ and to the anthropologists, such as Sandra Scham (2008:27), this is “the metaphor of a human birth to describe the creation of the world.” After her interpretation, the name of the site seems significant itself as by its name it refers to such sacred ‘navels’ as Cusco in Peru, Easter Island and Delphi in Greece (Ibid.:27). Local people believe the hill to be sacred as well (Conrad 2012).

Four stone circles

Ground penetrating radar has allowed to estimate the size of Göbekli Tepe to 300 by 300 metres (Conrad 2012). Professor Schmid and his team have so far excavated four huge stone circles, labelled as A, B, C, and D (Conrad 2012; Busacca 2017). They measure roughly from 10 to 30 metres in diameter (Ibid.). Each one is surrounded by a high stone wall, broken by intervals by large ‘T’-shaped pillars (Ibid.). In the middle of each, there are two massive monoliths up to five and a half metres tall (Ibid.). These enclosures are not analogous to any other existing archaeological structures in the world (Ibid.).

Göbekli Tepe. The main excavation area in the southeastern area of the mound in an aerial photograph by Erhan Kucuk and a schematic map with pillar numbering. Courtesy of the German Archaeological Institute, DAI. Source: Gesualdo Busacca (2017:317). “Places of Encounter: Relational Ontologies, Animal Depiction and Ritual Performance at Göbekli Tepe”. In: Cambridge Archaeological Journal, v. 27, issue 2, pp. 313-330.

Professor Schmid knew that the site has covered many more enclosures than just the unearthed four (Conrad 2012). The map generated from the ground penetrating radar survey reveals that there are at least other sixteen circular structures still buried beneath the hill, and some of them are situated much deeper than the uncovered four (Ibid.). These are hence the oldest enclosures of all, dated back to as far as 13 000 BC, which is the end of the last Ice Age (Ibid.).

Although only a small part of  Göbekli Tepe has been unearthed, it can be concluded that it was built in two successive stages (Busacca 2017:316). The first structures excavated there were erected as early as 10 000 B.C., that is to say in the early Pre-Pottery Neolithic A (Ibid.:316). Whereas the later remains are dated back to the later Pre-Pottery Neolithic B, and strangely they are much less sophisticated than the earliest structures which contain most of ‘T’ shaped pillars covered in zoomorphic sculpture (Ibid.:316). The earliest enclosures were built on the bedrock into slots only about ten centimetres deep (Conrad 2012). The builders set two central monoliths up to five and a half metres tall and carved from a single piece of stone, weighing up to fourteen and a half of tons (Ibid.).

Enclosure D of Göbekli Tepe. Photo by Nico Becker, DAI. Photo source: German Archaeological Institute (DAI) (2020). “The Site” In: The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

Around the two monoliths, the masons then built a wall of stones and mortar, nearly two metres tall (Ibid.). Set into the wall, there are smaller ‘T’ – shaped pillars between three and five metres high and weighing up to ten tons (Ibid.). Now disintegrated, there is the portal stone and apparently it was an entrance to the enclosure (Ibid.). Once incorporated vertically into the wall, it was carved from a single piece of stone, like pillars, and weighs several tons (Ibid.). Carving these huge sown blocks would have required considerable skills and some knowledge of geology as well (Ibid.).

More advanced technically than later constructions …?

Göbekli Tepe is a much more elaborated structure than Stonehenge, even if it apparently predates the British megaliths by about 6 500 years (Scham 2008:23; Conrad 2012). To build a place like this, Stone Age people would have required a pretty sophisticated level of organization, especially a well-coordinated workforce of stonemasons, diggers, quarry-men, and hundreds of people to drag the stones up and set them in place (Conrad 2012). Together with his colleagues, Klaus Schmidt estimates “that at least 500 people were required to hew the ten to fifty ton stone pillars from local queries, move then from as far as a quarter-mile [over four hundred metres] away, and erect them” (Scham 2008:26). Moreover, according to the theory of the Neolithic Revolution, people had not yet domesticated packed animals at that time to make them assist and so speed up the construction of the stone circles (Conrad 2012). So how did they manage to build something so monumental before they even discovered how to make a clay pot? (Ibid.).

Göbekli Tepe. Main excavation area with monumental Pre-Pottery Neolithic (PPN) A enclosures. Photo by Nico Becker, DAI. Photo and caption source: German Archaeological Institute (DAI) (2020). “The Site” In: The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

In the quarry from where the stone was acquired, there is apparently one unfinished monolith of seven metres long (Conrad 2012). It is believed that by using granite picks, the Stone Age masons roughly carved it out as it is still in the bedrock (Ibid.). To remove it, they were likely to use primitive levers and a fulcrum (the point against which a lever is placed, on which it turns or is supported) They may have positioned the fulcrum at the front, and then the levers went over it. By these means, the masons were prying the boulder up (Ibid.). A crack on the stone, which is visible today, would suggest the monolith was broken while being lifted up (Ibid.). Having separated the blocks of stone from the bedrock, the builders may have transported them up to the hill by the method described as “rowing on land”; one can imagine people, instead of sitting inside the boat, standing outside it, and pushing down on the leaver and then pulling back on it and so the boulder would be moved forward (Ibid.). Around fifty people would be possibly needed to complete the task (Ibid.). Has this method been ever tried out with a real fourteen-ton (or heavier) block of stone? Is the number of fifty men able to crowd at once around the boulder, which is 15 metres long?

What was the site used for?

The site does not have its counterpart elsewhere, which makes it the oldest man-made construction yet discovered in the world (Conrad 2012). As such it constitutes highly significant monument to be studied (Ibid.). Schmid claims that “the site could not definitely have served for a daily life” (Ibid.). He has worked on other prehistoric sites in Turkey and he says that the structures of Göbekli Tepe do not resemble any kind of clustered dwellings that Stone Age people built (Ibid.). The temple sits on the hill with no direct access to water so people had to carry their food and drink up there, which means they could not stay at the site very long (Ibid.). They had to live elsewhere, possibly on the place of the modern city of Şanlıurfa, around fifteen kilometres away (Ibid.).

Göbekli Tepe site during excaviations. Photo by Klaus-Peter Simon (2012). CC BY-SA 3.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

Most archaeologists believe that if the monumental sculpted pillars of Göbekli Tepe show the representations of gods, it is likely to consider the site as some kind of a sanctuary (Ibid.). If so, it would have been the oldest temple in the world (Conrad 2012).

The oldest temple in the world

Perhaps the key to understanding the site lies in its impressive carvings situated on the cluster of pillars (Conrad 2012). As described above, they are ‘T’-shaped and decorated with strange zoomorphic imagery. The latter represent elaborate and naturalistic zoomorphic characters, both in low, high and full relief, showing three-dimensional figures, signifying improbable menagerie (Conrad 2012; Noren 2020).

Sumber sci-news.com/mage credit: by Nico Becker, Göbekli Tepe Archive, German Archaeological Institute, DAI. Source: Kompasiana (2018).

The masterpiece of the sculpture found also suggests their builders must have been highly advanced artists with engineering skills (Conrad 2012). Physical characteristics of the animals are very clearly depicted (Ibid.). Their anatomical details usually express a rather aggressive attitude, visible by their posture and grinning teeth (Ibid.).

T-shaped pillars and their flock

Klaus Schmidt argues that the animal component of the site is crucial in its iconographic interpretation (Conrad 2012). According to the Professor, represented animals have mainly wild, male and predatory connotations (Busacca 2017:313-314). He interprets the zoomorphic depictions either as having a protective role as the guardians of the pillars (especially high-relief sculpture), or being a part of a horrifying spectacle (Conrad 2012; Busacca 2017).

Eastern central pillar of Enclosure D. Image cropped. Photo by Nico Becker, DAI. Photo and caption source: German Archaeological Institute (DAI) (2020). “The Site”. In: The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

The ‘T’-shaped pillars, as he points out, are in turn the abstract representations of human bodies with the upper part resembling a man’s head in profile, the shaft of the ‘T’ standing for the human corpus, with arms, palms and fingers incised in stone (Ibid.). Below them, there is the representation of a belt encircling the pillar with loincloth looking like an animal skin (Ibid.). Schmidt says that the ‘T’-shaped pillars are gathered on the hillside as if there was “a meeting of stone beings” (Scham 2008:27). Despite their anthropomorphic features, the pillars are deprived of facial features, which makes Schmidt think that the human-like monoliths personify spiritual beings, and probably they are the earliest imagery of deities or god-like ancestors (Conrad 2012). Accordingly, Schmidt also suggests that the disintegrated now temple doorway could metaphorically have stood for the entrance to the netherworld (Conrad 2012). If so, Göbekli Tepe must have been related to the cult of the death (Ibid.).

One of the most enigmatic symbology shown on the ‘T’-shaped pillar 43 with vultures flying above the scorpion. Source: Sandra Scham (2008:25).The World’s First Temple. Archaeology, v. 61, no. 6, New York: Archaeological Institute of America, pp. 22-27.

Vital to creating that dark world are the creatures carved on the pillars (Ibid.). It is not even difficult to imagine the site as a temple devoted to the dead, especially at night, when the portal leading to the flickering by the fire netherworld may have involved humans into strange rituals performed beneath the monumental human-like pillars, dressed up with the aggressive elements of nature (Ibid.). In the course of ritual performances, including sound, scents and probably under shamanic drug haze, the images on the pillars may have seemed alive and active (Busacca 2017). Gusaldo Busacca (2017), a PhD. student at Stanford University, admits, however, that very little can be said on the purpose and nature of such rituals. Some kind of ritual paraphernalia have been found at the site, such as benches, niches (altars), cup holes and limestone vessels, probably used for libations to the spirits and extensive feasting (Schmidt, 2010; Dietrich et al. 2012).

According to Klaus Schmidt, the site may have been also a pilgrimage location (Scham 2008:26). He assumes “that once pilgrims reached Göbekli Tepe, they made animal sacrifices” (Ibid.:26). That theory is supported by the archaeological finds of animal bones belonging to various species, such as gazelles, goats, boars, sheep, wild birds and so on (Scham 2008; Busacca 2017). Most of these animals belong to the carved menagerie in question (Ibid.).

What was first: religion or civilisation?

As Prof. Joris Peters notices, although the animistic nature dominates in the Palaeolithic art of the caves, at Göbekli Tepe the control over the nature is visibly taken by humans in the disguise of the ‘T’-shaped pillars (Conrad 2012).

Pillar 27 from Enclosure C with the three-dimensional sculpture of an animal catching a prey in low relief below. Photo (2008). Public domain. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

Schmidt also notices that all the zoomorphic images are carved only below the so-called head of the pillars, which suggests that people had already became superior to animals (Conrad 2012). Gods themselves had left their animal disguise and started to look like humans (Ibid.). As Schmidt underlines, such imagery may reveal the Stone Age man’s desire for having control over the nature (Ibid.). The new religion gave humans an enormous psychological advantage (Ibid.). It placed people above the animals and above nature, and that mental leap forward, as Prof. Joris Peters says, was needed to start to domesticate animals and plants (Ibid.). Accordingly, it was first the urge to worship that sparked civilization (Ibid.). The theory is yet radical: namely, it suggests that it was the religion itself which brought people to farming, and not the other way round, as it has been believed so far… (Ibid.). In this context, Göbekli Tepe would have been a dramatic point in mankind development (Ibid.).

The hardest challenge that archaeologists have to face

Gusaldo Busacca (2017) underlines in his study of Göbekli Tepe that he takes “the hardest challenge that archaeologists have to face” (Ibid.:313) due to fragmentary evidence, time and cultural distance, and finally lack of written sources or oral traditions (Ibid.). Many scholars working at the site have already proposed their interpretations of the complex animal symbolism present there by using different contexts, such as shamanism (Benz & Bauer, 2015; Lewis – Williams & Pearce 2009), human-animal linkage (Verhoeven 2002), and burial rituals (Schmidt 2012), with a particular emphasis on the aggressive attitudes, predatory and wild aspects of the depicted animals. Other scholars also identify phallocentrism (the ideology that the male aspect is the central element in the organization of the social world) (“Phallocentrism” 2019), as the major symbolic theme of the most aggressive representations at the site (Hodder and Meskell 2011).

Most of the ‘T’-shaped pillars at the site show wild animals, such as lions/leopards. Source: Sandra Scham (2008:22). The World’s First Temple. Archaeology, v. 61, no. 6, New York: Archaeological Institute of America, pp. 22-27

Basing on Schmidt’s research, Busacca (2017) claims that the most frequently represented animals are snakes, then foxes, boars, bulls and wild ducks. Less often motifs include cranes, spiders, quadrupeds, vultures, wild sheep, asses, gazelles and felids (Ibid.). Although the majority of depicted animals belong to predatory and venomous species, it is worth remarking there are also non-dangerous animals in the iconographic repertoire (Ibid.). Along the zoomorphic imagery, there are also abstract motifs, especially ‘H’- shaped pictograms, as well as some anthropomorphic motifs, like headless human bodies, which would suit the theory the temple was dedicated to the dead (Conrad 2012; Busacca 2017). Furthermore, Busacca (2017:316) notices that “the depicted motifs and their distribution vary markedly throughout the four main enclosures.”

Further attempts of interpretation

In terms of animistic ontology, Busacca (2017) focuses on exploring the role of images as a category of animated non-human beings (Ibid.).

Pillar with the sculpture of a fox. Photo by Zhengan (2012). CC BY-SA. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

He calls these images “composite entities constituted by both material and immaterial components” (Ibid.:315) as they are placed between two different spaces: the present and the absent, the visible and the invisible (Belting, 2011). The scholar argues that prehistoric artists may have believed that the act of making an image sparked a specific relation between the carver and the spirit inside the material medium (Busacca 2017:315-316). The carver did not create an animal out of the stone but he released it (Carpenter 1973). In this context, the zoomorphic images should be reconsidered as active participants between humans and material objects (Busacca 2017:315-316). Animals do not simply represent but they are material personification of animal spirits (Ibid.:315-316). The author also underlines the importance of their location within the architectural space in which they first appeared (Ibid.:315-316).

Göbekli Tepe. Photo by Zhengan (2012). CC BY-SA 4.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

As the author remarks, the zoomorphic imagery has been mainly defined as a human concern with wild animals, “masculinity and violence prior to the ‘domestication of symbols’ that accompanied the transition toward agriculture and settled life” (Busacca 2017:319). The violent part of the iconography can be also linked to the dominant agents in prehistoric communities, identified as shamans (Benz & Bauer 2013). Another researcher, Borić (2013) claims that the dynamic and narrative postures of the carved beasts are the notions of “strong, dangerous spirits lurking beneath the skin of the depicted animals” (Borić 2013:54). Quite innovative interpretation is proposed by Yeşilyurt (2014) who argues that the site should be interpreted as prehistoric research laboratory, where the representations of animals actually illustrate research carried out on specific species.

Bison in the great hall of polychromes, at Altamira Cave, Cantabria. Photo (2008) by Rameessos. Public domain. Source: “Franco-Cantabrian region” (2019) In: Wikipedia. The Free Encyclopedia.

Stone Age menagerie in motion

Busacca (2017:322) also analyses the sculpture in the context of stylistic features, such as the dynamism and movement of the animal figures. In order to refer to stylistic techniques used at Göbekli Tepe, the author has borrowed the terminology used in the studies on Franco-Cantabrian Upper Palaeolithic rock art, where similar style can be observed (Ibid.:322). Nevertheless, he underlines that “these similarities in techniques of visual representations should not be considered evidence of direct contact, ancestry or diffusion, but as independent, though similar, phenomena” (Ibid:322).

The use of ‘split action’ in the depiction of possible bird figures. Photo by Klaus-Peter Simon (2012). CC BY-SA 3.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

The movement is shown at Göbekli Tepe by means of two major techniques which seem to have been applied selectively only to certain types of animals depicted (Ibid.:322). Both predatory and non-predatory species, including gazelle, wild ass and crane, have their legs bent and/or are caught in oblique position (postural information) which generates some sort of motion (Ibid.:322). The wavy lines of the snake depictions are equally the representations of movement (Ibid.:322). Also the use of ‘split action’ technique is applied by the reiteration (superimposition or juxtaposition) of the subject, where an animal is depicted at successive stages in time (Ibid.:322). Examples of such artistic approach is clearly shown in the representations of water birds, especially wild ducks (Enclosures C and D) (Ibid.:322).  

‘T’ – shaped pillars of the site. Photo by German Archaeological Institute (DAI). Source : Jens Notroff (2016). “Could we really called it a temple?” In: German Archaeological Institute (DAI) (2020). The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.

Description of the stylistic traits is followed by an analysis of the orientation of the carved imagery (Busacca 2017:313,324). To conduct the study, the author makes a distinction between the central  pillars, which are those arranged in pairs, usually larger in size, and radial pillars – those arranged along the enclosures (Ibid.:313,324).

Internal subdivision of T-shaped pillars Photo by Irmgard Wagner, German Archaeological Institute (DAI) (modified). Source: Gesualdo Busacca (2017:322). “Places of Encounter: Relational Ontologies, Animal Depiction and Ritual Performance at Göbekli Tepe”. In: Cambridge Archaeological Journal, v. 27, issue 2, pp. 313-330.

Radial pillars have been furthermore subdivided into two groups, frontal and lateral (Ibid.:313,324). All the locations of the carvings on pillars have been clearly labelled by means of simple abbreviations that the author has provided together with the photographs illustrating his concept (Ibid.:313,322,324). Accordingly, he marked them as follows: ‘FH’, ‘BS’, ‘LH’, ‘LS’, where ‘F’ stands for frontal, ‘B’ for back, ‘H’ for head ‘S’ for side, ‘L’ for lateral and left in some cases (Ibid.:313,322,324). Taking into consideration the lateral sides of the radial pillars, the author notices that 29 out of 34 total animals depicted on the pillars are facing toward the centre of the enclosure (Ibid.:313,322,324). High relief and full relief sculptures also indicate a centripetal orientation (Ibid.:313,322,324). As the author suggests “emerging from the walls or from the top of them with their full bodies or only with the head, these sculptures suggestively resonate with the general impression of a centripetal ‘jump’ of the animals into the enclosures”(Busacca 2017: 324).

Göbekli Tepe and a panoramic view of the southern excavation field. Photo by Rolfcosar (2010). CC BY-SA 3.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

On the other hand, the bas-reliefs carved on the frontal sides are facing either downwards or upwards or the right or left (Ibid.:313,322,324). Hence their pattern is less clear to be easily defined (Ibid.:313,322,324). The author suggests that the dynamism and mostly centripetal orientation of zoomorphic depictions may refer to the liminal space of the enclosure calling for animal spirits to its centre (Ibid.:313,322,324). Providing that the ‘T’- shaped pillars represent anthropomorphic spiritual beings, as mentioned above (Schmidt 2010), the enclosures can be identified as places of encounter between humans and animal spirits (Busacca 2017:313,322,324). In this context zoomorphic images play the role of the bridge between human and non-human beings (Ibid.:313,322,324).

Pillar 2 from Enclosure A with low reliefs of possibly a bull, fox and a crane. Photo by Teomancimit  (2011).CC BY-SA 3.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

Busacca (2017) also emphasizes the importance of the iconographic repertoire in any attempt of interpreting enigmatic functions of Göbekli Tepe. Unlike in post-agricultural societies within which wild animals meant danger and wilderness, hunter-gatherers would have had rather social and inter-personal attitudes towards such beasts, still without excluding the always present threat of their violence, which is probably expressed by aggressive aspects of zoomorphic representations (Ibid.:327). The author suggests that “socialising with the animal on the peer-to-peer basis would be just another way of ‘domesticating’ the animal without bringing it under complete human control” (Ibid.:327). Such an idea, however, would contradict the interpretation proposed by Schmidt, according to which the carved ‘T’- shaped pillars at Göbekli Tepe show humans completely superior to animals. Although Schmidt’s assumption does not negate the whole idea of ontological relations between humans and animals, their character would be quite different from that defined by Busacca (2017).

Shrinking temple

Despite various studies, Göbekli Tepe’s function and the meaning behind its imagery still remain unknown (Conrad 2012). The mystery deepens by the fact that after the huge effort to build this extraordinary structure, the people who used it, then subsequently buried it (Ibid.).

The downfall of the oldest temple in the world is as mysterious as the religion it once served (Conrad 2012). For over a thousand years, the temple had occupied the central place in the cultural life of the region (Ibid.). People from hundreds kilometres away may have gathered there and used it as a ritual space (Ibid.). However, as the importance of agriculture grew in time, the temple’s role must have diminished (Ibid.). Thousands years after the large circular spaces with the massive monoliths were built, they were filled in and covered over (Ibid.). Instead, smaller structures were built on top of it (Ibid.). Consequently, it looks like Göbekli Tepe was being downsized: the enclosures had got smaller, the pillars progressively shorter and their number in the surrounding wall had dwindled until there were none (Ibid.). Finally, Göbekli Tepe disappeared in around 8 000 BC, buried beneath man-made hill (Ibid.).

Following the star

Each built circle of stones had been used for several hundred years and then filled in to be replaced by another one (Burns 2017). In total, the builders of Göbekli Tepe constructed twenty such circles – temples, which were different in size (Ibid.). Schmid claims that “it was a part of the program to erect such a circle to use it for some time but later to backfill it completely” (Conrad 2012). Hence the modern appearance of the site, which looks like a mount (Ibid.). It was because eventually all these mounds with covered temples became one big hill (Ibid.).

Cygnus constellation with the brightest star Deneb. Photo by Star Walk (2017).“A Gorgeous Quarter Moon meets Saturn, and the Swan’s Wings bear its Best Features!”. In: Medium.

The author, Andrew Collins, proposes an alternative, yet controversial, theory, according to which the builders constructed the successive temples for astronomical purposes (Burns 2017). Namely, the reason of the multiple rebuilding of the site would be to follow a particular celestial body (Ibid.).

Göbekli Tepe. hPhoto by Zhengan (2012). CC BY-SA 4.0. Source: “Göbekli Tepe” (2020). In: Wikipedia. The Free Encyclopedia.

Archaeoastronomy survey has shown that 11 500 years ago, the twin central pillars of the most impressive of so far unearthed circles, the enclosure D, faced the Denab in the sky, which is the brightest star in the constellation of Cygnus (Burns 2017). When the alignments of other twin pillars of Göbekli Tepe were studied in reference to the same star, it turned out that the Stone Age builders apparently kept following the Denab by building successive enclosures as the star slowly moved along the local horizon (Ibid.). Hence the twin pillars within successive enclosures were deliberately aligned according to the star that the people of Göbekli Tepe were observing (Ibid.). As in the process of Precession, the position of stars change overtime in the sky, the builders also had to re-align their temple periodically, each several hundred years (Ibid.).

The downfall of the temple

After Dr Rose, the reason why the site ultimately disappeared may be possibly explained by the appearance of a sanctuary within the now flooded archaeological site of Nevalı Çori, which was situated around thirty kilometres away from Göbekli Tepe (Conrad 2012). It was a Stone-Age village with a small temple from around 8 000 BC. (Ibid.). A small square enclosure had similar architectural elements as Göbekli Tepe: thirteen stone pillars in its walls and two faceless monoliths in its centre, with arms and hands carved on (Ibid.). In this context, it is a smaller and localized version of the Stone Age cathedral at Göbekli Tepe, looking more like a village church (Ibid.). Dr Rose says that sacred spaces showing up at that time coincided with the downfall of the Göbekli Tepe so local communities had started to build their own sacred spaces, when the central temple stared losing its importance (Ibid.).

Restoration of a typical interior of Catal Höyük dwelling. The Museum of Anatolian Civilizations, Ankara, Turkey. Copyright©Archaeotravel.

Another explanation of the abandonment of the site is that the descendants of Göbekli Tepe builders were no longer hunter-gatherers (Conrad 2012). They were farmers and they did not follow the religion of their ancestors per se but rather the ideas it represented (Ibid.). Their traces can be found at the archaeological site of Çatalhöyük (Turkey) – which is said to be one of the oldest cities, developed between 8 000 and 7 000 BC. (Ibid.). In a restored house of Çatalhöyük, there are the bull heads sticking out of the wall as much as zoomorphic representations carved on the pillars of Göbekli Tepe (Ibid.). Bulls must have meant large, scary and killing beasts for the society of Çatalhöyük (Ibid.). Bringing that animal power and violence inside the house was probably an attempt to tam it and to domesticate (Ibid.). It could be also a celebration of the animal’s strength or the hunt and prowess of the individuals (Ibid.). On the other side, the respect the Stone Age people had for wild and powerful beasts also hid their desire to conquer them (Ibid.). Accordingly, it seems that spiritual and physical story of Göbekli Tepe was spread far and wide (Ibid.).

Whatever the meaning of its symbolism was, the visible links to its imagery can be found at later sites throughout the region (Ibid.), which signifies it was truly important.

Featured image: “Göbekli Tepe, Şanlıurfa”. Photo by Teomancimit (2011). CC BY-SA 3.0. (Image cropped). Source: “Göbekli Tepe” (2020). Wikipedia. The Free Encyclopedia.

BIBLIOGRAPHY:

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Benz M. & Bauer J. (2013). Symbols of power – symbols of crisis? A psycho-social approach to Early Neolithic symbol systems. Neo-Lithics 2, pp. 11–24.

Benz M. & J. Bauer (2015). On scorpions, birds and snakes: evidence for shamanism in northern Mesopotamia during the Early Holocene. Pittsburgh: Journal of Ritual Studies 29, pp. 1–24.

Borić D. (2013). Theatre of Predation: Beneath the Skin of Göbekli Tepe Images, in Relational Archaeologies: Humans, Animals, Things, Watts. C. ed. Abingdon: Routledge, pp. 42–64.

Burns K. (2017) “Return to Gobekli Tepe”. In: Ancient Aliens, Season 12, Episode 16. Prometheus Entertainment.

Busacca G. (2017) “Places of Encounter: Relational Ontologies, Animal Depiction and Ritual Performance at Göbekli Tepe”. In: Cambridge Archaeological Journal, v. 27, issue 2, pp. 313-330.

Carpenter E. (1973). Eskimo Realities. New York (NY): Holt, Rinehart &Winston.

Conrad T. (2012) Cradle of the Gods. Atlantic Productions LTD. for National Geographic Channels. Available at <https://bit.ly/3blMwas>. [Accessed on 11th May, 2020].

Curry A. (2008). “Göbekli Tepe: The World’s First Temple?”. In: Smithsonian Institution. Available at <https://bit.ly/3dAM21E>. [Accessed on 11th May, 2020].

Dietrich O. (2016) “Göbekli Tepe – The first 20 Years of Research”. In: German Archaeological Institute (DAI) (2020) The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff. Available at <https://bit.ly/2WKxRAr>. [Accessed on 11th May, 2020].

Dietrich O., Heun M., Notroff J., Schmidt K., & Zarnkow M. (2012). The Role of Cult and Feasting in the Emergence of Neolithic Communities. New Evidence from Göbekli Tepe, South-Eastern Turkey. Durham: Journal Antiquity 86, pp. 674–95.

Documentary shots: Burns K. (2017) “Return to Gobekli Tepe”. In: Ancient Aliens, Season 12, Episode 16. Prometheus Entertainment.

German Archaeological Institute (DAI) (2020) “The Site” In: The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff. Available at <https://bit.ly/2SZBily>. [Accessed on 13th May, 2020].

German Archaeological Institute (DAI) (2019) “Happy Anniversary, DAI!” In: The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff. Available at <https://bit.ly/2WqSHWx>. [Accessed on 13th May, 2020].

Hodder I. & Meskell L. (2011). A ‘Curious and Sometimes a Trifle Macabre Artistry’. Chicago: Current Anthropology 52, pp. 235–63.

Knox T. (2009) “Do these mysterious stones mark the site of the Garden of Eden?”. In: Mail Online. Available at <http://dailym.ai/2xXjLmR>. [Accessed on 12th May, 2020].

Lewis-Williams D. & Pearce D. (2009). Inside the Neolithic Mind: Consciousness, cosmos and the realm of the gods. London: Thames & Hudson.

Notroff J. (2018) “Visitors back at the ruins again”. In: German Archaeological Institute (DAI) (2020). The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff.. Available at <https://bit.ly/3miNaem>. [Accessed on 13th May, 2020].

Notroff J. (2016). “Could we really called it a temple?” In: German Archaeological Institute (DAI) (2020). The Tepe Telegrams. News & Notes from the Göbekli Tepe Research Staff. Available at <https://bit.ly/2LoyKwq>. [Accessed on 13th May, 2020].

Photo “Bison in the great hall of polychromes, at Altamira Cave, Cantabria” In: “Franco-Cantabrian region” (2019) In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/2LosmlM>. [Accessed on 14th May, 2020].

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Land of Fairy Chimneys

While working as a teacher I always used my summer holidays for study trips, and when my colleagues brought their families by the seaside or up to the mountains to relax after the whole school year, I usually went digging, measuring a church or cataloging its inventory. Always non-profit. Anyway, it was my choice and the only chance I could entirely dedicate my time to my passion.

One Trip After Another

After one week trip to Tri-City (Pomerania, Poland) in July, organised by Wrocław University, some of my school mates prolonged their stay on Hel Peninsula to enjoy its long sandy beaches. Contrary to others, I decided to grasp another opportunity for getting closer to archaeology and I left for … Turkey. After travelling across the whole Poland, I finally reached my hometown, where I repacked my stuff from my backpack in a suitcase, and two days later I was already at the airport.

… ruins of some great and ancient city … Copyright©Archaeotravel.

Land Full of Archaeological Treasures

Turkey is famous for its archaeological treasures. I joined there my friends who had chosen Anatolia for their holidays. After visiting together Istanbul and Ankara, “we found ourselves suddenly lost in a forest of cones and pillars of rock … like the ruins of some great and ancient city” (W.F. Ainsworth in Harpur, Westwood 1997:58). We had just reached Cappadocia …

A grotesquerie of pinnacles. Copyright©Archaeotravel.

Abstract Art of Cappadocia

Caves and corridors … Copyright©Archaeotravel.

Lying southeast of Ankara, it is one of the most remarkable area in Turkey and most frequently visited places in the whole world. Since the early eighteen century, its magical moonscape landscapes have astonished travellers and writers – so unusual are its rock patterns (Harpur, Westwood 1997:58). Cappadocia looks like “a phantasmagorical world where rocks shaped like stepped ziggurats, towers, spires, minarets and cones jut upward into the blue sky” (Ibid:58). Some of these formations grow out of the ground individually or in a few and are characterized by more erosion-resistant basalt caps in the upper part, which gives them the shape of cones imposed on slender like chimneys trunks of soft tufa. Some even compare the latter to penis heads (Pyrgies 2015:31). Clustered together, the rocks sometimes look like an army of crouching dwarfs wearing pointed hats, others – hill-like formations – resemble more “sandcastles melted by an incoming tide” (Harpur, Westwood 1997:58). Such a diversity of shapes became an inspiration for Bronze Age discs – an excellent exemplum of abstract forms of a human body in art (Pyrgies 2015:31; see Noble 2003:40-42).

Grotesquery of the Region

Tufa trunks erosion-resistant basalt caps in the upper part . Copyright©Archaeotravel.

Geologically, Cappadocia is millions years old. It was formed as a result of eruptions of the volcanoes: Hasan Dağı and Erciyes Dağı. Their lava mixed with thick layers of ash changed with time into soft rock, called tufa (Harpur, Westwood 1997:58). Then an artist came and sculpted a grotesquery of the region. Its name was natural erosion. A painter – natural light – added the pink flush of dawn or dusk and magnified natural colours of stone valleys, vibrating under its subtle touch (Ibid:58). Then people appeared in the valleys, especially in the area of today towns of Göreme, Ürgüp, Nevşehir, Zelve and Avanos. They gauged and “hollowed out the tufa [formations] into honeycombs of rooms for everyday living […]” (Ibid:58), and with the fourth century, hermitages and monasteries for worship (Ibid:58).

Place for Religious Retreat

Russet-coloured Christian symbols. Copyright©Archaeotravel.

Greek Christians who chose Cappadocia for their retreat followed the monastic idea promoted by Basil, the Great, a hermit and the bishop of Caesarea (Kayseri) (Harpur, Westwood 1997:58). Considered the father of monasticism of the Byzantine Church, Saint Basil (Ibid:58), likewise the Fathers of the Egyptian desert, believed that a monk’s life should be filled with work and contemplation. Nevertheless, Cappadocian monasticism was based primarily on coenobitic life (community life), which Saint Basil considered the only proper monastic way, unlike the Egyptian anchoritism (recluse) (Telepneff 2001:24-26, 36; Rops 1968:606-607; Zarzeczny 2013:39-40).

Rock-Cut Christian Churches

The so-called Dark Church as very little light reaches its interior. Copyright©Archaeotravel.

With Christian communities’ grow in the Middle Ages, rock-cut Cappadocian churches developed out of early monastic dwellings and there had been over 300 of them by the end of the thirteenth century (Harpur, Westwood 1997:58-60). The internal architecture of freestanding churches was copied by carving out all the features out of soft rock: “domes, apses, barrel-vault ceilings, and columns, arches and even tables and benches” (Ibid:60). Supporting functions of such elements as columns seem so realistic that it is still surprising to see a stalactite-like column hanging from the ceiling since its base “has been worn out completely away” (Ibid:60). The churches, especially their interiors, are also richly adorned with Byzantine wall paintings representing Christian symbols: from early russet-coloured various patterns drawn directly on the rock to more elaborated and colourful biblical depictions and portraits of saints (Ibid:60). The latter had appeared in Cappadocia since the tenth century onward and were made already on dry plaster (secco) (Ibid:60).

Open Air Museum

Early Christianity with its monastic expressions
in art. Copyright©Archaeotravel.

Most famous churches are still visible in Göreme, known for this reason as an “open air museum” (Harpur, Westwood 1997:60). Most famous are the Elmalı Kilise (Church of the Apple), the Yılanlı Kilise (Snake Church – because of the looking like a snake, dragon being killed by Saint George), and the Karanlık Kilise (Dark Church) (Ibid:60).

In the course of the fourteenth century, when Cappadocia was already under Turks, the range of Christianity began to shrink and eventually, in 1922, the Greek were expelled from the country (Harpur, Westwood 1997:60). Nevertheless, Cappadocian “houses” have continued to be used by local communities (Ibid:60).

Going underground

Apart from Christian dwellings, archaeologists encountered other earlier constructions but deep underground (Kosmiczne opowieści 2019). In total there are 36 known subterranean cities in central Anatolia but only four of them are open to the public, like Kaymakli and Derinkuyu (Chabińska-Ilchanka et al. 2015:253). The most extensive and intriguing of all is definitely Derinkuyu, which means in Turkish a deep well (Dunning, Ogun 2018).

The deeper you go down, the more uncomfortable you feel. Copyright©Archaeotravel.

Likewise the Hypogeum in Malta, it was uncovered by accident in 1963, at the occasion of refurbishing one of local houses. A demolition of one wall opened the entrance to the tunnel going deep down to the underground, and branching into multiple corridors and chambers (Dunning, Ogun 2018; Kosmiczne … 2019). After wide excavations, it turned out it was just a part of a huge honeycomb city located on more than eight successive levels and reaching underground up to sixty metres down. Underground cities could once have been connected as one of the tunnels inside Derinkuyu (nine km long and extremely narrow) is said to lead to another underground complex (Dunning, Ogun 2018).

The deeper, the narrower the tunnels become.
Copyright©Archaeotravel.

Derinkuyu was inhabited in the past by thousands of people (possibly up to 20.000) and their livestock. They seemed to lead a typical life but underground. In their mysterious city, there were spaces of different everyday conveniences: dining rooms, wine presses, cellars, warehouses, animal enclosures, schools and places of worship (Dunning, Ogun 2018; Kosmiczne … 2019). For lighting, in some parts people are believed to have used olive lamps, which could have been placed in special niches (Kosmiczne … 2019). Still such niches are missing elsewhere, and on deeper levels torches or lamps would not work due to limited air sources and so the question of the lighting system inside the city has not been entirely answered. It Is obvious, however, that without any artificial light the underground would be just pitch-dark (Dunning, Ogun 2018). The access to fresh water was provided by the well built under the lowest level and taking water from the river flowing under the surface of the city. In order to prevent the water being poisoned, the river’s flow was checked at the level of the lower floors and in the event of danger, the access of water to the upper floors was cut off (Kosmiczne … 2019). Moreover, the city was constructed in such a way that it was impossible to force people to leave it either by means of fire or water (ibid). There were three main entrances to the underground, which in case of danger could be closed only from the inside with round basalt boulders (one meter in diameter, up to 500 kg in weight). Such megalithic doors were placed on rollers and also led to subsequent levels, thanks to which each of them could be closed separately (Ibid). City residents could also communicate with each other at a distance, using miniature shafts with a section of 10 cm (Ibid). The entire ventilation system consisted of thousands of long vertical shafts (52 known in total) that supplied air to the deepest and most distant rooms (Ibid). What is quite interesting, the shaft chimneys sticking out on the ground resemble the shape of bull’s horns (Dunning, Ogun 2018). The builders (whoever they were) also took care of the air conditioning: in the summer, there was about 15 °C in the inside, and in the winter the temperature did not fall below 7 °C (Kosmiczne … 2019).

Nobody knows who built this intricate subterranean complex, why and how.

WHO and WHEN?

Derinkuyu was inhabited in the past by thousands of people (possibly up to 20.000) and their livestock (Photo posted by Jackson Groves, 2019)

This matter is still very controversial and there are many hypotheses about who was the author of Derinkuyu (Kosmiczne … 2019). As other stone structures, Derinkuyu cannot be dated, which is why archaeologists usually attribute similar structures to cultures having inhabited a given area (Ibid). Academics generally claim the construction of Derinkuyu was built either by the Phrygians (the twelfth – seventh century BC) or by an earlier culture – the Hittites (1600 BC – the twelfth century) (Ibid). Although the Phrygians are mostly considered as the authors of the city, and the construction itself dated back to the eighth century, the finds of Hittite artefacts (the thirteenth – twelfth century) in the city’s tunnels leave this question still open (Ibid).

Cappadocia’s honeycombs of chambers. Copyright©Archaeotravel.

Moreover, there are also much older Palaeolith tools excavated that date back to around 10 000-12 000 (History 2018). Irrespective of these finds, some scholars suggest that some part of the complex was just started by one of these ancient cultures but then widely expanded only by Christians who were forced to protect themselves underground in great numbers (Dunning, Ogun 2018). Such an explanation is, however, less possible as the whole complex is architecturally consistent. And even if Christians had found there their long time refuge and adapted it to their use by creating (or just modifying) rock-cut spaces, such as the so-called “cathedral”, they could not expand the city to such a degree as it is known today (Ibid). The oldest identified account of underground cities in Cappadocia comes from 370 BC and was written by a Greek historian from Athens, Xenophon (Kosmiczne … 2019). His account comes from the work of Anabaza, where the author mentions people living in large, underground houses, along with their livestock (Ibid). After historians, the city was already used during the Roman Empire, and then by Christians as a place of refuge during invasions of Mongols and Arabs (Ibid). According to an alternative theory, the builders of Derinkuyu were representatives of a lost, highly developed civilization, which was destroyed about 12,000 years ago by a huge cataclysm (Dunning, Ogun 2018; Kosmiczne … 2019; see Hancock 2016).

WHY?

Derinkuyu, like other similar constructions in Cappadocia, is believed to have been built as a war shelter for thousands of people looking for a shelter from Arab invaders (Kosmiczne … 2019; Chabińska-Ilchanka et al. 2015:253). However, these are only speculations, not facts.

Cappadocia is one of the most beautiful places in the world and a must-see for every explorer. Copyright©Archaeotravel.

The primary collection of religious texts of Zoroastrianism, Avasta (in the Wendidad part), mentions the first king of mankind who was warned by the god Ahura Mazda of the coming catastrophe of long-time and evil winters (Kosmiczne … 2019; see Hancock 2016). Thus, the god recommends building a great Vara (in Persian mythology an underground shelter) and let in a pair of seeds from each animal and plant on earth, as well as a number of carefully selected people who would re-populate the land when winter passes away (Ibid; see Hancock 2016). With some exceptions, the story is remarkably similar to the biblical tale of Noah’s Ark, and other myths about a great cataclysm and a god saving the earthly life (Ibid; see Hancock 2016). Supporters of the theory of the lost ancient civilization relate the description of harsh winters to the last Ice Age (younger dryas lasting from around 10 850 B.C. to around 9700 B.C.) and associate Derinkuyu with the ancient Vara  (Ibid; see Hancock 2016). For these reasons Persians claim such multi-stored subterranean cities were built by their ancient ancestors (Dunning, Ogun 2018).

Basalt caps on top of tufa cones. Copyright©Archaeotravel.

HOW?

Beauty of central Anatolia. Copyright©Archaeotravel.

First of all, Derinkuyu construction amazes with its craftsmanship and highly functional, architectural elements. Like other structures in Cappadocia, the city was made of soft volcanic rock – tuff (Kosmiczne … 2019). Therefore, builders had to be very careful while building the underground chambers and had to make sure they would carve out strong and well-balanced columns to maintain the pressure of the upper floors (Ibid). One structural engineering mistake would be enough to cause a collapse of the entire city (Ibid). Secondly, it is noticed that to construct such functional elements as wells and ventilation shafts, the builders would need a special machinery or tooling to drill deeply and precisely in the rock (by the way, no tools have been there found there so far) (Dunning, Ogun 2018). Next, It is estimated that over million and half square metres of rock was removed to construct the whole complex (History 2018). However, there is no trace of the extracted material in the area (Ibid). Finally, in Turkey there are multiple fault lines (a line on a rock surface or the ground that traces a geological fault) generating earthquakes, except for one region, which is in central Anatolia, especially around Cappadocia (Dunning, Ogun 2018). It is not surprising then that such elaborate and deep subterranean complexes were carved out just in the area that has not posed a threat of earthquakes which can easily destroy the underground warrens of tunnels and chambers. The most important question is how their builders knew about that phenomenon (Ibid).

One of the creepiest places

Without doubt, Derinkuyu belongs to most fascinating but also creepiest sites I have ever been. The deeper you go down, the more uncomfortable you feel. It’s an amazing place to get in but it is not proper for asthmatics, people with heart deceases and claustrophobic issues or those with limited mobility (Dunning, Ogun 2018). While walking down to deeper levels, it is more difficult to breathe and passages getting more and more narrower (Ibid). The tunnels of the city measure approximately 160 cm high (Kosmiczne … 2019) and if you are taller you need to constantly bend over to pass through from one chamber to the other (Dunning, Ogun 2018). So far archaeologists have excavated the city reaching down to its eight floor but there are possibly even eighteen in total (Ibid). However, no archaeologist has explored it yet directly or indirectly by means of robotic probes (Ibid).

Homes, Christian dwellings and ancient underground complexes. Copyright©Archaeotravel.

Here comes a fairy tale …

All around there are fairy like shapes of nature. Copyright©Archaeotravel.

Now goes the part I like most: an oral tradition. Local people usually describe the region of Cappadocia as the land of fairy chimneys (Harpur, Westwood 1997:58; Dunning, Ogun 2018). Such a name may refer to “fairy” natural formations of Cappadocia – according to tour books (Harpur, Westwood 1997:58) or, as villagers believe, to the underground constructions, which were actually built by fairies (Dunning, Ogun 2018). The latter are usually describe as very tiny people resembling Tolkien’s hobbits but with fiery red eyes (Ibid). Some local villagers claim they caught a glimpse of such a creature underground (Ibid). Still such beings could only work by night as they suffered from the daylight (Ibid). This is why, the fairies once lived (or still live) in the deepest and narrowest levels of the subterranean cities (Ibid). According to the same source, the complexes were actually built from the bottom upwards, first by the fairies from the Inner Earth and then, at the higher levels, by people who consecutively adapted them to their use and widely enlarged (Ibid).

The Dead End

Lost in an ancient world of pinnacles and cones. Copyright©Archaeotravel.

Is it a fairy tale? Most people in answer would shrug or call it an old wives’ tale. A more scientific theory than that states Derinkuyu was built from the top to bottom (Dunning, Ogun 2018). The case is, however, the same theory goes to the dead end while archaeologists are trying to localise the “bottom” (Ibid). We know the deeper the city goes down, the narrower its chambers and tunnels become but nobody yet has reached their final end, still hidden deep down …

Anatolian night

It was already late when we all were sitting in one of numerous pubs filled with typical of Cappadocia atmosphere of small villages lost among tufa rocks and their multiple shapes. At that time I was not sure anymore if all of these stories I heard were just made-up or maybe I had drunk too much beer … Still I trusted Lord Richard Croft’s words: “Well, all myths have foundation in reality” (Tomb Raider 2018).

The Anatolian night was flickering to me with its stars. Tomorrow was going to bring another mystery.

It was a wonderful adventure …. Copyright©Archaeotravel.

Featured image: Imaginative expressions of nature in Cappadocia. Copyright©Archaeotravel.

BIBLIOGRAPHY:

“A Subterranean Network”. Fragment of “Ancient Aliens, Season 12, Episode 16” (2018). In: History. Available at <https://bit.ly/2S8GfYj>. [Accessed on 31st January, 2020].

“Tajemnica Starożytnego Podziemnego Miasta Derinkuyu” (2019). In: Kosmiczne opowieści. Available at <https://bit.ly/2tiHzzd>. [Accessed on 31st January, 2020].

Ainsworth, W.F. (1840s) in Harpur, J. Westwood, J. (1997) The Atlas of Legendary Places. New York: Marshal Editions.

Dunning, C., Ogun H. (2018) “The Lost Ancient Underground City of Derinkuyu in Turkey.” In:  Earth Ancients. Available at <https://bit.ly/31iK9Sh>. [Accessed on 31st January, 2020].

Groves, J. (2019) Derinkuyu Underground City in Cappadocia, Turkey. Available at <https://bit.ly/2RPnpqf>. [Accessed on 31st January, 2020].

Hancock, G. (2016) “The Zoroastrian Texts Of Ancient Persia, Underground Cities & What They Reveal About Advanced Ancient Civilizations”. In: Alternative News. Available at <https://bit.ly/3b1GfSh>. [Accessed on 31st January, 2020].

Harpur, J. Westwood, J. (1997) The Atlas of Legendary Places. New York: Marshal Editions.

Chabińska-Ilchanka, E., Dylewska K., Horecka K., Jaskulski M., Kastelik M. M., Łatka M., Ressel E., Willman A., Żywczak K. (2015) Niezwykłe miejsca świata. Warszawa: Wydawnictwo SBM Sp. zo.o.

Noble, V. (2003) The Double Goddess. Women Sharing Power. Rochester, Vermont: Bear & Company.

Pyrgies, J. (2015) Syjamskie bliźnięta minionych cywilizacji. Krótka historia o zakurzonych figurkach. Wydawnictwo Bezkres Wiedzy.

Rops, D. (1968) Kościół pierwszych wieków. Warszawa.