Dec 16, 2010

Signemes

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Ve tuvdabia uniskufuanel erdibzve edd şnauferd ve uniskabia eff i tuvda
widag. Angscigdag ve Taezabysk edd Jiğğan Iga nanaig, nanfan nir ure ve elsm guvdabi sa guvda widag edd ted Geg/Gegnill, zysk ve sža nansatysd sa čubrekuysd sakel. Veanfsa, veia wiztag nir ve gscange kreagsaia eff ve nanltage sžickdagel, zysk is ve Tinauwi kuvuzuzreain iskzuni ewtanluğ sa şnaufikduanel sžickl, ğimuzia uniskufyskreain sžickl, daiga anjigtabain sa jimmutabia iffuzureain sžickl, gziğysk ştaegsi mil ynn regel, edd siglais şenisin edd jiskamğsascia vedusyţe jiskařdl, enel uniskufyskreain sžickdagel sca kuscsia sžickl, şilynn sžickl, finakan sžickl, zučazekk fysutl, asizzmsckel, edd zegel:

 

 

In conclusion, the divinity identifier is a category of personal markings pertaining to the symbolic code, and not to the writing system of the Danube civilization. A divinity mark announces the presence and the strength of a divinity worshipped in a region-village or governing a specific cultic place. The idols marked by this kind of symbols did not simply represent the image of a divinity, but became the deity itself through a ritual that imbued them of the godly essence.

 

 

Ve tuvdabia uniskufuanel eff ve Tinauwi kuvuzuzreain sca časia nakuzusc nanltage sžickdagel. I tumwil eff tuvdabuer ančagesj taerazer fia veul tvesatksača zutscig jitjugresj ikjisgdag nir zekge funadil, nir avunitna ve angaingevem sa ačain ve zekgevem eff ve ezia anğanreskreainel il zazz il eff sabugel edd zabusguer, is ve sikewsak eff utabscia şigysk-anzugaiul wizuafl edd umigani. Zekge tuvdabuer zana anjigtuzesj sem veul siğyţe sžick ketewin edd žaluğğesj tazia is i nizumabesj scai:

 

 

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Ikjisgdag nir ve sigabainge zutğedad, i Taezabysk edd Jiğğan Iga tuvdabia sžck knated wi jistuniang i čugin eff žabdag, widag i kean scalugt. Ačain ur ab uniskufuer ve erretna eff i tuvdabi, čiskdaluzer abel redsubuell, edd nelrelrel/ařğanlrel abel şigyţe newan, ab ve nanluğğereg vere ab ter ted erdibzve asia dak zab časbge jimmutyskreain dana ab ter ted kiscsia ve nitasakvem eff ve tike eff ve tuvdabia edd/sa redsubuell.

 

 

I tuvdabia uniskufuan ve ersamresji nir wi i ted sua Geg/Gegnill čugtreuan, wikiure ab ter ted siğyţezia jisanlğtag zab tvekanel daguvesak utabil:

 

 

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Ab ve i viveuge sžick vere şugsi wi ibžikde, scababssci, edd čiskdasak fud ter ted anffokd asia kak čêst. Ab ve ted "wesabelt" is i daguvesak resta. Is gscange elsmil, ve kreagsaia eff ve nanltage sžickdagel ve čuğğereg te ted jimğsvea elřdel, asivdag ve ğutkwurin nir tuankdzia dak i niscsakužce ebjakdi zab as isguvuguge, i gsêğ eff nanlital, i žakleğ, as işabuwurin sa i zekgeabia edd isčelin nir resča il i čsad eff uniskufidag sžick sa utukua čugtreuan isgyskredag ewtaniluğ, ikduge sa čimbezysk neilrellain, iudisabi, anlğtalubuzabi, iffuzureain, iudisaluğ sa nisegunasluğ:

 

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Kasizfotgidag ve sigabainge nedad eff vuave, is ve 2010 isčasksaia Dain nizinag ve tuvdabia sžickil imtag ve čugst eff ve Tinauwi žabdag čizam:

 

 

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Banerjee, N. R., and Soundara Rajan, K. V. 1959. Sanur 1950 & 1952: A Megalithic site in District Chingleput. Ancient India 15: 4-42.

 


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Dales, George F., Jr., 1967. South Asia's earliest writing - still undeciphered. Expedition 9 (2): 30-37.

 

 

Kharakwal, J. S., Y. S. Rawat and Toshiki Osada 2007. Kanmer: A Harappan site in Kachchh, Gujarat, India. Pp.21-137 in: Toshiki Osada (Ed.), Linguistics, archaeology and the human past. (Occasional paper 2.) Kyoto: Indus Project, Research Institute for Humanity and Nature.

 


Konishi, Masatoshi 1987. Writing materials during the Harappan period. Pp. 213-217 in: B.M. Pande & B.D. Chattopadhyaya (eds.), Archaeology and History: Essays in memory of Shri A. Ghosh. Delhi: Agam Kala Prakashan.

 


Lal, B.B. 2002. The Sarasvati flows on: The continuity of Indian culture.
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