willamena said:
Her, then.
willamena said:
Then why don't you just say that instead of that the figurines are not depictions of goddess?
I don't think it is a goddess, but I could be wrong.
I still think it is image of a woman.
Do you remember what I wrote in post 79 about the palaeolithic wall paintings of Lascaux Caves?
I clearly implied that they were painting what they can see and what they can or have experience: their reality.
With the Venus figurines?
I think it is the same thing. They can see their reality that women could be pregnant, or if they are not pregnant or already have given birth, women with large breasts. So it is far likely, that each stone figurine depict a woman, not a goddess.
What they can see is a woman; saying that it is a goddess, is nothing more than a leap of faith. How can you possibly know or believe they are images of goddesses?
Stick with what you know or can know, so by default, any right-minded archaeologist or anthropologist should stick with far simpler explanation than exotic ones, until he or she can verify his or her interpretation or guesswork with other evidences.
Archaeologist can be wrong. I have not read Marija Gimbutas' works, so I can't say if she is right or wrong, but if she expect us to blindly follow her words because of her qualification and experiences as an archaeologist, then she is in the wrong field, if she can't supply additional evidences to support claims.
Where were each of these figurines? What other objects, if any, were found with the figurine? Were all the objects votive or not?
I am more of engineer (civil engineer and computer scientist/programmer & network administrator) than a scientist or archaeologist, but even I believe in using "scientific method" and "falsifiability", so I know that nothing is true with regarding hypothesis or theory, unless you can verify with evidences. And there is nothing really verifiable with the Venus figurines.