D. Doğu ATES
Geography Teacher

When the idea of conducting a geomorphological study on Göbeklitepe* and its surroundings emerged, I found myself entertaining quite different thoughts. The Quaternary geology and geomorphology methodologies I was accustomed to typically involved external observation and non-analytical features. However, many of the studies conducted on Göbeklitepe and the “Pre-Pottery Neolithic Period” sites around Şanlıurfa, now referred to as Taş Tepeler (Stone Hills)**, included quantitative methods such as dating and pollen analysis. Knowing that I couldn’t directly perform dating, I set out for Göbeklitepe with Dr. Yetmen. Göbeklitepe is located on a hill near Örencik Village, 18 km northeast of Şanlıurfa city center, north of the Harran Plain. The mentioned hill is a part of the Anatolian Plateau (D III Upper Pliocene) that has been fragmented by the branches of the Euphrates River and has survived to the present day. The wide plains on the horizontal Miocene and Upper Miocene limestone, which have remained undisturbed, appear as a structural plateau extending over the Miocene-Upper Miocene limestone when viewed from the surrounding depressions. However, when evaluated from a broader perspective, it is evident that the Upper Pliocene surface randomly cuts through the structural folds in the rocks.

In the first image, you can see the area where Göbeklitepe is located before the excavation work began (notice the lone pine tree in the middle of the hill). The second image shows the geomorphological map of Göbeklitepe and its immediate surroundings. (Map Legend – Upper Pliocene Erosion Surface – River – Ridge – Slope – Mound – Man-made Structures – Ruins – Elevation Values)    

12,000 years ago, in a time when no civilization had yet emerged, what was it that drew people to gather on this 780-meter-high hill? Pondering this question, we began to explore the site, starting with the ruins. What force could have brought people to this hill, where basic life-sustaining resources were absent? In a period when settled life had not yet begun, and food, water, and shelter were paramount for human survival, why did people gather here and leave behind traces for the future? Klaus Schmidt, the German scientist who brought Göbeklitepe to its current state and popularity, called this place “the cathedral on the hill.” This means that 12,000 years ago, groups of people visited this place to engage with symbols they had created themselves. Apparently, Göbeklitepe was the first place in the world where religious activities transformed into organized events. In this regard, the findings at Göbeklitepe shattered all known historical theories. It seems that humans did not first settle and then develop religious beliefs; rather, they first began with religious practices and then transitioned to settled life. Schmidt’s approach forces us to reconsider all previously accepted historical theories.
In fact, when I describe what I saw at the site, I think the matter will become even more complex. When we arrived at Göbeklitepe, a staff member working there informed us that there was a shrine (ziyaret) on the hill and suggested we first visit the lone tree (which had been used as a wish tree for centuries, as seen in the first photo). We passed by the main mound and reached the spot where the olive tree stood. Indeed, this was a point that had been visited by locals for thousands of years, where they lit candles, tied cloth strips, sacrificed animals, and made vows. Even before the ruins were uncovered, this was a well-known, sacred spot where people flocked to make sacrifices.
We began walking from the wish tree toward the main excavation site. When we entered under the shelter covering the ruins and started observing the excavation area, my emotions surged with a trembling excitement, “like a child seeing the sea for the first time.” The pillars, obelisks, and statues built 12,000 years ago transported me to a spiritual place constructed in a time much older than the pyramids. When you look down at Göbeklitepe from above, its religious character strikes you in the face. As I walked along the trail surrounding the site, another feeling gradually took hold of my soul.
Here’s the thing: the largest structure discovered at Göbeklitepe to date is called “Structure C.” This structure has a round-oval plan and is approximately 25 meters in diameter. Structure C is the largest among the structures at Göbeklitepe and stands out the most due to its architectural features. While thoroughly analyzing the site and exploring the model of Structure C at the Şanlıurfa Archaeology Museum, I had felt similar thoughts. The animal and linear motifs carved into the rocks were primitive copies of some drawings I had seen many times before. These drawings are almost identical to those found in the cemevi (Alevi assembly house) of any Alevi village in Anatolia.

The primary animal reliefs and sculptures uncovered at Göbeklitepe (particularly the motifs of wolves, deer, bulls, and cranes are especially striking) reveal a fascinating symbolic world.

My area of expertise is not the history of religions or their symbols. However, the purpose of this article is to draw researchers’ attention to what I believe is a serious and clear connection between Göbeklitepe and Alevism, one of Anatolia’s autochthonous (indigenous) belief systems. When examining the symbols of this belief system, the link between them and the symbolism at Göbeklitepe is undeniable. The value given to the number 12, the concept of the “four gates,” circular architecture, collective rituals, animal symbols (crane, bull, snake), water cults, and purification rituals are among the main similarities between Göbeklitepe and Alevism.
Additionally, it is crucial to emphasize that Alevism has a syncretic (blended) structure, influenced by many beliefs throughout history. Rather than viewing Alevism solely as a sect within Islam, it should be understood as a broad belief system intertwined with ancient Anatolian and Mesopotamian traditions. Alevism is not a belief system that can be tied to a specific nation or ethnicity. This is because Alevism is a religious, philosophical, and cultural structure that has developed across different geographies and communities. It appears that Göbeklitepe could have been the center of a very ancient belief system, and traces of this system continue to live on in modern beliefs like Alevism. I believe that a careful examination of Alevi symbols could yield significant new insights about Göbeklitepe.
In conclusion, the parallels between Göbeklitepe and Alevism suggest that the ancient site may have been a spiritual center whose influence permeated through millennia, shaping the beliefs and practices of later cultures. This connection invites further interdisciplinary research to uncover the deep roots of Anatolia’s spiritual heritage.

* https://asosjournal.com/?mod=makale_tr_ozet&makale_id=53884
** https://www.youtube.com/watch?v=w2YohH_tVGY

*** All religions throughout human history, especially monotheistic religions of Mesopotamian origin, are essentially copies of one another. In this regard, the similarities between Alevism and the archaeological elements found at Göbeklitepe should not be considered surprising. Parallels between Alevism and archaeological findings can also be observed among many other religions and sects. What is particularly noteworthy here is the strong parallel between Alevism and the cultural values that emerged in one of Anatolia’s oldest archaeological sites. It is recommended that new researchers pay close attention to this point.