Ports. 1 Links with the Levant (Nahal Hemar) are also evidenced by the stone face
Содержание книги
- Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
- Prof. Maciej Popko, who kindly read through an earlier draft of the manuscri.pt.
- ArOr Archiv Orientalin, Praha
- Fesseur Rene Lebrun. Collection KUBABA, Serie Antiquite VI, Paris 2004
- Fs van Loon O.M.C. Haex - H.H. Curvers - P.M.M.G. Akkermans (eds), To the Euphrates and Be
- Kaskal kaskal, Rivista di storia, ambienti e cuitura del VIcino Oriente antico, Roma
- Syria Syria. Revue d’art oriental et d’archeologie, Paris
- Cording to the do ul des principle - influence their decisions with appropriate gifts,
- As a means and a way of contacting the gods and influencing their decisions. Cel-
- Inging graphic customs; hence it does not contribute to defining historical
- Later, in the ninth millennium BC, in the Taurus piedmoni and the river valleys of
- Cut by strong leveling or egalitarian proeesses, see Kuijt (ed.) 2000 for a full review of the debate.
- Ports. 1 Links with the Levant (Nahal Hemar) are also evidenced by the stone face
- Ahmar on the eastem bank of the Euphrates already on the Syrian side of the modern
- Does not lie, unfortunately, with yet another stela with sehematic facial features in
- Mellaart 1967: 1.08; cf. also Hodder — Cessford 2004: 23f.
- Uniike the Chalcolithic and Early Bronze Age anthropomorphic figurines which
- Meskell - Nakamura — King - Fand 2008: 144.
- Many structures discovered at Early Bronze Age sites have been interpreted as
- On long necks. The figurines are found usually in houses, also in buildings inter-
- Tion of metal objects, jewelry, weapons, and vessels made from copper, silver, and
- More is known about the beliefs of this period: the origins and names of prominent
- Ed gods of different origin: Luwian, Hittite, Hattian, and perhaps also from a local
- Anna was the main deity of the city of Kanes, 134 appearing next to Assur as
- Divine patron of the king and dynasty, and the second for a deity of Kanes, com-
- On iconographic similarities sfaould be treated with due caution.
- Century BC. 168 These were the kings who bullt the greatness of the Hittite Empire
- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe
- Traditionai structure of the local pantheon with a nature goddess at the head to
- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
masks known from Göbekli Tepe and Nevali Qori. aH The Anatolian finds are un-
doubtedly part of the same ancestor ritual tradition sometimes referred to as ‘skull
,.,39
Worship.
The Skull House from the Pre-Pottery Neolithic site of (Jayönü Tepesi is com-
Monly believed to be a sanctuary of this kind of cult. 40 It functioned for a long time
And was rebuilt a number of times in successive phases of the village. In one of the
Phases, the house measured c. 10 by S m and consisted of a row of three rooms
Preceded by a paved yard. In the rooms, more than 70 skulls had been deposited.
A large flat stone in the corner of the yard may have acted as an altar; the excava-
Tors reported evidence of blood sacrifices which took place on this stone. 41 It was
Also thougbt to be the place where the corpse was prepared, The context of the find
Suggests a form of worship addressed to a community of the villagers’ ancestors.
At other Neolithic sites, too, the findspots of skulls and their Position leave little
Doubt as to a ritual context of the finds. One noteworthy discovery is a set of four
skulls found in situ on the floor of room E VII 21 in. Qatalhöyük. Two had been
Placed, one each, below bucrania mounted on the east and west walls of the room,
And the remaining two were found under a wall painting of vultures. 42 Detached
•32 Strouhal 1973; Goren -- Sega! 1995.
33 Ferembach - Lechevaüier 1973.
Rollefson 1983; Simmons - Boulton - Butler - Ka.fa.fi - Rollefson 1990; Griffin - Grissom -
Rollefson 1998; Rollefson -- Schmandt-Besserat - Rose 1999.
Stordeur 2003; Stordeur - Khawam 2007.
De Contenson 1992; 187f.; 2000: 56.
De Contenson 1992. According to Cauvin 2000b: 247, “these are a kind of cult objeefc intended to
be visible... to the living.”
Bar-Yosef 2003.
Bienert 1991; cf. also Cauvin 2000b: 247, and now Kuijt 2008.
Cf. Haas 1994a: 46; Sharp doukowsky 1996: 78; Cauvin 2000b: 246.
41 Özbek 1988; Loy — Wood 1989.
Mellaart 1967: 103, Fig. 83.
I
12 1- Pkehihtübic Anatolia
Human skulle were found also in Building 17 and Building 3 during lan Hodder’s
Recent excavations at the site.
Forrns of ancestor cult changed in later periods due to social transformation lead-
Ing to the breakup of the original community into smaller tribes and families, fur-
Ther differentiated by rank and economic Status, It is still too early to say whether
These changes started already in the later Neolithic or did not begin until the Chal-
Colithic and the Early Bronze Age (see 1.2).
In speaking of the. earliest cult places from Asia Minor, it is inevitable to men-
Tion the rectangular stone structures with rounded corners whieh the societies in-
Habiting the limestone plateau in the vicinity of modern Urfa were continuously
constructing on Göbekli Tepe for more than fifteen hundred years, from the middle
Of the tenth through the beginning of the eighth millennium BC. The excavators
Interpreted these structures as the earliest known sanctuaries of ancestor cult. They
Used to be built at a time when grain had yet to be domesticated and animals had
Not yet began to be herded; the economy of the people who built them depended
Mostly on hunting and intensive selected gathering of wild cereal grasses. Of the
Structures identified to date, four have been excavated, their diameters ranging
From JO to 30 m. The outer walls incorporated monolithic pillars, each 10-20 tons in
Weight. Inside there were free-standing T-shaped monoliths. Some had hands marked
On them, indicating that they were supposed to represent stylized human figures.
The biggest monoliths were 7 m tall and one, found unfmished in a nearby quarry,
Weighed 50 tons. The moving of such huge blocke for any distance required concerted
Effort of a whole community. The monoliths were carved in flat relief with Images of
Lions, bulls, foxes, gazelies, serpents and birds, all of whieh have parallele in the
Relief depiction of scorpions and serpents, dated to the same period, from Jerf al-
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