Mellaart 1967: 1.08; cf. also Hodder — Cessford 2004: 23f.
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
Mellaart 1966: Pis UV, LVIIh, LVIII; 1967: Fig. 171.
It was claimed fco show Hasan Dag, the distmcfcive double-peaked volcano, Me’
Pis 59-60. According to Meeee (2006), however, the painting depiets no volcar
Skin above a panei of geometric design.
PfilsTIISTORiC ANATOIJA
The mouldings and wall paintings from Qatalhöyük emphasize the female
(woman’s figure, breasts) and male (bulls, bull’s and ram’s heads) elements in the
Context of birth, life and death. At the same time, they refer to the world in the wild
60 -.
(leopards, she-bears(?), beer, mountain goats, hunting seenes). ' Their symbolism
Lies undoubtedly in the sphere of protective magic, which is even more recognizable
In the case of some other symbols and signs, like the red or black hands on the
reliefs and the bull's and ram’s heads, oceasionally arranged in a few regulär rows
On the walls of a hause. 61
Clay and stone figurin.es representing animale and humans, mostly womerx, have
Been found in large numbers at many Pre-Pottery Neolithic sites, 6 “ but iconographic
Types were first recognized among the stone and clay anthropomorphic figurines ex-
63
cavated at Qatalhöyük. The bulk of the figurines represent steatopygous females,
Among which two iconographic types can be distinguished: a young woman and
A mature matron giving birth. Some hold up their breasts in a gesture known from
Later representations of a naked goddess from various regions of the Anderst Near
East. The type representing a woman giving birth, shown either squatting or sit-
Ting, is evidenced in various iconographic Variante: either holding the breasts or
Placing hands on thighs, while the body is decorated with a painted omament which
sometimes resembles a leopard s'kin.
The best known is a figure of a woman giving birth, seated on a throne between
64
Two leopards and resting her feet on a skull. By this, she is revealed as a mistress
Of life from birth to death, ruling over the wild beasts as well. Worthy of notice is
Also a unique female figurine, holding up full breasts and with a prominent belly
(pregnant?), while the back depicts an articulated skeleton with a modeled spinal
Column, a pelvis and scapulae that project above sh.oulders, and individual ribs
60 For animal representations, see Russell - Meece 2005: 2'li, Table 14.1 (paintings), 21S, Table
14.2 (mouldings). 219, Tables 14.3 & 4 (animal-part installations).
Mellaart, 1967: 91.
62 Cf., e.g., stone figurines from Mezraa-Teleilat, Özdogan 2003,
Hamilton (1996) identified 254 figurines from Meliaart’s old excavations; cf. also Voigt 2000:
Figurines came frorn Hodders current excavations until 1999; see Hamilton 2005.
Meskeli — Nakamura - King - Farid (2008: 143) mention some 1966 examples found up tili the
End of the 2006 season, of which 61 are stone, only 3.1 per cent.
Mellaart 1964: 93, 95, Fig. 31f.; 1967: PL IX.67-68.
Neolithic
Depicted through diagonal seoring. 6 ’ 5 Two other figurines show the Mistress of
Animais Standing next to a leopard. Similar Images of women of various age — giv
Ing birth, supporting breasts, sitting on a leopard or between two cats, cuddling child-
Ren or small leopards - were discovered at Hacilar layer VI, which was Contempo
rary with the fall of the viliage at Qatalhöyük. All the Hacilar anthropomorphic
Figurines were made of baked clay.
Female figurines underwent sehematizaiion already in the terminal phases of
The Neolithic. Simplified representations of females holding up their breasts, seat
ed, kneeling or squatting, known from, among others, Höyücek near Lake Burdur
west of Bucak ' and Camharman near Yalva$, are recognized as prototypes of the
Violin-shaped idols of the Chalcolithic and the Early Bronze Age (see 1.2).
While much less frequent in the plastic arts of Qatalhöyiik, male figures also
Represent a few iconographic types: a bearded man sitting on a bull, a youth riding
A leopard, an enthroned male figure with a headdress that appears to have been
Made of a leopard skin.
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