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THE USING OF TREES IN HITTITE RELIGIOUS RITUALS

Yıl 2019, Cilt: 3 Sayı: 1, 22 - 30, 18.06.2019

Murat Turgut

Öz

Hittites is a society, Indo Europan origin and lived in Anatolia since B.
C. second millenium. Hittites had polytheistic religion. They set rituals for a
deities in their religious life. They used numereous objects in their religious
rituals.



When the Hittites set religious rituals, they used to trees. Some trees
were used as a offerings object to the their gods by the Hittites. Also some
trees were used different aims depart from as a offering object.



Cedar, Tamarisk, Olive tree, Laurel Tree, Date palm, Boxwood were used in
the religious rituals by the Hitttites. Also GISeya, GIShatalkešna,
GIShatiwa, GISMA.NU, muhtema, GISparnulli, GISLAM.GAL,
GIShuwalliš, GISkurakki, couldn’t describing to which tree,
were used in the Hittite rituals. In this paper, we
will examine which trees were used and it’s using aims in the religious ritual
of Hittites according to Hittites cuneiform texts and their archaeological
remains.

Anahtar Kelimeler

Ancient Trees Trees in Religion Hittite Trees Anatolian Trees

Kaynakça

  • Ateş Mehmet, (2001). Mitolojiler ve Semboller “Ana Tanrıça ve Doğurganlık”. Aksiseda Matbaası.
  • Beckman Gary, (1983). Hittite Birth Rituals. STBOT 29. Otto Harrosowitz-Wiesbaden.
  • Beckman Gary, (2007). “A Hittite Ritual for Depression (CTH 432)”, Tabularia Hethaeorum: Hethitologische Beiträge: Silvin Kosak zum 65. Geburtstag. eds: Groddek, Detlev and Maria Zorman, Wiesbaden: Harrasowitz: 69 – 81.
  • Collins Billie Jean, (2010). “Hero, Field Master, King: Animal Mastery in Hittite Texts and Iconography”. The Master of Animals in Old World Iconography Edited by Derek B. Counts and Bettina Arnold, Budapest: 59-74.
  • Corti Carlo, (2010). “The Religious Traditions of the “Zalpa Kingdom” New Edition of the CTH 733 and Related Doceuments”. Acts of the VIIth International Congress of Hittitology. I: 139-156.
  • Doğan Alparslan Meltem, (1999). Hitit Bayram Ritüellerinde Geçen Bazı Eylem, Çağrı ve Sahne Oyunlarının Tasviri ve Yorumu. İstanbul University Graduate School of Social Sciences Ancient Languages and Cultures Unpublished Master Thesis. İstanbul.
  • Eliade Mircea, (2003). Dinler Tarihine Giriş. Translate: Lale Arslan, Kabalcı Yayınevi.
  • Eliade Mircea, (2003a). Demirciler ve Simyacılar. translater: Mehmet Emin Özcan, Kabalcı Yayınevi.
  • Ertem Hayri, (1987). Boğazköy Metinlerine Göre Hititler Devri Anadolu’sunun Florası, Türk tarih Kurumu Yayınları.
  • Frazer James George, (2004). Altın Dal Dinin ve Folklorun Kökleri I. Translate: Mehmet H. Doğan, Payel Yayınevi.
  • Goetze Albrecht, (1938). The Hittite Ritual of Tunnawi. In Cooperation with E. H. Sturtevant, American Oriental Series 14. New Haven Connecticut.Gurney Oliver Robert, (1977). Some Aspects of Hittite Religion. Oxford University Press.
  • Güterbock Hans Gustav, (1968). “Oil Plants in Hittite Anatolia”. Journal of the American Oriental Society, LXXXVIII. 1: 66 – 71.
  • Hoffner Harry A. Jr., (1990). Hittite Myths. ed. Gary Beckman, Society of Biblical Literature Writings from the Ancient World Series, Scholars Press Atlanta, Georgia.Kılıç Yusuf – Serkan Başol, (2015). “Hitit Büyü Metinlerinde Geçen Bazı Otsu Bitkiler ve Ağaç Türleri ve Ahşap Nesneler” Akademik Tarih ve Düşünce Dergisi, II, 6: 28 – 58.Kümmel Hans Martin, (1967). Ersatzrituale für den Hethitisichen König. Studien zu den Boğazköy Texten Heft 3, Otto Harrassowitz, Wiesbaden.
  • Lucien Lévy-Bruhl, (2006). İlkel İnsanda Ruh Anlayışı. Translate: Oğuz Adanır, Doğu Batı Yayınları.Mouton Alice, (2010). “Hittite Witchcraft”. VII. Uluslararası Hititoloji Kongresi Bildirileri. II: 515-528.
  • Murat Leyla, (2003). “Ammihatna Ritüelinde Hastalıklar ve Tedavi Yöntemleri”, Archivum Anatolicum, VI, 2: 89-109.
  • Öztekin Selma, (2008). Dinlerde Hayat Ağacı. Ankara University Graduate School of Social Sciences Philosophy and Science of Religion Unpublished Master Thesis Ankara.
  • Reyhan Esma, (2010). “Ortaköy/Šapinuva’dan Kizzuwatna Kökenli Ritüellerde Geçen Yeni Bazı “Kurban Terimleri”. VII. Uluslararası Hititoloji Kongresi Bildirileri. II: 637-650.
  • Schwartz Benjamin, (1938). “Ritual of Zarpiya of Kezzuwatna”. Journal of American Oriental Society. LVIII, 2: 334-353.
  • Singer Itamar, (1983). The Hittite KI.LAM Festival. Part I, STBOT 27. Otto Harrassowitz-Wiesbaden.
  • Singer Itamar, (2002). Hittite Prayers. Society of Biblical Literature.
  • Sir Gavaz Özlem, (2015). “Hitit Çivi Yazılı Metinlerinde Geçen KUŠkurša Üzerine Bir Değerlendirme”. Cahit Günbattı’ya Armağan: 99-111.
  • Süel Aygül, (1998). “Ortaköy-Şapinuwa: Bir Hitit Merkezi”. TÜBA-AR. I: 37-61.
  • Süel Aygül, (2002). “Ortaköy – Šapinuwa”. Recent Developments in Hittite Arvhaeology and History, Papers in Memory of Hans Gustav Güterbock. Eds. K. Aslıhan Yener – Harry A. Hoffner Jr., Eisenbrauns Winona Lake Indiana: 157 – 165.
  • Torri Giulia, (2004). “A Hittite Magical Ritual to be Performed in an Emergency”. Journal of Ancient Near Eastern Religion. 4: 129-141.
  • Ünal Ahmet, (1983). Hitit Sarayındaki Entrikalar Hakkında Bir Fal Metni (KUB XXXII 70= Bo 2011). Ankara Üniversitesi Dil ve Tarih – Coğrafya Fakültesi Yayınları.
  • Ünal Ahmet, (1996). The Hittite Ritual of Ḫantitaššu from the City of Ḫurma Against Troublesome Years. Türk Tarih Kurumu Yayınları.
  • Ünal Ahmet, (2007). Hititçe Çok Dilli El Sözlüğü. I, Verlag Dr. Kovaĉ, Hamburg.
  • Watkins Calvert, (2002). “Homer and Hittite Revisited II”. Recent Developments in Hittite Arvhaeology and History, Papers in Memory of Hans Gustav Güterbock. Eds. K. Aslıhan Yener – Harry A. Hoffner Jr., Eisenbrauns Winona Lake Indiana: 167 – 176.

Yıl 2019, Cilt: 3 Sayı: 1, 22 - 30, 18.06.2019

Murat Turgut

Öz

Kaynakça

  • Ateş Mehmet, (2001). Mitolojiler ve Semboller “Ana Tanrıça ve Doğurganlık”. Aksiseda Matbaası.
  • Beckman Gary, (1983). Hittite Birth Rituals. STBOT 29. Otto Harrosowitz-Wiesbaden.
  • Beckman Gary, (2007). “A Hittite Ritual for Depression (CTH 432)”, Tabularia Hethaeorum: Hethitologische Beiträge: Silvin Kosak zum 65. Geburtstag. eds: Groddek, Detlev and Maria Zorman, Wiesbaden: Harrasowitz: 69 – 81.
  • Collins Billie Jean, (2010). “Hero, Field Master, King: Animal Mastery in Hittite Texts and Iconography”. The Master of Animals in Old World Iconography Edited by Derek B. Counts and Bettina Arnold, Budapest: 59-74.
  • Corti Carlo, (2010). “The Religious Traditions of the “Zalpa Kingdom” New Edition of the CTH 733 and Related Doceuments”. Acts of the VIIth International Congress of Hittitology. I: 139-156.
  • Doğan Alparslan Meltem, (1999). Hitit Bayram Ritüellerinde Geçen Bazı Eylem, Çağrı ve Sahne Oyunlarının Tasviri ve Yorumu. İstanbul University Graduate School of Social Sciences Ancient Languages and Cultures Unpublished Master Thesis. İstanbul.
  • Eliade Mircea, (2003). Dinler Tarihine Giriş. Translate: Lale Arslan, Kabalcı Yayınevi.
  • Eliade Mircea, (2003a). Demirciler ve Simyacılar. translater: Mehmet Emin Özcan, Kabalcı Yayınevi.
  • Ertem Hayri, (1987). Boğazköy Metinlerine Göre Hititler Devri Anadolu’sunun Florası, Türk tarih Kurumu Yayınları.
  • Frazer James George, (2004). Altın Dal Dinin ve Folklorun Kökleri I. Translate: Mehmet H. Doğan, Payel Yayınevi.
  • Goetze Albrecht, (1938). The Hittite Ritual of Tunnawi. In Cooperation with E. H. Sturtevant, American Oriental Series 14. New Haven Connecticut.Gurney Oliver Robert, (1977). Some Aspects of Hittite Religion. Oxford University Press.
  • Güterbock Hans Gustav, (1968). “Oil Plants in Hittite Anatolia”. Journal of the American Oriental Society, LXXXVIII. 1: 66 – 71.
  • Hoffner Harry A. Jr., (1990). Hittite Myths. ed. Gary Beckman, Society of Biblical Literature Writings from the Ancient World Series, Scholars Press Atlanta, Georgia.Kılıç Yusuf – Serkan Başol, (2015). “Hitit Büyü Metinlerinde Geçen Bazı Otsu Bitkiler ve Ağaç Türleri ve Ahşap Nesneler” Akademik Tarih ve Düşünce Dergisi, II, 6: 28 – 58.Kümmel Hans Martin, (1967). Ersatzrituale für den Hethitisichen König. Studien zu den Boğazköy Texten Heft 3, Otto Harrassowitz, Wiesbaden.
  • Lucien Lévy-Bruhl, (2006). İlkel İnsanda Ruh Anlayışı. Translate: Oğuz Adanır, Doğu Batı Yayınları.Mouton Alice, (2010). “Hittite Witchcraft”. VII. Uluslararası Hititoloji Kongresi Bildirileri. II: 515-528.
  • Murat Leyla, (2003). “Ammihatna Ritüelinde Hastalıklar ve Tedavi Yöntemleri”, Archivum Anatolicum, VI, 2: 89-109.
  • Öztekin Selma, (2008). Dinlerde Hayat Ağacı. Ankara University Graduate School of Social Sciences Philosophy and Science of Religion Unpublished Master Thesis Ankara.
  • Reyhan Esma, (2010). “Ortaköy/Šapinuva’dan Kizzuwatna Kökenli Ritüellerde Geçen Yeni Bazı “Kurban Terimleri”. VII. Uluslararası Hititoloji Kongresi Bildirileri. II: 637-650.
  • Schwartz Benjamin, (1938). “Ritual of Zarpiya of Kezzuwatna”. Journal of American Oriental Society. LVIII, 2: 334-353.
  • Singer Itamar, (1983). The Hittite KI.LAM Festival. Part I, STBOT 27. Otto Harrassowitz-Wiesbaden.
  • Singer Itamar, (2002). Hittite Prayers. Society of Biblical Literature.
  • Sir Gavaz Özlem, (2015). “Hitit Çivi Yazılı Metinlerinde Geçen KUŠkurša Üzerine Bir Değerlendirme”. Cahit Günbattı’ya Armağan: 99-111.
  • Süel Aygül, (1998). “Ortaköy-Şapinuwa: Bir Hitit Merkezi”. TÜBA-AR. I: 37-61.
  • Süel Aygül, (2002). “Ortaköy – Šapinuwa”. Recent Developments in Hittite Arvhaeology and History, Papers in Memory of Hans Gustav Güterbock. Eds. K. Aslıhan Yener – Harry A. Hoffner Jr., Eisenbrauns Winona Lake Indiana: 157 – 165.
  • Torri Giulia, (2004). “A Hittite Magical Ritual to be Performed in an Emergency”. Journal of Ancient Near Eastern Religion. 4: 129-141.
  • Ünal Ahmet, (1983). Hitit Sarayındaki Entrikalar Hakkında Bir Fal Metni (KUB XXXII 70= Bo 2011). Ankara Üniversitesi Dil ve Tarih – Coğrafya Fakültesi Yayınları.
  • Ünal Ahmet, (1996). The Hittite Ritual of Ḫantitaššu from the City of Ḫurma Against Troublesome Years. Türk Tarih Kurumu Yayınları.
  • Ünal Ahmet, (2007). Hititçe Çok Dilli El Sözlüğü. I, Verlag Dr. Kovaĉ, Hamburg.
  • Watkins Calvert, (2002). “Homer and Hittite Revisited II”. Recent Developments in Hittite Arvhaeology and History, Papers in Memory of Hans Gustav Güterbock. Eds. K. Aslıhan Yener – Harry A. Hoffner Jr., Eisenbrauns Winona Lake Indiana: 167 – 176.
Toplam 28 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Review Papers
Yazarlar

Murat Turgut 0000-0003-1056-5737

Yayımlanma Tarihi 18 Haziran 2019
Gönderilme Tarihi 3 Ekim 2018
Kabul Tarihi 26 Aralık 2018
Yayımlandığı Sayı Yıl 2019 Cilt: 3 Sayı: 1

Kaynak Göster

APA Turgut, M. (2019). THE USING OF TREES IN HITTITE RELIGIOUS RITUALS. International Journal of Agriculture Forestry and Life Sciences, 3(1), 22-30.
AMA Turgut M. THE USING OF TREES IN HITTITE RELIGIOUS RITUALS. Int J Agric For Life Sci. Haziran 2019;3(1):22-30.
Chicago Turgut, Murat. “THE USING OF TREES IN HITTITE RELIGIOUS RITUALS”. International Journal of Agriculture Forestry and Life Sciences 3, sy. 1 (Haziran 2019): 22-30.
EndNote Turgut M (01 Haziran 2019) THE USING OF TREES IN HITTITE RELIGIOUS RITUALS. International Journal of Agriculture Forestry and Life Sciences 3 1 22–30.
IEEE M. Turgut, “THE USING OF TREES IN HITTITE RELIGIOUS RITUALS”, Int J Agric For Life Sci, c. 3, sy. 1, ss. 22–30, 2019.
ISNAD Turgut, Murat. “THE USING OF TREES IN HITTITE RELIGIOUS RITUALS”. International Journal of Agriculture Forestry and Life Sciences 3/1 (Haziran 2019), 22-30.
JAMA Turgut M. THE USING OF TREES IN HITTITE RELIGIOUS RITUALS. Int J Agric For Life Sci. 2019;3:22–30.
MLA Turgut, Murat. “THE USING OF TREES IN HITTITE RELIGIOUS RITUALS”. International Journal of Agriculture Forestry and Life Sciences, c. 3, sy. 1, 2019, ss. 22-30.
Vancouver Turgut M. THE USING OF TREES IN HITTITE RELIGIOUS RITUALS. Int J Agric For Life Sci. 2019;3(1):22-30.

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