Observations on a Bronze Snake Figurine Found at Oluz Höyük, Amasya, North-Central Anatolia*

doi: 10.2143/AWE.11.0.2175888 AWE 11 (2012) 261-269

OBSERVATIONS ON A BRONZE SNAKE FIGURINE FOUND AT OLUZ HÖYÜK, AMASYA, NORTH-CENTRAL ANATOLIA*

GÖZDE DINARLI

Abstract The bronze snake figurine, the subject of this paper, was found at the bottom of a pithos in situ; it may be associated with the fertility cult. Vessels relating to the cult of Kubaba have been found in the Halys bend and just below it. It is thought that they are associated with fertility as almost all were used for storage purposes. A relationship can be established between fertility and the bronze snake figurine. We consider that Demeter is the successor to the Kubaba cult: the snake being one of her attributes and Demeter being also a goddess of fertility, the question of why the Oluz Höyük snake figurine was placed at the bottom of a pithos is addressed.

Oluz Höyük1 (Yassı Höyük, Tepetarla Höyügü) lies west of the city of Amasya in the Central Black Sea Region of Turkey, situated within the Gökhöyük Agricultural Directorate. Located in the fertile Geldingen plain, from the south of which an important tributary of the Ye≥ilırmak (ancient Iris), the Çekerek (ancient Skylax), passes, it was discovered by ≤evket Dönmez in the course of his 1997–99 survey in Amasya.2 Oluz Höyük is 2 km north-west of Gözlek village, 5 km east of Toklucak (formerly Oluz) village and 3 km south of the Amasya–Çorum highway (Figs. 1–2). It measures 280 x 260 m and rises 15 m above the plain at 479 m above sea level. The first architectural level at Oluz Höyük, revealed during the excavations from 2007 onwards, was dated to the 2nd century BC and the first half of the 1st century BC, with especial reference to the coins of Mithradates VI found here.3 The bronze snake (OLZ 09 083) was found in situ at the bottom of a pithos, the upper body and rim of which are missing (Figs. 3–4). Works carried out around the pithos yielded no architectural remains except a few insignificant stone wall foundations, bringing no explanation for the location of the pithos. The figurine (Figs. 5–7) was formed by folding a bronze stripe into zigzags, with the head and neck made thinner. Its length is 20.2 cm, width 1.4 cm and thickness 0.8 cm (Fig. 7). It was observed that the figurine was carefully and deliberately placed at the

* I would like to thank Assoc. Prof. ≤evket Dönmez (University of Istanbul), Head of the Oluz Höyük excavations, for encouraging me to study the subject and allowing me to publish the bronze snake figurine. I am also grateful to Bülent Öztürk for helping me. 1 For Oluz Höyük, see Dönmez 2009a–c; Dönmez and Naza-Dönmez 2007; 2009a–c; 2010a–d. 2 Dönmez 2010a; Dönmez and Naza-Dönmez 2007; 2009a. 3 Dönmez and Naza-Dönmez 2009b, Res.22a–b, 23a–b, 24a–b, 25a–b, 26a–b, 38a–b; 2010a, Res.22a–b, 23a–b, 24a–b, 25a–b, 26a–b, 38a–b; 2010d, Res.64a–b, 65 a–b, 66a–b, 67a–b, 68a–b, 90a–b.

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Fig. 1: Map showing location of Oluz Höyük.

Fig. 2: General view of Oluz Höyük from the east.

bottom of the pithos, facing east, in the position of a snake in its natural habitat. No other finds or herbal remains were obtained in the earth fill from the pithos. Snake figurines are known in antiquity, but until now uncommon in Anatolia. The contexts for other figurines now kept in Turkish museums are unknown; they were chance finds.4 So our snake figurine, with its find-spot and context, has some importance in explaining other finds. Snakes had varying significance in antiquity, mostly in connection with health. Asklepios is the god of medicine and the son of Apollo, ‘the healing god’. It was said that he knew how to derive cures from many plants and could raise the dead. A number of different myths about these are known. Coins found in different cities show that the symbols of Asklepios are a snake clinging to a stick, also pine-cones, laurel wreaths, and sometimes roosters, goats or dogs.5 The snake was seen as a warning and prescience, and medical potions were made

4 For the example in Amasya Museum, see Yüce 2004, 69. 5 Cities such as Kos, Pergamon, Aigeai (Yumurtalık), Irenopolis (Haruniye-Düziçi), Kolybrassos, Lyrbe (near Side yakınlarında), Laertes (Alanya, Gözüküçüklü village, Karamuvar location), Elaiussa-

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Fig. 3: Bronze snake figurine in situ.

Fig. 4: Bronze snake figurine in situ.

Fig. 5: Bronze snake figurine.

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Fig. 6: Bronze snake figurine.

Fig. 7: Bronze snake figurine.

from its venom. It was also depicted as clinging to the wand of Asklepios as a symbol of long life. It is possible to surmise that when the snake is depicted advancing with its head stretched upwards and body curved, this symbolises Asklepios himself.6

Sebaste (Aya≥-Kumkuyu), Epiphaneia (Gözene-Dörtyol), Flaviopolis (Kadirli), Anazarbos (Anavarza- Dilekkaya), Mopsouhestia (Misis), Tarsos ve Soloi-Pompeiopolis (Mezitli-Viran≥ehir), Tieion (Filyos) have yielded Asklepios coins (Tahberer 2005, 21). 6 Tahberer 2005, 11.

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a b Fig. 8: Bronze coin, time of Mithradates VI.

a b Fig. 9: Bronze coin, time of Mithradates VI.

In spite of snake’s connotations of health, the find at the bottom of a pithos in situ, may indicates that an association also with fertility cult.7 Demeter provides rebirth, fertility for the earth and abundance. The snake is also the sacred animal of Demeter and shows her

7 In fact, snake figurines at Oluz Höyük are not limited to the bronze figurine revealed in the first architectural layer and forming the subject of the paper. Another snake figure was discovered during surveys in 2007, the first season of Oluz Höyük excavations, and may date to Late Iron Age (5th–4th centuries BC). It was painted as a decoration on the neck of a pot and indicates the possible existence of local production (Fig. 13). In addition, another bronze snake figurine, half missing, was found during the studies in 2010. Publication of this snake figurine is in progress.

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Fig. 10: Imported pottery, 4th–3rd centuries BC.

Fig. 11: Imported pottery, 4th–3rd centuries BC.

Fig. 12: Imported pottery, 4th–3rd centuries BC.

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Fig. 13: Painted pottery with snake figure, 5th–4th centuries BC.

relationship to the world.8 When we consider the development of the Demeter cult in Central Anatolia, we reach the ‘Great Mother’, Kubaba.9 Finds from Central Anatolian Iron Age cultures relating to the cult of the Mother Goddess,10 Kubaba,11 are growing. Foremost are the cult vessels found at Bogazköy, Ali≥ar Höyük, Ma≥at Höyük and Hacıbekta≥ Höyük (Suluca Karahöyük) in the Halys bend and at Topaklı, just below the bend. It is thought that they are associated with fertility since almost all of the Kubaba cult vessels were used for storage purposes.12 A statuette13 found during work at Oluz Höyük in 2010, with its upper body missing, is considered to reflect Kubaba. This stone statuette and a breast-shaped ceramic vessel14 dis- covered in 2007 added new evidence for the presence of the cult of Kubaba at Oluz Höyük.

8 Kern 1901; Boyana 2006, 181. 9 Çapar 1979a, 184, 186. 10 For the Mother Goddess, see Roller 1999. 11 For her different names in Phrygian, Greek and Roman sources, see Sevin 2003, 263; Çapar 1979b, 197–98. 12 Dönmez 2001. 13 Publication of the statuette is in progress. 14 Dönmez and Naza-Dönmez 2007, Res.7–8; 2009a, Res.15–16, Çiz.1; 2010c, Res.26a–b, Çiz.4.

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Thus, evidence for the worship of Kubaba existed in the Late Iron Age at Oluz Höyük. The association between the cult and fertility was detected in many Central Anatolian Iron Age settlements other than Oluz Höyük (Bogazköy, Ma≥at Höyük, Ali≥ar Höyük, Hacıbekta≥ Höyük and Topaklı). In this context, a relationship can be established between fertility and the bronze snake figurine of the Iron Age, found in the first architectural level (2nd century BC–first half of the 1st century BC). We do not yet have archaeological evidence for Kubaba at Oluz Höyük after the Iron Age. On the other hand, there are views that Demeter is the successor to Kubaba (Kybele).15 It is known that she was worshipped at Amisos/Kara Samsun and Eukhaita/Avkat16 (Beyözü, Mecitözü, Çorum), geographically close to Oluz Höyük.17 The trade and cultural connections of Oluz Höyük’s first architec- tural level to Amisos/Kara Samsun are striking. Many bronze coins of the time of Mithra- dates VI minted at Amisos (Figs. 8–9), imported pottery (Figs. 10–12) and a trade amphora18 are the most important archaeological proof of the connection. Thus, it can be supposed that Oluz Höyük was influenced by Amisos/Kara Samsun in terms of the Demeter cult, and this would explain the discovery and placing of the snake figurine.

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Department of Archaeology Faculty of Letters Thrace University Edirne Turkey [email protected]

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