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Hattusa: Sacred Places Near Büyükkaya, Ambarlikaya and the Budakŏzŭ

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Hattusa: Sacred Places Near Büyükkaya, Ambarlikaya and the Budakŏzŭ Arnhem 2013-4 Anatolia in the Bronze age- ©Joost Blasweiler - student University Leiden. Hattusa: sacred places near Büyükkaya, Ambarlikaya and the Budakŏzŭ. The stronghold of Hattusa (Boğazköy) in central Anatolia is protected on two sides by gorges with little streams from wells in the surroundings. In the front (the north-west side of Hattusa ) it is easy to see from a great distance the gorge between Ambarlikaya and Büyükkaya1. Before the gorge there is a small valley, which is connected by footways with the lower city and Büyükkaya. Archaeological evidence indicates that Büyükkaya was inhabited from the 6th mill. BC and belongs to the oldest parts of the city Hattus(sa) of the kingdom of Hatti. On the way from Sungurlu to the west side of Hattusa, the gorge beckons you to come to her, it catches your attention. And indeed this gorge is very remarkable and attractive. The small valley before the gorge is a good place for the herding of cattle and sheep, and to drink and to shelter them. A small stream, the Budakŏzŭ ( the name means pine-tree water according to the local people), streams fast from the hills, and after the waterfalls it oozes through the stronghold at Ambarlikaya. But just at the end of the wintertime, when the snow melts from the hills and the mountains, the stream will be very wild. The stream rises in the neighbourhoud of Derbent and Ibikçam, two different places with wells, situated on the hills about 10 km north-east from Hattusa (Boğazköy). It is interesting that Boğazköy means village at or of the gorge. It is likely that the name refers to the gorge of Ambarlikaya, but on the other side there is also a gorge, although less spectacular, with a stream, the Yazirçay, which rises from the wells situated near the village Yzair, south-east from Hattusa. Formerly Hattusa and her environment had forests, and even a lot of oaks were growing in the area. 1. Andreas Schachner 2011, Hattuscha, 69: mentioned a distance of c. 20 km. He described Büyükkaya and environment of the early Bronze period on page 51/52 and 104/109. 1 The archaeologists of the Deutschen Archäologischen Institut1 have been excavating the site of Hattusa since 1931, and they completed an enormous amount of work. However there is still an important part of the city which has to be examined, in particular the surroundings outside the city walls. 1. Since 1906 German archaeologists did excavations in Hattusa. The maps below show the east side of Hattusa. The Budakŏzŭ streams along Büyükkale and through Amabarlikaya and Büyükkaya. Boğazköy Map of Heinrich Kohl from 1939. a map mentions the bridge near Ambarkaya (R.Naumann, RAI). 2 Here we are near the entrance of the gorge at Amabarlikaya with some quite interesting artifacts and in my opinion an attractive place with an almost sacred atmosphere. In front on the right a rock of the small valley, behind Ambarlikaya and thereafter Büyükkale, May 2012. The archeologist Kurt Bittel described lyric the playing of light and dark in the valley of Boğazköy : “Wenn die Sonne des Morgens hinter der Gebirge aufgestiegen ist und ihren Laufe die Höhe des Bergkammes erreicht hat, überflutet sie das Tal und die Ruinen der alten Stadt mit hellstem Lichte. Des Abends aber, wenn längst im Tale tief Schatten liegen und Schweigen eigekehrt ist, treffen die letzten Sonnenstrahlen die Häupter der Felsen, lassen sie in vielfachen Farbenspiel aufleuchten, ehe auch sie im Dunkel der Nacht verloschen. (Boğazköy-Hattusa IX -11). 3 Here we stand before Büyükkaya (left) and Ambarlikaya (right) with the gorge and on the picture (May 2012)below we see the small stream, when we look back (to the Lower City). Near the entrance of the gorge at the right Ambarlikaya. 4 Some rock figures. 5 Inside the gorge we can see many holes in the wall of Ambarlikaya. These holes were possibly used to place a beam construction to hold a wooden platform or a footway (a chemin de ronde) so as Rudolf Naumann wrote in an article in 1962. 6 Rudolf Naumann1 tells us about an investigation, which had almost been forgotten to the many holes in the wall of Ambarlikaya and the remains of a bridge (?) over the Budakŏzŭ in 1954. The wooden footway along the mountain not only acted with a defensive function for the gorge, which forms an entrance of the stronghold, but could also have had a function to hold a wooden tray under the chemin de ronde to transport water to the northern part of city. He has made a reconstruction drawing of the chemin de ronde and the bridge as part of the stronghold of Hattusa (Vorläufiger Bericht über die Ausgrabungen in Boğazköy in den Jahren 1958 und 1959, in Mitteilungen der Deutschen Orient-Gesellschaft zu Berlin Nummer 93, 1962 -31). 1. Rudolf Neumann, was a long time ´the architect‘ of the excavation team of Hattusa, in the time period that Kurt Bittel was the´Director‘. Peter Neve, the successor of Kurt Bittel, described these platforms and „wehranlage“ also. He let us know; “Die Treppenstiege nach die oberen Terrasse von Ambarlikaya ist in Verbindung mit der Höhle am Südostfuß. Der eigentliche Aufgang zu der Felskuppe durfte jedoch mit einem breiten Spalt an der Südseite des Massivs angezeigt sein“. (Peter Neve 1985, Hattuscha Information, page Ambarlikaya). 7 The ‘chemin de ronde’ or the platforms, would be well seen from the valley before the entrance of the gorge. So it was a suitable location to show a performance or a ritual to inhabitants of the city. Like a gateway of the palace, the chemin de ronde could also have been an attractive spot to show a happening of the cult or of the power of the ruling Tabarna, in particular when the sun goes down in the west. The entrance of the gorge was perhaps also an appropriate and great setting to ask the gods of Hatti for their support for the inhabitants and rulers of Hattus. An appropriate and attractive setting for rituals and for a request to the gods of Hatti ? The deities of the Land of Hatti did not originally live in temples. Before the city of Hattus was conquered by King Anitta of Kussara, it is likely the old city did not have temples1. 1. It is only in small shrines, such as the one at Büyükkale, that evidence of cultic practices, which apparently reflect Hattian roots, has been uncovered (Alberto R.W. Green 2003, The stormgod in the Ancient Near East,126). Three small chapels were found. The central part of one chapel is sunk below ground level and nearby were found two terracotta bulls. The central room of a second chapel is also sunk below ground level, the floor of this room was covered with layers of mud and sand and contained many votive vessels and nests of shells. Here was also a channel to the outside. The archaeologist K. Bittel states, that this room was open to the sky. The third chapel contained an underground pool, made accessible by a flight of steps. Above the entrance to the underground pool a scene is carved with a long figure, whose raised his hands in the standard gesture of adoration. Alberto R.W. Green concludes, that it is reasonable, that these smaller shrines or chapels with their deeply recessed rooms, which were connected to water sources, do belong nearer to the Hattian religion, than to the state temple cult. On the basis of what is known about the Hattian religion from written sources, they bore no relation to the ceremonies conducted in the state temples. 8 May 2012: Welling water in the Derbent area near Hattusa, in the old times it was the work of the gods. The water seems to come from nowhere or from the netherworld. One of the principal ideas of the old Near East is that everything in nature and the cosmos was alive and was penetrated by divine forces1. This concerned the visible world of the people, like the sky and the stars, the earth, vegetation, animals, rocks, mountains, rivers and springs. But also the atmospheric signs like storms, thunder, lighting, rain and her consequences like fertility and dryness. The powers of the universe and the phenomena of nature are conscious living identities, they are acting by their selves: they are Gods. Each object contains non- visible natural powers, which belong to the whole universe. Each of these natural powers are admitted in great divine phenomena of a cult. The Rain and the Earth are the participants in the growth of the vegetation. That’s why Heaven, which gives Rain, Earth and Vegetation, are the concepts in the religion of the agricultures. The married couple of Heaven and the Earth, appears in all religions of the Mediterranean and in most of European- Asiatic religions of the agricultural Neolithicum. The mother earth goddess, the sun god and a sky- or storm god, are the personification of the powers of growth. The first rains show the impregnation of the Earth goddess by the Storm God with water. The vegetation arises from this act of the holy wedding and at the same time it is the start of a new year. The divine child is the personification of the new vegetation. According to professor Volkert Haas, the mother earth goddess had several forms in the Land of the Hatti. The Hattian name is Wurunsemu (wur = earth), under this title she is a goddess of the underworld. Her partner is the Hattian god Taru, their children are Telipinu and Mezulla.
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