KaydedilenlerDerginizi ekleyin

Dergiler / ADALYA / 2020 / Sayı: 23

The Timing of Ritual Performance in Hittite Texts: The “Morning” Rites

Sevgül ÇİLİNGİR CESUR
Dergi
ADALYA
Sayfa
87–109
Yayın Tarihi
2020-11-15
DOI
—
🏛️Bu makalenin bibliyografik verileri ve tam metin bağlantısı DergiPark üzerinden sağlanmıştır.
DergiPark Kaydı ↗
✨

Yapay Zeka Hızlı Bakış & Çıkarımlar

AI Insight
⚡ TL;DR(1 Cümlede Hızlı Çıkarım)

Therefore, this article aims at contributing the significance of time by investigating Hittite magical ritual texts with regard to the terms used for the morning period and the typical rites performed in that part of the day by comparing the data obtained from ritual texts listed under CTH 390-500.

📌 3 Maddede Bu Makale

🎯
Amaç & Hipotez:Hittite rituals can be defined as religious practices that are meant to activate supernatural powers for the sake of a human being.
📊
Temel Bulgular & Veri:These systematic practices were enacted under the supervision of ritual practitioners in case of any negative situations namely illness, black magic, epidemic and evil.
💡
Sonuç & Katkı:Therefore, this article aims at contributing the significance of time by investigating Hittite magical ritual texts with regard to the terms used for the morning period and the typical rites performed in that part of the day by comparing the data obtained from ritual texts listed under CTH 390-500.
🔬Tür:Araştırma Makalesi
📍Kapsam:Genişletilmiş Akademik Örneklem
⚙️Değişkenler:Hittites · ancient Anatolia · religion

Abstract

Hittite rituals can be defined as religious practices that are meant to activate supernatural powers for the sake of a human being. These systematic practices were enacted under the supervision of ritual practitioners in case of any negative situations namely illness, black magic, epidemic and evil. Considering Hittite texts, it is noticeable that a ritual was carried out on any day of the year on the request of the ritual patron. Although there is not a pre-determined time for performing a ritual, it is intrinsic for these religious practices that they have their own sense of time. Furthermore, the concepts of time are applied in an extremely systematic fashion and “ritual time” is a phenomenon, which plays an important role in regulating the course of the rites. Although the perception of time in Hittite rituals has been previously studied, there is not yet any systematic research focusing merely on the morning period. Therefore, this article aims at contributing the significance of time by investigating Hittite magical ritual texts with regard to the terms used for the morning period and the typical rites performed in that part of the day by comparing the data obtained from ritual texts listed under CTH 390-500.

🔖

Bu Makaleye Atıf Yap

CESUR, S. Ç. (2020). The Timing of Ritual Performance in Hittite Texts: The “Morning” Rites. ADALYA, Sayı: 23, 87–109. https://ajindex.com/articles/132636

📄 Tam Metin PDF Okuyucu

📄

PDF görüntüleyici hazırlanıyor...

Kaynakça (11)

  1. Archi, A. 2002. “Formation of the West Hurrian Pantheon: The Case of Isˇh˘ara.” In Recent Developments in Hittite Archaeology and History Papers in Memory of Hans G. Güterbock, edited by K.A. Yener and H.A. Hoffner Jr., 21-33.
  2. Winona Lake, IN: Eisenbrauns. Bawanypeck, D. 2005. Die Rituale der Auguren. Texte der Hethiter 25. Heidelberg: Carl Winter. Bawanypeck, D. 2014. “Normative Structures in Mesopotamian Rituals: A Comparison of Hand-lifting Rituals in the Second and First Millennium B.C.” In Traditions of Written Knowledge in Ancient Egypt and Mesopotamia, edited by D. Bawanypeck and A. Imhausen, 71-89. AOAT 403. Münster: Ugarit. Beckman, G. 1983. Hittite Birth Rituals. Studien zu den Boğazköy-Texten 29. Wiesbaden: Harrassowitz. Beckman, G. 1989. “The Religion of the Hittites.” Biblical Archaeologist 52.2-3:98-108.
  3. Beckman, G. 2017. “Zeit (time). B. Bei den Hethitern.” RLA 15:248-50.
  4. Carruba, O. 1980. Review of The Hittite Dictionary of the Oriental Institute of the University of Chicago. Vol. 3, Fasc. 1, by H.G. Güterbock and H.A. Hoffner. SMEA 22:363-64.
  5. Cohen, Y. 2002. Taboos and Prohibitions in Hittite Society. Texte der Hethiter 24. Heidelberg: Carl Winter. Collins, B.J. 1990. “The Puppy in Hittite Ritual.” JCS 42.2:211-26.
  6. Cornil, P. 1999. “La tradition écrite des textes magiques hittites.” Ktema 24:7-16.
  7. Daddi, F.P., and A.M. Polvani. 1990. La mitologia ittita. Brescia: Paideia. Dinçol, A.M. 1985. “Asˇh˘ella Rituali (CTH 394) ve Hititlerde Salgın Hastalıklara Karşı Yapılan Majik İşlemlere Toplu Bir Bakış.” Belleten 49.193:1-40.
  8. Ehelolf, H. 1927. “Zum hethitischen Lexikon.” KF 1.1:137-60.
  9. Engelhard, D.H. 1970. “Hittite Magical Practices: An Analysis.” Ph.D. diss., Brandeis University. Ertem, H. 1974. Boğazköy Metinlerine Göre Hititler Devri Anadolu’sunun Florası. Ankara:
  10. Türk Tarih Kurumu. Goetze, A., and E.H. Sturtevant. 1938. The Hittite Ritual of Tunnawi. American Oriental Society 14. New Haven, CT: American Oriental Society. Goetze, A. 1969. “Hittite Rituals, Incantations, and Description of Festival.” In Ancient Near Eastern Texts Relating to the Old Testament, edited by J.B. Pritchard, 346-61. Princeton Studies on the Near East. Princeton, NJ: Princeton University Press.
  11. Görke, S. 2010. Das Ritual der Asˇtu (CTH 490) - Rekonstruktion und Tradition eines hurritisch-hethitischen Rituals aus Boğazköy / Ḫ attusˇa. Culture and History of the Ancient Near East 40. Leiden-Boston: Brill. Groddek, D. 1996. “Fragmenta Hethitica dispersa IV.” Altorien