- İstanbul Üniversitesi Edebiyat Fakültesi Arkeoloji Bölümü Protohistorya ve Önasya Arkeolojisi Anabilim Dalı
Şevket Dönmez
İstanbul üniversitesi, Archaeology, Faculty Member
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Biblical Archaeology, Iranian Archaeology, Black Sea Region Archaeology, Nomadic Peoples, Urartian Archaeology, Achaemenid archaeology, and 108 moreHittite archaeology, Anatolian Iron Age Archaeology, Phrygian Archaeology, Historical Geography, Scythian and other Eurasian Nomadic Horse Warrior Cultures, Arkeoloji, Türk Sanatı, Phoenician Punic Archaeology, Phoenicians, Phoenician, Phoenician and Punic Studies, Phoenician sanctuary, Phoenician Pottery, Mediterranean archaeology, Near Eastern Archaeology, Iron Age, Carthage, Magna Graecia, Cross Cultural Interactions, Near Eastern Archaeology, Ancient Near East, Hebrew Bible and Ancient Near East, Near Eastern Studies, Ancient Near East (Archaeology), Ancient Near Eastern History, Ancient Near Eastern Religions, History and Archaeology of the Ancient Near East, Assyriology, Assyrian Empire, Neo-Assyrian studies, Assyrian archaeology, Assyriology Sumerology Akkadian Sumerian Sumerian & Akkadian literature Sumerian Religion Mesopotamia History Ancient Mesopotamian Religions Cuneiform Ancient Near East Ancient Near Estern Languages Religious Studies, Assyria, Neo-Babylonian period, Babylon, Old Babylonian period, Hellenistic Babylonia, Neo Babylonian Empire, Black Sea region, Black Sea Studies, Black Sea ancient history and archaeology, Phrygian, Phrygia, Central Anatolia (Phrygia), Iron Age (Archaeology), Iron Age, Early Iron Age, Late Iron Age (Archaeology), Late Bronze Age, Early Iron Age, Anatolian and the Near Eastern Archaeology, Eastern Anatolian and İranian Iron Age, Eastern Anatolia, Architecture of the Middle Bronze Age in Eastern Anatolia, Eastern Anatolian Tribes, Early ıron Age of Eastern Anatolia, Iron Age, Eastern Anatolia and Mesopotamia, Medieval Eastern Anatolia, Early Iron Age of Eastern Anatolia, Iron Age (Archaeology), Hellenistic Pottery, Hellenistic and Roman Asia Minor, Protohistoric Anatolia, Near Eastern Archaeology, Anatolian Archaeology, Achaemenid archaeology, Archaeology of South Eastern Turkey, Zoroaster, Zoroastrianism, Zoroastrianism (History), Zoroastrianism (Literature), History of Zoroastrianism, Zoroastrian Rituals, Zoroastrian Religion, Sasanian Zoroastrianism, Pre-zoroastrian Iranian art and culture, Proto-Zoroastrian Religion, Iranian Zoroastrian History and Central Asia and Caucasus Area, Zoroastrianism, Iranian folklore, Ancient iranian languages, Iranian Studies, Turco-Iranian World, Iranian History, Ancient Iranian Religion, Ancient Iranian Culture and Languages, Iranian art and archaeology, Iranian Archaeology (Iron Age), Iranian world (Archaeology), Iranian Archaeology and Art History, Iranian Azerbaijan Archaeology, Scythian archaeology, Scythian History, Scythians, Cimmerians, Herodotus, Scythians, Pontic area, Black Sea area, Caucaaus, Near East, Anatolia, nomads, steppe peoples, History and civilisation of the Huns, Scythians, Scythian, Sarmatian, Meotian and Slavonic cultures, Magical Gems, Ancient Magic, Scythian Art, Scythian Animal Style, Scythian, Scythia Minor, Scythian Cults, Scythian Religion, Scythian Archaeology, Scythian Animal Style, Scythians, Late Scythians, Scythian Barrows, Early history of Scythians, Historical Archaeology, Cultural Historical Geography, Armenian History, Armenian Studies, Anatolian Archaeology, Mesopotamian Archaeology, Ancient Geography, Protohistory and Near Eastern Archaeleogy, Achaemenid History, Achaemenid Persia, Musasir Temple, Shalmaneser III, Achaemenid Art and Archaeology, Urartu, and Median History and Archaeology edit
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Şevket Dönmez received his B.A., M.A, and PhD. on Protohistory and Near Eastern Archaeology from the Istanbul Univers... moreŞevket Dönmez received his B.A., M.A, and PhD. on Protohistory and Near Eastern Archaeology from the Istanbul University. He started working as a research assistant in Faculty of Letters in Istanbul University in the Department of Protohistory and Near Eastern Archaeology in 1991. He has been appointed as Assistant Professor in 2001, Associate Professor as 2007 and Professor in 2015. In 2012 he has also been appointed as the Head of the Department of Fine Arts in Istanbul University. He has conducted field work in the Eastern (Excavations in Van Fortress, Van Kalesi Höyük, Gevaş Historical Turkish Cemetery), South-Eastern (Diyarbakır Region Surveys, Bismil Üçtepe Höyük Excavation) and North-Central Anatolia (Sinop-Samsun and Amasya Province Surveys and Bafra-İkiztepe Excavations). In 2007 he has started work on the systematic archaeological project in Oluz Höyük as director of the excavation. His research mainly focuses on the Iron Age cultures of Central Anatolia, Zoroastrianism and Achaemenid periods in Anatolia. edit
Research Interests:
History, Ancient History, Historical Geography, Archaeology, Classical Archaeology, and 15 moreHistorical Archaeology, Anatolian Archaeology, Iranian Archaeology, Anatolian History, Iranian History, Central Asian History (Area Studies), Late Iron Age (Archaeology), Iron Age (Archaeology), Scythian archaeology, Central Asian Archaeology, Achaemenid archaeology, Early Iron Age, Achaemenids, Scythians, and Scythian and other Eurasian Nomadic Horse Warrior Cultures
Research Interests:
History, Ancient History, Cultural History, Archaeology, Classical Archaeology, and 70 moreNear Eastern Archaeology, Historical Archaeology, Near Eastern Studies, Medieval History, Anatolian Studies, Hittitology, Landscape Archaeology, Anatolian Archaeology, Iranian Archaeology, Zoroastrianism, Iranian Studies, Anatolian History, Early Medieval Archaeology, Medieval Archaeology, Ancient Religion, Hittite, Achaemenid Persia, Social History, Greek Archaeology, Ancient Near East, Late Bronze Age archaeology, Ancient Greek History, Zoroastrianism (History), Late Iron Age (Archaeology), Black Sea region, Ancient Iranian Religion, Early Bronze Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Ancient Near Eastern Art, Middle Bronze Age, Black Sea Studies, Achaemenid History, Phrygian, Iron Age, Ancient Near Eastern History, History and Archaeology of the Ancient Near East, Historia, Achaemenid archaeology, Early Iron Age, Black Sea Region Archaeology, Early Bronze Age, Late Bronze Age, Early Iron Age, Phrygia, Achaemenids, Black Sea, Late Bronze Age, Black Sea ancient history and archaeology, Middle and Late Bronze Age, Hittite archaeology, The Hittites, Ancient Near Eastern Religions, History of Zoroastrianism, Ancient Near Eastern Studies, Achaemenid Art and Archaeology, Hittites, Zoroaster, Hittite History, Phrygian Archaeology, Black Sea archaeology, Anatolian Early Bronze Age Archaeology, Iranian art and archaeology, Zoroastrian Rituals, Phrygian Pottery, Zoroastrian Religion, History of Black Sea Regiuon, Achaemenid Persian History, Anatolian and the Near Eastern Archaeology, and Iranian Zoroastrian History and Central Asia and Caucasus Area
Research Interests:
History, Ancient History, Archaeology, Classical Archaeology, Near Eastern Archaeology, and 27 morePrehistoric Archaeology, Historical Archaeology, Medieval History, Armenian Studies, Anatolian Studies, Landscape Archaeology, Anatolian Archaeology, Iranian Archaeology, Iranian Studies, Anatolian History, Early Medieval Archaeology, Medieval Archaeology, Armenian History, Armenian Culture, Achaemenid Persia, Islamic History, Iranian History, Greek Archaeology, Late Bronze Age archaeology, Late Iron Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Achaemenid History, Iron Age, Achaemenid archaeology, Early Iron Age, and Roman Archaeology
Research Interests:
Historical Geography, Classical Archaeology, Near Eastern Archaeology, Historical Archaeology, Near Eastern Studies, and 57 moreMuseum Studies, Anatolian Studies, Museum, Anatolian Archaeology, Iranian Archaeology, Iranian Studies, Eurasian Nomads, Anatolian History, History of Museums, Byzantine Studies, Late Antiquity, Anatolian Languages, Byzantine Architecture, Byzantine Archaeology, Ancient Near East, Museology, Nomadic Peoples, Nomadism, Black Sea region, Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Ancient Near Eastern Art, Anatolian Religions, Black Sea Studies, Museums, Ancient Anatolia, Phrygian, Ancient Near Eastern History, History and Archaeology of the Ancient Near East, Black Sea Region Archaeology, Phrygia, Iron age anatolian pottery, Black Sea, Eric's Research Interests * Aegean Archaeology * Anatolian Archaeology * Archaeology * Classical Archaeology * Cypriot Archaeology * Egyptian Archaeology * Levantine Archaeology, Painted ceramic from the anatolian Iron Age, Iranian Archaeology (Iron Age), Near estern archaeology, Ancient Greek Colonies of the Northern Black Sea Shore, East Anatolian and Caucasian Bronze Age Culrures, Anatolian Bronze Age Cultures, Ancient Near Eastern Studies, Byzantine art, Anadolu, Eastern Anatolian and İranian Iron Age, Assyriology Sumerology Akkadian Sumerian Sumerian & Akkadian literature Sumerian Religion Mesopotamia History Ancient Mesopotamian Religions Cuneiform Ancient Near East Ancient Near Estern Languages Religious Studies, Anatolian Iron Age Archaeology, Phrygian Archaeology, Anadolu Tarihi Coğrafyası, Central Anatolia (Phrygia), Aegean Prehistory. Anatolian Prehistory. Cypriot Prehistory. Archaeology of the Near East. Chalcolithic. Early Bronze Age. Inter- and intra-site organization in Prehistory. Policy, economy and society in Prehistory., Anatolian Archaic and Classical Culture, Iron Age (Archaeology), Hellenistic Pottery, Hellenistic and Roman Asia Minor, Protohistoric Anatolia, Near Eastern Archaeology, Anatolian Archaeology, Achaemenid archaeology, Archaeology of South Eastern Turkey, Anatolian Early Bronze Age Archaeology, Anatolian Iron Age, Phrygian Architecture, Phrygian Pottery, and Anatolian and the Near Eastern Archaeology
Research Interests:
Historical Geography, Near Eastern Archaeology, Historical Archaeology, Near Eastern Studies, Anatolian Studies, and 63 moreAnatolian Archaeology, Iranian Archaeology, Iranian Studies, Eurasian Nomads, Anatolian History, Achaemenid Persia, Ancient Near East, Black Sea region, Early Bronze Age (Archaeology), Scythian archaeology, Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Ancient Near Eastern Art, Black Sea Studies, Achaemenid History, Ancient Near Eastern History, Ancient Near Eastern archaeology, Achaemenid archaeology, Achaemenian Empire, Black Sea Region Archaeology, Early Bronze Age, Architecture Central Anatolia Region (Archaeology), Late Bronze Age, Early Iron Age, Iron age anatolian pottery, Achaemenids, Achaemenid, Achaemenid Art, Painted ceramic from the anatolian Iron Age, Iranian Archaeology (Iron Age), Black Sea ancient history and archaeology, Ancient Greek Colonies of the Northern Black Sea Shore, East Anatolian and Caucasian Bronze Age Culrures, Anatolian Bronze Age Cultures, Ancient Near Eastern Studies, Achaemenid Art and Archaeology, Scythians, Scythian, Sarmatian, Meotian and Slavonic cultures, Scythian History, Eastern Anatolian and İranian Iron Age, Achaeology, Anatolian Bronze Ages, Scythian and other Eurasian Nomadic Horse Warrior Cultures, Central Anatolia Region (Archaeology), Achaemenid Empire, Achaemenid architecture, Anatolian Iron Age Archaeology, Central Anatolia (Phrygia), Black Sea archaeology, History and civilisation of the Huns, Scythians, Black Sea history, Cimmerians, Herodotus, Scythians, Pontic area, Black Sea area, Caucaaus, Near East, Anatolia, nomads, steppe peoples, Achaemenid, Parthian, and Sasanian History; International Relations and Diplomacy between Roman-Byzantine and Persian Empires, Iron Age (Archaeology), Hellenistic Pottery, Hellenistic and Roman Asia Minor, Protohistoric Anatolia, Near Eastern Archaeology, Anatolian Archaeology, Achaemenid archaeology, Archaeology of South Eastern Turkey, Anatolian Early Bronze Age Archaeology, Iranian art and archaeology, Scythian Archaeology, Scythian Animal Style, Scythians, Scythian Animal Style, Anatolian Iron Age, Nomadic/Indigenous People, Achaemenid Period, Achaemenid Persian History, Anatolian and the Near Eastern Archaeology, and Archaeology of the Ancient Black Sea Region
Research Interests:
Religion, Sumerian Religion, Historical Geography, Near Eastern Archaeology, Music, and 84 moreHistorical Archaeology, Near Eastern Studies, Assyriology, Anatolian Studies, Literature, Anatolian Archaeology, Anatolian History, Culture, Mediterranean, Metaphor, Akkadian Language, Anatolian Languages, Ancient Near East, Ancient Near Eastern Languages, Sumerian, Akkadian, Assyria, Black Sea region, Anatolian Archaeology (Archaeology), Akkadian, Sumerian, Egyptian, Sumerian & Akkadian literature, Ancient Near East (Archaeology), Assyrian archaeology, Ancient Near Eastern Art, Black Sea Studies, Sumerology, Sumerian History, Cuneiform, Bronze Age Near East (Archaeology), Assyrian Empire, Akkadian (Languages And Linguistics) (Languages And Linguistics), Neo-Assyrian studies, Ancient Anatolia, Myth, Protohistory, Assyrians (ancient and modern), Assyrian Studies, Central Asian Archaeology, Ancient Near Eastern History, Ancient Near Eastern archaeology, History and Archaeology of the Ancient Near East, Cuneiform, History and Archaeology of Assyria, Sumerian Language, Ancient magic, Greek and Roman Epigraphy, Early Dynastic Sumer, Black Sea Region Archaeology, CUNEIFORM STUDIES, Iron age anatolian pottery, Assyrian art, Black Sea, Painted ceramic from the anatolian Iron Age, Neo-Assyrian, Black Sea ancient history and archaeology, Near Eastern Archaeology, Bronze Age Aegean, Classical Archaeology, Infant burials, Mycenaean pottery, Anthropology, Immigration theory, Sea Peoples, Mythology, Creation Myths, Ancient Greek Colonies of the Northern Black Sea Shore, Old Assyrian Karu/Colony Period in Anatolia, Middle Assyrian period, Ancient Near Eastern Religions, Sumer, Ancient Near Eastern Studies, Assyrian Royal Inscriptions, Eastern Anatolian and İranian Iron Age, Akkadian Cuneiform, Assyriology, Ancient Near East, Semitics, Cuneiform Archives, Sumerian mythology, Assyriology Sumerology Akkadian Sumerian Sumerian & Akkadian literature Sumerian Religion Mesopotamia History Ancient Mesopotamian Religions Cuneiform Ancient Near East Ancient Near Estern Languages Religious Studies, Anatolian Iron Age Archaeology, Cultural interactions between Assyria and Urartu, Neo Assyrian archaeology, Cimmerians, Herodotus, Scythians, Pontic area, Black Sea area, Caucaaus, Near East, Anatolia, nomads, steppe peoples, Akkad, Cuneiform paleography, Sumerian, Sumerian & Akkadian literature, Ancient Near Eastern Languages, Ancient Near Eastern History, and Cuneiform, History and Archaeology of Assyria,Harappan Culture, Greek and Roman Social History, Akkadian and Sumerian literature, Anatolian Iron Age, Graeco-Roman Religion, Neo Assyrians, Hieroglyphic Luwian/assyriology/old Assyrian/peripheral Akkadian/mari/indogermanisches, Assyriologie, Anatolian and the Near Eastern Archaeology, and Ancient Near Eastern
Research Interests:
Historical Geography, Near Eastern Archaeology, Historical Archaeology, Near Eastern Studies, Anatolian Studies, and 66 moreHittitology, Anatolian Archaeology, Iranian Studies, Anatolian History, Numismatics, Hittite, Achaemenid Persia, Iranian History, Ancient Near East, Ancient numismatics (Archaeology), Roman numismatics and archaeology, Black Sea region, Ancient Greek Numismatics, Ancient Roman Numismatics, Scythian archaeology, Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Black Sea Studies, Achaemenid History, Phrygian, Ancient Near Eastern History, History and Archaeology of the Ancient Near East, Ancient Numismatics, Achaemenid archaeology, Achaemenian Empire, Black Sea Region Archaeology, Phrygia, Mithridates, Iron age anatolian pottery, Achaemenids, Achaemenid Art, Black Sea, Painted ceramic from the anatolian Iron Age, Iranian Archaeology (Iron Age), Black Sea ancient history and archaeology, Hittite archaeology, Ancient Greek Colonies of the Northern Black Sea Shore, Old Assyrian Karu/Colony Period in Anatolia, East Anatolian and Caucasian Bronze Age Culrures, Ancient Near Eastern Studies, Achaemenid Art and Archaeology, Scythians, Hittites, Scythian, Sarmatian, Meotian and Slavonic cultures, Scythian History, Eastern Anatolian and İranian Iron Age, MIthridates Eupator, Scythian and other Eurasian Nomadic Horse Warrior Cultures, Achaemenid Empire, Anatolian Iron Age Archaeology, Phrygian Archaeology, Central Anatolia (Phrygia), History and civilisation of the Huns, Scythians, Cimmerians, Herodotus, Scythians, Pontic area, Black Sea area, Caucaaus, Near East, Anatolia, nomads, steppe peoples, Achaemenid, Parthian, and Sasanian History; International Relations and Diplomacy between Roman-Byzantine and Persian Empires, Anatolian Early Bronze Age Archaeology, King Mithridates VI Eupator Dionysus of Pontus, Scythian Archaeology, Scythian Animal Style, Scythians, Scythian Animal Style, Mithridatic Wars, Anatolian Iron Age, Phrygian Architecture, Phrygian Pottery, Mithridates VI Eupator, Achaemenid Persian History, and Anatolian and the Near Eastern Archaeology
Research Interests:
Archaeology, Indo-European Studies, Bronze Age Archaeology, Central Eurasian Studies, Kurgans, and 15 moreBronze Age (Archaeology), Proto Indo-European, Early Bronze Age, Arianism, Western Arianism, Sintashta, Eurasian archaeology, Andronovo, Early Turkic History, Early Turks, Yamnaya, Sintashta Culture, Kurgan Studies, Sintashta-Arkaim, and Yamnaya culture
Research Interests:
History, Archaeology, Landscape Archaeology, Central Asian Studies, Eurasian Nomads, and 15 moreCentral Asia (History), Eurasia, Central Asian History (Area Studies), Central Asia, Kurgans, Nomadism, Archaeology of Central Asia, Eurasian Prehistory, Turkish Studies, Central Asian Archaeology, Nomads, Eurasian archaeology, Early Turkic History, Eurasian Studies, and Nomadic/Indigenous People
Research Interests:
Archaeology, Historical Archaeology, Anatolian Studies, Hittitology, Landscape Archaeology, and 15 moreAnatolian Archaeology, Anatolian History, Hittite, Bronze Age Archaeology, Bronze Age (Archaeology), Early Bronze Age (Archaeology), Anatolian Archaeology (Archaeology), Middle Bronze Age, Hittite Religion, Early Bronze Age, Late Bronze Age, Hittite archaeology, The Hittites, Hittites, and Nomadic/Indigenous People
Research Interests:
Archaeology, Near Eastern Archaeology, Historical Archaeology, Anatolian Studies, Anatolian Archaeology, and 15 moreIranian Archaeology, Zoroastrianism, Iranian Studies, Anatolian History, Achaemenid Persia, Ancient Near East, Zoroastrianism (History), Anatolian Archaeology (Archaeology), Achaemenid History, Achaemenid archaeology, Achaemenian Empire, Achaemenids, Median History and Archaeology, Median, and Iranian art and archaeology
Research Interests:
Archaeology, Classical Archaeology, Historical Archaeology, Anatolian Studies, Anatolian Archaeology, and 15 moreIranian Archaeology, Zoroastrianism, Iranian Studies, Anatolian History, Iranian History, Zoroastrianism (History), Late Iron Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Achaemenid History, Iron Age, Religious Studies, Achaemenid archaeology, Median History and Archaeology, and Anatolian and the Near Eastern Archaeology
The excavations in Oluz Höyük, located 25 kilometers from Amasya city center in North-Central Anatolia, continuing since 2007 have completed their 16th year, in which ten settlements that have been unearthed from the Chalcolithic Period... more
The excavations in Oluz Höyük, located 25 kilometers from Amasya city center in North-Central Anatolia, continuing since 2007 have completed their 16th year, in which ten settlements that have been unearthed from the Chalcolithic Period to the Middle Ages revealed that this important center has a religious structure in each layer. While the remains of burnt seeds found in the layers that witnessed the collapse of the Hittite Great Kingdom and which can be considered as evidence of religious rituals, and the Kubaba Altar, which constituted the center of the Phrygian Period settlement, signifies the religious findings of the early period of the site. With its archaeological evidence Oluz Höyük emerged as an important religious center in the period when Anatolia came under the rule of the Achaemenid (Persian) Empire.
It is observed that important and unique archaeological findings dating to the Achaemenid (Persian) layers in the 2B Architectural Layer (450-300 BC) point to Archaic Monotheism in Oluz Höyük, where a class of Persian origin who venerated the sacred fire as a singular point of worship and eschewed the idols of deities in their beliefs were settled. Dating to this period and in the same architectural layer, architectural evidence indicating the presence of this Archaic Monotheism are uncovered. This article argues this architectural evidence in the form of Atashkadeh where the sacred fire burns and the Hall of Worship where the believers honored their rituals and their co-relation in space and function. This new religious architecture emerged in the Anatolian geography with a new belief system in the Iron Age. It can be thought that the concept of sacred structure started in Persians and Anatolia with the Oluz Höyük 2D Architectural Layer temple. The subject of the article is the Sanctuary, the Worship Hall, and the Persian Road that brought these structures together, which were constructed by this group mentioned in the 2B Architectural Layer of Oluz Höyük.
Amasya ili sınırları içinde, şehir merkezine yirmi beş kilometre mesafede yer alan Oluz Höyük'te 2007 yılından beri sürmekte olan kazı çalışmaları Kalkolitik Dönem'den Orta Çağ'a kadar buluntu veren bu önemli merkezin dinsel bir yapılanma içinde olduğunu gözler önüne sermektedir. Hitit Büyük Krallığı'nın çöküş dönemine tanıklık eden tabakalarda ele geçen dini ayinlere ait deliller, Phryg Dönemi yerleşiminin merkezini teşkil eden Kubaba Sunağı erken dönemlere ait dinî bulguları oluştururken, Oluz Höyük'ün önemli dinî bir merkez olarak ortaya çıkışı Anadolu'nun Akhamenid (Pers) İmparatorluğu egemenliğine girdiği döneme rastlamaktadır. Oluz Höyük'te, 2B Mimari Tabakasında (MÖ 450-300) ele geçen, Akhamenid (Pers) Dönemi'ne tarihlenen önemli ve eşsiz arkeolojik bulgular, Pers kökenli olup kutsal ateşe tek tapınım noktası olarak saygı gösteren ve arkaik monoteizme işaret eden bir zümrenin yerleşmiş olduğuna kanıt teşkil etmektedir. Bu makale, mimari kanıtları, kutsal ateşin yandığı Ateşgede ve inananların ritüellerini, mekân ve işlevdeki ortak ilişkilerini yerine getirdikleri ibadethane birlikteliğinde tartışmaktadır. Basit ve gösterişsiz mimariye sahip bir Ateşgede ve onunla fiziki bağlantısı olmasa da konumsal ilişkisi bulunan bir İbadethane yapısının varlığı, sonraki dönemlerde Hıristiyanlık ve İslamiyet gibi tek tanrılı dinlerde ortak nokta olacak bir toplanma mekânında cemaat oluşturulması fikrinin ortaya çıkışı ile ilgili olmalıdır. Bu durumu dini pratiklerin tapınak mekânına etkisi olarak da açıklayabiliriz. Bu yeni dini mimari Demir Çağı'nda yeni bir inanç sistemi ile birlikte Anadolu coğrafyasında ortaya çıkmıştır. Oluz Höyük 2B Mimari Tabakası tapınağı ile birlikte Perslerde ve Anadolu'da kutsal yapı kavramının başlamış olduğu düşünülebilir. Oluz Höyük 2B Mimari Tabakasında bahsi geçen bu zümre tarafından hayata geçirilmiş Kutsal Alan, İbadethane ve bu yapıları bir araya getiren Pers Yolu makalenin konusunu oluşturmaktadır.
It is observed that important and unique archaeological findings dating to the Achaemenid (Persian) layers in the 2B Architectural Layer (450-300 BC) point to Archaic Monotheism in Oluz Höyük, where a class of Persian origin who venerated the sacred fire as a singular point of worship and eschewed the idols of deities in their beliefs were settled. Dating to this period and in the same architectural layer, architectural evidence indicating the presence of this Archaic Monotheism are uncovered. This article argues this architectural evidence in the form of Atashkadeh where the sacred fire burns and the Hall of Worship where the believers honored their rituals and their co-relation in space and function. This new religious architecture emerged in the Anatolian geography with a new belief system in the Iron Age. It can be thought that the concept of sacred structure started in Persians and Anatolia with the Oluz Höyük 2D Architectural Layer temple. The subject of the article is the Sanctuary, the Worship Hall, and the Persian Road that brought these structures together, which were constructed by this group mentioned in the 2B Architectural Layer of Oluz Höyük.
Amasya ili sınırları içinde, şehir merkezine yirmi beş kilometre mesafede yer alan Oluz Höyük'te 2007 yılından beri sürmekte olan kazı çalışmaları Kalkolitik Dönem'den Orta Çağ'a kadar buluntu veren bu önemli merkezin dinsel bir yapılanma içinde olduğunu gözler önüne sermektedir. Hitit Büyük Krallığı'nın çöküş dönemine tanıklık eden tabakalarda ele geçen dini ayinlere ait deliller, Phryg Dönemi yerleşiminin merkezini teşkil eden Kubaba Sunağı erken dönemlere ait dinî bulguları oluştururken, Oluz Höyük'ün önemli dinî bir merkez olarak ortaya çıkışı Anadolu'nun Akhamenid (Pers) İmparatorluğu egemenliğine girdiği döneme rastlamaktadır. Oluz Höyük'te, 2B Mimari Tabakasında (MÖ 450-300) ele geçen, Akhamenid (Pers) Dönemi'ne tarihlenen önemli ve eşsiz arkeolojik bulgular, Pers kökenli olup kutsal ateşe tek tapınım noktası olarak saygı gösteren ve arkaik monoteizme işaret eden bir zümrenin yerleşmiş olduğuna kanıt teşkil etmektedir. Bu makale, mimari kanıtları, kutsal ateşin yandığı Ateşgede ve inananların ritüellerini, mekân ve işlevdeki ortak ilişkilerini yerine getirdikleri ibadethane birlikteliğinde tartışmaktadır. Basit ve gösterişsiz mimariye sahip bir Ateşgede ve onunla fiziki bağlantısı olmasa da konumsal ilişkisi bulunan bir İbadethane yapısının varlığı, sonraki dönemlerde Hıristiyanlık ve İslamiyet gibi tek tanrılı dinlerde ortak nokta olacak bir toplanma mekânında cemaat oluşturulması fikrinin ortaya çıkışı ile ilgili olmalıdır. Bu durumu dini pratiklerin tapınak mekânına etkisi olarak da açıklayabiliriz. Bu yeni dini mimari Demir Çağı'nda yeni bir inanç sistemi ile birlikte Anadolu coğrafyasında ortaya çıkmıştır. Oluz Höyük 2B Mimari Tabakası tapınağı ile birlikte Perslerde ve Anadolu'da kutsal yapı kavramının başlamış olduğu düşünülebilir. Oluz Höyük 2B Mimari Tabakasında bahsi geçen bu zümre tarafından hayata geçirilmiş Kutsal Alan, İbadethane ve bu yapıları bir araya getiren Pers Yolu makalenin konusunu oluşturmaktadır.
Research Interests:
Religion, Archaeology, Anatolian Studies, Anatolian Archaeology, Iranian Archaeology, and 15 moreZoroastrianism, Iranian Studies, Anatolian History, Achaemenid Persia, Zoroastrianism (History), Late Iron Age (Archaeology), Iron Age (Archaeology), Achaemenid History, Iron Age, Religious Studies, Achaemenid archaeology, Achaemenian Empire, Achaemenids, Median History and Archaeology, and Achaemenid Art and Archaeology
Research Interests:
History, Cultural History, Economic History, Archaeology, Near Eastern Archaeology, and 15 moreHistorical Archaeology, Anatolian Studies, Anatolian Archaeology, Anatolian History, Turkey, Anatolian Languages, Hittite, Social History, Modern Turkey, Early Bronze Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Mustafa Kemal Atatürk, Late Bronze Age, and Anatolian and the Near Eastern Archaeology
Research Interests:
Archaeology, Near Eastern Archaeology, Historical Archaeology, Assyriology, Anatolian Studies, and 15 moreAnatolian Archaeology, Anatolian History, Hittite, Assyria, Anatolian Archaeology (Archaeology), Assyrian archaeology, Protohistory, Assyrian Studies, Hittite archaeology, Old Assyrian Karu/Colony Period in Anatolia, The Hittites, Protohistory and Near Eastern Archaeleogy, Hittites, Protohistoire, and Protohistoric Archaeology
Research Interests:
Religion, Archaeology, Near Eastern Archaeology, Historical Archaeology, History of Religion, and 15 moreLandscape Archaeology, Anatolian Archaeology, Iranian Archaeology, Zoroastrianism, Iranian Studies, Achaemenid Persia, Iranian History, Zoroastrianism (History), Persian Culture, Achaemenid History, Religious Studies, Achaemenid archaeology, Achaemenian Empire, Achaemenids, and Achaemenid Art and Archaeology
Research Interests:
Religion, History, Archaeology, Historical Archaeology, Medieval History, and 15 moreHistory of Religion, Eurasian Nomads, Anthropology of Alevism, Nomadism, Religious Studies, Alevis, Alevism and Sunnism in Turkey, Alevi Studies, Scythian and other Eurasian Nomadic Horse Warrior Cultures, Alevism, Alevilik, Geleneksel Alevilik, Modern Alevilik, Nomadic/Indigenous People, and Oğuzlar
Research Interests:
History, Ancient History, Archaeology, Near Eastern Archaeology, Historical Archaeology, and 15 moreArmenian Studies, Anatolian Studies, Anatolian Archaeology, Anatolian History, Funerary Archaeology, Armenian History, Ancient DNA (Archaeology), Ancient DNA Research, Late Iron Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Urartian Archaeology, Iron Age, Urartu, and Urartian Studies
Research Interests:
History, Archaeology, Near Eastern Archaeology, Historical Archaeology, Ottoman History, and 15 moreAnatolian Studies, Landscape Archaeology, Anatolian Archaeology, Anatolian History, Medieval Archaeology, Ottoman Studies, Turkish History, Ottoman Empire, Anatolian Archaeology (Archaeology), Historia, Istanbul, İstanbul University, İstanbul Arkeolojisi, İSTANBUL KENT TARİHİ, and Ottoman İstanbul
Research Interests:
Historical Geography, Archaeology, Historical Archaeology, Armenian Studies, Anatolian Archaeology, and 15 moreZoroastrianism, Anatolian History, Armenian History, Armenian Culture, Ancient Near East, Late Iron Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Armenia, Phrygian, Iron Age, Ancient Near Eastern History, Iron Age pottery, and Phrygian Archaeology
Research Interests:
Religion, Archaeology, Near Eastern Archaeology, Anatolian Archaeology, Iranian Archaeology, and 15 moreZoroastrianism, Archaeology of Religion, Sasanian History, Zoroastrianism (History), Late Iron Age (Archaeology), Ancient Near East (Archaeology), Achaemenid History, Iron Age, Ancient Near Eastern History, Achaemenid archaeology, Achaemenids, Ancient Near Eastern Religions, Sasanian Archaeology, Achaemenid Art and Archaeology, and Sasanian Zoroastrianism
Research Interests:
Archaeology, Historical Archaeology, Anatolian Archaeology, Indo-European Studies, Eurasian Nomads, and 15 moreAnatolian History, Bronze Age Europe (Archaeology), Aegean Bronze Age (Bronze Age Archaeology), Central Eurasian Studies, Kurgans, Bronze Age (Archaeology), Early Bronze Age (Archaeology), Anatolian Archaeology (Archaeology), Proto Indo-European, Early Bronze Age, Indo-European, Eurasian archaeology, Scythian and other Eurasian Nomadic Horse Warrior Cultures, İSTANBUL KENT TARİHİ, and Indo European Migrations
Seyitömer Höyük that is studied through the salvage excavations comes to the fore with the presence of the Achaemenid finds there. According the stratigraphy formed by Nejat Bilgen who implemented long lasting excavations in the site,... more
Seyitömer Höyük that is studied through the salvage excavations comes to the fore with the presence of the Achaemenid finds there. According the stratigraphy formed by Nejat Bilgen who implemented long lasting excavations in the site, IIIB and IIIA phases of the Period III dates to the Achaemenid Period (500-334 BC). While in the Achaemenid finds of Seyitömer, architecture and pottery does not show characteristic properties, Achaemenid bowls and clay bullae are quite remarkable. The finds and the location of Seyitömer Höyük proves that this site is not an important settlement for the Persians. Even though they lack inscriptions, Achaemenid Period bullae from Seyitömer Höyük seem to have been used for the postal purposes. In the same context we can assume that Seyitömer Höyük had seen Achaemenid postal activity and most probably had a messengers’ staging station. Thus, Seyitömer bullae that can be dated to the 5th century BC, can be considered to belong to a staging station on the road to the important Satrapy center of Daskyleion.
Research Interests:
Historical Geography, Archaeology, Classical Archaeology, Historical Archaeology, Anatolian Studies, and 15 moreAnatolian Archaeology, Iranian Archaeology, Zoroastrianism, Anatolian History, Iron Age (Archaeology) (Archaeology), Achaemenid Persia, Cultural Historical Geography, Zoroastrianism (History), Late Iron Age (Archaeology), Achaemenid History, Ancient Near Eastern archaeology, Achaemenid archaeology, Achaemenian Empire, Achaemenids, and Achaemenid Art and Archaeology
The contribution of Oluz Höyük to the Iron Age of the Halys Basin has taken a religious turn. The evidence and the small finds uncovered in layers 2B (425-300 BC) and 2A (300-200 BC) present important data regarding early Zoroastrianism... more
The contribution of Oluz Höyük to the Iron Age of the Halys Basin has taken a religious turn. The evidence and the small finds uncovered in layers 2B (425-300 BC) and 2A (300-200 BC) present important data regarding early Zoroastrianism and the earlier periods of the Fire Cult, a topic where unknown data far surpasses what is known. The remains started to be uncovered in 2017 with the discovery of a sacred fire pit, understood to belong to a fire temple, and a sanctuary. Thereby the presence of monotheistic people in Oluz Höyük who worshipped or revered fire and had no belief in figurines of deities was attested. It is
understood that these people, who concretised their beliefs by building an atashkadah (fire temple), a sanctuary and a sacred road (Persian Road) leading to them between 425 and 200 BC were Persian in origin and created one of the first communities of Early Zoroastrianism. When the historical process of Zoroastrianism is taken into account, fire burning preserved outdoors in the earlier period (5th century BC) seems to be the central practice of the new religion institutionalised in Oluz Höyük.
The presence of the rituals and practices that constituted early Zoroastrianism in the Early and Middle Achaemenid periods shows that North-Central Anatolia (Pontica Cappadocia) and Cappadocia should be evaluated within the sacred geography of the Avesta.
understood that these people, who concretised their beliefs by building an atashkadah (fire temple), a sanctuary and a sacred road (Persian Road) leading to them between 425 and 200 BC were Persian in origin and created one of the first communities of Early Zoroastrianism. When the historical process of Zoroastrianism is taken into account, fire burning preserved outdoors in the earlier period (5th century BC) seems to be the central practice of the new religion institutionalised in Oluz Höyük.
The presence of the rituals and practices that constituted early Zoroastrianism in the Early and Middle Achaemenid periods shows that North-Central Anatolia (Pontica Cappadocia) and Cappadocia should be evaluated within the sacred geography of the Avesta.
Research Interests:
Archaeology, Classical Archaeology, Historical Archaeology, Anatolian Archaeology, Iranian Archaeology, and 13 moreZoroastrianism, Iranian Studies, Anatolian History, Iron Age (Archaeology) (Archaeology), Achaemenid Persia, Zoroastrianism (History), Late Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Achaemenid History, Achaemenid archaeology, Achaemenian Empire, Achaemenids, and Anatolian Iron Age Archaeology
Turks are the privilaged others of the world history. With its nomadic origins, shepherds, hunting, nomadic lifestyles and especially warrior characters, it is a society that is feared but respected as well. Central Asia is the geography... more
Turks are the privilaged others of the world history. With its nomadic origins, shepherds, hunting, nomadic lifestyles and especially warrior characters, it is a society that is feared but respected as well. Central Asia is the geography where Turks emerged and lived through their cultural and religious development phases. Today’s archaeological findings and historical sources indicate that the larger part of the process of Turkish history in this great geography belongs to the Pre-Islamic periods. The nomadic steppe human clusters, which we will call Proto-Turan and Proto-Turkic in 1000s BC, have a pre-Abrahamic Religions period dating back to 1000 AD. Contrary to the popular belief, the nomadic people are not without history. The fact that they did not use writing due to the socioeconomic order and the nature-based culture they live in does not mean that these people do not have a history. In light of the contemporary evidence and considering the Sakae (the Eastern Scythians) as the earliest ancestors of Turks (Proto-Turan, Proto-Turks), the emergence of the Turks with their cultural and racial character in the historical scene even without using the name “Turk” dated to 3000 years before. Sakae/(Eastern) Scythians – Huns – Gökturks – Oghuzs/Turkomans being the steppe nomads of the Central Asia, which later will be called Turkestan, are the Turkish societites which will establish a long cultural chain within the Turan cluster. This process which can be defined as Proto-Turk and started with Sakae who were distinguished by their steppe nomadic identity has continued largely unchanged with Huns and Gökturks. Oghuzs and Turkomans which consists the final link in the chain of the Turkish peoples are a turning point. The adoption of the sedentary life of some of the Oghuz/Turkoman tribes with their conversion to Islam who genetically carried the socio-economic properties of the Sakae and inherited their steppe culture and nomadic life-style is a breaking point to this chain that continued since around the 1000s BC. The common characteristics of the Sakae - Gökturks - Oghuz/Turkomans are that they were formed by the proto-feudal tribes. Examination of their history and culture, especially in terms of archaeology, means examining the Anatolian and Near Eastern Turks, who are their heirs. It is seen that the archaeological findings and written sources belonging to the Persians have not been sufficiently taken into account by those who are interested in pre-Islamic Turkish archaeology, culture and history. When the Persian findings about the Turks are examined, it is observed that the archeological, religious and cultural evidences show that the Turks, who started their historical period in the early 8th century AD, had a longterm “Protohistory” traced from the Near East and going back to the 10th century BC. Evidence showing that Turkish history, culture and language originated in the north and east of the Caspian Sea is increasing day by day on the basis of the (Eastern) Scythians/Sakas, who are understood to be the autochthonous people of this region. At the beginning of the 1st Millennium BC, Proto-Turkic communities and Proto-Turan clusters formed by the Saka, who were at the very beginning of their history, lived and wandered in a wide geography from the Caspian Sea to East Turkestan, from Southern Siberia to Northern India during the Iron Age. Kurgans dated to the Early Iron Age (10th-8th centuries BC), which we can define as the Proto-Saka Period, indicate that the Saka emerged in Western Turkestan, which covers the geography of today’s Western Kazakhstan, Uzbekistan and Northern Turkmenistan. While the archaeological findings of this geography indicate that the steppe culture began to evolve into warrior shepherds by taming the horse, it also shows that the real nomadic horse culture in Central Asia started with the Sakae. It can be traced on the basis of burial traditions that the Saka clusters spread from the East Caspian coast to the southeast towards the Tian Shan – Fergana in the Early, Middle and Late Iron Ages, and to the northeast on the Altay – Mongolia route. The primary evidence of Sakae being the first people that have the Proto-Turkic/Turan identity is that they had the tribal social structure. Both the Sakas and the Huns – Gökturks – Oghuzs/Turkomans, who followed this society in chronological order, were also nomadic societies with tribal organization. Tent is the smallest unit of the tribe. Tribe is the most basic part of society based on a lineage formed by blood ties and marriages. In this context, it can be said that the Sakae were the first society of the Turkish lineage in the geography that would later be called Turkestan. It can be understood from their physical appearance and anthropological features that the Sakae clusters living in the geography of Khorasan - Transoxiana in the east of the Caspian Sea are racially distant from Europe and Indo-European communities. There is no archaeological problem in expressing the obvious differences in appearance between the (Western) Scythians and the (Eastern) Scythians. Just as the works depicting (Western) Scythians were made in workshops with ancient Greek influence, the reliefs in Persepolis Apadana Palace have contributions from ancient Anatolian and ancient Greek artists. It will be the most important contribution of archaeology to the pre-Islamic Turkish archaeology and history to reveal the similarities of the Saka individuals of the Apadana Palace with the historical Turkic type, and the differences of the (Western) Scythians with the Proto-Turk clusters, and to carry out detailed style-critic studies within the framework of ordinary methods.
Research Interests:
History, Ancient History, Archaeology, Historical Archaeology, Landscape Archaeology, and 15 moreAnatolian Archaeology, Central Asian Studies, Anatolian History, Central Asia (History), Medieval Archaeology, Central Asia, Scythian archaeology, Anatolian Archaeology (Archaeology), Turkology, Achaemenid archaeology, Achaemenid Art and Archaeology, Scythians, Türkoloji, Scythian History, and Scythian and other Eurasian Nomadic Horse Warrior Cultures
Perslere (Akhaimenidler) Medlerden aktarılmış olduğu bilinen Ateş Kültü’nün, Anadolu’da MÖ 546’da başlayan Akhaimenid egemenliği sırasında kurumsallaşmaya başlamış olduğu düşünülebilir. Bu süreçte Erken Zerdüşt Dini’nin en güçlü ritüel... more
Perslere (Akhaimenidler) Medlerden aktarılmış olduğu bilinen Ateş Kültü’nün, Anadolu’da MÖ 546’da başlayan Akhaimenid egemenliği sırasında kurumsallaşmaya başlamış olduğu düşünülebilir. Bu süreçte Erken Zerdüşt Dini’nin en güçlü ritüel ögesi olan Ateş Kültü, arkaik Ermenilerin de inanç pratiğinde yer almış ve dinin mimari boyut kazanmasına neden olmuş gibi görünmektedir. MÖ 6. yüzyılda Medlerle birlikte Doğu Anadolu insanlarının gündelik hayatlarına giren Erken Zerdüşt Dini, arkaik Ermenilerin MS 4. yüzyıl başlarında Hıristiyanlığa geçmeye başlamasına değin bölgenin baskın inancı olmuştur. Erken Zerdüşt Dini’nin Doğu Anadolu’da birçok yerel ögeyi içine alarak arkaik Ermenilere özgü bir forma dönüştüğü düşünülebilir. Bu bağlamda, bir üst kimlik olarak yaklaşık 1000 yıllık bir tarihsel süreçte, Doğu Anadolu ve İran arasında ortak bir dinin paylaşılmış olduğu anlaşılmaktadır.
Mevcut bulgular arkaik Ermeni toplumunu oluşturan mikro toplulukların Erken Zerdüşt Dini temelinde ortak bir inanç değeri oluşturduğu ve millet olma yolu girdiklerini göstermektedir. Bu süreçte bölgede yaşanmaya başlanan Zerdüşt Dini’nin birçok yerli elementi içine aldığı gözlenmektedir. Tanrıça Anahit’e büyük saygı duyan arkaik Ermenilerin Erken Zerdüşt Dini’ni özgün biçimiyle yaşamaya başlamış olsalar bile Urartuların devamı olan Alarodlar gibi çok sayıdaki mikro toplumun geleneklerinin etkisiyle bu inancın orijinal yapısından uzaklaştıkları anlaşılmaktadır. Arkaik Ermenilerin Zerdüşt Dini’nin özgünlüğü değiştirilmiş bir formuna sahip olduklarını ve bunu Ateş Kültü temelinde yaşadıklarını, güçlü Anahit ve Nane kültlerinin varlığı kanıtlamaktadır.
Hıristiyanlık öncesi (arkaik) Ermeniler’in Zerdüştî bir kimlik içinde ateşperest pratikleri olduğu anlaşılmaktadır. Arkaik Ermenilerin Medlerle başlayan Zerdüşt Dini’ne mensup olma süreçlerinin Pers (Akhaimenid) İmparatorluğu sürecinde devam ettiği görülmektedir. Aramazd, Anahit, Nane ve Mihr gibi tanrı ve tanrıçaların varlığı, arkaik Ermeni tapınaklarının kült heykelleri barındırmış olduklarına işaret etmektedir. Bu yönü ile Zerdüşt Ermenilerin anikonizmi benimsemedikleri anlaşılmaktadır. Arkaik Ermenilerin inancının Zerdüşt Dini görünümünde olmasının en önemli nedeni tapınaklarının önemli bir unusuru olan ateşgede ve kutsal ateşti.
Mevcut bulgular arkaik Ermeni toplumunu oluşturan mikro toplulukların Erken Zerdüşt Dini temelinde ortak bir inanç değeri oluşturduğu ve millet olma yolu girdiklerini göstermektedir. Bu süreçte bölgede yaşanmaya başlanan Zerdüşt Dini’nin birçok yerli elementi içine aldığı gözlenmektedir. Tanrıça Anahit’e büyük saygı duyan arkaik Ermenilerin Erken Zerdüşt Dini’ni özgün biçimiyle yaşamaya başlamış olsalar bile Urartuların devamı olan Alarodlar gibi çok sayıdaki mikro toplumun geleneklerinin etkisiyle bu inancın orijinal yapısından uzaklaştıkları anlaşılmaktadır. Arkaik Ermenilerin Zerdüşt Dini’nin özgünlüğü değiştirilmiş bir formuna sahip olduklarını ve bunu Ateş Kültü temelinde yaşadıklarını, güçlü Anahit ve Nane kültlerinin varlığı kanıtlamaktadır.
Hıristiyanlık öncesi (arkaik) Ermeniler’in Zerdüştî bir kimlik içinde ateşperest pratikleri olduğu anlaşılmaktadır. Arkaik Ermenilerin Medlerle başlayan Zerdüşt Dini’ne mensup olma süreçlerinin Pers (Akhaimenid) İmparatorluğu sürecinde devam ettiği görülmektedir. Aramazd, Anahit, Nane ve Mihr gibi tanrı ve tanrıçaların varlığı, arkaik Ermeni tapınaklarının kült heykelleri barındırmış olduklarına işaret etmektedir. Bu yönü ile Zerdüşt Ermenilerin anikonizmi benimsemedikleri anlaşılmaktadır. Arkaik Ermenilerin inancının Zerdüşt Dini görünümünde olmasının en önemli nedeni tapınaklarının önemli bir unusuru olan ateşgede ve kutsal ateşti.
Research Interests:
History, Ancient History, Archaeology, Classical Archaeology, Near Eastern Archaeology, and 15 moreHistorical Archaeology, Near Eastern Studies, Armenian Studies, Anatolian Studies, Anatolian Archaeology, Zoroastrianism, Anatolian History, Medieval Archaeology, Armenian History, Zoroastrianism (History), Late Iron Age (Archaeology), Iron Age (Archaeology), Ancient Near Eastern History, Ancient Near Eastern Religions, and Ancient Near Eastern Studies
It can be thought that the Cult of Fire, which is known to have been transferred to the Persians (Achaemenids) from the Medes, started to be institutionalized during the Achaemenid rule in Anatolia beginning in 546 BC. In this process,... more
It can be thought that the Cult of Fire, which is known to have been transferred to the Persians (Achaemenids) from the Medes, started to be institutionalized during the Achaemenid rule in Anatolia beginning in 546 BC. In this process, the Cult of Fire, the most powerful ritual element of the Early Zoroastrianism, seems to have taken part in the practice of the faith of the Armenians and caused the religion to gain an architectural dimension. The Early Zoroastrianism, which entered the daily lives of the Eastern Anatolian people with the Medes in the 6th century BC, was the dominant belief in the region until the archaic Armenians began to convert to Christianity in the early 4th century AD. It can be thought that the Early Zoroastrianism has transformed into a form specific to archaic Armenians by including many local elements in Eastern Anatolia. In this context, it is understood that a common religion was shared between the Eastern Anatolia and Iran in a historical period of about 1000 years as a superordinate identity.
The present evidence show that the micro communities forming the archaic Armenian society formed a common belief system on the basis of the Early Zoroastrianism and entered the path of becoming a nation. It is observed that the Zoroastrianism, which started to be practiced in the region during this period, included many indigenous elements. It is understood that the archaic Armenians, who revered the goddess Anahit, had begun to practice the Early Zoroastrianism in its original form while distancing themselves from the original tenets of this religion with the influence of the traditions of numerous micro societies such as the Alarods, who were the continuation of the Urartians. The existence of powerful Anahit and Nane (Nana) cults proves that Archaic Armenians worshipped a modified form of the Zoroastrianism and practiced this on the basis of the Cult of Fire. It is understood that the pre-Christian (archaic) Armenians had fire worshipping practices in a Zoroastrian identity. It seems that the archaic Armenians continued their Zoroastrianism affinities throughout the Persian (Achaemenid) Imperial process. The presence of gods and goddesses such as Aramazd, Anahit, Nane and Mihr indicates that the archaic Armenian temples housed cult sculptures. With this aspect it seems that the Zoroastrian Armenians had not embraced the aniconism. The most important reason why the belief of the Archaic Armenians had the appearance of the Zoroastrianism was the atashkadeh and sacred fire, which was an important element of their temples.
The present evidence show that the micro communities forming the archaic Armenian society formed a common belief system on the basis of the Early Zoroastrianism and entered the path of becoming a nation. It is observed that the Zoroastrianism, which started to be practiced in the region during this period, included many indigenous elements. It is understood that the archaic Armenians, who revered the goddess Anahit, had begun to practice the Early Zoroastrianism in its original form while distancing themselves from the original tenets of this religion with the influence of the traditions of numerous micro societies such as the Alarods, who were the continuation of the Urartians. The existence of powerful Anahit and Nane (Nana) cults proves that Archaic Armenians worshipped a modified form of the Zoroastrianism and practiced this on the basis of the Cult of Fire. It is understood that the pre-Christian (archaic) Armenians had fire worshipping practices in a Zoroastrian identity. It seems that the archaic Armenians continued their Zoroastrianism affinities throughout the Persian (Achaemenid) Imperial process. The presence of gods and goddesses such as Aramazd, Anahit, Nane and Mihr indicates that the archaic Armenian temples housed cult sculptures. With this aspect it seems that the Zoroastrian Armenians had not embraced the aniconism. The most important reason why the belief of the Archaic Armenians had the appearance of the Zoroastrianism was the atashkadeh and sacred fire, which was an important element of their temples.
Research Interests:
History, Ancient History, Historical Geography, Archaeology, Near Eastern Archaeology, and 15 moreHistorical Archaeology, Armenian Studies, Anatolian Archaeology, Zoroastrianism, Anatolian History, Medieval Archaeology, Iron Age (Archaeology) (Archaeology), Armenian History, Ancient Geography, Zoroastrianism (History), Ancient Near East (Archaeology), Urartian Archaeology, Ancient Near Eastern History, Early Iron Age, and Ancient Near Eastern Religions
Research Interests:
History, Cultural History, Archaeology, Anatolian Studies, Anatolian Archaeology, and 15 moreIndo-European Studies, Anatolian History, Hittite, Bronze Age Europe (Archaeology), Bronze Age Archaeology, Aegean Bronze Age (Bronze Age Archaeology), Anatolian Archaeology (Archaeology), Proto Indo-European, Early Bronze Age, Hittite archaeology, The Hittites, Indo-European, Hittites, Turcology, and İSTANBUL KENT TARİHİ
Research Interests:
Archaeology, Near Eastern Archaeology, Anatolian Studies, Landscape Archaeology, Anatolian Archaeology, and 15 moreIranian Archaeology, Zoroastrianism, Iranian Studies, Anatolian History, Achaemenid Persia, Religious History, Zoroastrianism (History), Late Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Achaemenid History, Iron Age, Religious Studies, Achaemenid archaeology, History of Zoroastrianism, and Anatolian and the Near Eastern Archaeology
Research Interests:
Archaeology, Prehistoric Archaeology, Anatolian Studies, Landscape Archaeology, Anatolian Archaeology, and 15 moreAnatolian History, Bronze Age Archaeology, Aegean Bronze Age (Bronze Age Archaeology), Prehistoric Western Anatolia, Late Bronze Age archaeology, Bronze Age (Archaeology), Early Bronze Age (Archaeology), Anatolian Archaeology (Archaeology), Middle Bronze Age, Bronze And Iron Age In Mediterrarranean (Archaeology), Aegean Late Bronze Age, Bronze Age, Early Bronze Age, Late Bronze Age, and Anatolian Bronze Age Cultures
Research Interests:
Archaeology, Near Eastern Archaeology, Historical Archaeology, Armenian Studies, Anatolian Studies, and 15 moreLandscape Archaeology, Anatolian Archaeology, Iranian Studies, Anatolian History, Armenian History, Late Iron Age (Archaeology), Iron Age (Archaeology), Anatolian Archaeology (Archaeology), Achaemenid History, Urartian Archaeology, Iron Age, Achaemenid archaeology, Achaemenian Empire, Urartu, and Late Iron Age
Research Interests:
History, Archaeology, Near Eastern Archaeology, Near Eastern Studies, Armenian Studies, and 15 moreLandscape Archaeology, Armenian History, Armenian Culture, Urartian Archaeology, Historia, Eastern Anatolia, Eastern Anatolian and İranian Iron Age, Urartian Studies, Early ıron Age of Eastern Anatolia, Urartian Kingdom, Early Iron Age of Eastern Anatolia, Anatolian and the Near Eastern Archaeology, Noah's Flood, Armenian Archaeology, and Noah's Ark
Research Interests:
History, Archaeology, Near Eastern Archaeology, Historical Archaeology, Ottoman History, and 14 moreAnatolian Studies, Anatolian Archaeology, Ottoman Archaeology, Anatolian History, Anatolian Archaeology (Archaeology), Historia, Alevis, Alevi Studies, Historical archeology, Historical Studies, Alevism, Alevism and Bektashism Literature, Ottoman Anatolia (1200-1500) Comparative empire, and Historical Archaeology
Research Interests:
Religion, Archaeology, Near Eastern Archaeology, History of Religion, Landscape Archaeology, and 15 moreAnatolian Archaeology, Iranian Archaeology, Zoroastrianism, Achaemenid Persia, Religious History, Zoroastrianism (History), Late Iron Age (Archaeology), Ancient Iranian Religion, Anatolian Archaeology (Archaeology), Achaemenid History, Iron Age, Religious Studies, Achaemenid archaeology, History of Zoroastrianism, and Achaemenid Art and Archaeology
A glass bead of Carthaginian origin (Punic necklace) in the shape of a human head, uncovered in the excavation of 2010 in Oluz Höyük in the vicinity of Amasya, is important for being the sole example from Central Anatolia. The other... more
A glass bead of Carthaginian origin (Punic necklace) in the shape of a human head, uncovered in the excavation of 2010 in Oluz Höyük in the vicinity of Amasya, is important for being the sole example from Central Anatolia. The other important finds in Turkey of pendants of this shape are from Kırşehir, Seydişehir, Byzantium and Sirkeli Höyük. Other important finds of these beads are kept in Sadberk Hanım Museum. The presence of such pendants in Oluz Höyük has a greater importance than the better known examples from the vicinity of the Black Sea. How such beads, which are understood to have been traded by both land and sea, reached Oluz Höyük is an exciting topic worthy of examination.
Research Interests:
Archaeology, Near Eastern Archaeology, Landscape Archaeology, Phoenicians, Greek Archaeology, and 15 morePhoenician, Ancient Near East, Late Iron Age (Archaeology), Iron Age (Archaeology), Phoenician Punic Archaeology, Black Sea Studies, Bronze and Iron Ages in Eastern Mediterranean (Archaeology), Black Sea Region Archaeology, Ancient Greek Colonies of the Northern Black Sea Shore, Ancient Near Eastern Religions, Phoenician and Punic Studies, Anatolian Iron Age Archaeology, Phoenician Culture, Phoenician trade, and Phoenician Punic Religion
Research Interests:
History, Ancient History, Archaeology, Near Eastern Archaeology, Public Archaeology, and 15 moreAnatolian Studies, History of Religion, Landscape Archaeology, Anatolian Archaeology, Zoroastrianism, Anatolian History, Greek Archaeology, Zoroastrianism (History), Hellenism, Anatolian Archaeology (Archaeology), History of Late Classical and Hellenistic Asia Minor, Mithraism, Historia, History of Zoroastrianism, and Zoroastrian Religion
Research Interests:
Religion, History, Ancient History, Archaeology, Historical Archaeology, and 15 moreAnatolian Studies, History of Religion, Anatolian Archaeology, Iranian Archaeology, Zoroastrianism, Iranian Studies, Anatolian History, Iranian History, Zoroastrianism (History), Late Iron Age (Archaeology), Ancient Iranian Religion, Persian Culture, Iron Age (Archaeology), Anatolian Archaeology (Archaeology), and Iron Age
Research Interests:
History, Cultural History, Archaeology, Near Eastern Archaeology, Ottoman History, and 15 moreNear Eastern Studies, Assyriology, Anatolian Studies, Anatolian Archaeology, Ottoman Studies, Ancient Near East, Economic and Social History of the Ottoman Empire, Anatolian Archaeology (Archaeology), Ancient Near East (Archaeology), Assyrian archaeology, Assyrian Empire, Neo-Assyrian studies, History and Archaeology of the Ancient Near East, Historia, and Palace
Oluz Höyük, which is 2 km northwest of Gözlek Village and 5 km east of Toklucak (former Oluz), is located on 3 km south of Amasya-Çorum highway. It is 4 km north of Yeşilırmak’s (Classical Iris) important branch Çekerek River (Classical... more
Oluz Höyük, which is 2 km northwest of Gözlek Village and 5 km east of Toklucak (former Oluz), is located on 3 km south of Amasya-Çorum highway. It is 4 km north of Yeşilırmak’s (Classical Iris) important branch Çekerek River (Classical Skylax) and on the west side of the fertile Geldingen Plain. Oluz Höyük, which is almost round shaped, 280 x 260 m dimensioned and 15m higher than the plain level, has an area of 4,5 ha.
As a result of the systematical archaeological excavations begun in 2007 by the present author four main culture strata were discovered. The first architectural layer is from the Hellenistic period (200-47 BC.). This layer is characterized by buildings representing a strong architectural tradition that were built with coarse skived quarry stones. Uncovered with its streets and roads, this layer’s most noticeably finds are an iron helmet, sandstone and terracotta candles, local and imported wares and bronze coins.
Second layer belongs to the Iron Age (425-200 BC). Reflecting Persian (Achaemenid) traces on architecture, pottery and small finds, the second layer consists of two main phases called as “A” and “B”. In the phase A, the stratum is characterized by remains of a building located in the north of the site which shows properties of a small palace or mansion, and a monumental stone-paved path extending from southwest to northeast. Thought to be inhabited between 500-425 BC., the third architectural layer indicates the interactions between Anatolia and the elements of a new culture with the increase of floral and figurative decoration and the
continuity of the tradition of decorative painting on the basis of pottery. In the fourth architectural layer dating back to 600-500 BC., the site is in the position of a late Iron Age city bearing upon the Phrygian culture in Kashku Land. The undecorated or painted pottery featuring the Late Phrygian style, the ivory stamp depicting the struggle of a lion and gazelle on the print surface and the stone pedestal of a Kubaba statuette unequivocally prove the Phrygian characteristic of the fourth architectural layer. The fifth (7th century BC.) and sixth (9th and 8th century BC.) layers date back to Early and Classical Phrygian periods.
Gözlek Köyü’nün 2 km kuzeybatısında, Toklucak (eski Oluz) Köyü’nün ise yaklaşık 5 km doğusunda bulunan Oluz Höyük, Amasya-Çorum karayolunun 3 km güneyinde yer almaktadır. Yeşilırmak’ın (antik Iris) önemli kollarından Çekerek Irmağı’nın (Hitit metinlerinde Zuliya, antik Skylax) 4 km kuzeyinde ve verimli Geldingen Ovası’nın batı kenarında konumlanmıştır. 280 x 260 m boyutunda, hemen hemen yuvarlak şekilli, ova seviyesinden yaklaşık 15 m yüksekliğindeki Oluz Höyük yaklaşık 45 dönümlük bir alana sahiptir. “Yassı Höyük” ve “Tepetarla Höyüğü” olarak da bilinen Oluz Höyük’te şu ana kadar gerçekleştirilen arkeolojik çalışmalarda dokuz mimari tabaka tespit edilmiştir. Bu tabakalardaki tarihlendirme Erken Tunç Çağı – Ortaçağ/Yeniçağ arasında değişmektedir. 2007 yılında İstanbul Üniversitesi adına Doç. Dr. Şevket Dönmez tarafından başlatılan sistematik arkeolojik kazılar sonucunda, ilk belirlemelere göre Oluz Höyük’te İÖ. 1. Binyıla ait 6 yapı katı saptanmıştır. 1. Mimari Tabaka Hellenistik Dönem’e (İÖ. 2. yüzyıl – İÖ. 1. yüzyılın ilk
yarısı) tarihlenmiştir. Kabaca yontulmuş moloz taşlarla inşa edilmiş konut türü yapılarla karakterize olan güçlü bir mimari geleneğin, sokak ve caddeleri ile birlikte ortaya çıkarılmaya başlandığı bu kültür katı, demir miğfer, kumtaşı ve pişmiş toprak kandiller, sikkeler ve çanak-çömleklerle dikkati çekmektedir. 2. Mimari Tabaka ise, İÖ. 5. yüzyılın son çeyreği ile İÖ. 3. yüzyıl sonları arasındaki döneme tarihlenebilir.
İÖ. 5. yüzyılın başlarından itibaren Kızılırmak kavsi içinde geleneksel özelliklerini sürdüren, ancak bir yanda da dış etkileri bünyesinde toplayan kimi çanak-çömlek atölyelerinin üretim yapmaya devam ettikleri anlaşılmaktadır. Amisos/Kara Samsun, Maşat Höyük, Boğazköy, Alaca Höyük, Eskiyapar, Hacı Bektaş Höyük, Kaman Kalehöyük, Kırşehir Höyük, Alişar Höyük ve Tavium/Büyüknefesköy’de ele geçmiş olan açık renk zeminli bezemeye sahip çanak-çömlekler bu durumu açıkça belgelemektedir.
Oluz Höyük 2007-2010 dönemi çalışmalarında ele geçirilen çanak-çömlekler, Kızılırmak kavsi Geç Demir Çağı ve Hellenistik Çağ kronolojisi ile çanak-çömlek terminolojisinin yeniden gözden geçirilmesi gerekliliğini açıkça ortaya koymuştur. Uzun bir süreden beri Araştırmacıların ilgilerini çekmiş bulunan söz konusu boya bezekli çanak-çömlek grubu için “Galat Seramiği”, “Galat denilen Seramik”, “Hellenistik Çağ’da Kızılırmak Havzası Boyalı Kapları/Seramikleri”, “Hellenistik Çağ’da Kızılırmak Havzası Boyalı
Yerli Seramiği” ve “Kızılırmak Havzası Kapları” terimler kullanılmıştır. Bu çanak-çömleğin Orta Karadeniz Bölgesi’ndeki türevleri için ise “Pontus Yerli Seramiği” terimi önerilmiştir. Önceleri Hellenistik Çağ’da Orta Anadolu Bölgesi’nde yani Galatia’da yaşadıkları bilinen Orta Avrupa kökenli Galatlar’la ilişkilendirilen bu çanak-çömlek grubu için bu doğrultuda bir isim verilmeye çalışılmıştır.
Özellikle Oluz Höyük 2. Mimari Tabaka’da ele geçen çanak-çömlek parçaları değerlendirildiğinde, ayrıntılardaki bazı motif değişimlerine karşın Geç Demir Çağı geleneğinin İÖ. 3. yüzyılın ortalarına yani Hellenistik Çağ içlerine kadar güçlü bir şekilde devam etmiş olduğu gözlenmektedir. Bu süreç, İÖ. 7. yüzyılın başlarından devam eden bezeme özellikleri nedeniyle Geç Demir Çağı’nın Geç Evresi olarak düşünülebilir. Çünkü, Geç Demir Çağı ile Hellenistik Çağ arasında herhangi bir zaman boşluğunun gerçekte olmadığı, özellikle çanak-çömlek gelişimi temelinde izlenen bir kültür devamlılığının bulunduğu ve Orta Demir Çağı’ndan beri var olan çanak-çömlek atölyelerinin varlıklarını Hellenistik Çağ içlerine kadar kesintisiz olarak sürdürmüş oldukları Amasya yöresi yüzey Araştırmaları ile Oluz Höyük çanak-çömleklerinin varlıkları ile açık bir biçimde kanıtlanmış olmaktadır. Bu durumda
doğal olarak Geç Demir Çağı’nın zamansal alt sınırı İÖ. 3. yüzyıl ortalarına değin uzanmaktadır. “Kızılırmak Kavsi Geç Demir Çağı Geç Evre Boya Bezekli Çanak-Çömleği” olarak isimlendirebileceğimiz söz konusu bu çanak-çömlek grubunun yayılım alanı dikkate alındığında ise, Kırşehir (Hacı Bektaş Höyük ve Kırşehir Höyük), Çorum (Boğazköy, Alaca Höyük, Eskiyapar), Yozgat (Alişar Höyük, Tavium/Büyüknefesköy ve Çengeltepe), Tokat (Maşat Höyük) ve Amasya (Oluz Höyük, Müze örnekleri) ile Samsun (Amisos/Karasamsun) illerini kapsayan oldukça geniş bir coğrafi alan karşımıza çıkmaktadır. Kızılırmak kavsinin çok büyük bir
bölümünü kapsayan bir bölgede yayılım bulmuş olan bu çanak-çömlek grubunun, Orta Demir Çağı’ndan beri üretim yapan ve yukarıda adı geçen yerleşmelerin çanak-çömlek atölyelerinin imalatlarını kesintisiz olarak sürdürmüş olduklarına da işaret etmektedir.
Geç Demir Çağı Geç Evre sürecinin devamında, özellikle İÖ. 3. yüzyılın ikinci yarısından İÖ. 1. yüzyıl içlerine kadar, Kızılırmak kavsi içinde yer alan söz konusu bu çanak-çömlek atölyeleri, bezemelerde Demir Çağları gelenekleri ile yerel özelliklerini tümüyle kaybetmeden kimi motif ile boya renklerini kullanarak üretimlerini büyük ölçüde sürdürmüşlerdir. Bu nedenle de söz konusu çanak çömleğe “Kızılırmak Kavsi Hellenistik Çağ Boya Bezekli Çanak-Çömleği” gibi bir isimlendirme yapılması doğru bir yaklaşım olacaktır.
As a result of the systematical archaeological excavations begun in 2007 by the present author four main culture strata were discovered. The first architectural layer is from the Hellenistic period (200-47 BC.). This layer is characterized by buildings representing a strong architectural tradition that were built with coarse skived quarry stones. Uncovered with its streets and roads, this layer’s most noticeably finds are an iron helmet, sandstone and terracotta candles, local and imported wares and bronze coins.
Second layer belongs to the Iron Age (425-200 BC). Reflecting Persian (Achaemenid) traces on architecture, pottery and small finds, the second layer consists of two main phases called as “A” and “B”. In the phase A, the stratum is characterized by remains of a building located in the north of the site which shows properties of a small palace or mansion, and a monumental stone-paved path extending from southwest to northeast. Thought to be inhabited between 500-425 BC., the third architectural layer indicates the interactions between Anatolia and the elements of a new culture with the increase of floral and figurative decoration and the
continuity of the tradition of decorative painting on the basis of pottery. In the fourth architectural layer dating back to 600-500 BC., the site is in the position of a late Iron Age city bearing upon the Phrygian culture in Kashku Land. The undecorated or painted pottery featuring the Late Phrygian style, the ivory stamp depicting the struggle of a lion and gazelle on the print surface and the stone pedestal of a Kubaba statuette unequivocally prove the Phrygian characteristic of the fourth architectural layer. The fifth (7th century BC.) and sixth (9th and 8th century BC.) layers date back to Early and Classical Phrygian periods.
Gözlek Köyü’nün 2 km kuzeybatısında, Toklucak (eski Oluz) Köyü’nün ise yaklaşık 5 km doğusunda bulunan Oluz Höyük, Amasya-Çorum karayolunun 3 km güneyinde yer almaktadır. Yeşilırmak’ın (antik Iris) önemli kollarından Çekerek Irmağı’nın (Hitit metinlerinde Zuliya, antik Skylax) 4 km kuzeyinde ve verimli Geldingen Ovası’nın batı kenarında konumlanmıştır. 280 x 260 m boyutunda, hemen hemen yuvarlak şekilli, ova seviyesinden yaklaşık 15 m yüksekliğindeki Oluz Höyük yaklaşık 45 dönümlük bir alana sahiptir. “Yassı Höyük” ve “Tepetarla Höyüğü” olarak da bilinen Oluz Höyük’te şu ana kadar gerçekleştirilen arkeolojik çalışmalarda dokuz mimari tabaka tespit edilmiştir. Bu tabakalardaki tarihlendirme Erken Tunç Çağı – Ortaçağ/Yeniçağ arasında değişmektedir. 2007 yılında İstanbul Üniversitesi adına Doç. Dr. Şevket Dönmez tarafından başlatılan sistematik arkeolojik kazılar sonucunda, ilk belirlemelere göre Oluz Höyük’te İÖ. 1. Binyıla ait 6 yapı katı saptanmıştır. 1. Mimari Tabaka Hellenistik Dönem’e (İÖ. 2. yüzyıl – İÖ. 1. yüzyılın ilk
yarısı) tarihlenmiştir. Kabaca yontulmuş moloz taşlarla inşa edilmiş konut türü yapılarla karakterize olan güçlü bir mimari geleneğin, sokak ve caddeleri ile birlikte ortaya çıkarılmaya başlandığı bu kültür katı, demir miğfer, kumtaşı ve pişmiş toprak kandiller, sikkeler ve çanak-çömleklerle dikkati çekmektedir. 2. Mimari Tabaka ise, İÖ. 5. yüzyılın son çeyreği ile İÖ. 3. yüzyıl sonları arasındaki döneme tarihlenebilir.
İÖ. 5. yüzyılın başlarından itibaren Kızılırmak kavsi içinde geleneksel özelliklerini sürdüren, ancak bir yanda da dış etkileri bünyesinde toplayan kimi çanak-çömlek atölyelerinin üretim yapmaya devam ettikleri anlaşılmaktadır. Amisos/Kara Samsun, Maşat Höyük, Boğazköy, Alaca Höyük, Eskiyapar, Hacı Bektaş Höyük, Kaman Kalehöyük, Kırşehir Höyük, Alişar Höyük ve Tavium/Büyüknefesköy’de ele geçmiş olan açık renk zeminli bezemeye sahip çanak-çömlekler bu durumu açıkça belgelemektedir.
Oluz Höyük 2007-2010 dönemi çalışmalarında ele geçirilen çanak-çömlekler, Kızılırmak kavsi Geç Demir Çağı ve Hellenistik Çağ kronolojisi ile çanak-çömlek terminolojisinin yeniden gözden geçirilmesi gerekliliğini açıkça ortaya koymuştur. Uzun bir süreden beri Araştırmacıların ilgilerini çekmiş bulunan söz konusu boya bezekli çanak-çömlek grubu için “Galat Seramiği”, “Galat denilen Seramik”, “Hellenistik Çağ’da Kızılırmak Havzası Boyalı Kapları/Seramikleri”, “Hellenistik Çağ’da Kızılırmak Havzası Boyalı
Yerli Seramiği” ve “Kızılırmak Havzası Kapları” terimler kullanılmıştır. Bu çanak-çömleğin Orta Karadeniz Bölgesi’ndeki türevleri için ise “Pontus Yerli Seramiği” terimi önerilmiştir. Önceleri Hellenistik Çağ’da Orta Anadolu Bölgesi’nde yani Galatia’da yaşadıkları bilinen Orta Avrupa kökenli Galatlar’la ilişkilendirilen bu çanak-çömlek grubu için bu doğrultuda bir isim verilmeye çalışılmıştır.
Özellikle Oluz Höyük 2. Mimari Tabaka’da ele geçen çanak-çömlek parçaları değerlendirildiğinde, ayrıntılardaki bazı motif değişimlerine karşın Geç Demir Çağı geleneğinin İÖ. 3. yüzyılın ortalarına yani Hellenistik Çağ içlerine kadar güçlü bir şekilde devam etmiş olduğu gözlenmektedir. Bu süreç, İÖ. 7. yüzyılın başlarından devam eden bezeme özellikleri nedeniyle Geç Demir Çağı’nın Geç Evresi olarak düşünülebilir. Çünkü, Geç Demir Çağı ile Hellenistik Çağ arasında herhangi bir zaman boşluğunun gerçekte olmadığı, özellikle çanak-çömlek gelişimi temelinde izlenen bir kültür devamlılığının bulunduğu ve Orta Demir Çağı’ndan beri var olan çanak-çömlek atölyelerinin varlıklarını Hellenistik Çağ içlerine kadar kesintisiz olarak sürdürmüş oldukları Amasya yöresi yüzey Araştırmaları ile Oluz Höyük çanak-çömleklerinin varlıkları ile açık bir biçimde kanıtlanmış olmaktadır. Bu durumda
doğal olarak Geç Demir Çağı’nın zamansal alt sınırı İÖ. 3. yüzyıl ortalarına değin uzanmaktadır. “Kızılırmak Kavsi Geç Demir Çağı Geç Evre Boya Bezekli Çanak-Çömleği” olarak isimlendirebileceğimiz söz konusu bu çanak-çömlek grubunun yayılım alanı dikkate alındığında ise, Kırşehir (Hacı Bektaş Höyük ve Kırşehir Höyük), Çorum (Boğazköy, Alaca Höyük, Eskiyapar), Yozgat (Alişar Höyük, Tavium/Büyüknefesköy ve Çengeltepe), Tokat (Maşat Höyük) ve Amasya (Oluz Höyük, Müze örnekleri) ile Samsun (Amisos/Karasamsun) illerini kapsayan oldukça geniş bir coğrafi alan karşımıza çıkmaktadır. Kızılırmak kavsinin çok büyük bir
bölümünü kapsayan bir bölgede yayılım bulmuş olan bu çanak-çömlek grubunun, Orta Demir Çağı’ndan beri üretim yapan ve yukarıda adı geçen yerleşmelerin çanak-çömlek atölyelerinin imalatlarını kesintisiz olarak sürdürmüş olduklarına da işaret etmektedir.
Geç Demir Çağı Geç Evre sürecinin devamında, özellikle İÖ. 3. yüzyılın ikinci yarısından İÖ. 1. yüzyıl içlerine kadar, Kızılırmak kavsi içinde yer alan söz konusu bu çanak-çömlek atölyeleri, bezemelerde Demir Çağları gelenekleri ile yerel özelliklerini tümüyle kaybetmeden kimi motif ile boya renklerini kullanarak üretimlerini büyük ölçüde sürdürmüşlerdir. Bu nedenle de söz konusu çanak çömleğe “Kızılırmak Kavsi Hellenistik Çağ Boya Bezekli Çanak-Çömleği” gibi bir isimlendirme yapılması doğru bir yaklaşım olacaktır.
Research Interests:
Archaeology, Classical Archaeology, Near Eastern Archaeology, Historical Archaeology, Near Eastern Studies, and 15 moreAnatolian Studies, Landscape Archaeology, Anatolian Archaeology, Anatolian History, Late Iron Age (Archaeology), Hellenistic and Roman Asia Minor, Black Sea region, Iron Age (Archaeology), Black Sea Studies, Phrygian, Iron Age, Black Sea Region Archaeology, Black Sea, Black Sea ancient history and archaeology, and Ancient Greek Colonies of the Northern Black Sea Shore
The horse, from the time it was domesticated, has been one of the most important companions of humans. Its role as a beast of burden, a means of transport and a useful element in war has placed its standing high, beyond the necessities of... more
The horse, from the time it was domesticated, has been one of the most important companions of humans. Its role as a beast of burden, a means of transport and a useful element in war has placed its standing high, beyond the necessities of everyday life, even at a spiritual level. The usefulness of the horse as a beast of burden was known in Anatolia before the Hittite period (1650-1180 B.C.), but the importance of and the reverence for the horse first appeared in Anatolia in that period. Then the Bronze Age Collapse (ca. 1180) and the subsequent Early (1180-900 B.C.) and Middle (900-600/590 B.C.) Iron Ages in Anatolia introduced to the region many new cultures including the Eurasian warriors, horse-riding nomads in whose culture the horse was highly valued.
The intention of this article is to identify horse burials in the region of Anatolia by investigating their locations, the finds they contained and their significance in the kurgan culture. The purpose is also to discuss the relations and similarities between the peoples who followed the kurgan culture such as the Scythians and cultures of later periods which practised the tradition of horse burial, such as the Oghuz Turks.
The intention of this article is to identify horse burials in the region of Anatolia by investigating their locations, the finds they contained and their significance in the kurgan culture. The purpose is also to discuss the relations and similarities between the peoples who followed the kurgan culture such as the Scythians and cultures of later periods which practised the tradition of horse burial, such as the Oghuz Turks.
Research Interests:
Archaeology, Near Eastern Archaeology, Anatolian Studies, Landscape Archaeology, Anatolian Archaeology, and 15 moreAnatolian History, Nomadic Peoples, Late Iron Age (Archaeology), Nomadism, Iron Age (Archaeology), Scythian archaeology, Anatolian Archaeology (Archaeology), Turkish Studies, Ancient Anatolia, Iron Age, Early Iron Age, Scythians, Nomads, Scythian History, and Scythian and other Eurasian Nomadic Horse Warrior Cultures
Oluz Höyük, in Amasya province, lies in the landward part of Turkey’s Central Black Sea region, 27 km along the Çorum highway within the Gökhöyük agricultural establishment. It measures 280 x 260 m (overall 45,000 m²) and is 15 m higher... more
Oluz Höyük, in Amasya province, lies in the landward part of Turkey’s Central Black Sea region, 27 km along the Çorum highway within the Gökhöyük agricultural establishment. It measures 280 x 260 m (overall 45,000 m²) and is 15 m higher than the ground level.
The work carried out at Oluz Höyük in the 2007 season was in three phases: preparation of a topographical plan; geophysical research; and archaeological excavation (carried out in two spots: Trench A and Trench B).
Trench A is at the highest point of the höyük and is located on the west side. Three architectural layers and 12 human skeletons were uncovered. Operations in Trench B on the east side of the höyük were stepped operations. In this section, six architectural layers were discovered. Overall, an area of 600 m² was investigated in two trenches for 31 days.
Evaluation of coins and pottery indicated that the first layers of Trenches A and B were coeval. In this context the 0 layer of Oluz Höyük could be dated to the mediaeval period the first architectural layer to the Hellenistic period (end of the 2nd century BC and beginning of the 1st); the second to the Late Phase of the Late Iron Age (4th and 3rd centuries BC); the third and fourth, discovered in Trench B, to the Early Phase of the Late Iron Age (6th and 5th centuries BC); the fifth to the Middle Iron Age (7th century BC); and the sixth to either the Early Iron Age or Late Bronze Age, in other words to the Hittite Empire period.
Amasya İli’ndeki Oluz Höyük Orta Karadeniz Bölgesinin iç bölgesinde olup, Çorum karayolunun 27. Kilometresinde Gökhöyük tarım bölgesinde bulunmaktadır. 280 x 260 m’lik (yaklaşık 45.000 m²) hacimli ve yerden 15 m yükseklikte bir höyüktür.
Oluz Höyük’te 2007’de gerçekleştirilen kazılarda üç konuda çalışılmıştır: topografik bir planın hazırlanması, arkeojeofizik araştırma ve (A ve B Açmalarında) arkeolojik kazı.
A Açması höyüğün en yüksek noktasıdır ve höyüğün batı tarafında bulunur. Burada 3 mimari tabaka ve 12 insan iskeleti bulunmuştur. Höyüğün doğu tarafında bulunan B Açması’ndaki çalışmalar basamaklı olarak sürdürülmüştür. Bu alanda 6 adet mimari tabaka bulunmuştur. 2 açmada 31 günde toplam 600 m²’lik bir alan incelenmiştir.
Bulunan sikke ve seramiklerin değerlendirilmesi sonucu A ve B açmalarının ilk katlarının çağdaş olduğu saptanmıştır. Oluz Höyük’ün 0 katmanı Ortaçağ’a tarihlenmektedir; ilk mimari tabaka ise Hellenistik Çağ’dandır (İ.Ö. 2. yy.’ın sonu ve 1. yy.’ın başı); ikinci tabaka Geç Demir Çağı’nın son seviyesidir (İ.Ö. 4. ve 3. yy.); üçüncü ve dördüncü tabakalar B Açması’nda bulunmuştur ve Geç Demir Çağı’nın erken evresine (İ.Ö. 6.-5. yy.) tarihlenir; beşinci tabaka Orta Demir Çağı’na (İ.Ö. 7. yy.) ve altıncı tabaka Erken Demir Çağı ya da Geç Bronz Çağı’na aittir, bir başka deyişle Hitit İmparatorluk Çağı’ndandır.
The work carried out at Oluz Höyük in the 2007 season was in three phases: preparation of a topographical plan; geophysical research; and archaeological excavation (carried out in two spots: Trench A and Trench B).
Trench A is at the highest point of the höyük and is located on the west side. Three architectural layers and 12 human skeletons were uncovered. Operations in Trench B on the east side of the höyük were stepped operations. In this section, six architectural layers were discovered. Overall, an area of 600 m² was investigated in two trenches for 31 days.
Evaluation of coins and pottery indicated that the first layers of Trenches A and B were coeval. In this context the 0 layer of Oluz Höyük could be dated to the mediaeval period the first architectural layer to the Hellenistic period (end of the 2nd century BC and beginning of the 1st); the second to the Late Phase of the Late Iron Age (4th and 3rd centuries BC); the third and fourth, discovered in Trench B, to the Early Phase of the Late Iron Age (6th and 5th centuries BC); the fifth to the Middle Iron Age (7th century BC); and the sixth to either the Early Iron Age or Late Bronze Age, in other words to the Hittite Empire period.
Amasya İli’ndeki Oluz Höyük Orta Karadeniz Bölgesinin iç bölgesinde olup, Çorum karayolunun 27. Kilometresinde Gökhöyük tarım bölgesinde bulunmaktadır. 280 x 260 m’lik (yaklaşık 45.000 m²) hacimli ve yerden 15 m yükseklikte bir höyüktür.
Oluz Höyük’te 2007’de gerçekleştirilen kazılarda üç konuda çalışılmıştır: topografik bir planın hazırlanması, arkeojeofizik araştırma ve (A ve B Açmalarında) arkeolojik kazı.
A Açması höyüğün en yüksek noktasıdır ve höyüğün batı tarafında bulunur. Burada 3 mimari tabaka ve 12 insan iskeleti bulunmuştur. Höyüğün doğu tarafında bulunan B Açması’ndaki çalışmalar basamaklı olarak sürdürülmüştür. Bu alanda 6 adet mimari tabaka bulunmuştur. 2 açmada 31 günde toplam 600 m²’lik bir alan incelenmiştir.
Bulunan sikke ve seramiklerin değerlendirilmesi sonucu A ve B açmalarının ilk katlarının çağdaş olduğu saptanmıştır. Oluz Höyük’ün 0 katmanı Ortaçağ’a tarihlenmektedir; ilk mimari tabaka ise Hellenistik Çağ’dandır (İ.Ö. 2. yy.’ın sonu ve 1. yy.’ın başı); ikinci tabaka Geç Demir Çağı’nın son seviyesidir (İ.Ö. 4. ve 3. yy.); üçüncü ve dördüncü tabakalar B Açması’nda bulunmuştur ve Geç Demir Çağı’nın erken evresine (İ.Ö. 6.-5. yy.) tarihlenir; beşinci tabaka Orta Demir Çağı’na (İ.Ö. 7. yy.) ve altıncı tabaka Erken Demir Çağı ya da Geç Bronz Çağı’na aittir, bir başka deyişle Hitit İmparatorluk Çağı’ndandır.
Research Interests:
History, Archaeology, Classical Archaeology, Near Eastern Archaeology, Near Eastern Studies, and 15 moreAnatolian Studies, Anatolian Archaeology, Anatolian History, Ancient Near East, Late Iron Age (Archaeology), Black Sea region, Anatolian Archaeology (Archaeology), Black Sea Studies, Achaemenid History, Iron Age, Achaemenid archaeology, Black Sea Region Archaeology, Black Sea, Black Sea ancient history and archaeology, and Late Iron Age
The article is devoted to the results of archaeological work on the Oluz Höyük site in the northern part of Central Anatolia. The settlement existed from the Early Bronze Age through the Hellenistic period. In the Middle Ages it was used... more
The article is devoted to the results of archaeological work on the Oluz Höyük site in the northern part of Central Anatolia. The settlement existed from the Early Bronze Age through the Hellenistic period. In the Middle Ages it was used as a necropolis. The settlement flourished in the Achaemenid Period (construction periods 2b–2a). The excavations have provided rich material for the history of the material and spiritual culture of the region.
Статья посвящена результатам археологических работ на городище Олуз Хююк в северной части Центральной Анатолии. Поселение функционировало с эпохи ранней бронзы до эпохи эллинизма включительно, в средние века оно использова-
лось как некрополь. Период наивысшего развития приходится на эпоху Ахеменидов (строительные периоды 2b–2a). В результате раскопок получен богатый материал по истории материальной и духовной культуры региона.
Статья посвящена результатам археологических работ на городище Олуз Хююк в северной части Центральной Анатолии. Поселение функционировало с эпохи ранней бронзы до эпохи эллинизма включительно, в средние века оно использова-
лось как некрополь. Период наивысшего развития приходится на эпоху Ахеменидов (строительные периоды 2b–2a). В результате раскопок получен богатый материал по истории материальной и духовной культуры региона.