Ninо Charekishvili

Abstract: In der Geschichte der Menschheit gab es viele Torturen. Doch zu verschiedenen Zeiten hinterließ besonders die Pest schwere Spuren. Auch in der Bibel wird sie oft erwähnt. 1 In der wissenschaftlichen Literatur beginnt man normalerweise mit dem antiken Kalender im Jahr 430 n. Chr. in Athen von ihr zu sprechen, oder mit der Epidemie der Schwarzen Pest, die sich in Rom ausbreitete (165-180 JJ), oder mit der größten Pandemie der Schwarzen Pest, die in Byzanz 40er-50er Jahre des 6. Jahrhunderts ausbrach, während der Herrschaft von Kaiser Justinian I. Doch nur wenige Menschen wissen von der sogenannten "Hethitischen Pest". Bisher stammen die ältesten Berichte über die Pestepidemie historischen Quellen zufolge aus dem 14. Jahrhundert n. Chr., Informationen darüber finden wir in altägyptischen und hethitischen Quellen.

Keywords: Assyriologie, Hethiter, Ritual, Gebet, Pest, Hethiterpest, Pestrituale, Pestgebete, Mursili.

This article provides a Georgian translation of the Hittite military oath texts, which are listed in the Laroche catalog as number CTH 427, CTH 493. CTH 493 is similar to "First Military Oath" (CTH 427) and should be classified as Oath. However, since neither the king's nor the army's oath is mentioned, as it was in the first oath, it is therefore entered in the list of rituals in Laroche's catalog as number CTH 493. Perhaps it should be taken into account that the text is damaged and this would probably have been referred to in the complete text. Based on the content of the text of CTH 493 and the similarity of the curse texts with CTH 427, I think it should still be classified as an oath. Both texts are very interesting and similar in their content. In the text CTH 427, it is stated several times, what awaits the violator of the oath, as well as the one who does harm to the king of Hatti, the king's family or the country. Specific texts are given for a kind of curse: to become blinded; to become deaf, to execute with sickness and bad death; To melt like wax and liquefied like sheep's fat; to become charred like sinew and split like salt; to become ground like a bone, to be boiled, to be pounded; to be trod on foot; to become swollen inwardly; Become infertile; A person who violates an oath should be killed along with his name and family, as well as oxen and sheep; The plow should be broken, and barley and wheat should not grow on its crops, weeds should be rejoiced; May his youth and life prosper and be cursed by the gods. It is also worth noting one point that the oath-breaker must be shed disgraced, and for this he must be stripped of his masculine attributes and become a woman. They bring out a distaff and a spindle, and they break the arrows, and dress the man in a woman's clothes: " Let this oath turn a man into a woman! his army-into women! Let they dress in the manner of women and put a headscarf on their heads! Let their bows, arrows and weapons be smashed into their hands and the distaff and spindle be caught into their hands!" 1 In CTH 493, there are similar types of curses for breaking an oath, specific ritual actions are followed by corresponding curse texts: i.e. water is poured on the ground, i.e. the oath-breaker must disappear without a trace like water, then wine is poured, i.e. it is the blood of the oath-breaker, which must be absorbed by the earth; Then both liquids are mixed together, i.e. this is how his body should be mixed with the disease; They take a stone, that means, the disease should make it heavy like this stone; The wrath of the gods must befall him; Crush their skulls. However, it is also said that if they keep the oath, it will be for their own good.

Keywords: Assyriology, Hittites, Ritual, Oath, Military oath

Das hethitische Bestattungsritual dauerte 13 oder 14 Tage, wobei jeden Tag andere Zeremonien stattfanden. Das königliche Bestattungsritual ist heute als šalliš waštaiš-Ritual bekannt. Im Text lassen sich zwei Hauptteile unterscheiden: der erste beinhaltet die Einäscherung des Körpers; aber zweitens verschiedene Arten von Mikroritualen, die sich auf die Statue des Verstorbenen konzentrieren. Der Hinrichtungsort muss in der Nähe oder meist in der Nähe der hethitischen Hauptstadt gelegen haben, der genaue Ort wird jedoch nicht genannt. Der Ort der Einäscherung wird genannt, der „ewige Ort“, sowie „Steinhaus“, also das Grab, Gruft. Es sind auch andere Texte und kleine Textfragmente erhalten, die sich auf den Bestattungsritus beziehen. Aus dem Texten geht klar hervor, dass der Verstorbene eingeäschert wurde (und nach der Einäscherung wurden Bier, Wein und „Valkhi“ (Ritualgetränk, wahrscheinlich „Tapluchi“ (Getränk aus Honig)) zum Löschen des Feuers verwendet) oder eine Körperbestattung erfolgte.
Während der Beerdigung wurde der Verstorbene in gebeugter Position mit dem Kopf nach Südosten in einen großen Krug/“Pithos“ gelegt. Bestattungen in dieser Form waren für die arme Bevölkerung üblich. In einigen Fällen wurden die Toten unter dem Boden des Hauses begraben. Dies sollte das Glauben der Familie des Verstorbenen zum Ausdruck bringen, dass die Person, die in anderes Land (Land der Verstorbenen) gezogen ist, immer noch am täglichen Leben ihrer lebenden Verwandten teilnimmt. Es war ein symbolischer Ausdruck der Idee des familiären Zusammenseins.
In hethitischen Bestattungsriten ist zu erkennen, dass die Toten außerhalb der Gruft eingeäschert wurden. Nach der Einäscherung sammelten Frauen die Knochen des Verstorbenen ein und legten sie in eine mit Öl gefüllte Silberschale. Dann nahmen sie diese Knochen, wickelten sie in Grabtuch und ordneten sie auf verschiedenen Bänken an: wenn es ein Mann war – auf dem Thron, wenn es eine Frau war – auf einem kleinen Stuhl ohne Rückenlehne. Anschließend wurden die Gebeine der Verstorbenen von der Einäscherungsstätte nach Grabtuch gebracht, wo es ein Schlafzimmer mit einem Bett gab, auf das die Gebeine gelegt wurden. Auch in den Gräbern von Trialeti und Zurtaketi wurden keine menschlichen Knochen gefunden, da die Toten eingeäschert wurden. Bei einigen Kurganen von Trialeti wurden Fragmente menschlicher Zähne bestätigt. In der gebauten Kammer der Kurgans ruhte der Verstorbene auf einem Karren (Kurgane Nr. 4, Nr. 5, Nr. 10 von Bedeni und Nr. 1 und Nr. 2 von Tsnori) oder auf einem Holzbrett (Kurgane Nr. 5 von Trialeti, LXXXVI). Die Toten wurden hauptsächlich vor der Beerdigung auf dem Friedhof in der kreisförmigen Struktur beigesetzt, die unter dem # 2 Grab von Tsnori neben der Grabkammer errichtet wurde. Vielleicht können wir dieses runde Gebäude mit dem „Schlafzimmer“ gleichsetzen, in dem die Hethiter nach der Einäscherung die Gebeine der Verstorbenen niederlegten. Unter Berücksichtigung all dessen sollten wir annehmen, dass die im Südkaukasus gefundenen Kurgans dem hethitischen „Steinhaus“ entsprechen könnten.
Das hethitische „Steinhaus“ und die Hügelgräber auf dem Territorium Georgiens, insbesondere die steinernen Grabhügel (zum Beispiel: XXVIII-XXXI von Sabidakhcha, XLI-XLIII, XLIV von Tabazkuri, fast alle Grabhügel von Zurtaketsi, alle sechs Grabhügel (die Hügel von Verin Naveri) müssen in ihrem Zweck einen ähnlichen Zweck gehabt haben. Beispielsweise handelt es sich bei Bestattungen in den Kurgans der Bedeni-Kultur um viereckige Pfahl- oder Steinstrukturen, Gruft. Oberirdische Bestattungen aus Stein sind in der Kultur von Trialeti häufiger anzutreffen und zeichnen sich durch ihre Vielfalt aus. In Meskheti ausgegrabene Kurgans haben Steinmauern, die mit großen Steinplatten bedeckt sind. Auch die sechs Gräber von Lori Berdi sind von ähnlicher Bauart. Es gibt eine Meinung, dass das „Steinhaus“ ein kleines viereckiges Gebäude von Jazilikaya ist und sich auch in den Innenhöfen des I. Tempels Bogazkoi befunden haben könnte. Gleichzeitig sind die hethitischen Wörter selbst bemerkenswert: Éḫešta/i – heit.: Kloster/Tempel der Toten (Tempel der Unterweltgottheiten), Mausoleum, Gruft. Éḫaštiyaš – (Überreste, Knochen) Krypta. Hier sollten wir auf das „Zelt“ achten, das im hethitischen Bestattungsritual erwähnt wird. Das in den kreisförmigen Steinbauten des Südkaukasus beschriebene „Steinhaus“ und das Bestattungsritual in den hethitischen Texten mögen etwas gemeinsam haben, aber wir können es nicht mit dem „Zelt“ in Verbindung bringen. Wir können das „Steinhaus“ nicht mit dem „Zelt“ selbst gleichsetzen, da das „Steinhaus“ ein vorgefertigtes Steingebäude – Gruft – hätte sein sollen, während das Zelt speziell für das Ritual aufgebaut wurde. Wenn beispielsweise die Statue des Verstorbenen vom Streitwagen entfernt wird, wird sie in das Zelt gebracht und auf den silbernen Thron gestellt. Wenn es sich bei der Verstorbenen um eine Frau handelt, wird sie auf einen kleinen goldenen Stuhl ohne Rückenlehne gesetzt und es findet eine Mahlzeit statt. Die Anordnung der Statue des Verstorbenen im Zelt kommt im Ritual oft und an verschiedenen Tagen (8.–9., 10.–11., 12.–13. Tage) vor. Wenn das Ritual beendet ist, wird das Zelt (offenbar aufgeteilt) ins Tor gebracht. Wir gehen davon aus, dass das Zelt wahrscheinlich zwischen dem Gruft und dem Opferplatz aufgestellt wurde (wo sie die Opfergaben verbrannten und auch die Asche/Leichenbrand verschiedener Opfergaben, auf dem offenen Boden abseits der Gruft, in dem es das Feld gewesen sein muss brachten und warfen). Vermutlich sollte das Zelt ein symbolischer Ausdruck des weltlichen Lebens sein, ein vorübergehender Halt, und da die Statue des Verstorbenen speziell auf einem Thron/Stuhl platziert ist, könnte es sich sogar um eine Nachahmung eines Palastes/Throns handeln.
Aufgrund dieser interessanten Ähnlichkeiten können wir schließen, dass die hethitischen Bestattungsrituale, Darstellungen und Gewohnheiten unter dem Einfluss der Traditionen und Glaube-Darstellungen der mit dem Südkaukasus verbundenen Hattischen indigene Bevölkerung entstanden sein müssen.

The article contains the Georgian translation and comments of so-called "Laws of Eshnuna". Unlike other monuments of Mesopotamian law, this text took its name from the city where it was composed, this was the city of Eshnunna (lit. Tell Asmar), which was located north of Ur, on the banks of the Tigris tributary River-Diyala, and became politically important after the fall of the Third Dynasty of Ur. The Eshnuna law code was compiled in the Akkadian language. The laws include provisions dealing with a variety of situations, including tenant liability, agricultural matters, theft, liens, deposits and loans, debt, family rights, property and sexual offenses, foster care, and care of dependent class children. Bodily injuries, runaway servants, bulls, vicious dogs, collapse of walls, etc. In some laws, the price of various goods is fixed in silver or grain. Various types of crimes can be found in Eshnuna laws: theft and related crimes, sexual crimes, bodily harm, bull injury, etc. Most of these crimes were punishable by monetary fines (amounts of silver), but some serious crimes, such as theft, murder, and sexual offenses, were punishable by death.

სტატიაში მოცემულია ე.წ. „ეშნუნას კანონების“ ქართული თარგმანი და კომენტარები. მესოპოტამიური სამართლის სხვა ძეგლებისგან განსხვავებით, ამ ტექსტმა მიიღო სახელი იმ ქალაქის მიხედვით, სადაც იგი შეიქმნა, ეს იყო ქალაქი ეშნუნნა (თან. თელ ასმარი), რომელიც მდებარეობდა ურის ჩრდილოეთით, ტიგროსის შენაკად მდინარე დიალას ნაპირზე და პოლიტიკურად მნიშვნელოვანი გახდა ურის მესამე დინასტიის დაცემის შემდეგ.
ეშნუნას სამართლის კოდექსი შედგენილია აქადურ ენაზე. კანონები მოიცავს დებულებებს, რომლებიც ეხება სხვადასხვა სიტუაციებს, მათ შორის მოიჯარეების
პასუხისმგებლობას, სასოფლო-სამეურნეო საკითხებს, ქურდობას, გირავნობას, დეპოზიტებსა და სესხებს, ვალს, ოჯახურ უფლებებს, ქონებრივ და სექსუალურ სამართალდარღვევებს, მინდობით აღზრდას და ზრუნვას დამოკიდებული კლასის შვილებზე. სხეულის დაზიანებებს, გაქცეულ მსახურებს, ხარებს, ავ ძაღლებს, კედლების ჩამონგრევას და სხვ. ზოგიერთ კანონში სხვადასხვა საქონლის ფასი განსაზღვრულია ვერცხლით ან მარცვლეულით.
ეშნუნას კანონებში გვხვდება სხვადასხვა სახის დანაშაულები: ქურდობა და მასთან დაკავშირებული დანაშაულები, სექსუალური დანაშაულები, სხეულის დაზიანებები, ხარით გამოწვეული დაზიანება და ა.შ. ამ დანაშაულთა უმრავლესობა ისჯებოდა ფულადი ჯარიმებით (ვერცხლის ოდენობით), მაგრამ ზოგიერთი სერიოზული დანაშაული, როგორიცაა ქურდობა, მკვლელობა და სექსუალური დანაშაული, ისჯებოდა სიკვდილით.

Abstract: Dieser Artikel befasst sich mit einer Reihe von Fragen im Zusammenhang mit Bestattungen in hethitischen und südkaukasischen Kulturen. Bis zum heutigen Tag sind zahlreiche Hethitische Texte zum Thema Bestattung überliefert. Am besten ist das hethitische Bestattungsritual šalliš waštaiš erhalten. Es erstreckte sich über 13 oder 14 Tage und beinhaltete jeden Tag verschiedene Zeremonien. In diesem Zusammenhang sind auch Bräuche, Traditionen und die archäologischen und ethnografischen Materialien im Südkaukasus interessant. Die hethitischen Bestattungsbräuche und die damit verbundenen Traditionen haben viele Gemeinsamkeiten mit den Bestattungsbräuchen und -ritualen des Südkaukasus. In diesem Artikel konzentrieren wir uns auf eine Reihe von Ähnlichkeiten, aus denen wir erschließen können, dass die hethitischen Bestattungsrituale, Darstellungen und Bräuche unter dem Einfluss der Traditionen und Überzeugungen der mit dem Südkaukasus verbundenen Hattischen, (indigene Bevölkerung) entstanden sein müssen.

Abstract: Hittite texts of funeral ritual, reached to us, mainly refer to the manner of upper-class representatives' burial. The article presents the first Georgian translation and comments of the text of the Hittite funeral ritual CTH 450. The royal burial ritual is known today as the šalliš waštaiš ritual. It is difficult to convey the content of the ritual texts in detail, because some plates are not well read due to damage, and some places are completely incomprehensible. These are basically incantation formulas, magical words spoken during a ritual, which had a divine, magical power for the Hittites and were not meant to be understood by ordinary mortals. We also meet some philological difficulties: Hittite words with still undetermined meaning, expressions exact translation of which is difficult, etc. Nevertheless, it is still possible to restore the general content of the ritual. The Hittite funeral ritual lasted 13 or 14 days, which included different ceremonies each day. Generally, Hittite funeral rituals are noteworthy a lot, as they preserve many important moments, to which can be found proper parallels with different regions of the ancient world, including the territory of old Kartvelian tribes' settlement.

Abstract: The article presents four documents/laws from Sumerian legal texts: Laws of X (LX), ca. 2050-1800 B.C.E.; A Sumerian Laws Exercise Tablet (SLEx), ca. 1800 B.C.E.; Laws about Rented Oxen (LOx), ca. 1800 B.C.E., Nippur; Sumerian Laws Handbook of Forms (SLHF), ca. 1700 B.C.E.
The translations of these texts in Georgian language at first time are presented.

Abstract: The text - "The ritual of purifying the house and invoking the deities of the
underworld" is presented as number 446 in Laroche's catalog: A = KUB 7.41; B = KBo 10.45 + KBo
46.54 + ABoT 2.30; C = KUB 41.8 + KBo 48.89; KBo 58.14; D = KUB 12.56; E = IBoT 2.128; F = KBo
7.57 + KBo 68.195; G = KBo 54.19; H = KBo 45.194; I = KBo 48.95; J = KBo 51.38; K = KBo 53.34; L
= KBo 55.46; M = KBo 39.12; N = KBo 54.18; O = KBo 51.39; P = KBo 57.31; Q = KBo 58.15; R = ABoT
2.29.
The structure of the text, the content can be analyzed in different ways, certain places allow
interpretation. In general, this is a ritual, where the performer of the ritual, after performing a series of
ceremonies and sacrifices, calls upon the deities of the underworld to free the house, the city, purify it
from all evil/impurities and take them to the underworld and never return to the earth. The cause of
impurity could be murder, oath-breaking, false slander, cursing, rumor-mongering, witchcraft, theft,
cultic crimes such as eating food destined for gods, neglecting food for gods, etc., that is, certain actions
caused violation of social and religious rules, which was considered a crime. And its result was
pollution/impurity, and all this had to be atoned for by appropriate ritual, purification and sacrifice.
Keywords: Assyriology, Hittites, Ritual, invocation, purification, underworld.

Abstract: The Georgian translation of laws of Ur-Nammu - king of Uri, the founder of Uri III
dinasty’s (2113–2096 B.C.) - with comments, are presented in this article. Ur-Nammu’s code is the
oldest codes of law, which has reached present period. Unfortunately, the existing material isn’t
complete. It is written on cuneiform tablets, in Sumerian language 2100-2050 B.C.

Keywords: Assyriology, Mesopotamia, Sumerian language, Ur-Nammu, Laws, Ur III Dinasty,

Abstract: Šuppiluliuma-Šattiwaza treaty is considered as in many ways very imortant and considerable document. Our interest is focused on the geographical names, presented in the document, which are given twice. These geographical locations were located on quite large territory of eastern peripherry of Hittite, on the west side of Euphrates rivers upper and middle flow. A very important fact can be observed from the list of these names. Particularly, the names are listed from north to south locations. The part of populated geographical objects most probably vere located until Tegarama, most correctly until its half part, approximately on the north line of existing Giurun Malatya. The following geographical objects were located on the south or south east side of Malatya. They are: URUKurtališša, URUArau̯anna, KURURUZaz(zi)ša, KUR URUKalašma, KURURUTimna, ḪUR.SAGḪaliu̯a, ḪUR.SAGKarna, URUTurmitta, KURURUAlḫa, KURURUḪurma, ḪUR.SAGḪarana, KURURUTegarama, URUTepurzya, URUḪazga, KURURUArmatana. The reviews of each object are given in this article separately. Is has also been revealed that some part of these objects were placed in Upper Land and some next to that at the boarder of Kaska Land. From this fact it can be assumed that somehow they were connected with Kasks and moreover these populated objects were Kaskians.

Keywords: Assyriology, Hetology, Ancient Anatolia, Hittites, Geography, Toponyms, Šuppiluliuma, Šattiwaza, treaty.

Abstract: In the ancient East very often we find the symbolism of numbers and colors, naturally neither Hittite nor ancient Georgian world is an exception, where especially, in rituals and prayers numbers and colors are often featured.
It is interesting in Georgian prayers, for example, the distribution of numbers a kind of regularity: In prayers for human health the sacral number three predominates, in agricultural prayers – nine, while in the prayers of the infectious diseases - seven. Three and four were considered as important numbers. Three is a symbol of fullness and perfection. Related to three: the universe distribution into three dimensions (The sky, the intermediate and the underworld); Also, birth-life-death; Person (Body-soul-heart); Three dimensions of the time (Past-present-future); Three dimensions of the space (length- width-height); Three dimensions of substance (Solid-liquid-gaseous) and etc. Four is a symbol of integrity, stability, immobility, the cross. Related to four: four elements of the universe, four sides of the universe, four disaster, four seasons of the year, four types of directional wind, etc. The sum of Three and four creates new sacral value seven. It is called a magic number.  It expresses the idea of the unity of world. Nine and twelve had an important load. As in Hittite as Georgian mythology we see for example: nine skies, nine mountains, nine seas. Twelve reflects the cosmic order. At the time of sacrifice the Hittites were paying a lot of attention to cattle or small cattle (bulls, sheep, etc.), as well as the number of specially baked breads. There was also ancient Georgian tradition, there should have been a certain number of victims.
In the ancient East, including the Hittites and the ancient Georgian faith, the symbolism of colors also had the greatest load in the performances, where dominant were basically three colors: white, red and black. The color white was a symbol of sky, of light, goodness, life, happiness, freedom, of heaven. Black on the contrary - night, darkness, death, hell, respectively expressed betrayal, grief, mourning, misfortune, evil, in every way bad. Red color - the earthly world; On the one hand, life and revival and on the other hand, the color of illness. These colors took very important place in prayers and in magical acts as in Hittite as well in Georgian rituals and magical acts. In addition to these colors over time the other colors also took on a religious, healing, magical character. Of great importance was the color of the sacrificial animal, as well as the colors of clothing, inventory, and other necessary items during the ritual. In Hittite black color of sacrificial animal is related to the underworld and deities of the underworld, while white is related to the sky and deities of the sky. It is similar in Georgian mythology and rituals. Blue is less mentioned in rituals and prayers than other colors, but still mentioned. The color blue also appears in ancient Georgian prayers, for example, in ancient times, in case of migraine in Georgia, a prayer written on blue paper was wrapped around the patient's head. The Hittites also used blue wool in case of headaches. In Hittite rituals and prayers, we seldom turn green and yellow. The green color in Georgian prayers turns into yellow, thus ending the disease and life, withering is expressed. The above colors are found in various combinations in prayers and rituals. Generally, up to five colors are used in combinations. Namely combinations: white and black - purity and impurity, red and black - life and death, black and yellow - magic, etc.
The symbolism of numbers and colors had a great importance as in Hittite as in ancient Georgian beliefs, rituals, prayers. In a number of cases, there are similar beliefs between these two worlds, similar meanings, symbolic load, what must be the result of historical, political and cultural ties.

Bodyguards of Hittites according to the "Instruction for the royal bodyguard (LÚ.MEŠMEŠEDI)“

This artichle is about the importance of the institution of security with the Hittites and the position of the bodyguards in general is also confirmed by the existence of the text CTH 262-"Instructions for the royal bodyguard (LÚ.MEŠMEŠEDI)", which clearly sets out their rights and duties, strict rules and protocols in specific circumstances. The instructions for the bodyguards must have belonged to the late period of the Hittite Empire (XIV-XIII BC). The text describes the so-called "first" and "second-ranked" officials. It gives us an idea of some of the activities of the King, the royal court etiquette, the staff of the palace. This instruction clearly demonstrates the hierarchy of the bodyguards, their function and place in the royal court, as well as the relationship with the various staff of the palace and other interesting matters.
The Chief of the bodyguards (GAL MEŠEDI), the Commander-of-Ten of the bodyguards (UGULA 10 MEŠEDI) and the ordinary bodyguards (LÚMEŠEDI) played a significant role at the palace. The bodyguards formed an elite guard, though their number was few. There may have been small detachments of bodyguards stationed in royal villas, in the various palaces, which were visited by the King periodically.
Especially noteworthy is the rank of the Chief of the bodyguards (GAL MEŠEDI), which was considered an honor at the palace and appears to have existed since the early days of the Hittite state. The earliest GAL MEŠEDI  can be found in the text of the didactic genre of the pre-imperial period - "Palace Chronicles" (CTH 8). We do not have a Hittite word corresponding to this term. It was one of the higher ranks after the King, Queen and Crown Prince.
It needs to pay attneshion that in addition to royal family and religious persons, high prevelegde persons had also been parcipipated in the festivals and rituals frequently. According to this material it can be found out that Chief of Bodyguards (GAL MEŠEDI) had also the important cult responsibility. According to the information given in the documet, Chief of the Bodyguards (GAL MEŠEDI) also had an important cult responsibility, he had participitated in religious ceremonies also, he solemnly used to have. For example he appears as a mediator between the King and the "dog-men" and informes the king about the gift of "dog-men". He also have been participated in Dining ritual.
Alp claims that the Chief of the Bodyguards, as he often happened on festivals and rituals, had no military or administrative duties, but only ceremonial duties, and translated his title as "Ceremonial Master". His examples point out GAL MEŠEDI as a mediator between the King and other officials during ceremonies when he gave instructions to different servants, made announcements for the King, or continued ceremonies on behalf of the King after the King has left. We disagree with this view, the involvement in the cult services was one of the duties of the Chief of the bodyguards. He was far more accountable for the personal safety of the King than any other official. He had administrative, military, cult-ritual roles. Maybe at first his duties were not multifaceted and were limited only to the security of the King and then his rights and responsibilities were eventually extended. This position was held mostly by the brothers or family members of the King. Prior to the enthronement, the great kings, such as Muwatalli I, Muršili II, Hattušili III, and Tudḫaliya IV, held the role of the Chief of the bodyguards.
The role of GAL MEŠEDI can be found in various documents of different genres throughout the history of the Hittites. These documents inform us about the duties of the Chief of the bodyguards, as well as enable us to identify various holders of this same position over a period of time.
It should also be noted that there has been an interesting discovery in recent years. In particular, in Boghazkoy, archaeologists excavated a large house on the middle plateau of the town of Ḫattuša, southwest of Sarikale on the so-called middle plateau. The house was possibly used between the 15th and 13th centuries BC. Nine new fragments of cuneiform plates have been discovered in and around one of the houses. The correspondence between high-ranking officials (CTH 190: Bo 2007/1 + Bo 2009/2, KBo 62.29), namely the Chief of the palace servants (GAL DUMUMEŠ.É.GAL) sending a letter to the Chief of the bodyguards (GAL MEŠEDI) is of particular interest. The letter does not specify the identities of high-ranking officials. It is because of this fragmentary letter that it is implied that GAL MEŠEDI may have been the main resident of the estate. This view is further supported by the size of the house itself (445 m2), the design and layout of the rooms in the building, as well as the exquisite utensils found there. All this indicates that it was used for both residential and community events. If this identification is correct, this building could become the first known residence of a high-ranking Hittite official and demonstrate the high social status of such an official.
The influence of the position of the head of the bodyguards is also supported by the text of Telipinus (1550-1520 BC), it seems that the participants in the usurpation were often noblemen (including maybe the Chief of the bodyguards) that led to the establishment of the rule of inheritance by Telipinus and to the restriction of the laws which provided for the punishment of the nobles or the rabble in the event of the sins committed. It was at this time that the roles of the Chief of the bodyguards were marginally weakened, even though they, along with other high-ranking officials, were still among the "First".  During the period of the Hittite Empire, the rank of the Chief of the bodyguards became a tradition.
The hierarchy of the defenders was probably the following:
• the Chief of the Bodyguards - GAL (LÚ.MEŠ) MEŠEDI
• the Commander-of-10 of the Bodyguards -UGULA 10 LÚ.MEŠ MEŠEDI
• Second Rank Bodyguard (?)
• Second Rank Bodyguard (?)
• Bodyguard (ordinary) - LÚMEŠEDI
According to the rank, the rights and responsibilities of the bodyguards can be presented as follows:

The Chief of the bodyguards GAL (LÚ.MEŠ) MEŠEDI:
• One of the privileged persons after the king at the palace;
• King’s bodyguard′s
• Religious function (praying in front of the patron deity of the spear);
• Sees the king off when he’s travelling in a carriage and greets him upon arrival while, bows to him;
• Attends trials. Informs the king of the petitioner's case and finally notifies him of the completion of the trial;
• Resolves the issue of leaving the post by an ordinary bodyguard (e.g. when he‘s going to the restroom).

The Commander-of-10 of the bodyguards UGULA 10 LÚ.MEŠ MEŠEDI
• Accompanies the Chief of the bodyguards (e.g. at the altar of the spear protector deity);
• Informs the Chief of the bodyguards (e.g. when an ordinary bodyguard wants to go to the retroom);
• Has the right, in addition to the Chief of the bodyguards, to notify the king about the completion of the trial.

(Ordinary) bodyguard LÚMEŠEDI:
• Protects and supervises the outer and inner perimeter of the palace. Stands at the gate daily; Opens and closes the main gate;
• Is the "guardian of the throne" - is responsible for putting and removing the throne / step-stool for the king in the royal carriage;
• Accompanies the King during the solemn procession;
• During and after the trial, is in charge of bringing in and taking out the petitioner, as well as presumably guarding the outer perimeter.
• Armed with a spear the bodyguards (not armed with staffs) follow the army;
• Acts as a messenger - when the king's carriage returns he gives a sign with a spear and announces the return of the king to the palace servants.

The King’s Personal bodyguard  LÚMEŠEDI karšuwaš:
• Protects the king upon his departure;
• Holds the horses and balances the carriage;
• Greets the king on his return.

The bodyguards are armed either the spears or the staff. There were guidelines for carrying a weapon in some circumstances, and in certain instances they were either unarmed (e.g. at the altar of a spear-protecting deity) or left the weapon, handing it over (e.g. when at home, or before entering the postern gate to the gatekeeper). As it turned out, legal regulations and some restrictions were in effect for the bodyguards:

• Prohibition of leaving the place of protection without the consent of the Chief of the bodyguards (even in case of physiological urge).
• Prohibition of entering through the gatehouse and the main gate (allowed only in exceptional cases), usage of the postern gate.
• Strictly established rules for spear or staff armament in specific situations.
• Interaction with the gatekeeper in relation to weapons and rules of conduct.
• Rules for movement during trial process in specific situations.

On the basis of the above, we may conclude that the security organization was rather high with the Hittites, which is expressed in the protection of the King within or outside the palace, as well as in the regular protection of the inner and outer perimeter of the palace, etc. Bodyguards of high-rank had an important role in the king’s administration, and their tasks, as is evident from other sources, were not only administrative, but also military and religious. Thus, the bodyguards were occupying a fairly significant position at the palace. The Chief of the bodyguards (GAL MEŠEDI) was more influential than any other high-ranking official and therefore probably had more privileges.
Finally, we would like to present a Scheme drawn by us. This is a reconstruction attempt where the approximate arrangement of high and low ranking persons in relation to the carriage (in front or behind the carriage, on the right or the left side of the carriage) is given.

Abstract: There were different positions in the Hittite kingdom. We find high and low-ranking officials in the documents. Most of the country officials had a fairly close relationship with the King and were directly accountable to him. Their relationship with the King was regulated by treaties or instructions reflecting their official duties and responsibilities. In this artickle we would like to point out bodyguards accirdung to the "Instruction for the royal bodyguard" (LÚ.MEŠ MEŠEDI). They were in charge of the administration of the entire royal court, and they were responsible not only for royal protection, but also had other duties. The Chief of the bodyguards (GAL MEŠEDI), the Commander-of-Ten of the bodyguards (UGULA 10 MEŠEDI) and the ordinary bodyguards (LÚ MEŠEDI) played a significant role at the palace. Especially noteworthy is the rank of the Chief of the bodyguards (GAL MEŠEDI), which was considered an honor at the palace and appears to have existed since the early days of the Hittite state. We do not have a Hittite word corresponding to this term. It was one of the higher ranks after the King, Queen and Crown Prince. He had administrative, military, cult-ritual roles. This position was held mostly by the brothers or family members of the King. Prior to the enthronement, the great kings, such as Muwatalli I, Muršili II, Hattušili III, and Tudḫaliya IV, held the role of the Chief of the bodyguards.
We may conclude that the security organization was rather high with the Hittites, which is expressed in the protection of the King within or outside the palace, as well as in the regular protection of the inner and outer perimeter of the palace, etc. Bodyguards of high-rank had an important role in the king’s administration, and their tasks, as is evident from other sources, were not only administrative, but also military and religious. Thus, the bodyguards were occupying a fairly significant position at the palace. The Chief of the bodyguards (GAL MEŠEDI) was more influential than any other high-ranking official and therefore probably had more privileges.
The article presents the hierarchy of guards according to the "Instruction for the royal bodyguard" (LÚ.MEŠ MEŠEDI), their rights and responsibilities, functions, rules and prohibitions established for them. We also present an approximate scheme. This is a reconstruction attempt where the approximate arrangement of high and low ranking persons in relation to the carriage (in front or behind the carriage, on the right or the left side of the carriage) is given.

Abstract: In this article there is examined one of the political units of Asia Minor - Išuwa, which was considered as constant “enemies” of Hittites.
Išuwa appears in Hittite cuneiform Texts from the period when Kingdom of Hittites was very weakened as economically and politically. This became the reason for activation of Hittite “enemies” in the east of Euphrates river. Among them was “Išuwa enemy“.
On the basis of conducted historical analysis it appeared that Išuwa is connected to the rulers of Hittite Empire period, particularly to the names of Tudḫaliya I/II, Arnuwanda  I,  Tudḫaliya III and Šuppiluliuma I.
From written sources it seems that Išuwa should had been powerful and important political unit. Most probably Išuwa was ruled by Council of Elders, which after some period shoud had been replaced by King’s Institute. We can think that it was political unit/ union of city-state, which was very important for Hittites. This side was not only of strategic significance but also was a rich region. “Išuwa-enemy” constantly attacked Hittites, but in most cases military operations ended with victory of Hittites. Išuwa comes to political background especially in the period of weakening of Hittites and tries to contradict them, but without any result. Hittites were not easy to conquer. It was a certain bordering political unit which was located inbetween of Hittites and various powerful States. That's why we mention activity of all kings who were somehow related to Išuwa. Hittite kings always tried to have Išuwa under their constant influence. Hittite cuneiform Texts are also confirmation of this, while they show very well how Hittites tried to obtain or restore influence over Išuwa. As a result they would have opened a way to other powerful States like Hurri-Mitanni. Išuwa is mentioned in relationships with several political units: Kalašma, Tegarama, Paḫḫuwa, Ḫayaša, and also Lalḫa mountain and Zuḫalpa. There are also separate less known political units which were neighboring Išuwa and are mentioned beside it: Timia, Zanzaliya, Lilima, Watarušna, Taḫisa, Taḫišna, Mararḫa, Urika, Ḫinzuta.
Concerning to Išuwa borders: This is wide space on the present Turkey territory and from north side is sarrounded by river Arsania (=Murat River), from west and south-west by river Euphrates. The east and south-east borders arn’t pricizly determened. However, it can ve assumed, that from this side Išuwa’s territory was tpread out until Upper Mesopotamia’s low lands. The main settlments of Išuwa were located on fruitful and rich plains, on the north (present Elaziğ territory) and south (low land of Harput) sides of the Murat river. This was an important location in the pilitical history of Near East, as Išuwa most probably was presenting connecting bridge between Mesopotamia and Central Anatolia.

Abstract: Pitteyariga should have been also an important geographic point for Hittites. Unfortunately there are so few materials about Pitteyariga. It is mentioned in contracts and religious texts. Pitteyariga appears in Treaty „Mida of Paḫḫuwa“ (Arnuwanda I) and „Treaty of Šuppiluliuma I with Šattiwaza of Mitanni“, „Treaty of Šattiwaza of Mitanni with Šuppiluliuma I (Šuppiluliuma I); It is mentioned in religious texts connected to the names of Šuppiluliuma I, Muršili II, Ḫattušili III, Šuppiluliuma II. And also in the text „Prayer of Arnuwanda I and Ašmunikkal to the Sun-goddess of Arinna“; in ritual text of „Fragments of the AN.DAḪ.ŠUMSAR festival“; in ritual text „Festival for Ištar of Šamuḫa“. In these texts Pitteyariga is mentioned only as ordinary geographic point.
Pitteyariga should have been navy  city while texts indicate on its port function. From the pray text of Hittite king Arnuwanda and queen Ašmunikkal we learn, that Kaškians conquered some settled points in the east and among them was Pitteyariga. Because of constant military actions between Hittites and Kaškians Hittites could have at least a little influence over Pitteyariga. Although written sources say nothing from this point of view. Unfortunately there are only few materials about Pitteyariga, but on the basis of existed sources we can approximately define location of Pitteyariga, from this standpoint attention shall be paid to Halys river, the Hittite Marasantia (today Kizilirmak) which flows above Sivas on open lowland, despite of the fact that it is not a wide river, those times it could be used by small boats. I think that Pitteyariga, and Arziya and Šamuḫa were supposedly located right on Halys river (in the north-east of Sivas lowland. More exactly, we shall place Pitteyariga in the upper point of Halisi river, then comparatively below we shall place Šamuḫa, and Arziya supposedly shall be placed between Šamuḫa and Pitteyariga, this is nowadays part of Kizilirmak river which is located between Sivas and Zara. So Pitteyariga, as well as Šamuḫa, should have been port city of „upper Land“ and it would be important for Hittites to obtain control over it.

Abstrakt: Pitteyariga muss ein wichtiger geografischer Punkt für die Hethiter gewesen sein. Leider gibt es nur sehr wenige Materialien über Pitteyariga. Pitteyariga wird in Verträgen und religiösen Texten erwähnt. Es ist auch im „Mida von Paḫḫuwa“ (Arnuwanda I) und „Vertrag Šuppiluliumas I. mit Šattiwaza von Mitanni“, „Vertrag Šattiwazas von Mitanni mit Šuppiluliuma I“ (Šuppiluliuma I) enthalten; Es wird in religiösen Texten im Zusammenhang mit dem Namen Šuppiluliuma I, Muršilli II, Ḫattušili III, Šuppiluliuma II erwähnt. Auch im Text des „Gebet Arnuwandas I. und Ašmunikkals an die Sonnengöttin von Arinna“; Im rituellen Text „Fragmente des AN.DAḪ.ŠUMSAR-Festes“; „Fest für Ištar von Šamuḫa“. In diesen Texten wird Pitteyariga nur als gewöhnlicher geografischer Punkt bezeichnet.
Pitteyariga sollte eine Stadt der Booten sein, da die Texte das Hafenziel angeben. Aus dem Text des Gebets von König Arnuwanda und Königin Ašmunikkal erfahren wir, dass die Kaškäer mehrere Siedlungen im Osten überfielen, darunter Pitteyariga. Aufgrund der ständigen Kämpfe zwischen den Hethitern und den Kaškäer kann sich der Einfluss der Hethiter zumindest für kurze Zeit auf die Pitteyariga ausgeweitet haben. Schriftliche Quellen in dieser Hinsicht sagen uns jedoch noch nichts. Leider sind die Materialien zu Pitteyariga sehr knapp, aber anhand der verfügbaren Quellen können wir den Standort von Pitteyariga zumindest grob bestimmen. Bemerkenswert in dieser Hinsicht ist der Halys-Fluss, der hethitische Marasantia (heute Kizilirmak), der im offenen Tiefland über den Sivas fließt. Obwohl es sich nicht um einen breiten Fluss handelt, wurden zu dieser Zeit möglicherweise kleine Boote zur Segeln verwendet. Ich denke, Pitteyariga und damit Arziya und Šamuḫa befanden sich wahrscheinlich direkt am Fluss Halys (nordöstlich der Sivas-Ebene). Genauer gesagt müssen wir Pitteyariga an der Spitze des Halys-Flusses platzieren, dann relativ tief unterhalb Šamuḫa, während Arziya wahrscheinlich zwischen Šamuḫa und Pitteyariga liegt, d. h. dies ist der Teil des heutigen Kizilirmak-Flusses, der zwischen Sivas und Zara liegt. So musste Pitteyariga, wie Šamuḫa, eine Hafenstadt im „Oberes Landes“ sein, und es wäre wichtig für die Hethiter, die Kontrolle darüber zu erlangen.

Hittites belief-conception, religion, mythology, rituals were affected by opinions of various folks (Hattian, Hurrian, Mesopotamian) and it's natural that we can find a lot of common between them. We can find parallels with Hittites belief-conceptions in ancient Georgian belief and conception too, which will be presented in the article. In the articles there are examined conceptions of Hittites on the World, Underworld, there are also examined functions of underworld gods. Attention is focused on symbolism of numbers and colors and on many other aspects, parallels of which, similar with Hittites, which can be also found in Mesopotamian and previous Georgian culture.
According to the conception of Hittites, one time universe was forming integrity of sky and earth which was divided afterwards. As it seems from texts, after division sky and earth there were formed as separate universes, sometimes earth was used as meaning of underworld. In general Hattian used to divide the universe in three vertical parts: sky, underworld and space between them. Universe was imagined horizontally in form of disc, upper half was occupied by the sky, and lower half was occupied by the earth, and in between of them was the atmosphere. In horizontal space there existed “four angles of universe” (four sides of the universe). According to Mesopotamia conception there existed seven layers of sky, seven sky. In Georgian folklore we meet expression “ninth sky”, “he is on the ninth sky” what can indicate to nine layers of sky. By Hittites the sky does not seem so layered, it was single and solid, supposedly iron material. And the earth was divided into three layers: upper part of the earth “upper earth” which is home for plants, humans and animals; then “middle earth” for underground waters and deeper was “lower earth”, i.e. the underworld.
In Georgian reality, by pre-Christian cosmogonic conceptions the universe was imagined geometrically in the form of sphere which was surrounded by sea or mountains, in the end of the world tree of life (pole, castle, horns, chain from the sky etc.) was standing which connected vertical and horizontal universes. Sphere consisted of three horizontal and two vertical layers, which were located in following way: center of universe was middle world (earth surface, the world of humans, animals, plants, associated with red color), above it was the upper earth (sky, world of gods and „children of gods“, expressed by white color) and below was a underworld (underneath, world of dead, chtonian world, of black color), in front was the front world (clear, wealthy world expressed by “here”) and behind was the last world (world of the past, dark, secret, full of unexpected things and dangers, expressed by “there” (from this standpoint there are interesting the ends of Georgian fairy teals: “Let’s the Plague was there, Fun be here, Bran there, Flour here”). That's why it is forbidden to look behind during realization of many rules and customs). Vertical worlds are separated from each other by air and earth and horizontally by seven (nine) mountains or sea. This system was surrounded by outer world. On the basis of Georgian ethnographic and folkloric materials, as we have already noted, worlds were expressed by symbolic of concrete colors: white, black and red. Right with symbolic of analogous colors (black, red, white) all three worlds are also expressed in Mesopotamia. We don’t see by Hittites such symbolic expression of worlds colors, although we can say that they also expressed the lower world by black color (black/dark earth = underworld).
Symbolic expression of unification of sky and earth were stairs, tree, pols and similar. By Hittites cosmic connector of earth and sky should have been stairs. In Mesopotamian mythology we meet the term “Durank”- cosmic center where “big axis” (world axis) of universe is passing through. In Akkadian we can see the plant connecting earth and sky. And in Georgian mythology we meet “Shibi”, this is golden chain connecting the sky and earth (sky and world). It is also interesting that like with Babylon mythology, in Hatti we also meet with the tree of life in roots of which is imitation of underworld, and leaves are imitation of sky. Analogous is also in Georgian conceptions, there existed saint trew, life tree (for example an oak) roots of which expressed the underworld, stem -the middle world and the top meant upper world together with their habitants. In Georgian conception imitation of “saint tree”, “life tree” is “Middle column” (mother column) of Georgian hall which was placed in the center of houses and expressed cosmic connection.
In the ancient East we often meet symbolic of numbers, of course Hittites world is not also exclusion and from this point of view Georgian belief-conceptions are also interesting. From the ancient times in belief-conception of various people numbers had magical meaning, and some numbers were especially important and powered, for example, in numbers: 3, 4, 7, 9, 12, first of all, was put a code necessary for understanding and description of the universe and therefore they had sacral meaning. For example, by ancient Georgian conception, the sun was supreme god and nine is symbolic number of sun, as of constant circle, innovation, constanta, and symbol is an eye (all-seeing), hense is expression “nine-eyed sun”, i.e. all-seeing. Also, by conception of Hittites, unity of the world was expressed by sun, which reflects connection between sky and underworld, i.e. it is supreme ruler of all gods in the sky and in underworld.
Georgian belief-conceptions were also like Hittites ones, movement between worlds was not a problem. Unlike Mesopotamian conceptions where underworld was strictly separated from the upper world of the earth.
Each world presented by Hittites had its own gods who are in Hittite texts as “sky”, “earth” and “lower/ old” gods. As by Hittites, so by ancient Georgian belief-conceptions diseases were caused by evil spirits connected to underworld/earth, that’s why evil could penetrate the human, basically from the earth and sometimes from the water. Therefore, Hittites had cleaning rituals, and also according to the ancient Georgian conceptions, there were special prays and rituals against evil spirits.
It is also notable that by Hittites, as well as in Mesopotamian conceptions we often meet in rituals of underground waters, underworld waters. There existed as nine seas, so nine rivers. Nine is difficultly overcoming barrier. Those who wish perfectness, shall overcome this barrier. As it seems, nine had certain magical meaning, in some cases even function of cleaner. It is interesting, that in Hittites mythology, as well as in Georgian, we see nine skies, nine mountains, nine seas. In general, water had cleaning function, according to the both, Hittites and ancient Georgian conceptions.

In Anatolien entstand in den III-I-Jahrtausenden v. u. Z. eine Reihe von großen oder kleinen Staaten, die jedoch aufgrund verschiedener Umstände allmählich aus der Arena der Geschichte verschwanden. Das Gebiet ist seit der Antike in Zentralanatolien politisch, wirtschaftlich und kulturell fortgeschritten, wo ein Staat gebildet wurde, der nicht nur in Kleinasien, sondern im gesamten Nahen Osten zur mächtigsten politischen Einheit wurde. Es war das Königreich der Hethiter, das im II. Jahrtausend v. u. Z. existierte, aber im XIII. Jahrhundert v. u. Z. fiel es infolge der Überfall der "Seevölker." Basierend auf den Hethitischen Überzeugungen, der Religion, der Mythologie werden Rituale von den Ansichten verschiedener Völker in Iconium (Hatisch, Hurritisch, Mesopotamisch) praktiziert und sind von Natur aus unterschiedlich. Einige Parallelen finden sich zwischen den Hethitischen Überzeugungen und den alten Georgischen Glaubensvorstellungen, über die wir unter dem Artikel diskutieren werden.
Der Artikel besteht aus drei Teilen: Hethitische Kosmogonie; Unterwelt bei den Hethiten. Die Gottheiten der Unterwelt. Der Artikel beschreibt die Darstellungen der Hethiter des Universums, der Unterwelt und der Funktionen der Unterweltgottheiten. Der Schwerpunkt liegt auf der Symbolik von Zahlen und Farben und vielen anderen Aspekten, die wie die Hethiter Parallelen in der Mesopotamischen und früheren Georgischen Kultur finden.
Nach Ansicht der Hethiter bildete das Universum einst die Einheit von Himmel und Erde, die sich dann spaltete. Wie aus den Texten hervorgeht, wurden Himmel und Erde nach der Teilung zu getrennten Welten geformt, und manchmal wurde die Erde verwendet, um die Unterwelt zu bezeichnen. Im Allgemeinen teilten die Hethiter die Welt in drei vertikale Teile: Der Himmel, der Untergrund und der Raum zwischen ihnen. Das Universum wurde horizontal in Form einer Scheibe dargestellt, wobei die obere Hälfte den Himmel, aber die untere Hälfte die Erde umfasste, wobei in der Mitte eine  Atmosphäre gab. Es gab "vier Ecken der Welt" im horizontalen Raum (vier Seiten der Welt). Nach der Mesopotamischen Darstellung gab es sieben Schichten des Himmels, sieben Himmel. In der Georgischen Folklore kommt einen Ausdruck vor: „neunter Himmel“, „auf dem neunten Himmel“, was nach neun Schichte hinweisen konnte. Der Himmel sieht nicht so durcheinander bei den Hethiter aus, es war ein einziges festes, vermutlich eisernes Material. Die Erde wurde in drei Schichten unterteilt: Der obere Teil der Erde ist das "obere Land", welches der Lebensraum von Pflanzen, Tieren und Menschen ist; Danach „mittlere Erde“, wo die unterirdische Quellen gaben. Aber tiefer gab „untere Erde“ – Unterwelt.
In der Georgischen Realität wurde die Welt nach vorchristlichen kosmogonischen Darstellungen geometrisch in Form einer vom Meer oder den Bergen begrenzten Kugel dargestellt. Am Ende des Landes stand ein Lebensbaum (Säule, Turm, Hörner, Kette vom Himmel usw.), der die vertikale und die horizontale Welt verband. Die Kugel bestand aus drei horizontalen und zwei vertikalen Schichten, die wie folgt angeordnet waren: das Zentrum der Welt stellte Mittelwelt dar (Die Welt der Menschen, Tiere, Pflanzen auf der Erdoberfläche entspricht rote Farbe), darüber gab eine Oberwelt (himmlische, göttliche und die Welt von „Gott auserwählte“ (sogenannte  ,,Gotteskinder"/ „Kinder Gottes“), dargestellt durch weiße Farbe), unten – Unterwelt (Unterwelt, chthonische Welt für Verstorbenen, schwarz), vorne – Vorwelt (hell, reiche Welt, entspricht „hier“) und hinter – der Letzte (die Welt der Vergangenheit, dunkel, geheim, voll mit Überraschungen und Unglück, entspricht „dort“,  aus diesem Grund ist es verboten, bei vielen Rituale zurückzublicken). Die vertikalen Welten sind durch Luft und Land getrennt, während die horizontalen Welten durch sieben (neun) Berge oder Meer getrennt sind. Dieses System wurde von der äußersten Welt begrenzt. Basierend auf den Georgischen ethnografischen und folkloristischen Materialien wurden die Welten, wie bereits erwähnt, mit bestimmten Farbsymbolen ausgedrückt: weiß, schwarz und rot. Direkt ähnliche Farbsymbole (schwarz, rot, weiß) kommen in allen drei Welten der Mesopotamischen Mythologie zum Ausdruck. Wir finden keinen solchen symbolischen Ausdruck der Farben der Welten mit den Hethiter, obwohl wir sagen können, dass die Unterwelt auch mit ihnen in Schwarz ausgedrückt wurde (schwarze/dunklere Erde = Unterwelt).
Der symbolische Ausdruck der Vereinigung von Himmel und Erde war eine Treppe, ein Baum, eine Säule und s.w.. Der Verbinder von Himmel und Erde mit dem Hethiter, eine kosmische Verbindung sollte eine Treppe sein. In der Mesopotamischen Mythologie kommt der Begriff "Durank" vor - das kosmische Herz, durch das die "große Achse" (Weltachse) des Universums verläuft. In Akkadisch kommt eine Pflanze, die Himmel und Erde verbindet vor. In der Georgischen Mythologie kommt "Schibi" vor, eine verbindende Goldkette zwischen Himmel und Erde (Himmel und Welt).
Es ist auch interessant, dass der Baum des Lebens wie die Babylonische Mythologie ähnlich Hethitisch vorkommt, mit Wurzeln, die die Unterwelt, aber die Blättern den Himmel imitieren. In ähnlicher Weise gab es in Georgischen Traditionen einen heiligen Baum, den Baum des Lebens (z. B. Eiche), dessen Wurzeln die Unterwelt, der Körper der Mitte, aber die Spitze Oberwelt mit darin wohnenden Naturen symbolisierten. In Georgischen Aufführungen ist Imitation von heiligem Baum, Lebensbaum auch eine „Mittelsäule“ (sogenannte ,,Muttersäule“/„Hauptpfeile“) von Georgischer Halle, die sich an der zentralen Stelle des Hauses befand und die kosmische Verbindung symbolisierte.
In altem Orient kommt Symbolik der Zahlen sehr oft vor, natürlich stellt auch die Welt von Hethiter keine Ausnahme dar und in diese Richtung  sind auch Georgisches Glauben und Vorstellungen interessant. Seit der Antike haben die Zahlen eine magische Bedeutung im Glauben verschiedener Völker, und einige Zahlen haben eine besondere Bedeutung und Kraft. Z.B.: unter den 3, 4, 7, 9, 12. Zahlen, vor Allem meinte man eine um Verstehen und Beschreibung der Welt nötige Kode und daher hatten sie heimliche Bedeutung. Z.B.:  Nach früheren Georgischen Vorstellungen war die Sonne die höchste Gottheit, neun sind die symbolischen Zahlen der Sonne als ständiger Zyklus, Erneuerung, Ewigkeit, und das Symbol ist das Auge (allwissend), daher der Ausdruck "neunäugige Sonne" d.h. allwissend. Die Darstellung der Hethiter drückte auch die Einheit des Universums in der Gottheit der Sonne aus, die die Vereinigung zwischen Himmel und Erde symbolisiert, d. h. er ist der oberste Gouverneur aller Gottheiten im Himmel und in der Unterwelt.
Es war wie bei den Hethitern im Georgischen Glauben, sich zwischen den Welten zu bewegen, war kein Problem. Im Gegensatz zu Mesopotamischen Vorstellungen, bei denen die Unterwelt streng von der Oberwelt der Erde getrennt ist.
Jede von den Hethitern vertretene Welt hatte ihre eigenen Gottheiten, die in den Hethitischen Texten wie folgt zu finden sind: "Himmel" -, "Erde" - und "niedere / alte" Gottheiten. Sowohl nach Hethitischem als auch frühere Georgische Glaubensvorstellungen wurden Krankheiten durch mit der Unterwelt / Erde verbundene böse-Geister verursacht, so dass der böse-Geist hauptsächlich vom Land und manchmal vom Wasser auf den Menschen übertragen werden konnte. Dementsprechend gab es Rituale mit den Hethitern, die das Haus, dem Hof von allen Übeln säuberten, und nach vorgeorgischen Vorstellungen versuchten sie, die Kranken mit speziellen Zaubersprüchen und Ritualen zu heilen.
Es ist bemerkenswert, dass bei den Hethitern, wie in den Mesopotamischen Grundwasservorstellungen, das Wasser der Unterwelt häufig in Ritualen vorkommt. Es gibt neun Meere sowie neun Flüsse. Neun stellt eine schwer zu überwindende Barriere dar. Wer Perfektion will, muss diese Barriere überwinden. Neun scheint eine magische Last gehabt zu haben, in einigen Fällen sogar eine Reinigungsfunktion. Es ist interessant, dass wir sowohl in der Hethitischen als auch in der Georgischen Mythologie neun Himmel, neun Berge und neun Meere finden. Im Allgemeinen hatte Wasser sowohl bei den Hethitern als auch bei den früheren Georgischen Überzeugungen eine reinigende Funktion.
Die Gottheiten der Unterwelt sind in zwei Gruppen unterteilt: "Gottheiten der Erde" und "niedere Gottheiten" oder "unterirdische Gottheiten der Unterwelt", die mythologisch mit der Teilung von Himmel oder Erde verbunden sind. Die Gottheiten der "Unterwelt" bilden eine spezielle Gruppe bestehend aus 7, 9 und 12 Gottheiten. In Hethitisch wurden sie als "die alten / alten / früheren (Generationen), ursprünglichen / grundlegenden Götter" bezeichnet. Die Hethiter glaubten wie die Mesopotamier, dass die Unterwelt von einer Göttin regiert wurde, die in einem unterirdischen Palast lebte.
Den Gottheiten der Unterwelt wurden verschiedene Arten von Opfern angeboten: Drei, sieben, neun, zwölf und manchmal dreißig. Opfer fanden hauptsächlich in Gruben, Brunnen statt. Die Existenz von Altarbrunnen wird auch im vorchristlichen Georgien bestätigt. Die Hethiter glaubten, dass diese Orte das Land mit der Unterwelt verbanden. Der Herd hatte auch die wichtigste rituelle Bedeutung. Es war ein Ort, der Erde und Unterwelt verband. Es gab verschiedene Formen des Opfers: die Gottheiten essen, kochen, verbrennen, zerstören, zerstückeln und so weiter. Nur die Götter der Unterwelt konnten nach Ritualen und Opfern Unreinheit, Unreinheit, Sünde, Böses, Sünde usw. begehen. Sie sollten es wieder zurück nehmen- so liegt jedes Übel in der Unterwelt. Reinigungsrituale waren daher für die Hethiter von großer Bedeutung, und Zauber und Rituale für die böse-Geister waren auch im vorchristlichen Georgien von großer Bedeutung.

Hittite Kingdom was formed in old Anatolia in the II millennium BC. It had active relations with its strategically important eastern periphery and existing political units or unions. Hittite Eastern periphery was rich of resources, included: wood, copper, iron and etc. From III-II millennium BC, in order to obtain control over the above resources, many strong states were fight.  Consequently, as a first priority, they used to capture the territories, which were rich of metal deposits and where mountain metal production was in place. These territories were located on east and North-Eastern of Hittite Kingdom, where there were existing some states and unions, the majority of which were inhabited by the tribes with kartvelian origin. The uper part of Euphrats was a convinient navigation road to establish connections between South Caucasus and Ancient Near East.
In this article there is described Pahhuwa, which is one of the main political unions from geographical stand Point, existed on Eastern periphere of Hittite Kingdom.  In this article we present convincing version about the author of „treaty of Pahhuwa“ based on historical sources and analyses. The opinion of A. Goetze related to the existed connection of this agreement with the Arnuwanda IV is rejected.
Only three Arnuwandas are known in the history of Hittite Kingdom. Pahhuwa agreement belongs to Arnuwanda I, and neither to Arnuwanda IV, who’s existence is not confirmed historically and Arnuwanda III, who didn’t have such titght and active relations with political unions of Eastern periphery, as Arnuwanda I had. In addition to the historical sources, historical records have also been used for the determination of the real author. As a conclusion it can be said that the agreement was made during the period of Arnuwanda I (between 1402 – 1360 BC). This agreement is the only document, which makes acquainted the political life of Northern Euphrat of that times. For this reason it has high historical importance, moreover that for us is interesting the Northern-East part of east periphery, as it is related to the historical South Georgia. Consequently, the further learning of Pahhuwa geographical unit, translation of the agreement, the research of related issues and bring them into Georgian scientific space represents innovation.
Pahhuwa was one of the strong political unit at Hittite Kingdom‘s Eastern periphery. The unit generally used to be activate politically when Hittite Kingdom was weakened as a state and wasn’t able to maintain control over the political units under it.
According to the text oft he agreement Pahhuwa used to have strong contacts with other close political units. In this case the deal is with a political union, rather than separate political units, as here it is mentioned „Pahhuwa People“ and not „King“. It needs to be attracted that according to the Pahhuwa etymology: paḫš-, paḫḫaš is „defense “and wa - suffix, which were used in Geographical names. Consequently, it can be said that Pahhuwa means „Defended Country/City“. Pahhuwa was located in mountain area and accordingly it was more defensive. It had iron ores, what was in the interest of Hittite Kingdom.
Presumably Pahhuwa was located in the region of upper stream of rivers Euphrat-Kara-Sus close to present Divriği, on the territory of present Tunceli.
As it seems from the research, Pahhuwa had tight relations with its closely located political unions. From the beginning it must has been the city, which has been expanded and Pahhuwa became a city state and then it was formed as state. It can be concluded that it was quite large political union, which most probably included Pittiyatika, Kummaha, Dukamma and it was center of trade road conjunction.
Based on this information must be reviewed the possibility of existence of open transportation between Divriği and Kummaha, from Erzincan to the state, located in upper part of Euphrat and also to the Black Sea side, where presumably Kaskians were inhabit.
To determine more precisely Pahhuwa’s location the text of Tiglath-Pileser I can also be used, were Mushki are mentioned next to Kaskians. In addition to that, in Carchemish (present Syria), there was discovered the record, where the “Musuri (it may implicate Kaskians) and Muskuri (it may implicate language of Mushki). Accordingly, the existence of two dialects of one language can be assumed in the discoursed region.
Thus, it can be concluded that Pahhuwa had common border from north side with Kaskians and from South-East side - with Azzi-Hayasa’s lands.
The territories existing on the East side of Sivas, upper part of Kizilirmak and Pahhuwa neighborhood lands belonged to “Upper Land”, what is considered as Azzi-Hayasa’s lands, according to some researchers.
Consequently, historically Pahhuwa was existed in the same period with Azzi-Hayasa and most probably was located very close to it geographically, in the same neighborhood. As Pahhuwa’s location is considered in the areas of Mushki, it can be said that, Pahhuwa may use to be one of the its Princedom and Mita its Governor. The information from the existing sources regarding Mita’s equation with Phrygian Mushki and with King Mida, not chronologically, not geographically, not archeologically (it is considered the materials from archeological researches at present Elazığ, where Early Iron Age materials were found and are recognized as belongings of Mushki) and not form that period geopolitical situation standpoint can’t be accepted.
It seems that North-Eastern part of Hittite Kingdom’s Eastern periphery was connected with historical, rich of resources, South Georgia. It can be assumed that there was passing one of the big road, which was connecting Asia Minor and Northern Mesopotamia with South Caucasus. Thus, this part of Eastern Periphery of Hittite Kingdom can be considered as of high strategic and trade-economic importance. This was the reason for obtaining the control over it.
The research of Hittite Eastern periphery and political units and unions existing there is of high importance from our old history learning stand point. It also could be mentioned that Eastern Periphery of Hittite is important not only with regard of history of Hittites and for further research of this region, but also for research of Ancient history of Georgia.

Abstract: The article discusses one of the important geographical points of the political units on the Eastern Periphery of Hittites, this is Ismirika. Especially it’s important to mention here the Ismirika’s Treaty, which the king of Hittites made with the people of Ismirika. The Treaty is published in the series of KUB and ABot, these texts and fragments are preserved in the Boğazköy archive.
The innovation is the fact that Ismirika’s special research was carried out for the first time. History of Hittites is discussed based on the Georgian translation and analyses of Ismirika’s Treaty and presents the controversial issues of this period in a new way. The article analyzes the issue of dating the Treaty, either it is related to the reign of the king - Arnuwanda I or Arnuwanda II. We have tried to bring additional arguments and facts about the possibility that military operations in South-East Anatolia are associated with the name Arnuwanda I and the Treaty with Ismirika is signed by him.
In the article we are talking about the approximate location, toponymy, etymology  and other important issues of Ismirika, according to which it is stated the opinion regarding its relation with historical Speri. This opinion once again states the idea that Ismirika might be one of the states of Kaskians-Mushki, settled by Kartvelian tribes. Of course, by the geographical area and the political situation, there might be the existence of Hurrian elements in the population. Ismirika had very important strategically meaning for Hittites, what can be confirmed from “Treaty of Ismerika”. So, the east periphery of Hittites is very considerable to research the history of Hittites, also for study of this region and consequently it’s very important for researching of the ancient history of Georgia.

Hittites have given strategic importance to the relationships with the rich Eastern Periphery and the political entities or associations existing here. Eastern Periphery districts were mostly mountainous and was distinguished by the richness of the woods, especially the "Urum Trees". This side was also rich in copper and iron ores, which may be interesting for the countries of the South Caucasus region with the Hittites and the Assyrians. From the III-II millennium BC, powerful states fought for the capture of territories rich with ores, therefore, first of all, there were conquered the territories rich with ores and mining - metallurgical production. These were the countries or unions in the east and north-east of the Hatti Kingdom, most of which were inhabited by the tribes of Kartvelian origin. In addition, the upper Euphrates was a convenient way to establish ties between the South Caucasus and Asia Minor.
The article discusses one of the important geographical points of the political entities on the Eastern Periphery – Ismirika. Especially it’s important to mention here the Ismirika’s agreement, which the king of Hittites put to the people of Ismirik. Ismirika’s agreement is published in the series of KUB and ABot, these texts and fragments are preserved in the Boghazkois archive.
History of Hittites is discussed based on the Georgian translation of Ismirika’s agreement and is revealed the controversial issues of this period. In the article we are talking about the approximate location, toponymical and other important issues of Ismirika.
Also the novelty is that for the first time it is specially studied - one of the major political unions in the Eastern Periphery of Hittites. This may also be the case in the future of Hittites East periphery attitude to the South Caucasus. The article analyzes the issue of dating the agreement, which is related to the reign of the king - Arnuwanda I or Arnuwanda II. Accordingly, on the basis of analysis of the history of the Hittite and the written sources, the following conclusions are made by us:
1. Arnuwanda I ruled for more period than the king Arnuwanda II.
2. Arnuwanda I hold all over his reign in combat operations, which we cannot say about Arnuwanda II.
3. Suphiluliuma doesn’t mention Arnuwanda II in his writes, if this fact had any facts, it would have been the case.
4. The sources confirm that the Eastern Periphery is active during the reign of Arnuwanda I.
5. Arnuwanda I, who signed the contract, was known to have a wife and a son.
6. Arnuwanda II died without the heir and he was younger than the son of Arnuwanda I. The sources even do not name his second half. So, Ashmisharuma could not be the son of Arnuwanda II, it is more acceptable to consider his as Arnuwanda I's son.
We have tried to bring additional arguments and facts about the possibility that military operations in South-East Anatolia are associated with the name Arnuwanda I and the agreement with Ismirika is signed by him. As we see, Ismirika along with the other cities, states or the Unions of the Eastern Periphery of the Kingdom of Hittite, played an important role between the Kingdom of Hittite and Mitanni.
Based on the text, Ismirika is more likely to be a political union and not a separate political unit. As the political union of Ismirika was composed of several political units or principalities: Ziyaziya, Adara and others, who were mentioned in the treaty and which were ruled by elder authorities rather than kings. Therefore, in the case of Ismirika, we must not deal with the king-ruler, at least it's not mentioned in the Agreement. Arnuwanda I do not call the king of Ismirika, but the inhabitants of Ismirika, and puts the agreement with them: "People of Ismirika! I apply to you with these words! "People of Ismirika, all of you are connected with the king by oath!", "You, the people of Ismirika, it's rule for all of you by the oath!" Therefore, the Treaty of Ismirika is very similar to those agreements concluded with Kaskas, Pahhuwa, Azzi-Hayasa. Everywhere there is a king on the one side of the treaty, and on the other side there are people, in this case "the people of Ismirika" and not the king or the ruler or the elder authority of Ismirika. It is similar to the fact that in the case of Kaskas, when Hittites were agreed with Kaskas, the treaty was signed by the king of Hittites on the one side, and on the other side there were the number of "Kaskian men" who might be the "elder authorities". As the name of Ismirika, Kaska might be the general name of the union of 12 communities that were united against the Hittites.  According to the texts, Kaskas lived in the mountainous system of the "small Caucasus", in the Mountains of Ponto, or at the Lazistan Ridge (in Hittites: Kassiyar Mountain, Turkish: Kaçkari mountainous region), in the east and south of which the river Chorokhi (Hittites: Kummesmaha), and the Black Sea coast from the north are boarded. The central northern Anatolia should have been inhabited by Kaskas, but it is difficult to determine the boundaries of the east.
As for the location of Ismirika, it might be located in the north of Malatya, near Isuwa (today: Elaziğ) and Pahhuwa (today: Tuncel), on the border of Mitanni, about on the territory of today Erzurum provincy, near Azzi-Hayasa (or maybe even in its ownership). Presumably on the historical territory of Speri. I think, in this respect, the toponym itself of Ismiri - ka /ga, where Ismiri is the root, and ka / ga is the ending (suffix), m / p sounds are allowed in the Kartvelian languages and might, therefore, be derived from the root of "Ismiri" - ispiri - //speri phonetic variants.  This opinion once again states the idea that Ismirika might be one of the states of Kaskas - Muskis, settled by Kartvelian tribes. Of course, by the geographical area and the political situation, there might be the existence of Hurrian elements in the population.
Ismirika had a great strategic importance. This is indicated by the fact that the kings of Hittites (Arnuwanda I) were trying to stop the expansion of Mitanni - Kizzuwadna and on the contrary, tried to unite Ismirika and Hittites, agreed by the treaty. This is an attempt to maintain stabilization in Anatolia or fight for restoration of positions.
At the end, I want to sum up that the eastern periphery of Hittites is very important to study the history of the Hittite and the region and, therefore, it is important to search Georgia's ancient history.

Among the numerous political units of Hittites Eastern periphery Išmerika is distinguished. For the first time Išmerika – one of the most important political unions of Hittites Eastern periphery – is studied by us on purpose.
In our paper we especially touched the disputable questions connected with the contract dating: the preamble of the text names king Arnuwanda, who had concluded this contract. Was he Arnuwanda I, who reigned before Suphiluliuma I or was he Arnuwanda II – the son of Suphiluliuma I?
On the Basis of the Hittites history and the written sources analyses, we made the following conclusions:
1) Arnuwanda I reigned longer than Arnuwanda II;
2) Arnuwanda I spent all his reign time in military operations, we can not say the same about Arnuwanda II;
3) Suphiluliuma does not name in his Annals Arnuwanda II. If the fact or facts like these used to take place, he did mention them;
4) The sources confirm, that the Eastern periphery gets active in the period of Arnuwanda I reign;
5) Arnuwanda, who concluded the contract, got a wife and a son;
6) Arnuwanda II died without heir and younger than the son of Arnuwanda I. The sources don’t mention his spouse either. That’s why we think, that Ašmišaruma – the son of Arnuwanda – couldn’t be the son of Arnuwanda II. Accordingly, he is considеred as the son of Arnuwanda I.
We have made an effort to back our consideration that the military operations in South-Eastern Anatolia are connected with the name of Arnuwanda I and not with Arnuwanda II, and that the contract with Išmerika was concluded by him, with necessary arguments and facts.

This work is about the cult of ,,Wolf-dog,,’s in Hittite. It has functional loading about ,,wolfmen” and ,,dogmen” as a members of ritual. It’s given how tu read them ideographicaly and phonetically: Often discussing and satisfying the texts Alp’s opinion is disclaimed about LÚUR.GI7’s (,,dogman,,) and  LÚšarmia’s sameness, that’s why it’s unknown yet how to read phonetically ,,wolfmen”.
It’s discussed deinig ,,wolf-dog,,’s cult in Georgia. (tu prove it from material culture it’s very interesting a silver cup from ,,Trialet”) and it’s giren suitable terminology in Georgia, there are a lot of ,,sacralian”characteristics connected with the cult of wolf-dog (topluck, to fight). Also ,,Shumerian” word ,,ur-sag”(dog-head), it means ,,hero”, it’s connected with dog’s name. Finding the same terminology in Georgian and ,,Shumerian Languages”, it’s possible to realize about their sameness: Shum. UR.GER-,,dog”, it means word for word ,,wild animal or thoroughbred dog”. In Georgian (Megr.),,wolf,,’s designated term is ,,GER”, it is proved changing ,,wolf,,’s cult into ,,dog,,’s cult and that’s why it’s clear GER-,,ger,,’s likeness. Also the term ,,BER” may be means ,,wolf” in Swaneti, Shumerogramm UR-BAR-ra means ,,wolf” (word-,,wild dog”), it’s interesting here likeness of BAR with ,,BER” (ra-mic. Brunvis niSania, UR-generally denotes dog. Both of them have common root ,,BR” and E/A’s alternation is establisched phenomenan in linguistics).
Likeness of these terminology puts question about their origination. Both of them have ritual-mytheological form (loading).It’s interesting, that we meet this Shumerogramms in Hittite rituals, but not in Shumerian. According to it, we may suppose: 1) being of these terminology in Shumerian may be mean being of them, but the texts haven’t reached or 2) There wasn’t in Shumerian and Hittite’s changed Hittiten terminology with Shumerograms, it was welcomed than.
It’s supposed that as in Hittiten  rituals these idolaters and rituals connected with them are indistinct, maybe it is not real Hittiten, maybe it is Hatturian’s descend and Hittites couldn’t assimilate perfectly. It’s possible appearing of it from Etnosh of Georgian origin (where it have formulated form of wolf-dog’s cult). It’s possible not far away between etnoth and cult and to have similar and suitable terminology abovementioned. In both Etnoth it was B.C.II thousand years.

To the scientific circle of Georgia, Ebla civilization (B.C. III-II millennium) modern Syrian Arab Republic is less known. The purpose of the work is to make clear many questions, including civilization-related, on the basis of discovered materials on the territory of Ebla city-country. There are following topics discussed in the work: groups, discovered in the result of archeological dig  and three sectors (central, administrative and South Complexes); royal archives, civil service, public structure; special form of land property; palace (SA.ZAKI) and country-house structure, Ebla relations with other countries; military and politic history (as well as it is known to us from written sources); Ebla divinity pantheon; Ebla civilization ethnic origin and it’s language structure and etc. The creation of the full picture will be possible only after the accomplishment of archeological dig on the territory of Ebla, which is expected in the near future.

კაცობრიობის ისტორიაში ბევრი განსაცდელი ყოფილა, მაგრამ სხვადასხვა დროს განსაკუთრებით მძიმე კვალი დატოვა ჭირის ეპიდემიამ. ჭირი ნახსენებია ბიბლიაში არაერთხელ, მაგ.: „მოავლინა უფალმა შავი ჭირი ისრაელში იმ დღიდან დათქმულ დრომდე. და გაწყდა დანიდან ბერშებამდე სამოცდაათი ათასი კაცი.“  სამეცნიერო ლიტერატურაში უმეტესად  საუბარს იწყებენ ქ.წ. 430 წელს ათენში, ან რომში (165-180წ.წ.) გავრცელებული შავი ჭირის ეპიდემიით, ან შავი ჭირის ყველაზე დიდი პანდემიით, რომელიც აღინიშნა ბიზანტიაში VI საუკუნის 40-50-იან წლებში, იმპერატორ იუსტინიანე I-ის დროს.  მაგრამ ცოტამ თუ იცის ე.წ. „ხეთურ ჭირზე“. ჭირის ეპიდემიაზე ჯერჯერობით ყველაზე ძველი ცნობები ისტორიული წყაროებით ქ.წ. XIVს-ით თარიღდება, მის შესახებ ინფორმაციას ვხდებით ძველ ეგვიპტურ და ხეთურ წყაროებში.
წინამდებარე წიგნში სწორედ ამ ხეთური ტექსტების, რიტუალების თარგმანებია შესული. მიუხედავად იმისა, რომ ტექსტების გარკვეული ნაწილი ფრაგმენტულია, დაზიანებულია, ძნელად იკითხება, ან საერთოდ რთულდება საერთო შინაარსის აღდგენა, მაინც არის შესაძლებელი მნიშვნელოვანი ინფორმაცია მივიღოთ ამ საკითხთან დაკავშირებით.

ბოღაზქოის  (ხეთების  დედაქალაქი  ხათუსა, თან. თურქეთი)  ლურსმნული ტექსტების არქივში არსებულ  მრავალრიცხოვან ტექსტებს შორის არის დაკრძალვის რიტუალის ამსახველი ტექსტებიც. ეს რიტუალები ძალზედ საყურადღებოა,  რადგან მასში  დაცულია მრავალი მნიშვნელოვანი საკითხი, რომლებსაც შეიძლება სათანადო პარალელები მოეძებნოს  ძველი  სამყაროს  სხვადასხვა რეგიონთან, მათ შორის, ძველ  ქართველურ  ტომთა განსახლების  ტერიტორიაზეც.
    დაკრძალვის რიტუალის ის ტექსტები, რომლებმაც ჩვენამდე მოაღწია, ძირითადად ეხება მაღალი  ფენის  წარმომადგენელთა  დაკრძალვის  წესს:  მეფისა და დედოფლის, მეფისწულთა და ასევე  სხვადასხვა  პირთა.  ესაა  ძირითადად შელოცვის ფორმულები, რიტუალის ჩატარების  დროს  წარმოთქმული  მაგიური  სიტყვები,  რომლებსაც  ხეთებისთვის  ღვთაებრივი,  მაგიური  ძალა  ჰქონდათ და ისინი ჩვეულებრივი მოკვდავთათვის გასაგები არ უნდა ყოფილიყო.
    წიგნი მოიცავს რიტუალის ქართულ თარგმანსა და კომენტარებს.

სარჩევი

შესავალი 8
დაკრძალვის რიტუალი 9
მსხვერპლშესაწირი 23
წარმოდგენები სიკვდილის შემდეგ არსებობაზე 31
ტექსტები 36
ხეთური დაკრძალვის რიტუალი šalliš waštaiš 36
დაკრძალვის რიტუალის ფრაგმენტები 62
დაკრძალვის რიტუალი მეფისწულისთვის 65
რაციონის ჩამონათვალი 67
გრძნეული ქალის მსახურება 68
გარდაცვლილის რიტუალი ძვლების გადატანასთან დაკავშირებით 69
ხამრისხარას რიტუალი 70
პირობითი ნიშნები 72
დეტერმინატივები 73
ბიბლიოგრაფია 74
საძიებელი 79

წარმოდგენილი ნაშრომი ტექსტის ანალიზისა და წყაროების შეჯერების საფუძველზე წარმოდგენას გვიქმნის იმის შესახებ თუ როგორი იყო ხეთებთან მცველთა ინსტიტუტი. სიახლეს წარმოადგენს მცველთა შესახებ არსებული ხეთური ტექსტის IBoT1 36 აქამდე არ არსებული ქართული თარგმანი. ასევე იქნა აღდგენილი და სქემის სახით წარმოდგენილი მეფის საზეიმო მსვლელობისას სამეფო კარზე მომსახურე პირთა განლაგება ეტლთან მიმართებაში. ნაშრომში განხილულია და ჩამოყალიბებული მცველთა ზოგადი სახე: მისი როლი სამეფო კარზე, უფლება-მოვალეობანი და ა.შ.


ს ა რ ჩ ე ვ ი
შესავალი 4
I თავი: „მცველის ინსტრუქცია“ (ტექსტის თარგმანი – ორიგინალი) 8
II თავი: ინსტრუქციის შინაარსი და განმარტებები 23
1. Ḫalentuwa-სახლის კედელთან სასახლის ეზოში დგომის წესები 23
2. მცველისათვის დაცვის ადგილის მიტოვების აკრძალვა 24
3. მცველის და კარისკაცის ურთიერთდამოკიდებულება 24
4. კარიბჭით  სარგებლობის  წესები 24
5. პროცესუალური სვლა – კორტეჟი 25
6. სასამართლო პროცესი 29
7. ჯართან მიმართებაში ზოგიერთ პირთა მდგომარეობა და შეიარაღების წესები 30
8. სასახლის პერსონალი დღის ბოლოს 30
III თავი: სასახლის სხვა პერსონალი 32
IV თავი: მცველები სასახლის კარზე 36
დასკვნა 45
ლექსიკონი 48
ბიბლიოგრაფია 50