Abstract
This chapter addresses the relationship between fear and anxiety, landscape, mythology, and ritual in Hittite Anatolia. It stipulates that particular places in the Hittite landscape were experienced in an uncanny and ambivalent way as divine thresholds to the underworld. Such places were dangerous but also offered a beneficial potency, ameliorated through ritual. Rather than a mythological world simply represented in the landscape, we argue that it is the very features of the landscape itself that engendered the Hittite worlds of myth and ritual. We explore these aspects of landscape and mythology at Gavurkalesi, in central Anatolia, a place of fear and fascination, whose perilous atmosphere is resplendent in its natural, mythical, architectural, and political thresholds and passages.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Similar content being viewed by others
Notes
- 1.
Anthony Vidler contends that “the uncanny” is a modern condition with its origins in Romanticism (1992, p. 6). On similar grounds, Alice Mouton rejects Freudian psychoanalysis of Hittite dreams, arguing that such an approach is an anachronistic imposition of contemporary Western society on an ancient culture (2007, p. xxiv). However, Mladen Dolar (1991) challenges Vidler’s association of the uncanny with modernism, demonstrating that the notion of the uncanny may have been coined in the era of the Enlightenment, but did indeed exist within pre-Enlightenment cultural practices (such as rituals, storytelling, and folk traditions), yet the uncanny may have been located in different atmospheres or conceptual regimes, such as “the sacred and the untouchable” (1991, p. 7). With the Enlightenment, Dolar argues, “the uncanny became unplaceable; it became uncanny in the strict sense” (Dolar, 1991). Moreover, one of the two main sources of the uncanny for Freud was “surmounted beliefs,” by which he meant animistic concepts that we outgrow as we mature (Bowman, 2003, pp. 67–68). It has been argued that, because “there is nothing surmounted to return” for animists, they do not feel a sense of the uncanny (Clack, 2008, p. 253). However, Freud’s “relegation of so-called primitive ways of thinking to infantile complexes” has been challenged (Mueller, 1983, pp. 130–131).
- 2.
Proposals for the ancient name of Gavurkalesi, Külhöyük, and the Haymana region include Barjamovic (2011), del Monte (1992), del Monte and Tischler (1978), Ertem (1995), Forlanini (1977), and Mellaart (1982, 1984). Although speculative, several indications may suggest that the monument at Gavurkalesi was the work of the thirteenth century king Tudhaliya IV: He seems to have been responsible for most if not all inventories and restorations of cult places in the thirteenth century (Hazenbos, 2003). He was also the “most prolific landscape monument builder of all the Hittite kings” (Glatz & Plourde, 2011, p. 57). Two such monuments along the western frontier, Yalburt and Eflatun Pinar, are assigned to him (Glatz & Plourde, 2011; Hawkins, 1995).
- 3.
The three figures are usually identified as gods (Ehringhaus, 2005, pp. 13–14; Glatz & Plourde, 2011, p. 54; Kohlmeyer, 1983, pp. 47–48), possibly a typical Anatolian divine triad of mother, child, and father (Emre, 1971; Popko, 1995, p. 90) or a local Luwian divine triad (Giorgadze, 1999). For other identifications, see Bonatz (2007, p. 121, note 16); Börker-Klähn (1982, pp. 95–96).
- 4.
- 5.
The earliest evidence for use of the terrace below the reliefs at Gavurkalesi are pits dug into the lime deposits that form this terrace (see Temizsoy & Lumsden, 1999, p. 54 and Fig. 4.7a). Due to the lack of any stratified material from the Second Millennium in this area it was assumed at the time that these pits dated to the Iron Age; however, in retrospect, perhaps they represent the ritual activity discussed here during the Hittite Period.
- 6.
Bonatz (2007), Ehringhaus (2005), Glatz and Plourde (2011), Kohlmeyer (1983), and Seeher (2009). Gavurkalesi is sometimes left out of these discussions because of the uncertainty about the identification of the young male figure as human (i.e., a ruler) or divine, Bonatz (2007, p. 121), note 16; see also Stokkel, 2005.
References
Alberti, B., & Bray, T. L. (2009). Animating archaeology: Of subjects, objects and alternative ontologies—Introduction. Cambridge Archaeological Journal, 19(3), 337–343.
Alberti, B., et al. (2011). “Worlds otherwise”: Archaeology, anthropology, and ontological differences. Current Anthropology, 52(6), 896–912.
Anderson, B., & Harrison, P. (Eds.). (2010). Taking-place: Non-representational theories and geography. Farnham, England: Ashgate.
Bærenholdt, J. O., Haldrup, M., & Larsen, J. (2008). Performing cultural attractions. In J. Sundbo & P. Darmer (Eds.), Creating experiences in the experience economy (pp. 176–202). Cheltenham, England: Edward Elgar.
Barjamovic, G. (2011). A historical geography of ancient Anatolia in the Assyrian Colony Period. Copenhagen, Denmark: Museum Tusculaneum.
Bassie-Sweet, K. (1996). At the edge of the world: Caves and Late Classic Maya World View. Norman, OK: University of Oklahoma Press.
Beal, R. H. (2002). Hittite oracles. In L. J. Ciraolo & J. L. Seidel (Eds.), Magic and divination in the ancient world (pp. 57–81). Leiden, The Netherlands: Brill.
Beckman, G. (1993). From cradle to grave: Women’s role in Hittite medicine and magic. Journal of Ancient Civilizations, 8, 37–39.
Beckman, G. (1999). The tongue is a bridge: Communication between humans and gods in Hittite Anatolia. Archiv Orientální, 67(4), 519–534.
Beckman, G. (2004). Pantheon II. Bei den Hethitern. In E. Ebeling & B. Meissner (Eds.), Reallexikon der Assyriologie (Vol. 10, pp. 308–316). Berlin, Germany: Gruyter.
Bell, K. (1992). Ritual theory, ritual practice. Oxford, England: Oxford University Press.
Bell, K. (1997). Ritual: Perspectives and dimensions. Oxford, England: Oxford University Press.
Berndt-Ersöz, S. (1998). Phrygian rock-cut cult façades: A study of the function of the so-called shaft monuments. Anatolian Studies, 48, 87–112.
Berndt-Ersöz, S. (2006). Phrygian rock-cut shrines: Structure, function, and cult practice. Leiden, The Netherlands: Brill.
Bernstein, S. (2004). It walks: The ambulatory uncanny. MLN, 118(4), 1111–1139.
Bird-David, N. (1999). “Animism” revisited: Personhood, environment, and relational epistemology. Current Anthropology, 40(S1), 67–91.
Bittel, K. (1981). Hittite temples and high places in Anatolia and North Syria. In A. Biran (Ed.), Temples and high places in biblical times (pp. 63–73). Jerusalem: Nelson Glueck School of Biblical Archaeology of Hebrew Union College.
Boivin, N. (2004). From veneration to exploitation: Human engagement with the mineral world. In N. Boivin & M. A. Owoc (Eds.), Soils, stones and symbols: Cultural perceptions of the mineral world (pp. 1–29). London: Cavendish Publishing.
Boivin, N., Brumm, A., Lewis, H., Robinson, D., & Korisettar, R. (2007). Sensual, material and technological understanding: Exploring prehistoric soundscapes in south India. Journal of the Royal Anthropological Institute, 13(2), 267–294.
Bonatz, D. (2007). The divine image of the king. Religious representation of political power in the Hittite Empire. In M. Feldman & M. Heinz (Eds.), Representations of political power: Case studies from times of change and dissolving order in the ancient near east (pp. 111–136). Winona Lake, IN: Eisenbrauns.
Börker-Klähn, J. (1982). Altvorderasiatische Bildstelen und Vergleichbare Felsreliefs. Mainz am Rhein, Germany: Philipp von Zabern.
Börker-Klähn, J. (1998). dKASKAL.KUR: bauen oder ‘feiern’?. In S. D. Martino & F. Imparati (Eds.), Studi e testi I (pp. 9–18). Firenze, Italy: LoGisma.
Bowman, C. (2003). Heidegger, the uncanny, and Jacques Tourneur’s horror films. In S. J. Schneider & D. Shaw (Eds.), Dark thoughts: Philosophical reflections on cinematic horror (pp. 65–83). Oxford, England: Scarecrow Press.
Bradley, R. (2000). An archaeology of natural places. London: Routledge.
Brown, L. A., & Emery, K. F. (2008). Negotiations with the animate forest: Hunting shrines in the Guatamalan Highlands. Journal of Archaeological Method and Theory, 15(4), 300–337.
Bryce, T. (2002). Life and society in the Hittite world. Oxford, England: Oxford University Press.
Casey, E. S. (1996). How to get from space to place in a fairly short stretch of time. In S. Feld & K. H. Basso (Eds.), Senses of place (pp. 13–52). Santa Fe, NM: School of American Research Press.
Christie, J. J. (2009). Introduction. In J. J. Christie (Ed.), Landscapes of origin in the Americas: Creation narratives linking ancient places and present communities (pp. xi–xiii). Tuscaloosa, AL: The University of Alabama Press.
Clack, B. R. (2008). ‘At home in the uncanny’: Freud’s account of das Unheimliche in the context of his theory of religious belief. Religion, 38(3), 250–258.
Collins, B. J. (2002). Necromancy, fertility and the dark earth: The use of ritual pits in Hittite cult. In P. A. Mirecki & M. W. Meyer (Eds.), Magic and ritual in the ancient world (pp. 224–241). Leiden, The Netherlands: Brill.
Collins, B. J. (2005). A statue for the deity: Cult images in Hittite Anatolia. In N. H. Walls (Ed.), Cult image and divine representation in the ancient near east (pp. 13–42). Boston: American Schools of Oriental Research.
Collins, B. J. (2006). A note on some local cults in the time of Tudhaliya IV. In T. P. J. van den Hout (Ed.), The life and times of Hattusili III and Tuthaliya IV (pp. 39–48). Leiden, The Netherlands: NINO.
Collins, B. J. (2007). The Hittites and their world. Leiden, The Netherlands: Brill.
Collins, B. J. (2008). Divine wrath and divine mercy of the Hittite and Hurrian deities. In R. G. Kratz & H. Spieckermann (Eds.), Divine wrath and divine mercy in the world of antiquity (pp. 67–77). Tübingen, Germany: Mohr Siebeck.
Conradson, D. (2005). Freedom, space and perspective: Moving encounters with other ecologies. In J. Davidson, L. Bondi, & M. Smith (Eds.), Emotional geographies (pp. 103–116). Aldershot: Ashgate.
Davidson, J., Bondi, L., & Smith, M. (Eds.). (2005). Emotional geographies. Aldershot: Ashgate.
Dean, C. (2007). The Inka married the earth: Integrated outcrops and the making of place. The Art Bulletin, 89(3), 502–518.
del Monte, G. F. (1992). Répertoire Géographique des Textes Cunéiformes VI: Die Orts- und Gewässername der hethitische Texte, Supplement. Beihefte zum Tübinger Atlas des vorderen Orients B, 7. Wiesbaden, Germany.
del Monte, G. F., & Tischler, J. (1978). Répertoire Géographique des Textes Cunéiformes VI: Die Orts- und Gewässername der hethitische Texte. Beihefte zum Tübinger Atlas des vorderen Orients B, 7. Wiesbaden, Germany.
Dolar, M. (1991). ‘I shall be with you on your wedding-night’: Lacan and the uncanny. October, 58, 5–23.
Douglas, M. (2002). Purity and danger: An analysis of concepts of pollution and taboo. London: Routledge (Original work published 1966).
Duffy, M. (2010). Sound ecologies. Cultural Studies Review, 16(1), 43–59.
Edensor, T. (2006). Sensing tourist spaces. In C. Minca & T. Oakes (Eds.), Travels in paradox: Remapping tourism (pp. 23–46). Lanham, MD: Rowman and Littlefield.
Ehringhaus, H. (2005). Götter, Herrscher, Inschriften: Die Felsreliefs der hethitischen Grossreichszeit in der Türkei. Mainz am Rhein, Germany: Philipp von Zabern.
Emre, K. (1971). Anatolian lead figurines and their stone moulds. Ankara, Turkey: Türk Tarih Kurumu Yayinlarindan.
Ertem, H. (1995). Ein Versuch über den Namen Külhöyük in der Keilschrifttexten der assyrischen Handelskolonien under der Hethiter. Archivum Anatolicum, 1, 88–100.
Fol, V. (2008). The rock as a topos of faith: The interactive zone of the rock-cut monuments—From Urartu to Thrace. In R. I. Kostov, B. Gaydarska, & M. Gurova (Eds.), Geoarchaeology and Archaeomineralogy (pp. 153–162). Sofia, Bulgaria: St. Ivan Rilski.
Forlanini, M. (1977). L’Anatolia nordoccidentale nell’impero eteo. Studi Micenei ed Egeo-Anatolici, 18, 197–224.
Freud, S. (1966). The uncanny. In S. Freud (Ed.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 17, pp. 217–256). London: The Hogarth Press/Institute of Psychoanalysis (Original work published 1919).
García, A. C. G., & Belmonte, J. A. (2011). Thinking Hattusha: Astronomy and landscape in the Hittite lands. Journal for the History of Astronomy, 42, 1–34.
Garstang, J., & Gurney, O. R. (1959). The geography of the Hittite empire. London: British Institute of Archaeology in Ankara.
Gell, A. (1992). The technology of enchantment and the enchantment of technology. In J. Coote & A. Shelton (Eds.), Anthropology, art and aesthetics (pp. 40–67). Oxford, England: Clarendon Press.
Gell, A. (1998). Art and agency: An anthropological theory. Oxford, England: Oxford University Press.
Giorgadze, G. (1999). Hetitisch-hurritische und armenische (georgische) “Triaden”. Archív Orientální, 67(4), 547–556.
Glatz, C., & Plourde, A. M. (2011). Landscape monuments and political competition in Late Bronze Age Anatolia: An investigation of costly signaling theory. Bulletin of the American Schools of Oriental Research, 361, 33–66.
Goetze, A. (1938). The Hittite ritual of Tunnawi. New Haven, CT: American Oriental Society.
Gordon, E. I. (1967). The meaning of the ideogram dKASKAL.KUR = “underground water-course” and its significance for Bronze Age historical geography. Journal of Cuneiform Studies, 21, 70–82.
Güterbock, H. G. (1967). The Hittite conquest of Cyprus reconsidered. The Journal of Near Eastern Studies, 26, 73–81.
Haas, V. (1982). Hethitische Berggötter und hurritische Steindämonen: Riten, Kulte und Mythen. Eine Einführung in die altkleinasiatischen religiösen Vorstellungen. Mainz, Germany: Philipp von Zabern.
Haas, V. (1994). Geschichte der hethitischen Religion. Leiden, The Netherlands: Brill.
Haas, V. (1995). Death and afterlife in Hittite thought. In J. M. Sasson (Ed.), Civilizations of the Ancient Near East (Vol. III, pp. 2021–2030). New York: Hendrickson.
Hansen, O. (1998). A note on an overlooked Heraclea and the DINGIR.KASKAL.KUR. “underground watercourse”. Orientalia Suecana, XLVII, 27–28.
Harmanşah, Ö. (2007). ‘Source of the Tigris’: Event, place and performance in the Assyrian landscapes of the Early Iron Age. Archaeological Dialogues, 14(2), 179–204.
Harris, O.J.T. (2009). Making places matter in Early Neolithic Dorset. Oxford Journal of Archaeology, 28(2), 111–123.
Harris, O. J. T., & Sørensen, T. F. (2010). Re-thinking emotion and material culture. Archaeological Dialogues, 17(2), 145–198.
Hastrup, K. (2004). Action: Anthropology in the company of Shakespeare. Copenhagen, Denmark: Museum Tusculanum Press.
Hawkins, J. D. (1995). The hieroglyphic inscription of the sacred pool complex at Hattusa (Südburg). Wiesbaden, Germany: Harrassowitz Verlag.
Hazenbos, J. (2003). The organization of the Anatolian local cults during the thirteenth century B.C. (Cuneiform Monographs 21). Leiden, The Netherlands: Brill.
Heidegger, M. (1962). Being and Time (J. Macquarrie & E. Robinson, Trans.). Oxford, England: Blackwell.
Hoffner, H. A. (1998). Hittite myths (2nd ed.). Atlanta, GA: Scholars Press.
Hornborg, A. (2006). Animism, fetishism, and objectivism as strategies for knowing (or not knowing) the world. Ethnos, 71(1), 21–32.
Hutter, M. (1997). Religion in Hittite Anatolia. Some comments on “Volkert Haas: Geschichte der Hethitischen Religion”. Numen, 44(1), 74–90.
Ingold, T. (2000). The perception of the environment: Essays on livelihood, dwelling and skill. London: Routledge.
Ingold, T. (2006). Rethinking the animate, re-animating thought. Ethnos, 71(1), 9–20.
Ingold, T. (2007). Lines: A brief history. London: Routledge.
Inomata, T., & Coben, L. S. (2006). Overture: An invitation to the archaeological theater. In T. Inomata & L. S. Coben (Eds.), Archaeology of performance: Theaters of power, community, and politics (pp. 11–44). Oxford, England: AltaMira Press.
Ivakhiv, A. (2003). Orchestrating sacred space: Beyond the “social construction” of nature. Ecotheology, 8(1), 11–29.
Jentsch, E. (1997). On the psychology of the uncanny. Angelaki, 2(1), 7–16. (Original published 1906).
Jones, O. (2009). Nature-culture. In R. Kitchen & N. Thrift (Eds.), International encyclopedia of human geography (pp. 309–323). Amsterdam: Elsevier.
Jonte-Pace, D. (1996). At home in the uncanny: Freudian representations of death, mothers, and the afterlife. Journal of the American Academy of Religion, 64(1), 61–88.
Jung, C. (1977). Spirits and hauntings. In C. Jung (Ed.), Jung on synchronicity and the paranormal: Key readings (pp. 54–70). London: Routledge. (Original work published 1920).
Kapferer, B. (1979). Emotion and feeling in Sinhalese healing rites. Social Analysis, 1, 153–176.
Kirshenblatt-Gimblett, B., & McNamara, B. (1985). Processional performance: An introduction. The Drama Review, 29(3), 2–5.
Kohlmeyer, K. (1983). Felsbilder der hethitischen Großzeit. Acta Praehistorica et Archaeologica, 15, 7–154.
Kohlmeyer, K. (1995). Anatolian architectural decoration, statuary, and stelae. In J. M. Sasson (Ed.), Civilizations of the Ancient Near East (Vol. III, pp. 2639–2660). Peabody, MA: Hendrickson.
Kristeva, J. (1982). Powers of horror: An essay on abjection. New York: Columbia University Press.
Kühne, H. (2001). Gavur Kalesi, ein Ort der Ahnenverehrung? In T. Richter, D. Prechel, & J. Klinger (Eds.), Kulturgeschichten. Altorientalistische Studien fur Volkert Haas zum 65. Geburtstag (pp. 226–243). Saarbrucken, Germany: SDV.
Lewis-Williams, J. D., & Dowson, T. A. (1990). Through the veil: San Rock paintings and the rock face. South African Archaeological Bulletin, 45, 5–16.
Lumsden, S. (2002). Gavurkalesi: Investigations at a Hittite sacred place. In K. A. Yener & H. A. Hoffner (Eds.), Recent developments in Hittite archaeology and history: Papers in memory of Hans G. Güterbock (pp. 111–126). Winona Lake, IN: Eisenbrauns.
Macpherson, H. (2006). Landscape’s ocular-centrism—and beyond? In B. Tress, G. Tress, G. Fry, & P. Opdam (Eds.), From landscape research to landscape planning: Aspects of integration, education and application (pp. 95–104). New York: Springer.
Mahmutovic, A. (2007). The question of the uncanny in the rime of the ancient mariner. The Coleridge Bulletin, 29(NS), 96–102.
Mazis, G. A. (1993). Emotion and embodiment: Fragile ontology. New York: Peter Lang.
McMahon, G. (1995). Theology, priests and worship in Hittite Anatolia. In J. M. Sasson (Ed.), Civilizations of the Ancient Near East (Vol. III, pp. 1981–1995). Peabody, MA: Hendrickson.
Mellaart, J. (1982). The political geography of western Anatolia during the Late Bronze Age—Who lived there? Archiv für Orientforschung, Beiheft, 19, 372–376.
Mellaart, J. (1984). Yaraşlı Hillfort. In R. M. Boehmer & H. Hauptmann (Eds.), Beiträge zur Altertumskunde Kleinasiens. Festschrift für Kurt Bittel (pp. 345–348). Mainz, Germany: von Zabern.
Mellink, M. J. (1992). Rivers in Anatolian art? In J. W. Meijer (Ed.), Natural phenomena: Their meaning, depiction and description in the ancient Near East (pp. 193–214). Amsterdam: Koninklijke Nederlandse Akademie van Wetenschappen.
Mermerci, D. (1994). Oyaca Kasabası Külhüyük 1992 Kurtarma Kazısı. Anadolu Medeniyetleri Müzesi, 1992, 3–24.
Moore, J. D. (2006). ‘The Indians were much given to their Taquis’: Drumming and generative categories in ancient Andean funerary processions. In T. Inomata & L. S. Coben (Eds.), Archaeology of performance: Theaters of power, community, and politics (pp. 47–69). Oxford, England: AltaMira Press.
Mouton, A. (2007). Rêves Hittites. Contribution à une histoire et une anthropologie du rêve en Anatolia ancienne. Leiden, The Netherlands: Brill.
Mouton, A. (2008). ‘Dead of Night’ in Anatolia: Hittite night rituals. Religion Compass, 2(1), 1–17.
Mueller, R. (1983). The uncanny in the eyes of a woman: Valie export’s ‘invisible adversaries’. SubStance, 11(4), 129–139.
Navaro-Yashin, Y. (2009). Affective spaces, melancholic objects: ruination and the production of anthropological knowledge. Journal of the Royal Anthropological Institute, 15(1), 1–18.
Neve, P. (1993). Hattuša—Stadt der Götter und Tempel. Neue Ausgrabungen in der Hauptstadt der Hethiter. Mainz am Rhein, Germany: Philipp von Zabern.
Ouzman, S. (2001). Seeing is deceiving: Rock art and the non-visual. World Archaeology, 33(2), 237–256.
Pacifici, M. P. (2008). The coconstruction of ‘psychoanalytical choreography’ and the dancing self. In F. S. Anderson (Ed.), Bodies in treatment: The unspoken dimension (pp. 103–125). New York: The Analytical Press.
Petek, P. (2008). Echo and narcissism: Echolocating the spectator in the age of audience research. Newcastle: Cambridge Scholars.
Pietz, W. (1987). The problem of the fetish II: The origin of the fetish. RES: Journal of Anthropology and Aesthetics, 13, 23–45.
Popko, M. (1995). Religions of Asia minor. Warsaw, Poland: Academic Publications Dialog.
Prufer, K. M. (2005). Shamans, caves, and the roles of ritual specialists in Maya society. In J. E. Brady & K. M. Prufer (Eds.), In the maw of the earth monster: Mesoamerican ritual cave use (pp. 186–222). Austin, TX: University of Texas Press.
Royle, N. (2003). The uncanny: An introduction. Manchester, England: Manchester University Press.
Ruan, X., & Hogben, P. (2007). Architectural enclosure: A prologue to topophilia. In X. Ruan & P. Hogben (Eds.), Topophilia and topophobia: Reflections on twentieth-century human habitat (pp. 1–11). London: Routledge.
Rumsey, A. (2001). Introduction. In A. Rumsey & J. F. Weiner (Eds.), Emplaced myth: Space, narrative, and knowledge in aboriginal Australia and Papua New Guinea (pp. 1–18). Honolulu: University of Hawai'i Press.
Runia, E. (2006). Presence. History and Theory, 45, 1–29.
Rutherford, I. (2007). Achilles and the Sallis Wastais ritual: Performing death in Greece and Anatolia. In N. Laneri (Ed.), Performing death: Social analyses of funerary traditions in the ancient near east and Mediterranean (pp. 223–236). Chicago: The Oriental Institute.
Rutherford, I. C. (2008). The Songs of the Zintuhis: Chorus and ritual in Anatolia and Greece. In B. J. Collins, M. R. Bachvarova, & I. C. Rutherford (Eds.), Anatolian Interfaces: Hittites, Greeks and Their Neighbours: Proceedings of an International Conference on Cross-Cultural Interaction, September 17-19, 2004, Emory University, Atlanta, GA (pp. 73–83). Oxford, England: Oxbow.
Schechner, R. (1988). Performance theory. New York: Routledge.
Schnapp, J., Shanks, M., & Tiews, M. (2004). Archaeology, modernism, modernity. Modernism/Modernity, 11(1), 1–16.
Seeher, J. (2009). Der Landschaft sein Seigel aufdrücken—hethitische Felsbilder und Hieroglyphinschriften als Ausdruck der herrschlichen Macht- und Territorialanspruchs. Altorientalische Forschungen, 36, 119–139.
Sellers, I. (2010). Bordering on the supernatural: Merging animism and the frontier in archaeology. PlatForum, 11, 74–88.
Shields, R. (1991). Places on the margin: Alternative geographies of modernity. London: Routledge.
Simonsen, K. (2007). Practice, spatiality and embodied emotions: An outline of a geography of practice. Human Affairs, 17, 168–181.
Singer, I. (2002). Hittite prayers. Atlanta, GA: Society of Biblical Literature.
Smith, A. T. (2000). The political landscape: Constellations of authority in early complex polities. Berkeley, CA: University of California Press.
Sørensen, T. F. (2010). An archaeology of movement: Materiality, affects and cemeteries in prehistoric and contemporary Odsherred, Denmark. Unpublished doctoral thesis, University of Aarhus. Denmark
Sørensen, T. F. (2015). More than a feeling: Towards an archaeology of atmosphere. Emotion, Space and Society, 15, 64–73.
Stephens, W. (2005). Demons. In L. Jones (Ed.), Encyclopedia of religion (2nd ed., Vol. 4, pp. 2275–2281). Detroit, MI: Thompson Gale.
Stokkel, P. J. (2005). A new perspective on Hittite rock reliefs. Anatolica, 31, 171–188.
Suydam, M. A. (1999). Background: An introduction to performance studies. In M. A. Suydam & J. E. Ziegler (Eds.), Performance and transformation: New approaches to late medieval spirituality (pp. 1–26). New York: St. Martin’s Press.
Taracha, P. (2009). Religions of second millennium Anatolia (Dresdner Beiträge zur Hethitologie 27). Wiesbaden, Germany: Otto Harrassowitz.
Temizsoy, İ., & Lumsden, S. (1999). Gavurkalesi: The 1998 season. Anadolu Medeniyetleri Müzesi, 1998, 53–85.
Thomas, J. (2004). Archaeology and modernity. London: Routledge.
Thrift, N. (1996). Spatial formations. London: Sage.
Thrift, N. (2008). Non-representational theory: Space, politics, affect. London: Routledge.
Tuan, Y.-F. (1979). Landscapes of fear. New York: Pantheon.
Tuan, Y.-F. (1986). Strangers and strangeness. Geographical Review, 76(1), 10–19.
Turner, V. (1967). The forest of symbols: Aspects of the Ndembu ritual. New York: Cornell University Press.
Turner, V. (1969). Ritual process: Structure and anti-structure. Chicago: Aldine.
Ünal, A. (1988). Hittite architect and a rope-climbing ritual. Belleten, 52(205), 1469–1503.
van den Berg, A. E., & ter Heijne, M. (2005). Fear versus fascination: An exploration of emotional responses to natural threats. Journal of Environmental Psychology, 25(3), 261–272.
van den Hout, T. (1994). Death as a privilege. The Hittite royal funerary ritual. In J. M. Bremer, T. v. d. Hout, & R. Peters (Eds.), Hidden futures: Death and immortality in ancient Egypt, Anatolia, the classical, biblical and Arabic Islamic World (pp. 37–75). Amsterdam: Amsterdam University Press.
van den Hout, T. (2002). Tombs and memorials: The (divine) stone-house and Hegur reconsidered. In K. A. Yener & H. A. Hoffner (Eds.), Recent developments in Hittite archaeology and history: Papers in memory of Hans G. Güterbock (pp. 73–91). Winona Lake, IN: Eisenbrauns.
van Gennep, A. (1960). The rites of passage. London: Routledge.
Varner, G. R. (2009). Sacred wells: A study in the history, meaning, and mythology of holy wells and waters. New York: Algora.
Verhoeven, M. (2002). Ritual and its investigation in prehistory. In H. G. K. Gebel, B. D. Hermansen, & C. H. Jensen (Eds.), Magic practices and ritual in the Near Eastern Neolithic (Studies in early Near Eastern production, subsistence, and environment 8, pp. 5–40). Berlin, Germany: Ex Oriente.
Vidler, A. (1987). The architecture of the uncanny: The unhomely houses of the romantic sublime. Assemblage, 3, 6–29.
Vidler, A. (1992). The architectural uncanny: Essays in the modern unhomely. Cambridge, MA: MIT Press.
Viveiros de Castro, E. (1998). Cosmological deixis and Amerindian perspectivism. The Journal of the Royal Anthropological Institute, 4(3), 469–488.
Viveiros de Castro, E. (2004). Exchanging perspectives: The transformation of objects into subjects in Amerindian ontologies. Common Knowledge, 10(3), 463–484.
Whitley, D. S. (1998). Finding rain in the desert: Landscape, gender and far western North American rock-art. In C. Chippindale & P. S. C. Taçon (Eds.), The archaeology of rock-art (pp. 11–29). Cambridge, England: Cambridge University Press.
Willerslev, R. (2007). Soul hunters: Hunting, animism and personhood among the Siberian Yukaghirs. Berkeley, CA: University of California Press.
Woodward, K. (2011). Affective life. In J. Vincent, J. Del Casino, M. E. Thomas, P. Cloke, & R. Panelli (Eds.), A companion to social geography (pp. 326–345). Oxford, England: Blackwell.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2016 Springer Science+Business Media New York
About this chapter
Cite this chapter
Sørensen, T.F., Lumsden, S. (2016). Hid in Death’s Dateless Night: The Lure of an Uncanny Landscape in Bronze Age Anatolia. In: Fleisher, J., Norman, N. (eds) The Archaeology of Anxiety. Springer, New York, NY. https://doi.org/10.1007/978-1-4939-3231-3_4
Download citation
DOI: https://doi.org/10.1007/978-1-4939-3231-3_4
Publisher Name: Springer, New York, NY
Print ISBN: 978-1-4939-3230-6
Online ISBN: 978-1-4939-3231-3
eBook Packages: Social SciencesSocial Sciences (R0)