ASARJIK, SUASA; YAMOOLA, BOGCHE, KARABURNA; BOGHAZ-KEUI (DENEK MADÊN).
With this group of monuments there are two or three outside the convex
curve of the Halys, though none the less in the basin which that river
drains. The first of these, on the slopes of Mount Argæus, might perhaps
more appropriately have been classed with the monuments of Anti-Taurus,
of which system Argæus is really the most advanced and most prominent
peak. We have no doubt that near the summit of this magnificent
slumbering volcanic cone there might be found traces of Hittite
high-places, but for the present our only evidence of Hittite presence in
this locality is to be found a comparatively short way up the ascent, at
a place called Tope Nefezi, near to Asarjik.[339] Here, among a number
of small rocks, there is found one, enclosed with a growth of low scrub,
upon the southern face of which a Hittite inscription is incised. The
spot is near one of the main ascents of the cone, commanding a view of
the plain below, while in front the snowy peak emerges in vivid, gleaming
contrast out of the dense growth of pine and fir trees that clothe the
middle heights of the mountain. A stream coming from high up the mountain
passes near the spot, and descends just eastward of Cæsarea to join the
Deli Su. This river, flowing west through the marshes, shortly afterwards
enters the Kara Su, which empties into the Halys just above Bir Geuz
bridge.[340]
The rock itself is cracked vertically and weathered at the edges, so
that some of the inscription on the left hand is missing, and some of
it is illegible. It covers a space nearly four feet wide and nearly
two feet high. It consists of two bands, of which the lower one, about
eight inches in height, is marked only faintly with half-obliterated
signs which suggest graffiti. The upper band is covered with incised
hieroglyphs and a group of short upright strokes probably representing
numerals. In the left part of the inscription, three or more signs are
superposed in each column, while the whole is to be read clearly from
right to left. For the moment the presence and position of this monument
are its chief features of importance.
The other site, about equally distant from the Halys, but considerably
to the west, is Suasa, on the head-waters of the stream which enters the
Halys just above Karaburna. Here, on a cubical block of stone, similar
to many hundreds fallen from the cliff, there has been found[341] an
inscription, incised on the front and back. The exposed part of the
stone is rather more than three feet wide. The record of the monument is
insufficient to let us assign much importance to its apparent intrinsic
details, such as the possible appearance of a winged animal and a fish
among the hieroglyphs. That which concerns us most, as in the former
case, is the unquestionably Hittite nature of the monument, and the
place where it is found. If we are to regard these isolated monuments as
general evidence of Hittite routes, we may see in this one the suggestion
of a road from Akserai (_Archelais_) direct to Karaburna, connecting
on the one hand with Ardistama or with Konia, and on the other with
Boghaz-Keui by a southern branch of the royal road.[342]
Karaburna lies on the north bank of the Halys river.[343] Just behind
the village a steep hill rises about four hundred feet, and is crowned
with an ancient fortress. On two sides the wall of rock forms a
sufficient defence, but on the west, and particularly on the north,
this is more broken, and is supplemented by an artificial wall of rough
stone work.[344] In the east side there is a sort of gateway, and below
there is an underground passage leading probably to a well.[345] On a
shelf of rock to the left of this entrance there is a lengthy Hittite
inscription.[346] The surface of the rock is not very smooth, and it was
found both worn and covered with lichen. None the less the discoverer
brought back good copies of the inscription, which is important both
intrinsically and topographically. The hieroglyphs are incised, and are
arranged in three rows with border and dividing lines. They seem to have
filled a space rather more than five feet long and just less than two
feet wide. The inscription, as translated by Professor Sayce, refers
chiefly to the building of the fortification and the towers thereof;
there is also a remarkable suggestion that the district was subject to
or part of Tyana. If we may make an inference therefrom, it is that the
inscription belongs to a time when Tyana had superseded Pteria as the
Hittite capital, and when Greater Cilicia had taken the place of northern
Cappadocia as the most important Hittite state.
[Illustration: PLATE XLVIII
BOGCHE: HITTITE INSCRIPTION INCISED ON FOUR SIDES OF A ROUND-TOPPED STONE
(_See p. 155._)]
At Bogche, higher up the river, and on the opposite bank, there is a
unique Hittite monument, which, so far as can be judged, stands now
precisely where it did in antiquity. It is a flat round-topped granitic
stone, inscribed on both sides and ends, and standing upon a suitable
plinth or pedestal. The width of the stone is almost exactly four feet,
and its height three feet. At the side it is twenty-one inches wide at
the bottom, narrowing to eleven and a half inches at the top.[347] The
position of the monument is a slope of high ground overlooking the valley
of the river, and isolated amid pastures to the west of the village.
Its nature and situation alike suggest a tribal or village boundary
stone, such as we suspect at Gurun and Bulghar-Madên. The inscription
is arranged in four lines, and seems to commence at the top right hand
of the northern face (which is towards the river). The hieroglyphs are
incised, and include several new and uncommon signs. Though difficult
the inscription is one of the most perfect pieces available for the
decipherer or philologist.
Passing the Bir Geuz bridge, Yamoola is found some little way farther up
the river, upon the northern bank. The village is in open ground, but
just above the valley narrows to a gorge, which is practically continuous
as far as Chok Geuz Keupru.[348] A pathway follows the river-side for
the most part, winding along the narrow strip of soil between the water
and the heights which overlook it. Other tracks take the higher ground,
but they are rendered difficult by the loose stones that thickly cover
the surface, imparting a desolate and wild character to the region. About
forty minutes’ journey above Yamoola, or two and a half hours below Chok
Geuz Keupru, the monument is found upon gently-sloping ground near the
brink of a steep knoll about five hundred feet in height. The spot does
not command an extensive view of the river, though only a hundred yards
away, because the ground rises slightly in between; but a little way up
stream the banks are more gentle, and the water comes into view at a bend.
The monument is a gigantic eagle of stone,[349] sculptured in the round,
standing upon a solid base carved in bold relief with the design of a
seated lion within each of three panels at the front and sides. The
height over all is seven feet. It now lies upon one side, but it would
appear that it was originally set up some four or five yards distant on
a platform of stones, the front edge of which is slightly raised like a
ridge to prevent slipping.[350]
The head of this great eagle is unfortunately broken away, and has not
been found. Around the neck the feather pattern which covers the body
gives way to a hair-like representation, seen as two clusters of hair
curling finally towards one another. This may, indeed, be only a method
of reproducing the down upon the neck, parallel with the treatment
of the legs; on the other hand, hair may be intended, and it is thus
possible that the bird was human-headed. After due consideration of the
details and probabilities, however, we are disposed to accept the simpler
solution: that the emblem was a simple though gigantic eagle, set upon
a lion-base. Upon the breast of the bird, the plumage is represented by
a leaf-like pattern with a boldness accordant with the great size of
the subject. Upon the back this detail is repeated to some extent, but
for the most part the work is more conventional, consisting of bands of
herring-bone pattern running down the full length of the body, diverging
upon the shoulders, and then converging gradually so as to cross towards
the tail. The legs are shown covered with down, and the talons are
forcefully executed.
[Illustration: PLATE XLIX
YAMOOLA: GIANT HEADLESS EAGLE STANDING ON A SOLID PEDESTAL SUPPORTED BY
LIONS
The background has been removed.]
The base of this monument is also of special interest. In each of the
two visible panels (hence presumably upon the third) a lion is shown in
an attitude not exactly crouching, but as though supporting the weight
upon his shoulders and back. His forequarters are too much raised for
an ordinary recumbent position, though otherwise the attitude of these
animals is reposeful. The left leg in each case crosses over the right,
and the tail curls up from between the legs backward over the thigh. The
right side is presented in each case, and the face looks outwards. The
width of the base, excluding the tail, which projects about five inches,
is three feet nine inches. Framing the panels in which the lions are
shown, and separating the pedestal from the rest of the monument, there
is a curious wavy ridge of stone upon which the eagle is perched. It may
possibly be intended as a branch of a tree, but it is made almost to
resemble a writhing serpent, with its alternate narrowing and widening.
We have departed from the strict lines laid down at the outset of our
inquiry in including this object, which is uninscribed, and bears no
direct evidence of date upon it. We do so because we claim it with some
confidence as Hittite work. Eagles, in relief and in the round, and
lions, are familiar emblems in Hittite religious art, and they are found
in association at Boghaz-Keui;[351] indeed, at this place, which we may
believe to have been the religious centre for the whole Halys basin, a
cult of the eagle seems to have been perpetuated in Hittite times.[352]
Hence, though the character and composition of the monument are unique,
the emblems which it comprises are familiar subjects in Hittite art, and
appropriate to the locality. As to its meaning, however, we can hazard no
opinion; its position near the valley of the river suggests a possible
relationship, and we know[353] that rivers were sacred to some Hittite
tribes.
Leaving now the valley of the Halys, it is a singular fact that there is
no permanent trace of Hittite presence on record within the broad circuit
which that river encloses, except the ruins of the capital at Boghaz-Keui
and of the neighbouring palace at Eyuk. At the former place there is one
monument called _Nishan Tash_, which claims mention independently of the
buildings and sculptures to which we devote a special chapter, inasmuch
as it is a rock-carving unlike anything else on the acropolis where it
is found. It lies between the two fortresses of Beuyuk and Yenije Kaleh,
where the surface of a rock facing to the south has been smoothed for a
space about twenty feet by ten, and carved with a design or inscription
arranged in ten separate lines. It is generally thought that this is an
inscription in Hittite hieroglyphs, and probably that is correct; but
owing to its extremely weathered state, we do not believe it possible now
to recognise the signs with any certainty, though one traveller claims
to have deciphered four lines in comparatively recent years. The rock
lies back at a considerable angle, and is thus entirely exposed to rain
and frost. At the present time the carving simulates a series of animal
forms, arranged in pairs facing one another, and (in the second row)
of winged creatures placed singly and separated by dividing lines from
one another. In the ninth row there is a suggestion of bulls facing one
another in pairs, with lowered heads. Doubtless this is illusion,[354]
but it shows the unfortunate impossibility of recovering the original
inscription with any reliability.
Two further monuments, recently discovered,[355] may be appropriately
mentioned, inasmuch as they have no clear relation to any other buildings
of the site. They are cubical building blocks of granite (similar to
those from Malatia and elsewhere), and the face of each is decorated
with a relief. In the upper part of the stone there is a socket-hole,
from which fact the discoverers argue that they were the bases for
statues, though from the analogy which their other discoveries afford, it
would appear more probable that they supported a building carried up in
timber. The subject of the relief is clearly religious, and it includes
some striking and important features, which appear on each stone.
Indeed, the only difference between the two is found in three out of
five hieroglyphic signs that occur in each case. Otherwise the subject
represented is the same. This shows a priest, clad in toga-like robe
standing in an attitude of prayer before an altar. He wears a skull-cap,
shoes with turned-up toes, and earring. The toga is worn (in one case
plainly) over a short tunic and vest. His left hand is raised towards
the altar, and his left foot is advanced. The altar is of square shape,
and without parallel in Hittite representations.[356] It is decorated
with squares divided by diagonal lines and crosses. There is a little
difference discernible in the arrangement of these decorative details,
the chief point being that on the one they are arrayed in rows (in which
case there are no crosses) and in the other in columns (in which case
the crosses form a partial middle column between two of diagonals). Most
curious of all, upon the altar, seemingly one on the right hand and one
on the left, are two tall loop-like or round-topped objects standing
vertically. Behind the altar there seems to be the cult object, which at
first glance looks very like a harpoon, though the head is bent somewhat
backward. It may, however, be thought to represent some pointed object
(like the Hittite hat) on a pole.
(There is a small ivory object recently obtained at Denek Maden, near
Chesme Keupru, which we may appropriately mention here,[357] as it is
characteristic of a certain class of Hittite objects, though not of
direct use to our present subject. Its form makes it improbable that it
was a seal in the ordinary sense. On the obverse there is the figure of
a god clad in a short tunic; from the hieroglyphs alongside he is to be
recognised perhaps as Sandan, or Sandes. On the reverse there is the
robed figure of a priest holding apparently a long staff in his hand, and
wearing a skull-cap. Certain hieroglyphs accompany this figure also. The
character of the object and treatment of detail have several features of
special interest.)