It was also accompanied by certain changes in religion, in which the king proliferated the cult of the Ishtar, the goddess of war and love. This first instance of self-deification also coincides with the first world empire of the rulers of Akkad, the first time that a dynasty established a territorial ruler over large parts of Mesopotamia. According to his own inscription the people of the city of Akkad wished him to be the god of their city. Naram-Sin reigned sometime during the 23rd century BCE but the exact dates and duration of his reign are still subject to research. The first Mesopotamian ruler who declared himself divine was Naram-Sin of Akkad. Therefore it is all the more surprising that ancient Egyptian-to a lesser extent-and ancient Mesopotamian kingship are often ignored in comparative studies of the phenomenon of divine or sacred kingship. This form of regicide, however, does not seem to play an important role in all of the societies that exhibit the phenomenon of divinization of the king.Īmong the earliest civilizations that exhibit the phenomenon of divinized kings are early Mesopotamia and ancient Egypt. Frazer made a certain form of regicide in which the divine king is sacrificed to ensure continued fertility and prosperity for the community a central element of divine kingship. His interpretation of sacred kingship was strongly influenced by Christian imagery (Feeley-Harnick 1985). The application of Frazer’s study to the civilizations of the ancient Near East is, however, problematical. Frazer’s famous work The Golden Bough: A Study in Religion and Magic has been highly influential on the topic of sacred or divine kingship and continues to be so until today (e.g. Kingship (or any kind of absolutist power) and its close relationship to and use of religion for the purpose of legitimizing power seem an almost universal concept in human history. Kingship, especially the sacred aspects of the office of a king, has for a long time fascinated scholars in a variety of fields such as history, religious studies, or area studies. It is necessary to perceive it as a part of social networks of people of the Hallstatt period (Horákov and Platěnice groups of East Hallstatt culture) within which along with people all sorts of material were moving.The Oriental Institute of the University of Chicago The site in this form and intensity (of presence of elits) is absolutely unique in the landscape of Moravian Hallstatt period. An umbrella term for such complex activities is a cave sanctuary this term can be discussed besides the term cave sacrificial site, which has been commonly used in recent decades. The issue of a multifunctional space of the human world is discussed ‒ 1. The groups of findings from the cave indicate four different activities. We see the frequently discussed Hallstatt period (575-450 BC = Ha D1b-D3) as a case study of this cave. The reasons why people were entering this cave were regularly changing, even during one period (speleoarchaeology). The cave was used in 16 of 19 time periods, since the Paleolithic until the Present. This text considers a role of the Býčí Skála Cave (Bull Rock Cave) to people of the Hallstatt period. In the context of the Czech Republic, the well-known Býčí Skála Cave has been re-evaluated from 2015 to 2017, after the collecting new and reviewing older data in years 2007–2014.
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