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The Hittites, who were on the stage of history as a political power in Anatolia between the 17th to 12th centuries B.C., shed light on the period they were in with various cuneiform documents they left behind. One of these subjects is the animals associated with the gods, the depiction of the god or thought to be in the entourage of the god. One of the animals whose relationship with the gods has not emerged is "the dog". The dog has been used to soothe angry gods and has been used as a surrogate, as a protector of the patient, or as a means of purifying the patient in magic rituals directed by the underworld gods. huwaši stones; it is defined as an open air temple for god representation or god statues, and the dog-shaped huwaši stones are mentioned in the treaty texts. The figurines of the animals called god animals were included in the texts and a bronze dog figurine was mentioned, among the bronze vessels given as tribute to the goddess Išhara. At the same time, the dog was officially and religiously represented by officials under the title "Dog-men" (LÚMEŠ UR.GI7) for various ceremonies. In this study, the relationship between the dog and the gods will be examined according to the documents written in Hittite cuneiform. The use of the dog in the magic rituals directed to the gods, the place of the dog in the Hittite religious life and its reflections will be discussed. M.Ö. 17-12. yüzyıllar arasında Anadolu'da siyasi bir güç olarak tarih sahnesinde yer alan Hititler, ardında bıraktıkları çivi yazılı belgeler ile çeşitli konularda dönemlerine ışık tutmuşlardır. Bu konulardan biri ise tanrı ve tanrılar ile ilişkilendirilen, tanrının tasviri ya da tanrının maiyetinde bulunduğu düşünülen hayvanlardır. Ancak tanrılar ile ilişkisi öne çıkmamış hayvanlardan birisi "köpek"tir. Köpek, genellikle yeraltı tanrılarına yöneltilen büyü ritüellerinde hastanın vekili, koruyucusu ya da öfkeli tanrıları yatıştırmada ve hastanın arındırılmasında aracı olarak kullanılmıştır. huwaši taşları; tanrının heykeli, tanrı temsili ya da tanrı heykelleri için açık hava tapınağı olarak tanımlanmış ve antlaşma metinlerinde köpek şekilli huwaši taşlarından söz edilmiştir. Tanrı hayvanı olarak adlandırılan hayvanların figürinleri metinlerde yer almış ve tanrıça İšhara için haraç olarak verilen bronz kaplar arasında bronzdan yapılmış bir köpek figürininden bahsedilmiştir. Aynı zamanda köpek, resmi ve dini anlamda "Köpek Adamlar" (LÚMEŠ UR.GI7) unvanıyla çeşitli törenlerde yer alan görevliler ile temsil edilmiştir. Bu çalışmada Hititçe çivi yazılı belgelere göre köpek ile tanrılar arasındaki ilişki incelenecektir. Tanrılara yöneltilen büyü ritüellerinde köpeğin kullanımı, Hitit dini hayatında köpeğin yeri ve bunun yansımaları ele alınacaktır.

Ancient Knowledge Networks is a book about how knowledge travels, in minds and bodies as well as in writings. It explores the forms knowledge takes and the meanings it accrues, and how these meanings are shaped by the peoples who use it.
Addressing the relationships between political power, family ties, religious commitments and literate scholarship in the ancient Middle East of the first millennium BC, Eleanor Robson focuses on two regions where cuneiform script was the predominant writing medium: Assyria in the north of modern-day Syria and Iraq, and Babylonia to the south of modern-day Baghdad. She investigates how networks of knowledge enabled cuneiform intellectual culture to endure and adapt over the course of five world empires until its eventual demise in the mid-first century BC. In doing so, she also studies Assyriological and historical method, both now and over the past two centuries, asking how the field has shaped and been shaped by the academic concerns and fashions of the day. Above all, Ancient Knowledge Networks is an experiment in writing about 'Mesopotamian science', as it has often been known, using geographical and social approaches to bring new insights into the intellectual history of the world's first empires.

The following study examines Canaano-Akkadian, the unique cuneiform system used in the southern Levant during the Late Bronze Age (1550-1150 B.C.E.), as a diplomatic scribal code used in contexts of mediated diplomacy with Egypt. The methodologies presented draw upon recent work on the sociolinguistics of writing and script choice that best elucidate the genesis of this scribal system and its role in Egypt's eastern empire. The classification of the language of the Canaanite Amarna Letters is still a matter of contention. The primary debate is whether or not the mixed Canaano-Akkadian forms are a reflection of a local dialect(s) of Akkadian, or a written scribal code––one that was quite distanced from the actual language underlying such messages.Recent petrographic and paleographic analyses further complicate the correlation between language and writing in this corpus. Certain cuneiform scribes worked for multiple polities and, moreover, many tablets were created at quite a distance from the political centers generating this correspondence. For example, a number of letters were written at Egyptian administrative centers across the Levant and not at the local courts "sending" these messages. The Canaanite scribe emerges as the central figure in discussions of linguistic classification, as the language of these letters is a better reflection of scribal training during this period than what was actually spoken at local Canaanite courts. As such, there is a need for a reassessment of the scribal and administrative landscape of this period, and in particular, the system of scribes and messengers. This system of communication was a dynamic, complex process that entailed at the very least four linguistic layers: the spoken dialects of the original messages; Canaano-Akkadian, the scribal code of the written versions; the mediated reading of these letters once delivered, along with any additional socio-political or metapragmatic subtext; and the final translation into Egyptian.The present study considers the metapragmatic, linguistic, orthographic, and rhetorical strategies employed by cuneiform scribes to bridge the geographic and cultural gulf between Canaanite polities and the royal court at Tell el-'Amarna, Egypt. The Canaanite glosses and scribal marks resurface as unique evidence for how Canaanite scribes approached the problem of translation and linguistic "border-crossing" in these cross-cultural and multilingual exchanges. Such strategies added nuance and a metapragmatic commentary to guide the translation and interpretation of these letters and to ensure that they received a positive reception. The cuneiform script was not limited to a technological tool in such interactions, but entailed participation in a much larger cultural horizon—one shared by cuneiform scribes in Canaan and Egypt, who were the gatekeepers facilitating diplomacy throughout this period.

Diplomasi, devletlerarasındaki sorunların barışçıl yöntemlerle ve karşılıklı iletişim ile çözüme kavuşturulma çabasıdır. Diplomaside temel amaç, tarafların birbirlerine güven ortamı sağlayarak savaşmadan çıkar ilişkilerini sürdürebilmeleridir. Bu ilişkiler ne kadar uzun süreli ve geniş çaplı olursa o kadar başarılı olur. Yayılmacı ve yağmalayıcı bir siyasi anlayış içerisinde büyüme göstermiş eskiçağ liderleri, diplomasinin önemini kendi dönemlerinde keşfetmiş ve birbirleriyle temaslar kurarak, birbirlerini kontrol altında tutmak istemişlerdi. EskiMezopotamya'nın en gözde uygarlığı olan Babil'in kralları savaş dışındaki yeteneklerini diplomaside de göstermiş, çağdaş devlet ve vasal krallar arasında diplomatik temaslar kurmuşlardı. Bu temaslar elçiler aracılığı ile mektuplaşarak gerçekleştirilmişti. Günümüzde diplomasi, sadece politik anlamda değil, ekonomik, ticari, kültürel, askerî ve teknik pek çok alanda yürütüldüğü gibi Eski Mezopotamya'da da pek çok alanda diplomasi sürdürülmüştü. Bazen yöntemler bugünden farklı olarak yürütülüyor,diplomatik ilişkiler; hediye takasları ve saraylar arasındaki siyasi evlilikler ile garanti altına alınmaya çalışılıyordu. ; Diplomacy is the attempt to resolve the problems between states by peaceful methods and mutual communication. Mainobjective of diplomacy is that the parties can maintain their relations of interest without fighting by providing of an enviroment of trust. The more this relations long-term and large scale the more its succeed. Ancient leaders, who grew up in a pervasive and looting political understanding had discovered the importance of diplomacy in their own times and wanted to keek each other under control by establishing contact with each other. The kings of Babylon, the most popular civilization of ancient Mesopotamia, showed their diplomatic skills outside of war and established diplomatic contacts between the modern state and vassal kings. These contacts were carried out by messengers through letters. Today, diplomacy has been carried out not only in political sense, buy alsa in many areas such as economic, commercial, cultural, military and technical, and diplomacy has continued in many areas in ancient Mesopotamia. The methods are different from today, diplomatic relations; it was tried to be guarenteed by marriages between palaces and by gift exchanges.