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through the media.In other words the functioning of the formula "A-J-M-A"
is a confirmation of the work of the reporter , the democratization of the
media.
References:
1. http://uz.m.wikipedia.org/wiki/Reportaj.
2.http://realsiti.ru/uz/zhanrami-publicistichescogo-stilya-
yavlyayutsya-reportazh-reportazh-kak/.
3.https://transsib6.ru/uz/avtomnaya-kanalizaciya/kursovaya-rabota-
fotoreportazh-metodika-rabotiy-chto-nuzhno-delat.html
4.https://uz.m.wikipedia.org/wiki/Publicist
Muroddilo Boltaev, Jizzakh State Pedagogical Institute, student of the
Faculty of History
Gulbegim Kurbanazarova, Student of Bukhara State University
Supervisor: F.A. Ahmedshina, Doctor of Historical Sciences, Professor
THE IDEOLOGY OF THE RELIGIOUS SYSTEM OF THE ANCIENT HETT STATE
M. Boltaev, G. Kurbanazarova, F. Ahmedshina
Abstract: This article discusses the impact of the religious system on
social ideology and political processes in the ancient Hittite state, which has
left its mark on human history.
Keywords: Hittite religion, Arinna, Hittite gods, Teshub, Puduhepa,
Varna, pantheon, logogram.
The Hittite civilization was the result of centuries of coexistence of
several ethnic groups and their union with each other through blood ties.
Prior to the formation of the Hittite state, the Assyrians and the Armorites
first had their colonies in Asia Minor, especially in Chatal-Huk, one of the
ancient cities (6500-5500 BC). Later, much of Asia Minor fell to the Hittites.
Over time, the Hittites first came under the influence of Babylon. Especially
at a time when the sphere of influence was expanding, they assimilated
important elements of the culture of the Indo-European population living in
Mesopotamia and northern Syria. Finally, mil.avv. In the 15th and 13th
centuries, the Hittites were strongly influenced by the Hurrians and the
Libyans. All this led to the syncretic appearance of the Hittite religion.
it is often very difficult to group the religious ideas and rituals of a
particular community into a coherent system. Often these rituals and beliefs
have emerged over centuries, sometimes millennia, as a result of external
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184
influences or internal socio-economic changes. will come. In this process,
any changes and additions, sometimes contradictory customs of the external
observer, and exceptions to the activities of the gods, were also observed.
Similarly, the roots of the Hittite religion go back to the Stone Age, and
countless changes and additions from the second millennium BC to the
eighth century BC formed the "official" religion and pantheon by the Hittite
theologians. In the state, religion reflected the union of local and foreign
ideologies. There were separate prayer centers for each nation. The result is
an astonishing number of divine names, and even if the god is not identified
by a name but by a logogram (with a symbol or shape) representing the god
of nature, the sun god, the moon god, etc., the god of each city is worshiped
by Hittite theologians. seems to have been accepted as a peculiar person.
There are even special weather gods, such as the god of lightning, the god of
clouds, the god of rain, the god of palace weather, the god of the weather of
the army, and the gods. And each of these gods had special qualities. For us,
these are simply manifestations or aspects of divinity, and this is reflected,
to a certain extent, in the pattern of religious symbolism, in iconography, as
in the previous period, in which there is a clearly defined and limited
number of divinity. types. Often the gods are depicted as symbols in temples
and in various work tools. An example of this is the carvings on the walls
near the Bosphorus. There are many similar reliefs on the borders of the
Hittite state. As we have seen, this is based on the formation of poletism. In
every settlement in the Hittite state, mainly o, which depends on the
agricultural cycle. There was a god, a center of worship, mythology, and a
calendar of holidays. In addition, each settlement, of course, had its own
doctors and priests.
Territorial and religious freedom was also reflected in the pantheon.
The worship of gods such as Assyria, Babylon, Sumer, Mitanni, and even
Mitra, Varna, and Indra has come down to us through certain sources. As in
many other parts of the world, the ancient religion of Asia Minor seeks to
establish a link between humans and the forces of nature. Undoubtedly, the
most important of these was the earth, the mother goddess Arinna (in Hittite
Vurusem). This deity was praised as the queen of the country, the queen of
Heaven and Earth, the patron saint of the kings and queens of the Hittite
country. ”According to Hittite sources, this goddess also came with the
names Ma, Kibele, Rhea. Arinna or Arinniti is said to have betrayed Mursili
II at the end of the 14th century BC. According to Hittite sources, Arinna's
wife is another of the chief deities. Teshub is also mentioned. This god is the
god of thunder, he is depicted as a warrior holding an ax in one hand. This
god also comes with the names Tara in Hurrian and Tarhuntas in Luvian.
The children of these two couples are Nerik, Telepinu, and their daughters.
Mezulla, Hulla, and his grandson Zintuxi are also depicted. Also, the god of
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hunting, the double-headed eagle, which is common in Hittite monuments,
is a symbol of rabbit hunting. in Kurunda (Runda, Tuvatu) coming from tida;
The goddess of war, Zababa, who also appears in Mesopotamian sources,
and Hattusali III, who knew himself as a protector, the names of Ishtar
(Shaushka), the goddess of war and love, and Hannahanna, the goddess of
destiny, are also mentioned. worshiped certain gods in one act. In the images
of Yazilqaya, one of the shrines in Hattusa, we can see images of the 12 main
Hittite gods called the gods of the world.
The rest were considered mainly low-level deities. The religion of the
Hittite state was formed as part of state policy. As mentioned above, in the
second millennium BC, the independent cities and communities of Asia
Minor became a unique united state under the rule of the Hattusa kings,
preserving many local traditions and, in part, the features of self-
government. . The peculiarity of the Hittite kingdom was that the power of
the king was severely limited by the aristocracy - the council of Tulia.
Without his consent, the king could not appoint a successor and solve the
most important issues of state life. In addition to Tulium, in the early period
the broad community council of the Hittite people also played a major role
in punk .As the centralization of power in Hattus was mainly administrative
and military in nature, each community gained independence in the
religious sphere. The local shrines were functioning as before and the local
churches had not undergone any serious changes. Later, the kings not only
tried to limit the influence of the local cults, but also began to work to
preserve the role of the supreme priest of the state. The hierarchical
structure of state power ensured the infinity of royal power, and kings were
equated with the gods. The rulers were considered the high priest of the
state and were worshiped at the level of worship. During the reign of the
New Hittites, the Hittite kings pursued a policy of extensive conquest, and
during this period the authority of the ruler increased, and in official
documents the king himself called himself the "sun." Such names can be
found in the diplomatic letters of Syrian princes in the fourteenth century.
In particular, Murshil II considers himself under the patronage of Arinna in
his wars, and emphasizes this in many of his victories. Undoubtedly, the idea
of a kingdom was formed in the Hittite peoples during this period under the
rule of the king with the support of the gods.
This view was that all the complex systems of rituals, sacrifices, and
prayers were carried out with the approval of the king, i.e., religion was used
for politics. To this extent, the king traveled around the country every year,
visiting the most important religious centers and personally leading the
festivities. He took control of the temples, respecting them and repairing
them in a timely manner. We can see the role of kings in the texts that have
come down to us about such prayers. In the prayers of Hattusili III and his
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186
queen Puduhepa, we can see that he performed sacrificial rites asking the
lower gods to positively convey the prayers of the dead to the higher gods in
the pantheon. This close association of the royal family with the gods
gradually led to the formation of an official religion in the Hittite capital. The
Hittite religion demanded that all religions be replaced by a single Teshub
deity of the local tribal idols. The consolidation of the official religion was
supported by the state and any other sects were persecuted. Thus, in the
second table of Hittite laws we can see the solution according to the above
system "If a free man kills a snake and says the name of the 'other' (god) he
must give 1 coin of silver, if it is a slave, he o ' should be. " We can see that
the royal churches were not only a major social center influencing the whole
economy of the society, they used common obligations and probably
collected a large tribute for food and cattle. As in other parts of the ancient
East, the dependence of the population on the state, especially in the
provision of important food aid to the poor, has increased. By this time, the
gods had “served” people by providing material prosperity, protecting them
from enemies and natural disasters, listening to people’s prayers, and
forgiving their sins (sometimes after punishment).
In short, at the time of the formation of human civilization, the well-
being and longevity of society depended on many gods, so that everyone and
any society could live with the help and approval of the gods through
appropriate rituals and prayers. they had to try to ride.
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4359
Ogabek Ibragimov, Komiljon Kuziyev, Muhlisa Ruziboyeva, Students of the
Khorezm Regional Law College of the Republic of Uzbekistan
FORMATION OF LEGAL CULTURE IN CIVIL SOCIETY
O. Ibragimov, K. Kuziyev, M. Ruziboyeva
Abstract: In this article, human rights are the legal culture of a society
closely related to and human rights and freedoms as well as them
considerations were made of ways of protection.
Keywords: Man, law, law, culture, freedom, court - law, social - political.
The focus of all the reforms being carried out today is on man and
hisinterests. Therefore, raising the political culture and consciousness of the
populationimportant, to take into account the views and interests of each
person, provides an appropriate approach to resolving contentious and
problematic issues, increases people's interest and responsibility for the
results of this or that action.
The effectiveness of democratic reforms is largely political and legal.
Depends on consciousness and culture. In this case, the human rights and
freedoms of the population, to respect his laws, to understand his
