Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of

The Palaians named Zaparwa/Ziparwa, along with a group of associated divinities

(see 3.1.2).

The hierarchy of particular cult eenters was decided by tradition. In the Old

Hittite period, the structure of the state pantheon was buiit on the religious back-

grounds of Hattusa and nearby Arinna, ' and on the ideology of kingship of the

Time. This early Hittite pantheon drew directly on the local beliefe. The state cult

Was focused on the Capital which was traditionally the seat of the main gods of Hatti.

It was under the Empire that a new geographic Organization of the state pantheon

For the roie of the prince in the state cult, see Jasink 1977; 1981; Torri 2004b; Taracha 2005b,

And fortheoming.

In accordance with fche atribution of the Tale of Zalpa, CTH 3.1 (Otten 1973; Holland - Zorraan

. 2007), and a ritual compositiori CTH 3.2 (Soysal 1989: 75ff., iüSff,. 1431; Corti 2002: 172ff.) to

The reign of Hattusili I, see, among others, Pecehioli Daddi 1994, 851, 91; Corti 2002: 176; Beal

A: 22ff. For a different Interpretation, see Soysal 1989: 1431; 2005b: 1301 Cf. also Helck

Bayun 1994; Klinger 1996: 117fl: Corti 2005: Haas 2006: 251; Gilan 2007b; Zorman

2008.

Pop ko, ln press.

The Old Hittite Period 39

Emerged, giving a more pronounced role to the religious policies of the rulers. The

Outcome of this process was a veritable politxcal theologv serving to strengt.uen the

State and protect its territorial integrity (see 3.2.1).

The sources of key importance for a study of cult practices and state pantheon

Structure are descriptions of religious ceremonies with the partieipation of the king,

The royal couple and/or the princes, during which sacrifices were made to the gods.

The sequence of offerings was never accidental and it reflected the divine hierarchy.

Differences in the lists of gods worshiped during ceremonies celebrated as pari, of

The state cult beyond the Capital city, appearing in texts from the Empire period,

Are a good starting point for a detailed study of the forme of state cult and its changes

Over time. It should be kept in mind, however, that the texts, although prescriptive,

Refer to particular festivals celebrated in the Capital or another religious center,

Attended by nobles and priests coming from neighboring cities, too. Therefore, if

A deity is missing from a list, but is known from other sources to have held a high

Position in the state pantheon, it may indicate only that this deity was not taking

Part in this ceremony because the center of her cult was situated far from the

Capitai. It is likely also that ehe did not have her cult at the time in Hattusa.

This is in my opinion the reason why the Storm-god of Nerik is missing from the

Hst of gods worshiped during the KI.LAM festival held in Hattusa. 182 The first to

Reeeive offerings were the mysterious Tauri(t) 183 and the chief divinities of the Hit

Tite pantheon: the Storm-god (of Ilatti) with Wasezzili, and the Sun-goddess (of

Arinna) with Mezzulla, who is referred to in other texts by the epithet Tappinu

‘Daughter.’ The next round of offerings included the gods of Hattusa and Arinna

Followed, among others, by the gods of Ankuwa, Ziplanda, and center(s) lying in the

Basin of the Zuliya/Cekerek river. This new list of deities is opened again by the

Storm-god and Wasezzili, followed by Inar and Habandali / Moon and the

Hearth-goddess Kuzanilu / Mount Hulla / Telipinu / the War-god ZAB ABA

182 Singer 1983: IQlff.; Yoshida 1996: 77ff. Reconstructing the list of gods worshiped during the ‘great

assembly,’ Singer, and after bim Yoshida, joined two separate rounds of offerings together. Äcfcu-

AlJy, the Storm-god with Wasezzili should not appear twice at the beginning of the list. For

a similar list belonging to fche festival of ‘the fchunder and the MooiT (CTH 630), see Laroche

A.

183 Soysal (2004: 183, 319; 2005: 195) interprets this Hattian na me as the ‘vigorous one (marked as

Feminine).’

40

Hittite Anatolia

(=Wurunkatte) 18 * / [‘Day’J / GAL.ZÜ / [Zayu] t8 ° / Tuhasail, [(Wa-)Zizzasu], Zuliya

river 186 / Susumittu / 'Lady of the Palace’ (D NIN.E.GAL) / Kjatahhij of Ankuwa (Ha-

iiikkun. Kfatahhi]) / Zilipuru / Kattimu / Halki / Zilipuru and [ ] / Wahisi / Hallara

/ HasamiJi / Teteshapi of Hattusa (Hattus Teteshapi) ” / Mount Puskuruna, Ta-