An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili

(obv. 18’, rev. J8, 10). For the cult of the Storm-god of Ziplanda in Burma, see also KUB 56.56

Iv Iff., Pecchioli Daddi - Saldi 2004: 497, 4991’, 5031: Pecchioli Daddi 2006: 1251

Contra Haas 1994a: 382.

291 KUB 6,45+4 n 8, Singer.1996: 14, 35.

292 Cf. Güterbock 1961a: 13fr.; Haas 1970: 88 with n. 1. For this divine name with diverse vocaliza-

Tions in writing, e.g., Tasam(m)at, Tasamet, Tasimmat, Tasimet, Tas(s)imit, Tasimi. Tesimi, see

Otten 1950a: 122fl; Soysal 1998: 60.

The Old Hittite Period

In Old Hittite times, the category of tutelary deities was not as developed as in the

Empire period, when changes in Hittite religion introduced the tutelary LAMMA

Gods (connected with the Luwian circle), whose protection was extended with time

to every person, object, and aspect of life (see 3.2,1 & 4). Gods with a stag as their

Sacred animal belonged to the early Anatolian tradition. They are present already

On Cappadocian seals (2.2), but the Old Hittite sources do not permit any of these

Gods to be identified with certainty, Under the Empire, this iconographic type was

Connected with the category of the tutelary LAMMA gods. There is no proof, how-

Ever, for identification of the stag-god(s) as the tutelary gods in the discussed period.

Contrary to published suggestions, the god Kam(m)am(m)a, who was to become one

Of the most important deities of the Hittite state pantheon in the later phase of the

Old Hittite period, cannot be proved to belong to this group based on the preserved

Oqo

Texts (see 3.1.1).

In the central and northern Anatolian tradition, a kursa -object (‘skin(bag)’) was

294

Worshiped as a tutelary deity, It had the form of a bag of considerable size, which

Could be made of the skins of at least three different animals: ox, sheep and goat.

The bag was used to hold Symbols of fertility, crops, and all kinds of goods. Copper’

Kursa s (perhaps decorated with metal appliques?) and a kursa made of linen are

295

Evidenced in descriptions of the KI.LAM festival. The canvas bag was kept by

the ‘barbers,’ which may indicate to its considerable size, putting into doubt the sug-

Gested Interpretation of kursa as a hunting bag. Old Hittite texts mention the

Hause of the kursa in Hattusa, most likely part of the palace complex on Büyükkale.

Later, the kursa became an Attribute of various gods and was therefore placed in

293 Significanfcly, fche god’s Hattian name/epithet, Kamam(m)a ‘High Mam(m)a,’ resembl.es the

Appeilation of the goddesses Amam(m)a/Mam(m)a, who most likely were goddesses of nature

And fertility (see above).

294 Popko 1974; 1975; 1978: 108f£ with references; 1993: 323f.; Güterbock 1989; McM.ah.on 1991: 250ff.;

Popko 1993: 323£; Haas 1994a: 454ff.; Gönnet 2002; Haas 2003a: 744.11; Bawanypeck 2005: 1851,

295 KBo 38.12(+)KBo 20.27 iv 9\ Groddek 2004a: 24f.

296 The Interpretation of kursa as ‘hunting bag 7 (Alp 1983a: 98f.; Güterbock 1989a) is wideiy accepfced.

See, however, Haas 1994a: passim (‘askos’), and Popko 1995a: 76 (“It would seem fchat originally

it [kursa -] was worshipped as an impersonal deity and not as the attribute of another god. It

Would he difficult to imagine a hunting bag in this role. w); HE.D 4: 274 (“ kursa- meant speciftcally

‘skin(bag)’... The talismanic aura may, however, go back to the primary meaning ‘(sheep)skin 5 ”);

Cf. also Brentjes 1995; Bremmer 2006: 22ff. For the match of the second-millermium kursa in

AnatoHa and the first-millennium aegis, see Watkins 2000; 2002: 169ff.

Hittite Anatolia

58

Their shrines. It seems that the aniconic cult of kursas, typical of the local tradit.ion,

Iasted through the fall of the Hittite state.

The beliefs of the Palaians are known only thanks to descriptions of ceremonies

Celebrated in the temple of the god Ziparwa/Zaparwa in Hattusa. His na me/

epithet identifi.es the god as a Storm-god. 2 '" His partner was Katahzipuri, whose

Name/epithet is of Hattian origin; however, this Hattian name probably conceals

A goddess dose or even identical in nature with Kamrusepa, who held a promi

Nent position in Luwian pantheons (see 3.2.4; cf, also Kamrusepa’s position among

The Kanesite gods). In bilingual texte, Kamrusepa of the Hittite Version corresponds