To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped

By the Luwians and Hittites as Kamrusepa, was given the name/epithet Katahzi

Puri by the Palaians under the infiuence of Hattian communities with which they

Rernained in direct contact. The Hattian name/epithet of the Palaic Storm-god, Zi

Parwa/Zaparwa, could be explained in a similar fashion. The phonetic complement

D v. 299

With. the logogram used in sorne texts to denote his name, ISKUR-ni (dative),“ ”

Suggests that the Hittites called him Tarhuna, like all the other storm-gods. It is

Quite possible that the Palaic term for the Storm-god sounded similarly with regard

To Hittite Tarhuna and Luwian Tarhunt. Other deities who received offerings in the

Cuit of Ziparwa had mostly Palaic and Luwian names; the Sun-god, whose Palaic

Name Tiyad has come down to us in sources from the Empire period, 330 the associ-

Ated deities Ilaliyant/Ilaliyantikes, worshiped already in Kanes during the Assyrian

Colony period, Hasam(m)ili, a god with Hattian name, mentioned also in the circle

of Kanesite deities, Hearth, I[nar] (in later lists, (D) Hasauwanza D Kammamma or

D LAMMA GUNNI 301), Hilassi, and Kuwa(n)ses. 302 Texts from the Empire period con-

tribute to this list a mysterious deity called Sausba/il(l)a (before Hilassi/Hilanzipa),

The relation with the epithet of the Storm-god of Hatti - Taparwasu was pointed out by Laroche

A: 85; see further Yoshida 1992: 149 with n. 84. See also a bread called taparwasu as an

Offering for the Storm-god, Laroche 1955a: 77; 1968b: 170; Yoshida 1S96: 321f. Cf. also Klinger

N. 114.

298 Kellerman 1987: 229 -231; Haas 1994a: 4380'.; Klinger 1996; 155ff.; cf. also Soysal 2004: 287,

Ff.

299 KBo 17.35 rev? 67.. Neu 1980: 217 (no. 134); KBo 8.74++ iii 16!, Neu 1980: 223 (no. 137).

Carruba 1970; 75; Hutter 2008: 82f. Haas 1994a: 612, and Klinger 1996: 156 mistakenly Tiwat.

The latter notation, which would suggest a Connection between the tutelary LAMMA god and

The hearth, apparently derives firom a misunderstanding of the original context,

KBo 17.35 rev.? ll’ff., Neu 1980: 218 (no. 134).

The Old Hittite Period

59

The fate goddesses Gulzannikes, the deities Uliliyantikes (cf. western Luwian god

Dess of Vegetation and wild feuna, Uliliyasii, 3.2.4), and Assanuwant (cf. Assiyat in

the group of Kanesite gods). J °“

There are at first glance similarities between the Palaic group of deities and the

Saldier discussed list of gods, mostly of Luwian-Hittite origin, who were given offer

Ings as part of the cult in the royal palace in Hattusa. These similarities are proof

Of a common religious tradition going back to the times of the Proto-Anatolian Com

Munity. The principal difference is that in the Palaic pantheon the Sun-god takes

The place of the Hattian Sun-goddess worshiped by the Hittites. The name Tiyad has an

Indo-European etymology and, like the name of the Luwian Sun-god Tiwad (see 3.2.4),

it derives from the same root *dieu, which is also found in the name of the Greek

Zeus. In Hittite, this root is the souree of a general semantic ‘god’ (Mus), while the

Hittite word siwat-, the counterpart of the terms for the Sun in Palaic and Luwian,

is a common word meaning ‘day,’ As said above, the Hittites called the Sun Istanu

After Hattian E/Istan. They must have borrowed the word together with the cult of

Hattian sun-goddesses long before the period from which our sources originale.

Cult

The Old Hittite texts provide iittle detailed information on the subject of temples,

Equipment and personnel, the social Status of priests, and the inner hierarchy of

This group. Nothing is known about daily cult and its Organization, nor how the

Hittites classified cult ceremonies in this period. What we know of the festivals

Celebrated in Hattusa or in the provinci.es is very limited and incomplete because

Of the small number and fragmentary character of the surviving Old Hittite

Texts. Documents from the Empire period are a much more valuable souree for the

Study of these issues; they also give an idea of how the Hittites understood the es-

Sence of divinity (3.2,6). Assuming that the tenets of Hittite outlook on relig-