To one text, it was where people gathered during the day and the gods at

Beai 2002a; Popko 2000a; cf. also Wilhelm 2002a: 68.

Popko 1978: 98ff.

Goetze 1957: 163ff.; Archi 1986: 83ff.: Popko 1978: 14ff.; Haas 1994a: 262ft.

324 For Gi ^BANSUR '(offering) fable,’ see Popko 1978; 78f.: Ünal 1994; 1998: 40ff.

The Old Hirnis Period 63

325

night. ' The hearth was therefore an intermediary in the communication between

Humans and gods, The presence of high Windows in Hittite temples, verified archae-

Ologically, is also noteworthy, for it distinguishes these cult places from others eise-

Where in the Ancient Near East. 3 “ 6 Nonetheless, windowless temples also existed.

Terracotta models give an idea of what a shrine may have looked like. One such

Model, found at Inandiktepe some 50 km northeast of Ankara, depicts an adytum

327

with a naked deity sitting inside it. " It has been suggested that the narrow cham-

Ber in which a man and a woman sit, depicted on a fragmentary relief vase from

Bitik, c. 20 km northwest of Ankara, also represents an adytum. 3 "'

Most of the temples located on the acropolis Büyükkale in Hattusa, mentioned

In texts of the Empire period (3.2.6), presumably existed already in the period an

Der discussion. In the Old Hittite sources there is mention of temples of the Sun-

goddess (of Arinna), the Storm-god, Inar, the War-god, also the House of the kursa

Which was part of the royal residence, and the hesto-house for celebrating the cult

Of the underworld deities with Lelwani at the head (3.1.1). The temple of liaiki must

Have also existed at the time, playing as it diel an important role in the KI.LAM

festivai (see below). On Büyükkale, near the place designated as ‘silver trees’ (GIS "

KU. BARBAR), there was a huioasi(-preeinct?) of the Storm-god. “ The god had also

Another huwoit-sanctuary outside the city, beyond the asusa gate and near a sacred

pond,‘' where the main ceremonies of the KI.LAM festivai were held. Contrary to

The opinion of some seholars, 331 this place cannot be identified with the rock sanc

Tuary of Yazilikaya (see 3.2.2). Much less is known from the texts about temples in

Other Hittite towns in this period. The temple of the Storm-god in Ziplanda stood on

the city acropolis," 1 The temple of the Queen at Katapa is evidenced in a land do-

333

Nation tablet found at Inandiktepe.

KBo 17.105 ii 15’ff, Archi 1975: 86f.; Popko 1978: 52f.; Haas 1994a: 268.

Neve 1973.

327 T. Özgiig 1988: 112, Fis 23.4, and 63.1a-c.

328 T. Özgüg 1957. I do not agree with Collins (2007: 124) that two relief vases from Inandik (see

Below) and Bitik “provide visual narrations of what are probably marriage ceremonies.

ABoT 5 -r-r i 11 ’, Neu 1980: 30 (no. 12): cf, Singer 1983: 99; 1986,

KUB 2.3 ii 14ff. with its duplieates, Singer 1983: 100; 1984: 84.

331 Güterbock 1953: 76 n. 2; Gurney 1977: 40f.; Singer 1983: 101; 1986; Hawkins 1998: 89f.; Schwe

i ß er 2008a: 263f.

Popko 1994: 18, 22ff.

333 Balkan 1973=

64

Hittite Anatolia

The archaeological evidence has also little to offer for this subject. Not one of che

Temples excavated so far io Hattusa can be dated surely to the Old Hittite period.

Noteworthy, however, is the striking resemblance between the temple plans from die

Upper City of Hattusa and those of the Old Hittite temples in Sarissa/Ku^akli (see

Below). 334 The architectural complex excavated at Inandiktepe layer IV, was

Interpreted by the excavator as a temple of the local Storm-god “based on the inven-

tory of fi: nds and architecture.”° ‘ > Nevertheless, this building on an irregulär plan,

Consisting of administrative, economic and storage rooms arranged around two (?)

Inner courtyards, gives the impression of a local palace. The land donation act dis-

Covered in it gives a post quem date for its destruction in the second half of the

sixteenth Century BC. 336 A ‘sacred building’ (Building 1) with domestic houses around

337

it, diseovered at Hüseyindede Tepesi near Sungurlu, c. 75 km east of Inandiktepe,

Should also be eonsidered a similar local residence. Relief cult vases (see below) and

Other finds indicate that the two towns were Contemporary and that they were al-