Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
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- Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
- Prof. Maciej Popko, who kindly read through an earlier draft of the manuscri.pt.
- ArOr Archiv Orientalin, Praha
- Fesseur Rene Lebrun. Collection KUBABA, Serie Antiquite VI, Paris 2004
- Fs van Loon O.M.C. Haex - H.H. Curvers - P.M.M.G. Akkermans (eds), To the Euphrates and Be
- Kaskal kaskal, Rivista di storia, ambienti e cuitura del VIcino Oriente antico, Roma
- Syria Syria. Revue d’art oriental et d’archeologie, Paris
- Cording to the do ul des principle - influence their decisions with appropriate gifts,
- As a means and a way of contacting the gods and influencing their decisions. Cel-
- Inging graphic customs; hence it does not contribute to defining historical
- Later, in the ninth millennium BC, in the Taurus piedmoni and the river valleys of
- Cut by strong leveling or egalitarian proeesses, see Kuijt (ed.) 2000 for a full review of the debate.
- Ports. 1 Links with the Levant (Nahal Hemar) are also evidenced by the stone face
- Ahmar on the eastem bank of the Euphrates already on the Syrian side of the modern
- Does not lie, unfortunately, with yet another stela with sehematic facial features in
- Mellaart 1967: 1.08; cf. also Hodder — Cessford 2004: 23f.
- Uniike the Chalcolithic and Early Bronze Age anthropomorphic figurines which
- Meskell - Nakamura — King - Fand 2008: 144.
- Many structures discovered at Early Bronze Age sites have been interpreted as
- On long necks. The figurines are found usually in houses, also in buildings inter-
- Tion of metal objects, jewelry, weapons, and vessels made from copper, silver, and
- More is known about the beliefs of this period: the origins and names of prominent
- Ed gods of different origin: Luwian, Hittite, Hattian, and perhaps also from a local
- Anna was the main deity of the city of Kanes, 134 appearing next to Assur as
- Divine patron of the king and dynasty, and the second for a deity of Kanes, com-
- On iconographic similarities sfaould be treated with due caution.
- Century BC. 168 These were the kings who bullt the greatness of the Hittite Empire
- Northern Anatolia both grew from the indigenous Hattian tradition. 1t is quite likely,
- Most important States in central Anatolia, encompassing a considerable territory in
- Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
- Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
- God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
- And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
- Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
- Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
- Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
- Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
- Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
- Tral Anatolia dropped the male solar deity under the influence of Hattian beliefe
- Traditionai structure of the local pantheon with a nature goddess at the head to
- At the time also with the logograms NIN.URTA and URAS started being used
- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
- To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
- Ion and the traditions of local cults in central and northern Anatolia did not change
- With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
- To one text, it was where people gathered during the day and the gods at
- Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
- SANGA-priests. Cf. also Popko 2001a; -328.
- The cult of specific deities. The tazzeli- priest is encountered solely in the cult of Zi-
- Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
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CONTENTS
Preface. vii
Abbreviations. ix
Introduction. 1
Prehistoric Anatolia. 7
Neolithie. 8
Chalcolithic and Early Bronze Age. 18
The Old Assyrian Colony Period. 25
Kanesite gods in the light of the Cappadocian tablets. 27
Iconography of Cappadocian deities. 31
Hittite Anatolia. 33
The Old Hittite Period. 36
Pantheon of the state and the Capital city. 38
Local beliefs. 50
Cult. 59
Magic and the nascency of myths. 74
The Empire Period. 80
State pantheon. 84
Dynastie pantheon. 92
Local pantheons in central and northem Anatolia. 95
Luwian beliefs. 107
Beliefs of the Humana of Anatolia. 118
Cult. 128
Prayer. 141
Omen and divination. 144
Magic and mythology. 149
3.2.10. Eschatology, burial customs and the ancestor cult...... 158
Bibliography. 169
Indexes. 215
PREFACE
My studies on Hittite reiigion have brought me to the conclusion that discrepan-
Eies existing between earlier views eoncern not only the identity of particular de-
Ities and the nature of their cult, bat also the rather more fundamental question of
Why Hittite reiigion changed so radically under the Empire. Several issues remain
To be analyzed for a better understanding of the religions of Hittite Anatolia and
Their development, but even so, recent progress in the field merits a review of the
Extended source base, which includes relevant, newly published texts and fresh studies
On specific issues. I have put it to myself to evaluate the new propositions and to
Offer a synthesis of my own views on the subject. The present book is the effect of
That work. I am fully aware that definite answers to many questions are still Eck
Ing. Neither can I presume to gain full approval of most Hittitologists for all the
Views presented here. In particular, the opinion that a new dynasty originating from
A strongly Hurrianized Kizzuwatnean milieu seized power in Hattusa at the outset
Of the Empire period still finds many opponents. In my view, however, it was this
Fact that determined the new cultural Image of Hittite Anatolia and with it the change
That occurred in the official pantheon and cult of the Hittite state.
I am indebted in various ways to many persons and institutions, w'hose kindness
And generous assistance have permitted this book to gerrainate. The Rector and the
Faculty of Oriental Studies of the University of Warsaw, my academic base, have
Provided generous assistance for the publication of this book. Prof. Doris Prechel
Twice (2004 and 2008) graciously invited me to work as a visiting professor at the
Institut für Ägyptologie und Altorientalistik of the Universität Mainz. Prof. Gernot
Wilhelm kindly and generously aliowed me the use of the flies of the Bogazköy-
Arehiv in Mainz. On these occasions, I benefited from the kind assistance of Dr. Silvin
Kosak and Prof. Jared Miller. A special word of thahks goes to my Teacher,
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