Hittite heartland, e.g. Ankuwa, Tawiniva and Katapa, as well as the chief god of
Содержание книги
- 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
- Month were celebrated already in the Old Hittite period.
- Responsible for the Organization of the cult, observance of the cult calendar, and
- Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others
- Position of the texts is not very clear and neither is their content. The authors re-
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-
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