Period the goddess’s name was usually written with the logogram LAMMA, see 3.2.1)
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- 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-
- Writing. 408 Some of them are bilingual and the Hittite translation corresponds quite
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
Or eise preceded by Telipinu or Day and GAL.ZU. The latter variant is evideneed
Otten 1980.1983b; Pecchioli Daddi 1998a: 132f., 137; 1998b: loff.
In other texts, Susumahi is mentioned next to Kuzanisu and Tahpiilanu; cf. Yoshida 1992: 144ff.:
Ff.
Haas -- Prechel 1993—1997: 371.
Cf. Laroche 1.966a: 249; Popko 1994: 32.
215 Yoshida 1996: 67ff. f 296 (A.l a).
Hoffner 2007: 124.
Cf. Haas 1970: 79ff.; 1994a: 598f.
KUB 6.45 i 88, with its duplieate KUB 6.46 ii 33, Singer 1996: 12, 34.
2.19 KUB 1, 1 + (with its duplicates) iii 46, f.; KUB 25.21 in 2ff.; KUB 21.29 i llf. Cf. Carmba 1988:
200f.; Freu 1995: 135; Klinger 1995: 84; Klengel 1999: 92£.: Bryce 2005: 121; Freu - Mazoyer
A: 162f.
Laroche 1947: 214; 1966a: 249; Haas 1970: 95 with n. 2; Popko 1994: 32 with n. 4.
221 Cf. KUB 58.11 rev. 7\ Haas 1970: 2.1.4ff.; Yoshida 1996: 72.
The Old Hittite Period 45
Also in an extended Version, in which the name of the Storm-god of Nerik is repeated
Twice - onee after Telipinu among the rnost important gods of Hatti, and a second
time after GAL.ZU with the accompanying divinities: Zilipuri, [ ], ‘Lady of the Pa
lace (NIN.E.GAL), kipek(k)i/asdu{s) [!.' This circle of gods cannot be fully re-
Constructed due to textual damages, but it seems to have come down from the early
Cult tradition of Nerik, Kipik(k)i/asdus are evideneed also in descriptions of the
Festival of the month from the Empire period; during this ceremony the queen (in
Another Version the royal couple) raised a ritual toast to (three) kipikkasdus
(of?) the Sun-goddess and Mezzulla. 22 '’ One text mentions two kipik(k)asdus of the
Storm-god. 2 “’
The lists of gods including Zaliyanu belong to descriptions of various ceremonies
Which took place in Kastama with the participation of the king or prince. Other texts,
Already from the early Empire period, confirm that during state cult festival s
Celebrated outside the Capital, offierings were made to the prominent deities of a given
City immediately after the supreme gods of the land - Sun-goddess of Arinna (with
Mezzulla) and Storm-god (in these texts he appears already in the disguise of the
Human Tessub with his companion Suwaliyat/Tasmisu) - and befere the tutelary
LAMMA goci of Hatti (accompanied by Ala and Zithariya), who took Inar’s place as
The third in the chief divine triad of the Capital and the Hittite state pantheon (see
225
3.2.1)/'" This also discloses the principle behind the structure of the triad (first
attested in the texts of the Empire period). The third place, beside the Sun-goddess
And the Storm-god, was given to the city’s divine protecior. At Kanes in the Assyr-
Ian Colony period it was Anna, at Hattusa it was Inar, and elsewhere other deities
Were invariably in this position. Thus, we are given an additional criterion for at-
Tributing fragmentarily preserved descriptions of festivals to the cult of various Cen
Ters. The majority of gods eharged with caring for a city belonged to the category of
Tutelary deities, irrespective of what was their sex, although in central and north-
Err. Anatolia, as for example in Kanes, Hattusa, Tawiniya, Katapa, Kastama, etc,,
222 IBoT 2.66 3’, 8’ff, Haas 1970: 224ff.; KBo 20.10+KBo 25.59 iii l’ff., Neu 1930: 132f. (no. 59):
KUB 56.32 ii 4’ff. Cf. Yoshida 1996: 72ff.
KUB 27.69 i 5’ff.; KUB 10.89 ii 27’f., Yoshida 1996: 109ff. See also above, n. 186.
KUB 20.19 iv 12 f; cf. also KBo 30.46 5’. For db kipik(k)i/asdu., see McMahon 1991: 248ff.
225 fe.g., KBo 30.120+KBo 34.197(-s)KBo 34.198 rev.! iv 9'tf; KBo 34.200(+)KBo 14.201(4)KBo 34,191.
obv.! l’ff., Taracha 2005b: 708, 712, and fortheoming; cf, also Yoshida 1996: l 48 ff, The texts
(CTH 647.1T.2a and II.2b respectively) date to the very begimüng of the Empire period.
46
HfTiiTP. Anatoua
Tbey were generally female. Some of these deities, like Zithariya from the city of
Zithara (more of whom in 3.2.1), were worshiped in the aniconic form of a kursa.
Yet, thore are also male gods oecurring in the supreme Position in the local pan-
Theons: Storm-god, Telipinu, Kam(m)am(m)a, and others.
More or less at the same time as the deities of Kastama, that is, in the later
Phase of the Old Hittite period, Kam(m)am(m)a was incorporated into the state pan-
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