Nerik; accordingly, offerir.gs are made to the Storm-god of Nerik, the Sun-goddess of the Earth,
Содержание книги
- 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
- Continuity and change in the Hittite state pantheon and. royal ideology of the
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
Urunzimu, and primeval gods. Cf. Haas 1970: 14061: Moore 1975: 142ff,; Haas 1994a: 603; 1998.
In this instance, it- is probably a local avatar of the Sun-goddess of Arinna/Wumnsemu,
Worshiped at Nerik after the town was reeonquered by Hattusili III (see 3.2.3); on another occa-
sion, sacrifiees were ofiered up to the Sun-goddess in the temple of Za(s)h(a)puna together with
Za(s)hapuna, DINGIR.MAH and deities fro.ro her circle., and the river M&rassanta/Kizilirnxak.
And all other rivers, cf. KUB 58.39 vi 1071, Garcia Trabazo - Groddek 2005: 103; Taracha 2007b:
190. The epithet of the Sun-goddess of Arinna in this text. [KI»as?j AMA ‘Mother [of the Earth},’
Confirms the Interpretation of Hattian Wurunsemu.
48
Hittite Anytoija
In the Hattian tradition, the War-god Wurunkatte ‘King of the Land’ and Throne-
Goddess fjanwasuit (Hittite Halmasuit) were also connected with the ideology of
kingship,thus explaining their place in the state cult.'“!> Halmasuit represented
The ceremonial throne in the form of a dais recalling the Persian takht, which the
939
Royal couple was seated on during cult ceremonies.
The worship of the ceremonial throne distinguishes Hittite Anatolia from other
Areas of the Anderst Near East. The mythical builder of the throne was the god
Zilipuru/i. 240 Another old myth teils the story of the Throne-goddess living “in the
Mountains” and protecting the king, ’ bringing the king power from the sea and
GIS •
A earriage (huluganni) which symbolized this power and which he used during
242
Cult ceremonies. The sea in this tale does not necessarily refer to the tradition of
Zalpa 011 the Black Sea.' Halmasuit was the divine patron of the dynasty of Pithana
And Anitta from Kussar, too, which seized power in Karies toward the end of the
Assyrian Colony period (2.1). Interestingly, texts from the Empire period mention
The goddess of Kanes, Anna (unless it is a case of homonymy here) together with
The Sea, Zarnizza, and river Sarmamma, among the primeval deities wor
Shiped in the cult of the goddess Huwassanna from the Southern city of Hubesna
Cf. Gurney 1958; Carini 1982; Marazzi 1982. See also Beckman 1995; Haas 1999.
238 The proud appellation of the War-god, ‘King of the Land,’ and his ties with the ideology of kingship
Cotdd be iinked to the Hattian tradition which saw him sometimes as the father of the Storm-
God; cf. Pecchioli Daddi 2001; 403 with n. 4. This brings to mind the role of Enlii and Dagan as
Royal gods, respectively, in Early Dynastie Mesopotamia and in the West Semitic tradition on
The mid-Euphrates, going back to the third millennium BC. See, e.g., George 1996: 383; Annus
F.; Feliu 2003: 305. Considering change in the ideological model of kingship in Syria,
Otto (2006: 267) remarks: “Der Zeitpunkt des Wandels fällt mit einer grundlegenden Umstruktu
rierung der politischen Landschaft Syriens zusammen, dem Entstehen einer dominanten Gro ß
macht anstelle zahlreicher rivalisierender Stadtstaaten. Es ist die Zeit des Aufstiegs des König
reiches Jamfead mit Hauptstadt Hamb zum mächtigsten Staat in Syrien. Der Hauptgott dieses
Reiches war der Wettergott Adad. Sein Aufstieg zum wichtigsten... Gott könnte daher ein Reflex
Des politischen Geschehens sein. Dieser Gott beerbte seinen Vater Dagan offensichtlich nicht
nur in gewissen Zuständigkeiten, sondern auch in manchen ikonographischen Elementen...”
Similarly, in the period of the first unification of the Sumerian cities under a single city-state
(beginning with Lugalzagesi) eternai kingship was handed over by Enlii to his first-born son
Nmurta/Ningirsu. 1
Archi 1966; Starke 1979; Popko 1978: 59ff.; 1993: 3211; Klinger 1996: 162xf.; Popko 1999b,
KUB 2.2 iii 171, Schuster 1974: 71.
24.1 Cf. Lombard! 1996. 1
242 KU ß 29.1 i 23f., Kellerman 1980: 11, 26: Garcia Trabazo 2002: 486f. |
Bor this Interpretation, see, e.g.. Otten 1973: 64; Neu 1974; 125 with n. 303; Haas 1977a;
The Old Hittite Period
49
(modern Eregli) (see 3.2.4). In their cult practice, Hittite kings of the new dynasty
Referred to the Old Hittite conception of the origins of kingship. In the thirteenth
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