Century BC, the ceremonial throne Halmasuit was one of the cult objects in the temple
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- 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
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
of the War-god on Büyükkale in Hattusa. A statue of Hattusili I was also Standing
There. Even so, the ideological and religious concept of royal authority underwent
Transformation in the Empire period (see 3.2.1).
246
(Propitious) Day ' (presumably a euphemism for the day of death) appears
Among nine chthonic deities whose cult was celebrated in Ilattusa in the mysterious
Hesta- house situated near the royal palace. 217 Contrary to what is said in the
Literature, there is no reason to believe that it was a place for worshiping the
dead." ‘ 9 According to Hattian beliefs, Lelwam was the lord of the netherworld. 2,30
In the cult of the hesta -house he was followed by; Day, Tasammat and Tasimmet,
Sun, fate goddesses Istustaya and Papaya (who sat by the sea according to one myth
And wove the threads of human life 2al), and the gods Hasam(m)ili and Zilipuri
(denoted with the logogram D U.GUR in later texts). 2o2 The latter two gods, present
Also in the aforementioned list of gods worshiped during the KI.LAM festival, were
Yoshida 1996: 247; Archi 2002a: 49f.; see now also Schwemer 2006b: 238.
KBo 4.9 Hi llf. See Tom 2008: 177f.
D Siwat/ D UD.SIG 5, translated to Hattian as Izzistanu. Cf. Laroche 1946-1947: 25; Otten 1950a;
Goetze 1953; 267; Yoshida 1996: 388ff.; Torri 1999: 13.
247 Haas - Wäfler 1976; 1977; Groddek 2001a. The old idea of the hesta to be located in chamber ß
At Yazihkaya (Singer 1983: 113 with n. 73, references) should be rejected. For the Location of
the hesta on the acropolis Büyükkale, see Popko 2003: 317f. Various attempts to identify the
hesta with various buildings on Büyükkale have not been verified in the sources, cf. Haas -•
Wäfler 1977: 121 with n. 151 (Building B); Haas 1994a: 61.8 (Building C); Meyer 1995; 132ff.
(Complex BGH). On the group of diviniti.es worshiped in the hesta, see Otten 1950a: 121. ff.; Haas
~ Wäfler 1977; Yoshida 1991: 58, 61; 1996: 94; Tom 1999: löff. In Empire-period texts (e.g.,
Middle Hittite KBo 17.40++ i off.. Groddek 2004d: 104) ‘holy places’ and other cult objects of
The hesta -house are listed right alter the group of nine chthonic deities from Lelwani’s cortege.
Mentioned in Order are: window, D Sitarzuna, wood of the holt, D Zappa, hearth, and ‘years/ see
Yoshida 1996: 94f.; Torri 1999: 2l£f.
248 Cf., among others, Haas 1994a: passim, esp, 269f£., 618. 720ff., 790ff.; Groddek 2001a; Archi
A.
Popko 2007b.
250 Otten 1950a; von Schüler 1980-1983; Klinger 1996: X67ff, Torri (1999: 53ff.) has argued, un-
Convincingly, that the Hattian Lelwani was in fact a goddess; see also 3.2.5.
KUB 29.1 ii Iff., Kellerman 1980: 13, 27; Garcia Trabazo 2002: 490ff.
252 KBo 17.15 obv.l 9’-17', Neu 1980: 72 (no. 27); Yoshida 1996: 94f. Cf. also Otten 1950a: 12Iff.;
Haas — Wäfler 1977: 87ff.; Yoshida 1991: 58, 61; Torri 1999; lOff.
;
responsible for the household and the well-being of the family.' (Propitious) Day
and Haäam(m)ili occur among the Kanesite gods (2.1), suggesting that the deities
Worshiped in the hesta are not exclusively Hattian. 2,4
The presence of a solar deity among the chthonic divinities of the hesta -house
Constitutes a mystery in itself, A list of the most important deities of the state pan-
Theon, written down in Hattian, sheds some light on the subject, for it mentions the
Sun-goddess together with the fate goddesses: Tara, Wasezzil, Estan, Esdustaya,
[Papaya], Pin-Kamma[mma] ‘child/son Kammamma,’ 205 Talipinn (=Telipinu), Wur-
unkatte, [Hajnwasuit."' ’ The text allows us to assume that it was the Sun-goddess
257
of Arinna, in her chthonic aspect, ' who was worshiped in the hesta- house. The
Sun-goddess (Hattian Estan) associates here with Istuitaya and Papaya responsible
For fbring man’s fate the moment he was born, which may suggest that she also
Decided the future of a newborn child. In the Luwian milieu the task was accom-
Plished by the Sun-goddess of the Earth together with the midwife and fate god
desses DINGIR,MAH MIj ^ / ':1I ' A /Darawes Gulses 2 ’’ 8 (see 3.2.4), and in Syria this was
The responsibiiity of the Sun-goddess Sapsu and her seven daughters, who were calied
Kötarätu in Ugarit. 2 ° 9
I
Local beliefs
The state cult in the Capital does not settle the nature of the beliefs of the city’s
Inhabitants nor even of the royal family itself. They must have been surely hete.ro-
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