Geneous, reflecting the ethnic differentiation of the population of the land of Haiti.
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- 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
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
This fact is well illustrated by one ceremony celebrated in the royal palace. 2 ” 0
For Ziiipuri, see Klengel 1988: 105; Yoshida 1991: 56ff.
Although the cult of the hesta- house. addressed to Lelwani and divinities from his circle, certainly
belongs to the Hattian tradition; see Bo 4929 v 4’f. [LÜ ME ] S E he-es-ta-a-ma [ha-jat-te-li
Ma-al-diy Otten 1950a: 129 n. 27; 1972-1975c: 389; Torri 1999: 33; Archi 2007a: 51; Fuscagni
B: 83.
255.For a different Interpretation, see Soysal 2004: 320, 679 Cpin-kammama für *wiil~kammama(Tf').
KUB 28.15 obv, l.col. 2fl, Bessert 1954-1959: 353; Yoshida.1996: 292f.; Taracha 1998: 12f.
Cf. also Laroche 1973a: 83f,
See above. with n. 236,
Taracha 2000: I85ff.
Cf. Haas 1994a: 484,
260 CTH 645, cf., Haas -- Wäfler 1976: 82ff.; Haas 1994a: 273f. The ceremony displays similarities to
The festival of the monfch, CTH 591 (studied by Klinger 1996: 286ff.), known from descriptions
- ' ' ' ‘ W:"'u 'Wu ' ■ ' • ‘ Wu W',, Oy u, 70 - ■
The Old Hittite Perjod
51
The oldest preserved text conceming this ceremony is written in Middle Hittite script
from the earliest Empire phase and not the old ductus as believed so far;“°‘ even so,
The presence among the summoned deities of the Moon and Hearth, who were given
Offerings during the KI.LAM festival, too (3.1.1), demonstrates that the ceremony
Was already well rooted in the Old Hittite period. The objective of this ceremony,
Which took place by the hearth, was to ensure progeny and prosperity to the ruler’s
Family and house, The scri.be read out the names of gods, summoning them in pairs:
Storm-god - Mother Earth, Sun-goddess (of Arinna) - Mezzulla, Suwaliyat - Grain-god-
dess Halki, Moon - Ispanzasepa (‘Genius of the Night’), Hearth — Hilassi (‘Genius of
The Courtyard’), male deities - Maliya, Maliya - male deities Waskuwattassi and
. „ 262
Kuwanses.
The Storm-god and Mother Earth pair, personifying the male and female el-
Ements, points to a different conception of the pantheon than that in the state cult.
The high Status of Mother Earth and her ties with the Storm-god call to mind the
Contracts between Assyrian merchants and the Anatolian ruler of Karies, with As-
sur, Storm-god (D ISKUR), Earth, and ancestors as witnesses. 26 '* Later texts provide
Proof of the Earth cults both in the south, in the Luwian territory, and in Zalpa on the
Black Sea, where the Earth appears as a daughter of the Sun-goddess. 264 This lat-
Ter tradition, however, does not fit in with the listed group of gods. They belong for
Of the Empire period (Bo 3752, Neu 1980: 1791, (no. 104); 1983: 167 n. 489, 3651, bas Middle
Hittite script, cf. Kosak on-line: s.v.). Contrary to the suggestions of some scholars (e.g. Popko
However, there are not enough assumptions to identify the two ceremonies with one
Another (cf. Klinger 1996: 270). During the festival of the month, offerings were made to male
deities and the goddess Maliya (KUB 55.39 and 27’), as well as to Ispant ‘Night’ and a group of
Wa/Uskuwattassi and Kuwanses together with the Storm-god, Innarasmi, Tasimet and tutelary
deities of bodv parts (KUB 55.39+ in 16’fl, 26Ff., Groddek 2002b; 65fl, indicating duplicates
And parallel texts and inehiding references; HW 2 H 1721 s.v. Haniassa-: cf. also KBo 47.249
rev.! 15’ \^Wa/Uskuwattas]sis ®Kuwa[n§e§).
KUB 43.30, Neu 1980: 76fl (no. 30); Kosak on-line; s.v. “ah.,” but there can be no doubl abcut
the early Middle Hittite script of the text, cf. Popko 2007a' 65.
Neu — Otten 1972: 383fl; Yoshida 1992: 143; 1996: 87.
Cf. kt n/k 794 rev. 29ff., Qegen — Hecker 1995: 36; Michel 2003: 136. See also Haas 2003b: 131
With n. 1; Kryszat 2006a: 106f.; Prechel 2008: 123. In this case, contrary to the suggestions of
the said authors, the logogram ®ISKUR does not necessarily denote the Syrian Storm-god
Adad.
264 KBo 3.38 obv. 2’, Otten 1973: 37; Holland - Zorman 2ÖÖ7: 32, 40; Popko 2007a: 65. Cf. also
epithet of the Sun-goddess of Arinna, ‘Mother of the Earth,’ in a New Hittite text KUB 58.39 vi
Ll’f., 15’f. dealing with the cult of Nerik, see above, n. 236.
The Old Hittite Period
Hittite Anatolia
The most pari to the earthly sphere and bear names pomting to the Luwian-Hittite
realm. The Hattian Sun-goddess ofÄrinna and her daughter Mezzulla constitute an
Important exception. In this eontext they seem to have taten the place originaily
Occupied by the Sun-god. Contrary to the Luwians and Palaians, the Hittites of cen
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