At the time also with the logograms NIN.URTA and URAS started being used
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
for Tasmisu, brother and vizier of Tessub (see 3.2.1 & 5). There is no proof, however,
Of any connection between Suwaliyat and the Storm-god in the Old Hittite period.
The storm god’s inseparable companion was Wasezzili/Wasezzasu. According to
One text describing a cult-related joumey of a prince to the north of the country, to
the neighborhood of the cities Zalpa and Nerik, Wasezzili was called a ‘li 0. 1 T among
the gods (in the sense of ‘hero’). 281 The same text mentions a vizier of the Storm-
God whom the gods knew as the Storm-god of the Countryside. 282 Unfortunately, it
Does not give Ms name. There surely existed other categories of storm-gods, such
As. for example, storm-gods of the forest/grove appearing in later texts (3.2.3).
The connection between the storm-gods and the sacred mountains, the worship
Of which was probably related to the character of Anatolian landscape, is well evi-
denced. 28 ' 3 The storm-gods were believed to prefer the mountain tops, presumably
Because storm clouds bringing heavy rains gathered above such mountains. The king
Was invested by the Storm-god to rule the land, but the mountains with forests and
Wild game remained in the power of gods, more strictly speaking, the Storm-god.
According to one myth, the Throne-goddess Halmasuit allegedly lived in the moun
Tains (see 3.1.1). The mountains in the vicinity, which were male deities and ocea«
Sionaily had anthropomorphic Images, were worshiped in each of the more
Kammenhuber 1991. Cf. also Archi 2004b.
VBoT 58 i 29f.; translated by Hoffner 1998: 28.
279 Güterbock 1961a.
280 See Laroche 1946 -1947: 27, 60, 95; Otten 1959b: 35ff.; Kümmel 1967: 86f.; Nakamura 2002:
With references; Archi 2006: 155.
KUB 8.41 ii 4’ff., Neu 198(3: 183 (no. 109). Cf. also Laroche 1947: 187f.
282 KUB 8.41 ii 10! ff., Neu 1980: 183 (no. 109).
283 Gönnet 1968: 11Off. Cf. also Haas 1982: 470..: Börker-Klähn 1989; Lombard! 1997.
284 Lombard! 1996.
56
Hittite Anatoua
Important towns; their temples stood either in the town or on the mountain itself,
in the latter ease not at the very top, but rather on a lower-lying siope." 8S
Springs were also worshiped as goddesses. They were considered either consorts
Or concubines of the storm- and mountain-gods. In one of the towns in the north, the
wife of a local Storm-god was Tahattanuiti, who was called among the gods ‘Mother
286
Of the Spring, Queen/ The name Timmeti, which was given among the gods to Ms
Concubine Tasiraetti (probably also a spring-goddess), is written with the logogram
IST AR, indicating her place among the love goddesses." 8 ' The logogram ISTAR also
Conceals, for example, the name of a spring-goddess, concubine of the Mountain-god
Daha(ya) or eise the Storm-god of Ziplanda, for whom Daha(ya) was a favorite resting
Place. 288 According to one Middle Hittite text from Rusjakli/Sarissa, conceming the
Cult of the Storm-god of Ziplanda in Hurma, Ms concubine there was E/Anzili, whose
289
Name is also written with the logogram ISTAR, Anzili was also the concubine of the
Storm-god of Sarissa. In general, the logogram ISTAR was used to denote the names
Of various young goddesses, wives or concubines of local storm- and mountain-gods.
Goddesses of this category are referred to by the logogram D NIN.E.GAL (‘Lady
Of the Palace’), too. By no means does the Dotation testify to the presence of the
Syro-Mesopotamian goddess Ninegal in the Old Hittite pantheon." 90 One of the god
desses of this kind was the ‘Lady of the Palace’ appearing among the deities con
Nected with the Storm-god of Nerik (see 3.1.1); she can be identified with his concu
bine Tesiini, known from later texts. This Hattian name/epithet was very populär
Among the concubines of storm-gods in the northern territories. In nearby Liljzina,
The concubine of the local Storm-god was called Tasimi. 291 The same name is evi-
292
Denced also in the form Tasim(m)et(i)/Tim(m)et(i) (see above).
Popko 1999c: 99ff.
288 KUB 8.41 ii i'ft. Neu 1980: 183 (no. 109). Cf. Laroche 1947: 187f,
KUB 8.41 ii 7’iT., Neu 1980: 183 (no. 109); cf. also Haas 1994a: 446f,
Popko 1994: 3Sf,
289 KuT 53, G. Wilhelm apud Müller-Karpe 2002a: 345. In this Connection, Wilhelm (p. 350) cites
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