To Hattian Katahzipuri, 298 which may suggest that the goddess, who was worshiped
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
By the Luwians and Hittites as Kamrusepa, was given the name/epithet Katahzi
Puri by the Palaians under the infiuence of Hattian communities with which they
Rernained in direct contact. The Hattian name/epithet of the Palaic Storm-god, Zi
Parwa/Zaparwa, could be explained in a similar fashion. The phonetic complement
D v. 299
With. the logogram used in sorne texts to denote his name, ISKUR-ni (dative),“ ”
Suggests that the Hittites called him Tarhuna, like all the other storm-gods. It is
Quite possible that the Palaic term for the Storm-god sounded similarly with regard
To Hittite Tarhuna and Luwian Tarhunt. Other deities who received offerings in the
Cuit of Ziparwa had mostly Palaic and Luwian names; the Sun-god, whose Palaic
Name Tiyad has come down to us in sources from the Empire period, 330 the associ-
Ated deities Ilaliyant/Ilaliyantikes, worshiped already in Kanes during the Assyrian
Colony period, Hasam(m)ili, a god with Hattian name, mentioned also in the circle
of Kanesite deities, Hearth, I[nar] (in later lists, (D) Hasauwanza D Kammamma or
D LAMMA GUNNI 301), Hilassi, and Kuwa(n)ses. 302 Texts from the Empire period con-
tribute to this list a mysterious deity called Sausba/il(l)a (before Hilassi/Hilanzipa),
The relation with the epithet of the Storm-god of Hatti - Taparwasu was pointed out by Laroche
A: 85; see further Yoshida 1992: 149 with n. 84. See also a bread called taparwasu as an
Offering for the Storm-god, Laroche 1955a: 77; 1968b: 170; Yoshida 1S96: 321f. Cf. also Klinger
N. 114.
298 Kellerman 1987: 229 -231; Haas 1994a: 4380'.; Klinger 1996; 155ff.; cf. also Soysal 2004: 287,
Ff.
299 KBo 17.35 rev? 67.. Neu 1980: 217 (no. 134); KBo 8.74++ iii 16!, Neu 1980: 223 (no. 137).
Carruba 1970; 75; Hutter 2008: 82f. Haas 1994a: 612, and Klinger 1996: 156 mistakenly Tiwat.
The latter notation, which would suggest a Connection between the tutelary LAMMA god and
The hearth, apparently derives firom a misunderstanding of the original context,
KBo 17.35 rev.? ll’ff., Neu 1980: 218 (no. 134).
The Old Hittite Period
59
The fate goddesses Gulzannikes, the deities Uliliyantikes (cf. western Luwian god
Dess of Vegetation and wild feuna, Uliliyasii, 3.2.4), and Assanuwant (cf. Assiyat in
the group of Kanesite gods). J °“
There are at first glance similarities between the Palaic group of deities and the
Saldier discussed list of gods, mostly of Luwian-Hittite origin, who were given offer
Ings as part of the cult in the royal palace in Hattusa. These similarities are proof
Of a common religious tradition going back to the times of the Proto-Anatolian Com
Munity. The principal difference is that in the Palaic pantheon the Sun-god takes
The place of the Hattian Sun-goddess worshiped by the Hittites. The name Tiyad has an
Indo-European etymology and, like the name of the Luwian Sun-god Tiwad (see 3.2.4),
it derives from the same root *dieu, which is also found in the name of the Greek
Zeus. In Hittite, this root is the souree of a general semantic ‘god’ (Mus), while the
Hittite word siwat-, the counterpart of the terms for the Sun in Palaic and Luwian,
is a common word meaning ‘day,’ As said above, the Hittites called the Sun Istanu
After Hattian E/Istan. They must have borrowed the word together with the cult of
Hattian sun-goddesses long before the period from which our sources originale.
Cult
The Old Hittite texts provide iittle detailed information on the subject of temples,
Equipment and personnel, the social Status of priests, and the inner hierarchy of
This group. Nothing is known about daily cult and its Organization, nor how the
Hittites classified cult ceremonies in this period. What we know of the festivals
Celebrated in Hattusa or in the provinci.es is very limited and incomplete because
Of the small number and fragmentary character of the surviving Old Hittite
Texts. Documents from the Empire period are a much more valuable souree for the
Study of these issues; they also give an idea of how the Hittites understood the es-
Sence of divinity (3.2,6). Assuming that the tenets of Hittite outlook on relig-
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