Ion and the traditions of local cults in central and northern Anatolia did not change
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
In any fundamental way all through the existen.ee of the Hittite state, then the in
Formation on local cults contained in the later texts can be used in part for the Old
Hittite period, too.
Haas 1994a: 6 i 1 f.; Popko 1995a: 73, 1131: cf. also Yoshida 1996: 99 with rei cnces.
60
HlTTITE ANATOLIA
The god could take on an anthropomorphic or zoomorphic shape, but could also be
venerated in other, aniconic forma.”'' 1 A deity was identified with its image. Anth.ro-
Pomoiphic figures were usuaily no taller than 20—30 cm, facilitating their carrying
Around during ceremonies and in procession or cult-related joumeye. The gods were
Washed and dressed, fed regularly and paid obeisance to. The only descriptions of
Divine representations come from the Empire period,” 0 ” but the god’s figures are
Very likely to have looked much the same in Old Hittite times. Many of them de-
Picted a god Standing on bis sacred animal. The descriptions confirm that war-gods
Had lions, tutelary gods had stags, and nature goddesses, usuaily shown seated, had
A mountain goat and/or a bird. Animal figures could have also stood in the adytum
806
Next to other symbols and attributes of a given deity.
Storm-gods were occasionally worshiped in the form of a bull.' This was what
Many of the local storm-gods looked like. Texte from the Empire period mention
Figurines of bulls as cult objects made of silvered 308 or tinned” 0 ” wood, as well as of
Iron 310 or silver; 311 occasionally, a silver bull could be gilded, as in the case of the
Storm-god of Heaven in Karahna, who was worshiped there in the late Empire pe
riod together with the Sun-goddess of Arinna as part of the state cult.' Storm-
Gods represented by a bull statue can be seen, among others, on the cult vase from
inandiktepe (see below) and in a relief by the Sphinx Gate in Alacahöyük (3.2.6).
Live animals also played a role in the cult. The sacred bull of the Storm-god was
Kept in a special enclosure and was led in a ceremonial procession during some
Festivals. 313 Later texte bring Information on a deer cult. In the thirteenth Century BC,
304 Cf. Güterbock 1983; Popko 1993; Hazenbos 2003: 173ff. with references; Collins 2005.
Von Brandenstein 1943; Jakob-Rost 1961; 1963; van Loon 1985: 30t; Hazenbos 2003: 176ff.
On zoomorphic cults and animals of gods, see, in general, Lebrun 1986.
307 Güterbock 1983: 211t Fragments of terracoita bull figures and vessels in the shape of a bull
are known from Hattusa, Inandiktepe, Magst Höyük, and Kugakli; cf. Alaura 2001: If. with
n. 5-9 (references). On stone bull figurines from (Jadir Höyük and Ali§ar, see below.
KuT 27 obv. 14’, Hazenbos 1996: 100.
KOB 38.6 iv 15 (with its duplicate KUB 38.10 iv 1), Jakob-Rost 1961: 188, 196; KBo 2.1 i 28,
Carter 1962: 52, 61,
310 KBo 2.1 ii 9-iii 8, iv lff„ Carter 1962: 54ff„ 58, 68ff„ 68;»offner 2002: 68t; KBo 2.13 obv. 21,
Carter 1962: 107, 112.
KBo 2.1 i 34, Carter 1962: 52, 61. J
312 KUB 38.12 ii 12t, Güterbock 1983: 211.
313 Taracha 2002: 13ff. Cf. also KUB 20.10 iv 9’ffi, ‘gong of the bulls’ rendered by women of Nerik
In the cult of the local Storm-god during a procession (?) with the participation of the king, Haas
1970: 272ff; Groddek 2ÖÖ4f: 20; Schuol 2004: 40f., 136; Stivala 2007: 222ff.;|
The Old Hittite Period 61
An enclosure for deer was part of an open air (?) cult place on the Pi/uskurunuwa
Mountain. The program of the spring festival of the AN.DAH.SUM plant (see 3.2.6)
Expected the king’s visit on this mountain, where he poured a sacrificial libation to
the deer. 3 * 4 A votive text from the reign of Hattusili III suggests that a similar en
Closure for sacred deer of the Sun-goddess existed in Arinna.” 10
Animal or animal-head rhyta were also used in cult practices. 316 Two silver bull’s
Head vessels were in Service during the rituals observed for the Storm-god and
Wasezzili during the KI.LAM festival, while leopard- and boar-shaped vessels played
A role in the cult of Inar and Habandali. Empire-period texts bring many other
Mentions of rhyta in the shape of a bull or a bull’s head being used in the worship of
Storm-gods (also as a cult image); lion-shaped or lion’s head vessels were Associated
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