T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- Of Karahna appears among the most important Hittite gods. One of the gods of Ka
- Centers in the region - Zalpa and the holy city of Nerik.
- Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
- Zalpa. The cult of these goddesses was introduced in one of the local temples )
- Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
- KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
- The eategory of tutelary gods, referred to in Hittite texts by the logogram
- Stood at the head of the pantheon of Karkamis, In the Deeds of Suppiluliuma I his
- Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu
- Ite deities: Pirwa, Askasepa and the Queen (3.2.6). Maliya is summoned offen to
- Suwasuna, Wandu, Siuri, lyasalla(ssi), Wistassi, fertility deity Xmarsi, Ayanti, Walwa-
- It is not known whether the Storm-god of Hurma is identical with the local allomorph of the
- And Hurri (Tilla in the eastern tradition); 661 in the west he also had two Syrian
- Cult of Tessub and Hebat of Halab, ehief pair of the dynastic pantheon (see 3.2.2),
- According to Hurrian spells from Ugarit, Ishara was worshiped in Syria in the fol.lowi.ng main
- Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
- Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
Singer 1996; 2002a: Soff.; Garcia Trabazo 2002: 331ff.
Taraeha 2007a: 757f.
Popko 2001b.
Apology (CTH 81) i 75 - ii 2, ii 521, Otten 1981; 14f,; KBo 6.294- i 30f. On these events, see
Klengel 1999: 210; Bryce 2005; 230f.
449 KBo 9.98++, Singer 1996: 165f£.
KUB 21.15 i ll’f.. Houwink ten Cate 1974: 125; 1994: 234: Bryce 2005: 253.
88
Hr
TTITE ANATOUA
The ideology of kingship in the early Empire period drew upon Old Hittite tradi-
4 53
Tion. Testifying to the continuity is the high Position of the War-god among the
Divine witnesses in the treaties of the predecessors of Suppiiuliuma I (see above), as
Well as the presence of the statues of Hattusili I in the temples of the Storm-god
and the War-god on the acropolis Büyükkale, which were still worshiped there (in
The forrner temple together with statues of the most prominent kings of the new
Dynasty, Tutfcaliya I, Suppiiuliuma I and Mursili II) in the thirteenth Century BC. 4 “ 2
The enthronement and anointing of a new king and Ms royal consort was a re-
Ligious act. On this day an ancient tradition called for the royal coupie to make of-
Ferings to the Sun-goddess of Arinna; cuit ceremonies were held simultaneously in
The temples of all of the gods (in Hattusa?), as well as in Ziplanda, Ankuwa and
V v
Taliurpa.''' 1 In the treaty between Suppiiuliuma I and Sattiwaza of Mittani, the Sun-
Goddess of Arinna is said to “govern kingship and queenship in Haiti.” 464 She was
the real ruler of the land, the king being absolutely in her service. 4o£>
The ideology of kingship had already changed by this time. In a Palaic incanta-
Tion it is the Sun-god Tiyad who is called the father and mother of the king 456 By
This reference to the Sun-god the incantation documents change in the ideology of
kingship which is to he attributed to Syro-Mesopotamian ideas. 45 ' The change is
Evident also in the arrangement of the list of divine witnesses to state treaties where
The Sun-god of Heaven is mentioned first. Simultaneously the Anatolian War-god
Lost bis exposed place, appearing lower down, together with other war-gods of dif
Ferent origin (see above). This new arrangement of the list of divine witnesses is
Attested for the first time in the documents of Suppiiuliuma I, but it cannot be ex-
Cluded that it was introduced already in the reign of Tutfcaliya III. 458
451 On the ideology of kingship and the enthronement ceremonies, see Kümmel 1967: 43ff.; van den
Hout 1991; Haas 1994a: 188ff.; 1999; Groddek 2002c; Yakubovieh 2005: Collins 2007: 92ff,
CTH 680, Torri 2008 with references.
KUB 12.54 rev. l’ff. with parallele in other texte, Archi 1966: 77; Yoshida 1996: 197; Crasso
2006: 342t.; cf. also Kümmel 1967: 46f,
454 KBo 1.1 rev. 35", 40’ (Akk a di an), Beck man 1999c: 46f.; G. Wilhelm apud Wilhelm - Schwemer —
Klinger 2005: 119. Cf. also Yoshida 1996: 12ff.
Houwink ten Cate 1987,
KUB 35.165 ohv..211 with its parallel KUB 32.17 7T.; Yakubovieh 2005: 108.
CI Bookman 2002b.
Ine list ox divine witnesses in the treaty with Huqqana of Hayasa from the early years of
Suppiiuliuma I (CTH 42, Beck man 1999c: 28f.; J. Klmger apud Wilhelm — Schwemer — Klinger
The Empire Period
89
In the Mesopotamian tradition, the Sun-god Samas, who sees everything, came
To be regarded as a god of truth, justice and right. He was directly interested in. the
Affairs of mankind and watched over the cosmie order founded on the legitimacy of
Royal authority. This tradition was embodied in Hittite hymns and prayers to the
Sun-god, inspired by Babylonien models, in which the god is referred to by the Hit-
W
Tite name Ietanu. Signlficantly, the author of one of these prayers (CTH 373) was
The brother of Tuthaliya III, Kantuzzili (see 3.2.7). Perhaps the appearance of these
Prayers in the royal archives in Hattusa should be connected with the change occur-
Ring in the royal ideology discussed above.
Many of the characteristics of Samas were transferred by the agency of the
Hurrian Simige (3.2.5) to the Sun-goddess of Arinna, which sometimes led to the
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