Centers in the region - Zalpa and the holy city of Nerik.
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- 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.
- Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
- A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-
- Scribes, waterbearers, potters, smiths, brewers, other craftsmen and shepherds. 766
- To the gods of the main towns - the list of fbrty centers scattered from the estuary
- Ponds, which were scattered all over Hittite territory, were given a monumental
- Hattusili III, 1000 sheep were given to the Storm-god of Nerik on the occasion of
- KBo 22.246 iii 21’ff. (with its duplicate KUB 42.103 iv): “18 festivals of the Storm-god of Halab,
- To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-
- Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also
After the Kaskeans took Nerik (modern Oymaagag near Vezirköprü?) in the end
Of the sixteenth Century BC, the cult of the local Storm-god was moved to Kastama,
533
Which remained the god’s seat until the first years of the reign of Muwattaili IT
(see 3,1.1). The Nerik gods were also worshiped at this time in Takupsa, where the
LAMMA god of Hatenzuwa and the mountain Haharwa/Hahruwa enjoyed special
Veneration. 01,4 It may have been due to the presence of the Nerik gods that Takupsa
Becarae one of the most important cult centers of the land.
KUB 6.45 ii 60, Singer 1996: 18, 38.
KUB 11.27 i 4’ff., del Monte — Tischler 1978: 21; Archi 2006: 1571 See also n. 510.
531. KBo 34.203++ iü IT, Haas 1994a: 423; Groddek 1995: 327; Yoshida 1996: 150: Torri 1999: 90;
Polvani 2002: 648f.; Wegner 2002: 30öi’f.; Crasso 2006: 341f.
532 KUB 53.4 i 12’ff. with its duplicatee KUB 53,8 obv. 8fl and Bo 3478{+)KBo 54.125 iv ll’ff.,
Yoshida 1996: 99; cf. also Haas - Jakob-Rost 1984: 69, 73, 841, and Haas 1994a: 744 with
different restorations. For Sal/twanes, see Otten ~ von Soden 1968: 28; Lombardi 1996: 63f.
KUB 6.45 i 68ff. with its duplicate KUB 6.46 i 33fL. Singer 1998: 12. 34.
KUB 6.45 i 711 with its duplicate KUB 6.48 i 361. Singer 1996: 12, 34.
535
The LAMMA god of Hate nzuwawas one of the most illustrioiis tutelary deines
Worshiped in the form of a kursa, whose cult in central and northern Anatolia was
Rooted in the Hattian tradition going back to Old Hittite tinses. The Classification of
These deities as LAMMA gods in Empire texts was the result of their personification
(see 3.2.4); even so, the ancient kursas retained their divinity, becoming at the same
Time attributes of the personified tutelary deities called to life by court theologians.
In the House of the kursa on the acropolis Büyükkale in Hattusa, feureo-bags were
hanged in an Order suggesting an inherent hierarehy: Zit&ariya, then the LAMMA
Gods of Hatenzuwa, Zapatiskuwa, Tatasuna and Tashapuna, as weil as the deities
Kantipuitti and Kappariyamu.''" b A text dating to the early years of the Empire de-
Scribes a ceremony to ZitJjariya and the LAMMA god of Hatenzuwa, the culmina-
Tion of which was replacement of the kursas of the two divinities in Hattusa; the old
537
kursa of Zithariya was sent to Tuhupiya, ' while that of the LAMMA god of Haten
Zuwa was taken to Durmitta, where it was worshiped as the LAMMA god of Zapa
Tiskuwa. 538
Having decided to move to Tarhuntassa, Muwattaili II handed over power in the
native Hittite territory (exempting Hattusa'’ 39) to his brother Hattusili, who com-
Nutted himself at the same time to the task of oyercoming the Kaskeans and recon-
Quering the lande at the Kizilirmak estuarv. The Capital of the Hattusili’s kingdom
was located at Hakmisa.’ " In his quest to bring the northern territories back int«
The fold, Hattusili sought the assistance of the Storm-god of Nerik, declaring him
His patron deity and introducing his cult in Hakmisa. Contrary to the opinion of
Some scholars, Hakmisa served as the seat of the Storm-god of Nerik for a reiativeiy
McMahon 1991: 33f.
Haas 1994a: 454. For Kantipuitti and Kappariyamu as tutelary deities, see McMahon
1991: 171
Tuhpiva of Old Assyrian texts. According to Bariaraovie (2005: 3111:1) we shouid locate the city
In the bend of the Kizilirmak, Southwest of Hattusa.
KUB 55.43, Otten 1959c; McMahon 1991: 143ff.; cf. also Haas 1994a: 455.
Singer 2001.
Most ofteil identified with modern Araasya. See, however, Forlanini 2007a: 267 n. 23, who locates
Hakmi§(a) west of Amasya in Suluova. Metin Alparslan (“Das Land Hakmis: Geschichte, Loka
Lisation und Bedeutung eines he thi tischen Zentrums,” paper read at the 7th International Con-
gress of Hittitoüogy in Corum, 25-29 August 2008) pufcs forward an alternative: the valley west
of Amasya, with Dogantepe and Oluz Höyük as the most prominent sites, or the region. of
Merzifon.
104
Hittite Anatolia
Short time, that is, until Nerik was reconquered still in the lifetime of Muwattalli II.
The latter ruler initiated the reconstruction of cults in Nerik,''"' a task continued
by his successors Hattusili III and Tuthaliya IV. 0 "' While the Nerik temples were
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