Ed gods of different origin: Luwian, Hittite, Hattian, and perhaps also from a local
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- Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
- Prof. Maciej Popko, who kindly read through an earlier draft of the manuscri.pt.
- ArOr Archiv Orientalin, Praha
- Fesseur Rene Lebrun. Collection KUBABA, Serie Antiquite VI, Paris 2004
- Fs van Loon O.M.C. Haex - H.H. Curvers - P.M.M.G. Akkermans (eds), To the Euphrates and Be
- Kaskal kaskal, Rivista di storia, ambienti e cuitura del VIcino Oriente antico, Roma
- Syria Syria. Revue d’art oriental et d’archeologie, Paris
- Cording to the do ul des principle - influence their decisions with appropriate gifts,
- As a means and a way of contacting the gods and influencing their decisions. Cel-
- Inging graphic customs; hence it does not contribute to defining historical
- Later, in the ninth millennium BC, in the Taurus piedmoni and the river valleys of
- Cut by strong leveling or egalitarian proeesses, see Kuijt (ed.) 2000 for a full review of the debate.
- Ports. 1 Links with the Levant (Nahal Hemar) are also evidenced by the stone face
- Ahmar on the eastem bank of the Euphrates already on the Syrian side of the modern
- Does not lie, unfortunately, with yet another stela with sehematic facial features in
- 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
(pre-Indo-European) Substrate. ° There are among them storm-gods — Hattian Tarn
and Hittite Tarhuna, Inar (who was the goddess of Hattusa) together with her Com
panien Haba(n)tali (see 3.1.1), the sacred mountain Daha(ya) connected with Zip-
Landa, the river Nakiliyat, the deities Hesta, Huzziya and Tamesiet, Cappadocian
and Kizzuwatnean mountains Lifrsa, Sarpa '' and Tutljaliya, the Luwian Sun-god
Tiwad, the god Santa and goddess Ala worshiped in the same cultural milieu, and
A group of deities oecurring in later Hittite texts among Kanesite gods (see below):
Hanabana ‘Great Grandmother,’ Peruwa (Pirwa), fjalki ‘Grain,’ Asiet, Ilali(ya), and
Hazamil (Hasam(m)ili). 128
The Assyrians worshiped their own gods. In their social interaction with the
Anatolians they remained open and mutually respectfiil of gods of the different com-
Munities. Contracts between the Assyrians and the Anatolians, often sworn before
The ruler, used to call on both Assur and a local deity as witness gods.
The pantheon of the Assyrians Eving in Kanes was no different from that known
129
From Assyria. The deities oecurring most often in the texts are: Assur, the Storni-
god Adad, the goddess Istar, the Moon-god Sin, Amurrum,' ’’' Änum, Ea, and Wa
Rnas; more seldom Assuritum, Belum, and the goddess Ishara. These deities must
Have had shrines in Kanes and the other Assyrian colonies in Anatolia. It was the
126 Goetze 1953; 1954; Laroche 1966a: 28111,, 298ff.; cf. also Popko 1995a: 55, On the (pre-)Indo*
European. Substrates in Anatolia, see Carruba 1983 with referenees. Cf. also one interesting
Speech in an unknown language at the end of a ritual of the woman Anna of Kaplawiya, KUB
12.44 + KBo 27.108 iii 31ff. (Haas 1988d: 141 n. 64; Hutter 2003: 250), which shows that the
Lower Land was inhabited not only by the Luwians, but by other people, too, also in the times
Of the Hittite Empire.
Arisama Dag near the village of Emirgazi, cf. Hawking 2006: 57f. For the mountain Sarpa. see
Forlanini 1987; Lombard! 1998.
Wish to thank Dr. Guido Kryszat for making me available bis list of personal names in Old
Assyrian texts from Anatolia.
Hirsch 1972.
130 Kryszat 2006b; see also Beauneu 2005. According to Kryszat (2006b: 53), however, „es ist unklar,
Ob “Amurrum” hier (i.e. in Old Assyrian texts) wirklich aus gleicher Sicht gesehen, wird, wie
etwa in den südmesopotamischen Quellen.”
S
The Old Asjsyjoan Golony Period
Hamrum by the gate of the temple of Assur in Kanes where courts were held and
official Da tlis taken on the sword of the god calted sugarriä’um or patrum.
The local Kanesite pantheon cannot be fully reconstructed due to the reatricted
Character of the preserved documents, mostly trade contracts of Assyrian merchants,
However, the texts show differences between the pantheons of Level II and Ib which
Most likely reflect actual changes in the structure of the Kanesite pantheon during
The two periods. The reasons for these changes cannot be determined: they miglit
Represent a natural development of the city-state pantheon, but they also could have
Derived from the changing political Situation.
The following divmities are men.tioned in texts front Level II, thus providing con-
Firmation of their worship in this period: a solar deity concealed ander the ideogram
D
UTU, most probably the Sun-god Tiwad, Anna, Nipas, Higisa, Nisaba, Harihari,
F. 132
Hali, Kubabat, Parka, Per(u)wa, Tuhtuhani. While there is no influence of the
Northern, Hattian tradition to note in this pantheon, it apparently reveals ties with
Southern Anatolia and even northern Syria (Nisaba, Kubabat). Most of the listed
Deiti.es, however, (Anna?, Nipas, Higisa, Parka, Per(u)wa, Harihari, Tuhtuhani) must
133
Have been connected with an early central Anatolian Substrate. ’ Sonie of them
Were worshiped in the land of Hatti as early as the Old Hittite period (Harihari),
But they were more frequently the object of veneration in Luwian circles in Hittite
times (Anna, Parka, Perwa).
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