And the Hattians. ” In myths, Hapantali appears beside the Luwian goddess Kam-
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- 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
- 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
Rusepa (called Katahzip/wuri in the Hattian milieu, see also 3.2.4); 208 also in a later
Version of the myth about the disappearance of Telipinu (3.2,9) it is Kamrusepa who
Established the ritual and Habandaliya, again, as in other myths, stays in the sha-
204
Dow of Kamrusepa.“
Inar was mistress of wild nature, while the Moon and Hearth, mentioned ri ght
After her, were charged with fertility and the prosperity of the royal house. The Moon,
205
Kasku in Hattian, was not prominent in Hattian beliefe and it is not even clear
Whether it was personified. Also the Hearth was of rather secondary importance as
A domestic deity. Therefore, one shouid assume that their presence among the
Gods worshiped during the KI.LAM festival derived from the nature of this ceremony
Which was designed to ensure a good harvest in the land and prosperity for the city
And the royal house. Characteristically, singing in the cult of the Moon and Hearth
Was in Hittite. The phonetic complement in the writing of the Moon-god’s name
In the accusative (XXX-cm) shows that it is not Kasku, but rather the Hittite-
Luwian Moon-god Anna (see 3.2.4). Thus, the Moon and Hearth an* not Hattian
Divinities, even though the latter (Hasauwanza in Hittite) bears the Hattian mime
202 Haas 2002a: Hapantali/Hawantali from Luwian häwa/T- ‘sheep.’ Earlier, sorne scholars tmd de-
rived the name Hapa(n)tali from Hittite and Luwian häpa/i- ‘river,’ cf. Laroche 1966a: 59, 287;
Carruba 1983: 891; Haas 1994a: 441; Archi 1996a: 16 n. 13; 2004a: 13; others, however, have
Considered Habantali a Hattian deity, see Soysal 2004: 144 with references; cf. also McMahon
Ff,
Cf. Archi 1995a: loff.
Hoffner 1998: 16.
Klinger 1996: 153ff.
Archi 1975; Popko 1978: 48ff.; cf. also Haas 1994a: 267ff.
207 KBo 17.9+ABoT 5(+) ii 21*f.. Neu 1980: 82 (no. 12): Groddek 2004a: 44f.; Archi 2004a; 14; KBo
21.68++ i 7\ Groddek 2004a: 16f., 32f, On music and singing in Hittite cult with the participation
of the men/singer of Kanes, see also Yoshida 1999: 25Öf.
208 KBo 25.154+KBo 21.68 i 7\ Groddek 2004a: 16f.
Contra Archi 1995a: 18 (“surely the Hattic Kasku”); 2004a: 14, 23.
Also in the myth known as “The Moon that Fell from Heaveir (CTH 727), which is preserved in
a bilingual version (Laroche 1969b: 13f£.; transiated by Hoffner 1998: 34£f.), the Hattian Kasku
corresponds to Arma (D XXX*os) in the Hittite version, KU ß 28.4 obv. 15a = 16b; cf. Klinger
With n. 103; Soysal 2004: 535, The preserved version of the myth. reveals many fe stures
Of a late redaction.
Hittitb Anatolia
Kuzanisu.* 11 The Hattian divinities connected with the hearth, [Wap?]uttasu (Wa-
R
putet) -Kuzanisu - Tahpillami, appear at the end of the quoted list," The Moon and
Hearth are no longer present in later lists of gods of the capital’s pantheon, but
They are summoned together with a group of Hittite-Luwian deities in domestic cult
213
Ceremonies (see 3.1.2).
Presumably already in the Old Hittite period, the Storm-god of Ziplanda, who is
214
Also called Ziplanti(l), ’ being one of the great gods of the indigenous territory of
The Hittite state, appeared regulativ next to the Storm-god of Hatti in lists of gods
Of the state pantheon worshiped in the Capital.
In some lists of gods, 21-> the deity mentioned right after the Sun-goddess of Arin-
Na and Mezzulla, and the Storm-gods of Hatti and Ziplanda, is the Mountain-god
Zali(yan)u from the city of Tanipiya, similar in nature to Ziplanti(l). He appears as
a rule together with his concubine (Ta-)Zuwasi, perhaps a deified spring.“' 6 Zali-
Yanu was also worshiped in Kastama, where the local city goddess Za(s)hapuna
2.17
Beeame his consort. This can be good evidence for the gods of Kastama being
Included in the state cult, which may refer to the fact, of which we learn from
A later prayer of Muwattalli II (CTH 381), 6 that Kastama had become a new seat
And cult place of the Storm-god of Nerik after the northern territories with the holy
City of Nerik succumbed to the Kaska tribes moving down from the Pontic region in
the reign of Hantili II at the end of the sixteenth Century BC. ' The Storm-god of
220
Nerik, ealled also Nerak or Nerikk.il, is listed immediately after Inar (in the Empire
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