Traditionai structure of the local pantheon with a nature goddess at the head to
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- 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.
Gether with Telipinu. This pantheon reflects beliefe going back in time to the re«
Mote past, corresponding to the communities of shepherds rather than farmers. In
269 Güterbock 1959; Haas 1982: 25ff.; Haas - Jakob-Rost 1984: 20 with references; Haas 1994a:
Ff.
Barjamovic (2005: 244ff.) suggested a location of Durmitta. (Durhumit of Old Assyrian texts)
northwest of Tapikka/Ma§at Hoyük, with the Zuliya/Qekerek river marking the border between
the territories of the t-wo cities. In my opiiüon, however, we should. rather lock for Durmitta in
The region northwest of Sungurlu, where local palaces similar to that from Inandik were recently
discovered at Hüseyindede and Boyali Höyük. For the latter site, see Tune Sipahi’s paper
(“Corumdn Batisinda M.Ö. II. Bin Yerle§imleri”) read at the 7th International Congress of
Hittitoiogy in yorum, 25-29 August; 2008.
Contra Haas (1994a: 311, 438), however, there is nolhing in the texts to suggest Identity of the
Two goddesses.
!004a: 4«
54 3, HlTTITE ÄNAT01.U
• her cities, too, the goddess eclipsed her partner in importance. Za(s)h(a)puna of
Kastama and the Queens of Ankuwa and Katapa are good examples.
272
Sun-goddesses appear as the supreme deities in other centers. “ The most im
Portant representative of this category is the Sun-goddess of Arinna, who stood at
273
The head of the Hittite state pantheon. In the local pantheon of Arinna,“ in which
The companions of the Sun-goddess included her daughter Mezzulla and grand-
Daughter Zintuhi, and the Mountain-god Hulla, neither the local Storm-god nor Teli-
Pinu played a role of any significance,
The ahsence of a male solar deity is characteristic of Hattian religion. The sun-
goddesses, on the other hand, are ambivalent in nature." They are mistresses of
The earthly sphere (for example, in connection with the fate goddesses among the
deities worshiped in the Äesto-house and in domestic cults, see 3.1.1), which is re-
flected by the epithet of the Sun-goddess of Arinna, Wuru(n)semu ‘Mother of the
Earth,’ while remaining celestial in nature as indicated by the designation the Sun
was accorded among the gods: ‘Goddess of Light, Queen;’ in the Hattian Version, the
epithet of the Sun is ‘Goddess of kasbaruyah,' where yah is recognized as the Hat-
tian word for ‘heaven.’ ‘Goddess of Light’ was used, among others, to designate
the Sun goddess from the northern city of Kaksat, and her Hattian epithet. ‘God-
276
Dess of ieliyah(u).’ contains the same word yah.
Most often the Storm-god, Lord of Heaven at the head of the pantheon, remained
Passive. The most important role in the cult was played by Ms son, the Storm-god of
A younger generation, who was not only a thunder god, but also and more import-
Antly, the divine donor of rain. This determined Ms Position in the land where the
Harvest depended on rainfall. Such were the Storm-gods of Ziplanda and Nerik. In
This context, the high rank of the Vegetation and fertility god Telipinu in local pan-
Theons comes as no surprise, too, the god obviously sharing many traits with the
Storm-gods. The same is true of the Grain-goddess, called Kait by the Hattians
Kl in ger 1.996: 141ff.
Haas 1994a: 5851; Popko, in press.
Tenner 1929; Haas 1994a: 378. 421; cf. also Taracha 2001b,
275 KBo 26.112 ii. 11% Neu 1980: 191 (no. 112); KUB 28,75 ii 211, Neu 1980: 194 (no. 113). Cf.
Laroche 1947: passim; Neu 1974: 126; Haas 1994a: 421. For kasbaruyah, see Soysal 2004: 286,
536.
KBo 25.112 ui. 23T, Neu 1980: 192 (no. 112); KUB 28.75 in 22T., Neu 1980: 195 (no. 113). Cf.
Also Soysal 2004: 292. 588,
The Old Hittite Peeiod 55
977
and Haiti by the Hittites. ' According to a certain myth rooted back in the Old
Hittite tirnes, Telipinu as the son of the Storm-god “is mighty: he harrows and plows
973
And irrigates and makes the grain grow.”“ The god Suwaliyat is noteworthy at
this point," for he is close in nature to Telipinu and is mentioned among the Ka-
Nesite gods, appearing also by Halki’s side in the cited list of deities worshiped as
part of the domestic cult. Düring the Empire period, the Storm-god at the head of the
State pantheon appears in Hurrian garb of Tessub, while the name Suwaliyat (denoted
|j Y) v 9 80
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