An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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.
- 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
(obv. 18’, rev. J8, 10). For the cult of the Storm-god of Ziplanda in Burma, see also KUB 56.56
Iv Iff., Pecchioli Daddi - Saldi 2004: 497, 4991’, 5031: Pecchioli Daddi 2006: 1251
Contra Haas 1994a: 382.
291 KUB 6,45+4 n 8, Singer.1996: 14, 35.
292 Cf. Güterbock 1961a: 13fr.; Haas 1970: 88 with n. 1. For this divine name with diverse vocaliza-
Tions in writing, e.g., Tasam(m)at, Tasamet, Tasimmat, Tasimet, Tas(s)imit, Tasimi. Tesimi, see
Otten 1950a: 122fl; Soysal 1998: 60.
The Old Hittite Period
In Old Hittite times, the category of tutelary deities was not as developed as in the
Empire period, when changes in Hittite religion introduced the tutelary LAMMA
Gods (connected with the Luwian circle), whose protection was extended with time
to every person, object, and aspect of life (see 3.2,1 & 4). Gods with a stag as their
Sacred animal belonged to the early Anatolian tradition. They are present already
On Cappadocian seals (2.2), but the Old Hittite sources do not permit any of these
Gods to be identified with certainty, Under the Empire, this iconographic type was
Connected with the category of the tutelary LAMMA gods. There is no proof, how-
Ever, for identification of the stag-god(s) as the tutelary gods in the discussed period.
Contrary to published suggestions, the god Kam(m)am(m)a, who was to become one
Of the most important deities of the Hittite state pantheon in the later phase of the
Old Hittite period, cannot be proved to belong to this group based on the preserved
Oqo
Texts (see 3.1.1).
In the central and northern Anatolian tradition, a kursa -object (‘skin(bag)’) was
294
Worshiped as a tutelary deity, It had the form of a bag of considerable size, which
Could be made of the skins of at least three different animals: ox, sheep and goat.
The bag was used to hold Symbols of fertility, crops, and all kinds of goods. Copper’
Kursa s (perhaps decorated with metal appliques?) and a kursa made of linen are
295
Evidenced in descriptions of the KI.LAM festival. The canvas bag was kept by
the ‘barbers,’ which may indicate to its considerable size, putting into doubt the sug-
Gested Interpretation of kursa as a hunting bag. Old Hittite texts mention the
Hause of the kursa in Hattusa, most likely part of the palace complex on Büyükkale.
Later, the kursa became an Attribute of various gods and was therefore placed in
293 Significanfcly, fche god’s Hattian name/epithet, Kamam(m)a ‘High Mam(m)a,’ resembl.es the
Appeilation of the goddesses Amam(m)a/Mam(m)a, who most likely were goddesses of nature
And fertility (see above).
294 Popko 1974; 1975; 1978: 108f£ with references; 1993: 323f.; Güterbock 1989; McM.ah.on 1991: 250ff.;
Popko 1993: 323£; Haas 1994a: 454ff.; Gönnet 2002; Haas 2003a: 744.11; Bawanypeck 2005: 1851,
295 KBo 38.12(+)KBo 20.27 iv 9\ Groddek 2004a: 24f.
296 The Interpretation of kursa as ‘hunting bag 7 (Alp 1983a: 98f.; Güterbock 1989a) is wideiy accepfced.
See, however, Haas 1994a: passim (‘askos’), and Popko 1995a: 76 (“It would seem fchat originally
it [kursa -] was worshipped as an impersonal deity and not as the attribute of another god. It
Would he difficult to imagine a hunting bag in this role. w); HE.D 4: 274 (“ kursa- meant speciftcally
‘skin(bag)’... The talismanic aura may, however, go back to the primary meaning ‘(sheep)skin 5 ”);
Cf. also Brentjes 1995; Bremmer 2006: 22ff. For the match of the second-millermium kursa in
AnatoHa and the first-millennium aegis, see Watkins 2000; 2002: 169ff.
Hittite Anatolia
58
Their shrines. It seems that the aniconic cult of kursas, typical of the local tradit.ion,
Iasted through the fall of the Hittite state.
The beliefs of the Palaians are known only thanks to descriptions of ceremonies
Celebrated in the temple of the god Ziparwa/Zaparwa in Hattusa. His na me/
epithet identifi.es the god as a Storm-god. 2 '" His partner was Katahzipuri, whose
Name/epithet is of Hattian origin; however, this Hattian name probably conceals
A goddess dose or even identical in nature with Kamrusepa, who held a promi
Nent position in Luwian pantheons (see 3.2.4; cf, also Kamrusepa’s position among
The Kanesite gods). In bilingual texte, Kamrusepa of the Hittite Version corresponds
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