With war-gods and sometimes also with the deity GAL.ZU. Finde of zoomorphic vessels
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- 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
from central. Anatolia, * defmitely growing in number starting with the Assyrian
Colony period, confirm a long tradition of using vessels of this kind in the local cults.
The god could also take on an aniconic form. 318 Mention has been made already
Of the kursa and the Throne-goddess Halmasuit, who appears to have never had any
Anthropomorphic image. Solar discs could represent sun-goddesses and New Hittite
texts descrihe Images of mountain-gods in the form of a '“TUKUL (‘weapon’), pos-
Siblv a kind of Standard or mace, which was adomed occasionally with a solar dise
319
and a lunar crescent. ' It is not always easy to distinguish between an aniconic
Image of a god and Ms deified attributes, but the question concerns mainly later
Times (see 3.2.6).
A stela (Hittite huwasi) often constituted a cult object, commonly made of stone,
Less offen of wood or even silver. 320 Occasional relief decoration facilitated its Identifica
Tion with a specific deity. Stelae were mounted in temples or in different places around
Town, but most offen in a sanetuary outside the city, in a forest or grove, for example.
A deity could have been worshiped in the form of both an anthropomorphic figure
KUB 25.18 ii 6ff. Cf. Haas 1970: 65f. with n. 4; 1994a: 818f.
KUB 15.22, 12’, de Roos 1984: vol, II, 247f.; 2007: 183, 185; cf. also Haas 1994a: 587.
316 Carmba 1967; Popko 1978: 87ff.: Güterbock 1S83: 212ff.; Haas 1994a: 530ff.
Tuchelt 1962.
318 Güterbock 1983: Popko 1993.
319 Cf., e,g„ KUB 38.23 10f.: KUB 38.29 obv. 23’f., Hazenbos 2003: 174, 176.
320 Darga 1969: Gurnev 1977: 25ff., 36ff.; Güterbock 1983: 21511; Popko 1978: 1 23fr.: 1993: 324f.;
Hutter 1993: Nakamura 1997; cf. also Hazenbos 2003: 174f.; Fick 2004.
Hittite Anatciua
and a huwasi. Düring ritual cerenionies the god’s figure was carried from the temple to
The extramural sanctuary where it was set up either in front of or behind the stela;
Afier that, the rite was observed and sacrifices made to the god present in both forms.
The eult of the most important deities of the state pantheon and of other gods of
Supraregional importance spread in various centers of the kingdom, most often as
The outcome of the king’s religious policies. Naturally, the cult of a given god could
Be introduced in a new place or in a new form due to other reasons, too, for in-
Stance, ander a vow (see 3.2.7) or in the sequel of a dream in which a deity demand-
Ed a new cult (3.2.8). Relevant texts, which also provide Information on the mecha-
Nism involved in the emergence of new hypostases of a god, are of later date, but it
Is extremeiy likely that the cult practices described in them existed already in the
Old Hittite period. One can even surmise that they were common in different re-
Gions and cultures of the Ancient Near East. It was believed that the god kept Ws
current ‘body’ in the form of the existing statue or Statuette, but shared Ms divinity
With a new cult image which was subsequently treated as a separate deity endowed
with her own ‘body’ and thus requiring a cult of her own. 321 Texts from later times
Draw a picture of several figures and aniconic Images of the same deity, erected on
Different oceasions, being present in a single temple. Beside the chief god, the temple
May have had figures of other deities and their divine attributes and Symbols, too,
822
such as the scepters of gods,' and ritual equipment.
The adytum where the deity resided was worshiped on a par with her through
sacrifices offered in a set Order to the ‘holy places,’ that is, the most important el-
323
ements of the architeetural furnishings and equipment inside the shrine.' Lists of
these numina loci appear in many festivai descriptions. The ‘places’ mentioned most
often are the hearth, window, and ‘wood of the holt,’ occasionally also the ceremo-
Nial throne and the pillar supporting the ceiling. Sacrifices were made also on or
324
Near the altar that should not be mistaken for an offering fable. The altar
Was a pedestal, mostly made of wood, on which statues of gods and cult Utensils
Were placed. The hearth played a special role, also in domestic cults; according
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