Cording to the do ul des principle - influence their decisions with appropriate gifts,
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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
Curry favor and protection, appease anger. The do ut des principle lies at the root of
The praetice of offering sacrifices to the gods, 1 Anceator cult also goes back to tbe
Earliest times. Undoubtedly derived from pre-Neolithic tradition, this cult drew from
A belief in the afterlife and was expressed in pari by special treatment of mortal re-
Mains of the dead members of a community or family and the burial place. Images of
The deceased were prepared and rites, including sacrifices, celebrated in their honor.
Contact with the gods was facilitated by their humanized appearance. Divinities
Were given material form — as an Idol, figurixie or statue — and they had need for
a hörne - a shrine. Later (but not. before the developed Chalcolithic), the gods took
Power over man and the world. They began to be perceived as creators and guard-
Ians of the cosmic Order, determining the course of events in nature and ir: the life
Of every man. Like the earthly rulers, they demanded daily Service provided by priests
Within the frame of a regularly celebrated cult, as well as homage expressed in hymns
And prayer. The latter, frequently enriched with a hymnal part, was intended as
A means of persuading the gods to man’s point of view and inducing them to fulfill
Bis or her needs and expectations.
The anthropomorphization of" divinities is a trait characteristic of civilizations of
The Ancient Near East. Consequently, the appearance of anthropomorphie cults in
Europe should be considered the effect of Near Piastern influence. At the same time,
The anthropomorphization determined the polytheistic nature of religion. The gods
Divided among themselves power over the cosmos, underworld, elements and forces
Of nature and the various spheres of man’s life. This was also reflected in the hier
Archic pantheon strncture modeled on Contemporary social relations. With the emer-
Gence of bigger politkal entities in the Ancient Near East, the position of a divinity
Was ofteri decided by the political Situation, Anatolia in Hittite times is an excellent
Example. The pantheon of the capital Hattusa, which also incorporated the divin
ities of the t raditional ‘holy cities’ and more important local centers, became the state
Pan» heon and the gods Standing at its head were charged with protection of the king
And kingdom.
In the earliest, pre-religion times, man’s attitude to phenomena of nature and
Supernatural forces was expressed primarily in magical thinking. It does not mean
That mag. lost importanee with the emergence of polytheistic religion. The gods were
1 The coneept of personi ß cation and anthropomorphization of the gods in the Ancient Near East
Has been propounded by M. Popko, whom I am grateful to for inspiring scholarly diseussion.
Included in magical rites. Siunmoned by appropriate spells and practices, they were
Present physically, often in the shape of figurines made for a given occasion. Mytho-
Logical incantation brought them onto the stage of events and involved them in the
Action. The psychological factor was undoubtedly of considerable importanee. In the
Participants’ view, magic done parallel in the world of the gods reinforced the effec-
Tiveness of the rites. Under such circumstances, new mythological themes tended to
Emerge ad hoc. The Anatolian myths of which we have knowledge were inextricabiy
Connected with ritual and their development into literary compositions had only just
Began.
In the Ancient Near Eastem attitude to the gods, cult and magic are not always
Exactly distinguishable. The respective rituals were complementary and were intended
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