Divine patron of the king and dynasty, and the second for a deity of Kanes, com-
Содержание книги
- 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
V... 148
cealed under the designation Sius-summU ‘Our Deity,’ whose statue, lost during an
Eariier conflict with Zaipa, he won back and brought to Kanes. It caxmot be excluded
that the rums of two temples excavated on the palatial hill in Kültepe/Kanes and con-
149
temporary with Level Ib in the kärum, are actually the remains of Anitta’s buildings.
The distinct character of the Kanesite pantheon continued to be perceived even in
Hittite times, 160 Kanesite gods received sacrifices during religious ceremonies
and the ‘singer of Kanes/Nesa’ sang for them in Nesite, 10 * which is how the Hittites
Referred to their own language. The deities whose names appear in this context in-
V
clude: Kamruiepa, Pirwa, ' Hassusara ‘Queen,’ Askasepa ‘Genius of the Gate,’ Suwa-
liyat, Halki, Hasam(xxt)ili, Siwat ‘Dav, 5 Ispant ‘Night,’ Assiyat, IIali(yant), " Maliya,
For a new discussioa of this phenomenon, see Giorgieri.2005: 83ff. with references to eariier
Literature. The shift in importance of deities of the officiai pantheon, which took place in Kanes
(and probably also in other Anatolian centers, including hjattusa) in. the early second millennium
BC, places now the discussion in a broader context. Matthiae (2003), for instance, discusses the
Prominent Position of Istar in the pantheon of Ebla and her close connection with kingship before
The king of Ebla recognized the predominance of Aleppo around 1770 BC. Consequently, the
Political predominance of Yamhad would have been “at the origin of the strong presence of the
Figure of Hadad of Aleppo in works of Ebla related with kingship, dating from the 17th Century
BC.” (Matthiae 2003: 385). See also below, 3.1.1 with n. 238.
147 The Old Assyrian texts suggest an easterly location for Kussar(a), in the proximity of Hurrama,
Lubuzattiya, and Samuha; see Barjamovic 2005: 139£f.
Otfcen 1959a: 180; 1973: 35; Singer 1995. A recurrent assumption in the literature that Sius-sum
MU from the text of Anitta would have been the early Hittite Sun-god Sius (e.g., Neu 1974:
Gurney 1977: 9ff.; Haas 1994a: 1881'.; Kiinger 1996: 144 n. 82: Lombardi 1996: 69f.; Hutter 2006:
Kryszat 2008a: 107) has no grounds in the preserved sources. See now also Kutter 2008: 88.
149 T, Özgüs 1993;.1999: 117ff.
Haas 1994a: 613f.; Popko 1995a: 8Sf.
Are hi 2004a.
152 Otfcen 1952-1953; von Schüler 1965: 1901',; Haas 1994a: 412ff.; 1994b: 79ff.
Otten 1976- 1980a; Hutter 1988: 125f.
2.2. ICONOGRAPHY OF CäPPADOCIAN DEITIES 31
and Darawa (see also 3.1.2 & 3.2.4), The Storm-god Tarhuna stood at the head of the
Kanesite pantheon, in which the Sun-god and the goddess Han(n)ahan(n)a also held
An important position. In spite of the fact that not all these gods are evidenced in
the C&ppadocian tablets and some appeared only in theophoric names, the tradition of
Kanesite beliefs recorded in later texts from the Hittite Kingdom period allows re*
constructing the pantheon functioning during the kärum Level Ib phase at Kanes,
This pantheon has preserved the oldest form of Hittite reügion known to us, demon-
Strating clear ties with the beliefs of other Anatolian peoples, the Luwians and the
Palaians.
Iconography of Cappadocian deities
Cult scenes on cylinder and stamp seals from Kültepe/Kanes, 154 Acemhöyük 100 and
Karahöyük lo ß contain representations of different divinities, among which one re-
Cognizes specific iconographic types. Some of these types are known also from Meso-
Potamian and Syrian glyptic art, giving the opportunity for identifying Images of
Samas, Istar, Adad, ' Ea, Amurrum, and Usmu.' Others, appearing on the stamp
And cylinder seals of the so-called Anatolian group, depict local deities, but without
Any legends to help Identification of particular figures. In iconography, these deities
Are usually connected with animals, bringing to mind associations with the god’s
Animals and images of gods Standing on animals, both known from Hittite sources.
Nonetheless, any Identification of the Cappadocian deities with Hittite ones based
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