On iconographic similarities sfaould be treated with due caution.
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
A goddess shown on many seals from Kültepe and Acemhöyük 1 ’’ 9 must have held
An important position in the Cappadocian pantheons. ’ The iconographic type places
Her among the nature goddesses. Her animals were a goat and a bird. She is depicted
154 N. Özgü? 1959: 1965; 1968; 1979; 1989,
155 N. Özgüg 1980; 1983.
Alp 1968; 1974.
157 For two types of storm-gods on cylinder seals from Kültepe, see Leinwand 1984: 33ff,; 1992:
Ff. There are no grounds, however, for identifying any of the two with Tessub, cf. Schwemer
F,
158 See, e.g., N. Özgüc 1965: 59ff.; 1968: 65f.
159 Cf. N. Özgüg 1983: 41.5f.; 1986: 51 f.
Taracha 1987: 265f.; 1988: with a list of representations ob p. 116.
The Old Assyrian Colony Period
With a long robe and in a headdress typical of the later Hittite goddesses, sitting
Under a tree, on a bac kiess stool or the back of a goat, and holding an offering bowl
And bird or brauch in her hands. The goddess is often accompanied by a numerous
Annnal eortege, emphasizing her bond with wild creatures. In some scenes sbe is
Also associated with sphinxes. 181
In other representations, the object of veneration or the main god receiving
A proeession of other divinities is a male figure in Ms prime, dressed in a long robe,
182
Seated on a lion or enthroned with a lion at hie feet. His headdress is a conical or
Semi-round cap, with or without horns, and his attribute is an axe. He is occasionally
Shown sitting opposite the goddess described above. The nature of these representa
Tions bears out the importance of this pair of divinities in the local pantheons of the
Time.
In the proeession of gods Standing on the back of an animal there is a Suggestion
of hierarchy. The god on a lion is third in line, behänd two gods on bulls but before
A god on a stag, The latter is depicted next to a youthful god in a short robe and
With a curved weapon in outstretched hand, Standing on a bridled lion or bull,
For instance, in the adoration scene of a bull mounted on a pedestal and with a cone
*, -< v 164
On its back.
In Hittite tim es, bulls were attributed to storm-gods, lions to gods of war and
Plague, and deer to tutelary gods. We are unable, however, to identify the specific
Deities in the local Cappadocian pantheons. Several storm-gods were worshiped for
sure. Texte from kärum Level Ib in Kanes bring mentions of two: the Storm-god
(D ISKUR) and the ‘Storm-god of the Head’ (D ISKUR SA QAQQA/IDIM). 1 '”'’ Icono-
graphic differences between the gods on a lion depicted on the Kültepe seals are con-
Vincing proof that the two did not belong to the same category. Neither should the
God on a stag be associated with the tutelary LAMMA god from Hittite texts (see
3.2.1 & 4). Some scholars would like to Interpret this deity as a god of the hunt.
161 N. Özgüy 1991: 297f.
Taracha 1987: 265; 1988: 113ff.
163 Taracha 1987: 264f„; 1988: 112f.
164 N. Özgüg 1965: no. 69. For the bull with a cone on its back, see Taracha 1988: 118f. with a list
oi representations, and N. Özgü$ 1991: 309f. Casabonne f s (2007) proposal to identify this bull
With Perwa is most unlikely.
Kryszat 2006a: 106f.. 120; cf. also Schwemer 2001: 243f.
Cf. Pop ko 1.995a: 58.
HITTITE ANATOLIA
Around the middle of the seventeenth Century BC the Hittite kingdom encompassed
The territory in the bend of the Kizxlirmak (Classical Halys), from the river’s estu-
Ary on the Black Sea to Cappadocia. By this time, Kanes had lost importance in
Favor of Hattusa, where all the proeesses of the emerging Hittite state were cen-
Tered. Hattusili I (c. 1625-1600), who is believed to have been the founder of the
State, is the first ruler to be cited more frequently in Hittite sources. The names of
His two predeeessors, Huzziya and Labarna, are also known. 38,
Hittite history is divided principally into the Old Hittite and the Empire period,
The caesura corresponding to the emergence of a new dynasty originating from Kum-
Mani in Kizzuwatna, which seized power in Hattusa in the first half of the fifteenth
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