Palhuna / Storm-god of Ziplanda with Katahhi / Ulza, Uliw/pasu, Katarzasu / Su-
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- 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
- 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
188 189
sumahi, Simmisu, Haratsi ' / Sitarzuna, Tahampiw/pu, Wahzasu (in another text
Wawahsu), Takkifcau ‘Lion’ / [Wap?juttasu (in another text (W]aputet 190), Kuzan-
isu, Taljpiüanu.
With rare exceptions (e.g. Moon, ‘Day,’ Halki, Habandali), these are all Hattian
. |9 3
Deities or ones with Hattian names. The nature of many of the lesser gods
In simiJar lists, the War-god is offen accompanied by the Throne-goddess Halmasnit.
1.85 Pecchioli Daddi (1995) interprets Zayu as an epithet of a local Storm-god. For Hattian *saiu/
zaiu/äail ‘lord?/ see Soysal 2004: 306,
186 For this group of deities, see a restored list of gods: [Hulla?], [Telipinu?], [ZABÄBA], pDayH,
[GÄL.ZU], (KBo 21.83 rev. Tf.:) Tuhasail, [(Wa-)Zizzasu?], Zuliya, Yoshida 1996: 114, 297.
McMahon (1991: 249 with n. 16) suggested thafc the last mentioned deities are named in the
next paragraph (rev. 3’) “three kipikkiMus of [the Sun-goddess and Mezzulla?].” Other contexts
Contradict this iclea. Some texts (Yoshida 1996: 176ff,, 296) mention Karma hi(li) after Tuhasail,
see Otten 1.976.1980b. KBo 21,85+KBo 8.109+ iv! 19: ff. adds further divinifcies to this group:
Zizzasu, Zuliya, Kahupput, Tahangulla, Halmasuiddu, Kattahhi, [Zuw]uru/Sipuru. In other texts
(Yoshida 1996: 109f£., 297) Sipuru is followed by (three) kipikki/asdus (of?) the Sun-Goddess
and Mezzulla; cf. KBo 20.70+KBo 21.88 ii Iff. Also evidenced are six deities presented in pairs:
Zizzisu -Zuliya, Telipinu- Sipuru, Katahha-Tahankulla (Haas 1994a: 476 with n. 68). Cf. also
KBo 37.157 8 ’ff.: Tuwasa[il?], [Karmahilji? / Telipinu I ZA[BABA], [Halmasuijddu / Öiwuru, [Ka
tahhi?] / [Ueriyajdu, Istanu (Alp 1988a: 3621; Yoshida 1996; 237). In the Kl.LAM list the said
Group of gods precedes the deities of Ankuwa and Ziplanda. Presumably we are dealing with
Fche local pantheon(s) from the Zuliya/Qekerek basin. On the importance of early Hittite centers
In the Zuliya basin, see Forlanixd 2002: 260f. Katapa is one of the high-ranking centers to be
Located in this region (cf. 3,2.3). For Zuliya, see also Laroche 1946-1947: 41; 1973a: 87; Klinger
F. Sep/wuru was a deity connected with agriculture. At Ziplanda she received offe.ri.ngs
Together with Telipinu on a threshing floor. see Popko 1994: 43, 56.
187 llRli lfattus D Teteshapi in the Kl.LAM list corresponds to 1 } Hattusan(-)tewashap (KBo 21.85+KBo
8.109 i 24’) = mv %attuscis DINGIR ME§ ‘gods of Hattusa’ in the list of gods of CTH 630 (see
N. 182), cf. Singer 1983: 102; Soysal 2004: 459.
188 Sueumahi (Popko 1994: 44), Simmisu(n) (cf. KBo 47.81 rev.? 3’f.: [LO]SANGA D Simmisun) and
Haratsi, a deity connected with agriculture (Otten 1972 —1975b; Popko 1994: 43; 1995a: 72). are
Also evidenced in the cult of Ziplanda.
189 Sitarzuna is also mentioned among the gods» ‘holy places; and other cult objecfcs in ceremonies
Held in the hesta- house, see below with n. 247. It can be therefore assumed that this is one of
The chthonic deities.
KBo 23.79 iii 6 ’, Yoshida 1996: 81.
One cannot exclude Hittite-Luwian divinifcies being conceaied under some Hattian names, see
Below.
The Old Hittite Pebiod 41
Appearing toward the encl of the list remains obscure. Some of them are present
Among the fourteen deities whom the king made sacrifices to earlier in the temple
of the Sun-goddess: Sun-goddess, [Mezzulla], Storm-god, Wasezzili, Inar, [Hahan-
dali?], ‘Lady oi the Palace/ ZAB ABA. Ta[hampiw/pu?], Wahzasu, Katahhi, [ j,
Hasammiu (~Hasam(m)ili), Haratsi;" others belonged to the group of gods eharged
With caring for the Harvest, fertility and the household, who received offerings in
another temple, perhaps the House of the kursa (here the text is damaged), situated
like the temple of the Sun-goddess on the acropolis Büyükkale, near a place called
‘silver trees’ and a fyuwasi (-precinct?) of the Storm-god. These gods are: [ ],
'Telipinu, Tahpil[la]nu, [ ], [Tapalhjuna, Katahhi, [ülz]a?, 19d [ ], and ‘Ladv of the
194
Palace.’ ‘ A later text written in the New Script from the Empire period confirms
the connection between this group of divinities and the House of the kursa. 1 ' 10 The
text has a similar list of gods carried (?) to the House of the kursa: [ ], Telipinu,
Tafepillfanu], [ ], Tapalbuna, Zilipu[ru/i], [Katahhji?, Halzukki, and ‘Lady of the
Palace.' Among the divinities coming from other cities one should note the Storm-
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