God of Ziplanda, Katahhi of Ankuwa, and Teteshapi, whose main cult center was
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- 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
- Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The
.. 196
* awimya.
A group of gods mentioned at the beginning of the list and ending with the
Mysterious GAL.ZU constitutes the basic Hittite pantheon which was tantamount
To the pantheon of Hattusa itself. This group appears in many cult ceremonies, also
in the Empire period. The Sun-goddess of Arinna, ‘Lady of the land of Haiti,’ is listed
Before the Storm-god as a rule. In its classical form, the group of the most import
Ant Hittite divinities includes six (or seven) deities who received offerings in the
following sequence: Sun-goddess (of Arinna), Storm-god, Mezzulla, Inar, Hulla, Teil-
pinu (and GAL.ZU), ' The king drank a ritual toast to these gods Standing on the
Ceremonial throne halmasuil. The adding of the War-god ZABABA /Wurunkatte to
This group of divinities in the list belonging to the Kl.LAM festival drew from his
Role played in the ideology of kingship (see below).
192 ABoT 5++ i 5’ff., Neu 1980: 29f. (no. 12): Singer 1984: 32f.; Yoshida 1996: 76.
Cf. Yoshida 1996: 76.
194 ABoT 5++ i lo’ff.
KUB 57.59 ii 9’ff., Yoshida 1996: 77.
De Martine 2006. For the loeation of Tawiniya norfchwest of Hattusa, see Barjamovic 2005: 303ff.
Cf. Yoshida 1992: 148ff.; 1996: 88 ff.
The pantheon of the Capital originallv comprised solely the gods of Hattusa and
Nearby Arinna. This stage of the pantheon development is documented by the list
From the KI.LAM festival cited above. The first place held by the Storm-god (along
With his companion Wasezzili) indicates that the KI.LAM festival was actually
Celebrated for the Storm-god of Haiti, the main divinity of the Capital. Descriptions
Of other ceremonies confirm this conclusion, gods for whom a given festival was cel
Ebrated always received sacrifices first in line. As far as the.KI.LAM festival is con-
Cerned, the tradition probably goes back to the obscure time of the foundation of the
Citv-state of Hattusa, when the Storm-god and the Sun-goddess from the holy city of
v ' ^9g
Arinna became the euperior divine couple of the pantheon. The circumstances and
Chronology of the changes that made the Storm-god in effect the supreme divinity of
Hattusa remain elusive for lack of written sources referring to this early period. It
Is not unlikely that these changes took. the same course as in Kanes where Anna,
goddess of the city from the kärum Level II, was replaced in this role by the Storm-
god in the kärum Level Ib period (see 2.1).
Inar, goddess of Hattusa, presumably belonged to the category of tutelary god-
Desses connected with the realm of nature, the countryside and wild fauna in par-
Ticular. 199 This bringt; to mind an anonymous goddess of the same category, who is
Known from representations on Cappadocian seals (see 2.2), indicating her promi
nent position in the local pantheons. Düring the KI.LAM festival a procession left
The ternple of Inar carrying Images of wild animals made of precious metals: silver
leopard, golden lion, boars of silver and lapis lazuli, and silver bear.' ' Cult sing
Ing was in this case in Hittite, 201 suggesting that the Hittites of Hattusa considered
Inar their own divinity. Volkert Haas argued, on the basis of the name, that Inar’s
For a possible early Anatolian tradition of the KI.LAM festival, see Kryszat 2004: 21 f. who
suggests a Connection between the festival’s name and the market-place {Akkadian MAHJRUM
= KI.LAM) which is mentioned in Old Assyrien texte in association with the sikkätum ceremonies
Celebrated in Kanes.
Kammcnhuber 1976a; 1976-1980a; Haas 1994a: 436ff.; Klinger 1996: 169ff. Cf. also Archi
A: 13.
Singer 1983: 90ff. On the role of Inar and the procession during the KI.LAM festival, see also
Archi 1988a: 29ff.; 1993a: 4081 For the animals: Collins 1989: 298ff.; 2002a: 328 n. 70.
201 KU B 20.10+ i 17, ii 14, Neu 1980: 132 (no. 59); Mp 1983: 244; Yoshida 1996: 67; KBo 21.70
i 24’, Yoshida 1996: 122; KBo 17.83++ in 17’!, Yoshida 1996: 142. Cf. also Yoshida 1996:
328 (Ll ' 5 - ME ®iVesumc:ies/ LÜ f ME§) NAK mv Kanii Si ß BE/); Klinger 1996: 91,1601; Archi 2004a:
With n. 4.
The Old Hittite Period
43
companion, Habandali(ya), shouid be interpreted as a Luwian shepherd goddess; Haas
Sees her cult in Hattusa as vet more proof of early contaets between the Luwians
202
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