Theon. Some lists of gods mention Mm next to the Storm-god and the Sun-goddess
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- 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
- Tamian beliefs appear through the Hurrian mediation, deeply changing the world
- Complex reasons were responsible for the change in Hittite religion under the
- Continuity and change in the Hittite state pantheon and. royal ideology of the
as the third in the divine triad, 226 replacing Inar. 22 ' Concerning his nature, Kam-
(m)am(m)a could have been originally a fertility god, as suggested by a Version of
his name, Pin-Kammamma ‘child/son Kammamma’ (see below), indicating a bond
With the category of active gods of a younger generation which included both the
Storni-gods of Ziplanda and Nerik, and the fertility and Vegetation god Telipinu (see
Kam(m)am(m)a was most probably the god of a city of the same name 228 and
His advancement in the state cult presumably reflected the growing importance of
The city which even may have served as a temporary royal residence in the times of
Hantili II. 2 “ 2
Regardless of all these changes in the state cult, the sequence of making offer-
Ings to the most important gods was retained in cult practice right until the fall of
The Hittite state, beginning always with the principal triad - Sun-goddess of Arin-
Na, Storm-god and Inar/Kam(m)am(m)a/LAMMA - and ending on Day and GAL.ZU.
The king was empowered to rule by contract with the Storm-god and the Sun-
goddess of Arinna. '' Confirming this are the king’s words said during one of the
Old Hittite magical rituals: “To me, the king, the Sun-goddess and the Storm-god
Have entrusted my country and my house, and I, the king, will protect my country
And my house.” 231 The king goes on to call the Storm-god his father and the Sun-
Goddess his mother 232 According to another text, the Storm-god made the king Ms
See Popko 1999a, who follows Laroche (1973a: 851) in considering Kam(m)am(m)a a tutelary god.
This could explain why singers of Kanes sang for Kammama (IBoT 1.21 iv 8-8, Archi 2004a: 22),
Similarly as for Inar, despite the fact that he was a Hattian god.
Laroche 1946.1947: 27.
Popko 1999a: 98; cf. also Klengel 1999: 93.
230 KUB 29,1 ü 47fl, Keller man I960: 15, 28f.
KUB 29,1 i 1 /tf., Kellerman 1980: 11, 25, 118f. Cf. also Gurney 1958; Haas 1994a: 189; Garcia
Trabazo 2002: 484f.
KUB 29.1 i 24, 26, 30, Kellerman 1980: 11. 28, Cf. Neu 1974: 125f,; Houwink ten Cate 1992;
Soff.; Haas 1994a: 189; Klinger 1996: 146, 148; Garcia Trabazo 2002: 488f.
47
The Old Hittite Period
Steward, entrusting the fand of Hatti to his rule, and the king governed the land in
the god’s name: “May the Tabarna, the king, be dear to the gods! The land belongs
To the Storm-god alone. Heaven, earth, and people belong to the Storm-god alone.
He has.made the Labarna, the king, his administrator and given htm the entire
Land of Hatti. The Labarna shall continue to administer with his hand the entire
,, „233
Lana.
By the same, the cult of the main gods of the capital’s pantheon was identical fco
The state cult. The fact that the pantheon in Hattusa is headed by the Storm-god
And Sun-goddess comes as no surprise, considering that the Situation is the same in
The case of many local pantheons in central and northern Anatolia (see 3. 1. 2). The
Hattian name Tara, like Hittite Tarljuna and Luwian Tar^unt(a), refers to the whole
Category of storm-gods who were worshiped outside the Capital under a variety of
Local nanxes or nicknames. The Palaic Storm-god also bears the Hattian name or
Epithet Zaparwa/Ziparwa (cf. a simiiar epithet of the Storm-god of Hatti, Taparwasu).
The Sun in Hattian was cailed Estan, giving rise to the Hittite word istanu-.™ The
Sun-goddess of Arinna, cailed Arinnit(i/u) ‘Arinnian,’ bore the appellation Wurunse-
nui ‘Mother of the Earth,’ 230 which well reflects one of the aspects of the nature of
236
Hattian sun-goddesses ' (see 3.1.2). The goddess retained her Position as ‘Lady
Of Hai ti,’ supervising the kingship and queenship, until the fall of the Hittite king-
Dom (3.2.1).
IBoT 1.30 (with its duplicates HT 67 rev. l’ff. and KUB 48.13 rev. 9’ff.) obv. Iff.; translated by
Beckman 1905: 530. See also Güterbock 1954: 16; Archi 1979: 311; Houwink ten Cate 1992: 87
With n. 9; Haas 1994a: 1891; Starke 1996: 173; Gilan 2004: 190; ColHns 2007: 93.
234 Cf. Haas 1994a: 420ff.: Klinger 1996: 14l£f.
235 On the meaning ‘mother’ assigned to the Hattian semu (Klinger 1996: 147) or mu (Soysal 200-1:
295). see also Braun - ■ Taracha 2007: 199.
For the chthonic aspect of Wuru(n)semu/Urunzimu, see, e.g., KUB 36.89 obv., where the goddess
is summoned together with the Sun-goddess of the Earth (D EHES.KI.GÄL) from a eave near
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