To one text, it was where people gathered during the day and the gods at
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Nature as a mistress of wild life ehe seems to have resembled the Luwian LAMMA
- Feste tions of Telipinu from the towns of Tawiniya, Durmitta and Hanhana, oath
- T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J
- Two solar deities being identified with one another in ritual practice. One of the texts
- Earlier on, regardless of changes in the ideology of kingship in the Empire period.
- Longer have such solid foundations as held up to now and, indeed, one might speak
- The priestcss of Kizzuwadna, Puduhepa, the Hurrian gods of Kummanni virtually took over the
- Kulitta (no. 36), Moon-god Kusuh (no. 35), Sun-god Simige of Heaven (no. 34 ), War-
- In the local pantheon next to the Sun-goddess, Mezzulla, the Hulla mountain, Zrn-
- Importance the local deities with the Queen of Katapa in the fore. The Storm-god of
- Of Karahna appears among the most important Hittite gods. One of the gods of Ka
Beai 2002a; Popko 2000a; cf. also Wilhelm 2002a: 68.
Popko 1978: 98ff.
Goetze 1957: 163ff.; Archi 1986: 83ff.: Popko 1978: 14ff.; Haas 1994a: 262ft.
324 For Gi ^BANSUR '(offering) fable,’ see Popko 1978; 78f.: Ünal 1994; 1998: 40ff.
The Old Hirnis Period 63
325
night. ' The hearth was therefore an intermediary in the communication between
Humans and gods, The presence of high Windows in Hittite temples, verified archae-
Ologically, is also noteworthy, for it distinguishes these cult places from others eise-
Where in the Ancient Near East. 3 “ 6 Nonetheless, windowless temples also existed.
Terracotta models give an idea of what a shrine may have looked like. One such
Model, found at Inandiktepe some 50 km northeast of Ankara, depicts an adytum
327
with a naked deity sitting inside it. " It has been suggested that the narrow cham-
Ber in which a man and a woman sit, depicted on a fragmentary relief vase from
Bitik, c. 20 km northwest of Ankara, also represents an adytum. 3 "'
Most of the temples located on the acropolis Büyükkale in Hattusa, mentioned
In texts of the Empire period (3.2.6), presumably existed already in the period an
Der discussion. In the Old Hittite sources there is mention of temples of the Sun-
goddess (of Arinna), the Storm-god, Inar, the War-god, also the House of the kursa
Which was part of the royal residence, and the hesto-house for celebrating the cult
Of the underworld deities with Lelwani at the head (3.1.1). The temple of liaiki must
Have also existed at the time, playing as it diel an important role in the KI.LAM
festivai (see below). On Büyükkale, near the place designated as ‘silver trees’ (GIS "
KU. BARBAR), there was a huioasi(-preeinct?) of the Storm-god. “ The god had also
Another huwoit-sanctuary outside the city, beyond the asusa gate and near a sacred
pond,‘' where the main ceremonies of the KI.LAM festivai were held. Contrary to
The opinion of some seholars, 331 this place cannot be identified with the rock sanc
Tuary of Yazilikaya (see 3.2.2). Much less is known from the texts about temples in
Other Hittite towns in this period. The temple of the Storm-god in Ziplanda stood on
the city acropolis," 1 The temple of the Queen at Katapa is evidenced in a land do-
333
Nation tablet found at Inandiktepe.
KBo 17.105 ii 15’ff, Archi 1975: 86f.; Popko 1978: 52f.; Haas 1994a: 268.
Neve 1973.
327 T. Özgiig 1988: 112, Fis 23.4, and 63.1a-c.
328 T. Özgüg 1957. I do not agree with Collins (2007: 124) that two relief vases from Inandik (see
Below) and Bitik “provide visual narrations of what are probably marriage ceremonies.
ABoT 5 -r-r i 11 ’, Neu 1980: 30 (no. 12): cf, Singer 1983: 99; 1986,
KUB 2.3 ii 14ff. with its duplieates, Singer 1983: 100; 1984: 84.
331 Güterbock 1953: 76 n. 2; Gurney 1977: 40f.; Singer 1983: 101; 1986; Hawkins 1998: 89f.; Schwe
i ß er 2008a: 263f.
Popko 1994: 18, 22ff.
333 Balkan 1973=
64
Hittite Anatolia
The archaeological evidence has also little to offer for this subject. Not one of che
Temples excavated so far io Hattusa can be dated surely to the Old Hittite period.
Noteworthy, however, is the striking resemblance between the temple plans from die
Upper City of Hattusa and those of the Old Hittite temples in Sarissa/Ku^akli (see
Below). 334 The architectural complex excavated at Inandiktepe layer IV, was
Interpreted by the excavator as a temple of the local Storm-god “based on the inven-
tory of fi: nds and architecture.”° ‘ > Nevertheless, this building on an irregulär plan,
Consisting of administrative, economic and storage rooms arranged around two (?)
Inner courtyards, gives the impression of a local palace. The land donation act dis-
Covered in it gives a post quem date for its destruction in the second half of the
sixteenth Century BC. 336 A ‘sacred building’ (Building 1) with domestic houses around
337
it, diseovered at Hüseyindede Tepesi near Sungurlu, c. 75 km east of Inandiktepe,
Should also be eonsidered a similar local residence. Relief cult vases (see below) and
Other finds indicate that the two towns were Contemporary and that they were al-
|
