Ready in existence in Old Hittite times. The Hittite names, however, are unknown.
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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
- Centers in the region - Zalpa and the holy city of Nerik.
A complex of rooms at Qadir Höyük near the village of Peyniryemez (Yozgat prov-
Ince), dated early in the Old Hittite period, is interpreted as “part ot a temple, but
This cannot be read from the published plans. A stone bull figurine, “nearly identi-
Cal to examples from nearby Ali?ar,” surely cannot be treated as a cult object.
The only two temples of the Old Hittite period known to date come from Sarissa
(modern Ku§akh, 50 km south of Sivas), dated to the sixteenth Century BC.
334 Müller-Karpe (2003: 389f.) considera Temples 2, 3, 4, 6 and 7 the earliest ones in the Upper
City of Hattusa. Archaeologists also point out the similarities between the finds mventory from
gerne temples in. the Upper City and the temples of Sarissa/Ku§akli; see, e.g., V. Müller-Harpe
2006.
335 T. Özgüg 1988: 76, 108, 123f., plan 1,
Mielke 2006: 253ff.
Yildmm 2000; 2005: 775; cf. also Sipahi - Yildmm 2001; 2002.
338 Gorny 2006: 34; Paley 2006; Yüdmm - Gates 2007; 204. Gorny’s suggested Identification of Cadir
Höyük with Zipianda appears unlikely, see n. 108.
339 P.I. Kunibolm and M. Newton apud Müller-Karpe 2002a: 342: “The dendrochronological dates
For timbers from both the North Terraee Temple and Building C indicate that the buildings
Were erected at roughly the same time, in the mid and late 16th Century BC, respectively.”
According to P.I. Kumholm, M. Newton and N. Hiebes (apud Müller-Karpe 20Ö4b: 163), the last
Preserved rings are: North Terraee Temple 1582 (-S4/-7) BC and Building C 1523 (44/- 1) Bl, cf.
Also Mielke 2006: 266ff. This difference in dendrochronological dates contradiets a Suggestion
made by Müller-Karpe (2004a: 109) that Hantili I (in the short chronology) or possibly Telipinu
(in the middle chronology) founded the town in the 1520s.
The Old Hittite Period 65
Temple I on the North Terraee was located near the northeastern gate,'""* while
341
Building C stood close to the hilltop. ' The two feature a similar ground plan with
An adytum and a large number of rooms around a central eourtyard. Building C is
believed to liave been the temple of the local Storm-god: ' 4 " burned down during
Tuthaliya IIFs reign, it was never rebuilt. Temple I functioned until the thirteenth
Century BC.
Geomagnetic prospection in September 2006 at Oymaaga? near Vezirköprü, a site
Identified by German archaeologists with the holy town of Nerik, led to the tracing
Of the outlines of a monumental building with three courtyards. Pending excava-
Tions to determine the function and dating of this structure, one can hypothesize
That it was the temple of the local Storm-god.
Temple personnel was responsible for preparing the daily sacrifices, took care
That festivals were celebrated on schedule, and protected temple property. The du-
Ties of this personnel and of different Professional groups of temple workers are de-
scribed more extensively in later texte' (see 3.2.6).
Male priests predominated in the priesthood, with a strict hierarchy in force in
this gruup. 3 * 4 The highest ranking priests were the SANGA-priests (Hittite iankun-
ni),'”° also described as suppaes ‘sacred.’ 346 Texts from the Empire period indicate
That their Colleges in the more important cult centers like ArinraT and Hanhana
Were differentiated depending on the importance of the deity they served. High priests
^L-j.MCSgANGA GAL) 348 were distinguished from those of low rank (L ^" v1 ‘^SANGä
340 Müller-Karpe 1995: 9ff.; 1996: 70fr
341 Müller-Karpe 1998: 96ff.; 2000a: 312ffr; 2001: 226ff.
342 Cf. remarks by Müller-Karpe (1998: 101) on the reiation between the adytum of Building C and
The huwasi -sanetuary outside the city (see below). A libation vessel shaped like a pair of bulls
was found in Building C, cf. V. Müller-Karpe apud Müller-Karpe 1.998: See also Müller-
Karpe 2000a: 323.
343 CTH 264, “Instrucfcions to the temple officials ” Sturtevant 1934; Korosec 1974; Taggar'Cohen
2006a: 33£f.
On Hittite priesthood, see, in general, Ki.in.ger 2002a; 2003-2005; Taggar-Cohen 2006a.
Taggar-Cohen 2006a: 140ff.
Taggar-Cohen (2006a: 148ff.) considers the SANGA-priests with this title a different type of
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