Tions. The gods received loaves of bread and specific parts of sacrificial animals (the
Содержание книги
- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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.
- Being rebuilt, the gods of the city found shelter in nearby Utruna, where Hattu
- Zalpa. The cult of these goddesses was introduced in one of the local temples )
- Practically only from texts found in the Hittite Capital Hattusa. Naturally, this knowl-
Rest of the meat being used to prepare the ritual meai), libations were made to them
and ritual toasts drunk, the latter referred to in the texts as ‘drinking a god.’ 380
The relief vases from Inandiktepe and Hüseyindede Tepesi perfectly illustrate
such celebrations. The vase from Inandiktepe 0 ' 1 depicts a cult ceremony in four regis-
Ters. The upper two registers show a procession. The main two figures in full ceremo-
Nial dress are accompanied by musicians, dancers and acrobats. They proceed in the
Direction of an altar on which there are three Standing figures of gods. An offering
table can be seen behänd the altar, along with a large storage jar and a ceremonial
Throne with two figures sitting on it. All these fumishings were undoubtedly pari of
The temple inventory. The act of sacrifice is depieted in the third register. A libation is
poured on the left in front of a goddess {?), who sits at an offering table; on the right
A much longer procession of offering bearers is making its way toward the Storm-
God. A bull-shaped figure of the god Stands on a pedestal, before which lies a bound
Sacrificial bull. The bottom register contains scenes of preparing the ritual meai.
A very similar cult scene can be seen on one of the vessels from Hüseyindede
Tepesi.' " In the upper two registers a procession is shown with musicians and
Dancers, leading a sacrificial bull. 383 Similarly as on the vase from inandiktepe, the
Procession makes its way to a temple symbolized by an altar, offering table, and
Cf. Haas 1994a: 64011; Beckman 2003-2005.
377 Kümmel 1973b.
Badali 1991; Schuol 2004; cf. also Roszkowska.1987; de Marfcino 1988; Polvani 1.988; Boehmer
1988; 1992; N. Özgüg 1992; Haas 1994a; 682ff.; Güterbock 1995; Polvani 1999.
De Martine.1989; 1995: cf, also Haas 1994a: 684ff.
380 Güterbock 1950; 96: 1998. For a discussion, see also Collins 1995: 86 with n. 4 6-49; Klinger
Ff.: Nakamura 2002: 71.
381 T. Özgüg 1988: 84ff., Pis 36ff.; cf. also Taracha 2002: 10f.; Schuol 2004: 56ff.
382 Yildirim 2005: 2008. Both described vases from Hüseyindede are on display in the Corum imiseum.
(September 2008) together with a small fragment of another relief vase from this site, showing
A person preparing a ritual meai. like in the bottom register of the vase from Inandiktepe,.
A procession in which a bull was led is depieted also on
T. ÖzgüQ 1988: 100, 103, 105, PL 68.2; Schuol 2004: 63.
Xagrnent
Hittite Anatoua
The Olt.«Hittite Pemod
Ceremonial throne wifch two figures seated on it. The sacrificial act is shown in the
Third register wifch the offering bearers approaching a deity seated behind the offer-
Ing table; sacrificial animals are led: a calf (?) and a stag, Galloping bulls are repre-
Sented in the bottom register.
In a procession scene depicted on. another vessei from this site, a bull is shown
with an acrobat jumping over it." 84 Never before has a similar bull-leaping scene
Been foimd in Hittite Anatolia. Texts might be helpful in the Interpretation of this
Scene. Tfaey speak of acrobatic displays with bulls dedicated to the deity in the con-
text of ritual processions.'' 8 " The bull-leaping scene on the vase from Hüseyindede
Tepesi brings light to bear on similar scenes known from Syrian and Aegean icono-
Graphy, because it confirms the ritual context of these representations.
In the Empire period, the Hittites distinguished between regulär festivals
(SAG.US lukturi), celebrated annually on a set date in the ritual caiendar, and ‘great’
Festivals organized at longer intervals as part of the state cult, usually in six- or
Nine-year cycles. 386 Inasmuch as conclusions can be drawn based on rare and in-
Complete sources, it seems that in the Old Hittite period, most if not all the festivals
wäre celebrated on a regulär basis and the cult caiendar was based primarily on the
Vegetation and agrarian cycles. The KI.LAM festival is a good exarnple. It was first
a regulär festival and only later became a ‘great’ one. Most likely, festivals of the
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