Two solar deities being identified with one another in ritual practice. One of the texts
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- 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- An unpublished text 1320/z which mentions the Storm-god of Ziplanda (obv. 8’, IO 1 ) and Anzili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-
- KBo 9.143 iii 10; KUB 35.107 iii 10. Cf. Watkins 1993: 469.
- The eategory of tutelary gods, referred to in Hittite texts by the logogram
- Stood at the head of the pantheon of Karkamis, In the Deeds of Suppiluliuma I his
- Aaiong the divine witnesses right after the war-gods and next to the chthonic Allatu
- Ite deities: Pirwa, Askasepa and the Queen (3.2.6). Maliya is summoned offen to
- Suwasuna, Wandu, Siuri, lyasalla(ssi), Wistassi, fertility deity Xmarsi, Ayanti, Walwa-
- It is not known whether the Storm-god of Hurma is identical with the local allomorph of the
- And Hurri (Tilla in the eastern tradition); 661 in the west he also had two Syrian
- Cult of Tessub and Hebat of Halab, ehief pair of the dynastic pantheon (see 3.2.2),
- According to Hurrian spells from Ugarit, Ishara was worshiped in Syria in the fol.lowi.ng main
- Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
- Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
- Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
speaks of offerings made to the Sun-goddess of Arinna (with Mezzula) and to the
‘heavenly Sun of Arinna,’ the latter being certainly mistaken for the Sun-god of
Heaven. 400 In the Hurrian-Hittite itkalzi ritual the Sun-goddess of Arinna appears
In the place of the Hurrian Simige together with his consort Ayu-Ikalti 461 (see 3.2.2).
The logogram °UTU A ' (J SAMAS) is also attested as a notation for the goddess’s
name. 4 *"' At the same time, the Sun-goddess starte being referred to in texts from
the Empire period as ‘of Arinna’ in order to distinguish her from the male solar
Deities; this epithet does not appear with her name in any of the Old Hittite sources.
From Tuthaliya III, 4oJ royal seal iconography had expressed the tutelary role of
The Sun-god of Heaven with regard to the king as an aedieuia with a wir; ged solar
disc above the hieroglyphs of the king’s name." ' This royal Propaganda was given
F.) probably refers to an eariier redaction of the JJayasa treaty from the time«of Tutha-
Liya III; see Carruba 1988b; cf. also Taracha 2005a: 94 n. 20.
459 Güterbock 1958. Cf. also Haas 1994a: 14lf,; Wilhelm 1994; Singer 2002a: 30f. with references,
460 KUB 25.2Q+KUB 57.99 v 4’fth Yoshida 1998; 108, 312.
461 KUB 29.84-4 i 23f., Haas 1984: 87 (no. 9); Yoshida 1.996: 151; see now also Strau ß 2006: 84.
Kassian - Yakubovieh 2004.
Salvini 1990,
Some scholars (e.g. Dingol 2002: 90; Soysat 2003: 53) Interpret the winged solar disc in these
scenes as a hieroglyph for the royal title ‘My Sun.’ In my opi.ni.on, however {see also
Taracha 2005a: 95), the timely appearance of the aedieuia co.mposition eoncurrently with
The elevation of the Sun-god in the lists of divine witnesses of Hittite state treaties favors the
Idea that the winged solar disc actually symbolizes the Sun-god; cf, also an Image of Simige
Below a winged disc at Yazihkaya (3.2.2), in attire that r
Iconography of the late Empire period. Otten (1987: 32)
Esembles the king
Is correct in»tat:
A new expression under Muwattalli II with the emergenee of the so-called Umar
Mung scene in which Teslub/Tarhunt of Heaven extends bis protection to the king.
The representation of the ruler in the embrace of Teslub/Tarhunt of Heaven is re-
Peated on seals of the successors of Muwattalli II - Mursili III/Urhi-Tessub and
Tutbaliya IV. ' On the seal of the latter king the Umarmung scene is incorporated in
An elaborate aedicula with the winged disc of the Sun-god above the Meroglyphs of
The king’s both, Hittite and Human, names that are flanked by the supreme pair of the
State pantheon, the Sun-goddess of Arinna and the Storm-god embracing Tuthaliva.
In thirteenth-century iconography the relation between the king and the Sun-god
And Storm-god is visualized in the symbolic Identification of the king with both deities:
The king as Sun-god in bis priestly dress and as Storm-god in military attire. 4 ” 6
The Sun-god and the Storm-god were the Gods of Kingship par exeellence. m
Ä fragmentary prayer bringe the theme of an orphan king, who calls himself the
child and at the sarne time a Steward of the Sun-god and the Storm-god: “[TJ have
no [father], I have no mother. You, O gods, (are) [my] father, [you (are)] my
[motherj. You (are like) His Majesty (lit. My Sun) and I, I (am like?) your subjects.
You alone, 0 gods. have put the kingsh[ip] in my [hajnd.” J ' The reverse of the text
reads: “0 Sun-god and Storm-god! [Incline(?)] good eyes and regard the king and
queen with favorable [eyes] and keep them alive!” 4 *’ 4 Galling someone ‘father und
Mother’ was the customary way of expressing respect in Hittite language; it is
Attested in Old Hittite sources beginning with the Anitta text (see 3.1.1).
The group of the Gods of Kingship is not defined in the preserved texte. It must
Have incleded other deities as well. One text from the times of Mursili II mentions
the royal gods next to the Sun-goddess of Arinna: “O Sun-goddess of Arinna (and)
better proof of change in ideology than a new iconography of the royal seals. The royal title ‘My
San’ is attested already in the Old Hittite period; see Carruba 2002. it must have been introdueed
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