Ces to fourteen divinities in the temple of the Sun-goddess of Arinna and to nine others

Most probably in the House of the kurSa (see 3.1.1), and then he proceeded himself

To the extramural open air huwasi- sanctuary, inspecting on the way the tribute from

Particular cities presented in front of the temple of Halki. In the huwasi- sanctuary,

Where the deities, gathered earlier at the House of the kursa, also came in pro

cession, a ‘great assembly’ took place of all the Celebrators. The main ceremony now

Ran its course with all the required sacrifices and cult toasts being made to the gods.

The sacrifices were accompanied by singing and dancing, a running competition of

395

ten runners,“' and some kind of ceremony connected with a bull (dedicated to the

Storm-god?) with the participation of the ERES.DINGIR-priestess.' 396 The ceremony

At the sanctuary was repeated the next day(s) of the festival.

-395 See now Hutter-Braunsar 2008: 26f,

396 KBo 38.12+KBo 20.28++ iii 6! ff., Groddek 2004a: 20f. Line 12' ree

SAG.D[U, ef. Taraeha 2002: 14 n. 49.

x[ G]ü 4.MAH

< 4 3, Hjttite Anatoua

397

The great festival in Ziplanda lasted a few days, perhaps more than four. The

King presided over the ceremonies taking place in the temple of the local Storm-god,

But also on the threshing floor and by a spring, already outside the citv. After he

had left the city, the man of the bronze spear (= offieer) headed the ceremony to Ha-

Lehare (see 2.1) in the temple of the Storm-god and in the local palace. Further cere

Monies were sei; at; a huwasi(- precinct?) and once again in the Storm-god’s temple,

The text is heavily damaged at this point, unfortunately, and we do not even know

the name of the described festival. It could have been either a regulär festival or

the purulli(ya) festival, the latter’s tradition in Ziplanda, Hattusa, and Nerik (see

Undoubtedly going back to Old Hittite times. No descriptions have been pre

Served of festivais celebrated during the period ander discussion in two other holy

Cities, Arinna and Nerik before its taking by the Kaskeans.

Magic and the nascency of myths

In all of the cultures of the Ancient Near Bast, Hittite Anatolia included, magic was

398

strietiy connected with religion.'" The do ut des principle was gernerally applied to

Worship and it was the same with magical rituals. The gods had to be appeased and

Divine Intervention was besought by means of oblations, incantations and prayers,

Yet, magic had a purely practica! purpose, the objective being short-term protection

Or assurance of good things (the latter understood concretely as long life, progeny,

Prosperity and in the case of the king, also the respect and obedience of Ms sub-

Jects), as weil as elimination of some fault or impurity seen very broadly as the cause

Of all illness and misfortune, prevention of divine anger revealed by divination or

A natural disaster or sickness, and finally reversing evil sorcery and countering real

Threats. Faith in the effectiveness of magical practices (reduced to a specific set of

Actions and spells) drew from a belief in the uniformity and interrelation of every-

Thing that exists. Sympathetic magic reinforced with analogizing incantations

Assured an infiuence on the world through action on just one of the elements, or on

A specific person or thing through its likeness or an object connected with it.

Popko 1994; 94ff.

For Hittite and magical rituals, see, in general, Goetze 1933/1957: 151 ff.; Engelhard 1970;

Gumey 1977: 44ff; Haas 1977b; 1987-1990; Ünal 1988b; Haas 1994a: 876ff.; Popko 1995a: 80ff„

IVemoniUe 2001; Klingen 2002b; Haas 200-3a: Torri 2003; Tremouille 2004b,

The Old Htttitb Period 75

The preserved magical rituals from the Old Hittite period are few compared to the

Richness of this kmd of iiterature from the Empire times, Some are known only front

Late copies, there oft er, being only small fragments preserved from the texts

Written in the Old Script. As in Old Hittite religion, so in the magical rituals of the

Period Syrian and Mesopotamian traditions are not evidenced in any way. The com-