Position of the texts is not very clear and neither is their content. The authors re-

Main anonymous, unlike the texts of the Empire period. Even so, the experienced

Practitioner called an Old Woman (SU.Gl) appears to have played an impor

tant role in Anatolian magic from the earliest times.‘ >JJ In Hattian milieu, magic

was practiced by the Man of the Storm-god (LÜ D ISKUR) 400 and other cult officials,

too. One example is a ritual fbr mounting a ‘wood of the bolt’ in a new temple

(CTH 725), belonging to the eategorv of foundation rituals (see beiow). It was per-

.. jj’[

Formed by the Man of Zilipuri (J zi/alipuriyatalla-), replaced in another version of

this ritual by the ‘cupbearer’ (LU a/ekuttara -) and the Man of the Storm-god. 401 The

Former acted also in a similar ceremony CTH 726. 404 In one text, the Man of the

Storm-god, M akuttara- and LV zilipuriyatalla- are mentioned together 403 Some

Purificatory rites required the participation of weavers of both genders, possibly be-

Cause of the special purifying properties attributed to wool. 404

Rituals of Hattian origin are distinguished by the presence of long mythological

Parts; magical actions and accompanying spells are ordinarily concealed in a narra-

Tion of mythological character or eise described casually. In any case, at least with

Regard to preserved texts, it seems that the repertory of magical teehniques applied

In the Hattian milieu was not as rieh as in the Luwian circles where early contacts

With northern Syria had tapped Syro-Mesopotamia’s rieh lore of magic. For example,

Substitution and impurity carriers are evidenced exclusively in rites derived

From the Luwian milieu (see beiow). The local Hattian tradition was focused

Mostly on analogic magic, as in the association made between spinning thread and

The length of life. The principle of binding and release was of significan.ce, finding

Engelhard 1970: off.; Pecchioli Daddi 1982: 581ff.; Beckman 1993; Haas 2003a; 16ff.

400 Ünal 1998: 67ff.; Haas 2001; 2003a; 14ff.

401 Süel - Sovsal 2007: 10, 16.

Klinger 1996: 638if.; cf. also Ankan 2004: 33ff.

403 KBo 24.93 üi 25, Pecchioli Daddi 2004: 364 with n. 40; Schu.ol 2004: 168; Ankan 2004: 36f,

Haas 2003a; 24f.

76

Hittite Anatolia

Reflection in incantations arid myths, as weil as for example in the symbolism of

vessels that magically ‘detained’ evil inside (cf. motif of bronze eauldrons Standing

in the ‘dark earth' frorn later versions of the myth about the disappearance of Teli-

Pinu, 3.2.9), but could also contain positive values. In one old myth, the Lands and

Feet of the Storm-god were stuek to the cup he held (see below). A ritual demon-

Strating ties with the Luwian milieu (CTH 416, see below) mentions whirling an

Eagle’s wing or swinging a live bird which was then let loose as a typieal form of

405

Cleansing, referring perhaps to the eagle’s role of divine messenger in mythology.

Linking myth with ritual should be seexi as the most important feature of early

Änatolian magic. 4 b Mythical recitations and spells brought the gods onto the stage,

engaging them in the ritual as guarantors of its effectiveness. " The psychological

Factor was not without significance, and equally so a positive impact on the imagi-

Nation and mind of participants. Mythological themes are cited in non-canonical

Versions, passed on orally in different variants or eise created on the spot by the

Person carrying out the ritual. Indeed, the relevant texts witness the process of myth

Gestation, stimulated by ritual needs. Cutting off the ties between myths and rites,

Which led to the canonization of myths and their transformation into literary cona-

Positions, did not begin to happen until the Empire period and concerned primarily

Myths of foreign origin (3.2.9).

Foundation rituals accompanying the construction of a new palace or temple be-

Longed to the Hattian tradition and served to protect a newly erected building and

Its residente from evil; they are therefore a rare example of protective magic in Hittite