Inar and Telipinu, who had been sent by the Storm-god in search of the Sun. The

Storm-god’s hands were stuck to the (offering?) cup he held, and bis feet too were

Caused to get stuck. Only the fate goddesses and Hasamili escaped the Habfiima.

The text breaks off in this place. The closing fragment confains a dialogue between

The Sun and Hannahanna. A description of ritual ceremonies performed by the Old

Woman and the ‘Lord of the God’ has also survived; it speaks of sacrifices being

Made for a number of days to the Sun-goddess and Telipinu. 417

The extensive purificatory ritual for the royal couple and all the inhabitants of

The land of Hatti (CTH 416), which shows links with the Luwian milieu, holds an

exceptional Position in Old Hittite writing. 4 ' U It was performed in Katapa and Hat

Tusa; hence, it is obvious that among the divinities to whom offerings were made

There were the Queen of Katapa and Inar of Hattusa, together with the heavenly

Sun (presumably the Luwian Tiwad) and Hantitassu. A pair of demonic deities

Hantasepa, with bloodshot eyes and dressed in blood-red rohes, should be linked with

Luwian realm, too. Their wooden figurines were made specially for ritual pur-

Poses. 419 The text is proof that during the Old Hittite period the Luwian magic tra-

Dition was already well rooted in Hattusa and Katapa, indicating indirectly that the

Luwians had settled early in the land of Hatti. l “°

415 CTH 323, Laroche 1969b: 21ff.; Moore 1976: 164ff.;, Bernabe 1987: 61£f.; Polvani 1992; Hoffner

F.; Haas 2006: 117ff.

KBo 25.107, Neu 1980: 181f. (no. 107); 2002: 316f.

417 Groddek 2Ö02d.

418 Otten — Soucek 1969; Neu.1980: 4ff. (mos 2-8); 1983: 370 (no. 151). For KBo 17.1++, see Groddek

F. (no. 31).

Otten -- Soucek 1969: 104f.

Cf, Haas 2003b: 133: “Was nun die inneranatolischen Ritualtraditionen betrifft, so ist es bemer

kenswert, da ß verschiedene Rituale luwische und palaische Rezitationen enthalten, welche

The Old Hittite Peeiod 79

The realities of this ritual place it, clearly in the Hittite magic tradition. Hence,

There is no question of its coming from the south of Anatolia. Some magical actions

And techniques refer to the local tradition encountered earlier in rituals of Hattian

origin. Good examples are magical practices using vessels for ‘detaining’ evil inside

And a ceremony celebrated in the mountains, combined with incantations addressed

To the Sun and the Storm-god, which raises associations with the rite of raising the

Great Sun described above. Other magical techniques reveal links with the

Luwian milieu; suffice it to consider eliminatory rites using different color thread

And a live goat as carrier (scapegoat motif), 3 and Substitution with clay figurines. 422

Most of the techniques are found later in rituals from the Empire period (3.2.9). The

Luwian Sun-god and the Sun-goddess of the Earth (see 3.2.4) were appealed to in

spells accompanying these rites. 42 " 1

|

'- ■ I

|

wiederum eine offensichtliche Ähnlichkeit mit einem althethitischen Ritual zeigen... ~ ein

Phänomen, das eigentlich nur so erklärt werden kann, da ß zu Beginn der hethitischen Geschichte

Zentralanatolien, ja selbst die pontisehe Küstenregion einem intensiven luwischen Einflu ß aus

Gesetzt war.” Indeed, Oid Hittite magic testifies to the presence of the Luwian ethnic element in

Central Anatolia in this early period, especially in the Zuliya/Cekerek basin where Katapa should.

Be located (see 3.2.3). For socio-linguistie arguments, see now Goedegebuure 2008.

421 Kümmel 1968; Gurney 1977: 47ff,: Wright 1987: 15ff.; Jana wski —• Wilhelm.1993; Haas 2003b.

Ä 422 Cf. Taracha 2000: 207ff.

423 KBo 17,7++ iv? Tff., Otten — Soucek 1969: 40h; cf. Taracha 2000: 179, 208.

Hittite Anatolia

The Empire Period

Düring the Empire period, Hittite religion was transfornxed substantially. The most im

Portant gods of Hatti discussed in the previous chapter eontinued to be worshiped

In the Capital, the holy eitles of Arirma and Ziplanda, and many other towns of

Central Anatolia. Even so, Luwian and Human traditions from southeastern Asia

Minor begin to play an important role in cult as well as magic. Syrian and Mesopo-