Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also

Popko 1986.

818 Outline t ab let 1 (KUB 9,16++, KBo 39,63++) i 3ff., Nakamura 2002: 17, 19; cf. Taracha 2006:

The Empire Period

Certain scholars have suggested that also the KI.LAM festival (3.1.3) beeame pari

of the EZEN nuntarriyashas. " The biggest change occurred under Tuthaliya IV.

Having revived the cults in the north, he added to the calendar of the two great festi

Vals certain ceremonies for the Storm-god of Nerik, who was already being worshi

Ped in Hattusa at this time, as well as, at least in the program of the AN.DAH.SUM

Festival (the EZEN nuntarriyashas outline tablets are damaged in this place), cere

Monies performed for the Storm-god and other gods of the Great House.

Prayer

Through prayer the Hittites pleaded their case in their dealings with the divine world

in a difficult Situation. 8 ' 50 The oldest examples of short magical charms and requests

For blessing go back to the Old Hittite period, for instance, the following incantation

From the piirificatory ritual for the royal couple (CTH 416) which reveals ties with

the Luwian circles (see 3.1.4): “Mercy, O Sun-god and Storm-god!... The king

holde a pruning-knife, the queen holds a millstone. [They prepare?] for you forever

(your) breadloaf and libation-vessel. Just as the Sun-god and the Storm-god,

Heaven. and Earth [ ] are everlasting, so let the king, the queen and the children be

everlasting!’ ' Similar spells are also embedded in later magical texts, as, for in

Stance, the words spoken in a ritual to be performed in an emergency: “O Sun-god,

You are looking constantly into men’s heart, but nobody is able to look in your heart.

Who made a bad action, you, Sun-god, were above (him). I was going through my

good way. Whoever hurt me, Sun-god, look at him! [Let myseif and my house] grow!

Let [people of my house], cattle and sheep heget in a proper way and let my grain

g92 * 89‘l

grow!” Such magical incantations, which are occasionally found also in Luwian

Cf. Nakamura 2002: 80f, 128ff.

820 For Hitfite prayers, see, in general, Laroche 1984-1985; Houwink ten Cate 1969; Güterbock 1978a;

B: 224ff; Lebrun 1980; de Rons 1995; Singer 1996; 2002a with further references to eariier

lit-erature on p. If. and Ulf}'.; cf. also Garcia Trabazo 2002; 273ff; Justus 2002; 2004; Singer

B; 2004; 2005; Haas 2006: 245ff.; van den Hout 2007b.

821 KBo 17,1+ ii 3, Otten - Soucek 1969: 28ff.; Neu 1980: 8f. (no* 3).

KUB 17.28 ii 56-iii 3, transiated by Torri 2004a: 134.

823 Cf. Starke 1990: 519£. For the lists of good things requested from the gods for the well.-bei.ng

of the king in Hittite and Luwian prayers and soücitations, see Kammenhuber 1985; Hoffner

C.

HmiTE Anatolia

and Hattian, belong to a type aenned by Emanuel Laroche as mugawar ‘invoca-

tion, entreaty.’‘'“ J Despite thcir brevity these are undoubtedly real prayers, with char-

Acteristic constituent parts used to encode three pragmatic purposes: attention get-

Ting (invocatio), predisposing or motivating (argumentum), and communicating the

•s),, 828,.

Speaker s purpose (preces). bometimes the mugawars, recited as part of rituals

Performed by the king or by a priest on his behalf, had more developed forms, as in

The case of early Empire invocations of the Sun-goddess of the Earth and the gods

Of her entourage, of the Sun-god and the Storm-god, and of the Sun-goddess of Arm-

827

Na, Yet they continue to feature formulas drawn fron» magical incantations.

The new type of royal prayer of the Empire period is referred to by the Hittite

ferm arkuwar, literally a ‘pleading, defense,’ as in a speech made before a court of

828

Law..“Thus in the numerous preserved Hittite royal prayers the king serves as an

Advocate for his people, explaining or justifying their conduct.” 829 This type of prayer

Is eharacterized by the sarne kind of structure as in the case of the above-mentioned

Invocations and short solicitations in magical rituals, with three constituent parts:

Invocatio, argumentum, and preces. These prayers were also undoubtedly recited in

The eontext of cult and ritual ceremomes. Yet they do not derive directly from the